This is a modern-English version of The Discoverie of Witchcraft, originally written by Scot, Reginald.
It has been thoroughly updated, including changes to sentence structure, words, spelling,
and grammar—to ensure clarity for contemporary readers, while preserving the original spirit and nuance. If
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THE DISCOVERY
OF
Witchcraft
REGINALD SCOT, Esq.
PUBLISHED IN 1584
Edited
WITH EXPLANATORY NOTES, GLOSSARY, AND INTRODUCTION
BY
BRINSLEY NICHOLSON, M.D.
DEPUTY INSPECTOR GENERAL
Edited
WITH EXPLANATORY NOTES, GLOSSARY, AND INTRODUCTION
BY
Dr. Brinsley Nicholson
Deputy Inspector General
ELLIOT STOCK, 62 PATERNOSTER ROW, E.C.
1886
of 250 copies only.—E. S.
- The Royal Library at Windsor Castle.
- W. Aldis Wright, LL.D., Cambridge.
- Fabyan Amery, Esq., Ashburton.
- J.E. Bailey, Esq., Stratford, Manchester.
- W.W. Baynes, Esq., London.
- Ernest Blacker, Esq., Midsomer Norton.
- D. Brodie, Esq., Canterbury.
- A.H. Bullen, Esq., West Hampstead.
- Miss Bursill, London.
- J. Patterson Cassells, M.D., Glasgow.
- Prof. Crystal, Edinburgh.
- Sir Andrew Clark, Bart., M.D., LL.D., etc., London.
- The Lord Chief Justice Coleridge, London.
- C.W. Shirley Deakin, Esq., Allahabad.
- K. Deighton, Esq., Agra.
- Edw. Denham, Esq., New Bedford, U.S.A.
- The Right Hon. the Earl of Derby, Knowsley Hall.
- The Duke of Devonshire, Devonshire House.
- R. Dill, M.D., Brighton.
- Dr. J. Matthews Duncan, A.M., F.R.S., etc., London.
- Mrs. D. P. Evans, Clifton, Bristol.
- P.F. Sparke Evans, Esq., Clifton, Bristol.
- Prof. John Ferguson, Glasgow.
- Alex Forsyth, M.D., Greenwich.
- 2Francis F. Fox, J.P., Chipping Sodbury, Bristol.
- Prof. T.R. Fraser, M.D., Edinburgh.
- H. H. Furness, Esq., Philadelphia, U.S.A.
- James Gairdner, Esq., London.
- Prof. W.T. Gairdner, M.D., LL.D., Glasgow.
- Edm. Goldsmid, F.S.A. (Scot.), Edinburgh.
- The Rev. A. B. Grosart, D.D., LL.D., Blackburn.
- C. O. Halliwell-Phillipps, Esq., F.R.S., etc., Brighton.
- Henry Hucks Gibbs, Esq., London.
- The Rev. W.A. Harrison, South Lambeth.
- W.A. Hammond, Esq., New York.
- C.M. Ingleby, Esq., LL.D., Essex.
- Sir William Jenner, Bart., M.D., F.R.S., etc., London.
- W. Oscar Jennings, M.D., Paris.
- Dav. A. King, M.B., London.
- F. de M. Leathers, Esq., London.
- Library, British Museum.
- —— Exeter College, Oxford.
- —— Harvard Coll., Cambridge, U.S.A.
- —— Royal Institution, London.
- —— Leeds.
- —— McGill University, Montreal.
- —— National, of Ireland.
- —— Society of Antiquaries, Scotland.
- —— St. Andrew’s University, Aberdeen.
- —— Free, Sydney.
- Louis Leisler, Esq., Frankfort-on-the-Main.
- The Marquess of Lothian, Newbattle Abbey.
- Dove MacColman, M.D., Argyleshire.
- Prof. Douglas Maclagan, M.D., Edinburgh.
- J.D. Marwick, Esq., LL.D., Glasgow.
- Prof. David Masson, Edinburgh.
- John Morrison, Esq., Glasgow.
- Prof. H. Morley, LL.D., London.
- 3Sir Jas. Paget, Bart., F.R.S., LL.D., etc., London.
- Cornelius Payne, Esq., Kemp Town, Brighton.
- Miss E. Phipson, London.
- The Earl of Powys, Berkeley Square.
- The Right Hon. the Earl of Rosebery, Dalmeney Castle.
- Jos. Carne Ross, M.D., Penzance.
- The Rev. E.E. Bailey Salisbury, B.D., Horncastle.
- Alex Stewart, M.D., Pendleton, Manchester.
- W.G. Stone, Esq., Walditch, Bridport.
- Lawson Tait, F.R.C.S., Birmingham.
- Samuel Timmins, Esq., F.S.A., Arley, Coventry.
- D. Hack Tuke, M.D., LL.D., London.
- G.H. White, Esq., Torquay.
- Walter G. Whittingham, Esq., London.
- W. Wilson, Esq., Berwick-on-Tweed.
- A.J. Young, Esq., Edinburgh.
OF
H.R.H. Prince Leopold, Duke of Albany,
UNTIMELY TAKEN FROM US,
THIS WORK OF AN ELIZABETHAN ENGLISHMAN,
AND OF A KINDRED SPIRIT,
WHOSE HONESTY, INTELLIGENCE, AND COMPASSION
FOUGHT AGAINST THE CRUEL SUPERSTITION
AND IGNORANCE OF HIS AGE,
IS,
BY ROYAL PERMISSION AND WITH REGRETFUL ESTEEM,
DEDICATED BY
THE EDITOR.
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 psychological physician, willing to learn all that may instruct himself and benefit others. Neither would this reprint have been undertaken, unless the work itself had appeared to my friend and fellow-student, W. T. Gairdner, M.D., LL.D., Professor of Medicine in the University of Glasgow,—and led by him—to myself and others, worthy on the above-mentioned grounds, of being reproduced, and as being both in matter and style a valuable English classic.
THIS reprint is not a facsimile of the 1584 edition, which was in black letter and had smaller pages in quarto size. Designed for modern readers and use, the i of the original has been updated to j where necessary; the u and v have been modified according to current conventions, generally interchanged; and the short s replaces the ſ. These updates make it more accessible to historical and philosophical students, scientists, and psychological practitioners eager to learn and help others. This reprint would not have been pursued if my friend and fellow student, W. T. Gairdner, M.D., LL.D., Professor of Medicine at the University of Glasgow, hadn’t found the work commendable in both content and style, and led me and others to believe it deserves reproduction as a valuable English classic.
While, however, it is not a facsimile, yet, excepting such variations as are above noticed, and allowing for the few and trifling errors from which no copy can expect to be free, not even a photographic one, as experts in these matters well know, this will, I believe, be found a correct reprint. Every proof has been thrice, and sometimes oftener, read over with the original by myself, and these efforts have been well supplemented by the intelligence and care of its printers. Even the word-errors of the original, where not in its list of errata, have been retained, though the true or conjectural readings have been given in the margin, or in two or three instances in the Notings at the end. Except also in two instances, where for necessity’s sake alterations have been introduced within []s, and the original given in the margin, the old punctuation has been retained, it being, as a rule, very good, while any slight slips areviii readily observed, and do not affect the sense. For such other differences as are due to the black letter, and for others like these, I would refer the print-studying reader to the Introduction.
While this is not an exact copy, it will be found to be a correct reprint, aside from the variations mentioned above and the few minor errors that any copy will have, even a photographic one, as experts in this field can confirm. I have personally read every proof three times, and sometimes more, alongside the original, and these efforts have been well supported by the diligence and care of the printers. Even the word errors in the original, unless they are listed in the errata, have been kept, though the accurate or suggested readings are noted in the margin, or in a few cases in the Notings at the end. Apart from two instances where necessary changes have been made within []s, with the original provided in the margin, the old punctuation has been preserved, as it is generally quite good, and any minor mistakes are easily noticed and do not alter the meaning. For other differences related to the black letter and similar issues, I direct print-studying readers to the Introduction.
In the biographical portion of this Introduction, besides a supposition or two of my own, which from his writings seem to me highly probable, there have been given notices of his pedigree, age, and marriages, matters hitherto unknown or misstated, and for which I would at once record my indebtedness to Edmund Ward Oliver, Esq. This gentleman having taken an interest in investigating these questions, and being a perfect stranger to me, wrote and offered the results of his inquiries so soon as he had learnt that I was engaged with this reprint, and has since most obligingly answered the various questions that I have had occasion to put to him. A copy of Scot’s Will has been also for the first time published, and some Notes and a Glossary added. Were I to have imitated the learned editors of former days, I should have added, not some, but exhaustive notes on every point, gathered from every known and unknown source; but I have confined myself to explanation, or to making a few remarks on the text, giving also the author’s agreement with, or obligations to Wier, so far as I knew them, and Shakespeare’s and Middleton’s obligations to himself; my reason for not entering into greater details being that I am no student of the pseudo-science of witchcraft, but a student only of what is useful, and true, and good.
In the biographical section of this Introduction, along with a couple of my own assumptions that seem quite likely based on his writings, I've included information about his family background, age, and marriages—details that have been previously unknown or wrongly reported. I want to express my gratitude to Edmund Ward Oliver, Esq., for his contributions. He took an interest in researching these topics and, despite being a complete stranger to me, reached out with his findings as soon as he learned I was working on this reprint. He has also generously answered various questions I've had. A copy of Scot’s Will has been published for the first time, along with some Notes and a Glossary. If I were to follow the example of the learned editors of the past, I would have included not just some notes, but comprehensive commentary on every aspect, drawn from every available source, known or unknown. However, I've limited myself to offering explanations or making a few comments on the text, also noting the author’s connections with, or influences from, Wier as far as I understood, as well as Shakespeare’s and Middleton’s ties to him. My reason for not delving deeper is that I'm not a scholar of the pseudo-science of witchcraft, but rather a student of what is useful, true, and good.
It would be unseemly, especially after mentioning Mr. Oliver’s name, were I to close this without acknowledging the kind assistance of my well-known friend, James Gairdner, Esq., of the Public Record Office; of my Shakespearian friends, W. Aldis Wright, LL.D., and P. A. Daniel, Esq.; of that given me by the Very Reverend Father W. H. Eyre, lately Superior of Stonyhurst; by Mrs. Amelia Green; as also by Prof. W. W. Skeat, and Dr. J. A. H. Murray, in my Glossary; though all were, and personally are, strangers; as are Miss Kath. P. Woolrych, Oare Vicarage, Kent, and Miss Ayscough, of Brabourne Vicarage; and especially that given me by my other Shakespearian friends, the Rev. W. H. Harrison, of St. Anne’s, South Lambeth, and W. G. Stone, Esq. My best thanks are also due to Mr. J. J. Jervis for the use, for the printer, of a partially incomplete copy of the first ix edition; to the University of Glasgow for the loan, for my own use, for the greater part of a year, of another copy of this first edition; and for the use for the same period of a copy of the third edition to my Alma Mater of Edinburgh, endeared to me by the teachings, remembrances, and kindnesses of Sir William Hamilton, Allan Thomson, Christison, Traill, Jamieson, that most sagacious of surgeons and teachers, Syme, and the ever-to-be-revered physician and man, W. Pulteney Alison.
It would be inappropriate, especially after mentioning Mr. Oliver’s name, if I were to finish this without acknowledging the generous help of my well-known friend, James Gairdner, Esq., from the Public Record Office; of my Shakespearian friends, W. Aldis Wright, LL.D., and P. A. Daniel, Esq.; from the Very Reverend Father W. H. Eyre, who was recently the Superior of Stonyhurst; from Mrs. Amelia Green; as well as from Prof. W. W. Skeat, and Dr. J. A. H. Murray, regarding my Glossary; even though all were, and still are, strangers; as are Miss Kath. P. Woolrych from Oare Vicarage, Kent, and Miss Ayscough from Brabourne Vicarage; and especially to my other Shakespearian friends, the Rev. W. H. Harrison from St. Anne’s, South Lambeth, and W. G. Stone, Esq. My deepest thanks also go to Mr. J. J. Jervis for letting the printer use a partially incomplete copy of the first ix edition; to the University of Glasgow for lending me another copy of this first edition for most of a year; and for the use of a copy of the third edition for the same period to my Alma Mater, Edinburgh, which holds a special place in my heart because of the teachings, memories, and kindnesses of Sir William Hamilton, Allan Thomson, Christison, Traill, Jamieson, the incredibly insightful surgeon and teacher, Syme, and the always-respected physician and individual, W. Pulteney Alison.
- The pagings, as usual, are those of the first edition.
- P. 20, heading, ch. ii, “inquistors”, read “inquisitors”.
- P. 92, l. 5, 6, “Ulyffes” (bis), read “Ulysses”.
- P. 169, l. 9, “obsevation”, read “observation”.
- P. 192, l. 3, “εσιαν”, read “εστιαν”.
- P. 334, l. 2, from end, “three,” read “three;”.
- P. 347, l. 6, from end, “left it”, read “left in”.
- P. 522, l. 6, from end, “Silyllæ”, read “Sibyllæ”.
INTRODUCTION.
EXCEPT that they add the names of some who have opposed his views, or some such trifling matters, all the writers of biographical notices of Scot have drawn their information from the account given of him in Wood’s Athenæ Oxon. Nor, indeed, until lately, unless original search had been made, were other sources available. Hence I, in the first place, give his words verbatim from the edition of 1691.
EXCEPT that they include the names of a few who disagreed with his views, or some other minor details, all the writers of biographical notes about Scot have relied on the account in Wood’s Athenæ Oxon. In fact, until recently, unless someone did original research, there weren't any other sources available. Therefore, I will first present his words exactly as they appear in the 1691 edition.
“Reynolde Scot, a younger Son of Sir John Scot of Scots-hall, near to Smeeth in Kent, by his Wife, Daughter of Reynolde Pimp of Pimps-court Knight, was born in that County, and at about 17 years of age was sent to Oxon, particularly, as it seems, to Hart hall, where several of his Country-men and name studied in the latter end of K. Hen. 8. and in the Reign of Ed. 6. &c. Afterwards he retired to his native Country without the honour of a degree, and settled at Smeeth, where he found great incouragement in his studies from his kinsman Sir Thos. Scot. About which time taking to him a Wife, he gave himself up solely to solid reading, to the perusing of obscure authors that had by the generality of Scholars been neglected, and at times of leisure to husbandry and gardening, as it may partly appear from these books following.
Reynolde Scot, the younger son of Sir John Scot from Scots-hall, near Smeeth in Kent, and his wife, who was the daughter of Reynolde Pimp of Pimps-court, a knight, was born in that county. At around 17 years old, he went to Oxon, specifically to Hart hall, where several of his fellow countrymen and namesakes were studying towards the end of King Hen. 8. and during the reign of Ed. 6. & c. He later returned home without completing a degree and settled in Smeeth, where he got a lot of support for his studies from his relative Sir Thos. Scot. During that time, after getting married, he dedicated himself entirely to serious reading, investigating obscure authors overlooked by most scholars, and in his spare time, he focused on farming and gardening, as can be partially seen from the following books.
“A perfect platform of a Hop-garden, and necessary instructions for the making and maintenance thereof, with notes and rules for reformation of all abuses, &c. Lond. 1576. qu. the 2. edit. as it seems.
“A perfect guide to a hop garden, with essential instructions for its creation and maintenance, plus notes and guidelines for fixing any issues, etc. Lond. 1576. qu. the 2. edit. as it seems.
“The discovery of Witchcraft; wherein the leud dealing of Witches, and Witchmongers is notably detected, the knavery of Conjurers, the impiety of Inchantors, the folly of Southsayers, &c. With many other things are opened, which have long been hidden, howbeit very necessary to be known. Lond. 1584. qu. in 16 books.
“The discovery of Witchcraft, which clearly reveals the deceitful actions of Witches and those who promote Witchcraft, the trickery of Conjurers, the wickedness of Enchanters, and the foolishness of Fortune Tellers, along with many other topics that have been hidden for a long time but are crucial to understand. Lond. 1584. qu. in 16 books.”
“Discourse upon Devils and Spirits.—In this, and the former, both printed together, it plainly appears that the author was very well versed in many choice books, and that his search into them was so profound, that nothing slip’d his Pen that might make for his purpose. Further also in the said Discovery and Discourse, though he holds that Witches are not such that were in his time and before, commonly executed for Witches; or that Witches were, or are not; yet they, which were written for the instruction of all Judges and Justices of that age, (being the first of that nature that were published in the Mother tongue,) did for a time make great impressions in the Magistracy xi and Clergy, tho afterwards condemned by James King of Scots (the same who succeeded Qu. Elizabeth in the Monarchy of England) in his Preface to Dæmonology, printed under his Name at Edinburgh in 1597. qu. and by several others since, among whom was Rich. Bernard of Batcomb, in his Epist. Ded. before his Guide to Grand Jury-men, &c. Lond. 1627. in oct. What else our author Scot hath written, I cannot yet tell, nor anything else of him, only but that he dyed in Sept. or Oct. in fifteen hundred ninety and nine, and was buried among his Ancestors in the Church at Smeeth before-mentioned.
“Discussion on Devils and Spirits.—In this and the previous work, both printed together, it’s evident that the author was very knowledgeable about many important texts, and his research was so thorough that nothing relevant to his purpose was left out. Furthermore, in the stated Discovery and Discourse, although he argues that witches are different from those commonly executed during his time and before, and whether witches existed or not; yet, those writings were meant to educate all judges and justices of that era (being the first of its kind published in the native language), they had a significant influence on magistrates xi and clergy for a while, although they were later criticized by James King of Scots (who succeeded Queen Elizabeth on the throne of England) in his Preface to Dæmonology, published under his name in Edinburgh in 1597, and by several others since, including Rich. Bernard of Batcomb, in his Dedication Letter before his Guide to Grand Jury-men, etc. London, 1627, in octavo. I currently don’t know what else our author Scot has written or any more about him, only that he died in September or October in fifteen hundred ninety-nine and was buried among his ancestors in the church at Smeeth.
“In the time of the said Reynold Scot and before, have been conversant among the Muses in Hart hall, the Sackviles of Sussex, the Colepepers of Kent and Sussex, the Sedlies of Kent, and the Scots before mentioned, with others of inferiour note of the said Counties.”
“During the time of the mentioned Reynold Scot and earlier, people were involved with the Muses at Hart hall, including the Sackviles from Sussex, the Colepepers from Kent and Sussex, the Sedlies from Kent, and the previously mentioned Scots, along with others of lesser importance from those Counties.”
Notes added in Bliss’s Reprint.
Notes added in Bliss’s Reprint.
“7. The learned author in his Discovery is as vehement against Popery as against witchcraft, and quite indecent in his abuse of the saints of the Romish church.”—Cole. [His indecency being for the most part a narrative of, and obvious reflections on, their indecency. And this I say understanding the sense in which he uses the word.]
“7. The knowledgeable author in his Discovery is just as passionate against Catholicism as he is against witchcraft, and he is quite disrespectful in his criticism of the saints of the Roman Catholic Church.” —Cole. [His disrespect is mainly a recounting of, and clear comments on, their disrespect. And I say this understanding the context in which he uses the word.]
“8. See a full account of this curious book, as Mr. Oldys calls it, in his British Librarian, p. 213. All the copies of the first edit. 1584, that could be found were burnt by order of K. James I. an author on the other side of the question.”—Vid. Hist. Dictionary, sub voce “Scot”.
“8. Check out a complete overview of this interesting book, as Mr. Oldys refers to it, in his British Librarian, p. 213. All the copies of the first edition from 1584 that could be found were burned by order of King James I, an author on the opposite side of the issue.”—See Hist. Dictionary, under the entry “Scot.”
[“Reginaldus Scotus, Anglus, tractatum de Incantamentis scripsit, in quo plerasque traditiones de Magia Melancholiæ, & morbis variis, aut artibus histrionicis adscribit.”] “Hunc in Anglia publica auctoritate combustum, sibi autem nunquam fuisse visum refert Thomasius de crimine magiæ § 3.”—Vide [J. V.] Vogt., Cat. Libr. rar., p. 617 [1713].
[“Reginaldus Scotus, Anglus, wrote a treatise on Incantations, in which he attributes many traditions about Melancholy Magic and various illnesses, or theatrical arts.”] “This was publicly burned in England, but Thomasius reports that it was never seen by him regarding the crime of magic § 3.”—See [J. V.] Vogt., Cat. Libr. rar., p. 617 [1713].
“Liber in folio scriptus Anglica lingua a Reginaldo Scoto in quo plurima occurrunt contra magiæ existentiam argumenta. Est ille etiam in Belgicam linguam conversus: sed plenior editio est ultima Anglica.”—Morhof., ii, 459.
“Written in folio in English by Reginald Scot, containing many arguments against the existence of witchcraft. It has also been translated into Dutch: but the latest edition is the fuller English one.”—Morhof., ii, 459.
[Then a short note on the three editions.]
[Then a short note on the three editions.]
In 1874 there were privately printed, Memorials of the Scot Family, by Jas. Renat Scott, Esq., and from them I extract the following tables:
In 1874, there were privately printed, Memorials of the Scot Family, by Jas. Renat Scott, Esq., and from them I extract the following tables:
But as the first part of the ancestry given in this book is not supported by anything beyond possibility and legend, so this latter portion is incorrect in various particulars. Instead, however, of taking each inaccuracy item by item, it will be simpler to give a consecutive account of such facts as to his ancestry, and as to Reginald Scott himself, as can be proved by documentary evidence or rendered probable by deductions therefrom.
But since the first part of the ancestry presented in this book isn’t backed by anything more than possibility and legend, the latter part is also incorrect in several details. Instead of addressing each mistake one by one, it will be easier to provide a continuous account of the facts regarding his ancestry and Reginald Scott himself that can be supported by documents or inferred from them.
John Philipot, Rouge Dragon and Somerset Herald, who died in 1645, set forth the pleasant and picturesque, but slightly supported origin of the family. I say pleasant, because the Scotts in the times of Elizabeth, James, and Charles, were a family of large possessions, wealth, and influence, influence so great that it is said that Elizabeth refused the request made by Lord Buckhurst, or the Earl of Leicester, that Sir Thomas Scott should be ennobled, saying that he had already more influence in Kent than she had. She seems also to have had from this, or from some other reason, a personal dislike to them, for in her Progress in 1573, she having passed three days at his father-in-law’s, Sir John Baker, of Sissinghurst Castle, declined to visit Scotts-hall, saying she wished to proceed to her own house, though on her way thither she had to pass Sir Thomas’s gates. In his Villare Cantianum, p. 313, Philipot has these words: “Scotts-hall, which is now and hath been for divers Descents the Inheritance of eminent Gentlemen of that Sirname, whom I dare aver upon probable Grounds were originally called Balioll. William Balioll, second brother to Alexander de Balioll, frequently writ his Name William de Balioll le Scot, and it is probable, that upon the Tragedy of John, Earl of Atholl, who was made prisoner by Edward the first, and barbarously executed, in the year 1307. (whilst he endeavoured more nobly than successfully to defend the gasping Liberty of Scotland against the Eruption of that Prince;) this Family to decline the Fury of that Monarch, who was a man of violent passions, altered the name ofxiii Balioll to that of their Extraction and Country, and assumed for the future the Name of Scot. That the Sirname of this Family was originally Balioll, I farther upon these Reasons assert. First, the ancient Arms of Balioll Colledge in Oxford, which was founded by John Balioll, and dedicated to St. Katharine was a Katherin-Wheele, being still part of the paternal Coat of this Family. Secondly, David de Strabogie, who was Son and Heir to the unfortunate Earl above-said, astonished with an Example of so much Terror, altered his name from Balioll to Strabogie, which was a Signory which accrued to him the Right of his Wife, who was Daughter and Heir to John Comin, Earl of Badzenoth and Strabogie, and by this Name King Edward the second, omitting that of Balioll restored Chilham-castle to him for Life, in the fifteenth year of his reign. Thirdly, the Earls of Buccleugh, and the Barons of Burley in Scotland, who derive themselves originally from Balioll, are known at this instant by no other Sirname, but Scot, and bear with some inconsiderable Difference, those very Arms which are at present the paternal Coat of the Family of Scots-hall.”
John Philipot, Rouge Dragon and Somerset Herald, who passed away in 1645, presented the enjoyable and picturesque, but somewhat unsupported origin of the family. I describe it as enjoyable because the Scotts during the reigns of Elizabeth, James, and Charles were a family of significant landholdings, wealth, and power—so much so that it’s said Elizabeth turned down a request from Lord Buckhurst or the Earl of Leicester to grant Sir Thomas Scott a title, claiming he already had more influence in Kent than she did. It seems she also had, for this reason or another, a personal dislike for them; during her Progress in 1573, after spending three days at her father-in-law’s, Sir John Baker of Sissinghurst Castle, she chose not to visit Scotts-hall, stating she wanted to head to her own residence, even though she had to pass Sir Thomas's gates on her way. In his Villare Cantianum, p. 313, Philipot writes: “Scotts-hall, which is now and has been for several generations the inheritance of notable gentlemen bearing that name, whom I can assert, based on reasonable grounds, were originally called Balioll. William Balioll, the second brother of Alexander de Balioll, often signed his name William de Balioll le Scot. It’s likely that after the tragedy of John, Earl of Atholl, who was captured by Edward the First and brutally executed in 1307 while courageously but unsuccessfully defending Scotland's struggling liberty against that monarch's invasion, this family changed their name from Balioll to reflect their heritage and country, adopting the name Scot. I further assert that this family originally bore the surname Balioll for these reasons: First, the ancient coat of arms of Balioll College in Oxford, founded by John Balioll and dedicated to St. Katharine, featured a Catherine Wheel, which is still part of the family’s current coat of arms. Second, David de Strabogie, who was the son and heir of the unfortunate Earl mentioned above, alarmed by such a terrifying example, changed his name from Balioll to Strabogie, which was a title he inherited through his wife, the daughter and heir of John Comin, Earl of Badzenoth and Strabogie. Using this name, King Edward the Second, omitting Balioll, restored Chilham Castle to him for life in the fifteenth year of his reign. Third, the Earls of Buccleugh and the Barons of Burley in Scotland, who trace their lineage back to Balioll, are currently known only by the surname Scot and bear, with only minor differences, the same arms that are now the family coat of Scots-hall.”
This tradition excluded, we find that Sir William Scot of Braberne, now Brabourne, in Kent, is the first of whom we have historical mention. He was knighted in 1336, when the Black Prince was created Duke of Cornwall, and died in 1350: a brass to his memory, being in Weever’s time (1631), the first of the memorials of the Scot family in Brabourne church. According to Philipot, this Sir William was the same with Sir William Scot, then Chief Justice of England; but if Mr. Foss be right in stating that this latter died in 1346, the year of the Black Death, this view cannot be upheld.
This tradition aside, we find that Sir William Scot of Braberne, now Brabourne, in Kent, is the first person mentioned in historical records. He was knighted in 1336 when the Black Prince was made Duke of Cornwall, and he died in 1350. A brass plaque in his memory was noted during Weever’s time (1631) as the first of the memorials for the Scot family in Brabourne church. According to Philipot, this Sir William was the same as Sir William Scot, who was then Chief Justice of England; however, if Mr. Foss is correct in stating that this latter died in 1346, the year of the Black Death, this claim cannot be supported.
Another Sir William, apparently a grandson of the above, acquired through his mother the manor of Combe in Brabourne, and through his first wife and her relations—modes of increase in which the family seem to have been fortunate—that of Orlestone, as well as other places; and in 1420 he built Scotshall, in the manor of Hall in Smeeth, and was in 1428 sheriff of the county, and in 1430 knight of the shire in parliament. He died 1433. Scotshall, from time to time enlarged or rebuilt, and especially so by Sir Edward Scot, in the reign of Charles I, became the family seat for twelve generations. Evelyn, under date August 2, 1663, records his visit to it (soon after the young knight’s marriage), and calls it “a right noble seate, xiv uniformely built, with a handsome gallery. It stands in a park well stor’d, the land fat and good. We were exceedingly feasted by the young knight, and in his pretty chapell heard an excellent sermon by his chaplaine.” It was sold, with the remaining possessions of the family, at the close of the last century, and destroyed in 1808. Some undulations in a field on the north side of the road from Ashford to Hythe, about half a mile to the east of Smeeth church, alone mark its site.
Another Sir William, likely a grandson of the previous one, acquired the manor of Combe in Brabourne through his mother and, through his first wife and her family—methods of gaining property that the family seemed to excel at—also obtained Orlestone and other locations. In 1420, he built Scotshall in the manor of Hall in Smeeth and served as sheriff of the county in 1428, and as a knight of the shire in parliament in 1430. He died in 1433. Scotshall, which was gradually expanded or rebuilt, particularly by Sir Edward Scot during the reign of Charles I, became the family home for twelve generations. Evelyn, on August 2, 1663, noted his visit there (shortly after the young knight's marriage) and described it as “a right noble seate, xiv uniformly built, with a handsome gallery. It stands in a park well-stocked, the land rich and fertile. We were incredibly well-fed by the young knight, and in his lovely chapel, we heard an excellent sermon from his chaplain.” It was sold, along with the remaining family possessions, at the end of the last century and was destroyed in 1808. Some undulations in a field on the north side of the road from Ashford to Hythe, about half a mile east of Smeeth church, are the only remnants marking its location.
The son of this second Sir William, named Sir John, being connected with the Woodvilles, and therefore with the wife of Edward IV, and being a staunch Yorkist, and apparently a man of intelligence, was employed in special embassies to Charles, Duke of Burgundy, especially in 1467, when he went to treat of the marriage of the king’s sister with the duke. He had also various other and more substantial favours conferred upon him from time to time, from 1461 onwards, including that of Chilham Castle for life, as somewhat oddly, and I think wrongly, noted in the extract from Philipot. He died in 1485, and probably intestate, as no will is recorded.
The son of this second Sir William, named Sir John, was connected to the Woodvilles and, therefore, to the wife of Edward IV. As a committed Yorkist and a seemingly intelligent man, he was assigned special missions to Charles, Duke of Burgundy, particularly in 1467 when he went to negotiate the marriage of the king’s sister to the duke. He also received various other significant favors from time to time starting in 1461, including Chilham Castle for life, which was noted somewhat oddly—and I think incorrectly—in the extract from Philipot. He died in 1485, likely without a will, as none is recorded.
To him succeeded his son, the third Sir William in this account, and he dying in 1524, was succeeded by his son, a second Sir John. This last, by his marriage with Anne, daughter of Reginald Pympe, had three sons, and died on the 7th October 1533. The eldest, William, followed his father on the 5th June 1536, and leaving no offspring, his next brother, Sir Reginald, took his place. Of the third brother, Richard, the father of our Reginald, I shall speak presently. Meanwhile, returning to the main line, I would say that Sir Reginald, dying on the 16th October 1554, was succeeded by his son, Sir Thomas, the “cousin” to whom Reginald was much indebted, and one of the four to whom he dedicated his Witchcraft. He was, in his day, a man of note, intelligence, and action. Finding his estate in debt, he yet kept one hundred at his table, was most hospitable, and died owing nothing, though, of course, to provide for the younger of his very numerous progeny, various portions of his estate were by his will sold after his death. He was deputy-lieutenant of his county, sheriff of Kent in 1576, knight of the shire for the Parliaments of 13 and 28 Elizabeth, chief of the Kentish forces at Northbourne Downs, where they were assembled to repel any landingxv from the Armada; and it may be added, as showing his promptness, readiness, and decision, that 4,000 of these were there, equipped for the field, the day after he received his orders from the Privy Council. He was one of the Commissioners to report on the advisability of improving the breed of horses in this country, and either before or after this, is said to have published a book on the subject. He was a Commissioner for draining and improving Romney Marsh, and afterwards Superintendent of the improvements of Dover harbour. Various letters to and from him in reference to Dover harbour, as well as to the Kentish forces, are to be found in the State Calendars. Having been the parent of seventeen children by his first wife, Emmeline Kempe, a relative by maternal descent, he died on the 30th December 1594, and Ashford parish offered to pay the expenses of his funeral if only they were allowed to bury him in their church. Most of these facts are noted in the following verses, which I give, chiefly because there are some probabilities that they were by Reginald. A copy of them seems to have been found among the family papers, in his handwriting. That he made some of the verse translations given in his Witchcraft is extremely probable, from the want in these cases of marginal references to the translator’s name; hence a second probability. The verses themselves render it likely that they were one of those memorial elegies then affixed επι ταϕον by affectionate friends and relatives, and not what we now call an epitaph; and the third verse clearly shows that they were written at least some little time after Sir Thomas’s decease, and therefore were not improbably written to be affixed to the handsome tomb erected over his remains. Hence a third probability; but beyond the accumulated force of these we cannot go.
His son, the third Sir William in this account, took over after him, and he passed away in 1524, leading to his son, the second Sir John, succeeding him. Sir John, through his marriage to Anne, the daughter of Reginald Pympe, had three sons and died on October 7, 1533. The eldest, William, followed his father on June 5, 1536, and since he left no children, his next brother, Sir Reginald, took his place. I will talk about the third brother, Richard, the father of our Reginald, shortly. Meanwhile, returning to the main line, Sir Reginald died on October 16, 1554, and was succeeded by his son, Sir Thomas, who Reginald owed much to, and one of the four to whom he dedicated his Witchcraft. He was a notable, smart, and active man in his time. Despite finding his estate in debt, he continued to host one hundred guests at his table, showed great hospitality, and died debt-free, although various shares of his vast estate were sold after his death to provide for his many younger children. He served as deputy-lieutenant of his county, sheriff of Kent in 1576, and was elected as knight of the shire for the Parliaments of the 13th and 28th years of Elizabeth's reign. He was the leader of the Kentish forces at Northbourne Downs, where they were gathered to fend off any landings from the Armada. Notably, 4,000 of them were ready for deployment the day after he received orders from the Privy Council. He was one of the Commissioners tasked with assessing the need to improve horse breeding in the country, and he reportedly published a book on the subject either before or after this role. He was also a Commissioner for draining and enhancing Romney Marsh, and later served as the Superintendent of the improvements at Dover harbor. Various letters he wrote and received concerning Dover harbor and the Kentish forces can be found in the State Calendars. After being the father of seventeen children with his first wife, Emmeline Kempe, who was a relative through her mother, he died on December 30, 1594. The parish of Ashford offered to cover his funeral expenses if they could bury him in their church. Most of these details are mentioned in the following verses, which I present mainly because there’s a possibility they were written by Reginald. A copy seems to have been discovered among the family papers in his handwriting. It’s highly likely he contributed some of the verse translations found in his Witchcraft, as those particular translations lack marginal notes naming the translator, suggesting another likelihood. The verses themselves imply they were one of those memorial elegies typically placed at graves by loving friends and family, rather than what we refer to today as an epitaph. The third verse clearly indicates they were written at least some time after Sir Thomas's death, suggesting they were likely meant to be attached to the beautiful tomb built over his remains. Thus, there’s a third likelihood, but beyond the cumulative weight of these possibilities, we cannot ascertain more.
Epitaph on Sir Thomas Scott, as given in the “Memorials of the Scott Family”, and also in Pick’s “Collection of Curious Pieces in the World”, vol. 3.
Epitaph on Sir Thomas Scott, as given in the “Memorials of the Scott Family”, and also in Pick’s “Collection of Curious Pieces in the World”, vol. 3.
Before returning to Richard and Reginald, we may conclude this short notice of their ancestors by mentioning the very probable circumstance that the former were, by the female line, descendants of John Gower, the poet, as explained in the following table:
Before going back to Richard and Reginald, we can wrap up this brief mention of their ancestors by noting the likely fact that the former were, through the female line, descendants of John Gower, the poet, as shown in the following table:
The Pashells, or Pashleys, were descended from Sir Edmund de Passelege, a Baron of the Exchequer, who purchased a manor in Smeeth in 1319; he died 1327. The family resided at Iden, Sussex; and the house there, and the manor in Smeeth, devolved on the Scots, Anne Pympe being her father’s only child. It is true that John Gower, the poet, does not mention any children in his extant will, but he was probably seventy-eight when he died; and, what is more to the purpose, his published will was probably only his testament, the will or declaration of uses of the land being commonly at xviiithat time a separate instrument. Th. Gower, of Clapham, given above as the father of Lowys, was probably the son or grandson of John Gower (see Sir Harris Nicolas in The Retrosp. Rev., 2 Ser., ii, 103-17). Also Gower the poet is known to have had property in Southwark; and Th. Gower, of Clapham, refers in his will (1458) to his tenement called The Falcon, in Southwark, near the hospital; and in Manning and Bray’s Surrey, iii, 623, there is noticed a deed of conveyance dated 22nd November 1506, of part of the site of St. Thomas’s Hospital, in Southwark, made by John Scot, of Iden, and Anne his wife, daughter and heir of John Pashley, who was cousin and heir of John Gower. It may be added as curious that Sir Robert Gower, who is believed to have been uncle to the poet, was buried in Brabourne church in 1349; his monument, now destroyed, being noticed in Weever.
The Pashells, or Pashleys, were descended from Sir Edmund de Passelege, a Baron of the Exchequer, who bought a manor in Smeeth in 1319; he died in 1327. The family lived at Iden, Sussex; the house there and the manor in Smeeth passed to the Scots, with Anne Pympe being her father’s only child. It's true that John Gower, the poet, doesn't mention any children in his existing will, but he was probably seventy-eight when he died; and the more relevant point is that his published will was likely just his testament, since the will or declaration of uses of the land was usually a separate document at that time. Th. Gower, of Clapham, mentioned above as Lowys's father, was probably the son or grandson of John Gower (see Sir Harris Nicolas in The Retrosp. Rev., 2 Ser., ii, 103-17). Also, the poet Gower is known to have owned property in Southwark; and Th. Gower, of Clapham, references in his will (1458) a tenement called The Falcon, near the hospital in Southwark; in Manning and Bray’s Surrey, iii, 623, there is mention of a deed of conveyance dated November 22, 1506, for part of the site of St. Thomas’s Hospital in Southwark, made by John Scot of Iden and Anne his wife, who was the daughter and heir of John Pashley, cousin and heir of John Gower. It's also interesting to note that Sir Robert Gower, who is believed to have been the poet's uncle, was buried in Brabourne church in 1349; his monument, now destroyed, is mentioned in Weever.
On p. 500, Scot speaks of “his kinseman M. Deering”, Edw. Dering the divine, a writer on theological subjects and chaplain to her Majesty; but in what way they were kin I have been unable to discover.*
On p. 500, Scot mentions “his relative M. Deering,” Edw. Dering the theologian, a writer on religious topics and chaplain to her Majesty; but I haven't been able to find out how they are related. *
Returning now to Reginald’s father, Richard, the youngest of the three sons of that Sir John who died in 1533, we find that he married Mary, daughter of Geo. Whetenall, whose father was sheriff of Kent in 1527, and whose family had lived for three centuries at Hextall’s Place, near Maidstone. She survived her husband; and being remarried to Fulke Onslow, Clerk of the Parliaments, died before him, 8th October 1582, and was buried, as he afterwards was, in Hatfield church, Herts, where a brass to their memory is fixed in the north wall of the chancel. Of Richard himself nothing more is known. He probably died young, and certainly before December 1554, his death being mentioned in the will of his brother Sir Reginald, who died on the 16th of that month. In this will, failing his own issue—a lapse which did not occur—he left his real estate “unto Rainolde Scotte, xix son and heire of my brother Richard Scotte, decd”, and Rainolde’s issue failing, it was devised to a more distant branch. Hence, contrary to the table given on page xi, from “The Memorials”, “Rainolde” was either the only son of Richard, or the only son then living. The same conclusion follows from the Inquis. post mortem of Lady Wynifred Rainsfoord, taken the 20th March 1575/6, where Sir Thomas Scot and his brothers are said to be co-heirs with Reynold of the lands held by her in gavelkind, the sons having one moiety, and Reynold the other.
Returning to Reginald’s father, Richard, the youngest of Sir John’s three sons who died in 1533, we see that he married Mary, the daughter of Geo. Whetenall, whose father was the sheriff of Kent in 1527. Mary’s family had lived at Hextall’s Place, near Maidstone, for three centuries. She outlived her husband and, after marrying Fulke Onslow, Clerk of the Parliaments, she died before him on October 8, 1582, and was buried in Hatfield church, Herts, where a memorial brass for them is located in the north wall of the chancel. There is not much more known about Richard. He likely died young, certainly before December 1554, since his death is noted in the will of his brother Sir Reginald, who passed away on the 16th of that month. In this will, in the event he had no children—which he did not—he left his real estate “to Rainolde Scotte, xix son and heir of my brother Richard Scotte, deceased,” and if Rainolde’s descendants also failed, it was to go to a more distant branch. Thus, contrary to what is listed on page xi, from “The Memorials”, “Rainolde” was either Richard’s only son or the only son alive at that time. The same conclusion arises from the Inquisition post mortem of Lady Wynifred Rainsfoord, taken on March 20, 1575/6, where Sir Thomas Scot and his brothers are noted as co-heirs with Reynold of the lands held by her in gavelkind, with the sons sharing one part and Reynold holding the other.
This Inquisition also gives Reynold’s then age as thirty-eight or more, the words “et amplius” being, as was, usually at least, done in these documents, attached to all the other ages mentioned. Hence he was born in or before 1538 (not in 1541), and as, according to Wood, he entered Hart Hall, Oxford, when about seventeen, he entered it circa 1555; the intention that he should do so having been probably entertained by Sir Reginald, his uncle, who died 16th December 1554, and his expenses borne by his cousin, Sir Thomas. I say probably, because we have seen that, failing his own issue, he was named by Sir Reginald as the next heir to the estate, and also because we know nothing of the circumstances in which his widowed mother was left, nor as yet of the date at which she was re-married to Onslow.
This Inquisition also states that Reynold was then thirty-eight or older, with the phrase “et amplius” typically included in these documents next to all the other ages mentioned. Therefore, he was born in or before 1538 (not in 1541), and according to Wood, he entered Hart Hall, Oxford, when he was about seventeen, which means he started around 1555; it’s likely that this plan was made by his uncle Sir Reginald, who passed away on December 16, 1554, and that his cousin, Sir Thomas, covered his expenses. I say “likely” because we know Sir Reginald named him as the next heir to the estate in the absence of his own children, and we also don’t know the situation his widowed mother was left in, nor the date when she remarried Onslow.
On the 11th of October he married Jane—not, as stated in “The Memorials”, Alice—Cobbe, the daughter of an old yeoman family long resident at Cobbe’s Place, in the adjoining parish of Aldington. The entry in the Registers of Brabourne is—
On October 11th, he married Jane—not, as mentioned in “The Memorials,” Alice—Cobbe, the daughter of an old farming family that had lived at Cobbe’s Place in the neighboring parish of Aldington for a long time. The entry in the Registers of Brabourne is—
The only issue of this marriage, the only issue (that at least survived) of both his marriages—for the Maria in the table of “The Memorials” was the daughter of his second wife by her first husband—was Elizabeth, afterwards married to Sackville Turnor; and the only issue of that marriage, prior at least to Reynold’s death in 1599, was Cicely. Elizabeth’s birth must have been in or before 1574, for in the Inquis. xxpost mortem of Reg. Scot generosus in 1602, she is said to be “28 et amplius”. The Holy Maid of Kent (mentioned by Scot, p. 26) was servant to one of her maternal progenitors, probably to her grandfather.
The only child from this marriage, and the only child (that at least survived) from both his marriages—for the Maria in the table of “The Memorials” was the daughter of his second wife from her first marriage—was Elizabeth, who later married Sackville Turnor; and the only child from that marriage, at least before Reynold's death in 1599, was Cicely. Elizabeth must have been born in or before 1574, because in the Inquis. xxpost mortem of Reg. Scot generosus in 1602, she is said to be “28 and older.” The Holy Maid of Kent (mentioned by Scot, p. 26) was a servant to one of her maternal ancestors, probably her grandfather.
In this year, 1574, was also published the first issue of his brain, his tractate on The Hoppe-Garden, the first work, I believe, in which not only was the culture of the hop in England advocated, both as having been successfully tried by him, and as against its importation from Poppering, in Flanders, where its mode of culture, etc., was endeavoured to be kept secret; but the whole subject of its growth, culture, drying, and preservation was gone into in a practical manner, and further explained by woodcuts. And here it may be worth noting that in this year Reynold was necessarily absent so far from London that the publisher inserted this apologetic note: “Forasmuch as M. Scot could not be present at the printing of this his Booke, whereby I might have used his advise in the correction of the same, and especiallie of the Figures and Portratures conteyned therein, whereof he delivered unto me such notes as I being unskilfull in the matter, could not so thoroughly conceyve, nor so perfectly expresse as ... the Author, or you ... the Reader might in all poyntes be satisfied [etc., etc.].” In the second edition, however, in 1576, it was: “Now newly corrected and augmented,” the augmentations increasing the book from fifty-three pages, exclusive of the epilogue, to sixty, and the corrections including one added and one emended engraving. As a matter of curiosity, and as showing that neither the publisher nor the author expected a second edition, it may be added that though only two years had elapsed, some at least of the wood engravings required to be re-cut in almost exact facsimile. A third edition was issued in 1578, and from these we can date the commencement of the hop harvests in Kent.
In 1574, the first issue of his work was published, his tract on The Hoppe-Garden. This is the first piece, I believe, where the cultivation of hops in England was not only promoted—as it had been successfully implemented by him—but also argued against importing them from Poppering in Flanders, where their cultivation methods were kept under wraps. The entire topic of hop growth, cultivation, drying, and preservation was explored practically, with illustrations to further explain. It's also noteworthy that Reynold was so far from London this year that the publisher added an apologetic note: “Since M. Scot could not be present at the printing of this book, I couldn't use his advice for corrections, especially regarding the figures and illustrations contained within, which he had provided notes for. Unfortunately, I, being unskilled in the matter, couldn't fully comprehend or express as well as ... the Author or you ... the Reader might want in every regard [etc., etc.].” However, in the second edition released in 1576, it was stated: “Now newly corrected and augmented,” with the additions expanding the book from fifty-three pages, not counting the epilogue, to sixty, and including one new and one revised engraving. Interestingly, to show that neither the publisher nor the author anticipated a second edition, it's worth noting that even though only two years had passed, some of the wood engravings had to be re-carved almost identically. A third edition came out in 1578, and from these, we can mark the beginning of the hop harvests in Kent.
In 1575 he succeeded to one moiety of such part of Lady Winifred Rainsford’s estate as was held in gavelkind. Possibly, indeed, we may place his enjoyment of it earlier, for Lady Rainsford was declared insane; and to this, by the way, I am not disinclined to attribute Reynold’s prolonged absence from London in 1572, the attendance of some one of the family being required, and he, being older than the sons of Sir Thomas, and of a junior branch, and a man of business, xxihaving been chosen or requested to go. And I think we may place his loss of that estate between this date and that of 1584, the date of the publication of the Witchcraft. At least, in this Discoverie occur two passages which, taken together, seem to point to this. In his dedication to Sir Th. Scot he says: A vi, “My foot being [not, having been] under your table, my hand in your dish, or rather in your pursse”—and, A viii: “If they will allow men knowledge and give them no leave to use it, men were much better be without it than have it; ... it is, as ... to put a candle under a bushell: or as to have a ship, and to let hir lie alwaies in the docke: which thing how profitable it is, I can saie somewhat by experience.” Though it may be said that Reynold was a man of business, and, as appears from his writings, a man of decision and of unusual intelligence, still circumstances may combine to bring disaster as a shipowner on such a one, and more especially if he be new to the business. That he did in some way lose his “moiety” is shown by the words of his will, for, speaking of his second wife, he says, “whome yf I had not matched wth all I had not dyed worth one groate.” Not, improbably, I think, it was to the time of his first marriage, or to his widowership, or to both, that Wood more especially refers when he speaks of his giving himself up to solid reading, etc.
In 1575, he took over half of Lady Winifred Rainsford’s estate that was held in gavelkind. In fact, we might even say he enjoyed it earlier because Lady Rainsford was declared insane. I suspect this may explain Reynold’s long absence from London in 1572, as someone from the family needed to be there, and since he was older than Sir Thomas’s sons and from a junior branch, he was likely chosen because he was a man of business. I believe he lost that estate sometime between this date and 1584, when the Witchcraft was published. At least, in this Discoverie, there are two passages that seem to indicate this. In his dedication to Sir Th. Scot, he writes: A vi, “With my foot under your table and my hand in your dish—or rather in your purse”—and A viii: “If they allow men to have knowledge but don’t let them use it, men would be better off without it; ... it’s like putting a candle under a bushel, or having a ship that always stays in dry dock: I can speak to how unprofitable that is from experience.” Although it could be argued that Reynold was a man of business and, as shown in his writings, a person of determination and intelligence, circumstances can still lead to disaster for someone in shipping, especially if they are new to it. The fact that he somehow lost his “moiety” is evident from his will, where he states about his second wife, “if I hadn’t married her, I wouldn’t have died worth a single groat.” It’s quite possible that Wood was specifically referring to the time of his first marriage, his widowhood, or both when he talked about how he dedicated himself to serious reading, etc.
When his first wife died and when he re-married is as yet unknown to us. But this latter could hardly have taken place until the latter end, at earliest, of 1584, since in that year he, as already quoted, describes himself as, “having his foot under your [Sir Th. Scot’s] table”, etc., or in other words, as being a dependant not worth one groat. Nor do we know more of this second wife beyond these slight particulars that we gather from Reynold’s will: that her Christian name was Alice—given in “The Memorials” instead of Jane, to Cobbe, the first wife—that she was a widow with a daughter by her former husband; and that she had some land, either in her own right or derived from her former husband. That she was a widow at the time of her remarriage is shown by Reynold’s bequest of “six poundes thirteene shillings foure pence to my daughter in Lawe Marie Collyar for apparell [? mourning] desiring that her mother’s hand be not anie thinge the shorter towards her in that respect.” Whether Collyar were this daughter’s maiden name, and therefore the name of her mother’s first xxii husband, or whether it were the name of her own husband, is doubtful, though from the words just quoted I rather incline to this second supposition, and that the husband was not a man of much means. With regard to what I have said as to the mother’s possession of property, it has been suggested to me by one of good judgment, and a solicitor, that Reynold’s expression as to not dying worth a groat was merely an excuse for leaving the bulk of his property to his wife; as also that these concluding words of the will, and the resistance of probate to it made by Elizabeth, his daughter by his first wife, indicate the existence of family differences, probably attributable to this second marriage having been entered into with one of a social rank inferior to his own. I cannot, however, deduce this latter supposition from anything we know, neither can I thus interpret the last words of his will, nor believe him guilty of such a perversion of the truth. Reading his will attentively, I think we find that Scot, with his usual fine sense of justice, gives all the lands in “Aldington, Ruckinge, and Sellinge”, which had become his by his marriage with Alice, “to her and to her [not to his] heires”, while he only gives his lands in Romney Marsh and his lease of Brabourne Rectory to her for her life, and then the lease at least, which had come to him “from his Cozen Charles”, to his daughter Elizabeth. Reading the last words of his will verbatim, I think it consistent with justice to hold, that though he may have obtained these lands in Romney Marsh through the use of what had been his wife’s former property, but was during his marriage his own, he was entitled to leave them to his wife only for her life, they then proceeding not, as did the others, to her heirs, but to his. I strongly suspect, also, that his casual omission of any directions as to whom these Romney Marsh lands were to go after her death was the real cause of the probate of the will being resisted by his daughter Elizabeth, so as to definitely raise this point.
When his first wife died and when he remarried is still unknown to us. But this latter event probably couldn’t have happened until at least the end of 1584, since in that year he, as previously mentioned, refers to himself as “having his foot under your [Sir Th. Scot’s] table,” in other words, as being dependent and not worth a penny. We don’t know much about this second wife except for a few details from Reynold’s will: her first name was Alice—listed in “The Memorials” instead of Jane, the name of his first wife—she was a widow with a daughter from her previous marriage; and she owned some land, either in her own right or inherited from her former husband. That she was a widow at the time of her remarriage is indicated by Reynold’s bequest of “six pounds thirteen shillings four pence to my daughter-in-law Marie Collyar for clothing [? mourning], asking that her mother’s hand not be any shorter toward her in that regard.” Whether Collyar was the daughter’s maiden name and thus the name of her mother’s first husband, or whether it was her own husband’s name, is unclear; however, based on the quoted words, I tend to lean towards the latter assumption, suggesting that the husband wasn’t wealthy. Regarding what I mentioned about the mother owning property, someone with good judgment and a solicitor suggested that Reynold’s statement about not dying worth a penny was just an excuse for leaving most of his property to his wife; they also pointed out that the final words of the will and the contesting of probate by Elizabeth, his daughter from his first marriage, indicate family conflicts, likely due to this second marriage being with someone of a lower social status than his own. However, I can’t conclude this latter assumption from what we know, nor can I interpret the last words of his will this way or believe he would distort the truth. After carefully reading his will, I think we see that Scot, with his usual sense of justice, gives all the lands in “Aldington, Ruckinge, and Sellinge,” which he acquired through his marriage to Alice, “to her and to her [not to his] heirs,” while he only gives his lands in Romney Marsh and his lease of Brabourne Rectory to her for her life, and then at least the lease, which came to him “from his cousin Charles,” to his daughter Elizabeth. By reading the last words of his will literally, I believe it’s fair to say that although he may have obtained those lands in Romney Marsh through what had been his wife’s former property, which became his during the marriage, he was entitled to leave them to her only for her lifetime, after which they would go not, as the others did, to her heirs, but to his. I also strongly suspect that his unintentional failure to specify where the Romney Marsh lands were to go after her death was the actual reason his daughter Elizabeth contested the probate of the will, as it clearly raised this issue.
Reserving all notice of his Witchcraft till I speak of it under its bibliography, I would say that we know little more of his life. The Rev. Jos. Hunter, in his Chorus Vatum, states that he was “a Collector of subsidies to Q. Elizabeth in 15..., for the county of Kent.” Urged to inquiry by this, my friend, Jas. Gairdner, Esq., kindly examined for me the Exchequer documents in the Public Record Offices, and it appears from them that he was collector of subsidies for the lathe ofxxiii Shepway in the years 28 and 29 of Elizabeth (1586–87). It may be added that, as appears from a previous document, 125/299, in the same class of papers, that Sir Reynold Scot and other Commissioners for the collection in the lathe of Shepway, of the first payment of the subsidy granted by the Parliament, 37 Henry VIII, had appointed a high Collector. Thus we learn the mode of his appointment; and on looking through the lists we find that many such were “generosi”, though the payment was but small. For Scot, forty shillings was deducted from the incomings; and this not as a percentage, but as salary.
Reserving all mention of his Witchcraft until I discuss it in its bibliography, I would say that we know very little else about his life. The Rev. Jos. Hunter, in his Chorus Vatum, notes that he was “a Collector of subsidies to Queen Elizabeth in 15..., for the county of Kent.” This prompted my friend, Jas. Gairdner, Esq., to kindly check the Exchequer documents in the Public Record Offices for me, and it turns out that he was the collector of subsidies for the lathe of xxiii Shepway during the years 28 and 29 of Elizabeth (1586–87). Additionally, as indicated by a previous document, 125/299, in the same category of papers, Sir Reynold Scot and other Commissioners for collecting the first payment of the subsidy granted by Parliament, 37 Henry VIII, had appointed a high Collector. Thus, we learn how he was appointed; and upon reviewing the lists, we find that many of these collectors were “generosi,” even though the payment was quite small. For Scot, forty shillings were deducted from the earnings, and this was not a percentage but rather his salary.
From the same documents we find that he is twice designated “armiger”, a word agreeing with his 1584 title-page, “by Reginald Scot, Esquire”, though in the editions of his Hoppe Garden his name alone is given. This was for myself an important find; but it will suffice here to say that it confirms Hunter’s supposition that this esquireship was due to his having been made a justice of the peace, though as to the date it can only as yet be said that this dignity was probably granted between 1578 and 1584.
From the same documents, we see that he is referred to as “armiger” twice, a term that matches his 1584 title page, “by Reginald Scot, Esquire,” although in the editions of his Hoppe Garden, only his name appears. This was a significant discovery for me; however, it’s enough to say here that it supports Hunter’s idea that this title of esquire was because he was appointed as a justice of the peace, although we can only estimate that this honor was likely granted between 1578 and 1584.
In an Accompt of Sir Th. Heanage, knight, Treasurer at Warr, in the Public Record Offices, and printed by J. Renat Scott in the Arch. Canti., vol. xi, p. 388, we find the following entries:
In an Account of Sir Th. Heanage, knight, Treasurer at Warr, in the Public Record Offices, and printed by J. Renat Scott in the Arch. Canti., vol. xi, p. 388, we find the following entries:
“Sr Thomas Scott knighte Collonel generall of the footemen in Kent for his Entertainment at xiijs iiijd pr diem for xxij dayes begonne the xxixth of Julye and endinge the xix of Auguste the summe of xiiijli xiijs iiijd.”
“Sir Thomas Scott, knight and Colonel General of the infantry in Kent, for his expenses at 13s 4d per day for 22 days, from July 29th to August 19th, totals £14 13s 4d.”
“Reinalde Scotte Trench mayster for his Enterteinment at iiijs pr diem, and due to him for the same tyme iiijli viijs.”
“Reinalde Scotte, the performer, is owed £3 8s for his work at 4s per day for that period.”
“Sr Thomas Scott knighte for Thenterteynemt of lxiij Wachemen & Garders appointed to watche & warde at Dongenesse for xxij dayes begonne [etc., as above] at viij the pece pr diem xlviliiiijs.”
“Sir Thomas Scott, knight, paid for the services of 63 watchmen and guards assigned to patrol Dungeness for 22 days, starting at 8 pence per day £46 13s.”
From the Muster-roll taken on the 25th Jan. 1587–8, and now in the possession of Mr. Oliver, it appears that the county had then furnished 8,201 footmen and 711 horsemen, and that Sir Thomas was captain of the 309 trained foot raised in the lathe of Shepway, with four hundreds of the lathe of Scraye and Romney Marsh. Hence his office as Colonel-General was not given him—indeed, this is shown by the Accompt—until the men had been assembled in camp on the 29th July. In likexxiv manner the Muster-roll gives Sir Jas. Hales as Captain of the Lances; but in the pay list Th. Scott (a son of Sir Thomas) is Captain both of the Light Horse and Lances. With regard to “Reinalde”, who, under the name of Reginald, appears in the Muster-roll as one of the thirteen captains over 1,499 untrained foot, Mr. J. Renat Scott, in a note, states that he was a son of Sir Thomas Scott; but though sons of Sir Thomas were also captains, this assertion is a guess, unsupported by any known evidence.
From the muster roll dated January 25, 1587–8, now in the possession of Mr. Oliver, it shows that the county had provided 8,201 foot soldiers and 711 horsemen. Sir Thomas was the captain of the 309 trained foot soldiers raised in the Shepway lathe, along with four hundreds from the lathe of Scraye and Romney Marsh. His role as Colonel-General wasn't assigned to him until the troops assembled in camp on July 29, as confirmed by the Account. Similarly, the muster roll lists Sir Jas. Hales as Captain of the Lances; however, in the pay list, Th. Scott (a son of Sir Thomas) serves as Captain of both the Light Horse and Lances. Regarding "Reinalde," who appears as Reginald in the muster roll as one of the thirteen captains overseeing 1,499 untrained foot soldiers, Mr. J. Renat Scott notes that he was a son of Sir Thomas Scott. However, although Sir Thomas's sons were indeed captains, this claim is merely speculative and lacks supporting evidence.
He made his will on the 15th September 1599, and died twenty-four days thereafter, on the 9th October. Some say that he was either taken ill at Smeeth or died there, probably misinterpreting the words of his will; some also say that he was buried there; while some think that he was buried by the side of and close to Sir Thomas Scott’s tomb in Brabourne church; but all these, like the supposition of Philipot in his Kent Notes, Harl. MS. 3917, fol. 78a, that he erected that tomb, are mere guessings, and as such we leave them.
He made his will on September 15, 1599, and died twenty-four days later, on October 9. Some say he got sick at Smeeth or died there, possibly misunderstanding the words of his will; others claim he was buried there; while some believe he was laid to rest next to Sir Thomas Scott’s tomb in Brabourne church. But all of these, like Philipot’s suggestion in his Kent Notes, Harl. MS. 3917, fol. 78a, that he set up that tomb, are just guesses, and we’ll leave it at that.
To the few particulars thus gathered together we are obliged, with the exception of two small points, one probable, and the other, I think, certain, to confine ourselves. The first or probable point is, that as his name appears five times as a witness to family business documents between 1566 and 1594, his signature appearing in this last year in Sir Thomas’s will, he must have kept up familiar intercourse with the latter, and was not improbably, in some measure at least, his man of business, and possibly his steward. The second point, which also goes to confirm this first one, as also to confirm the belief that he was made a justice of the peace, as being a person whose attainments, if not his position, would render him useful in such a post, is one to which I was independently led by his writings, and which is, I find, borne out by almost contemporary testimony.
We are limited to a few specific details we've gathered, except for two minor points—one likely and the other, I believe, certain. The first point, which is likely, is that since his name appears five times as a witness in family business documents between 1566 and 1594, with his signature showing up in Sir Thomas's will in 1594, he probably maintained a close relationship with Sir Thomas. It's likely that he acted as his business representative and possibly his steward. The second point, which supports the first and also the idea that he was appointed a justice of the peace—given his skills and potential usefulness in that role—was something I came to on my own through his writings, and it turns out there's almost contemporary evidence to back this up.
He who in his Hoppe Garden showed such practical thought and foresight, and in his Witchcraft such independence of thought, was not a man, especially when married and a father, to live in dependence on a cousin. The wording, as well as the tone of his writings, agree with this. We find in them traces of legal study, a habit of putting things, as it were, in a forensic form, and noteworthy and not unfrequent references to legal axioms or dicta, quoted generally in their original Latin. The Dedication before his Hoppe Garden, and the first beforexxv his Witchcraft, are to men of high legal rank, judges, in fact, to whom he acknowledges his obligations. Referring the reader to these, and to the ambiguous sentence in the latter commencing “Finally” (sig. A ii), I would also give the words in the latter, where he says, A. v: “But I protest the contrarie, and by these presents I renounce all protection”; and in the former the legal phraseology is carried on throughout in—“and be it also knowne to all men by these presentes that your acceptance hereof shall not be any wyse prejudiciall unto you, for I delyver it as an Obligation, wherein I acknowledge my selfe to stande further bounde unto you, without that, that I meane to receyve your courtesie herein, as a release of my further duties which I owe,” A. iii. v. And in B. v.: “neither reproove me because by these presents I give notice thereof.” So also he would seem to have been an attendant at the assizes; and if we look to the story, told at page 5, of Marg. Simons, we find that he was not only present at the trial, but busied himself actively in the matter, talking to the vicar, the accuser, about it, advertising the poor woman as to a certain accusation, he “being desirous to heare what she could saie for hir selfe”, and inquiring into the truth of her explanation by the relation of divers honest men of that parish. In like manner, his Will is written “wth myne owne hande” twenty-five days before his death; and, on inquiring from a lawyer, I find that it is drawn up in due legal form, and by one who had had a legal training. Lastly, Thomas Ady, M.A., in A Candle in the Dark, 1656, alias, A Perfect Discovery of Witches, 1661, a book, like Scot’s, against the reality of witchcraft, distinctly tells us, p. 87, that Scot “was a student in the laws and learned in the Roman Laws”, the latter being exactly what such a man would be if he had turned towards the law as a profession. These considerations appear to me conclusive, even though it be added as an argument per contra that his name has not been found among the rolls of the Temple, Inner or Middle, or in those of Lincoln’s or Gray’s Inn.
He who, in his Hoppe Garden, demonstrated such practical thinking and foresight, and in his Witchcraft exhibited such independent thought, was not someone, especially as a married father, to rely on a cousin. The language and tone of his writings reflect this. In them, we see signs of legal study, a tendency to express ideas in a formal way, and notable and often referenced legal principles or sayings, usually quoted in their original Latin. The dedication in his Hoppe Garden, and the first before xxv his Witchcraft, are addressed to individuals of high legal standing, judges in fact, to whom he acknowledges his indebtedness. Referring readers to these, and to the ambiguous statement in the latter that begins with “Finally” (sig. A ii), I also note the words in the latter, where he states, A. v: “But I protest the contrary, and by these presents I renounce all protection”; and in the former, the legal terminology continues throughout—“and let it also be known to all men by these presents that your acceptance hereof shall not in any way be detrimental to you, for I deliver it as an Obligation, wherein I acknowledge myself to be further bound to you, without meaning to accept your courtesy as a release of my further duties which I owe,” A. iii. v. And in B. v.: “neither reproach me because by these presents I give notice thereof.” It seems he also attended the court sessions; if we look at the story told at page 5 regarding Marg. Simons, we see that he was not only present at the trial but was actively involved, speaking with the vicar, the accuser, about it, advising the poor woman about a certain accusation, as he “was eager to hear what she could say for herself,” and checking the truth of her explanation by consulting several reputable men from that parish. Similarly, his will was written “with my own hand” twenty-five days before his death; and upon asking a lawyer, I discover that it’s properly drawn up, indicating someone who had legal training. Lastly, Thomas Ady, M.A., in A Candle in the Dark, 1656, also known as A Perfect Discovery of Witches, 1661, a book similar to Scot’s, opposing the reality of witchcraft, clearly states, p. 87, that Scot “was a student of law and knowledgeable in the Roman Laws,” which is precisely what someone of his background would be if he pursued law as a career. These points seem conclusive to me, even with the added argument per contra that his name hasn’t been found among the records of the Temple, Inner or Middle, nor in those of Lincoln’s or Gray’s Inn.
And in taking leave of this portion of my subject, I cannot but reiterate the obligations both the reader and the literary world generally are under to Mr. Edmund Ward Oliver. The suppositions as to the cause of Scot’s loss of his moiety of the estates of Lady Winnifred Rainsford—not, it is believed, a large sum—and as to his law-studentship, based as they are on facts stated by Scot or derived fromxxvi his writings, and those of Th. Ady, are my own; while in one or two instances I have put forth opinions not quite in accord with that gentleman’s. But nearly all the biographical facts regarding Scot himself and his marriages, in contradistinction to the supposed facts hitherto set forth, are due to the intelligent research of Mr. Oliver, and are not unfrequently stated in his own words.
And as I wrap up this part of my topic, I want to emphasize how indebted both the readers and the literary community are to Mr. Edmund Ward Oliver. The ideas about why Scot lost his share of Lady Winnifred Rainsford's estates—believed not to be a huge amount—and his time as a law student, which are based on facts mentioned by Scot or drawn from his writings, as well as those of Th. Ady, are my own; there are a few cases where my views differ slightly from his. However, almost all the biographical details about Scot himself and his marriages, as opposed to the presumed facts previously stated, come from Mr. Oliver's insightful research, often quoted in his own words.
The following table will bring into one view the pedigree of Reginald Scot given in the previous pages:
The table below will present the family tree of Reginald Scot mentioned in the previous pages:
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xxvii
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.
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 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 wth 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 raigne of or soveraigne Ladie Queene Elizabeth Fyrst I bequeath my Sowle to Almightie god and my body to be buryed as yt shall seeme good to Alice my wiefe whome I make and ordaine to be myne onely Executrix Item I bequeath to my sayde wief All my goods and chattells plate housholde stuffe Juelles and Chaynes with all my leases and goods moveable and vnmoveable savinge such as I shall by this my Will other Wise dispose of Item I (for the trust I repose in Mr. Edwarde Hall of Ashforde and of my neighbour Raynolde Keale of Smeeth in countie aforesaide doe make them two the overseers to this my Last will and gyve to eyther of them for theire paines and trouble wch they ar like to sustaine herebye fyve poundes Item I bequeath to Sr John Scott my lease of the banke or pond at Aldinge Item I bequeath to my graund childe Cisley Turnor tenne poundes to buy her a little Chaine Item I gyve to my daughter in Lawe Marie Collyar six poundes thirteene shillings foure pence to be paide unto her within one quarter after my decease, to be bestowed in apparell upon her selfe as she shall seeme good nether would I have her mothers hand anie thinge the shorter towardes her in that respect Item I give to my daughter Turnor the Covenant that I have of my Cozen Charles Scott touchinge the renuinge of my lease when his grace doth renne [read renue] his lease of Braborne Rectorie provided that my meaninge is, that my said wief shall enioye the full tearme that I nowe possesse and howsoever yt shalbe renued my daughter shall have the only renuinge which shalbe in effecte after the whole tearme wch I holde now be expired so as by any meane [intervening] renuinge my saide wief be not defeated of my true meaninge towardes her Item I do bequeath to my saied wief and to her heires for ever All my Landes Lyinge in Aldington and now in thoccupacion of John Pollard and all my Landes in Ruckinge in thoccupacion of —— Diggons and all my Landes in Sellenge in the occupacion of —— Coakar All which Landes lye in the sayde sayde* Countie of Kent Item I gyve and bequeath to my said wief all my other Landes in Rumney Marshe or els where in the said countye duringe her naturall lief† Item I doe gyve to my Servante Moyll Smyth the some of twentie shillinges yearelie duringe his naturall Life to be paide out of all my Landes halfe yearelie and that for defaulte of payment yt shalbe Lawfull for him to distraine And so I ende desyreinge the worlde to iudge the best hereof and of the consyderacions for greate is the trouble my poore wief hath had with me, and small is the comforte she hath receyved at my handes whome yf I had not matched wth all I had not dyed worth one groate.—
In the Name of God, Amen. I, Raynolde Scott, a gentleman from Kent, living in the Parish of Smeth, hereby create my Last Will and Testament, written in my own hand on Saturday, September 15, 1599, during the forty-first year of the reign of our sovereign Lady Queen Elizabeth. First, I give my soul to Almighty God and my body to be buried as my wife, Alice, sees fit. I appoint her as my only Executrix. Next, I bequeath to my wife all my personal belongings, including my silver, household items, jewelry, and chains, as well as any leases and both movable and immovable property, except where I have specified otherwise in this Will. I trust Mr. Edward Hall of Ashford and my neighbor Raynolde Keale of Smeth to be the overseers of this Will, and I give each of them five pounds for their efforts and potential troubles they may face. I bequeath my lease of the bank or pond at Aldinge to Sir John Scott. I give my grandchild Cisley Turnor ten pounds to buy a small chain. I provide my daughter-in-law Marie Collyar with six pounds, thirteen shillings, and four pence, to be paid within a quarter after my death, for her clothing as she chooses; I also hope her mother will be equally generous. I give my daughter Turnor the rights regarding the renewal of my lease from my cousin Charles Scott when he renews his lease for Braborne Rectory. It is my intention that my wife should enjoy the full term I currently hold, and any renewal will allow my daughter to exclusively renew it after my wife's term has expired, ensuring my wife is not deprived of my true intentions. I bequeath to my wife and her heirs forever all my lands in Aldington, currently occupied by John Pollard, all lands in Ruckinge occupied by — Diggons, and all lands in Sellinge occupied by — Coakar, all in Kent. I give my wife all my other lands in Rumney Marsh or elsewhere in the county for her lifetime. I grant my servant Moyll Smyth the sum of twenty shillings per year during his lifetime, to be paid from my lands every six months, and if not paid, he is allowed to distrain. I conclude this Will, hoping the world will understand the situation, as my wife has endured much trouble with me and has received little comfort from me; had I not married, I would have died without a penny.
Ray: Scott.
Ray: Scott.
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xxviii
By a short notice following the copy of the will, it was proved on the 22nd November 1599. There is also a document setting forth that Alicia Scott, relicta, and Elizabetha Turnor, als Scott, filia naturalis et legitima, had disputed, before certain functionaries named regarding the will, and that probate was granted as aforesaid on the 22nd November 1599. But as the cause or subject of the dispute is not mentioned, this, like the short notice, is not given.
By a brief notice attached to the will, it was validated on November 22, 1599. There is also a document stating that Alicia Scott, widow, and Elizabeth Turnor, also Scott, natural and legitimate daughter, had argued before certain officials about the will, and that probate was granted as mentioned on November 22, 1599. However, since the reason for the dispute is not specified, this, like the brief notice, is not included.
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].
Investigation in Maidstone regarding the death of Lady Wynifred Rainsfoord, March 30, 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 owned the Manors of Nettlested and Hiltes, as well as their related properties in East and West Peckham, Brenchley, West Barmling, Merewood, and Marden. She was also the owner of the Manor of Pympe and its associated properties in Yaulding, Marden, and Brenchley. In addition, she had various other lands known as Stockenbury, Motelands, and Souchefields, all located in Brenchley.
She died 17 Oct. last, at Chelmsford in Essex.
She died on October 17th last year in Chelmsford, Essex.
Th. Scott, kt., is her next heir, viz., son and heir of Reginalde Scotte, kt., sonne and heir of Anne Scotte, wife of John Scotte, kt., daughter and heir of Reginald Pympe, brother of John Pympe, father of said Lady Winifred.
Th. Scott, knight, is her closest heir, specifically the son and heir of Reginalde Scotte, knight, who is the son and heir of Anne Scotte, the wife of John Scotte, knight. Anne is the daughter and heir of Reginald Pympe, who is the brother of John Pympe, the father of the aforementioned Lady Winifred.
Thomas Scotte, kt., Charles Scott, Henry Scotte, George Scotte, and William Scotte [brothers of the first-named Thomas Scotte, kt.], and Reginald Scotte, are coheirs of the lands held in gavelkind. One moiety thereof descends to Thomas, Charles, etc. [as named above], sons and coheirs of Reginalde Scotte, kt., son and heir of Anne Scotte; and the other moiety to Reginald, son and heir of Richard Scotte, junior, son of the said Anne.
Thomas Scott, kt., along with Charles Scott, Henry Scott, George Scott, and William Scott [brothers of the first Thomas Scott, kt.], and Reginald Scott, are coheirs of the lands held in gavelkind. One share of these lands goes to Thomas, Charles, etc. [as named above], the sons and coheirs of Reginald Scott, kt., son and heir of Anne Scott; and the other share goes to Reginald, son and heir of Richard Scott, junior, who is the son of the said Anne.
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xxix
Thomas miles is 39 et amplius, Charles 34 [etc.], Henry 32 [etc.], George 30 [etc.], William 22 [etc.], and Reginald 38 years of age et amplius.
Thomas is over 39, Charles is 34 [etc.], Henry is 32 [etc.], George is 30 [etc.], William is 22 [etc.], and Reginald is over 38 years old.
The exact words regarding the co-heirs are: “descendebant et de jure descendere debent præfato Thomæ Scotte militi, Carolo Scott, Henrico Scotte, Georgio Scotte et Will’o Scotte, fratribus dicti Thomæ Scotte militis et Reginaldo Scotte, consanguineo prædicti Thomæ Scotte militis, ut consanguineis et coheredibus prædictæ dominæ Winifridæ eo quod prædictæ terræ ... ultimo recitata sunt de natura de gavelkind.” This disproves the assertion of Mr. J. Renat Scott in Arch. Cant., xi, 388, and repeated in his genealogy of the Scott family, that the Reginald Scott mentioned in the former as receiving pay among those appointed in 1587-8 was “a son of Sir Thomas”.
The exact wording regarding the co-heirs is: “they descended and should descend by right to the aforementioned Thomas Scott, knight, Charles Scott, Henry Scott, George Scott, and William Scott, brothers of the said Thomas Scott, knight, and Reginald Scott, cousin of the said Thomas Scott, as blood relatives and co-heirs of the aforementioned Lady Winifreda because the said lands... were last mentioned in relation to the nature of gavelkind.” This counters the claim made by Mr. J. Renat Scott in Arch. Cant., xi, 388, and reiterated in his genealogy of the Scott family, that the Reginald Scott mentioned earlier, who was listed among those appointed in 1587-8, was “a son of Sir Thomas.”
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.
Inquisition held at Maidstone, December 2, 1602, after the death of Reginald Scot, gentleman.
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 lying in Barefield, containing two acres in Brabourne, tenure unknown, and one acre in Brabourne and 5 acres in Brabourne, and two parcels in Smeeth, and 30 acres of marsh called Gatesleaf, in Newchurch, held of Martin Barneham, Esq., as of his manor of Bylsyngton.
He owned a house and 20 acres of land called Graynecourtte, which he held from Th. Scott, Esq., as part of his manor of Brabourne. He also had a property called Essex and 20 acres of land divided into two sections in Allington [Aldington], held from Edw. Hall as part of his manor of Pawlson. One section of land, known as Haythorne field, consisted of 20 acres in Bonington, held directly from the Queen. Additionally, there was a house and a parcel of land in Barefield, totaling two acres in Brabourne, with an unknown tenure, and one acre and 5 acres in Brabourne, two parcels in Smeeth, and 30 acres of marsh called Gatesleaf in Newchurch, held from Martin Barneham, Esq., as part of his manor of Bylsyngton.
He died 9 Oct., 41 Eliz. [1599], at Smeeth.
He passed away on October 9, 1599, during the reign of Queen Elizabeth I, at Smeeth.
Elizabeth, wife of Sackville Turner, gent., is his daughter and next heir, and was 28 years of age and more at his death.
Elizabeth, the wife of Sackville Turner, gentleman, is his daughter and the next heir. She was 28 years old or older at the time of his death.
Alice, his widow, has received the rents since his death.
Alice, his widow, has been collecting the rent since his death.
[Elizabeth was the next heir to his own property, but that which was his own through his wife Alice, he specially devised “to her and to her heirs”.]
[Elizabeth was next in line to inherit his property, but the assets he owned through his wife Alice were specifically bequeathed “to her and to her heirs.”]
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The Cause and History of the Work.—That is, what induced Scot to write it, and why did he set it forth as he did? inquiries which involve, among other matters, a short notice of the position then and previously held by witchcraft in England. His Hoppe-garden shows him to us as a man of intelligence, foresighted and reflective of thought, and desirous of improving the state of his country and countrymen. It shows him also as one who could not only seize a thought and commend it to others, but as one who had perseveringly put his idea into practice, found it feasible, and then so learnt the processes necessary for growing the plant, and preparing its catkins and storing them for use, that a priori one would suppose that he had done what he did not, namely, visited Holland and learnt the processes on the spot. The same qualities are seen in his Witchcraft, as is also his independence of thought. No sooner had his suspicions been aroused than he proceeded, as shown by the work and its references, to investigate the matter thoroughly and perseveringly. To this also he was encouraged, or rather led, by yet other two qualities, his straightforwardness or honesty of purpose, and his compassion, for these taught him that he was engaged in a righteous work, that of rescuing feeble and ignorant, though it may be too pretentious and shrewish, old women from false charges and a violent death, and in a noble work in endeavouring to stem the torrent of superstition and cruelty which was then beginning to overflow the land.
The Cause and History of the Work.—This asks what motivated Scot to write it and why he presented it the way he did. These questions require a brief look at the background of witchcraft in England at that time and before. His Hoppe-garden reveals him as an intelligent, visionary, and thoughtful individual who wanted to improve the situation for his country and its people. It also shows him as someone who could grasp an idea and share it effectively, while also diligently putting his thoughts into action. He discovered how to grow the plant, prepare its catkins, and store them for use, to the extent that one might assume he had traveled to Holland to learn the techniques firsthand. The same traits can be seen in his Witchcraft, along with his independent thinking. Once his suspicions were raised, he set out to investigate the matter thoroughly, as evidenced by the work and its references. He was also encouraged, or rather driven, by two additional qualities: his honesty and his compassion. These traits gave him the conviction that he was engaged in a just cause—rescuing vulnerable and ignorant, albeit somewhat overbearing and cantankerous, old women from false accusations and potential execution, and nobly trying to counter the growing tide of superstition and cruelty that was starting to engulf the land.
Nor was this the result in any way of a mind sceptically inclined. His book shows that he accepted the opinions of his day, unless he had been led to inquire into them, and either re-receive them as facts or discard them. Led doubtless by his academic training, it is abundantly clear that he had inquired into the grounds of his belief in the Established Church, and into the additions that had been made to its faith in the course of illiterate ages by the Popish Church. He had read Plotina, who taught him that the so-called vicars of Christ and his vice-gerents on earth were often devils incarnate and standard-bearers of vice, and that the system which did now and again produce a St. Francis d’Assis—all reverence to his name—produced also the congeners of Loyola, and Loyola himself, whose followers, while assuming to themselves the holy name of Socii Jesu, made that name famous and infamous, and their tenets execrated throughout the xxxi civilised world. But he accepted with some doubting, having, as he thought, great authority for it and no means of investigation, the story of the Remora; and accepted without doubting the beliefs that the bone of a carp’s head, and none other, staunched blood, the value of the unicorn’s horn, and the like, and—notwithstanding his disbelief in astrology—that seed-time and springing were governed by the waxing and waning of the moon. He also believed that precious stones owed their origin to the influences of the heavenly bodies; and besides his credulous beliefs as to certain waters, narrated at the commencement, he in the next chapter gives the absurdly wonderful virtues of these stones, some, as he says, believed in by him, “though many things most false are added”.
He wasn’t skeptical at all. His book shows that he accepted the views of his time, unless he had reason to explore them further and either confirm them as true or reject them. Clearly driven by his academic background, he critically examined the basis for his belief in the Established Church and the additions that the Catholic Church had made to its faith over centuries of ignorance. He had read Plotina, who taught him that the so-called vicars of Christ and his representatives on earth were often morally corrupt and champions of wrongdoing, and that while the system occasionally produced a St. Francis of Assisi—honoring his name—it also produced figures like Loyola and his followers, who, while taking on the holy title of "Socii Jesu," tarnished that name and made their beliefs reviled across the civilized world. However, he accepted the story of the Remora with some doubt, believing it had significant authority and no way to investigate further, while he fully believed that a carp's head bone alone could stop bleeding, the unicorn's horn had value, and—despite his disbelief in astrology—planting and growth were affected by the moon's phases. He also thought that precious stones were influenced by celestial bodies. In addition to his gullible beliefs about certain waters mentioned at the beginning, in the next chapter he lists the ridiculously impressive powers of these stones, some of which he claims to believe in, "even though many obviously false things are added."
How then came he to inquire into and write so strongly against witchcraft? Before the time of the eighth Henry, sorcerers were dealt with by the ecclesiastical law, which punished them as heretics. Moreover, their supposed offences against the person seem, chiefly at least, to have been taken notice of when they were supposed to interfere with high or state matters or persons, as in the cases of Joan of Arc or Dame Eleanor Cobham. But in Henry’s time, probably through the extension of continental ideas, aided, it may be, by a desire to restrain the ecclesiastical power, c. 8 of the thirty-third year of his reign was passed. By this it was enacted, that witches, etc., who destroyed their neighbours, and made pictures [images] of them for magical purposes, or for the same purposes made crowns, swords, and the like, or pulled down crosses, or declared where things lost or stolen were become, should suffer death and loss of lands and goods, as felons, and lose the privileges of clergy and sanctuary. Afterwards, by 1 Edw. I, c. 12, this and other offences first made felonies in Henry’s time were no longer to be accounted such. Thirdly, in the fifth year of Elizabeth, Parliament, by its twelfth chapter, enacted, that whereas many have practised sorceries to the destruction of people and their goods, those that cause death shall suffer as was declared by 33 Henry VIII, c. 8, except that their wives and heirs shall not have their rights affected by such attainder. But that when a person was only injured, or their goods or cattle destroyed, the offenders should for the first offence suffer a year’s imprisonment, and once a quarter be exposed in the pillory in a market town for six xxxii hours, and there confess their offences; and for the second offence suffer death as felons, with the exceptions before rehearsed. While any who seek treasure, or would bring about unlawful love, or hurt anyone in his body or goods, should for a first offence be imprisoned and suffer as before, and for a second be imprisoned for life and forfeit his goods and cattle. This, so far as humanity is concerned, is a distinct advance on Henry’s enactment, though an apparent going back from that of Edward. Perhaps, as before, it arose from a desire to remove the offences from the jurisdiction of the ecclesiastical law, which would have burnt them, nor, as evidenced by its little results, does it seem to have been made through any mania or scare in the matter. This came on later, when, as we are told by Brian Darcie in 1582, at what time, under pie-crust promises of favour, he was endeavouring to get women to confess, and then be hanged,—“there is a man of great learning and knowledge come over lately into our Queenes Majestie, which hath advertised her what a companie and numbers of Witches be within Englande: whereupon I and other of her Justices have received Commission for the apprehending of as many as are within these limites.” Alas, this man of great learning and knowledge seems to have been none other than that otherwise light of the English Church, the great, good, and pious Bishop Jewel, who, having returned from a forced residence abroad, was speedily promoted by her Majesty, and in a sermon preached before her, in 1572, brought in the subject as follows:—
How did he come to investigate and write so strongly against witchcraft? Before the reign of Henry VIII, sorcerers were dealt with according to church law, which punished them as heretics. Moreover, their supposed crimes against individuals were mainly noted when they were believed to involve high-profile matters or individuals, as seen in the cases of Joan of Arc and Dame Eleanor Cobham. However, during Henry’s reign, likely due to the spread of continental ideas and perhaps a desire to limit the church's power, Chapter 8 of the thirty-third year of his reign was enacted. This law stated that witches, among others, who harmed their neighbors or made images of them for magical purposes, or crafted crowns, swords, and similar items for those purposes, or destroyed crosses, or revealed the whereabouts of lost or stolen items, would be punished by death and forfeiture of lands and goods as felons, losing the benefits of sanctuary and clergy. Later, in 1 Edward I, Chapter 12, these offenses that were first considered felonies during Henry’s reign were no longer treated as such. Furthermore, in the fifth year of Elizabeth's reign, Parliament, through its twelfth chapter, decided that since many had practiced sorcery to harm people and their property, those responsible for causing death would be punished as previously outlined in 33 Henry VIII, Chapter 8, except that their wives and heirs would not lose their rights due to this punishment. However, if someone was merely injured or their property or livestock were harmed, the offenders would face a year of imprisonment for the first offense and be publicly displayed in the pillory for six hours in a market town, where they would confess their crimes; for a second offense, they would be executed as felons, with the previously mentioned exceptions. Anyone seeking treasure, promoting unlawful love, or harming someone’s property or body would face imprisonment and other penalties for the first offense, and for a second offense, life imprisonment and forfeiture of property and livestock. This, in terms of humanity, represents a clear step forward compared to Henry’s laws, although it appears to regress from Edward’s statutes. Perhaps, as before, this was driven by a desire to take these offenses out of ecclesiastical jurisdiction, where they would have faced execution, and it does not seem to have been motivated by any panic or hysteria at the time, as indicated by its minimal results. This panic would arrive later when, as noted by Brian Darcie in 1582, during his efforts to extract confessions from women under false promises of favor, he stated, “There is a man of great learning and knowledge who has recently come to our Queen, bringing news of how many witches there are in England; therefore, I and other Justices have received a commission to apprehend as many as we can within these limits.” Unfortunately, this man of great learning and knowledge appears to have been none other than the well-regarded Bishop Jewel, who, after returning from exile, was quickly promoted by the Queen and included the topic in a sermon he delivered before her in 1572 as follows:—
“Heere perhaps some man will replie, that witches, and conjurers often times chase away one Divell by the meane of another. Possible it is so; but that is wrought, not by power, but by Collusion of the Divels. For one Divell, the better to attaine his purpose, will give place, and make as though he stood in awe of another Divell. And by the way to touch but a word or two of this matter for that the horrible using of your poore subjects inforceth thereunto. It may please your Grace to understand, that this kind of people, I meenes witches and sorcerers, within these few last yeeres, are marvellously increased within this your Grace’s realme. These eies have seene most evident and manifest marks of their wickednesse. Your Grace’s subjects pine away even unto the death, their collour fadeth, their flesh rotteth, their speech is benummed, their senses are bereft.”
"Here, some might reply that witches and conjurers often drive away one devil using another. That could be true; however, it’s not done by power but through the collusion of the devils. One devil, to better achieve his goal, will step aside and pretend to be afraid of another devil. Also, I want to touch on this briefly because the terrible treatment of your poor subjects compels me to do so. Your Grace should know that this kind of people, meaning witches and sorcerers, has remarkably increased in your realm over the past few years. These eyes have witnessed very clear and evident signs of their wickedness. Your Grace’s subjects are wasting away, almost to death; their color is fading, their flesh is rotting, their speech is numb, and their senses are gone."
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“Wherefore, your poore subjects most humble petition unto your Highnesse, is, that the lawes touching such malefactours, may be put in due execution. For the shole of them is great, their doings horrible, their malice intollerable, the examples most miserable. And I pray God, they never practise further, then upon the subject. But this only by the way, these be the scholers of Beelzebub the chief captaine of the Divels.”
“Therefore, your poor subjects humbly ask you, your Highness, to properly enforce the laws regarding such wrongdoers. There are many of them, their actions are terrible, their malice unbearable, and the consequences are tragic. I pray to God that they don’t continue to act against anyone but the subjects. But I just wanted to add, these are the followers of Beelzebub, the chief captain of the devils.”
The plantings of the Queen in the commissions of her Justices thus instigated and encouraged, produced an abundant crop. According to the Dedications of Scot, Sir Roger Manwood, Lord Chief Baron of the Exchequer, had had “in these causes such experience”, A ii. v., while Sir Thomas Scot, as Justice of the Peace, had also had “manie poore old women convented before him for ... witchcraft”, A. vi. Various booklets also, presently to be spoken of more at large, excited still more the imaginations of a credulous people, and it had been supposed, before Scot wrote, as will be seen on p. 473, and in my note on that page, that the Queen’s person had been aimed at in that way.
The Queen's actions in the commissions of her Justices sparked and encouraged a plentiful harvest. According to the Dedications of Scot, Sir Roger Manwood, Lord Chief Baron of the Exchequer, had “in these matters such experience,” A ii. v., while Sir Thomas Scot, as Justice of the Peace, had also seen “many poor old women brought before him for ... witchcraft,” A. vi. Various booklets, which will be discussed in more detail shortly, further fueled the imaginations of a gullible public, and it was believed, even before Scot wrote, as will be shown on p. 473, and in my note on that page, that the Queen herself had been targeted in this way.
It thus appears that though Scot may have been brought up in a traditional but little-regarded belief in witchcraft, he, when he was at least thirty-four, was not only unprepared, but startled, to witness and take part in this new departure from justice and mercy. Witchcraft, chiefly looked on as useful in discovering things lost, or in bringing a wished-for sweetheart to return the love of the seeker, or in curing ailments simple or grievous, became feared, reviled, and sought out: sought out by Commission of the Queen, sought out by the people as a great and fearful evil rapidly overspreading the land, and able and willing, like the Plague and Black Death, to count its victims by thousands, and from the cottage to the throne itself. He, a man both intelligent and compassionate, sees poor, old, decrepit creatures eking out a miserable livelihood by begging an occasional dole from their better off neighbours; ill-tempered by age and condition, and therefore abusive when refused such dole, or on slighter causes, sometimes perhaps through old knowledge or superstition, but probably more often for the sake of gain, pretending to be wise above what is known; he sees these accused of selling their souls for the sake of such a position in the world, he hears them accused sometimes of foul, more frequently of unlikely, crimes and acts, nay, such as an unprejudiced xxxiv common sense must laugh at, while the evidence is nearly always so faulty that, were the accusation a different one, it would be at once turned inside out and thrown aside. Unfortunately, too, some of these old women being more or less mad, and others driven through fear on the one hand, or through promised favour on the other, confess themselves capable of doing these things, though any man of sense and observation could detect their state or motives. Luckily, too, he had had close to him, and in his wife’s family, the known and talked-of imposture of the Holy Maid of Kent; and in his own time and close to his own door, the case of the Pythonist of Westwell, at first carried out triumphantly, and then, on her own confession and her re-acted acts, branded as an impostor, like the Holy Maid. The Dutchman, too, at Maidstone, after being set forth as a worker of miracles and an exorcist, was found to be a rogue; and “manie other such miracles had beene latelie printed, whereof diverse had beene bewraied.” He had taken part also—apparently as one engaged for the defence—in that piece of folly called the trial of Margaret Simons, and knew the history of Ade Davie, and of her restoration to sanity without exorcism, hanging, or burning.
It seems that although Scot may have grown up with a traditional but little-respected belief in witchcraft, when he was at least thirty-four, he was not only unprepared but also shocked to witness and participate in this new shift away from justice and mercy. Witchcraft, which was mostly seen as a way to find lost things, bring back a lost love, or cure simple or serious ailments, became something to fear, condemn, and pursue: pursued by the Queen’s Commission, sought out by the public as a major and terrifying evil quickly spreading across the land, able and willing, much like the Plague and Black Death, to claim thousands of victims, from the cottage to the throne. He, an intelligent and compassionate man, sees poor, old, frail individuals scraping by by begging for a little assistance from their better-off neighbors; grumpy due to age and circumstances, often becoming abusive when refused help, or for trivial reasons, perhaps sometimes out of old knowledge or superstition, but likely more often for personal gain, pretending to be wiser than they really are; he sees them accused of selling their souls for a chance at some status in life, hears them whispered about, sometimes for terrible crimes, but more often for unrealistic acts that any fair-minded common sense would laugh at, while the evidence is almost always so weak that if the accusation were different, it would be dismissed instantly. Unfortunately, some of these old women are somewhat mad, and others, driven by fear on one side or promised favor on the other, admit to being capable of such things, though any sensible and observant person could recognize their state or motives. Fortunately, he had closely observed the well-known fraud of the Holy Maid of Kent in his wife’s family; and in his own time and near his own home, he witnessed the case of the Pythonist of Westwell, initially conducted triumphantly, and later, by her own confession and actions, shown to be a fraud, like the Holy Maid. The Dutchman at Maidstone, who had been presented as a miracle worker and exorcist, was found to be a fraud; and "many other such miracles had been lately printed, some of which had been exposed." He also participated—apparently as a defense team member—in the folly of the trial of Margaret Simons and knew the story of Ade Davie and her return to sanity without exorcism, hanging, or burning.
Is it not natural that his suspicions, and more than suspicions, should have been aroused, and that he should have been thus led to take up the whole subject seriously? One who had given himself up, as Wood says, to reading and thought as well as to healthy and useful exercise, must have sought for and obtained books on either side of the subject, and in especial the known book of Wier; and thoughtful reading of these, and meditation must have led him to extend his views, and gather them into a harmonious and consistent whole. Meanwhile, however, the bloodthirsty superstition daily increased, and there were published first, the mad book or books of Richard Gallis—spoken of in pp. 132–3—of the witches at Windsor, now, I believe, unfortunately lost, where, among other things, he narrates how, at a Sabbath meeting, he had a hand-to-hand encounter with the devil, and wounded him so sore that he stank of brimstone; and in 1582, there took place the wholesale condemnation of the poor old women of St. Osees, thirteen I believe of whom were hanged. There had been no such condemnation before in England. It is not unlikely that he himself witnessed their condemnation—see pp. xxv–vi. xxxv So unusual was it, that—as I cannot but believe on other evidence, as stated in my noting on Macbeth—a ballad was written on it, which became very commonly known, and was remembered as late as 1606. This same unusual breadth of punishment also created so much attention that Justice Brian Darcie thought it worth while to set forth in print, not the trial, but the depositions taken before him, and thus inform a too ignorant public that he and he alone was the primary cause of such a purification.
Isn’t it natural that his suspicions, and even more than suspicions, would have been stirred up, leading him to take the entire topic seriously? Someone like him, who devoted himself to reading, thinking, and engaging in healthy and productive activities, must have searched for and acquired books on all sides of the issue, particularly the well-known book by Wier. Thoughtful reading and reflection on these texts must have encouraged him to broaden his perspectives and merge them into a cohesive and consistent understanding. Meanwhile, the violent superstition continued to grow each day, and first came the crazy book or books of Richard Gallis—mentioned in pp. 132–3—about the witches at Windsor, which I believe is now unfortunately lost. In that book, he recounts how, during a Sabbath meeting, he had a fight with the devil and injured him so badly that he reeked of brimstone. In 1582, there was a mass condemnation of the poor old women of St. Osees, thirteen of whom I believe were hanged. There hadn’t been such a condemnation in England before. It’s quite possible that he witnessed their sentencing—see pp. xxv–vi. xxxv It was so unusual that, as I can’t help but believe based on other evidence mentioned in my notes on Macbeth, a ballad was created about it, which became widely known and remembered as late as 1606. This same unusual severity of punishment also caught so much attention that Justice Brian Darcie thought it worthwhile to publish not the trial itself, but the testimonies given before him, to inform a largely uninformed public that he alone was the main reason for such a cleansing.
These facts, and especially this last, aroused, I believe, Scot’s compassion and indignation, and made both find vent in printed words. And besides these likelihoods, including that of date, there are two at first sight seemingly contradictory facts, which made themselves manifest to me when I first carefully read the book, and before I had formed any opinion on their causes, and which are on this view reconciled. These facts are, that while the plan which he has adopted, and his facts and conclusions, seem to have been deliberately sought out, thought over, and canvassed, there are evidences throughout of a feverous haste of composition, such feverous haste as the above spoken of emotions would excite in a man like Scot, who had witnessed so horrible and so bloody a perversion of justice. The proof of the first fact I leave to be observed by the intelligent reader; but while the second must also be observed by him, it is needful, to the full exposition of my argument, that I should collect in one view most at least of the details. This haste is evidenced in some of his corrected errata, but more in those that he did not correct. Thus we have, on p. 174, a curious slip, by which Pharaoh becomes a Persian, and Nebuchadnezzar takes Pharaoh’s place as an Egyptian king, for other parts of the book prove conclusively that this was an unintentional lapsus, and one a second time overlooked when the book was re-read before the title-page and the preliminary leaves were set up. Similar are his errors as to Haias and Sedaias, for at one time he speaks of Rabbi Sedaias Haias, repeating it also at the last when he gives his “forren authors” consulted, and between these speaks of them as two persons, as they were. More especially would I call attention to his blunders as to Argerius Ferrerius. He quotes him—yet he is always Ferrarius—five times in his text, twice in his table of contents, and once in his “authors used”. So in his translation from him, the “s” of xxxvi “verbis” being indistinct in some copies, he read the word as “verbi”, and thereby translated the sentence into such unmistakable nonsense that this alone should have shown him his error. So, also, we have the senseless, because careless, rendering of the sword in hand passage, p. 257; and with these may be classed his adoption of T. R.’s curious mistranslations from Wier’s Pseudomonarchia, or from another copy of the Empto. Salomonis, for a moment’s consideration would have shown him their absurdity, and led him to turn to Wier. In p. 19 also, we find “infants” where, as stated in my note, all the editions of the Mal. Malef. in the British Museum have “infames”; and this, though a slip of memory, betokens, when taken with the rest, overhaste. These slips, in an ordinary writer, would lead to another conclusion, but not in this case, where we have evidence of both ordinary and recondite knowledge, of conclusions tried by actual experiment, of a quick and intelligent perception, and of what may be called, in a good sense, a ready and acute subtlety in refuting or retorting allegations or objections.
These facts, especially the last one, stirred Scot’s compassion and anger, which both found expression in his writing. In addition to these possibilities, including the timing, there are two seemingly contradictory facts that stood out to me when I first read the book carefully, before forming any opinion about their causes, and which can be reconciled through this perspective. These facts are that while Scot's plan, along with his facts and conclusions, appears to have been carefully thought out and analyzed, there are signs throughout of a frenzied haste in writing. Such a rush would be typical for someone like Scot who had witnessed such a terrible and violent miscarriage of justice. I leave it to the discerning reader to identify the evidence of the first fact; however, while the second must also be recognized, it’s important for me to gather most of the details in one place to fully articulate my argument. This haste is evident in some of his corrected errors, but even more so in those he didn’t fix. For instance, on p. 174, there’s a curious mistake where Pharaoh becomes a Persian, and Nebuchadnezzar takes Pharaoh’s role as an Egyptian king. Other parts of the book clearly show that this was an accidental slip, one that was overlooked again when the book was re-read before the title page and introductory sections were finalized. Similar are his mistakes regarding Haias and Sedaias; at one point he refers to Rabbi Sedaias Haias, repeating it at the end when listing the “foreign authors” he consulted, and in between, he treats them as two separate people, as they are. I particularly want to highlight his errors regarding Argerius Ferrerius. He cites him—although he always spells it Ferrarius—five times in the text, twice in the table of contents, and once in “authors used.” In his translation from him, the “s” of xxxvi “verbis” is unclear in some copies, leading him to misread it as “verbi,” which resulted in a translation that made no sense, a clear indication of his mistake. Similarly, we see the careless misinterpretation of the sword in hand passage, p. 257; and we can include his use of T.R.’s peculiar mistranslations from Wier’s Pseudomonarchia, or from another version of the Empto. Salomonis, that a moment's reflection would have revealed as absurd and prompted him to refer back to Wier. In p. 19, we also find “infants” instead of “infames,” which all editions of the Mal. Malef. in the British Museum have, and while this is a slip of memory, it reflects, when considered with the others, a hurried approach. These mistakes, in an ordinary writer, would lead to a different conclusion, but not in this case, where we see evidence of both common and advanced knowledge, conclusions tested by real experience, quick and insightful perception, and what could be described, in a positive sense, as a sharp and agile ability to refute or counter allegations or objections.
Our author’s indebtedness to Cornelius Agrippa and to Wier has, in a great measure, been anticipated in what has been said; but a few words may here be added. Casually coming across their books when he became a reader of out-of-the-way works, he did not become a follower of theirs, and then write a book, as the disciples of Pythagoras wrote books to expound and hand down the doctrines of their master. Wier had written a book against witchcraft, and a clear and comprehensive book. But while Scot certainly followed Wier in point of time, and as certainly was much indebted to him for the perfecting of his book, yet, as I have said, Scot seems to have taken up his belief against the reality of witchcraft from what he in his own experience had witnessed; and my view, that he was then led to read Wier and Cornelius Agrippa, and the writers on the other side, seems to me confirmed by what we find as to his indebtedness to Wier. The “Notings on Wier” show that, while he copied him in some other instances, he borrowed from him mainly a long list of illustrations, some of which even he may have drawn independently from the same sources as did Wier.
Our author's debt to Cornelius Agrippa and Wier has largely been mentioned earlier, but a few additional remarks can be made here. He stumbled upon their books while exploring obscure literature, but he didn't simply follow them as disciples of Pythagoras did when writing to explain and preserve their master's teachings. Wier published a book against witchcraft that was clear and comprehensive. While Scot was certainly influenced by Wier in terms of timing and greatly benefited from him in refining his own work, it seems Scot formed his own views against the existence of witchcraft based on his personal observations. I believe his choice to read Wier, Cornelius Agrippa, and other authors on the opposite side supports this notion. The "Notings on Wier" indicate that although he replicated some aspects of Wier's work, he primarily borrowed a lengthy list of examples, some of which he might have independently sourced just like Wier did.
Bibliography.—We do not find an entry of Scot’s Hoppe-garden in the Stationers’ Registers, because the entries about 1574 are wanting. xxxviiBut why do we not find so large and important a book as the Witchcraft of 1584 so entered, the writer being of a family of no mean repute, and the head of his house, Sir Th. Scot, being in those days a man of some mark? The answer, after what has been said, is simple. He upheld and defended a heresy, the existence and diabolical powers and practices of witches being believed in and guarded against, by the Queen, the bishops, and the people. Hence the reply of the Stationers’ Company would most certainly have been—the same as in more trifling cases—“provided he shall get the bishop of London his alowance to yt”, words which, under the circumstances, would have been a refusal, and a refusal which, had any steps been taken against him after its publication, would have told against him. Hence he resolved to print it, taking all the blame and responsibility on his own shoulders, no stationer’s name being connected with it, and the name of the printer appearing only at the end of the book, without date or place of address—“Imprinted at London by | William Brome.” And here, by the way, it may be mentioned that though called in catalogues a quarto, its signatures are in eights. As before stated, both Thomas Ady and Anthony à Wood tell us that it “did for a time make great impressions on the Magistracy and Clergy”, and that it did so generally is shown by the appearance of Webster’s, Ady’s, and other books on the same side, and those of Gifford, Perkins, and others, on the other, including King James, who, in 1597, issued his Dæmonologie specially against it. Whether Elizabeth or the authorities under her took any notice of it is doubtful, for, as I have said, he was still an Esquire in 1587; and the last words of his will, “for greate is the trouble my poor wief hath had with me, and small is the comforte she hath receyved at my hands”, and his designation of himself as “gent.”, point rather to a voluntary surrender of his office, through weakness and ill-health, than to a dismissal.
Bibliography.—We don’t see an entry for Scot’s Hoppe-garden in the Stationers’ Registers because the entries from around 1574 are missing. xxxvii But why is such a significant book as the Witchcraft from 1584 not recorded, especially since the author belonged to a respectable family and his head, Sir Th. Scot, was a notable figure at the time? The answer, based on what has been discussed, is straightforward. He promoted and defended a heresy, as the existence and evil powers of witches were believed in and actively defended against by the Queen, the bishops, and the public. Therefore, the response from the Stationers’ Company would likely have been something like, “provided he gets the bishop of London’s approval for it,” which, given the situation, would effectively be a refusal. A refusal that, had any actions been taken against him after its publication, would have been detrimental to him. So, he decided to print it, taking all the blame and responsibility upon himself, with no stationer’s name associated with it, and the printer’s name appearing only at the end of the book, without a date or place—“Imprinted at London by | William Brome.” By the way, although it’s listed in catalogs as a quarto, its signatures are in eights. As previously mentioned, both Thomas Ady and Anthony à Wood tell us that it “did for a time make great impressions on the Magistracy and Clergy,” and the general impact is shown by the publication of Webster’s, Ady’s, and other books supporting that view, along with those of Gifford, Perkins, and others opposing it, including King James, who issued his Dæmonologie specifically against it in 1597. Whether Elizabeth or the authorities under her paid any attention to it is uncertain, as I mentioned, he was still an Esquire in 1587. The last words of his will, “for great is the trouble my poor wife has had with me, and small is the comfort she has received from me,” and his self-description as “gent.” suggest more of a voluntary resignation from his post due to weakness and illness rather than a dismissal.
But zeal for the truth, as he believed it, combined with his fears for himself, for he believed that he had been the object of witchcraft and of the machinations of the evil powers more than once, though luckily in vain, led the royal author on the other side to cause Scot’s book to be burned by the common hangman; and, as is also said by Cole, not one copy alone, as significant of its character, and of its xxxviii being a liber prohibitus in the eyes of this Protestant Pope, but as many as could be laid hands upon. While, too, I have as yet found no direct proof of this latter statement, it is perhaps in some degree confirmatory of it, that no copies of the book exist in the library of St. Paul’s Cathedral, nor in that of Lambeth Palace, nor in that of Sion College. To the same cause is most likely due the exceedingly neat copy of various chapters, and parts of chapters, contained in the Sloane MS., ff. 2189, in the British Museum, its date according to the experts there being circa 1620. At one time I had suspected that these extracts had been made with the intent of writing a book either for or against the truth of witchcraft; but the methodical neatness of all but the first two or three pages, the manner in which the typographical form of the book is followed, the consecutive, though broken manner, in which the extracts follow one another, the absence of any word or any sign of remark or comment throughout, now cause me to hold that it was a copy made by or for one who took such portions as he wished from a book otherwise inaccessible.
But his passion for the truth, as he saw it, mixed with his fears for himself—fears stemming from his belief that he had been a target of witchcraft and the schemes of evil forces more than once, although thankfully without effect—led the royal author on the other side to have Scot’s book burned by the common executioner. As Cole also mentions, it wasn't just one copy that was destroyed, which highlighted its nature and made it a liber prohibitus in the eyes of this Protestant Pope, but as many copies as could be found. While I have not yet found direct evidence to support this claim, it’s somewhat supported by the fact that no copies of the book can be found in the library of St. Paul’s Cathedral, Lambeth Palace, or Sion College. This is likely the reason for the very tidy copy of various chapters and parts of chapters in the Sloane MS., ff. 2189, at the British Museum, which experts date to around 1620. At one time, I suspected that these extracts were made to write a book either supporting or opposing the truth about witchcraft. However, the organized neatness of almost all the pages except the first two or three, the way the formatting of the original book is followed, the sequential yet fragmented way the extracts are presented, and the complete absence of any words or signs of comment throughout lead me to believe that it was a copy made by or for someone who took the parts they wanted from a book that was otherwise unavailable.
Turning back to this burning, I would say also that I have not come across any English contemporary, or even early statement as to it, much less as to its date. Perhaps, however, without much fear of error, we may suppose it to have been done immediately after the Act against witches, passed in the first year of James’s reign. By it the Act 5 Eliz. was repealed, and any conjuration, etc., of an evil spirit was made a crime punishable by death as a felon, the culprit losing all benefit of clergy and sanctuary. The finding of treasure by magical means, provoking to unlawful love, or destroying of cattle, was for the first offence to bring with it imprisonment for one year, standing in the pillory once a quarter for six hours, and confessing his crime, as in the Act repealed; and for the second offence death as a felon, though the dowry and the heirship were not attainted. This Act itself shows how strong were James’s convictions in the matter, as does the publication in London of his Dæmonologie in the same year, it being entered on the Stationers’ Registers on the 3rd April 1603. Scot’s book was therefore against James’s belief, and the esteem in which it was held against his own powers as a reasoner and author. While, however, so far as I can find, we owe the knowledge of this burning to a German source, its extreme likelihood is corroborated by xxxix what I have said, that James’s belief in witchcraft was with him an undoubted Article of Faith, and by the fact that various books, known and unknown, were at different times publicly burnt during his reign, though no official records of these burnings have been preserved.
Turning back to this burning, I would also say that I haven't come across any contemporary English account, or even an early mention of it, let alone its date. However, without much risk of error, we can assume it happened right after the law against witches, which was passed in the first year of James’s reign. This law repealed the Act 5 Eliz. and made any summoning of an evil spirit a crime punishable by death as a felony, with the offender losing all rights to clergy and sanctuary. Finding treasure through magic, inciting unlawful love, or harming livestock for the first offense would result in one year of imprisonment, standing in the pillory once a quarter for six hours, and confessing the crime, as stated in the repealed Act; for a second offense, the punishment would be death as a felony, although the dowry and inheritance were not forfeited. This Act demonstrates how firm James was in his beliefs, as does the publication of his Dæmonologie in the same year, which was recorded in the Stationers’ Registers on April 3, 1603. Scot’s book was, therefore, contrary to James’s beliefs and undermined his standing as a thinker and author. While, as far as I can find, we owe the knowledge of this burning to a German source, its strong likelihood is supported by what I’ve said, that James’s belief in witchcraft was, for him, an unquestionable matter of faith, and by the fact that various known and unknown books were publicly burned at different times during his reign, even though no official records of these burnings have been kept.
Cole, as quoted in Bliss’s edition of the Athen. Oxon., gives the account as made by Thomasius de crimine magiæ, a book which I believe does not exist. There is a Thesis inaugaralis de crimine magiæ submitted in 1701 by Johan Reiche to the Regia Academia Fredericiana ... præside D. Christiano Thomasio. But Reiche refers to an earlier writer—“Gisberti Voetii | Theologiæ in Acad. Ultrajectina Professoris | Selectarum | Disputationum | Theologicarum, | Pars Tertia. | .... | Ultrajecti, | Ex Officina Johannis à Waesberge, | Anno CIↃ IↃ C LIX, |” which says, p. 564:
Cole, as mentioned in Bliss’s edition of the Athen. Oxon., shares the account provided by Thomasius in *De Crimine Magiæ*, a book that I believe doesn’t actually exist. There is a thesis titled *Inaugaralis de Crimine Magiæ* presented in 1701 by Johan Reiche to the Regia Academia Fredericiana ... under the oversight of D. Christiano Thomasio. However, Reiche references an earlier author—“Gisberti Voetii | Theologiæ in Acad. Ultrajectina Professoris | Selectarum | Disputationum | Theologicarum, | Pars Tertia. | .... | Ultrajecti, | Ex Officina Johannis à Waesberge, | Anno CIↃ IↃ C LIX, |” which states on page 564:
“... Reginaldus Scot nobilis Anglus magiæ crimen aperte negavit, & ex professo oppugnavit, omnes ejus mirabiles effectus aut ad melancoliam, aliosve naturales morbos, aut ad artem, industriam, & agilitatem hominum figmentis & præstigiis suis illudentium, aut ad stolidas imaginationes, dictorum magorum, aut ad vanas nugas & fictiones eorundem magorum referens. Ejus liber tit. Discoverie of Withcraft [sic] in Anglia combustus est; quem nominatim etiam perstringit Sereniss. Magnæ Briantniæ [sic] Rex Jacobus in Dæmonologia, eumque tangit diffusissimæ eruditionis Theologus Johannes Raynoldus, in cens. lib. Apocryph. tom. 2 prælect. 169. In eundem, sed innominatum calamum strinxit eximius & subacti judicii Theologus, Guilelm. Perkinsus in tractatu de Bascanologia. Pars libri istius Reginaldi Scot elenctica (nam reliqua in editione Anglicana conjurationes continebat,) in Belgicum idioma translata est, ante annos aliquot Lugd. Batav. per Thomam Basson: ex illius libri lectione, seu fonte perenni, non pauci ab illo tempore docti & indocti in Belgio fluctuare, & de Magia σκεωτικιζειν ac λιβερτινιζειν (ut Libertinis & Semilibertinis infesta est patria nostra) quin eo ignorantiæ sæpe prolabi, ut non iniquè illis applicari potuerit, quod Sereniss. Rex Jacobus in Dæmonologiâ subdito suo Reginaldo Scot: esse quasi novos Sadduccæos: cum omnes diabolorum operationes & apparitiones suaviter exibilant: tanquam anicularum, aut superstitionis meticulosæ phantasmata ac sabellas. Sunt & alii, sed pessimi magiæ patroni, qui ad Deum & divina charismata xlseu gratias gratis datas, aut ad angelos bonos, operationes magicas referunt.”
“... Reginald Scot, a noble Englishman, openly denied the crime of witchcraft and systematically challenged it, attributing all its remarkable effects either to melancholy, other natural illnesses, the tricks and illusions of crafty people, foolish imaginations of so-called magicians, or to vain nonsense and fictions of those same magicians. His book titled Discoverie of Witchcraft was burned in England; it was also specifically criticized by the Most Serene King James of Great Britain in Dæmonologia, and extensively addressed by the theologian John Raynolds in cens. lib. Apocryph. tom. 2 prælect. 169. Additionally, a distinguished and discerning theologian, William Perkins, touched upon it in his treatise on witchcraft. A part of this Reginald Scot elenctica (as the rest contained invocations in the English edition) was translated into Dutch several years ago in Leiden by Thomas Basson: from reading this book, or its lasting source, many learned and unlearned people in Belgium have fluctuated, and they engage with magic, σκεωτικιζειν and λιβερτινιζειν (as it endangers our homeland with Libertines and Semi-libertines), often falling into ignorance, so that it might be not unfairly applied to them, what His Most Serene Majesty James in Dæmonologia remarked about his subject Reginald Scot: they are like new Sadducees: as all devilish operations and apparitions smoothly dissolve, like the fantasies and fears of superstitious old wives. There are others, but the worst patrons of magic, who attribute magical operations to God and divine graces or to good angels.”
Dr. W. N. du Rieu, Librarian of the University of Leyden, kindly informs me, that a translation into Dutch, “omitting some formulæ of malediction and other matters which would more interest English readers,” was made and edited by Th. Basson, an English stationer living at Leyden in 12mo in 1609. It was undertaken at the instigation of the professors of law and history, and its dedication, dated 10th January 1609, was to the Curators of the University, and to the burgomasters of Leyden. A second and corrected edition, published by his son, G. Basson, was also printed at Leyden in 1637, though the dedication is dated 8th May 1637, Amsterdam.
Dr. W. N. du Rieu, the Librarian of the University of Leyden, kindly informs me that a Dutch translation, “leaving out some curses and other things that would interest English readers more,” was made and edited by Th. Basson, an English stationer living in Leyden, in 12mo in 1609. This was done at the request of the law and history professors, and its dedication, dated January 10, 1609, was addressed to the Curators of the University and the mayors of Leyden. A second and corrected edition, published by his son, G. Basson, was also printed in Leyden in 1637, although the dedication is dated May 8, 1637, in Amsterdam.
Though in various of the notes the passages have been spoken of, yet to call attention to the matter, and in the hope that others may be more successful, I would add that I have not discovered the principle on which he went, nor his authorities, for his Scripture readings. In his Latin quotations he generally quotes the Vulgate, twice or thrice Beza, or Beza varied, while at other times he goes by some other translation, or possibly makes it himself. So his long English quotation, p. 284, is not taken from Wycliffe’s, Tyndale’s, Cranmer’s, Coverdale’s, Matthews’, or from the Genevan, Bishops’, or Rheims versions, though more like the Genevan, while, curiously enough, it precedes the one of 1611 by one or two verbal coincidences. Hence, I believe that he varied the Genevan version according to his own views and taste, and am the more inclined to this in that the passage is not in Italics, the then type and mark of quotations, but in Romans.
Though various notes mention these passages, I want to highlight the issue, hoping others might have better luck. I haven’t figured out the principle he used or his sources for the scripture readings. In his Latin quotes, he usually cites the Vulgate, and sometimes Beza, while at other times he seems to use a different translation, or possibly creates one himself. So, his long English quote, p. 284, doesn’t come from Wycliffe’s, Tyndale’s, Cranmer’s, Coverdale’s, Matthews’, or the Genevan, Bishops’, or Rheims versions, though it resembles the Genevan version more. Interestingly, it also predates the 1611 version by a couple of verbal similarities. Therefore, I believe he modified the Genevan version based on his own opinions and preferences, especially since the passage isn’t in italics—the format typically used for quotes at that time—but in Roman type.
Notwithstanding, however, the decree that had gone forth, and, notwithstanding the strange Sadducean assertion, not argument, set forth by James, and followed by John Rainolds, D.D., in his work on the Apocrypha (tom. ii, 1032), and by Gisbert Voet, the book’s inherent excellency, as reported by Ady, and as evidenced by the notices of it in the various books on either side that afterwards came forth, and in part, perhaps, through that decree itself, called for its reproduction; and in 1651 it was issued with a new title-page, though naturally it was again not entered on the Stationers’ Registers. This time it was really—as evidenced by the signatures—a quarto. The text was one and the same with that printed off by Richard Cotes; but there werexli three issues, and three slightly different title-pages. The first bears—LONDON | Printed by Richard Cotes. 1651. The second has—Printed by R. C. and are to be sold by Giles Calvert, dwelling at the | Black Spread-Eagle at the West-end of Pauls. 1651. And except for these final words, separated on both title-pages by a line from the rest, both are word for word, and even to the misprint “superstions” identical. The explanation, in all probability, if not certainty, being that my “first” one was the first issue, when the publisher thought it more prudent to withhold his name; the other, a second issue of copies still called for, when, finding no ill results, he had become bolder. The third has below the line spoken of: London | Printed by E. [not R.] Cotes and are to be sold by Thomas Williams at the | Bible in Little Britain 1654. In this “Scots” is printed without the apostrophe, “men”, “women”, and “children”, as also “treatise”, have capital initials; on both occasions it has “Devils”, not “Divels”; and the last line but one above the dividing line ends “De-” not “Divels”, and “superstions” is rightly printed “superstitions”. These variations in the title-page, and the exact conformity of the text as to the various peculiarities of the letters, words, and sizes of the punctuation, show that Williams had come into possession of Calvert’s remainder, or of his set-up type, and had issued these sheets, prefixing a new title-page of his own, printed by E. Cotes.
However, despite the decree that was issued, and regardless of the strange assertion, not an argument, made by James and followed by John Rainolds, D.D., in his work on the Apocrypha (tom. ii, 1032), and by Gisbert Voet, the book's inherent quality, as noted by Ady, and as shown in various books that were published on both sides later on, and partially perhaps through that decree itself, called for its re-publication; and in 1651 it was released with a new title page, although, as before, it was again not entered in the Stationers’ Registers. This time it was genuinely—a fact supported by the signatures—a quarto. The text remained the same as that printed by Richard Cotes; however, there werethe three versions, each with slightly different title pages. The first states—LONDON | Printed by Richard Cotes. 1651. The second reads—Printed by R. C. and are to be sold by Giles Calvert, dwelling at the | Black Spread-Eagle at the West-end of Pauls. 1651. Except for the final words, separated on both title pages by a line, both are exactly the same, even down to the misprint “superstions.” The explanation, probably if not certainly, is that my “first” one was the first issue when the publisher thought it wiser to keep his name secret; the other was a second issue of copies still needed, when, finding no negative consequences, he gained confidence. The third has below the mentioned line: London | Printed by E. [not R.] Cotes and are to be sold by Thomas Williams at the | Bible in Little Britain 1654. In this one “Scottish” is printed without the apostrophe, “men,” “women,” and “children,” as well as “treatise,” have capital initials; it uses “Devils” instead of “Divels”; and the second-to-last line above the dividing line ends with “De-” not “Divels,” and “superstions” is correctly printed “superstitions.” These differences in the title page, and the exact consistency of the text regarding the various peculiarities of the letters, words, and sizes of the punctuation, indicate that Williams had obtained Calvert’s remaining copies, or his set-up type, and had published these sheets, adding a new title page of his own, printed by E. Cotes.
There is not the slightest evidence of a copy of the 1584 edition having been prepared for the press, beyond the new title-page, and on two occasions the translation of Latin, that Scot had not—as he had done in similar instances—translated. The Latin-named ingredients on p. 184 are Englished, and I have thus been enabled to give them in my notings with the more probability that they are correct. The second instance is, as stated in my margin, on p. 416. Two or three press errors are corrected, one of them not a certain emendation, and all within the competency of an ordinary compositor or reader; but no others, not even that of “increase” for “incense”, p. 446, while fresh errors, indicative of a careless “reader”, are made.
There isn't any solid evidence that a copy of the 1584 edition was prepared for printing, aside from the new title page, and in two cases, the translation from Latin that Scot didn’t translate as he had done in similar situations. The Latin-named ingredients on p. 184 have been translated into English, which allows me to present them in my notes with greater confidence that they are accurate. The second case is noted in my margin on p. 416. A couple of printing mistakes have been corrected, one of which isn't a definite change, and all are within the skill level of an average typesetter or reader; however, there are no other corrections, not even the one of “increase” for “incense”, p. 446, while new errors that show a careless “reader” have been introduced.
What has been thus said as to the character of this second reprint, goes to prove that it was a publisher’s venture based upon the demand for the book, and, therefore, for gain, and one which he carried out spitexlii of its having been burnt, and placed among the “prohibited books”. In like manner, and for the like purpose, and as before, without entry in the Stationers’ Registers, there was brought out the third, and so-called folio edition of 1665, though the sheets are in sixes. All but the title-page, which, curiously enough, was again re-written, though still bearing, like the second, the words, “By Reginald Scot Esquire”; it is a careless reprint of that second, with all its errors, and new ones superadded. But as a novelty and inducement to buy, nine chapters, commencing the fifteenth book, and a second book of the “Discourse on Devils and Spirits”, were added by an anonymous author. Who this anonymity was, I have uselessly spent some little time in inquiring, time that might have been better employed, even had I found him. But it goes to prove that these additions were merely made for novelty’s sake, and its glamour and gain, in that the writer was a believer in, and not improbably, from his minute directions, as well as from his reticence, a practiser of witchcraft, or of what he thought to be witchcraft. He also, and I give this as one possible clue, was a strong believer in the perishable Astral spirit of a man, as well as of Astral spirits in general, and much of his “Discourse” is taken up with remarks on these.
What has been said about the character of this second reprint shows that it was a publisher's project driven by the demand for the book and intended for profit, which he pursued despite it being burned and listed among the “prohibited books.” Similarly, and for the same reason, the third, so-called folio edition of 1665 was released without an entry in the Stationers’ Registers, although the sheets are grouped in sixes. All but the title page, which was oddly rewritten yet still lists “By Reginald Scot Esquire,” is a careless reprint of the second edition, complete with its errors and additional new ones. As a novelty to entice buyers, nine chapters beginning with the fifteenth book and a second book of the “Discourse on Devils and Spirits” were added by an anonymous author. I’ve spent some pointless time trying to discover who this anonymous person was, time that would have been better spent, even if I had found out. This illustrates that these additions were made purely for the sake of novelty, glamour, and profit since the writer seemed to believe in—and likely practiced—what he thought was witchcraft, given his detailed directions and his reluctance to identify himself. Additionally, as one possible clue, he was a strong believer in the perishability of a man's Astral spirit, as well as Astral spirits in general, with much of his “Discourse” focusing on these topics.
I may here add, as showing the carelessness with which these second and third editions were edited, a note of the errata marked in the first and not corrected in them.
I can add here, to illustrate the lack of attention paid to editing in these second and third editions, a note of the errors listed in the first edition that were not corrected in them.
75, 21. “We,” so the second; in the third the (,) is rightly placed after “years”. A correction that could have been made by the least intelligent of “readers”.
75, 21. “We,” said the second; in the third, the comma is correctly placed after “years.” A correction that even the most basic “readers” could have made.
168, 31. “Earth read firmament.” Not corrected.
__A_TAG_PLACEHOLDER_0__, 31. “Earth reads firmament.” Not corrected.
247, 29. “Write add it.” Not corrected.
__A_TAG_PLACEHOLDER_0__, 29. “Write add it.” Not corrected.
269, 16. “If there be masses delete If.” Retained, but the second attempts to correct by inserting “no” before “masses”, and the third follows suit, though it is as nonsensical as before.
269, 16. “If there are masses delete If.” Kept, but the second tries to fix it by adding “no” before “masses,” and the third does the same, even though it still doesn’t make sense.
463, 16. “Their business read that business.” Not corrected.
463, 16. “Their business read that business.” Not corrected.
Beyond these, the limited edition now printed is the only other known to me. As stated in the preface, it is a reprint of the first edition, with some slight alterations in the lettering, but not in the spelling. Besides the few errata that have been found and recorded, the small heading on its left hand pages up to p. 24 is “Chap. —”, xliii like that on the right hand, instead of being “1 or 2 Booke”. So also in the earlier pages, the marginal references, though correct, are not printed line for line with the original. The pictorial initial letters of the first chapter of each book occupy in the original almost a third of the page. The first word of a chapter has only its first two letters—including its pictorial letter—in capitals, but the remainder, as well as the rest of the first line, is in larger type than the rest. The original being also in black letter was enabled to use both Romans and Italics as variants, whereas the reprint could only use Italics. The rule of the original is, however, in general very simple. “The — Chapter”, the contents of the chapter and proper names are in Romans; “The — Booke” and quotations in Italics; the translations of quotations in Romans. Wherever there can be any doubt the type of the original is marked in the margin, as are occasional uses by the author of [] to distinguish them from the editor’s use of the same. It may be added that “The — Chapter”, and the contents of the chapter, have been transposed. The V like arrangement of the lines at the end of a chapter have not been followed, but been imitated according to the spirit in which they were employed; for, after an investigation made for the purpose, it was found that they do not indicate a division of the text or matter, but were simply compositors’ devices to fill up a page when that page either ended a book, or when its blank space did not allow of the commencement of a new chapter. Similarly, on one page, a (∵) was added to complete the page. And, in like manner, if there was still space at the end of a book, an engraving was inserted. I would add that all the page references that I make are to the pages of the 1584 edition.
Beyond these, the limited edition currently printed is the only other one I know of. As mentioned in the preface, it's a reprint of the first edition, with some minor changes in the lettering, but not in the spelling. Besides the few errors that have been found and noted, the small heading on the left-hand pages up to p. 24 is “Ch.”, xliii like that on the right-hand page, instead of being “1 or 2 Books”. Similarly, in the earlier pages, the marginal references, although correct, are not printed line for line with the original. The decorative initial letters of the first chapter of each book take up almost a third of the page in the original. The first word of a chapter has only its first two letters—including its decorative letter—in uppercase, while the rest and the first line are in a larger font than the rest. The original, being in black letter, was able to use both Roman and Italics as variants, whereas the reprint can only use Italics. The style of the original, however, is generally quite straightforward. “The — Chapter”, the chapter contents, and proper names are in Roman; “The — Booke” and quotes are in Italics; translations of quotes are in Roman. Whenever there's any doubt, the type of the original is noted in the margin, as are occasional uses by the author of [] to differentiate them from the editor’s use of the same. Additionally, “The — Chapter” and the chapter contents have been switched around. The V-like arrangement of lines at the end of a chapter hasn’t been followed, but has been imitated based on the way they were used; after an investigation for this purpose, it was found that they do not indicate a division of the text or content but were simply compositors' tricks to fill a page when a book ended, or when the blank space didn’t allow for the start of a new chapter. Likewise, on one page, a (∵) was added to complete the page. Similarly, if there was more space at the end of a book, an engraving was inserted. I should add that all the page references I make are to the pages of the 1584 edition.
I had collected for an appendix various grammatical peculiarities of the age; but they increased the number of pages, and therefore the price of the book, without, as seemed to me, sufficient cause, more especially as the reader can readily consult Dr. Abbot’s Shakesperian Grammar, as well as notices in other books. One point, however, ought to be attended to. Though an educated and University man, accustomed to Latin and Greek, he, like all of his time, followed the then frequent habit of using singular verbs after plural nominatives not immediately preceding them. A close examination of these, both in Scot and Greene, another literate and Utriusque Academiæ in xliv Artibus Magister; and one notable one in Ben Jonson, who elsewhere, so far as I know, avoids this error; as well as those in Shakespeare and others, have shown me that they cannot be explained as is sought in Dr. Abbot’s Shakesperian Grammar, § 333, where the form of the verb is held to be a remnant of the northern early English third person plural in “s”. The instances alone of the auxiliary verbs so used set this theory aside, and show that the custom was due to carelessness, habit, the remoteness or after position of the true nominatives, and to the nearness of another word, sometimes even to a transposed objective; or of a “that” or “which” that had the look of a singular, or in the case of a double nominative, to both words being considered as implying one thought, as indeed they often did, being merely synonyms. Our Elizabethan ancestors would have said: “Pity and compassion moves me,” because they held pity and compassion were one and the same; and the habit of using Saxon and Latin, or other synonyms, led them to use the same construction when the meanings were but allied. This seems to me the more likely explanation: but the reader may prefer this—that our ancestors took the phrase to be elliptical, and that the verb really employed after both substantives was to be understood after the first and before the “and”.
I had gathered various grammatical quirks from that time for an appendix, but they added extra pages and thus increased the book's price without a good reason, especially since readers can easily check Dr. Abbot’s Shakesperian Grammar and other books. However, one point deserves attention. Even though he was an educated man from the University, familiar with Latin and Greek, he, like many others of his era, often used singular verbs after plural subjects that didn't immediately precede them. A thorough review of these examples, both in Scot and Greene—who was also educated at Utriusque Academiæ in xliv Artibus Magister—and a notable one in Ben Jonson, who typically avoids this mistake elsewhere, as well as those in Shakespeare and others, has shown me that they can't be explained as suggested in Dr. Abbot’s Shakesperian Grammar, § 333, which claims the verb form is a remnant of the northern early English third person plural in “s.” The examples of auxiliary verbs used this way reject that theory and demonstrate that the habit arose from carelessness, habit, the distance or later placement of the actual subjects, and the proximity of another word, sometimes even a transposed object; or of a “that” or “which” that seemed singular, or in cases with two subjects, where both were considered to imply one idea, as they often did because they were merely synonyms. Our Elizabethan ancestors would have said: “Pity and compassion moves me,” because they viewed pity and compassion as synonymous; and their use of Saxon, Latin, or other synonyms led them to apply the same structure when the meanings were closely related. This explanation seems more likely to me; but the reader may prefer this—that our ancestors thought the phrase was elliptical, and that the verb intended after both nouns was to be understood after the first and before “and.”
Contemporary Notices of Scot.—Of strictly contemporary notices, I know of but two. In Nash’s Four Letters Confuted, 1593, he asks, ed. Grosart, ii, 252: “How is the Supplication a diabolicall Discourse, otherwise than as it intreats of the diverse natures and properties of Divels and spirits? in that far fetcht sense may the famous defensative against supposed Prophecies, and the Discoverie of Witchcraft be called notorious Diabolicall discourses, as well as the Supplication, for they also intreate of the illusions and sundrie operations of spirits.” The second is in Gabriel Harvey’s Pierce’s Supererogation, 1593, ed. Grosart, ii, 291: “Scottes discoovery of Witchcraft, dismasketh sundry egregious impostures, and in certaine principall Chapters, & speciall passages, hitteth the nayle on the head with a witnesse: howsoever I could have wished, [G. H. is nothing if he be not quasi-critical and emending] he had either dealt somewhat more curteously with Monsieur Bodine, or cōfuted him somewhat more effectually.”
Contemporary Notices of Scot.—Of strictly contemporary notices, I know of only two. In Nash’s Four Letters Confuted, 1593, he asks, ed. Grosart, ii, 252: “How is the Supplication a diabolical discourse, except that it discusses the various natures and properties of devils and spirits? In that stretched sense, the famous defensative against supposed prophecies and the Discovery of Witchcraft can also be called notorious diabolical discourses, just like the Supplication, since they too deal with the illusions and various operations of spirits.” The second is in Gabriel Harvey’s Pierce’s Supererogation, 1593, ed. Grosart, ii, 291: “Scot’s discovery of witchcraft exposes various outrageous deceptions, and in certain key chapters and specific passages hits the nail on the head with a witness: however, I would have preferred, [G. H. is nothing if he is not somewhat critical and corrective] that he had either treated Monsieur Bodine a bit more courteously or refuted him a bit more effectively.”
Of course, various of the after-writers on witchcraft, whichever side they took, either spoke of him explicitly, or alluded to him; xlv Webster, Wagstaffe, Ady, and others, on the same side as Scot, and Meric Casaubon, Cotta, etc., ending with Glanvil on the other. But these, the really curious in such matters may be left to search out for themselves. Only I would like to mention John Deacon’s and John Walker’s Dialogicall Discourses of ... Devils [etc.], 1601, both because they, being clergymen, had the boldness—besides adding new arguments of their own, and though their wording is somewhat less decided than their own evident belief—out of three explanations of the case of the Witch of Endor which they set before the reader, to plainly prefer Scot’s view of her ventriloquism, both naming him in the text, and giving the reference to his page in their margin; and secondly, because so far as a hasty look enables one to give an opinion, they spoke more rationally on magical and other points than one would at that date expect. They also quote the opinion of Hippocrates on magical cures, as given by Scot, p. 450, and show that they take it, though not literally, from him, and not from Hippocrates directly, by giving a reference to Scot in the margin. Afterwards they published in 1603, a second large work, A summarie[?] answer to John Darrell, the first work having been also suggested by the same impostor, and his setting forth of himself as a caster out of devils.
Of course, various writers after him on witchcraft, regardless of their stance, either mentioned him directly or referred to him; xlv Webster, Wagstaffe, Ady, and others who aligned with Scot, as well as Meric Casaubon, Cotta, and Glanvil on the opposing side. But those truly interested in these topics can explore this on their own. I just want to highlight John Deacon’s and John Walker’s Dialogicall Discourses of ... Devils [etc.], 1601, because they, as clergymen, had the courage to present new arguments and, even if their wording is somewhat more cautious, they clearly preferred Scot’s interpretation of the Witch of Endor’s ventriloquism, explicitly mentioning him in the text and providing a page reference in their margin. Additionally, they seemed to approach magical and related issues with more rationality than one might expect for that time. They also cited Hippocrates’ view on magical cures, as presented by Scot, p. 450, indicating they referenced him, rather than Hippocrates directly, by including a citation to Scot in the margin. Later, they published a second major work in 1603, A summarie[?] answer to John Darrell, following the first work, also prompted by the same fraudster and his claims of being an exorcist.
I have said on p. xxii that the discovery of Scot’s name in the Subsidy Rolls for 1586 and 1587 with the affix of “Armiger” was for me an important find. And now I would explain that it was so, inasmuch as it set my mind at rest as to the oneness of the Raynold of the Hoppe-garden with the Reginald Scot Esquire, of the Witchcraft. Aware that Reynold and Reginald were variants of one name, used of and by the same person, the following facts hindered me for a long time from accepting the common belief that the Raynold and Reginald of these two works were one and the same. First, the author of the Hoppe-garden in each of his signatures to the editions of 1574–6–8, three in each, appears as Raynold. In the marriage entry, in the pay-account of the Kent forces, in the Muster-roll, and in the Will, it is also Raynold. But in 1584, throughout the Witchcraft, that is, four times in all, the name appears as Reginald. Secondly, in the Will of 1599, in accordance with the want of any title on the title-page of the Hoppe-garden, he describes himself as “gent”, and in the Inquisitio p. m., though he is called Reginald, the document being in Latin, hexlvi is, as in his Will, “generosus”. But in the title-page of the Witchcraft, he is Reginald Scot Esquire. The finding no evidence of the separate existence of a Raynold and a Reginald, the frequent references to the Scriptures in the Witchcraft, and the very frequent references to the Proverbs and Ecclesiastes, in the “Address to the Reader” of the Hoppe-garden, the use in both works, as already quoted, of certain legal phrases, and the occurrence in the prefatory part of the Hoppe-garden of “with the licour (or rather the lucre)”, and “condemne the man, or rather the mynde”, a trick of language not unfrequently repeated in the Discoverie, a trick resulting from his love of irony, shook my doubts. But there were still, the want of any title after the name in the Hoppe-garden, the “gent” of the Will, and the “generosus” of the Inquisitio, as against the “Esquire” of the Discoverie. First, however, Hunter’s suggestion, that his esquireship was due to his having been appointed a Justice of the Peace, and then the discovery of armiger after his name, have removed all reasonable doubts; and to turn our belief to a positive certainty, it only remains to discover that he was a Justice of the Peace.
I mentioned in p. xxii that finding Scot’s name in the Subsidy Rolls for 1586 and 1587 with the title “Armiger” was a significant discovery for me. Now, I want to clarify that this discovery reassured me that the Raynold of the Hoppe-garden was indeed the same person as Reginald Scot Esquire, the author of Witchcraft. Knowing that Reynold and Reginald were different forms of the same name used by one individual, I still hesitated for a long time to accept the common belief that the Raynold and Reginald in these two works were the same person. First, in each of his signatures across the editions from 1574 to 1576–8, he appears as Raynold; he signs it three times per edition. Additionally, the marriage record, the pay-account of the Kent forces, the Muster-roll, and the Will also list him as Raynold. However, in 1584, the name Reginald appears throughout Witchcraft, mentioned four times. Secondly, in the Will of 1599, since there was no title on the title page of the Hoppe-garden, he referred to himself as “gent,” and although he’s called Reginald in the Inquisitio p. m. (the document being in Latin), he is also noted as “generosus” there, just like in his Will. But the title page of Witchcraft identifies him as Reginald Scot Esquire. Since I found no evidence of separate individuals named Raynold and Reginald, the many references to the Scriptures in Witchcraft, and the frequent citations from Proverbs and Ecclesiastes in the “Address to the Reader” of the Hoppe-garden, as well as the use of specific legal terms in both works, reinforced my doubts. The expressions found in the prefatory section of the Hoppe-garden, like “with the licour (or rather the lucre)” and “condemne the man, or rather the mynde,” which mirror a pattern seen in the Discoverie—a stylistic choice he often used to express irony—made me reconsider my uncertainty. Yet, there remained doubts about the absence of any title after his name in the Hoppe-garden, the “gent” in the Will, and the “generosus” in the Inquisitio, contrasting with the “Esquire” in the Discoverie. Nevertheless, Hunter’s suggestion that his title of Esquire came from being appointed as a Justice of the Peace, along with the discovery of “armiger” after his name, has resolved all reasonable doubts. To solidify our belief into absolute certainty, we just need to confirm that he was indeed a Justice of the Peace.
Possibly the reader may now expect some pages on Scot’s style as a writer, and on his claim—his claim, yet not one made by himself—to be considered an English classic. But, besides that, I am not “greatly æsthetic”, and besides having expressed my opinions in more than one place in this Introduction, I think that any reader, with any appreciation of style, and of the manner in which an argument ought to be carried out, can come to but one conclusion. Such belief, I may add, is strengthened by this, that most writers whom I have consulted are of this opinion: and I would conclude with three quotations, chiefly regarding the way in which he carried out his argument. The Rev. Jos. Hunter, in his MS. Chorus Vatum, ch. v, says: “In fact, I had no notion of the admirable character of this book till I read it this September 1839. It is one of the few instances in which a bold spirit opposes himself to the popular belief, and seeks to throw protection over a class of the defenceless. In my opinion, he ought to stand very prominent in any catalogue of Persons who have been public benefactors.”
The reader might be expecting some pages discussing Scot's writing style and his claim—though it's not one he made himself—to be considered an English classic. However, I'm not particularly "aesthetic," and I've already shared my opinions in various parts of this Introduction. I believe that any reader who appreciates style and how an argument should be presented can only arrive at one conclusion. This belief is supported by the fact that most writers I've consulted share this opinion. I’d like to finish with three quotes, mainly focused on how he structured his arguments. The Rev. Jos. Hunter, in his manuscript Chorus Vatum, ch. v, states: “In fact, I had no idea of the admirable quality of this book until I read it this September 1839. It is one of the few examples where a bold spirit challenges popular belief and aims to protect a group of the defenseless. In my view, he should be very prominently featured in any list of people who have been public benefactors.”
“To answer his argument was wholly impossible, and though the publication of his book did not put an end to the notion which continued xlvii very prevalent for a century afterwards [though we know from Ady that it greatly checked the belief for a time], yet it had, I have no doubt, much to do with the silent and gradual extinction of it.”
“To respond to his argument was completely impossible, and although the release of his book didn’t eliminate the idea, which remained quite common for a century afterwards [though we know from Ady that it significantly reduced the belief for a while], I have no doubt it contributed a lot to its slow and silent decline.”
So D’Israeli, in his Amenities of Literature, has these words: “A single volume sent forth from the privacy of a retired student, by its silent influence may mark an epoch in the history of the human mind.”
So D’Israeli, in his Amenities of Literature, says: “A single book released from the solitude of a reclusive scholar can quietly shape a significant moment in the history of human thought.”
“Such a volume was The Discoverie of Witchcraft, by Reginald Scot, a singular work, which may justly claim the honour in this country of opening that glorious career which is dear to humanity and fatal to imposture.”
“Such a book was The Discoverie of Witchcraft by Reginald Scot, a unique work that rightfully deserves recognition in this country for starting that important journey which is cherished by humanity and deadly to deception.”
Thirdly, Professor W. T. Gairdner, M.D. and LL.D., thus speaks, in his address on “Insanity: Modern Views as to its Nature and Treatment”, read before the Glasgow Medico-Chirurgical Society: “But I cannot leave it [witchcraft] ... without expressing, more strongly than even Mr. Lecky does, the unqualified admiration and surprise which arise in the mind on finding that in 1584 ... there was at least one man in England ... who could scan the whole field of demonology, and all its terrible results in history, with an eye as clear from superstition, and a judgment as sound and unwavering in its opposition to abuses, as that of Mr. Lecky himself. There is only one book, so far as I know, in any language, written in the sixteenth or even the seventeenth century, that merits this praise: and it is a book which, notwithstanding its wide human interest, its great and solid learning, and a charming English style that makes it most readable, even at the present day, has never been reprinted for two hundred years, and is therefore extremely inaccessible to most readers. Reginald Scot’s Discoverie of Witchcraft ... stands brightly out amid the darkness of its own and the succeeding age, as a perfectly unique example of sagacity amounting to genius.” He adds: “Nothing, however, is more evident than that Scot, however indebted to Wier (and both of them, probably, to Cornelius Agrippa ...), was far in advance of either in the clearness of his views and the unwavering steadiness of his leanings to the side of humanity and justice.”
Thirdly, Professor W. T. Gairdner, M.D. and LL.D., states in his speech on “Insanity: Modern Views as to its Nature and Treatment,” delivered before the Glasgow Medico-Chirurgical Society: “But I cannot leave it [witchcraft] ... without expressing, more strongly than even Mr. Lecky does, my complete admiration and surprise at finding that in 1584 ... there was at least one man in England ... who could survey the entire field of demonology, along with all its horrific consequences in history, with a perspective free from superstition, and a judgment as sound and firm in its opposition to abuses, as that of Mr. Lecky himself. As far as I know, there is only one book, in any language, written in the sixteenth or even the seventeenth century, that deserves this praise: and it is a book that, despite its wide human interest, its substantial learning, and a delightful English style that makes it very readable even today, has not been reprinted for two hundred years, making it extremely hard to find for most readers. Reginald Scot’s Discoverie of Witchcraft ... stands out brightly amid the darkness of its own and the following age, as a perfectly unique example of insight that reaches genius.” He adds: “Nothing, however, is clearer than that Scot, though he owes a debt to Wier (and both of them, likely, to Cornelius Agrippa ...), was far ahead of either in the clarity of his views and the unwavering commitment to the side of humanity and justice.”
Note.—The italic numerals in the side margins
denote the pages of the first, the ordinary numbers
those of the second edition.
Note.—The italic numbers in the side margins
indicate the pages of the first edition, while the regular numbers
refer to the second edition.
of witchcraft,
Wherein the immoral actions of witches
and witchmongers are notably identified, the
knavery of conjurers, the impiety of enchantments
tors, the folly of fortune tellers, the brazen false-
hood of cousins, the unfaithfulness of atheists,
the harmful practices of Pythons, the
dreamers' night, the beggar's dream
art of Alcu-
mystery
the terrible art of poisoning, the virtue and power of
natural magic, and all the conveniences
and many other things were opened, which
have long been hidden, though
very necessary to
be known.
&c: all recently written
by Reginald Scot
Esquire.
I John 4:1
of God; for manie falſe prophets are gone
out into the world, &c.
1584
Discovery of Witchcraft:
PROOF
The common opinions of Witches con-
contracting with devils, spirits, or familiars; and
men, women, children, and other beings affected by diseases
or otherwise; their flying in the air, etc. is just imaginary.
Erroneous ideas and trends;
is prominently revealed through inhumane horrors and brutalities.
ALSO |
{ |
The knavery and confederacy of Conjurors.
The impious blaſphemy of Inchanters.
The impoſture of Soothſayers, and Infidelity of Atheiſts.
The deluſion of Pythoniſts, Figure-caſters, Aſtrologers, and va-
nity of Dreamers. The fruitleſſe beggerly art of Alchimiſtry.
The horrible art of Poiſoning and all the tricks and convey-
ances of juggling and Liegerdemain are fully deciphered. |
It is very important to be clear for the sake of informing judges and justices.
people; often arrested, charged, sentenced, and executed for
Witches, when viewed with a proper understanding and a good
conscience, medicine, food, and essentials should be
administered to them.
&c. all written and publiſhed in Anno 1584. by Reginald Scot, Eſquire.
Printed by Richard Cotes. 1651.
Discovery of Witchcraft:
PROVEN,
The Agreements and Contracts of Witches
Mistaken Trends and Unreal Ideas.
Consuming or curing the bodies of men, women, children, or animals,
by charms, spells, amulets, talismans, curses, and conjurations.
people, in forcing confessions through fear and torture,
and in creating false marks and symptoms, are clearly exposed.
Dreamers, Alchemists, and Potion Makers; with many other things
that have long remained hidden, now fully opened and decoded.
and Jurors, before they pass judgment on poor, miserable, and uninformed people;
who are frequently charged, convicted, and executed for Witches and Wizzards.
An excellent discussion of the Nature and Substance
of
DEVILS and SPIRITS,
IN TWO VOLUMES:
The First by the aforementioned Author: The Second now
and contributing to the completion of the Whole Work:
With Nine Chapters at the start of the Fifteenth. __A_TAG_PLACEHOLDER_0__ Book
of the DISCOVERY.
in Cornhill near the Royal Exchange, 1665.
The Epistle
To the Honorable, my special good
A. ii. A.
Lord, Sir Roger Manwood Knight, Lord
cheefe Baron of hir Majesties Court
of the Eschequer.
NSOMUCH as I know that your Lordship is by nature whollie inclined,
and in purpose earnestly bent to releeve the poore, and that not
onlie with hospitalitie and almes, but by diverse other devises and
waies tending to their comfort, having (as it were) framed and set
your selfe to the helpe and maintenance of their estate; as appeareth
by your charge and travell in that behalfe. Whereas also you have a
speciall care for the supporting of their right, and redressing of
their wrongs, as neither despising their calamitie, nor yet forgetting
their complaint, seeking all meanes for their amendement, and for the
reformation of their disorders, even as a verie father to the poore.
Finallie, for that I am a poore member of that commonwelth, where
your Lordship is a principall person; I thought this my travell, in
the behalfe of the poore, the aged, and the simple, might be/
A. ii. v. verie
fitlie commended unto you: for a weake house requireth a strong staie.
In which respect I give God thanks, that hath raised up unto me so
mightie a freend for/A. v.
them as your Lordship is, who in our lawes have
such knowledge, in government such discretion, in these causes such
experience, and in the commonwealth such authoritie; and neverthelesse
vouchsafe to descend to the consideration of these base and inferior
matters, which minister more care and trouble, than worldlie estimation.
I know that you are naturally inclined and genuinely committed to helping the poor, not just through hospitality and charity, but also through various other methods aimed at their comfort, as you've essentially dedicated yourself to supporting and maintaining their wellbeing; this is evident from all your efforts in that regard. You also have a particular concern for upholding their rights and addressing their grievances, neither disregarding their suffering nor forgetting their complaints, seeking every possible way to improve their situation and reform their issues, truly acting like a father to the needy. Lastly, as I am a humble member of the society where you hold a significant position, I felt that my efforts on behalf of the poor, the elderly, and the vulnerable would be very suitably directed to you: for a weak house needs a strong support. In this regard, I thank God for raising up such a powerful friend for them as you are, who has such knowledge of our laws, such discretion in governance, such experience in these matters, and such authority in the community; and yet you are willing to consider these humble and lower matters, which cause more worry and trouble than worldly recognition.
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 & confusion of offenders, as being well pleased to augment your owne private paines, to the end you may diminish their publike smart. For in truth, that commonwealth remaineth in wofull state, where fetters and halters beare more swaie than mercie and due compassion.
And since you know, or rather act as a judge, whose role is to listen with kindness and make fair decisions; it should be clear to you that when punishment is harsher than the offense, it is more about revenge than correction. In this regard, I know you dedicate more time and effort to reforming and rehabilitating individuals than to punishing and ruining offenders, as you are genuinely willing to bear your own burdens to lessen their public suffering. The truth is, a society is in a terrible state when chains and nooses hold more power than mercy and proper compassion.
Howbeit, it is naturall to unnaturall people, and peculiar unto witchmongers, to pursue the poore, to accuse the simple, and to kill the innocent; supplieng in rigor and malice towards others, that viii which they themselves want in proofe and discretion, or the other in offense or occasion. But as a cruell hart and an honest mind doo seldome meete and feed togither in a dish; so a discreet and mercifull magistrate, and a happie commonwealth cannot be separated asunder. How much then are we bound to God, who hath given us a Queene, that of justice is not only the very perfect image & paterne; but also of mercie & clemencie (under God) the meere fountaine &/ A. 2. bodie it selfe? In somuch as they which hunt most after bloud in/A. iii. these daies, have least authoritie to shed it. Moreover, sith I see that in cases where lenitie might be noisome, & punishment wholesome to the commonwealth; there no respect of person can move you, no authoritie can abash you, no feare, no threts can daunt you in performing the dutie of justice.
However, it is natural for unnatural people, especially witch hunters, to target the vulnerable, accuse the innocent, and take the lives of those who haven't done wrong; compensating with cruelty and malice towards others for what they themselves lack in proof and wisdom, or in wrongdoing or opportunity. Just as a cruel heart and an honest mind rarely coexist peacefully, a wise and merciful magistrate and a prosperous commonwealth are inseparable. How much are we indebted to God, who has given us a Queen who embodies not only the perfect image and standard of justice but also the very source of mercy and compassion (under God)? So much so that those who pursue bloodshed the most in these times have the least right to do so. Furthermore, I see that in situations where leniency might be harmful and punishment beneficial to the common good, no respect for persons can sway you, no authority can intimidate you, and no fear or threats can deter you from carrying out the duty of justice.
In that respect againe I find your Lordship a fit person, to judge and
looke upon this present treatise. Wherein I will bring before you, as
it were to the barre, two sorts of most arrogant and wicked people, the
first challenging to themselves, the second attributing unto others,
that power which onelie apperteineth to God,a
a Apoc. 4, 11.
who onelie is the Creator of all things,b
b Rom. 8.
Acts. 5.
Apoc. 2.
who onelie searcheth the heart and reines, who oneliec
c Luke. 16.
knoweth our imaginations and thoughts, who onelied
d Dan. 2. & 28, & 47.
openeth all secrets, whoe
e Psalm. 72. & 136.
Jer. 5.
onelie worketh great wonders, who onelie hath powerf
f Job, 5. & 36.
Sam. 12.
1. Reg. 8.
2. Reg. 3.
Isaie. 5.
Zach. 10. & 14.
Amos. 4. 7.
to raise up & cast downe; who onelie maketh thunder, lightning, raine,
tempests, and restraineth them at his pleasure; who onelieg
g Job. 1.
sendeth life and death, sicknesse & health, wealth and wo;
who neither giveth nor lendeth hish
h Isaie. 42, 8. glorie to anie creature.
In that regard, I believe you are the right person to judge and evaluate this current work. Here, I will present to you, as it were before a court, two types of the most arrogant and wicked people: the first claiming power for themselves, and the second attributing to others the authority that solely belongs to God,a
a Rev. 4:11.
who alone is the Creator of all things,b
b Rom. 8.
Acts 5.
Rev. 2.
who alone searches the heart and minds, who alonec
c Luke 16.
knows our thoughts and intentions, who aloned
d Dan. 2. & 28, & 47.
reveals all secrets, whoe
e Psalm 72 & 136.
Jeremiah 5.
alone performs great wonders, who alone has the powerf
f Job 5:36.
1 Samuel 12.
1 Kings 8.
2 Kings 3.
Isaiah 5.
Zechariah 10:14.
Amos 4:7.
to raise up and bring down; who alone makes thunder, lightning, rain, and storms, and controls them at will; who aloneg
g Job 1.
brings life and death, sickness and health, prosperity and hardship; who neither gives nor shares hish
h Isaiah 42:8. glory with any creature.
And therefore, that which greeveth me to the bottome of my hart, is, that these witchmongers cannot be content, to wrest out of Gods hand his almightie power, and keepe it themselves, or leave it with a witch: but that, when by drift of argument they are made to laie downe the bucklers, they yeeld them up to the divell, or at the least praie aid of him, as though the raines of all mens lives and actions were committed into his hand; and that he sat at the sterne, to guide and direct the course of the whole world, imputing unto him power and abilitie inough to doo as great things, and as strange miracles as ever Christ did.
And so, what really troubles me to the core is that these witch hunters can’t be satisfied with just accepting God’s almighty power. Instead, they try to take it for themselves or hand it over to a witch. But when they’re forced to back down by reasoned argument, they just give it up to the devil, or at the very least, ask him for help, as if he were in control of everyone’s lives and actions; as if he were steering the ship and directing the course of the entire world, attributing to him the power and ability to perform great feats and strange miracles, just like Christ did.
But the doctors of this supernaturall doctrine saie/ A. 2. v.somtimes, that the witch doth all these things by vertue of hir/ A. iii. v. charmes; sometimes that a spirituall, sometimes that a corporall divell doth accomplish it; sometimes they saie that the divell doth but make the witch beleeve she doth that which he himselfe hath wrought; sometimes that the divell seemeth to doo that by compulsion, which he doth most willinglie. Finallie, the writers hereupon are so eloquent, and full of varietie; that sometimes they write that the divell dooth all this by ix Gods permission onelie; sometimes by his licence, somtimes by his appointment: so as (in effect and truth) not the divell, but the high and mightie king of kings, and Lord of hosts, even God himselfe, should this waie be made obedient and servile to obeie and performe the will & commandement of a malicious old witch, and miraculouslie to answere hir appetite, as well in everie trifling vanitie, as in most horrible executions; as the revenger of a doting old womans imagined wrongs, to the destruction of manie innocent children, and as a supporter of hir passions, to the undoing of manie a poore soule. And I see not, but a witch may as well inchant, when she will; as a lier may lie when he list: and so should we possesse nothing, but by a witches licence and permission.
But the doctors of this supernatural doctrine say sometimes that the witch does all these things by the power of her charms; sometimes that a spiritual, sometimes that a physical devil accomplishes it; sometimes they say that the devil only makes the witch believe she does what he himself has done; sometimes that the devil seems to do what he does willingly, even when it appears to be by compulsion. Ultimately, the authors on this topic are so eloquent and full of variety that they sometimes write that the devil does all this solely by God's permission; sometimes by His license, sometimes by His appointment: so that, in effect and truth, it is not the devil, but the high and mighty King of Kings and Lord of Hosts, God Himself, who is made obedient and subservient to obey and fulfill the will and command of a malicious old witch, miraculously responding to her whims, whether in every trivial vanity or in the most horrendous acts; acting as the avenger of a doting old woman's imagined wrongs, leading to the destruction of many innocent children, and as a supporter of her passions, bringing ruin to many a poor soul. And I see no reason why a witch shouldn’t be able to enchant whenever she wants, just as a liar can lie whenever they choose: and so we would possess nothing except by a witch's license and permission.
And now forsooth it is brought to this point, that all divels, which were woont to be spirituall, may at their pleasure become corporall, and so shew themselves familiarlie to witches and conjurors, and to none other, and by them onlie may be made tame, and kept in a box, &c. So as a malicious old woman may command hir divell to plague hir neighbor: and he is afflicted in manner and forme as she desireth. But then commeth another witch, and she biddeth hir divell helpe, and he healeth the same partie. So as they/A 3 make it a kingdome divided in it selfe, and therefore I trust it will not long endure, but will shortlie be overthrowne, according to the words of our Savior, Omne regnum in se divisum desolabitur, Everie king/domeA. iiii. divided in it selfe shalbe desolate.
And now, it has come to this point where all demons, which used to be spiritual, can at their leisure become physical, and show themselves openly to witches and conjurers, and no one else. Only by them can they be tamed and kept in a box, etc. So, a spiteful old woman can command her demon to torment her neighbor, and he is afflicted in the way she wants. But then comes another witch, and she commands her demon to help, and he heals the same person. Thus, they create a kingdom divided against itself, and therefore I believe it will not last long, but will soon be overthrown, according to the words of our Savior, Omne regnum in se divisum desolabitur, Every kingdom divided against itself shall be desolate.
And although some saie that the divell is the witches instrument, to bring hir purposes and practises to passe: yet others saie that she is his instrument, to execute his pleasure in anie thing, and therefore to be executed. But then (me thinks) she should be injuriouslie dealt withall, and put to death for anothers offense: for actions are not judged by instrumentall causes; neither dooth the end and purpose of that which is done, depend upon the meane instrument. Finallie, if the witch doo it not, why should the witch die for it? But they saie that witches are persuaded, and thinke, that they doo indeed those mischeefs; and have a will to performe that which the divell committeth: and that therefore they are worthie to die. By which reason everie one should be executed, that wisheth evill to his neighbor, &c. But if the will should be punished by man, according to the offense against God, we should be driven by thousands at once to the slaughterhouse or butcherie.Proverb. 5. For whosoever loatheth correction shall die. And who should escape execution, if this lothsomnesse (I saie) should extend to death by the civill lawes. Also the reward of sinne is death. Howbeit, everie one that sinneth, is not to be put to death by the magistrate. But (my Lord) it shalbe proved in my x booke, and your Lordship shall trie it to be true, as well here at home in your native countrie, as also abrode in your severall circuits, that (besides them that be Venificæ, which are plaine poisoners) there will be found among our witches onelie two sorts; the one sort being such by imputation, as/A 3 v so thought of by others (and these are abused, and not abusors) the other by acceptation, as being willing so to be accompted (and these be meere cousenors.)
And even though some say that the devil is the witch's tool to carry out her plans and schemes, others argue that she is his tool to fulfill his wishes in anything, and therefore deserves to be punished. But then, it seems unfair to punish her for someone else's wrongdoing; actions aren't judged by the tools used to carry them out, and the end goal of what’s done doesn’t depend on the method. Finally, if the witch didn’t do it, why should she be punished? But they claim that witches are convinced they commit these wrongs and willingly do what the devil commands, and therefore they deserve to die. By that logic, everyone wishing harm upon their neighbor should also be executed, and so on. But if we were to punish every bad thought according to its offense against God, we'd be sending thousands to slaughter. For whoever hates correction shall die. And who would escape punishment if this loathing led to death under civil law? Also, the wages of sin is death. However, not everyone who sins should be executed by authorities. But, my Lord, I will prove in my x book that you will find it to be true, both here at home and abroad in your various circuits, that, apart from those who are plain poisoners (the Venificæ), there are only two types among our witches; one type is labeled as such by others (and they are victims, not perpetrators), while the other type embraces the title willingly (and they are mere con artists).
CalvineInstit. lib. 5. ca. 8. sect. 6.
Item upon Deut. cap. 18.
Lib. de lamiis, pag. 5.
treating of these magicians, calleth them cousenors, saieng
that they use their juggling knacks onelie to amase or abuse the
people; or else for fame: but he/A. iiij. v. might rather have said for gaine.
Erastus himselfe, being a principall writer in the behalfe of witches
omnipotencie, is forced to confesse, that these Greeke words, μαγία,
μαγγαγία, φαρμακία, are most commonlie put for illusion, false packing,
cousenage, fraud, knaverie and deceipt: and is further driven to saie,
that in ancient time, the learned were not so blockish, as not to see
that the promises of magicians and inchanters were false, and nothing
else but knaverie, cousenage, and old wives fables; and yet defendeth
he their flieng in the aire, their transferring of corne or grasse from
one feeld to another, &c.
CalvineInstitutes, book 5, chapter 8, section 6.
Also regarding Deuteronomy, chapter 18.
Book on Witches, page 5. discusses these magicians, calling them tricksters, saying that they only use their tricks to amaze or deceive people, or for fame; but he/A. 4. 5. might have better said for profit. Erastus himself, a leading writer defending the power of witches, is forced to admit that these Greek words, μαγία, μαγγαγία, φαρμακία, are most commonly associated with illusion, false dealings, trickery, fraud, deceit, and dishonesty: and he is further compelled to say that in ancient times, the learned were not so foolish as to fail to see that the promises of magicians and sorcerers were false and nothing but trickery, deception, and ancient tales; and yet he still defends their flying through the air, their transferring of grain or grass from one field to another, etc.
But as Erastus disagreeth herein with himselfe and his freends: so is
there no agreement among anie of those writers, but onlie in cruelties,
absurdities, and impossibilities. And these (my Lord) that fall into so
manifest contradictions, and into such absurd asseverations, are not
of the inferior sort of writers; neither are they all papists, but men
of such accompt, as whose names give more credit to their cause, than
their writings. In whose behalfe I am sorie, and partlie for reverence
suppresse their fondest errors and fowlest absurdities; dealing
speciallie with them that most contend in crueltie,aa Isaie. 59, 7.
Rom. 3, 15.
whose feete are swift to shed bloud, striving (as
bb Eccl. 27, 5.Jesus the sonne of Sirach saith)
and hasting (as cc Prov. 1, 16.Salomon the sonne of David saith) to powre out the
bloud of the innocent; whose heat against these poore wretches cannot
be allaied with anie other liquor than bloud. And therfore I feare that
dd Jer. 2, 34.under their wings will be found the bloud of the soules of the
poore, at that daie, when the Lord shall saie;/A 4
ee Ps. 139, 15.
Esai. 33, 15.Depart from me ye bloudthirstie men.
But as Erastus disagrees with himself and his friends, there is no consensus among any of those writers, except in their cruelty, absurdities, and impossibilities. And these, my Lord, who fall into such evident contradictions and absurd claims are not the lesser sort of writers; they are not all Catholics, but men of such standing that their names lend more credibility to their cause than their writings. I regret to represent their most foolish errors and ugliest contradictions, particularly when addressing those who are most ruthless,aa Isaiah 59:7.
Romans 3:15. whose feet are quick to shed blood, striving (as bb Ecclesiasticus 27:5. Jesus, the son of Sirach, says) and rushing (as cc Proverbs 1:16. Solomon, son of David, says) to pour out the blood of the innocent; whose rage against these poor souls can only be quenched with blood. Therefore, I fear that dd Jeremiah 2:34. beneath their wings will be found the blood of the souls of the poor, on that day when the Lord shall say;/A 4 ee Psalm 139:15.
Isaiah 33:15. Depart from me, you bloodthirsty men.
And bicause I know your Lordship will take no counsell against innocent bloud, but rather suppresse them that seeke to embrue their hands therein; I have made choise to open their case unto you, and to laie their miserable calamitie before your feete: following herein the/[A. v.] advise of that learned man Brentius, who saith; In epistola ad Jo. Wier.Si quis admonuerit magistratum, ne in miseras illas mulierculas sæviat, eum ego arbitror divinitùs excitatum; that is, If anie admonish the magistrate not to deale too hardlie with these miserable wretches, that are called xi witches, I thinke him a good instrument raised up for this purpose by God himselfe.
And because I know your Lordship won’t take advice against innocent blood, but will instead suppress those who seek to stain their hands with it, I’ve chosen to bring their situation to your attention and lay their dire plight at your feet. I’m following the advice of that learned man Brentius, who says; “If anyone advises the magistrate not to treat those poor women, who are called witches, too harshly, I believe he is a good instrument raised up for this purpose by God himself.”
But it will perchance be said by witchmongers; to wit, by such as attribute to witches the power which apperteineth to God onelie, that I have made choise of your Lordship to be a patrone to this my booke; bicause I think you favour mine opinions, and by that meanes may the more freelie publish anie error or conceipt of mine owne, which should rather be warranted by your Lordships authoritie, than by the word of God, or by sufficient argument. But I protest the contrarie, and by these presents I renounce all protection, and despise all freendship that might serve to helpe towards the suppressing or supplanting of truth: knowing also that your Lordship is farre from allowing anie injurie done unto man; much more an enimie to them that go about to dishonor God, or to embezill the title of his immortall glorie. But bicause I know you to be perspicuous, and able to see downe into the depth and bottome of causes, and are not to be carried awaie with the vaine persuasion or superstition either of man, custome, time, or multitude, but mooved with the authoritie of truth onlie: I crave your countenance herein, even so farre foorth, and no further, than the lawe of God, the lawe of nature, the lawe of this land, and the/A 4 v rule of reason shall require. Neither doo I treat for these poore people anie otherwise, but so, as with one hand you may sustaine the good, and with the other suppresse the evill: wherein you shalbe thought a father to orphans, an advocate to widowes, a guide to the blind, a staie to the lame, a comfort & countenance to the honest, a scourge/ and terror to the wicked.[A. v. v.]
But some witch hunters might say—specifically, those who attribute powers that belong only to God to witches—that I have chosen your Lordship as a patron for my book because I believe you support my views. This way, I could more freely share any mistakes or ideas of my own, which would seem more credible with your authority backing them than relying on the word of God or solid arguments. However, I assure you that this is not the case, and by this message, I renounce any form of protection and reject any friendship that might aid in suppressing or replacing the truth. I know that you are far from allowing any harm to come to humans; you are especially opposed to anyone seeking to dishonor God or undermine His eternal glory. But since I recognize your clarity of thought and ability to delve into the depths of issues, and because you are not swayed by the empty arguments or superstitions of people, customs, time, or the crowd—but are instead motivated solely by the authority of truth—I ask for your support in this matter, just as far as the law of God, the law of nature, the laws of this land, and the rule of reason require. Nor do I ask anything for these poor people other than what would allow you to support the good with one hand while suppressing the evil with the other. In doing so, you would be seen as a father to orphans, an advocate for widows, a guide for the blind, a protector for the weak, a comfort and support to the honest, and a punishment and deterrent to the wicked.[A. v. v.]
Thus farre I have beene bold to use your Lordships patience, being offended with my selfe, that I could not in brevitie utter such matter as I have delivered amplie: whereby (I confesse) occasion of tediousnes might be ministred, were it not that your great gravitie joined with your singular constancie in reading and judging be means of the contrarie. And I wish even with all my hart, that I could make people conceive the substance of my writing, and not to misconstrue anie part of my meaning. Then doubtles would I persuade my selfe, that the companie of witchmongers, &c: being once decreased, the number also of witches, &c: would soone be diminished. But true be the words of the Poet,*[* Homer.]
So far, I have been bold enough to ask for your patience, feeling frustrated with myself that I couldn’t express everything I wanted to say more briefly. I know this could make things tedious, but your seriousness and dedication to reading and judging mean the opposite. I truly hope that I can help people understand the core of my writing and not misinterpret any part of it. Then I would certainly believe that if the company of witch hunters, etc., were to decrease, the number of witches, etc., would soon diminish as well. But the words of the Poet are true,*[* Homer.]
xii
xii
And therefore as doubtfull to prevaile by persuading, though I have reason and common sense on my side; I rest upon earnest wishing; namelie, to all people an absolute trust in God the creator, and not in creatures, which is to make flesh our arme: that God may have his due honor, which by the undutifulnes of manie is turned into dishonor, and lesse cause of offense and errour given by common received evill example. And to your Lordship I wish, as increase of honour, so continuance of good health, and happie daies.
And so, since I'm unsure about succeeding through persuasion, even though I have reason and common sense on my side, I focus on genuine wishing; that is, for all people to place their complete trust in God the creator, and not in humans, which is like relying on our own strength. This way, God can receive the honor He deserves, which many have dishonored due to their lack of respect. I hope for less offense and error caused by widely accepted bad examples. To your Lordship, I wish not only an increase in honor but also lasting good health and happy days.
Your Lordships to be commanded
Reginald Scot.
Your Lords to be instructed
Reginald Scot.
xiii
xiii
To the right worshipfull Sir[A. vi.] A. a
Thomas Scot Knight, etc.
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 satisfied; than to send them to a Stationers
shop, where manie times lies are vendible, and truth contemptible. For
I being of your house, of your name, & of your bloud; my foot being
under your table, my hand in your dish, or rather in your pursse, might
bee thought to flatter you in that, wherein (I knowe) I should rather
offend you than please you. And what need I currie favour with my most
assured friend? And if I should onelie publish those vertues (though
they be manie) which give me speciall occasion to exhibit this my
travell unto you, I should doo as a painter, that describeth the foot
of a notable personage, and leaveth all the best features in his bodie
untouched.
Look, I see among other wrongdoers many poor old women brought before you for performing miracles, what we now call witchcraft, and so I thought you would be a fitting person to whom I could recommend my book. Here, I have the opportunity to speak about your sincere commitment to justice and your skill, discretion, responsibility, and efforts in that regard, of which I am a firsthand witness. However, I would prefer to let public opinion, along with their own eyes and ears, satisfy them rather than sending them to a bookstore, where often lies are sold, and truth is disregarded. Being from your household, sharing your name and blood; my foot under your table, my hand in your dish, or rather in your purse, might lead others to think I'm flattering you in a way that would more likely offend you than please you. And why would I need to ingratiate myself with my closest friend? If I were only to highlight those many virtues that give me special reason to present this effort to you, I would be like a painter who depicts the foot of a notable person while leaving out all the best features of the body.
I therefore (at this time) doo onelie desire you to consider of my report, concerning the evidence that is commonlie brought before you against them. See first whether the evidence be not frivolous, & whether the proofs brought against them be not incredible, consisting of ghesses, presumptions, & impossibilities contrarie to reason, scrip/ture,A a 2 and nature. See also what persons complaine upon them, whether they be not of the basest, the unwisest, & most faithles kind of people. Also/[A. vi. v.] may it please you to waie what accusations and crimes they laie to their charge, namelie: She was at my house of late, she would have had a pot of milke, she departed in a chafe bicause she had it not, she railed, she curssed, she mumbled and whispered, and finallie she said she would be even with me: and soone after my child, my cow, my sow, or my pullet died, or was strangelie taken. Naie (if it please your Worship) I have further proofe: I was with a wise woman, and she told me I had an ill neighbour, & that she would come to my house yer it were long, and so did she; and that she had a marke above hir waste, & so had she: and God forgive me, my stomach hath gone against hir a great while. Hir mother before hir was counted a witch, she hath beene beatenxiv and scratched by the face till bloud was drawne upon hir, bicause she hath beene suspected, & afterwards some of those persons were said to amend. These are the certeinties that I heare in their evidences.
I only ask you to consider my report about the evidence that is usually presented against them. First, check whether the evidence is not trivial, and whether the accusations against them are not unbelievable, filled with guesses, assumptions, and impossibilities that go against reason, scripture,A 2 and nature. Also, consider who is complaining about them; are they not the lowest, least wise, and most untrustworthy kind of people? Furthermore/[A. vi. v.] it might be beneficial for you to weigh the accusations and crimes they are charged with, specifically: She was at my house recently, she wanted a pot of milk, she left in a huff because she didn’t get it, she shouted, she cursed, she mumbled and whispered, and finally, she said she would get back at me; shortly after that, my child, my cow, my sow, or my hen died or was strangely taken. Moreover (if it pleases your Worship), I have further proof: I consulted a wise woman, and she told me I had a bad neighbor, and that she would come to my house before long, and she did; and that she had a mark above her waist, and so did she: and God forgive me, I’ve had a bad feeling about her for a long time. Her mother was considered a witch before her, and she has been beatenxiv and scratched on the face until blood was drawn because she was suspected, and afterwards some of those people were said to have recovered. These are the certainties I hear in their evidence.
Note also how easilie they may be brought to confesse that which they never did, nor lieth in the power of man to doo: and then see whether I have cause to write as I doo. Further, if you shall see that infidelitie, poperie, and manie other manifest heresies be backed and shouldered, and their professors animated and hartened, by yeelding to creatures such infinit power as is wrested out of Gods hand, and attributed to witches: finallie, if you shall perceive that I have faithfullie and trulie delivered and set downe the condition and state of the witch, and also of the witchmonger, and have confuted by reason and lawe, and by the word of God it selfe, all mine adversaries objections and arguments: then let me have your countenance against them that maliciouslie oppose themselves against me./
Note also how easily they can be made to confess to things they never did, nor that anyone has the power to do: and then see if I have a reason to write as I do. Furthermore, if you see that disbelief, popery, and many other obvious heresies are supported and encouraged, and their followers motivated and emboldened, by granting creatures such immense power—power that is taken from God's hands and given to witches: finally, if you notice that I have faithfully and truthfully presented and described the condition and state of the witch, as well as the witchmonger, and have refuted all my opponents' objections and arguments through reason, law, and the word of God itself: then I ask for your support against those who maliciously oppose me.
My greatest adversaries are yoong ignorance and old custome.A a 2 For what follie soever tract of time hath fostered, it is/[A. vii.] so superstitiouslie pursued of some, as though no error could be acquainted with custome. But if the lawe of nations would joine with such custome, to the maintenance of ignorance, and to the suppressing of knowledge; the civilest countrie in the world would soone become barbarous, &c. For as knowledge and time discovereth errors, so dooth superstition and ignorance in time breed them. And concerning the opinions of such, as wish that ignorance should rather be mainteined, than knowledge busilie searched for, bicause thereby offense may grow: I answer,John. 5. that we are commanded by Christ himselfe to search for knowledge: Prov. 15, 1.for it is the kings honour (as Salomon saith) to search out a thing.
My biggest challenges are youthful ignorance and old customs.A a 2 No matter what foolish ideas time has supported, some people still cling to them superstitiously, as if no mistakes could be associated with tradition.[A. 7.] But if the laws of nations align with such customs to maintain ignorance and suppress knowledge, the most civilized country in the world would quickly become barbaric, etc. For just as knowledge and time reveal errors, superstition and ignorance eventually create them. Regarding those who believe that ignorance should be upheld rather than actively seeking knowledge, fearing it may cause offense, I respond,John 5. that we are commanded by Christ himself to seek knowledge: Prov. 15:1 for it is the king's honor (as Solomon says) to investigate matters.
Aristotle said to Alexander, that a mind well furnished was more
beautifull than a bodie richlie araied. What can be more odious to
man, or offensive to God, than ignorance: for through ignorance the
Jewes did put Christ to death.Acts. 3.
Proverbs. 9.
Which ignorance whosoever forsaketh, is
promised life everlasting: and therfore among Christians it should be
abhorred above all other things. For even as when we wrestle in the
darke, we tumble in the mire, &c: so when we see not the truth, we
wallow in errors. A blind man may seeke long in the rishes yer he find
a needle; and as soone is a doubt discussed by ignorance. Finallie,
truth is no sooner found out in ignorance, than a sweet savor in a
dunghill. And if they will allow men knowledge, and give them no leave
to use it, men were much better be without it than have it.
Matth. 25.
Matth. 5.
Luke. 8.For it is,
as to have a tallent, and to hide it under the earth; or to put a
candle under a bushell: or as to have a ship, & to let hir lie
xv alwaies
in the docke: which thing how profitable it is, I can saie somewhat by
experience./
Aristotle told Alexander that a well-equipped mind is more beautiful than a body dressed in rich garments. What could be more detestable to humanity or offensive to God than ignorance? Because of ignorance, the Jews put Christ to death.Acts 3.
Proverbs 9. Whoever turns away from this ignorance is promised eternal life; therefore, among Christians, it should be loathed above everything else. Just as when we wrestle in the dark, we get tangled in the mud, when we fail to see the truth, we get mired in errors. A blind person may search for a long time in the hay before finding a needle, and a question gets as quickly lost in ignorance. Finally, truth is no sooner discovered in ignorance than a sweet aroma in a dung heap. And if people are given knowledge but aren’t allowed to use it, it would be much better for them to be without it rather than possess it.Matth. 25.
Matth. 5.
Luke 8. For it is like having a talent and burying it in the ground; or putting a candle under a bushel; or owning a ship and leaving it constantly in the dock. I can say something about how profitable that is from experience.
But hereof I need saie no more, for everie man seeth thatA a 2 v none can be happie who knoweth not what felicitie meaneth. For what availeth it to have riches, and not to have the use/ thereof? [A. vii. v.]Trulie the heathen herein deserved more commendation than manie christians, for they spared no paine, no cost, nor travell to atteine to knowledge. Pythagoras travelled from Thamus to Aegypt, and afterwards into Crete and Lacedæmonia: and Plato out of Athens into Italie and Aegypt, and all to find out hidden secrets and knowledge: which when a man hath, he seemeth to be separated from mortalitie. For pretious stones, and all other creatures of what value soever, are but counterfeits to this jewell: they are mortall, corruptible, and inconstant; this is immortall, pure and certeine. Wherfore if I have searched and found out any good thing, that ignorance and time hath smothered, the same I commend unto you: to whom though I owe all that I have, yet am I bold to make other partakers with you in this poore gift.
But I don't need to say more about this, because everyone can see that none can be happy without knowing what happiness means. What’s the point of having riches if you can’t enjoy them? Truly, the heathens deserve more praise than many Christians for they spared no effort, cost, or hardship to gain knowledge. Pythagoras traveled from Thamus to Egypt, and later to Crete and Laconia; and Plato went from Athens to Italy and Egypt, all to uncover hidden truths and knowledge. When someone possesses that knowledge, they seem to rise above mortality. For precious stones and all other things of whatever value are mere imitations of this jewel: they are mortal, corruptible, and unstable; this one is immortal, pure, and certain. Therefore, if I have searched for and discovered any good thing that ignorance and time have buried, I commend it to you: to whom, though I owe all that I have, I am bold enough to share this humble gift with you.
Your loving cousen,
Reg. Scot.
Your loving cousin,
Reg. Scot.
xvi
xvi
To the right worshipfull his loving friends,[A. viii].
A a 3
Master Doctor Coldwell Deane of Ro-
chester, and Master Doctor Read-
Archdeacon of Canterburie, etc.
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 know them to be verie sufficientlie informed, yet dooth
not the judgement and censure of those causes so properlie apperteine
to them as unto you, whose fame therein hath gotten preeminence above
all others that I know of your callings: and in that respect I am bold
to joine you with them, being all good neighbours togither in this
commonwelth, and loving friends unto me. I doo not present this unto
you, bicause it is meet for you; but for that you are meet for it
(I meane) to judge upon it, to defend it, and if need be to correct
it; knowing that you have learned of that grave counseller Cato, not
to shame or discountenance any bodie. For if I thought you as readie,
as able, to disgrace me for mine insufficiencie; I should not have
beene hastie (knowing your learning) to have written unto you: but if I
should be abashed to write to you, I should shew my selfe ignorant of
your courtesie.
Having found two civil magistrates who are, in my humble opinion, exceptional in guiding judgments and handling matters of justice in this community, I hope they will consider my good intentions and review my book based on their experience, as the content is highly relevant to them. I have also reflected on two other subjects: namely, divinity and philosophy, which are the foundation of my book. Although I know they are well-informed, the judgment and evaluation of those topics seem more appropriate for you, whose reputation in this field surpasses that of anyone else I know in your profession. For that reason, I feel confident including you alongside them, as we are all good neighbors in this community and you are dear friends to me. I present this to you not because it is suitable for you, but because you are fit to evaluate, defend, and, if necessary, correct it; I know you have learned from the wise counselor Cato not to humiliate or belittle anyone. If I thought you were eager and capable of disparaging me for my shortcomings, I wouldn’t have hastily reached out to you, knowing your expertise. But if I were too shy to write to you, I would be showing my ignorance of your kindness.
I knowe mine owne weakenesse, which if it have beene able to mainteine this argument, the cause is the stronger. Eloquent words may please the eares, but sufficient matter persuadeth the hart. So as, if I exhibit wholsome drinke (thought it be small) in a treene*[* = wooden] dish with a faithfull hand, I hope it will bee as well accepted, as strong wine offered in a silver bowle with a flattering heart. And surelie it is a point of as great liberalitie to receive a small thing thankeful/lie,A a 3 v. as to give and distribute great and costlie gifts bountifullie: for there is more supplied with courteous answers than with rich rewards. The ty/rant[A. viii. v.] Dionysius was not so hated for his tyrannie, as for his churlish and strange behaviour. Among the poore Israelites sacrifices, God was satisfied with the tenth part of xviian Ephah of flower, so as it were fine and good. Christ liked well of the poore widowes mite, Lewis of France accepted a rape root of clownish Conan, Cyrus vouchsafed to drinke a cup of cold water out of the hand of poore Sinætes: and so it may please you to accept this simple booke at my hands, which I faithfullie exhibit unto you, not knowing your opinions to meet with mine, but knowing your learning and judgement to be able as well to correct me where I speake herein unskilfullie, as others when they speake hereof maliciouslie.
I know my own weaknesses, and if they have been able to maintain this argument, it means the cause is stronger. Eloquent words may sound nice, but solid content wins over the heart. Just as if I present wholesome drink (even if it’s modest) in a wooden dish with a sincere hand, I believe it will be accepted just as well as strong wine offered in a silver bowl with flattery. And surely, it is just as generous to gratefully accept a small gift as it is to give and lavish large, expensive gifts: because polite responses provide more than rich rewards. The tyrant Dionysius was hated not just for his tyranny but for his rude and unpredictable behavior. Among the poor Israelites, God was satisfied with just a tenth part of an Ephah of flour, as long as it was pure and good. Christ valued the poor widow's mite, Louis of France accepted a turnip from the simple-minded Conan, and Cyrus graciously drank a cup of cold water from the hand of the poor Sinætes. Therefore, I hope you will accept this simple book from me, which I sincerely present to you, not knowing if your views align with mine, but knowing your knowledge and judgment are capable of correcting me where I may speak unskillfully, just as others do when they speak maliciously about it.
Some be such dogs as they will barke at my writings, whether I mainteine or refute this argument: as Diogenes snarled both at the Rhodians and at the Lacedæmonians: at the one, bicause they were brave; at the other, bicause they were not brave. Homer himselfe could not avoid reprochfull speaches. I am sure that they which never studied to learne anie good thing, will studie to find faults hereat. I for my part feare not these wars, nor all the adversaries I have; were it not for certeine cowards, who (I knowe) will come behind my backe and bite me.
Some people are like dogs that will bark at my writings, whether I support or challenge this argument: just like Diogenes barked at both the Rhodians and the Spartans; he criticized the first for being brave and the second for not being brave. Even Homer couldn’t escape harsh criticism. I’m sure that those who have never made an effort to learn anything good will try to find faults in what I say. As for me, I’m not afraid of these conflicts or all my opponents; it’s just certain cowards who I know will stab me in the back.
But now to the matter. My question is not (as manie fondlie suppose) whether there be witches or naie: but whether they can doo such miraculous works as are imputed unto them. Good Maister Deane, is it possible for a man to breake his fast with you at Rochester, and to dine that day at Durham with Maister Doctor Matthew; or can your enimie maime you, when the Ocean sea is betwixt you? What reall communitie is betwixt a spirit and a bodie? May a spirituall bodie become temporall at his pleasure? Or may a carnall bodie become invisible? Is it likelie that the lives of all Princes, magistrates, & subjects, should depend upon the will, or rather upon the wish of a poore malicious doting old foole; and that power exempted from the wise, the rich, the learned, the godlie, &c? Finallie, is it possible for man or woman to do anie of those miracles expressed in my booke, & so constantlie reported by great clarks? If you saie, no; then am I satisfied. If you saie that God, absolutelie, or by meanes can accomplish all those, and manie more, I go with you. But witches may well saie they can doo these things, howbeit they cannot shew how they doo them. If I for my part should saie I could doo/A a 4. those things, my verie adversaries would saie that I lied.
But now, let's get to the point. My question isn't whether or not witches exist, as many foolishly believe, but whether they can perform the miraculous acts attributed to them. Good Master Dean, is it possible for a person to have breakfast with you in Rochester and then have lunch that same day in Durham with Doctor Matthew? Can your enemy harm you when the ocean is between you? What real connection exists between a spirit and a body? Can a spiritual body become physical at will? Or can a physical body become invisible? Is it likely that the lives of all princes, magistrates, and subjects depend on the whims, or rather the wishes, of a poor, spiteful, senile fool, and that this power is taken away from the wise, the rich, the learned, and the righteous, etc.? Finally, is it possible for a man or woman to perform any of those miracles mentioned in my book, and so consistently reported by great scholars? If you say no, then I’m satisfied. If you say that God can accomplish all these things absolutely, or through other means, I’ll agree with you. But witches might claim they can do these things, even if they can’t explain how. If I were to say I could do those things, my very opponents would claim that I was lying.
O Maister Archdeacon, is it not pitie, that that which is said to be doone with the almightie power of the most high God, and by our saviour his onelie sonne Jesus Christ our Lord, shouldbe referred to a baggage old womans nod/B. i. or wish, &c? Good Sir, is it not one manifest kind of Idolatrie, for them that labor and are laden, to come xviii unto witches to be refreshed? If witches could helpe whom they are said to have made sicke, I see no reason, but remedie might as well be required at their hands, as a pursse demanded of him that hath stolne it. But trulie it is manifold idolatrie, to aske that of a creature, which none can give but the Creator. The papist hath some colour of scripture to mainteine his idoll of bread, but no Jesuiticall distinction can cover the witchmongers idolatrie in this behalfe. Alas, I am sorie and ashamed to see how manie die, that being said to be bewitched, onelie seeke for magicall cures, whom wholsome diet and good medicines would have recovered. I dare assure you both, that there would be none of these cousening kind of witches, did not witchmongers mainteine them, followe them, and beleeve in them and their oracles: whereby indeed all good learning and honest arts are overthrowne. For these that most advance their power, and mainteine the skill of these witches, understand no part thereof: and yet being manie times wise in other matters, are made fooles by the most fooles in the world.
O Master Archdeacon, isn’t it a shame that what is said to be done with the almighty power of the Most High God and by our Savior, His only Son Jesus Christ our Lord, should be attributed to an old woman’s nod or wish, etc.? Good Sir, isn’t it a clear form of idol worship for those who are burdened to turn to witches for help? If witches could actually help those they are said to have made sick, I see no reason why remedies shouldn’t be sought from them just as one would demand a purse from a thief. But truly, it is a form of rampant idolatry to ask for something from a creature that only the Creator can provide. The Papist has some scriptural justification for maintaining his idol of bread, but no Jesuitical distinction can hide the witchmongers' idolatry in this matter. Alas, I am sorry and ashamed to see how many die, labeled as bewitched, and only seek magical cures when a healthy diet and proper medicine would have saved them. I can assure you both that there would be none of these deceitful witches if it weren’t for the witchmongers who support, follow, and believe in them and their prophecies; this, in turn, completely undermines all good learning and honest professions. For those who promote and uphold the power of these witches know nothing of it: and yet, despite being wise in other areas, they are made fools by the biggest fools in the world.
Me thinks these magicall physicians deale in the commonwelth, much like as a certeine kind of Cynicall people doo in the church, whose severe saiengs are accompted among some such oracles, as may not be doubted of; who in stead of learning and authoritie (which they make contemptible) doo feed the people with their owne devises and imaginations, which they prefer before all other divinitie: and labouring to erect a church according to their owne fansies, wherein all order is condemned, and onelie their magicall words and curious directions advanced, they would utterlie overthrowe the true Church. And even as these inchanting Paracelsians abuse the people, leading them from the true order of physicke to their charmes: so doo these other (I saie) dissuade from hearkening to learning and obedience, and whisper in mens eares to teach them their frierlike traditions. And of this sect the cheefe author at this time is/A a 4 v one Browne, a fugitive, a meet cover for such a cup: as heretofore the Anabaptists, the Arrians,*[* Arians] and the Franciscane friers.
I think these magical doctors operate in society much like a certain cynical group does in the church. Their harsh sayings are regarded by some as oracles that can't be doubted. Instead of valuing knowledge and authority, which they disdain, they feed people their own ideas and fantasies, which they prioritize above all other beliefs. They strive to create a church based on their own whims, where all established order is rejected, and only their magical words and intricate instructions are valued, ultimately seeking to dismantle the true Church. Just as these enchanting practitioners mislead the people, steering them away from genuine medical practices to their charms, these others discourage listening to education and compliance, whispering in people's ears to teach them their monk-like traditions. The main figure of this sect right now is one Browne, a fugitive, a fitting cover for such nonsense, much like the Anabaptists, the Arians, and the Franciscan friars before them.
Trulie not onlie nature, being the foundation of all perfection; but
also scripture, being the mistresse and director thereof, and of all
christianitie, is beautified with knowledge and learning. For as nature
without discipline dooth naturallie incline unto vanities, and as it
were sucke up errors:Rom. 2, 27.
2. Cor. 3, 6.
so doth the word, or rather the letter of the
scripture, without understanding, not onlie make us devoure errors, but
yeeldeth us up to death & destruction: & therefore Paule saith he was
not a minister of the letter, but of the spirit.
Truly, not only is nature the foundation of all perfection, but scripture, as the guide and director of it and all of Christianity, is enriched with knowledge and learning. Just as nature, without discipline, naturally leans towards vanities and seems to absorb errors: Rom. 2:27.
2 Cor. 3:6. so does the word, or rather the letter of scripture, without understanding, not only lead us to embrace errors but also delivers us up to death and destruction. That’s why Paul said he was not a minister of the letter, but of the spirit.
Thus have I beene bold to deliver unto the world, and to you, those simple/B. i. v. notes, reasons, and arguments, which I have devised or collectedxix out of other authors: which I hope shall be hurtfull to none, but to my selfe great comfort, if it may passe with good liking and acceptation. If it fall out otherwise, I should thinke my paines ill imploied. For trulie, in mine opinion, whosoever shall performe any thing, or atteine to anie knowledge; or whosoever should travell throughout all the nations of the world, or (if it were possible) should peepe into the heavens, the consolation or admiration thereof were nothing pleasant unto him, unles he had libertie to impart his knowledge to his friends. Wherein bicause I have made speciall choise of you, I hope you will read it, or at the least laie it up studie with your other bookes, among which therein your is none dedicated to any with more good will. And so long as you have it, it shall be untoyou (upon adventure of my life) a certeine amulet, periapt, circle, charme, &c: to defend you from all inchantments.
So, I’ve taken the liberty to share with the world, and with you, those simple notes, reasons, and arguments that I’ve come up with or gathered from other authors. I hope they’ll be of no harm to anyone, but rather bring me great comfort if they’re received well. If it turns out otherwise, I would consider my efforts wasted. Truly, in my opinion, anyone who accomplishes something or gains knowledge, or who travels through all the nations of the world, or (if it were possible) could peek into the heavens, would find no joy in that consolation or admiration unless they had the freedom to share their knowledge with friends. Because I have specially chosen you, I hope you will read it, or at least keep it alongside your other books, among which none is dedicated to anyone with more goodwill. And as long as you have it, it will serve you (at the risk of my life) as a certain amulet, charm, or protective circle to defend you from all enchantments.
Your loving friend
Reg. Scot.
Your loving friend
Reg. Scot.
xx
xx
To the Readers.B. ii. B
O you that are wise & 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 hands, I
submit my selfe unto your censure. But to make a solemne sute to you
that are parciall readers, desiring you to set aside parcialitie, to
take in good part my writing, and with indifferent eies to looke upon
my booke, were labour lost, and time ill imploied. For I should no more
prevaile herein, than if a hundred yeares since I should have intreated
your predecessors to beleeve, that Robin goodfellowe, that great and
ancient bulbegger, had beene but a cousening merchant, and no divell
indeed.
Oh, you who are wise and discerning, just a few words may be enough: for such a person doesn't judge at first glance, nor criticizes based on hearsay;Isai 11.
Proverbs 1.
but patiently listens, and in doing so, gains understanding: this patience leads to experience, which guides true judgment. Therefore, I don’t need to make any further requests to you, other than asking you to read my book without the bias of time or previous opinions: and having secured this from you, I submit myself to your judgment. However, to formally plead with you, considering you are biased readers, asking you to put aside partiality and view my writing favorably, with open minds, would be a waste of effort and a misuse of time. I would have no more success in this than if I had asked your predecessors a hundred years ago to believe that Robin Goodfellow, that great and ancient trickster, was just a con artist and not a devil at all.
If I should go to a papist, and saie; I praie you beleeve my writings, wherein I will proove all popish charmes, conjurations, exorcismes, benedictions and cursses, not onelie to be ridiculous, and of none effect, but also to be impious and contrarie to Gods word: I should as hardlie therein win favour at their hands, as herein obteine credit at yours. Neverthelesse, I doubt not, but to/B. ii v. use the matter so, that as well the massemoonger for his part, as the witchmoonger for his, shall both be ashamed of their professions.
If I were to go to a Catholic and say, "I hope you believe my writings, where I will prove that all Catholic charms, spells, exorcisms, blessings, and curses are not only ridiculous and ineffective but also impious and contrary to God's word," I would find it just as difficult to gain their favor as I would to earn your trust. Nevertheless, I have no doubt that I can present the matter in a way that both the priest and the witch will be ashamed of their practices.
But Robin goodfellowe ceaseth now to be much feared, and poperie is sufficientlie discovered. Nevertheles, witches charms, and conjurors cousenages are yet thought effectuall. Yea the Gentiles have espied the fraud of their cousening oracles, and our cold prophets and inchanters make us fooles still, to the shame of us all, but speciallie of papists, who conjure everie thing, and thereby bring to passe nothing. They saie to their candles; I conjure you to endure for ever: and yet they last not a pater noster while the longer. They conjure water to be wholesome both for bodie and soule: but the bodie (we see) is never the better for it, nor the soule anie whit xxi reformed by it. And therefore I mervell, that when they see their owne conjurations confuted and brought to naught, or at the least void of effect, that they (of all other) will yet give such credit, countenance, and authoritie to the vaine cousenages of witches and conjurors; as though their charmes and conjurations could produce more/ apparent, certeine, and better effects than their owne.B v
But Robin Goodfellow isn't feared much anymore, and the Catholic Church is sufficiently revealed. Nevertheless, witchcraft spells and the tricks of conjurers are still believed to be effective. Yes, even non-believers have seen through the deception of those fake oracles, yet our ineffective prophets and sorcerers still make fools of us, bringing shame to all of us, especially to Catholics, who try to manipulate everything and end up achieving nothing. They tell their candles, "I command you to last forever," yet they don’t last even a single prayer longer. They claim to make water healthy for both body and soul, but the body, as we see, is never improved by it, nor is the soul in any way transformed by it. Therefore, I wonder why, when they see their own spells disproven and ineffective, they still give such trust, approval, and authority to the empty tricks of witches and conjurers, as if their spells could produce more obvious, certain, and better results than their own. xxi
But my request unto all you that read my booke shall be no more, but that it would please you to conferre my words with your owne sense and experience, and also with the word of God. If you find your selves resolved and satisfied, or rather reformed and qualified in anie one point or opinion, that heretofore you held contrarie to truth, in a matter hitherto undecided, and never yet looked into; I praie you take that for advantage: and suspending your judgement, staie the sentence of condemnation against me, and consider of the rest, at your further leasure. If this may not suffice to persuade you, it cannot prevaile to annoy you: and then, that which is written without offense, may be overpassed without anie greefe.
But my request to all of you reading my book is simple: please compare my words with your own understanding and experiences, as well as with the word of God. If you find yourselves convinced and satisfied, or even better, reformed and enlightened on any point or opinion that you previously held contrary to the truth in matters not yet decided and not previously examined; I urge you to take that as an opportunity: and while you consider it, hold off on judging me, and think about the rest at your convenience. If this doesn’t persuade you, it won’t cause you any harm: and then, what is written without offense can be overlooked without any distress.
And although mine assertion, be somewhat differing from the old inveterat opinion, which I confesse hath manie graie heares, whereby mine adversaries have gained more authoritie than reason, towards the maintenance of their presumptions and old wives fables: yet shall it fullie agree with Gods glorie, and with his holie word. And albeit there be hold taken by mine adver/sariesB. iii. of certeine few words or sentences in the scripture that maketh a shew for them: yet when the whole course thereof maketh against them, and impugneth the same, yea and also their owne places rightlie understood doo nothing at all releeve them: I trust their glorious title and argument of antiquitie will appeare as stale and corrupt as the apothecaries drugs, or grocers spice, which the longer they be preserved, the woorsse they are. And till you have perused my booke, ponder this in your mind, to wit, that Sagæ, Thessalæ, Striges, Lamiæ (which words and none other being in use do properlie signifie our witches) are not once found written in the old or new testament; and that Christ himselfe in his gospell never mentioned the name of a witch. And that neither he, nor Moses ever spake anie one word of the witches bargaine with the divell, their hagging, their riding in the aire, their transferring of corne or grasse from one feeld to another, their hurting of children or cattell with words or charmes, their bewitching of butter, cheese, ale, &c: nor yet their transubstantiation;Mal. malef. par. 2. quæ. 2. insomuch as the writers hereupon are not ashamed to say, that it is not absurd to affirme that there were no witches in Jobs time. The reason is, that if there had beene such witches then in beeing, Job would have said he had beene bewitched. But indeed men tooke no heed in those daies to this xxii doctrine of divels;1. Pet. 4. 1. to wit, to these fables of witchcraft, which Peter saith shall be much regarded and hearkened unto in the latter daies.
And even though my statement differs somewhat from the old, deeply ingrained belief—which I admit has many gray hairs, giving my opponents more authority than they deserve to support their assumptions and old wives' tales—it will fully align with God's glory and His holy word. And although my adversariesB. 3. lean on a few specific words or sentences in scripture that seem to support them, when the overall message goes against them and contradicts their claims, even their own passages, if understood correctly, do nothing to help them. I trust that their grand title and argument of antiquity will come off as stale and corrupted, just like an apothecary's drugs or a grocer's spice, which only get worse the longer they’re kept. Before you read my book, consider this: the words Sagæ, Thessalæ, Striges, and Lamiæ—the terms that specifically refer to our witches—are not found once in the Old or New Testament; and Christ Himself never mentioned the name of a witch in His gospel. Furthermore, neither He nor Moses ever spoke a single word about witches making deals with the devil, their gathering, their flying through the air, their transferring of grain or grass from one field to another, their harming of children or livestock with words or charms, their bewitching of butter, cheese, ale, etc.; nor did they mention transubstantiation;Mal. malef. par. 2. quæ. 2. to the extent that some writers aren’t ashamed to claim it’s not absurd to say that there were no witches in Job's time. The reason is, if such witches had existed then, Job would have said he had been bewitched. But really, people weren't paying attention to thisxxii doctrine of devils;Pet. 4. 1. namely, to these fables of witchcraft that Peter said would be given much attention and heed in the latter days.
Howbeit, how ancient so ever this barbarous conceipt of witches omnipotencie is, truth must not be measured by time: for everie old opinion is not sound. Veritie is not impaired, how long so ever it be suppressed; but is to be searched out, in how darke a corner so ever it lie hidden: for it is not like a cup of ale, that may be broched too rathe. Finallie, time bewraieth old errors, & discovereth new matters of truth. Danæus in suo prologo.Danæus himselfe saith, that this question hitherto hath never beene handled; nor the scriptures concerning this matter have never beene expounded. To prove the antiquitie of the cause, to confirme the opini/onB 2 of the ignorant, to inforce mine adversaries arguments, to aggravate the punishments, & to accomplish the confusiō of these old women, is added the vanitie and wickednes of them, which are called witches, the arrogancie of those which take upon them to/B. iii. v. worke wonders, the desire that people have to hearken to such miraculous matters, unto whome most commonlie an impossibilitie is more credible than a veritie; the ignorance of naturall causes, the ancient and universall hate conceived against the name of a witch; their ilfavoured faces, their spitefull words, their cursses and imprecations, their charmes made in ryme, and their beggerie; the feare of manie foolish folke, the opinion of some that are wise, the want of Robin goodfellowe and the fairies, which were woont to mainteine chat, and the common peoples talke in this behalfe; the authoritie of the inquisitors, the learning, cunning, consent, and estimation of writers herein, the false translations and fond interpretations used, speciallie by papists; and manie other like causes. All which toies take such hold upon mens fansies, as whereby they are lead and entised awaie from the consideration of true respects, to the condemnation of that which they know not.
However, no matter how ancient this savage belief in the powers of witches may be, the truth shouldn't be judged by time: not every old belief is correct. Truth isn't diminished, no matter how long it’s been hidden; it needs to be uncovered, no matter how dark the corner it’s hiding in. It’s not like a beer that can go flat if opened too soon. Ultimately, time reveals old mistakes and uncovers new truths. Danæus in his intro. Danæus himself says that this question has never been addressed; nor have the scriptures related to it ever been interpreted. To prove the long-standing nature of the issue, to support the ignorance of the uninformed, to reinforce my opponents' arguments, to heighten the punishments, and to achieve the downfall of these old women, there’s also the vanity and wickedness of those called witches, the arrogance of those who claim to perform wonders, the eagerness of people to believe in such miraculous things, where an impossibility is often seen as more believable than a truth; the ignorance of natural causes, the ancient and widespread hatred of the label "witch"; their ugly appearances, spiteful words, curses and imprecations, and rhymed charms; the fear among many foolish people, the opinions of some wise individuals, the absence of Robin Goodfellow and fairies, who used to offer company and conversation, and the general gossip among people on this topic; the authority of inquisitors, the knowledge, skill, agreement, and reputation of writers on this issue, the false translations and silly interpretations often used, especially by Catholics; and many other similar factors. All these distractions take such hold on people's imaginations that they lead them away from considering genuine concerns, pushing them towards the condemnation of what they don’t truly understand.
Howbeit, I will (by Gods grace) in this my booke, so apparentlie
decipher and confute these cavils, and all other their objections;
as everie witchmoonger shall be abashed, and all good men thereby
satisfied. In the meane time, I would wish them to know that if neither
the estimation of Gods omnipotencie, nor the tenor of his word, nor the
doubtfulnes or rather the impossibilitie of the case, nor the small
proofes brought against them, nor the rigor executed upon them, nor the
pitie that should be in a christian heart, nor yet their simplicitie,
impotencie, or age may suffice to suppresse the rage or rigor wherewith
they are oppressed; yet the consideration of their sex or kind ought
to moove some mitigatiō of their punishment. For if nature (as Plinie
reporteth) have taught a lion not to deale so roughlie with a woman as
with a man, bicause she is in bodie the
xxiii weaker vessell, and in hart
more inclined to pitie (which JeremieLam. Jer. 3. & 4. cap. verse. 10
1. Cor 11. 9.
Ibid. vers. 7.
Ge. 2. 22. 18.
Arist. lib. problem. 2. 9.
in his lamentations seemeth to
confirme) what should a man doo in this case, for whome a woman was
created as an helpe and comfort unto him? In so much as, even in the
lawe of nature, it is a greater offense to slea a woman than a man:
not bicause a man is not the more excellent creature, but bicause a
woman is the weaker vessell. And therefore among all modest and honest
persons it is thought a shame to offer violence or injurie to a woman:Vir. Georg.
in which respect Virgil/[B. iv.] saith, Nullum memorabile nomen fæminea in
pæna est.
However, with God's grace, I will clearly explain and refute these criticisms, as well as all their other objections in this book; so that every witch-hunter will be embarrassed, and all good people will be satisfied. In the meantime, I want them to understand that if the recognition of God's omnipotence, His word, the uncertainty or rather the impossibility of the situation, the weak evidence brought against them, the harsh treatment they endure, the compassion a Christian heart should feel, or their innocence, helplessness, or age cannot curb the harshness they face, then the fact of their gender should lead to some reduction of their punishment. For if nature (as Pliny reports) has taught a lion not to treat a woman as harshly as a man because she is physically the weaker vessel and more inclined to compassion in her heart (which Jeremiah in his lamentations seems to confirm), what should a man do in this case, for whom a woman was created as a help and comfort? In fact, even in the law of nature, it is a greater offense to kill a woman than a man: not because the man is not the more noble creature, but because the woman is the weaker vessel. Therefore, among all decent and honorable people, it is considered shameful to commit violence or harm against a woman: in this regard, Virgil says, “No memorable name is achieved in punishment against a woman.”
God that knoweth my heart is witnes, and you that read my booke shall see, that my drift and purpose in this enterprise tendeth onelie to these respects. First, that the glorie and power of God be not so abridged and abased, as to be thrust into the hand or lip of a lewd old woman: whereby the worke of the Creator should be attributed to the power of a creature. Secondlie, that the religion of the gospell may be seene to stand without such peevish trumperie. Thirdlie, that lawfull favour and christian compassion be rather used towards these poore soules, than rigor and extremitie. Bicause they, which are commonlie accused of witchcraft,/B 2 v are the least sufficient of all other persons to speake for themselves; as having the most base and simple education of all others; the extremitie of their age giving them leave to dote, their povertie to beg, their wrongs to chide and threaten (as being void of anie other waie of revenge) their humor melancholicall to be full of imaginations, from whence cheefelie proceedeth the vanitie of their confessions; as that they can transforme themselves and others into apes, owles, asses, dogs, cats, &c: that they can flie in the aire, kill children with charmes, hinder the comming of butter, &c.
God, who knows my heart, is my witness, and you, who are reading my book, will see that my aim in this endeavor is focused solely on these points. First, I want to ensure that the glory and power of God are not diminished or belittled, as to be reduced to the hands or words of a wicked old woman; this would wrongly attribute the Creator's work to the power of a creature. Second, I want to show that the religion of the gospel can stand firm without resorting to such foolishness. Third, I believe we should extend lawful support and Christian compassion toward these poor souls rather than inflict harshness and severity. Those who are commonly accused of witchcraft are often the least capable of defending themselves, as they typically have the most basic and limited education. Their old age may lead them to act irrationally, their poverty compels them to beg, and their grievances prompt them to complain and threaten, as they have no other means for revenge. Their melancholic temperament fills their minds with fantasies, which often lead to the absurdity of their confessions, such as claiming they can transform themselves and others into apes, owls, donkeys, dogs, cats, etc.; that they can fly through the air, kill children with spells, or prevent butter from coming, etc.
And for so much as the mightie helpe themselves together, and the poore widowes crie,Eccl[us.] 35, 15. though it reach to heaven, is scarse heard here upon earth: I thought good (according to my poore abilitie) to make intercession, that some part of common rigor, and some points of hastie judgement may be advised upon. For the world is now at that stay (as Brentius in a most godlie sermon in these words affirmeth) that even as when the heathen persecuted the christians, if anie were accused to beleeve in Christ, the common people cried Ad leonem: so now, if anie woman, be she never so honest, be accused of witchcraft, they crie Ad ignem. What difference is betweene the rash dealing of unskilfull people, and the grave counsell of more discreet and learned persons, may appeare by a tale of Danæus his owne telling; wherein he opposeth the rashnes of a few townesmen, to the counsell of a whole senate, preferring the follie of the one, before the wisdome of the other.
And considering how the powerful band together, while the cries of the poor widow,Ecclesiastes 35:15. even if they reach heaven, are barely heard here on earth, I thought it would be good (to the best of my ability) to make an appeal for some reconsideration of the common harshness and some aspects of hasty judgment. For the world is now at such a standstill (as Brentius affirms in a very godly sermon in these words) that just as when the heathens persecuted the Christians, if anyone was accused of believing in Christ, the common people cried Ad leonem; so now, if any woman, no matter how honest, is accused of witchcraft, they cry Ad ignem. What difference is there between the rash actions of unskilled people and the careful advice of more discreet and learned individuals? This can be illustrated by a story from Danæus himself, where he contrasts the rashness of a few townspeople with the counsel of a whole senate, valuing the folly of one over the wisdom of the other.
xxiv
xxiv
At Orleance on Loyre (saith he) there was a manwitch, not only/[B. iv. v.] taken and accused, but also convicted and condemned for witchcraft, who appealed from thence to the high court of Paris. Which accusation the senate sawe insufficient, and would not allow, but laughed thereat, lightlie regarding it; and in the end sent him home (saith he) as accused of a frivolous matter. And yet for all that, the magistrats of Orleance were so bold with him, as to hang him up within short time after, for the same or the verie like offense. In which example is to be seene the nature, and as it were the disease of this cause: wherein (I saie) the simpler and undiscreeter sort are alwaies more hastie & furious in judgements, than men of better reputation and knowledge. Nevertheles, Eunichius saith, that these three things; to wit, what is to be thought of witches, what their incantations can doo, and whether their punishment should extend to death, are to be well considered. And I would (saith he) they were as well knowne, as they are rashlie beleeved, both of the learned, and unlearned. And further he saith, that almost all divines, physicians and lawyers, who should best know these matters, satisfieng themselves with old custome, have given too much credit to these fables, and too rash and unjust sentence of death upon witches. But when a man pondereth (saith he) that in times past, all that swarved from the church of Rome were judged heretikes; it is the lesse marvell, though in this matter they be blind and ignorant.
At Orléans on the Loire (he says), there was a witch, not only caught and accused but also convicted and sentenced for witchcraft, who appealed to the high court in Paris. The court found the accusation insufficient, refused to accept it, and laughed it off, dismissing it lightly; in the end, they sent him home (he says) as someone accused of a trivial matter. Yet, despite that, the magistrates of Orléans were so bold as to hang him shortly afterward for the same or a similar offense. This example shows the nature, and as it were, the sickness of this issue: wherein (I say) the simpler and less discerning people are always quicker and more furious in their judgments than those of greater reputation and knowledge. Nevertheless, Eunichius says that these three things—namely, what to think of witches, what their spells can accomplish, and whether their punishment should be death—need careful consideration. And I wish (he says) that these points were as well understood as they are rashly believed, by both the learned and the unlearned. Furthermore, he says that almost all theologians, physicians, and lawyers, who should be most knowledgeable about these matters, settling for old customs, have given too much credence to these tales, leading to too hasty and unjust death sentences for witches. But when one reflects (he says) that in the past, anyone who deviated from the Roman Church was judged a heretic, it is less surprising that they are blind and ignorant in this matter.
And surelie, if the scripture had beene longer suppressed, more absurd fables would have sproong up, and beene beleeved. Which credulitie though it is to be derided with laughter; yet this their crueltie is to be/B 3 lamented with teares. For (God knoweth) manie of these poore wretches had more need to be releeved than chastised; and more meete were a preacher to admonish them, than a gailor to keepe them; and a physician more necessarie to helpe them, than an executioner or tormentor to hang or burne them. For proofe and due triall hereof, I will requite Danæus his tale of a manwitch (as he termeth him) with another witch of the same sex or gender.
And surely, if the scripture had been kept suppressed for longer, even more absurd stories would have emerged and been believed. While it’s easy to laugh at such gullibility, their cruelty is something to be mourned with tears. For, honestly, many of these poor people needed help more than punishment; they would have benefited more from a preacher giving them guidance than from a jailer holding them captive, and a doctor would have been more necessary to help them than an executioner or torturer to hang or burn them. To support this point, I will respond to Danæus's tale of a "manwitch" with another witch of the same sex.
CardanusLib. 15. cap. 18. de varietatib. rerum. from the mouth of his owne father reporteth, that one Barnard, a poore servant, being in wit verie simple and rude, but in his service verie necessarie and diligent (and in that respect deerelie beloved of his maister) professing the art of witchcraft,/[B. v.] could in no wise be dissuaded from that profession, persuading himselfe that he knew all things, and could bring anie matter to passe; bicause certeine countrie people resorted to him for helpe and counsell, as supposing by his owne talke, that he could doo somewhat. At length he was condemned to be burned: which torment he seemed more willing to suffer, than to loose his estimation in that behalfe. But hisxxv maister having compassion upon him, and being himselfe in his princes favor, perceiving his conceipt to proceed of melancholie, obteined respit of execution for twentie daies. In which time (saith he) his maister bountifullie fed him with good fat meat, and with foure egs at a meale, as also with sweet wine: which diet was best for so grosse and weake a bodie. And being recovered so in strength, that the humor was suppressed, he was easilie woone from his absurd and dangerous opinions, and from all his fond imaginations: and confessing his error and follie, from the which before no man could remoove him by anie persuasions, having his pardon, he lived long a good member of the church, whome otherwise the crueltie of judgement should have cast awaie and destroied.
CardanusBook 15, Chapter 18, on the variety of things. recounts that a man named Barnard, a poor servant who was quite simple and unrefined in his intelligence but very necessary and hardworking in his job (and for that reason, dearly loved by his master), practiced witchcraft. Despite his limited understanding, he was convinced he knew everything and could accomplish anything, as some local people came to him for help and advice, believing his own claims that he had special abilities. Eventually, he was sentenced to be burned, which he seemed more willing to face than to lose his reputation in that regard. However, his master, feeling pity for him and already in good standing with the prince, recognized that his delusions stemmed from depression and secured a 20-day reprieve from execution. During this time, his master generously fed him fatty foods and four eggs per meal, as well as sweet wine, which was most suitable for such a frail and weak body. Once he regained his strength and his unhealthy mindset faded, he was easily persuaded to abandon his absurd and dangerous beliefs. He confessed to his errors and foolishness, which previously no one could change through any persuasion. After receiving his pardon, he lived a long time as a valuable member of the church, whereas otherwise, the harshness of judgment would have condemned and destroyed him.
This historie is more credible than Sprengers fables, or Bodins bables,
which reach not so far to the extolling of witches omnipotencie, as to
the derogating of Gods glorie. For if it be true, which they affirme,
that our life and death lieth in the hand of a witch; then is it false,
that God maketh us live or die, or that by him we have our being, our
terme of life appointed, and our daies numbred. But surelie their
charmes can no more reach to the hurting or killing of men or women,
than their imaginations can extend to the stealing and carrieng awaie
of horsses & mares. Neither hath God given remedies to sicknes or
greefes, by words or charmes, but by hearbs and medicines;Amos. 3. 6.
La. Jer. 3. 38.
Isai. 45. 9.
Rom. 9. 20.
which he himselfe hath created upon earth, and given men knowledge of the same;
that he might be glorified, for that therewith he dooth vouchsafe that
the maladies of men and cattell should be cured, &c. And if there be
no affliction nor calamitie, but is brought to passe by him, then let
us defie the divell, renounce all his works, and not so much as once
thinke or dreame upon this supernaturall power of witches; neither let
us prosecute them with such despight, whome our fansie condemneth,
and our reason acquiteth: our/[B v. v.]
evidence against them consisting in
impossibilities, our proofes in unwritten verities, and our whole
proceedings in doubts and difficulties./
This story is more believable than Sprenger's tales or Bodin's nonsense, which go beyond praising witches' power to undermining God's glory. If what they claim is true, that a witch controls our life and death, then it means it's false that God is the one who gives us life or death, or that our existence, lifespan, and days are determined by Him. But surely their spells can't actually harm or kill people any more than their imaginations can allow them to steal and carry away horses. God hasn't provided cures for sickness or suffering through words or spells, but instead through herbs and medicines; which He created on Earth and allowed people to understand so that He may be glorified by healing the ailments of humans and animals. And if every hardship or calamity happens by His will, then let’s defy the devil, reject all his works, and not even entertain the idea of the supernatural power of witches; nor should we pursue them with such hatred, those whom our imaginations condemn and our reason excused: our evidence against them made up of impossibilities, our proof based on unwritten truths, and our entire actions rooted in doubts and uncertainties.
B 3. v.Now bicause I mislike the extreame crueltie used against some of these sillie soules (whome a simple advocate having audience and justice might deliver out of the hands of the inquisitors themselves) it will be said, that I denie anie punishment at all to be due to anie witch whatsoever. Naie, bicause I bewraie the follie and impietie of them, which attribute unto witches the power of God: these witchmoongers will report, that I denie there are anie witches at all: and yet behold (saie they) how often is this word [Witch]** [] in text. mentioned in the scriptures? Even as if an idolater should saie in the behalfe of images and idols, to them which denie their power and godhead, and xxvi inveigh against the reverence doone unto them; How dare you denie the power of images, seeing their names are so often repeated in the scriptures? But truelie I denie not that there are witches or images: but I detest the idolatrous opinions conceived of them; referring that to Gods worke and ordinance, which they impute to the power and malice of witches; and attributing that honour to God, which they ascribe to idols. But as for those that in verie deed are either witches or conjurors, let them hardlie suffer such punishment as to their fault is agreeable, and as by the grave judgement of lawe is provided.
B 3. v.Now because I dislike the extreme cruelty used against some of these unfortunate souls (whom a simple advocate, given a fair chance and justice, could rescue from the hands of the inquisitors themselves), it will be said that I deny any punishment should be imposed on any witch at all. No, because I expose the folly and wickedness of those who attribute the power of God to witches: these witch-hunters will claim that I deny there are any witches at all. Yet, they say, look how often the word [Witch]** [] in text. is mentioned in the scriptures! It’s as if an idolater were to say on behalf of images and idols, to those who deny their power and divinity, and xxvi rail against the respect given to them: How dare you deny the power of images, when their names are mentioned so often in the scriptures? But truly, I do not deny that there are witches or images; I abhor the idolatrous beliefs associated with them. I attribute to God the work and order they wrongly ascribe to the power and malice of witches, and I give the honor to God that they give to idols. However, for those who truly are either witches or conjurers, let them face a punishment that is appropriate to their offense, as determined by the serious judgement of the law.
- 46. 16. except you.
- 51. 9. one Saddocke.
- 75. 21. that we of
- 110. 21. as Elimas.
- 112. 10. is reproved.
- 119. 16. one Necus.
- 126. 12. Magus as.
- 138. 2. the hart.
- 144. 25. in hir closet at Endor, or in.
- 168. 31. the firmament.
- 187. 16. reallie finished.
- 192. put out the first line of the page.
- 247. 29. write it.
- 257. 32. an image.
- 269. 16. there be masses.
- 333. 14. evenlie severed.
- 363. 26. for bellowes.
- 366. 27. his leman.
- 438. 29. exercise the.
- 450. 1. that it is.
- 463. 19.*[* 16]that businesse.
- 471. 19. cōteineth nothing.
- 472. 11. I did deferre.
- 491. 6. so difficult.
- 491. 27. begat another.
- 503. 9. of all the.
- 519. 7. the Hevites.
- 542. 30. their reproch./
xxvii The foreign authors used in this book.[B. vi.] [B 4]
- Ælianus.
- Aetius.
- Albertus Crantzius.
- Albertus Magnus.
- Albumazar.
- Alcoranum Franciscanorum.
- Alexander Trallianus.
- Algerus.
- Ambrosius.
- Andradias.
- Andræas Gartnerus.
- Andræas Massius.
- Antonius Sabellicus.
- Apollonius Tyanæus.
- Appianus.
- Apuleius.
- Archelaus.
- Argerius Ferrarius.*[* Ferre-]
- Aristoteles.
- Arnoldus de villa nova.
- Artemidorus.
- Athanasius.
- Averroës.
- Augustinus episcopus Hip.
- Augustinus Niphus.
- Avicennas.
- Aulus Gellius.
- Barnardinus de bustis.
- Bartholomæus Anglicus.
- Berosus Anianus.
- Bodinus.
- Bordinus.
- Brentius.
- Calvinus.
- Camerarius.
- Campanus.
- Cardanus pater.
- Cardanus filius.
- Carolus Gallus.
- Cassander.
- Cato.
- Chrysostome.
- Cicero.
- Clemens.
- Cornelius Agrippa.
- Cornelius Nepos.
- Cornelius Tacitus.
- Cyrillus.
- Danæus.
- Demetrius.
- Democritus.
- Didymus.
- Diodorus Siculus.
- Dionysius Areopagita.
- Dioscorides.
- Diurius.
- Dodonæus.
- Durandus.
- Empedocles.
- Ephesius.
- Erasmus Roterodamus.
- Erasmus Sarcerius.
- Erastus.
- Eudoxus.
- Eusebius Cæsariensis.
- Fernelius.
- Franciscus Petrarcha.
- Fuchsius.
- Galenus.
- Garropius.
- Gelasius.
- Gemma Phrysius.
- Georgius Pictorius.
- Gofridus.
- Goschalcus Boll.
- Gratianus.
- Gregorius.
- Grillandus.
- Guido Bonatus.
- Gulielmus de sancto Clodoaldo.
- Gulielmus Parisiensis.
- Hemingius.
- Heraclides.
- Hermes Trismegistus.
- Hieronymus.
- Hilarius.
- Hippocrates.
- Homerus.
- Horatius.
- Hostiensis.
- Hovinus.
- Hyperius.
- Jacobus de Chusa Carthusianus.
- Iamblichus.
- Jaso Pratensis.
- Innocentius. 8. Papa.
- Johannes Anglicus.
- Johannes Baptista Neapolitanus.
- Johannes Cassianus.
- Johannes Montiregius.
- Johannes Rivius.
- Josephus ben Gorion.
- Josias Simlerus.
- Isidorus.
- Isigonus.
- Juba.
- Julius Maternus.
- Justinus Martyr.
- Lactantius.
- Lavaterus.
- Laurentius Ananias.
- Laurentius a villavicentio.
- Leo II. Pontifex.
- Lex Salicarum.
- Lex 12. Tabularum.
- Legenda aurea.
- Legenda longa Coloniæ.
- Leonardus Vairus.
- Livius.
- Lucanus.
- Lucretius.
- Ludovicus Cælius.
- Lutherus.
- Macrobius.
- Magna Charta.
- Malleus Maleficarum.
- xxviiiManlius.
- Marbacchius.
- Marbodeus Gallus.
- Marsilius Ficinus.
- Martinus de Arles.
- Mattheolus.
- Melancthonus.//B. vi. v. B 4 v.
- Memphradorus.
- Michael Andræas.
- Musculus.
- Nauclerus.
- Nicephorus.
- Nicholaus 5. Papa.
- Nider.
- Olaus Gothus.
- Origines.
- Ovidius.
- Panormitanus.
- Paulus Aegineta.
- Paulus Marsus.
- Persius.
- Petrus de Appona.
- Petrus Lombardus.
- Petrus Martyr.
- Peucer.
- Philarchus.
- Philastrius Brixiensis.
- Philodotus.
- Philo Judæus.
- Pirkmairus.
- Platina.
- Plato.
- Plinius.
- Plotinus.
- Plutarchus.
- Polydorus Virgilius.
- Pomœrium sermonum quadragesimalium.
- Pompanatius.
- Pontificale.
- Ponzivibius.
- Porphyrius.
- Proclus.
- Propertius.
- Psellus.
- Ptolomeus.
- Pythagoras.
- Quintilianus.
- Rabbi Abraham.
- Rabbi ben Ezra.
- Rabbi David Kimhi.
- Rabbi Josuah ben Levi.
- Rabbi Isaach Natar.
- Rabbi Levi.
- Rabbi Moses.
- Rabbi Sedaias Haias.
- Robertus Carocullus.
- Rupertus.
- Sabinus.
- Sadoletus.
- Savanorola.
- Scotus.
- Seneca.
- Septuaginta interpretes.
- Serapio.
- Socrates.
- Solinus.
- Speculum exemplorum.
- Strabo.
- Sulpitius Severus.
- Synesius.
- Tatianus.
- Tertullianus.
- Thomas Aquinas.
- Themistius.
- Theodoretus.
- Theodorus Bizantius.
- Theophrastus.
- Thucidides.
- Tibullus.
- Tremelius.
- Valerius Maximus.
- Varro.
- Vegetius.
- Vincentius.
- Virgilius.
- Vitellius.
- Wierus.
- Xanthus historiographus.
- ¶ These English.
- Barnabe Googe.
- Beehive of the Romish church.
- Edward Deering.
- Geffrey Chaucer.
- Giles Alley.
- Gnimelf Maharba [Abraham Fleming].
- Henrie Haward.
- John Bale.
- John Fox.
- John Malborne.
- John Record.
- Primer after Yorke use.
- Richard Gallis.
- Roger Bacon.
- Testament printed at Rhemes.
- T. E. a nameles author. 467.
- Thomas Hilles.
- Thomas Lupton.
- Thomas Moore Knight.
- Thomas Phaer.
- T. R. a nameles author. 393.
- William Lambard.
- W. W. a nameles author. 542.
xxix
xxix
The summe of everie chapter con-
contained in the sixteen books of this discovery, with the discussion of devils and
spirits attached to it.
N impeachment of witches power in meteors and elementarie bodies,
tending to the rebuke of such as attribute too much unto them. Pag. 1.
An accusation against witches that claim power over meteors and natural elements, aimed at criticizing those who attribute too much significance to them. __A_TAG_PLACEHOLDER_0__.
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.
The growing inconvenience is due to people's gullibility in this matter, along with a criticism of some church leaders who lean towards the widely accepted belief in the power of witches, along with a common example of this. __A_TAG_PLACEHOLDER_0__.
Who they be that are called witches, with a manifest declaration of the cause that mooveth men so commonlie to thinke, & witches themselves to beleeve that they can hurt children, cattell, &c. with words and imaginations: and of coosening witches. pag. 7.
Who are the people called witches, with a clear explanation of the reason that makes people so commonly believe, and witches themselves believe, that they can harm children, cattle, etc., with words and thoughts: and about deceitful witches. __A_TAG_PLACEHOLDER_0__.
What miraculous actions are imputed to witches by witchmongers, papists, and poets. pag. 9.
What miraculous actions are attributed to witches by witch-hunters, Catholics, and poets. __A_TAG_PLACEHOLDER_0__.
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. pag. 11.
A rebuttal of the widely held belief about witches and witchcraft, and how terrible a sin it is to seek their counsel or help in times of trouble. __A_TAG_PLACEHOLDER_0__.
A further confutation of witches miraculous and omnipotent power, by invincible reasons and authorities, with dissuasions from such fond credulitie. pag. 12.
A further refutation of the miraculous and all-powerful abilities of witches, backed by unbeatable reasons and authorities, along with warnings against such foolish beliefs. __A_TAG_PLACEHOLDER_0__.
By what meanes the name of witches becommeth so famous, & how diverslie people be opinioned concerning them and their actions. pa. 14.
By what means the name of witches becomes so famous, and how differently people think about them and their actions. __A_TAG_PLACEHOLDER_0__.
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 law is touched. pag. 16.
Causes that lead both witches and others to believe they can perform the impossible, along with responses to certain objections: here, their legal punishment is also mentioned. __A_TAG_PLACEHOLDER_0__.
A conclusion of the first booke, wherein is foreshewed the tyrannicall crueltie of witchmongers and inquisitors, with a request to the reader to peruse the same. pag. 17.
A conclusion of the first book, which shows the brutal tyranny of witch-hunters and inquisitors, along with a request for the reader to read it. __A_TAG_PLACEHOLDER_0__.
WHat testimonies and witnesses are allowed to give evidence against reputed witches, by the report and allowance of the inquisitors themselves, & such as are speciall writers herein. Pag. 19.
What testimonies and witnesses can provide evidence against alleged witches, as reported and approved by the inquisitors themselves, and those who are specifically designated writers in this matter. __A_TAG_PLACEHOLDER_0__.
The order of examination of witches by the inquisitors. pag. 20.
The process of examining witches by the inquisitors. __A_TAG_PLACEHOLDER_0__.
Matters of evidence against witches. pag. 22.
Evidence against witches. __A_TAG_PLACEHOLDER_0__.
Confessions of witches, whereby they are condemned. pag. 24.
Confessions of witches, through which they are condemned. __A_TAG_PLACEHOLDER_0__.
Presumptions, whereby witches are condemned. pag. 25.
Witch hunts based on assumptions. __A_TAG_PLACEHOLDER_0__.
Particular interogatories used by the inquisitors against witches. pa. 27.
Particular questions used by the inquisitors against witches. __A_TAG_PLACEHOLDER_0__.
The inquisitors triall of weeping by conjuration. pag. 29.
The inquisitors' trial of crying through magic. __A_TAG_PLACEHOLDER_0__.
Certeine cautions against witches, and of their tortures to procure confession. pag. 29.
Certeine warns about witches and the tortures used to extract confessions. __A_TAG_PLACEHOLDER_0__.
The 15. crimes laid to the charge of witches, by witchmongers; speciallie by Bodin, in Demonomania. 32.
The 15 crimes attributed to witches by witch-hunters, especially by Bodin in Demonomania. __A_TAG_PLACEHOLDER_0__.
A refutation of the former surmised crimes patched togither by Bodin, and the onelie waie to escape the inquisitors hands. pag. 34.
A response to the previously imagined crimes created by Bodin, and the only way to evade the inquisitors' grasp. __A_TAG_PLACEHOLDER_0__.
The opinion of Cornelius Agrippa concerning witches, of his pleading/S s. i. v for a poore woman accused of witchcraft, and how he convinced the inquisitors. pag. 35.
The views of Cornelius Agrippa regarding witches, including his defense of a poor woman accused of witchcraft and how he persuaded the inquisitors. __A_TAG_PLACEHOLDER_0__.
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. pag. 37.
What the fear of death and the feeling of torment can make someone do, and it's no surprise that witches condemn themselves through their own confessions that are so tyrannically forced. __A_TAG_PLACEHOLDER_0__.
THe witches bargaine with the divell, according to M. Mal. Bodin, Nider, Daneus, Psellus, Erastus, Hemingius, Cumanus, Aquinas, Bartholomeus Spineus, &c. Pag. 40.
The witches make a deal with the devil, according to M. Mal. Bodin, Nider, Daneus, Psellus, Erastus, Hemingius, Cumanus, Aquinas, Bartholomeus Spineus, etc. __A_TAG_PLACEHOLDER_0__.
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. pag. 41.
The witches' ritual tribute (as noted by scandalous inquisitors and petty witch hunters) to the devil himself; including their songs and dances, especially La volta, as well as other ceremonies and their outings. __A_TAG_PLACEHOLDER_0__.
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 Daneus, Psellus, &c. p. 43.
How witches are called to appear before the devil, their flight in the air, their accounts, their meetings with the devil, his help, and their discussions, as well as their farewells and sacrifices: according to Daneus, Psellus, etc. __A_TAG_PLACEHOLDER_0__.
That there can no real league be made with the divell the first author of the league, and the weake proofes of the adversaries for the same. pag. 44.
That no real alliance can be formed with the devil, the original creator of the alliance, and the weak arguments of the opponents for it. __A_TAG_PLACEHOLDER_0__.
Of the private league, a notable tale of Bodins concerning a French ladie, with a confutation. pag. 46.
Of the private league, a notable story of Bodins about a French lady, along with a refutation. __A_TAG_PLACEHOLDER_0__.
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A disproofe of their assemblies, and of their bargaine pag. 47.
A disproof of their meetings, and of their deal __A_TAG_PLACEHOLDER_0__.
A confutation of the objection concerning witches confessions. pag. 49.
A rebuttal to the argument about witches' confessions. __A_TAG_PLACEHOLDER_0__.
What follie it were for witches to enter into such desperate perill, and to endure such intolerable tortures for no gaine or commoditie, and how it comes to passe that witches are overthrowne by their confessions. 51.
What a foolish thing it would be for witches to put themselves in such desperate danger and to suffer such unbearable torture for no benefit or advantage, and how it happens that witches are brought down by their own confessions. __A_TAG_PLACEHOLDER_0__.
How melancholie abuseth old women, and of the effects thereof by sundrie examples. pag. 52.
How sadness affects older women, and the consequences of it through various examples. __A_TAG_PLACEHOLDER_0__.
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. pag. 55.
That voluntary confessions can be made untruthfully, leading to the downfall of the confessors, and the unusual effect of melancholy is demonstrated by a recent and well-known example. __A_TAG_PLACEHOLDER_0__.
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, & that their confessions are not to be credited. p. 57.
The strange and varied effects of melancholy, and how this humor, prevalent among witches, or rather old women, fills them with amazing imaginations, and that their confessions should not be believed. __A_TAG_PLACEHOLDER_0__.
A confutation of witches confessions, especiallie concerning their league. pag. 59.
A refutation of witches' confessions, especially regarding their pact. __A_TAG_PLACEHOLDER_0__.
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. pag. 60.
A rebuttal of witches' confessions about creating storms and rain: discussing the natural causes of rain and that witches or devils have no power to do such things. __A_TAG_PLACEHOLDER_0__.
What would ensue, if witches confessions or witchmōgers opinions were true, concerning the effects of witchcraft, inchantments, &c. pag. 63.
What would happen if witches' confessions or witchmongers' opinions were true regarding the effects of witchcraft, enchantments, etc. __A_TAG_PLACEHOLDER_0__.
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. pag. 64.
Examples of foreign nations that used the help of witches in their wars; of malevolent witches in Ireland, of two archers who shot with familiars. __A_TAG_PLACEHOLDER_0__.
Authorities condemning the fantasticall confessions of witches, and how a popish doctor taketh upon him to disproove the same. pag. 65.
Authorities condemning the outrageous confessions of witches, and how a Catholic doctor takes it upon himself to disprove them. __A_TAG_PLACEHOLDER_0__.
Witchmongers reasons, to proove that witches can worke wonders, Bodins tale of a Friseland preest transported, that imaginations proceeding of melancholie doo cause illusions. pag. 67.
Witchmongers argue that witches can perform miracles, citing Bodin's story of a Frisian priest who was transported, claiming that imaginations stemming from melancholy lead to illusions. __A_TAG_PLACEHOLDER_0__.
That the confession of witches is insufficient in civill and common law to take awaie life. What the sounder divines, and decrees of councels determine in this case. pag. 68.
That the confession of witches is not enough in civil and common law to take a life. What the more reasonable theologians and decisions of councils say about this matter. __A_TAG_PLACEHOLDER_0__.
Of foure capitall crimes objected against witches, all fullie answered & confuted as frivolous. pag. 70./
Of the four major crimes accused against witches, all have been fully addressed and proven to be baseless. __A_TAG_PLACEHOLDER_0__./
S s. ii.A request to such readers as loath to heare or read filthie & bawdie matters (which of necessitie are here to be inserted) to passe over eight chapters. pag. 72.
S s. ii.A request to readers who dislike hearing or reading dirty and obscene content (which must necessarily be included here) to skip over eight chapters. __A_TAG_PLACEHOLDER_0__.
OF witchmoongers opinions concerning evill spirits, how they frame themselves in more excellent sort than God made us. Pag. 73.
OF witchmongers' opinions about evil spirits, how they present themselves as greater than how God created us. __A_TAG_PLACEHOLDER_0__.
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. pag. 74.
Of lustful Incubus and Succubus, and whether the act of hunting can take place between witches and demons, and when witches first submitted to Incubus. __A_TAG_PLACEHOLDER_0__.
Of the divels visible and invisible dealing with witches in the waie of lecherie. pag. 76.
Of the devils, both seen and unseen, interacting with witches in the realm of lust. __A_TAG_PLACEHOLDER_0__.
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 means againe restored. pag. 77.
That the ability to reproduce is both externally and internally affected by witches, and by various people who had their genitals taken by witches, and then restored by the same means again. __A_TAG_PLACEHOLDER_0__.
Of bishop Sylvanus his leacherie opened & covered againe, how maids having yellow haire are most combred with Incubus, how maried men are bewitched to use other mens wives, and to refuse their owne. pag. 79.
Of Bishop Sylvanus, his lust was exposed and covered again, how maidens with blonde hair are mostly troubled by Incubus, how married men are enchanted to seek out other men's wives and neglect their own. __A_TAG_PLACEHOLDER_0__.
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. pag. 80.
How to get rid of a cursed love, and how to make a man (no matter how handsome he is) fall for an old woman: and a scandalous trick by a priest in Gelderland. __A_TAG_PLACEHOLDER_0__.
Of divers saincts and holie persons, which were exceeding bawdie and lecherous, and by certeine miraculous meanes became chast. pag. 81.
Of various saints and holy people, who were extremely bawdy and lecherous, and through certain miraculous means became chaste. __A_TAG_PLACEHOLDER_0__.
Certeine popish and magicall cures, for them that are bewitched in their privities. p. 82.
Certain popish and magical remedies for those who are bewitched in their private parts. __A_TAG_PLACEHOLDER_0__.
A strange cure doone to one that was molested with Incubus. pag. 83.
A weird treatment done for someone who was troubled by an Incubus. __A_TAG_PLACEHOLDER_0__.
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. pag. 85.
A refutation of all the previous nonsense about Incubus, which is demonstrated through examples and evidence to be sheer deception, where the physical union with spirits is debunked. __A_TAG_PLACEHOLDER_0__.
That Incubus is a naturall disease, with remedies for the same, besides magicall cures herewithall expressed. pag. 86.
That Incubus is a natural disease, with remedies for it, in addition to magical cures described here. __A_TAG_PLACEHOLDER_0__.
The censure of G. Chaucer, upon the knaverie of Incubus. pag. 88.
The criticism of G. Chaucer regarding the trickery of Incubus. __A_TAG_PLACEHOLDER_0__.
OF transformations, ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine. Pag. 89.
OF transformations, absurd examples put forward by the opponents to support their silly doctrine. __A_TAG_PLACEHOLDER_0__.
Absurd reasons brought by Bodin, & such others, for confirmation of transformations. pag. 93.
Absurd reasons provided by Bodin and others for confirming transformations. __A_TAG_PLACEHOLDER_0__.
Of a man turned into an asse, and returned againe into a man by one of Bodins witches: S. Augustines opinion thereof. cap. 94.
Of a man transformed into a donkey, who was turned back into a man by one of Bodin's witches: St. Augustine's opinion on the matter. __A_TAG_PLACEHOLDER_0__.
A summarie of the former fable, with a refutation thereof, after due examination of the same. pag. 97.
A summary of the previous fable, along with a counterargument, after proper examination of it. __A_TAG_PLACEHOLDER_0__.
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. pag. 99.
That a person's body cannot be transformed into an animal's body by a witch is supported by solid reasons, scriptures, and authorities. __A_TAG_PLACEHOLDER_0__.
The witchmongers objections concerning Nabuchadnez-zar answered, & their errour concerning Lycanthropia confuted. pag. 101.
The witchmongers' objections about Nebuchadnezzar were addressed, and their mistake regarding Lycanthropy was proven wrong. __A_TAG_PLACEHOLDER_0__.
A speciall objection answered concerning transportations, with the consent of diverse writers thereupon. pag. 103.
A specific objection addressed regarding transportations, with the agreement of various writers on the matter. __A_TAG_PLACEHOLDER_0__.
The witchmongers objection concerning the historie of Job answered. pag. 105.
The witchmongers' objection regarding the story of Job addressed. __A_TAG_PLACEHOLDER_0__.
What severall sortes of witches are mentioned in the scriptures, & how the word witch is there applied. pag. 109.
What various types of witches are mentioned in the scriptures, and how the term witch is used there. __A_TAG_PLACEHOLDER_0__.
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THe exposition of this Hebrue word Chasaph, wherin is answe/redS s. ii. v. the objection conteined in Exodus 22. to wit: Thou shalt not suffer a witch to live, and of Simon Magus. Acts 8. pag. 111.
The explanation of this Hebrew word Chasaph, which addressesS.S. II V. the objection found in Exodus 22, specifically: You shall not allow a witch to live, and of Simon Magus. Acts 8. __A_TAG_PLACEHOLDER_0__.
The place of Deuteronomie expounded, wherein are recited all kind of witches; also their opinions confuted, which hold that they can worke worke*[* sic] such miracles as are imputed unto them. pag. 113.
The section of Deuteronomy explained, where all types of witches are listed; also, their beliefs are refuted, which claim that they can perform miracles attributed to them. __A_TAG_PLACEHOLDER_0__.
That women have used poisoning in all ages more than men, & of the inconvenience of poisoning pag. 116.
That women have used poisoning throughout history more than men, and about the drawbacks of poisoning __A_TAG_PLACEHOLDER_0__.
Of divers poisoning practises, otherwise called veneficia, committed in Italie, Genua, Millen, Wittenberge, also how they were discovered and executed. pag. 119.
Of various poisoning practices, also known as veneficia, carried out in Italy, Genoa, Milan, Wittenberg, and how they were uncovered and dealt with. __A_TAG_PLACEHOLDER_0__.
A great objection answered concerning this kind of witchcraft called Veneficium. pag. 120.
A significant objection addressed regarding this type of witchcraft known as Veneficium. __A_TAG_PLACEHOLDER_0__.
In what kind of confections that witchcraft, which is called Veneficium, consisteth: of love cups, and the same confuted by poets. pag. 121.
In what kind of sweets does that witchcraft, known as Veneficium, exist: of love potions, and the same disproven by poets. __A_TAG_PLACEHOLDER_0__.
It is prooved 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. p. 123.
It has been shown by more reliable writers that love often brings about death through poison rather than through artistry; and with what tricks they destroy animals and win affection. __A_TAG_PLACEHOLDER_0__.
John Bodin triumphing against J. Wier is overtaken with false greeke & false interpretation thereof. p. 125.
John Bodin's victory over J. Wier is overshadowed by misleading Greek and incorrect interpretations of it. __A_TAG_PLACEHOLDER_0__.
OF the Hebrue woord Ob, what it signifieth where it is found, of Pythonisses called Ventriloque, who they be, & what their practises are, experience and examples thereof shewed. Pag. 126.
OF the Hebrew word Ob, what it means where it appears, about the Pythonesses called Ventriloquists, who they are, and what their practices are, experience and examples of this have shown. __A_TAG_PLACEHOLDER_0__.
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. pag. 130.
How the inappropriate actions of the Pythonist of Westwell were discovered, who examined her, and that all her devilish talk was just ventriloquism and plain deceit, which is confirmed by her own confession. __A_TAG_PLACEHOLDER_0__.
Bodins stuffe concerning the Pythonist of Endor, with a true storie of a counterfeit Dutchman. pag. 132.
Bodin's stuff about the Witch of Endor, along with a true story of a fake Dutchman. __A_TAG_PLACEHOLDER_0__.
Of the great oracle of Apollo the Pythonist, and how men of all sorts have beene deceived, and that even the apostles have mistaken the nature of spirits, with an unanswerable argument, that spirits can take no shapes. pag. 133.
Of the great oracle of Apollo the Pythonist, and how people of all kinds have been misled, and that even the apostles have misunderstood the nature of spirits, with an unanswerable argument, that spirits can take no forms. __A_TAG_PLACEHOLDER_0__.
Why Apollo was called Pytho wherof those witches were called Pythonists: Gregorie his letter to the divell. pag. 136.
Why Apollo was called Pytho, and those witches were called Pythonists: Gregorie his letter to the devil. __A_TAG_PLACEHOLDER_0__.
Apollo, who was called Pytho, compared to the Rood of grace: Gregories letter to the divell cōfuted. p. 137.
Apollo, known as Pytho, was likened to the Rood of grace: Gregory's letter to the devil refuted. __A_TAG_PLACEHOLDER_0__.
How diverse great clarkes and good authors have beene abused in this matter of spirits through false reports, and by means of their credulitie have published lies, which are confuted by Aristotle and the scriptures. pag. 138.
How diverse great clerks and good authors have been misled in this matter of spirits through false reports, and due to their gullibility have spread lies, which are disproven by Aristotle and the scriptures. __A_TAG_PLACEHOLDER_0__.
Of the witch of Endor, and whether she accomplished the raising of Samuel trulie, or by deceipt: the opinion of some divines hereupon. p. 139.
Of the witch of Endor, and whether she truly brought Samuel back to life or did so through deception: the views of some theologians on this matter. __A_TAG_PLACEHOLDER_0__.
That Samuel was not raised indeed, and how Bodin and all papists dote herin, and that soules cannot be raised by witchcraft. pag. 140.
That Samuel was not raised at all, and how Bodin and all papists obsess over this, and that souls cannot be raised by witchcraft. __A_TAG_PLACEHOLDER_0__.
That neither the divell nor Samuel was raised, but that it was a meere cousenage, according to the guise of our Pythonists. pag. 142.
That neither the devil nor Samuel was actually brought back, but that it was just a pure trick, in line with the ways of our soothsayers. __A_TAG_PLACEHOLDER_0__.
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. chapt. of the 1. Samuel, to the 12. verse. pag. 143.
The argument from the witch hunters about this place is fully addressed, and the circumstances to consider for understanding this story are clearly laid out from the beginning of chapter 28 of 1 Samuel to the 12th verse. __A_TAG_PLACEHOLDER_0__.
The 12. 13. & 14. verses of 1. Sam. 28. expounded: wherein is shewed that Saule was cousened and abused by the witch, & that Samuel was not raised, is prooved by the witches/S s. iii. owne talke. pag. 146.
The 12th, 13th, and 14th verses of 1 Samuel 28 explained: which shows that Saul was deceived and manipulated by the witch, and that Samuel was not actually brought back, as evidenced by the witch's own words. S s. iii. __A_TAG_PLACEHOLDER_0__.
The residue of 1. Sam. 28. expounded: wherein is declared how cunninglie this witch brought Saule resolutelie to beleeve that she raised Samuel, what words are used to colour the cousenage, & how all might also be wrought by ventriloquie. p. 148.
The explanation of 1 Sam. 28 shows how cleverly this witch made Saul firmly believe that she had raised Samuel, what words she used to disguise the trickery, and how everything could also be done through ventriloquism. __A_TAG_PLACEHOLDER_0__.
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, and that our witches cannot doo the like. pag. 151.
Opinions of some educated individuals suggest that Samuel was truly brought back, not through witchcraft or any magical ability, but by a specific miracle from God, and that such visions do not occur in our time, nor can our witches perform similar acts. __A_TAG_PLACEHOLDER_0__.
Of vaine apparitions, how people have beene brought to feare bugs, which is partlie reformed by preaching of the gospel, the true effect of Christes miracles. pag. 152.
Of vain apparitions, how people have come to fear ghosts, which is partly addressed by preaching the gospel, the true impact of Christ's miracles. __A_TAG_PLACEHOLDER_0__.
Witches miracles cōpared to Christs, that God is the creator of al things, of Apollo, and of his names and portraiture. pag. 154.
Witchcraft miracles compared to Christ's, that God is the creator of all things, Apollo, and his names and likeness. __A_TAG_PLACEHOLDER_0__.
THat miracles are ceased. 156.
That miracles have stopped. __A_TAG_PLACEHOLDER_0__.
That the gift of prophesie is ceased. Pag. 158.
That the gift of prophecy has ended. __A_TAG_PLACEHOLDER_0__.
That Oracles are ceased. pag. 160.
Oracles are no longer active. __A_TAG_PLACEHOLDER_0__.
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. pag. 162.
A story written by many serious authors and believed by many wise men about the devil's death. Another story written by Catholics and believed by all Catholics, approving of the devil's honesty, conscience, and courtesy. __A_TAG_PLACEHOLDER_0__.
The judgments of the ancient fathers touching oracles, and their abolishment, and that they be now transferred from Delphos to Rome. p. 164.
The views of the ancient scholars on oracles, their elimination, and how they have now moved from Delphi to Rome. __A_TAG_PLACEHOLDER_0__.
Where and wherein couseners, witches, and preests were woont to give oracles, and to worke their feats. pag. 165.
Where tricksters, witches, and priests used to give prophecies and perform their tricks. __A_TAG_PLACEHOLDER_0__.
THe Hebrue word Kasam expounded, and how farre a Christian may conjecture of things to come. Pag. 167.
The Hebrew word Kasam explained, and how much a Christian can speculate about future events. __A_TAG_PLACEHOLDER_0__.
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Proofes by the old and new testament, that certaine observations of the weather are lawfull. pag. 168.
Proofs from the Old and New Testament that certain observations of the weather are lawful. __A_TAG_PLACEHOLDER_0__.
That certeine observations are indifferent, certeine ridiculous, and certeine impious, whence that cunning is derived of Apollo, and of Aruspices. pag. 169.
That certain observations are neutral, certain ones are absurd, and certain ones are disrespectful, from which that skill comes from Apollo, and from the Augurs. __A_TAG_PLACEHOLDER_0__.
The predictions of soothsaiers & lewd preests, the prognostications of astronomers and physicians allowable, divine prophesies holie and good. pag. 171.
The predictions of fortune tellers and scandalous priests, the forecasts of astronomers and doctors are acceptable, divine prophecies holy and good. __A_TAG_PLACEHOLDER_0__.
The diversitie of true prophets, of Urim, and of the propheticall use of the twelve pretious stones conteined therein, of the divine voice called Eccho. pag. 172.
The variety of true prophets, the Urim, and the prophetic use of the twelve precious stones contained within, as well as the divine voice known as Echo. __A_TAG_PLACEHOLDER_0__.
Of prophesies conditionall: whereof the prophesies in the old testament dee*[* doe] intreat, and by whom they were published; witchmongers answers to the objections against witches supernaturall actions. pag. 173.
Of conditional prophecies: concerning which the prophecies in the Old Testament deal, and by whom they were delivered; witchmongers respond to the objections against the supernatural actions of witches. __A_TAG_PLACEHOLDER_0__.
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. pag. 175.
What were the miracles described in the Old Testament, and what are they in the New Testament? Also, we should not expect to see any more miracles now. __A_TAG_PLACEHOLDER_0__.
THe interpretation of the Hebrue word Onen, of the vanitie of dreames, and divinations thereupon. Pag. 177.
The interpretation of the Hebrew word Onen, about the emptiness of dreams, and the divinations related to them. __A_TAG_PLACEHOLDER_0__.
Of divine, naturall, & casuall dreames, with the differing causes and effects. pag. 178.
Of divine, natural, and casual dreams, along with their different causes and effects. __A_TAG_PLACEHOLDER_0__.
The opinion of divers old writers touching dreames, and how they varie in noting the causes therof. p. 179.
The views of various old writers about dreams and how they differ in explaining their causes. __A_TAG_PLACEHOLDER_0__.
Against interpretors of dreames, of the ordinarie cause of dreames, Hemingius his opinion of diabolicall dreames, the interpretation of dreames ceased. pag. 180./
Against interpreters of dreams, of the usual causes of dreams, Hemingius's view on demonic dreams, the interpretation of dreams stopped. __A_TAG_PLACEHOLDER_0__./
S s. iii. v.That neither witches, nor anie other, can either by words or herbs, thrust into the mind of a sleeping man, what cogitations or dreames they list; and whence magicall dreames come. pag. 181.
S s. iii. v.That neither witches nor anyone else can, through words or herbs, influence the thoughts or dreams of a sleeping person; and the source of magical dreams. __A_TAG_PLACEHOLDER_0__.
How men have beene bewitched, cousened or abused by dreames to dig and search for monie. pag. 182.
How men have been tricked, deceived, or taken advantage of by dreams to dig and search for money. __A_TAG_PLACEHOLDER_0__.
The art & order to be used in digging for monie, revealed by dreames, how to procure pleasant dreames, of morning and midnight dreames. p. 183.
The skills and methods for finding money, shared through dreams, including how to have pleasant dreams, both morning and midnight dreams. __A_TAG_PLACEHOLDER_0__.
Sundrie receipts & ointments, made and used for the transportation of witches, and other miraculous effects: an instance thereof reported and credited by some that are learned. pag. 184.
Various recipes and ointments, created and used for the transport of witches and other amazing effects: an example of this is reported and believed by some knowledgeable individuals. __A_TAG_PLACEHOLDER_0__.
A confutation of the former follies, as well cōcerning ointments, dreams, &c. as also of the assemblie of witches, and of their consultations and bankets at sundrie places, and all in dreames. pag. 185.
A rebuttal of the previous mistakes, regarding ointments, dreams, etc., as well as the gathering of witches, their discussions, and feasts at various locations, all taking place in dreams. pag. 185.
That most part of prophesies in the old testament were revealed in dreams, 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, Nebuchadnez zars*[* sic] rule to know a true expositor of dreames. pag. 187.
That most prophecies in the Old Testament were revealed in dreams, and we shouldn’t expect such revelations anymore, although some people have dreamed about things that have happened. Dreams can also be misleading, and Nebuchadnezzar’s rule is a way to identify a true interpreter of dreams. __A_TAG_PLACEHOLDER_0__.
THe Hebrue word Nahas expounded, of the art of augurie, who invented it, how slovenlie a science it is: the multitude of sacrifices and sacrificers of the heathen, and the causes thereof. Pag. 189.
The Hebrew word Nahas explained, about the art of divination, who created it, and how messy of a practice it is: the many sacrifices and sacrificers of the pagans, and the reasons behind them. __A_TAG_PLACEHOLDER_0__.
Of the Jewes sacrifice to Moloch, a discourse thereupon, and of Purgatorie. pag. 190.
Of the Jews' sacrifice to Moloch, a discussion about it, and of Purgatory. __A_TAG_PLACEHOLDER_0__.
The Cambals*[* sic] crueltie, of popish sacrifices exceeding in tyrannie the Jewes or Gentiles. pag. 191.
The Cambals*[* sic] cruelty of Catholic sacrifices surpasses the tyranny of the Jews or Gentiles. __A_TAG_PLACEHOLDER_0__.
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. pag. 191.
The pagans' superstition about fire and how it became so revered among them, their corrupt practices, and that they had some awareness of the holy fathers’ actions regarding this. __A_TAG_PLACEHOLDER_0__.
Of the Romane sacrifices, of the estimation they had of augurie, of the lawe of the twelve tables. pag. 192.
Of the Roman sacrifices, of the value they placed on divination, of the law of the Twelve Tables. __A_TAG_PLACEHOLDER_0__.
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 apparell, their superstition. pag. 193.
Colleges of augurs, their roles, their numbers, the meaning of augury, that the practitioners of this art were tricksters, their profession, their places of practice, their attire, their superstitions. __A_TAG_PLACEHOLDER_0__.
The times and seasons to exercise augurie, the maner and order thereof, of the ceremonies thereunto belonging. pag. 195.
The times and seasons to practice augury, the way and process of it, and the ceremonies that go with it. __A_TAG_PLACEHOLDER_0__.
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. pag. 196.
Upon what signs and symbols augurs predicted, observations regarding the internal and external parts of animals, along with notes on their behavior in the slaughterhouse. __A_TAG_PLACEHOLDER_0__.
A confutation of augurie, Plato his reverend opinion thereof, of contrarie events, & false predictions. p. 196.
A refutation of omens, Plato's respected view on the matter, of opposing outcomes, and false predictions. __A_TAG_PLACEHOLDER_0__.
The cousening art of sortilege or lotarie, practiced especiallie by Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c. pag. 197.
The deceptive practice of sortilege or lottery, particularly used by Egyptian wanderers, with recognized lots, like Pythagoras' lot, etc. __A_TAG_PLACEHOLDER_0__.
Of the Cabalisticall art, consisting of traditions and unwritten verities learned without booke, and of the division thereof. cap. 198.
Of the Kabbalistic art, made up of traditions and unwritten truths learned through oral instruction, and its division. __A_TAG_PLACEHOLDER_0__.
When, how, and in what sort sacrifices were first ordained, and how they were prophaned, and how the pope corrupteth the sacraments of Christ. pag. 200.
When, how, and in what kinds of sacrifices were first established, and how they were disrespected, and how the pope corrupts the sacraments of Christ. __A_TAG_PLACEHOLDER_0__.
Of the objects whereupon the augurors used to prognosticate, with certeine cautions and notes. pag. 201.
Of the objects the augurs used to predict, with certain precautions and notes. __A_TAG_PLACEHOLDER_0__.
The division of augurie, persons admittable into the colleges of augurie, of their superstition. pag. 202./
The division of augury, people allowed into the colleges of augury, and their superstition. __A_TAG_PLACEHOLDER_0__./
S s iiii.Of the common peoples fond and superstitious collections and observations. pag. 203.
S s iiii.About the common people’s naive and superstitious beliefs and observations. __A_TAG_PLACEHOLDER_0__.
How old writers varie about the matter, the maner, and the meanes, whereby things augurificall are mooved. pag. 205.
How old writers differ on the topic, the way, and the methods by which things that predict the future are influenced. __A_TAG_PLACEHOLDER_0__.
How ridiculous an art augurie is, how Cato mocked it, Aristotles reason against it, fond collections of augurors, who allowed, and who disallowed it. pag. 206.
How ridiculous the art of augury is, how Cato ridiculed it, Aristotle's arguments against it, and the fond gatherings of augurs, who accepted it and those who rejected it. __A_TAG_PLACEHOLDER_0__.
Fond distinctions of the heathen writers, concerning augurie. pag. 208.
Fond distinctions of the pagan authors regarding divination. __A_TAG_PLACEHOLDER_0__.
Of naturall and casuall augurie, the one allowed,and the other disallowed. pag. 208.
Of natural and casual omens, the first is accepted, and the second is rejected. __A_TAG_PLACEHOLDER_0__.
A confutation of casual augurie which is meere witchcraft, and upon what uncerteintie those divinations are grounded. pag. 209.
A rebuttal of random fortune-telling, which is just witchcraft, and on what uncertainty those predictions are based. __A_TAG_PLACEHOLDER_0__.
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That figure-casters are witches, the uncerteintie of their art, and of their contradictions, Cornelius Agrippas sentence against judiciall astrologie. pag. 210.
That figure-casters are witches, the uncertainty of their craft, and their contradictions, Cornelius Agrippa's stance against judicial astrology. __A_TAG_PLACEHOLDER_0__.
The subtiltie of astrologers to mainteine the credit of their art, why they remaine in credit, certeine impieties conteined in astrologers assertions. pag. 212.
The cleverness of astrologers in maintaining the credibility of their practice, and why they continue to be trusted, involves certain wrongful claims found in their assertions. __A_TAG_PLACEHOLDER_0__.
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. pag. 214.
Who has the power to drive away demons just by being there, who will receive from God whatever they ask for in prayer, who will gain eternal life through the influence of the stars, as those who cast horoscopes claim. __A_TAG_PLACEHOLDER_0__.
THe Hebrue word Habar expounded, where also the supposed secret force of charmes and inchantments is shewed, and the efficacie of words is diverse waies declared. Pag. 216.
The Hebrew word Habar is explained, where the believed secret power of charms and enchantments is shown, and the effectiveness of words is demonstrated in various ways. __A_TAG_PLACEHOLDER_0__.
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. pag. 217.
What the scriptures say about witchcraft, the use of words, and the superstitions of the Cabalists and Catholics, who create substances to imitate God in some ways, shows a level of arrogance in the words of sanctification. __A_TAG_PLACEHOLDER_0__.
What effect & offense witches charmes bring, how unapt witches are, and how unlikelie to worke those things which they are thought to doo, what would follow if those things were true which are laid to their charge. pag. 218.
What impact and offense witches' charms cause, how ineffective witches are, and how unlikely it is for them to perform the things they are accused of doing, what would happen if the claims against them were true. __A_TAG_PLACEHOLDER_0__.
Why God forbad the practise of witchcraft, the absurditie of the law of the twelve tables, whereupon their estimation in miraculous actions is grounded, of their woonderous works. pag. 220.
Why God forbade the practice of witchcraft, the absurdity of the law of the twelve tables, which their belief in miraculous actions is based on, of their wondrous works. __A_TAG_PLACEHOLDER_0__.
An instance of one arreigned upon the law of the twelve tables, whereby the said law is prooved ridiculous, of two witches that could doo woonders. pag. 221.
An example of someone brought to trial under the law of the Twelve Tables, which makes that law seem ridiculous, involves two witches who could perform wonders. __A_TAG_PLACEHOLDER_0__.
Lawes provided for the punishment of such witches as worke miracles, whereof some are mentioned, and of certeine popish lawes published against them. pag. 222.
Law provided for the punishment of witches who perform miracles, some of which are mentioned, and for certain Catholic laws published against them. __A_TAG_PLACEHOLDER_0__.
Poetical authorities commonlie alledged by witchmongers, for the proofe of witches miraculous actions, and for confirmation of their supernaturall power. pag. 223.
Poetic authorities commonly cited by witchmongers to prove the miraculous actions of witches and confirm their supernatural powers. __A_TAG_PLACEHOLDER_0__.
Poetrie and poperie compared in inchantments, popish witchmongers have more advantage herein than protestants. pag. 229.
Poetry and popery compared in enchantments, Catholic witchmongers have more advantage here than Protestants. __A_TAG_PLACEHOLDER_0__.
Popish periapts, amulets & 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, &c. pag. 230.
Popish talismans, amulets & charms, agnus Dei, a protective garment, a charm for seizures, a text that was brought to St. Leo from heaven by an angel, the powers of St. Savior's letter, a charm against thieves, a text found in Christ's wounds, of the cross, etc. __A_TAG_PLACEHOLDER_0__.
¶ A charme against shot, or a wastcote of proofe. Against the falling evill, p. 231. A popish periapt or charme, which must never be said, but carried about one, against theeves. Another amulet, pag. 233. A papisticall charme. A charme found in the ca/nonS s. iiii. v. of the masse. Other papisticall charmes. pag. 234. A charme of the holie crosse. pag. 235. A charme taken out of the Primer. pag. 236.
¶ A charm against being shot, or a protective vest. Against the falling evil, p. 231. A popish amulet or charm, which should never be spoken, but carried around to protect against thieves. Another amulet, pag. 233. A papist charm. A charm found in the canonS s. iiii. v. of the mass. Other papist charms. pag. 234. A charm of the Holy Cross. pag. 235. A charm taken from the Prayer Book. __A_TAG_PLACEHOLDER_0__.
How to make holie water, and the vertues thereof, S. Rufins charme, of the wearing & bearing of the name of Jesus, that the sacrament of confession & the eucharist is of as much efficacie as other charmes, and magnified by L. Vairus. pag. 237.
How to make holy water, and its benefits, St. Rufus's charm, about wearing and carrying the name of Jesus, noting that the sacrament of confession and the Eucharist are just as effective as other charms, and praised by L. Vairus. __A_TAG_PLACEHOLDER_0__.
Of the noble balme used by Moses, apishlie counterfeited in the church of Rome. pag. 238.
Of the noble balm used by Moses, poorly imitated in the church of Rome. __A_TAG_PLACEHOLDER_0__.
The opinion of Ferrarius touching charmes, periapts, appensions, amulets, &c. Of Homericall medicines, of constant opinion, and the effects thereof. pag. 239.
The view of Ferrarius on charms, talismans, attachments, amulets, etc. Regarding Homeric medicines, of steadfast belief, and their effects. __A_TAG_PLACEHOLDER_0__.
Of the effects of amulets, the drift of Argerius Ferrarius in the commendation of charmes, &c: foure sorts of Homericall medicines, and the choice thereof; of imagination. pag. 241.
Of the effects of amulets, the point made by Argerius Ferrarius in support of charms, etc.: four types of Homeric medicines, and the selection of them; about imagination. __A_TAG_PLACEHOLDER_0__.
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, &c. pag. 242.
Choice of charms against the falling sickness, the bite of a rabid dog, the sting of a scorpion, toothache, for a woman in labor, for king’s evil, to remove a thorn from any part of the body, or a bone from someone’s throat, charms to be recited while fasting or during the gathering of herbs, for sore eyes, to unlock doors, against spirits, for bot flies in a horse, and especially for the Duke of Alba's horse, for sour wines, etc. __A_TAG_PLACEHOLDER_0__.
¶ For the falling evill. pa. 242. Against the biting of a mad dog. pag. 243. Against the biting of a scorpion. Against the toothach. A charme to release a woman in travell. To heale the Kings or Queenes evill, or anie other sorenesse in the throte. A charme read in the Romish church, upon saint Blazes daie, that will fetch a thorne out of anie place of ones bodie, a bone out of the throte, &c: Lect. 3. pag. 244. A charme for the headach. A charme to be said ech morning by a witch fasting, or at least before she go abroad. Another charme that witches use at the gathering of their medicinable hearbs. An old womans charme, wherwith she did much good in the countrie, and grew famous thereby. pag. 245. Another like charme. A charme to open locks. A charme to drive awaie spirits that haunt anie house. pag. 246. A prettie charme or conclusion for one possessed. Another for the same purpose. Another to the same effect. Another charme or witchcraft for the same. pag. 247. A charme for the bots in a horsse. pag. 248. A charme against vineger. pa. 249.
¶ For the falling illness. pa. 242. Against the bite of a rabid dog. pag. 243. Against the sting of a scorpion. For a toothache. A charm to help a woman in labor. To heal the King's or Queen's evil, or any other soreness in the throat. A charm read in the Roman Catholic Church, on Saint Blaze's day, that will remove a thorn from any part of one's body, a bone from the throat, etc.: Lect. 3. pag. 244. A charm for a headache. A charm to be recited every morning by a witch fasting, or at least before she goes out. Another charm that witches use when gathering their medicinal herbs. An old woman's charm, with which she did much good in the countryside, and became famous because of it. pag. 245. Another similar charm. A charm to unlock doors. A charm to drive away spirits that haunt any house. pag. 246. A nice charm or conclusion for someone possessed. Another for the same purpose. Another with the same effect. Another charm or witchcraft for the same. pag. 247. A charm for the bots in a horse. pag. 248. A charm against vinegar. __A_TAG_PLACEHOLDER_0__.
The inchanting of serpents & snakes, objections answered concerning the same; fond reasons whie charmes take effect therein, Mahomets pigeon, miracles wrought by an Asse at Memphis in Aegypt, popish charmes against serpents, of miracle-workers, the taming of snakes, Bodins lie of snakes. pag. 249.
The enchanting of serpents and snakes, objections addressed about the same; foolish reasons why charms work on them, Muhammad's pigeon, miracles performed by a donkey in Memphis, Egypt, Catholic charms against serpents, miracle workers, the taming of snakes, Bodin's lie about snakes. __A_TAG_PLACEHOLDER_0__.
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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. pag. 256.
Charmes to carry water in a sieve, to find out what people say about us behind our backs, for blurry eyes, to help seeds grow well, of images made of wax, to get rid of a witch, to hang her up, notable authorities against waxen images, a story revealing the trickery of wax images. __A_TAG_PLACEHOLDER_0__.
¶ A charme teaching how to hurt whom you list with images of wax, &c. pag. 257.
¶ A spell that shows how to harm whoever you want with images made of wax, etc. __A_TAG_PLACEHOLDER_0__.
Sundrie sorts of charmes tending to diverse purposes, and first, certeine charmes to make taciturnitie in tortures. pag. 259.
Sundry types of charms serving different purposes, and first, specific charms to induce silence in tortures. __A_TAG_PLACEHOLDER_0__.
¶ Counter charmes against these and all other witchcrafts, in the saieng also whereof witches are vexed, &c. A charme for the choine cough. For corporall or spirituall rest. Charmes to find out a theefe. pag. 260. Another/[S s. v.] waie to find out a theefe that hath stolne any thing from you. pag. 261. To put out the theeves eie. Another waie to find out a theefe. pag. 262. A charme to find out or spoile a theefe. S. Adelberts cursse or charme against theeves. pag. 263. Another inchantment. pag. 266.
¶ Counter charms against these and all other witchcrafts, including ways that witches are troubled, etc. A charm for the cough. For physical or spiritual rest. Charms to find a thief. pag. 260. Another/[S s. v.] way to find out a thief who has stolen something from you. pag. 261. To blind the thief's eye. Another way to find out a thief. pag. 262. A charm to discover or thwart a thief. St. Adelbert's curse or charm against thieves. pag. 263. Another enchantment. __A_TAG_PLACEHOLDER_0__.
A charme or experiment to find out a witch. pag. 266.
A charm or test to discover a witch. __A_TAG_PLACEHOLDER_0__.
¶ To spoile a theefe, a witch, or any other enimie, and to be delivered from the evill. pag. 269. A notable charme or medicine to pull out an arrowhead, or any such thing that sticketh in the flesh or bones, and cannot otherwise be had out. Charmes against a quotidian ague. For all maner of agues intermittant. Periapts, characters, &c: for agues, and to cure all diseases, and to deliver from all evill. p. 270. More charmes for agues. pag. 271. For a bloudie fluxe, or rather an issue of bloud. Cures commensed and finished by witchcraft, pa. 273. Another witchcraft or knaverie, practised by the same surgion. pag. 275. Another experiment for one bewitched. Otherwise. A knacke to know whether you be bewitched, or no, &c. pag. 276.
¶ To deal with a thief, a witch, or any other enemy, and to be freed from evil. pag. 269. A powerful charm or remedy to remove an arrowhead, or anything else stuck in the flesh or bones that can't be pulled out otherwise. Charms against a fever that comes and goes. For all types of intermittent fevers. Amulets, symbols, etc.: for fevers, and to cure all diseases, and to be freed from all evil. p. 270. More charms for fevers. pag. 271. For a bloody flux, or rather a discharge of blood. Cures started and completed through witchcraft, pa. 273. Another act of witchcraft or trickery, practiced by the same surgeon. pag. 275. Another method for someone who's been bewitched. Additionally, a way to find out whether you are bewitched or not, etc. __A_TAG_PLACEHOLDER_0__.
That one witchcraft may lawfullie meete with another. pag. 277.
That one form of witchcraft can legally confront another. __A_TAG_PLACEHOLDER_0__.
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. pag. 277.
Who is protected from witches, which bodies are most likely to be bewitched or to become witches, why women are more likely to be witches than men, and what they are. __A_TAG_PLACEHOLDER_0__.
What miracles witchmongers report to have been done by witches words &c: contradictions of witchmongers among themselves, how beasts are cured hereby, of bewitched butter, a charme against witches, & a counter charme, the effect of charmes and words prooved by L. Vairus to be woonderfull. pag. 279.
What amazing things witchmongers claim witches can do with their words, how they contradict each other, how animals are healed through this, the issue of bewitched butter, a charm against witches, and a counter charm, with the effects of charms and words demonstrated by L. Vairus to be extraordinary. __A_TAG_PLACEHOLDER_0__.
¶ A charme to find hir that bewitched your kine. Another, for all that have bewitched any kind of cattell. p. 281. A speciall charme to preserve all cattell from witchcraft. pag. 282.
¶ A charm to find her who enchanted your cattle. Another, for anyone who has enchanted any type of livestock. p. 281. A special charm to protect all livestock from witchcraft. __A_TAG_PLACEHOLDER_0__.
Lawfull charmes, rather medicinable cures for diseased cattell. The charme of charmes, and the power thereof. pag. 283.
Lawful charms, more like medicinal remedies for sick cattle. The charm of charms, and its power. __A_TAG_PLACEHOLDER_0__.
¶ The charme of charmes. Otherwise. pag. 284.
¶ The charm of charms. Otherwise. __A_TAG_PLACEHOLDER_0__.
A confutation of the force and vertue falselie ascribed to charmes and amulets, by the authorities of ancient writers, both divines and physicians. pag. 285.
A rebuttal of the power and effectiveness falsely attributed to charms and amulets by the authorities of ancient writers, including both theologians and doctors. __A_TAG_PLACEHOLDER_0__.
THe signification of the Hebrue word Hartumim, where it is found written in the scriptures, and how it is diverslie translated: whereby the objection of Pharaos magicians is afterward answered in this booke; also of naturall magicke not evill in it selfe. Pag. 287.
The meaning of the Hebrew word Hartumim, as it appears in the scriptures, and the different ways it is translated, which addresses the objections of Pharaoh's magicians later in this book; also about natural magic, which isn't evil in itself. __A_TAG_PLACEHOLDER_0__.
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 distinctiō therof, and why it is condemned for witchcraft. pag. 288.
How the philosophers of the past sought knowledge of natural magic, Solomon's understanding of it, who is considered a natural magician, its distinction, and why it is condemned as witchcraft. __A_TAG_PLACEHOLDER_0__.
What secrets doo 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. pag. 290.
What secrets are hidden, and what is taught in natural magic, how God's glory is magnified in it, and that it is nothing but the work of nature. __A_TAG_PLACEHOLDER_0__.
What strange things are brought to passe by naturall magicke. pag. 291.
What strange things happen through natural magic. __A_TAG_PLACEHOLDER_0__.
The incredible operation of waters, both standing and running; of wels, lakes, rivers, and of their woonderfull effects. pag. 292.
The amazing movement of water, both still and flowing; of wells, lakes, rivers, and their wonderful effects. __A_TAG_PLACEHOLDER_0__.
The vertues and qualities of sundrie pretious stones, of cousening Lapidaries, &c. pag. 293.
The virtues and qualities of various precious stones, of deceitful lapidaries, etc. __A_TAG_PLACEHOLDER_0__.
Whence the pretious stones receive their operations, how curious Magicians use them, and of their/[S s. v. v.] seales. pag. 297.
Whence the precious stones get their powers, how skilled magicians use them, and about their/[S s. v. v.] seals. __A_TAG_PLACEHOLDER_0__.
The sympathie and antipathie of naturall and elementarie bodies declared by diverse examples of beasts, birds, plants, &c. pag. 301.
The attraction and repulsion of natural and elemental bodies shown through various examples of animals, birds, plants, etc. __A_TAG_PLACEHOLDER_0__.
The former matter prooved by manie examples of the living and the dead. pag. 303.
The previous topic was demonstrated through many examples of both the living and the dead. __A_TAG_PLACEHOLDER_0__.
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. pag. 304.
The enchanting poison found in the body of a seductress, how her eyes, her tongue, her beauty, and her behavior captivate certain men: of bones and horns possessing great power. __A_TAG_PLACEHOLDER_0__.
Two notorious woonders and yet not marvelled at. pag. 305.
Two infamous wonders that still go unappreciated. __A_TAG_PLACEHOLDER_0__.
Of illusions, confederacies, and legierdemaine, and how they may be well or ill used. pag. 307.
Of illusions, alliances, and tricks, and how they can be used for good or bad. __A_TAG_PLACEHOLDER_0__.
Of private confederacie, and of Brandons pigeon. pag. 308.
Of private confederacy, and of Brandon's pigeon. __A_TAG_PLACEHOLDER_0__.
Of publike confederacie, and whereof it consisteth. pag. 309.
Of public cooperation, and what it consists of. __A_TAG_PLACEHOLDER_0__.
How men have beene abused with words of equivocation, with sundrie examples thereof. pag. 309.
How men have been misled by words that are deceptive, with various examples of this. __A_TAG_PLACEHOLDER_0__.
How some are abused with naturall magike, and sundrie examples therof when illusion is added thereunto, of Jacobs pied sheepe, and of a blacke Moore. pag. 311.
How some are mistreated with natural magic, and various examples of it when illusion is included, like Jacob's spotted sheep and a black Moor. __A_TAG_PLACEHOLDER_0__.
The opinion of witchmongers, that divels can create bodies, & of Pharaos magicians. pag. 312.
The belief of witch hunters that demons can create physical bodies, and that Pharaoh's magicians could do the same. __A_TAG_PLACEHOLDER_0__.
How to produce or make monsters by art magike, and why Pharaos magicians could not make lice. pa. 313.
How to create monsters through magic, and why Pharaohs' magicians couldn't make lice. __A_TAG_PLACEHOLDER_0__.
That great matters may be wrought by this art, when princes esteeme and mainteine it: of divers woonderfull experiments, and of strange conclusions in glasses, of the art perspective, &c. pag. 315.
That great things can be achieved through this art when princes value and support it: of various amazing experiments and strange outcomes in glass, in the art of perspective, etc. __A_TAG_PLACEHOLDER_0__.
A comparison betwixt Pharaos magicians and our witches, and how their cunning consisted in juggling knacks. pag. 317.
A comparison between Pharaoh's magicians and our witches, and how their tricks were just sleight of hand. __A_TAG_PLACEHOLDER_0__.
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. pag. 318.
That the snakes and frogs were truly shown, and the water was really poisoned by Jannes and Jambres, who were false prophets, along with their miracles and Balaam's donkey. __A_TAG_PLACEHOLDER_0__.
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The art of juggling discovered, and in what points it dooth principallie consist. pag. 321.
The art of juggling is revealed, along with its main elements. __A_TAG_PLACEHOLDER_0__.
Of the ball, and the manner of legierdemaine therwith, also notable feats with one or diverse balles. pag. 322.
Of the ball and the way to play tricks with it, as well as remarkable skills with one or more balls. __A_TAG_PLACEHOLDER_0__.
Of conveiance of monie. pag. 324.
Of convenience of money. __A_TAG_PLACEHOLDER_0__.
¶ To conveie monie out of one of your hands into the other by legierdemaine. pag. 325. To convert or transubstantiate monie into counters, or counters into monie. pag. 325. To put one testor into one hand, and an other into the other hand, and with words to bring them togither. pag. 325. To put one testor into a strangers hand, and another into your owne, and to conveie both into the strangers hand with words. pag. 326. How to doo the same or the like feat otherwise. pa. 326. To throwe a peece of monie awaie, and to find it againe where you list. pag. 326. With words to make a groat or a testor to leape out of a pot, or to run alongst upon a table. pag. 327. To make a groat or a testor to sinke through a table, and to vanish out of a handkercher verie strangelie. pag. 327.
¶ To move money from one hand to the other with skill. pag. 325. To change or transform money into tokens, or tokens back into money. pag. 325. To place one coin in one hand, and another in the other hand, and with words to bring them together. pag. 325. To put one coin into a stranger's hand, and another into your own, and to pass both into the stranger’s hand with words. pag. 326. How to perform the same or a similar trick in other ways. pa. 326. To toss a coin away, and to find it again wherever you want. pag. 326. With words to make a penny or a coin jump out of a pot, or to slide along a table. pag. 327. To make a penny or a coin sink through a table, and to disappear from a handkerchief in a very strange way. __A_TAG_PLACEHOLDER_0__.
A notable tricke to transforme a counter to a groat. pag. 328.
A notable trick to turn a counter into a groat. __A_TAG_PLACEHOLDER_0__.
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. pag. 329.
An impressive trick, to make a two-penny piece lie flat in the palm of your hand and to pass it from there whenever you want. __A_TAG_PLACEHOLDER_0__.
¶ To conveie a testor out of ones hand that holdeth it fast. pag. 329. To throwe a peece of monie into a deepe pond, and to fetch it againe from whence you list. pag. 330./[S s. vi.]
¶ To get a person to give up something they’re tightly holding on to. pag. 329. To toss a coin into a deep pond and retrieve it whenever you want. __A_TAG_PLACEHOLDER_0__./[S s. vi.]
To conveie one shilling being in one hand into an other, holding your armes abroad like a rood. pag. 330. How to rap a wag on the knuckles. pag. 330.
To pass one shilling from one hand to another, hold your arms out like a cross. pag. 330. How to give someone a light slap on the knuckles. __A_TAG_PLACEHOLDER_0__.
To transforme anie one small thing into anie other forme by folding of paper. pag. 331.
To transform any small thing into any other form by folding paper. __A_TAG_PLACEHOLDER_0__.
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 by cards. pag. 331.
Of cards, with good advice on how to avoid deception with them: specific rules on how to deal and manage the cards, and the method and order for accomplishing all the difficult and unusual things done with cards. __A_TAG_PLACEHOLDER_0__.
¶ How to deliver out foure aces, and to convert them into foure knaves. pag. 333. How to tell one what card he seeth in the bottome, when the same card is shuffled into the stocke. pag. 334. An other waie to doo the same, having your selfe indeed never seene the card. pag. 334. To tell one without confederacie what card he thinketh. pag. 334.
¶ How to deal four aces and turn them into four knaves. pag. 333. How to inform someone of the card they see at the bottom when that card is mixed into the deck. pag. 334. Another way to do this without ever seeing the card yourself. pag. 334. To tell someone without any collusion what card they are thinking of. __A_TAG_PLACEHOLDER_0__.
How to tell what card anie man thinketh, how to conveie the same into a kernell of a nut or cheristone, &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. pag. 335.
How to figure out what card any person is thinking of, how to turn that into a kernel of a nut or a cherry stone, etc., and then back into their pocket: how to make someone draw that card or any card you choose, all under one device. __A_TAG_PLACEHOLDER_0__.
Of fast or loose, how to knit a hard knot upon a handkercher, and to undoo the same with words. p. 336.
Of fast or loose, how to tie a tough knot in a handkerchief, and to untie it with words. __A_TAG_PLACEHOLDER_0__.
¶ A notable feat of fast or loose, namelie, to pull three beadstones from off a cord, while you hold fast the ends thereof, without remooving of your hand. pag. 337.
¶ A remarkable trick is to take three beadstones off a cord while keeping your grip on the ends, without moving your hand. __A_TAG_PLACEHOLDER_0__.
Juggling knacks by confederacie, and how to know whether one cast crosse or pile by the ringing. pag. 338.
Juggling skills by partnership, and how to tell whether it's heads or tails by the ringing. __A_TAG_PLACEHOLDER_0__.
¶ To make a shoale of goslings drawe a timber log. pag. 338. To make a pot or anie such thing standing fast on the cupboord, to fall downe thense by vertue of words. pag. 338. To*[* make] one danse naked. pag. 339. To transforme or alter the colour of ones cap or hat. pag. 339. How to tell where a stollen horsse is become. pag. 339.
¶ To create a bunch of goslings, pull a wooden log. pag. 338. To make a pot or anything else sitting still on the cupboard fall down from there by the power of words. pag. 338. To*[* create] someone dance naked. pag. 339. To change or alter the color of a cap or hat. pag. 339. How to figure out where a stolen horse has gone. __A_TAG_PLACEHOLDER_0__.
Boxes to alter one graine into another, or to consume the graine or come to nothing. pag. 340.
Boxes to change one grain into another, or to use the grain or end up with nothing. __A_TAG_PLACEHOLDER_0__.
To burne a thred, and to make it whole againe with the ashes thereof. pag. 341.
To burn a thread and then make it whole again with its ashes. __A_TAG_PLACEHOLDER_0__.
¶ To cut a lace asunder in the middest, and to make it whole againe. pag. 342. How to pull laces innumerable out of your mouth, of what colour or length you list, and never anie thing seene to be therein. pag. 343.
¶ To split a lace in the middle and then make it whole again. pag. 342. How to pull countless laces out of your mouth, in any color or length you like, with nothing visible inside. __A_TAG_PLACEHOLDER_0__.
How to make a booke, wherein you shall shew everie leafe therein to be white, blacke, blew, red, yellow, greene, &c. pag. 343.
How to make a book, in which you will show every page to be white, black, blue, red, yellow, green, etc. __A_TAG_PLACEHOLDER_0__.
Desperate or dangerous juggling knacks, wherin 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. pag. 346.
Desperate or risky juggling tricks, where the naive believe that a clever juggler with words can harm and help, kill and bring back any creature at will: and first to kill any kind of bird, and to give it life again. __A_TAG_PLACEHOLDER_0__.
¶ To eate a knife, and to fetch it out of anie other place. pag. 346. To thrust a bodkin into your head without hurt. pag. 347. To thrust a bodkin through your toong, and a knife through your arme: a pittiful sight, without hurt or danger. pag. 347. To thrust a peece of lead into one eie, and to drive it about (with a sticke) betweene the skin and flesh of the forehead, untill it be brought to the other eie, and there thrust out. pag. 348. To cut halfe your nose asunder, and to heale it againe presentlie without anie salve. pag. 348./
¶ To eat a knife and to pull it out from any other place. pag. 346. To poke a needle into your head without injury. pag. 347. To poke a needle through your tongue and a knife through your arm: a pitiful sight, without injury or danger. pag. 347. To push a piece of lead into one eye and to move it around (with a stick) between the skin and flesh of the forehead until it reaches the other eye, and then push it out. pag. 348. To cut your nose in half and to heal it immediately without any ointment. __A_TAG_PLACEHOLDER_0__./
[S s vi. v.]To put a ring through your cheeke. pag. 348. To cut off ones head, and to laie it in a platter, &c: which the juglers call the decollation of John Baptist. pag. 349. To thrust a dagger or bodkin in your guts verie strangelie, and to recover immediatlie. pag. 350. To draw a cord through your nose, mouth or hand, so sensiblie as it is wonderfull to see. pag. 351.
[S s vi. v.]To put a ring through your cheek. pag. 348. To cut off someone's head and place it on a platter, etc.: which the performers call the beheading of John the Baptist. pag. 349. To stab yourself with a dagger or sharp object in a very strange way and recover immediately. pag. 350. To thread a cord through your nose, mouth, or hand in such a way that it's amazing to witness. __A_TAG_PLACEHOLDER_0__.
The conclusion wherein the reader is referred to certeine patterns of instruments wherewith diverse feats here specified are to be executed. pag. 351.
The conclusion where the reader is directed to certain types of instruments to perform the various tasks mentioned here. __A_TAG_PLACEHOLDER_0__.
xxxvi
xxxvi
OF the art of Alcumysterie, of their woords of art and devises to bleare mens eies, and to procure credit to their profession. Pag. 353.
OF the art of Alchemy, of their words of art and tricks to deceive people's eyes, and to gain trust in their profession. __A_TAG_PLACEHOLDER_0__.
The Alcumysters drift, the Chanons yeomans tale, of alcumystical stones and waters. pag. 355.
The Alcumysters drift, the Chanons yeoman's tale, of alchemical stones and waters. __A_TAG_PLACEHOLDER_0__.
Of a yeoman of the countrie cousened by an Alcumyst. pag. 357.
Of a country farmer tricked by an Alchemist. __A_TAG_PLACEHOLDER_0__.
A certeine king abused by an Alcumyst, and of the kings foole a pretie jest. pag. 360.
A certain king was taken advantage of by an alchemist, and the king's fool made a clever joke. __A_TAG_PLACEHOLDER_0__.
A notable storie written by Erasmus of two Alcumysts, also of longation and curtation. pag. 361.
A notable story written by Erasmus about two Alchemists, also discussing extension and contraction. __A_TAG_PLACEHOLDER_0__.
The opinion of diverse learned men touching the follie of Alcumystrie. pag. 368.
The views of various knowledgeable individuals regarding the foolishness of Alchemy. __A_TAG_PLACEHOLDER_0__.
That vaine and deceitfull hope is a great cause why men are seduced by this alluring art, and that there labours therein are bootelesse, &c. pag. 371.
That vain and deceitful hope is a major reason why people are tempted by this enticing art, and why their efforts in it are pointless, etc. __A_TAG_PLACEHOLDER_0__.
A continuation of the former matter, with a conclusion of the same. p. 372.
A continuation of the previous topic, with a conclusion of the same. __A_TAG_PLACEHOLDER_0__.
THe exposition of Iidoni, and where it is found, whereby the whole art of conjuration is deciphered. Pag. 376.
The explanation of Iidoni, and its location, through which the entire art of conjuration is revealed. __A_TAG_PLACEHOLDER_0__.
An inventarie of the names, shapes, powers, governement, and effects of divels and spirits, of their severall segniorities and degrees: a strange discourse woorth the reading. p. 377.
An inventory of the names, shapes, powers, government, and effects of demons and spirits, their various hierarchies and ranks: a fascinating discussion worth reading. __A_TAG_PLACEHOLDER_0__.
The houres wherein principall divels may be bound; to wit, raised and restrained from dooing of hurt. p. 393.
The hours during which major devils can be bound; specifically, lifted and held back from harming others. __A_TAG_PLACEHOLDER_0__.
The forme of adjuring or citing of the spirits aforesaid to arise & appeare. page. 393.
The method of summoning or calling the aforementioned spirits to rise and appear. __A_TAG_PLACEHOLDER_0__.
A confutation of the manifold vanities conteined in the precedent chapters, speciallie of commanding of divels. pag. 396.
A refutation of the various vanities contained in the previous chapters, especially regarding the commanding of demons. __A_TAG_PLACEHOLDER_0__.
The names of the planets, their characters, togither with the twelve signes of the zodiake, their dispositions, aspects, and government, with other observations. pag. 397.
The names of the planets, their traits, along with the twelve signs of the zodiac, their attributes, positions, and rulership, and other observations. __A_TAG_PLACEHOLDER_0__.
¶ The twelve signes of the zodiake, their characters and denominations, &c. pag. 397. Their dispositions or inclinations. 397. The disposition of the planets. pag. 398. The aspects of the planets. 398. How the daie is divided or distinguished. 398. The division of the daie, and the planetarie regiment. pag. 399. The division of the night, and the planetarie regiment. pag. 399.
¶ The twelve signs of the zodiac, their traits and names, &c. pag. 397. Their tendencies or inclinations. 397. The influence of the planets. pag. 398. The relationships between the planets. 398. How the day is divided or categorized. 398. The breakdown of the day and the planetary rule. pag. 399. The breakdown of the night and the planetary rule. __A_TAG_PLACEHOLDER_0__.
The characters of the angels of the seven daies, with their names: of figures, seales and periapts. pag. 400.
The characters of the angels of the seven days, along with their names: of figures, seals, and amulets. __A_TAG_PLACEHOLDER_0__.
An experiment of the dead. pag. 401.
A test of the deceased. __A_TAG_PLACEHOLDER_0__.
A licence for Sibylia to go and come by at all times. pag. 407.
A license for Sibylia to come and go at any time. __A_TAG_PLACEHOLDER_0__.
To know of treasure hidden in the earth. pag. 408.
To know about treasure buried in the ground. __A_TAG_PLACEHOLDER_0__.
¶ This is the waie to go invisible by these three sisters of fairies. 408.
¶ This is the way to become invisible with the help of these three fairy sisters. __A_TAG_PLACEHOLDER_0__.
An experiment of Citrael, &c: angeli diei dominici. pag. 410.
An experiment of Citrael, &c: angeli diei dominici. __A_TAG_PLACEHOLDER_0__.
¶ The seven angels of the seven daies, with the praier called Regina linguæ. pag. 410.
¶ The seven angels of the seven days, with the prayer called Regina linguæ. __A_TAG_PLACEHOLDER_0__.
How to inclose a spirit in a christall stone. pag. 411./
How to trap a spirit in a crystal stone. __A_TAG_PLACEHOLDER_0__./
[S s. iii.]A figure or type proportionall, shewing what forme must be observed and kept, in making the figure whereby the former secret of inclosing a spirit in christall is to be accomplished, &c. pag. 414.
[S s. iii.]A proportional figure or type showing what shape must be followed and maintained in creating the figure through which the previous secret of trapping a spirit in crystal is to be achieved, etc. __A_TAG_PLACEHOLDER_0__.
An experiment of Bealphares. pag. 415.
An experiment by Bealphares. __A_TAG_PLACEHOLDER_0__.
¶ The twoo and twentieth Psalme. pag. 416.
The 22nd Psalm. __A_TAG_PLACEHOLDER_0__.
This psalme also following, being the fiftie one psalme, must be said three times over, &c. pag. 416.
This psalm, which is the fifty-first psalm, should be recited three times, etc. __A_TAG_PLACEHOLDER_0__.
To bind the spirit Bealphares, and to lose him againe. pag. 418.
To bind the spirit Bealphares and then release him again. __A_TAG_PLACEHOLDER_0__.
¶ A licence for the spirit to depart. pag. 419. A type or figure of the circle for the maister and his fellowes to sit in, shewing how & after what fashion it should be made. pag. 420.
¶ A permit for the spirit to leave. pag. 419. A pattern or shape of the circle for the master and his companions to sit in, showing how and in what way it should be created. __A_TAG_PLACEHOLDER_0__.
The making of the holie water. pag. 421.
Making holy water. __A_TAG_PLACEHOLDER_0__.
To make a spirit to appeare in a christall. pag. 422.
To make a spirit appear in a crystal. __A_TAG_PLACEHOLDER_0__.
An experiment of the dead. pag. 423.
An experiment of the deceased. __A_TAG_PLACEHOLDER_0__.
¶ Now the Pater noster, Ave, and Credo must be said, and then the praier immediatlie following. p. 425.
¶ Now the Our Father, Hail Mary, and Creed must be said, and then the prayer immediately following. __A_TAG_PLACEHOLDER_0__.
A bond to bind him to thee, and to thy N. as followeth. pag. 425.
A bond to tie him to you and to your N. as follows. __A_TAG_PLACEHOLDER_0__.
When to talke with spirits, and to have true answers to find out a theefe. pag. 430.
When to talk with spirits and get real answers to uncover a thief. __A_TAG_PLACEHOLDER_0__.
¶ To speake with spirits. pag. 430.
To speak with spirits. __A_TAG_PLACEHOLDER_0__.
A confutation of conjuration, especiallie of the raising, binding and dismissing of the divell, of going invisible and other lewd practises. pag. 430.
A refutation of magic, especially regarding the summoning, controlling, and banishing of the devil, becoming invisible, and other immoral practices. __A_TAG_PLACEHOLDER_0__.
A comparison betweene popish exorcists and other conjurors, a popish conjuration published by a great doctor of the Romish church, his rules and cautions. pag. 433.
A comparison between Catholic exorcists and other magic practitioners, a Catholic ritual published by a prominent theologian of the Roman Church, his guidelines and precautions. __A_TAG_PLACEHOLDER_0__.
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. pag. 435.
A recent experiment, or deceptive magic trick performed at Orleans by the Franciscan Friars, how it was exposed, and the verdict against the creators of that play. __A_TAG_PLACEHOLDER_0__.
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. pag. 438.
Who can be conjurors in the Roman church besides priests, a silly definition of superstition, what words can and can't be used in exorcisms, rebaptism allowed, it's acceptable to conjure anything, differences between holy water and conjuration. __A_TAG_PLACEHOLDER_0__.
The seven reasons why some are not rid of the divell with all their popish conjurations, why there were no cōjurors in the primitive church, and why the divell is xxxvii not so soone cast out of the bewitched as of the possessed. pag. 441.
The seven reasons why some people can't get rid of the devil with all their Catholic rituals, why there were no conjurers in the early church, and why the devil is xxxvii not expelled as quickly from the bewitched as from the possessed. __A_TAG_PLACEHOLDER_0__.
Other grosse absurdities of witchmongers in this matter of conjurations. pag. 443.
Other huge absurdities of witch hunters in this matter of conjurations. __A_TAG_PLACEHOLDER_0__.
Certaine conjurations taken out of the pontificall and out of the missall. pag. 444.
Certain spells taken from the book of blessings and from the mass. __A_TAG_PLACEHOLDER_0__.
¶ A spell written in the main book. Fol. 1. pag. 445. Let us pray. __A_TAG_PLACEHOLDER_0__.
That popish priests leave nothing unconjured, a forme of exorcisme for incense. pag. 446.
That Catholic priests spare no effort in their rituals, a form of exorcism for incense. __A_TAG_PLACEHOLDER_0__.
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. pag. 447.
The rules and laws of Catholic exorcists and other conjurers are all the same, along with a refutation of their entire power, how St. Martin summoned the devil. __A_TAG_PLACEHOLDER_0__.
That it is a shame for papists to beleeve other conjurors dooings, their owne being of so litle force, Hippocrates his opinion herein. pag. 450./
That it's a shame for Catholics to believe in the actions of other conjurers, their own being so weak, Hippocrates' opinion on this. __A_TAG_PLACEHOLDER_0__./
[S s vii. v.]How conjurors have beguiled witches, what bookes they carie about to procure credit to their art, wicked assertions against Moses and Joseph. pag. 451.
[S s vii. v.]How magicians have deceived witches, what books they carry around to gain credibility for their craft, and false claims against Moses and Joseph. __A_TAG_PLACEHOLDER_0__.
All magicall arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written therof, and prooved by experience. pag. 452.
All magical arts debunked by an argument about Nero, what Cornelius Agrippa and Carolus Gallus have written about it, and proven by experience. __A_TAG_PLACEHOLDER_0__.
Of Salomons conjurations, and of the opinion conceived of his cunning and practise therein. pag. 454.
Of Salomon's spells and the beliefs about his skill and practices in this area. __A_TAG_PLACEHOLDER_0__.
Lessons read in all churches, where the pope hath authoritie, on Saint Margarets daie, translated into English word for word. pag. 455.
Lessons read in all churches where the pope has authority on Saint Margaret's Day, translated into English word for word. __A_TAG_PLACEHOLDER_0__.
A delicate storie of a Lombard, who by saint Margarets example would needs fight with a reall divell. pag. 457.
A delicate story of a Lombard, who, inspired by Saint Margaret's example, insisted on fighting a real devil. __A_TAG_PLACEHOLDER_0__.
The storie of S. Margaret prooved to be both ridiculous and impious in everie point. pag. 459.
The story of St. Margaret turned out to be both absurd and offensive in every way. __A_TAG_PLACEHOLDER_0__.
A pleasant miracle wrought by a popish preest. pag. 460.
A nice miracle performed by a Catholic priest. __A_TAG_PLACEHOLDER_0__.
The former miracle confuted, with a strange storie of S. Lucie. pag 461.
The earlier miracle was disproven with a strange story about St. Lucy. __A_TAG_PLACEHOLDER_0__.
Of visions, noises, apparitions, and imagined sounds, and of other illusions, of wandering soules: with a confutation thereof. pag. 461.
Of visions, sounds, ghosts, and imagined noises, and other illusions, of wandering souls: with a rebuttal of these. __A_TAG_PLACEHOLDER_0__.
Cardanus opinion of strange noises, how counterfet visions grow to be credited, of popish appeerances, of pope Boniface. pag. 464.
Cardan's views on strange noises, how fake visions become credible, of Catholic appearances, of Pope Boniface. __A_TAG_PLACEHOLDER_0__.
Of the noise or sound of eccho, of one that narrowlie escaped drowning thereby &c. pag. 465.
Of the noise or sound of echo, of someone who narrowly escaped drowning and so on. __A_TAG_PLACEHOLDER_0__.
Of Theurgie, with a confutation therof, a letter sent to me concerning these matters. pag. 466.
Of Theurgy, along with a rebuttal of it, a letter sent to me about these matters. __A_TAG_PLACEHOLDER_0__.
¶ The copie of a letter sent unto me R. S. by T. E. Maister of art, and practiser both of physicke, and also in times past, of certeine vaine sciences; now condemned to die for the same: wherein he openeth the truth touching these deceits. pag. 467.
¶ The copy of a letter sent to me, R. S., by T. E., Master of Arts, and a practitioner of both medicine and, in the past, certain trivial sciences; now sentenced to death for the same: in which he reveals the truth about these deceptions. __A_TAG_PLACEHOLDER_0__.
A Conclusion, in maner of an epilog, repeating manie of the former absurdities of witchmongers conceipts, confutations thereof, and of the authoritie of James Sprenger and Henry Institor inquisitors and compilers of M. Mal. Pa. 470.
A Conclusion, in the style of an epilogue, reiterating many of the earlier absurdities of witch hunters' beliefs, arguments against them, and the authority of James Sprenger and Henry Institor, inquisitors and compilers of M. Mal. __A_TAG_PLACEHOLDER_0__.
By what meanes the common people have beene made beleeve in the miraculous works of witches, a definition of witchcraft, and a description thereof. pag. 471.
By what methods have ordinary people come to believe in the miraculous acts of witches, a definition of witchcraft, and a description of it. __A_TAG_PLACEHOLDER_0__.
Reasons to proove that words and characters are but bables, and that witches cannot doo such things as the multitude supposeth they can, their greatest woonders prooved trifles, of a yoong gentleman cousened. pag. 473.
Reasons to prove that words and characters are just nonsense, and that witches can't do the things that most people think they can; their biggest wonders turned out to be trivial, like a young gentleman being tricked. __A_TAG_PLACEHOLDER_0__.
Of one that was so bewitched that he could read no scriptures but canonicall, of a divell that could speake no Latine, a proofe that witchcraft is flat cousenage. pag. 476.
Of someone who was so enchanted that he could read no scriptures but the canonical ones, of a devil that could speak no Latin, proof that witchcraft is outright deception. __A_TAG_PLACEHOLDER_0__.
Of the divination by the sive & 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, &c. pag. 477.
Of the divination by the sieve and shears, and by the book and key, Hemingius's opinion on this was disproved, a nonsense way to know the time, certain sleight of hand tricks, various reasons for the downfall of witches and conjurers, and their deceit, of the devil's transformations, of Ferrum candens, etc. __A_TAG_PLACEHOLDER_0__.
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. pag. 481.
How the devil preached good teachings while pretending to be a priest, how he was found out, and that it’s shameful (after debunking the bigger acts of witchcraft) for anyone to believe in the smaller aspects of it. __A_TAG_PLACEHOLDER_0__.
A conclusion against witchcraft, in maner and forme of an Induction. pag. 483.
A conclusion against witchcraft, in the manner and form of an induction. __A_TAG_PLACEHOLDER_0__.
Of naturall witchcraft or fascination. pag. 484.
Of natural witchcraft or fascination. __A_TAG_PLACEHOLDER_0__.
Of inchanting or bewitching eies. pag. 485./
Of enchanting or bewitching eyes. __A_TAG_PLACEHOLDER_0__./
Of naturall witchcraft for love, &c. pag. 487.[S s. viii.]
Of natural witchcraft for love, etc. __A_TAG_PLACEHOLDER_0__.[S s. viii.]
A Discourse upon divels and spirits, and first of philosophers opinions, also the maner of their reasoning hereupon, and the same confuted. Pag. 489.
A discussion about demons and spirits, focusing first on the philosophers' opinions, their reasoning on the subject, and the counterarguments against it. __A_TAG_PLACEHOLDER_0__.
Mine owne opinion concerning this argument, to the disproofe of some writers hereupon. pag. 491.
Mine own opinion regarding this matter, aimed at disproving some authors on this topic. __A_TAG_PLACEHOLDER_0__.
The opinion of Psellus touching spirits, of their severall orders, and a confutation of his errors therein. pag. 492.
The view of Psellus regarding spirits, their different orders, and a rebuttal of his mistakes on the subject. __A_TAG_PLACEHOLDER_0__.
More absurd assertions of Psellus and such others, concerning the actions and passions of spirits, his definition of them, and of his experience therein. pag. 495.
More ridiculous claims by Psellus and others about the actions and feelings of spirits, his definitions of them, and his experiences with them. __A_TAG_PLACEHOLDER_0__.
The opinion of Fascius Cardanus touching spirits, and of his familiar divell. pag. 497.
The thoughts of Fascius Cardanus on spirits and his familiar devil. __A_TAG_PLACEHOLDER_0__.
The opinion of Plato concerning spirits, divels and angels, what sacrifices they like best, what they feare, and of Socrates his familiar divell. pag. 498.
The views of Plato on spirits, devils, and angels, what sacrifices they prefer, what they fear, and Socrates' familiar devil. __A_TAG_PLACEHOLDER_0__.
Platos nine orders of spirits and angels, Dionysius his division thereof not much differing from the same, all disprooved by learned divines. pag. 500.
Plato's nine types of spirits and angels, along with Dionysius' similar categorization, have all been disproven by knowledgeable theologians. __A_TAG_PLACEHOLDER_0__.
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. pag. 501.
The beginning of devils lovingly collected from Isaiah 14 about Lucifer and his fall, along with the opinions of Kabbalists, Talmudists, and scholars on the creation of angels. __A_TAG_PLACEHOLDER_0__.
Of the cōtention betweene the Greeke and xxxviiiLatine church touching the fall of angels, the variance among papists themselves herein, a conflict betweene Michael and Lucifer. pag. 503.
Of the disagreement between the Greek and xxxviiiLatin churches regarding the fall of angels, the differences among Catholics themselves in this matter, a conflict between Michael and Lucifer. __A_TAG_PLACEHOLDER_0__.
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. p. 504.
Where the battle between Michael and Lucifer took place, how long it lasted, and about their power, how foolishly Catholics and non-believers write about them, and how respectfully Christians should think of them. __A_TAG_PLACEHOLDER_0__.
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. pag. 506.
Whether they became devils who, being angels, did not keep their role, in Jude and Peter; discussing the misguided beliefs of the Rabbis about spirits and insects, along with a rebuttal of those views. __A_TAG_PLACEHOLDER_0__.
That the divels assaults are spirituall and not temporall, and how grosselie some understand those parts of the scripture. pag. 508.
That the devil's attacks are spiritual and not physical, and how poorly some interpret those sections of scripture. __A_TAG_PLACEHOLDER_0__.
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. pa. 509.
The ambiguity of the word "spirit," how differently it is understood in the scriptures, where, by the way, it is taught that scripture is not always to be interpreted literally, nor is it always to be understood allegorically. __A_TAG_PLACEHOLDER_0__.
That it pleased God to manifest the power of his sonne and not of witches by miracles. pag. 512.
That it pleased God to show the power of his son and not of witches through miracles. __A_TAG_PLACEHOLDER_0__.
Of the possessed with devils. pag. 513.
Of those possessed by demons. __A_TAG_PLACEHOLDER_0__.
That we being not throughlie informed of the nature of divels and spirits, must satisfie our selves with that which is dilivered us in the scriptures touching the same, how this word divell is to be understood both in the singular & plurall number, of the spirit of God and the spirit of the divell, of tame spirits, of Ahab. pag. 514.
That we, not being fully informed about the nature of devils and spirits, must rely on what is presented to us in the scriptures regarding this. This includes how the term devil should be understood in both the singular and plural forms, the spirit of God and the spirit of the devil, tame spirits, and Ahab. __A_TAG_PLACEHOLDER_0__.
Whether spirits and soules can assume bodies, and of their creation and substance, wherein writers doo extreamelie contend and varie. pag. 516.
Whether spirits and souls can take on bodies, and their creation and substance, is something that writers strongly debate and disagree about. __A_TAG_PLACEHOLDER_0__.
Certeine popish reasons concerning spirits made of aier, of daie divels and night divels, and why the divell loveth no salt in his meate. pag. 517.
Certain Catholic beliefs about spirits made of air, of daytime demons and nighttime demons, and why the devil doesn’t like salt in his food. __A_TAG_PLACEHOLDER_0__.
That such divels as are mentioned in the scriptures, have in their names their nature and qualities expressed, with instances thereof. pag. 518.
That the devils mentioned in the scriptures have their nature and qualities expressed in their names, along with examples of them. __A_TAG_PLACEHOLDER_0__.
Diverse names of the divell, whereby his nature and disposition is manifested. pag. 520.
Diverse names of the devil, which reveal his nature and disposition. __A_TAG_PLACEHOLDER_0__.
That the idols or gods of the Gentiles are divels, their diverse names, and/[S s viii. v.] in what affaires their labours and authorities are emploied, wherein also the blind superstition of the heathen people is discovered. pag. 521.
That the idols or gods of the Gentiles are devils, their various names, and in what affairs their efforts and powers are employed, where the blind superstition of pagan people is revealed. __A_TAG_PLACEHOLDER_0__.
Of the Romans cheefe gods called Dii selecti, and of other heathen gods, their names and offices. pag. 523.
Of the main Roman gods known as Dii selecti, and other pagan gods, their names and roles. __A_TAG_PLACEHOLDER_0__.
Of diverse gods in diverse countries. pag. 525.
Of different gods in different countries. __A_TAG_PLACEHOLDER_0__.
Of popish provinciall gods, a comparison betweene them and heathen gods, of physicall gods, and of what occupation everie popish god is. pag. 526.
Of Catholic provincial gods, a comparison between them and pagan gods, of physical gods, and of what role each Catholic god has. __A_TAG_PLACEHOLDER_0__.
A comparison betweene the heathen and papists, touching their excuses for idolatrie. pag. 529.
A comparison between the pagans and Catholics regarding their justifications for idolatry. __A_TAG_PLACEHOLDER_0__.
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, &c. pag. 530.
The concept of the pagans and the Catholics is the same in idolatry, from the council of Trent, a remarkable story of a hangman put on trial after he was dead and buried, etc. __A_TAG_PLACEHOLDER_0__.
A confutation of the fable of the hangman, of manie other feined and ridiculous tales and apparitions, with a reproofe thereof. pag. 532.
A refutation of the fable of the hangman, along with many other made-up and absurd stories and sightings, with a criticism of them. __A_TAG_PLACEHOLDER_0__.
A confutation of Johannes Laurentius, and of manie others, mainteining these fained and ridiculous tales and apparitions, & what driveth them awaie; of Moses and Helias appearance in Mount Thabor. pag. 534.
A rebuttal against Johannes Laurentius and many others who support these made-up and absurd stories and visions, and what drives them away; regarding the appearance of Moses and Elijah on Mount Tabor. __A_TAG_PLACEHOLDER_0__.
A confutation of assuming of bodies, and of the serpent that seduced Eve. pag. 536.
A rebuttal against the assumption of bodies, and of the serpent that led Eve astray. __A_TAG_PLACEHOLDER_0__.
The objection concerning the divels assuming of the serpents bodie answered. pag. 537.
The objection regarding the devils taking on the serpent's body is addressed. __A_TAG_PLACEHOLDER_0__.
Of the cursse rehearsed Genes. 3. and that place rightlie expounded, John Calvines opinion of the divell. pag. 539.
Of the course discussed in Genesis 3, and that passage explained correctly, John Calvin's view of the devil. __A_TAG_PLACEHOLDER_0__.
Mine owne opinion and resolution of the nature of spirits, and of the divell, with his properties. pag. 540.
My own opinion and conclusion about the nature of spirits and the devil, along with his characteristics. __A_TAG_PLACEHOLDER_0__.
Against fond witchmongers, and their opinions concerning corporall divels. pag. 542.
Against beloved witch hunters and their views on physical demons. __A_TAG_PLACEHOLDER_0__.
A conclusion wherin the Spirit of spirits is described, by the illumination of which spirit all spirits are to be tried: with a confutation of the Pneutomachi*[* Pneuma-] flatlie denieng the divinitie of this Spirit. pag. 543.
A conclusion where the Spirit of spirits is described, through the illumination of which spirit all spirits are to be judged: along with a rebuttal of the Pneutomachi*[* Pneuma-] outright denying the divinity of this Spirit. __A_TAG_PLACEHOLDER_0__.
William Brome.
[Ch. 1 to 9 affixed to the 15th Book in Ed. 1665.]
[Ch. 1 to 9 attached to the 15th Book in Ed. 1665.]
Chap. Page.
Chap. Page.
I. OF Magical Circles, and the reason of their Institution. 215
I. OMagical Circles and Why They Were Created. 215
II. How to raise up the Ghost of one that hath hanged himself. 217
II. How to summon the ghost of someone who has hanged themselves. 217
III. How to raise up the three Spirits, Paymon, Bathin, and Barma; and what wonderful things may be effected through their Assistance. 218
III. How to summon the three Spirits, Paymon, Bathin, and Barma; and what amazing things can be accomplished with their help. 218
IV. How to consecrate all manner of Circles, Fumigations, Fires, Magical Garments, and Utensils. 220
IV. How to consecrate all types of Circles, Fumigations, Fires, Magical Garments, and Utensils. 220
V. Treating more practically of the Consecration of Circles, Fires, Garments and Fumigations. 221
V. Speaking more practically about the Consecration of Circles, Fires, Garments, and Fumigations. 221
VI. How to raise and exorcise all sorts of Spirits belonging to the Airy Region. 222
VI. How to summon and expel all kinds of Spirits from the Airy Realm. 222
VII. How to obtain the familiarity of the Genius, or Good Angel, and cause him to appear. 223
VII. How to get to know the Genius, or Good Angel, and make him show up. 223
VIII. A form of Conjuring Luridan the Familiar, otherwise called Belelah. 224
VIII. A form of Conjuring Luridan the Familiar, otherwise known as Belelah. 224
IX. How to conjure the Spirit Balkin the Master of Luridan. 226
IX. How to summon the Spirit Balkin the Master of Luridan. 226
[Second Book of A Discourse on Devils and Spirits.]
[Second Book of A Discourse on Devils and Spirits.]
Book II.
Book 2.
Chap. Page.
Chap. Page.
I. OF Spirits in general, what they are, and how to be considered, also how far the power of Magitians and Witches, is able to operate in Diabolical Magick. 39
I. OAbout Spirits in general, what they are, and how to think about them, as well as how much influence Magicians and Witches have in Diabolical Magic. 39
II. Of the good and evil Dæmons or Genii; whether they are, what they are, and how they are manifested; also of their names, powers, faculties, offices, how they are to be considered. 42
II. Of the good and evil Dæmons or Genii; whether they exist, what they are, and how they manifest; also about their names, powers, abilities, roles, and how they should be understood. 42
III. Of the Astral Spirits of Men departed; what they are, and why they appear again, and what witchcraft may be wrought by them. 45.
III. The Astral Spirits of Departed Individuals: what they are, why they reappear, and what kind of witchcraft they can perform. __A_TAG_PLACEHOLDER_0__.
IV. Of astral spirits, or separate dæmons in all their distinctions, names, & natures, and places of habitations, & what may be wrought by their assistance. 49
IV. Of astral spirits, or separate demons in all their distinctions, names, & natures, and places of habitations, & what can be achieved with their assistance. 49
V. Of the Infernal Spirits, or Devils, & damned souls, treating what their natures, names, & powers are. 56.
V. Of the Infernal Spirits, or Devils, & damned souls, treating what their natures, names, & powers are. __A_TAG_PLACEHOLDER_0__.
VI. Of the nature, force, & forms of charms, periapts, amulets, pentacles, conjurations, ceremonies, &c. 66
VI. The nature, power, and types of charms, talismans, amulets, pentacles, invocations, rituals, etc. 66
VII. Being the conclusion of the whole, wherein divers ancient spells, charms, incantations, and exorcisms, are briefly spoken of. 68
VII. This is the conclusion, which briefly discusses various ancient spells, charms, incantations, and exorcisms. 68
THE END.
THE END.
¶ The first Booke.
The first Chapter.
An impeachment of Witches power in meteors and elementarie bodies tending to the rebuke of such as attribute too much unto them.
A critique of the influence of witches over meteors and natural elements aimed at those who attribute too much power to them.
HE fables of Witchcraft have taken so fast hold and deepe root in
the heart of man, that fewe or none can (nowadaies) with patience
indure the hand and correction of God. For if any adversitie, greefe,
sicknesse, losse of children, corne, cattell, or libertie happen vnto
them; by & by they exclaime uppon witches. Job. 5.As though there were no God
in Israel that ordereth all things according to his will; punishing
both just and unjust with greefs, plagues, and afflictions in maner and
forme as he thinketh good: but that certeine old women heere on earth,
called witches, must needs be the contrivers of all mens calamities,
and as though they themselves were innocents, and had deserved no such
punishments. Insomuch as they sticke not to ride and go to such, as
either are injuriouslie tearmed witches, or else are willing so to be
accounted, seeking at their hands comfort and remedie in time of their
tribulation, Matth. 11.contrarie to Gods will and commandement in that behalfe,
who bids us resort to him in all/2. our necessities.
The stories about witchcraft have taken such a strong hold and deep root in the hearts of people that few, if any, can patiently endure God's discipline anymore. Whenever they experience adversity, grief, illness, loss of children, crops, livestock, or freedom, they immediately blame witches. Job 5. It’s as if there’s no God in Israel who controls everything according to His will, punishing both the righteous and the wicked with grief, plagues, and afflictions in whatever way He sees fit. Instead, certain old women here on earth, known as witches, are considered the cause of all men’s misfortunes, as if these women themselves are innocent and don’t deserve any punishment. They don’t hesitate to seek out those who are unjustly labeled witches, or who are willing to be seen that way, hoping for comfort and relief during their troubles, Matth. 11. contrary to God's will and commandments in this regard, who tells us to turn to Him in all our needs.
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 could be fraied awaie with such externall toies: howbeit, these are right inchantments, as Brentius affirmeth. In concione.
Such faithless people believe that neither hail nor snow, thunder nor lightning, rain nor strong winds come from heaven at God's command. Instead, they think these phenomena are caused by the trickery and power of witches and conjurers. As soon as they hear a clap of thunder or a strong gust of wind, they either rush to ring bells or shout to burn witches, or they burn consecrated objects, hoping that the smoke will drive the devil out of the air, as if spirits could be scared away by such external distractions. However, these are just true enchantments, as Brentius asserts. In the speech.
But certeinlie, it is neither a witch, nor divell, but a gloriousaa Psal. 25.
God that maketh the thunder. I have read in the scriptures, that Godbb Psal. 83.
maketh the blustering tempests and whirlewinds: and I find that it iscc Eccles. 43.
the Lord that altogither dealeth with them, and that theydd Luke. 8.
Matth. 8.
blowe according to his will. But let me see anie of them allee Mark. 4. 41.
Luke. 8. 14.
rebuke and still the sea in time of tempest, as Christ did; or raise the stormie wind, as fGodf Psal. 170.
did with his word; and I will beleeve in them. Hath 2
anie witch or conjurer, or anie creature entred into the gtreasures
g Job. 38, 22. of the snowe; or seene/2. the secret places of the haile,
which GOD hath prepared against the daie of trouble, battell, and
warre? I for my part also thinke with Jesus Sirach,Eccles. 43. that at Gods onelie
commandement the snowe falleth; and that the wind bloweth according to
his will, who onelie maketh all stormes to cease; andhh Leviti. 26. verse. 3, 4. who (if we
keepe his ordinances) will send us raine in due season, and make the
land to bring forth hir increase, and the trees of the field to give
their fruit.
But surely, it’s neither a witch nor a devil, but a gloriousaa Psalm 25. God who makes the thunder. I’ve read in the scriptures that Godbb Psalm 83. creates the raging storms and whirlwinds; and I find that it iscc Eccles. 43. the Lord who entirely controls them, and theydd Luke 8.
Matthew 8. blow according to His will. But let me see any of them allee Mark 4:41.
Luke 8:14. rebuke and calm the sea in a time of tempest, like Christ did; or raise the stormy wind, as fGodf Psalm 170. did with His word; and I will believe in them. Has 2 any witch or conjurer, or any creature entered into the gtreasuresg Job. 38, 22. of the snow; or seen/2. the secret places of the hail, which God has prepared for the day of trouble, battle, and war? I, for my part, also agree with Jesus Sirach,Eccles. 43. that at God's sole command, the snow falls; and that the wind blows according to His will, who alone makes all storms cease; andhLev. 26:3-4. who (if we keep His commandments) will send us rain in due season, and make the land produce its harvest, and the trees of the field bear their fruit.
But little thinke our witchmongers, that the iLordi Psal. 78, 23. commandeth the clouds above, or openeth the doores of heaven, as David affirmeth; or that the Lord goeth forth in the tempests and stormes, as the Prophet kNahumk Nahum. 1. reporteth: but rather that witches and conjurers are then about their businesse.
But our witch sellers hardly consider that the iLordi Ps. 78, 23. commands the clouds above or opens the doors of heaven, as David states; or that the Lord moves through tempests and storms, as the Prophet kNahumk Nahum 1. reports. Instead, they think that witches and conjurers are just busy with their activities.
The Martionists acknowledged one God the authour of good things, and another the ordeiner of evill: but these make the divell a whole god, to create things of nothing, to knowe mens cogitations, and to doo that which God never did; as, to transubstantiate men into beasts, &c. Which thing if divels could doo,/3. yet followeth it not, that witches have such power. But if all the divels in hell were dead, and all the witches in England burnt or hanged; I warrant you we should not faile to have raine, haile and tempests, as now we have: according to the appointment and will of God, and according to the constitution of the elements, and the course of the planets, wherein God hath set a perfect and perpetuall order.
The Martionists recognized one God as the creator of good things and another as the ruler of evil. But this makes the devil like a god himself, able to create something from nothing, understand people's thoughts, and do things that God never did, like turning people into beasts, etc. Even if the devil could do that, it doesn’t mean that witches have such power. However, if all the devils in hell were dead and all the witches in England were burned or hanged, I guarantee we would still have rain, hail, and storms just like we do now, according to God's will, the natural laws, and the movements of the planets, in which God has established a perfect and everlasting order.
I am also well assured, that if all the old women in the world were
witches; and all the priests, conjurers: we should not have a drop of
raine, nor a blast of wind the more or the lesse for them. For lthe
l Job. 26, 8.
Job. 37.
Psalme. 135.
Jer. 10 & 15.
Lord hath bound the waters in the clouds, and hath set bounds about
the waters, untill the daie and night come to an end: yea it is God
that raiseth the winds and stilleth them: and he saith to the raine and
snowe; Be upon the earth, and it falleth. The mwindm Ose. 13. of the Lord, and
not the wind of witches, shall destroie the treasures of their plesant
vessels, and drie up the fountaines; saith Oseas. Let us also learne
and confesse with the Prophet David, that wenn Psa. 39, &c. our selves are the
causes of our afflictions; and not exclaime upon witches, when we
should call upon God for mercie.
I am also completely convinced that even if all the old women in the world were witches and all the priests were sorcerers, we wouldn’t get a drop of rain or a gust of wind because of them—neither more nor less. For the Lord has contained the waters in the clouds and has set limits on the waters until day and night come to an end: indeed, it is God who raises and calms the winds, and He commands the rain and snow, saying, "Be on the earth," and they fall. The wind of the Lord, not the wind of witches, will destroy the treasures of their lovely vessels and dry up the fountains, says Hosea. Let’s also learn and confess with the Prophet David that we ourselves are the causes of our troubles and shouldn’t blame witches when we should be calling upon God for mercy.
The Imperiall lawe (saith Brentius)In epist. ad Jo. Wierum. condemneth them to death that
trouble and infect the aire: but I affirme (saith he) that it is
neither in the power of witch not divell so to doo, but in God onelie.
Though (besides Bodin, and all the popish writers in generall) it
please Danæus, Hyperius, Hemingius, Erastus, &c. to conclude
otherwise. The cloudsoo Exod. 13.
Isai. 66.
Ps. 18, 11. 19.
are called the pillers of Gods tents, Gods
chariots, and his pavillions. And if it be so, what witch or divell can 3
make maisteries therof? S. Augustine saith, August. 3. de sancta Trinit.Non est putandum
istis transgressoribus angelis servire hanc rerum visibilium materiem,
sed soli Deo: We must not thinke that these visible things are at the
commandement of the angels that fell, but are obedient to the onelie
God.
The imperial law (says Brentius)In letter to Jo. Wierum. condemns to death those who disturb and pollute the air: but I assert (he says) that it is not in the power of witches or devils to do so, but only in God. Although (aside from Bodin and all the Catholic writers in general) it pleases Danæus, Hyperius, Hemingius, Erastus, etc., to conclude otherwise. The cloudsoo Exodus 13.
Isaiah 66.
Psalm 18:11, 19. are referred to as the pillars of God’s tents, God’s chariots, and his pavilions. And if that is the case, what witch or devil can 3 have mastery over them? St. Augustine says,August 3. Feast of the Holy Trinity.We should not think that these visible things are under the command of the fallen angels, but are obedient only to God: We must not think that these visible things are at the command of the angels that fell, but are obedient to the only God.
Finallie, if witches could accomplish these things; what needed it seeme so strange to the people, when Christ by miracle pcommandedp Mar. 4, 41. both seas and winds, &c. For it is written; Who is this? for both wind and sea obeie him./
Finally, if witches could do these things, why did it seem so strange to the people when Christ commanded both the seas and the winds by miracle? For it is written: Who is this? For both the wind and the sea obey him.
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.
The growing inconvenience due to people's gullibility in this matter, along with a criticism of some church leaders who lean towards the widely held belief in the power of witches, and a common example of it.
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 the lame (which was proper onelie to Christ;
and to them whom he assisted with his divine power) yea, with hir
familiar & charmes she will take upon hir to cure the blind: though
in the atentha Joh. 10, 21. of S. Johns Gospell it be written, that the divell
cannot open the eies of the blind. And they attaine such credit as I
have heard (to my greefe) some of the ministerie affirme, that they
have had in their parish at one instant, xvii. or xviii. witches:
meaning such as could worke miracles supernaturallie. Whereby they
manifested as well their infidelitie and ignorance, in conceiving Gods
word; as their negligence and error in instructing their flocks. For
they themselves might understand, and also teach their parishoners,
that bGodb Psal. 72, & 136.
Jeremie, 5. onelie worketh great woonders; and that it is he which
sendeth such punishments to the wicked, and such trials to the elect:
according to the saieng of the Prophet Haggai,cc Hag. 2, 28. I smote you with
blasting and mildeaw, and with haile, in all the labours of your hands;
and yet you turned not unto me, saith the Lord. And therefore saith the
same Prophet in another place;dd Idem. cap. 1, 6. You have sowen much, and bring in
little. And both in eJoele Joel. 1.
and fLeviticus,f Leviti. 26. the like phrases
and proofes are used and made. But more shalbe said of this hereafter.
But the world is now so enchanted and overwhelmed by this misguided belief, that even where a person should seek comfort and guidance, they will be directed (in case of necessity) by God to the devil; and from the Physician, to the deceitful witch, who will boldly claim she can heal the lame with words (which was solely a power of Christ; and of those He empowered with His divine strength). Yes, with her charms and familiar, she will assert she can cure the blind, even though it is written in the a tentha of St. John's Gospel states that the devil cannot open the eyes of the blind. Their claims have become so credible that I’ve sadly heard some ministers say they had as many as seventeen or eighteen witches in their parish at one point, meaning those who could perform supernatural miracles. This shows both their disbelief and ignorance in understanding God's word, along with their negligence and mistakes in teaching their congregations. They could understand and teach their parishioners that bGodb Psal. 72, & 136.
Jeremiah, 5. alone performs great wonders; and that He is the one who sends punishments to the wicked and trials to the chosen ones: according to the words of the Prophet Haggai,cc Hag. 2, 28. I struck you with blight and mildew, and with hail, in all the work of your hands; and yet you did not turn to me, says the Lord. Therefore, the same Prophet states in another place;dd Idem. cap. 1, 6. You have sown much, but harvested little. Similar phrases and evidence are found in eJoele Joel. 1. and fLeviticus,f Leviti. 26. But more on this will be discussed later.
S. Paule fore-sawe the blindnesse and obstinacie, both of these blind shepheards, and also of their scabbed sheepe, when he said;/5. gTheyg 2 Tim. 4, 34. will not suffer wholsome doctrine, but having their eares itching, shall get them a heape of teachers after their own lusts; and shall 4turne their eares from the truth, and shall be given to fables. And hinh 1 Tim. 4. 1. the latter time some shall depart from the faith, and shall give heed to spirits of errors, and doctrines of divels, which speake lies (as witches and conjurers doo) but cast thou awaie such prophane and old wives fables. In which sense Basil saith; Who so giveth heed to inchanters, hearkeneth to a fabulous and frivolous thing. But I will rehearse an example whereof I my selfe am not onelie Oculatus testis, but have examined the cause, and am to justifie the truth of my report: not bicause I would disgrace the ministers that are godlie, but to confirme my former assertion, that this absurd error is growne into the place, which should be able to expell all such ridiculous follie and impietie.
S. Paule foresaw the blindness and stubbornness of these blind shepherds, as well as their diseased sheep, when he said; /5. gTheyg 2 Tim. 4, 34. will not tolerate sound doctrine, but with itching ears, they will gather a bunch of teachers to suit their own desires; and they will 4turn away from the truth and be drawn to myths. And hinh 1 Tim. 4:1. the later days, some will abandon the faith and pay attention to deceitful spirits and teachings of demons, which spread lies (like witches and conjurers do); but you should reject such profane and old wives' tales. In this sense, Basil says; Whoever listens to enchanters is listening to something fanciful and trivial. But I will share an example where I not only can personally attest as an Oculatus testis, but I have also examined the case and can confirm the truth of my account: not because I want to shame godly ministers, but to reinforce my earlier point that this absurd error has taken root in a place that should be capable of driving out all such ridiculous folly and impiety.
A storie of Margaret Simons, a supposed witch. At the assises holden at Rochester, Anno 1581, one Margaret Simons,/ the wife of John Simons, of Brenchlie in Kent, was araigned for witchcraft, at the instigation and complaint of divers fond and malicious persons; and speciallie by the meanes of one John Ferrall vicar of that parish: with whom I talked about that matter, and found him both fondlie assotted in the cause, and enviouslie bent towards hir: and (which is worse) as unable to make a good account of his faith, as shee whom he accused. That which he, for his part, laid to the poore womans charge, was this.
The story of Margaret Simons, an accused witch. At the trial held in Rochester, in the year 1581, one Margaret Simons, the wife of John Simons, from Brenchlie in Kent, was charged with witchcraft, based on the instigation and complaints of various foolish and malicious individuals; particularly at the urging of one John Ferrall, the vicar of that parish. I spoke with him about the matter and found him not only overly invested in the case but also enviously inclined against her; and (what's worse) just as incapable of defending his own beliefs as she was of defending herself against his accusations. What he accused the poor woman of was this.
His sonne (being an ungratious boie, and prentise to one Robert Scotchford clothier, dwelling in that parish of Brenchlie) passed on a daie by hir house; at whome by chance hir little dog barked. Which thing the boie taking in evill part, drewe his knife, & pursued him therewith even to hir doore: whom she rebuked with some such words as the boie disdained, & yet neverthelesse would not be persuaded to depart in a long time. At the last he returned to his maisters house, and within five or sixe daies fell sicke. Then was called to mind the fraie betwixt the dog and the boie: insomuch as the vicar (who thought himselfe so privileged, as he little mistrusted that God would visit his children with sicknes) did so calculate; as he found, partlie through his owne judgement, and partlie (as he himselfe told/6. me) by the relation of other witches, that his said sonne was by hir bewitched. Yea, he also told me, that this his sonne (being as it were past all cure) received perfect health at the hands of another witch.
His son (being an unruly boy and an apprentice to one Robert Scotchford, a clothier living in that parish of Brenchlie) was passing by her house one day when her little dog barked at him. The boy took this badly, pulled out his knife, and chased the dog all the way to her door, where she scolded him with some words that the boy scoffed at, yet he still wouldn’t leave for a long time. Eventually, he returned to his master’s house and within five or six days became ill. Then, the fight between the dog and the boy came to mind. The vicar (who thought he was so favored that he didn’t believe God would allow his children to get sick) reasoned that, partly through his own judgment and partly (as he himself told me) through the accounts of other witches, his son was bewitched by her. Yes, he also mentioned that this son of his (seeming almost incurable) regained perfect health through the help of another witch.
He proceeded yet further against hir, affirming, that alwaies in his parish church, when he desired to read most plainelie, his voice so failed him, as he could scant be heard at all. Which hee could impute, he said, to nothing else, but to hir inchantment. When I advertised the poore woman hereof, as being desirous to heare what she could saie for hir selfe; she told me, that in verie deed his voice did much faile 5 him, speciallie when he strained himselfe to speake lowdest. How beit, she said that at all times his voice was hoarse and lowe: which thing I perceived to be true. But sir, said she, you shall understand, that this our vicar is diseased with such a kind of hoarsenesse, as divers of our neighbors in this parish, not long since, doubted that he had the French pox; & in that respect utterly refused to communicate with him: untill such time as (being therunto injoined by M. D. Lewen the Ordinarie) he had brought frō London a certificat, under the hands of two physicians, that his hoarsenes proceeded from a disease in the lungs. Which certificat he published in the church, in the presence of the whole congregation: and by this meanes hee was cured, or rather excused of the shame of his disease. And this I knowe to be true by the relation of divers honest men of that parish. And truelie, if one of the Jurie had not beene wiser than the other, she had beene condemned thereupon, and upon other as ridiculous matters as this. For the name of a witch is so odious, and hir power so feared among the common people, that if the honestest bodie living chance to be arraigned therupon, she shall hardlie escape condemnation./
He went even further against her, claiming that whenever he tried to read clearly in his parish church, his voice would fail him so much that he could hardly be heard at all. He attributed this to her witchcraft. When I informed the poor woman of this, as she wanted to hear what she could say for herself, she told me that indeed his voice often failed him, especially when he strained to speak louder. However, she said that his voice was always hoarse and low, which I could see was true. But, she said, you should know that our vicar suffers from a type of hoarseness that caused several neighbors in the parish to suspect he had syphilis, and for that reason, they completely refused to communicate with him. Until he was ordered by M. D. Lewen, the Ordinary, to bring a certificate from London, signed by two physicians, stating that his hoarseness came from a lung disease. He announced this certificate in church in front of the entire congregation, and through this, he was either cured or excused from the shame of his illness. And I know this is true based on accounts from several honest people in that parish. Honestly, if one of the jurors hadn't been smarter than the others, she would have been condemned based on this, along with other equally ridiculous claims. The name of a witch is so loathed and her power so feared among regular people that even the most honest person would have a hard time escaping condemnation if they were accused.
The third Chapter.7. 5.
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, &c. with words and imaginations: and of coosening witches.
Who are those referred to as witches, with a clear explanation of why people commonly believe, and witches themselves believe, that they can harm children, cattle, etc., through words and thoughts: and about deceitful witches.
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 hath goten a fine seat;
so as, what mischeefe, mischance, calamitie, or slaughter is brought
to passe, they are easilie persuaded the same is doone by themselves;
inprinting in their mindsCardan. de var. rerum.
an earnest and constant imagination hereof.
They are leane and deformed, shewing melancholie in their faces, to the
horror of all that see them. They are doting, scolds, mad, divelish;
and not much differing from them that are thought to be possessed with
spirits; so firme and stedfast in their opinions, as whosoever shall
onelie have respect to the constancie of their words uttered, would
easilie beleeve they were true indeed.
Some women who are called witches are usually old, disabled, with squinty eyes, pale skin, unattractive, and full of wrinkles; they are poor, gloomy, superstitious, and often Catholics, or they might not have any religion at all. The devil has found a cozy spot in their sleepy minds; so whenever mischief, bad luck, disaster, or death occurs, they easily convince themselves that they are responsible for it, firmly believing in their own power over these events, as noted inCardan. on various matters. They are thin and misshapen, showing melancholy on their faces, which terrifies anyone who sees them. They are senile, quarrelsome, mad, and devilish; not much different from those believed to be possessed by spirits. They are so resolute and steadfast in their beliefs that anyone who simply takes their words at face value would likely think they were telling the truth.
These miserable wretches are so odious unto all their neighbors, and so feared, as few dare offend them, or denie them anie thing they aske: whereby they take upon them; yea, and sometimes thinke, that they can doo such things as are beyond the abilitie of humane 6 nature. These go from house to house, and from doore to doore for a pot full of milke, yest, drinke, pottage, or some such releefe; without the which they could hardlie live: neither obtaining for their service and paines, nor by their art, nor yet at the divels hands (with whome they are said to make a perfect and visible bargaine) either beautie, monie, promotion, welth, worship, pleasure, honor, knowledge, learning, or anie other benefit whatsoever./8.
These miserable people are so detested by all their neighbors and so feared that few dare to offend them or refuse them anything they ask. Because of this, they assume, and sometimes believe, that they can do things beyond what human nature can handle. They go from house to house, knocking on doors for a pot full of milk, yeast, drink, porridge, or some other kind of help, without which they would hardly survive. They receive nothing for their efforts and hardships, and they gain no beauty, money, advancement, wealth, respect, pleasure, honor, knowledge, learning, or any other benefit, even from the devil, with whom they are said to make a clear and obvious deal.6
It falleth out many times, that neither their necessities, nor their expectation is answered or served, in those places where they beg or borrowe; but rather their lewdnesse is by their neighbors reprooved. And further, in tract of time the witch waxeth odious and tedious to hir neighbors; and they againe are despised and despited of hir: so as sometimes she cursseth one, and sometimes another; and that from the maister of the house, his wife, children, cattell, &c. to the little pig that lieth in the stie. Thus in processe of time they have all displeased hir, and she hath wished evill lucke unto them all; perhaps with cursses and imprecations made in forme. Doubtlesse (at length) some of hir neighbors die, or fall sicke; or some of their children are visited with diseases that vex them strangelie: as apoplexies, epilepsies, convulsions, hot fevers, wormes, &c. Which by ignorant parents are supposed to be the vengeance of witches. Yea and their opinions and conceits are/ confirmed and maintained by unskilfull physicians: according to the common saieng; Inscitiæ pallium maleficium & incantatio, Witchcraft and inchantment is the cloke of ignorance: whereas indeed evill humors, & not strange words, witches, or spirits are the causes of such diseases. Also some of their cattell perish, either by disease or mischance. Then they, upon whom such adversities fall, weighing the fame that goeth upon this woman (hir words, displeasure, and cursses meeting so justlie with their misfortune) doo not onelie conceive, but also are resolved, that all their mishaps are brought to passe by hir onelie meanes.
It often happens that neither their needs nor their expectations are met in the places where they ask for help or borrow; instead, their behavior is criticized by their neighbors. Over time, this person becomes disliked and burdensome to those around them, and in return, they are looked down upon and mistreated. Sometimes, she curses one neighbor or another, affecting everyone from the head of the household, his wife, children, livestock, and even the little pig lying in the pen. Thus, over time, she becomes displeased with them all and wishes them bad luck, perhaps with curses and formal incantations. Eventually, some of her neighbors might die or fall ill, or some of their children suffer from strange ailments: strokes, epilepsy, convulsions, fevers, worms, etc. Ignorant parents attribute these afflictions to witchcraft. Their beliefs and assumptions are also supported by unqualified doctors, as per the common saying: Inscitiæ pallium maleficium & incantatio, that witchcraft and enchantment are cloaks for ignorance; when, in reality, it's bad humors, not strange words, witches, or spirits that cause such illnesses. Additionally, some of their livestock die due to illness or accidents. Then those who face such misfortunes, considering the reputation of this woman (since her words, anger, and curses align so precisely with their hardships), not only believe but are convinced that all their troubles are caused solely by her.
The witch on the other side exspecting hir neighbours mischances, and seeing things sometimes come to passe according to hir wishes, cursses, and incantations (for BodinBodin. li. 2. de dæmono: cap. 8. himselfe confesseth, that not above two in a hundred of their witchings or wishings take effect) being called before a Justice, by due examination of the circumstances is driven to see hir imprecations and desires, and hir neighbors harmes and losses to concurre, and as it were to take effect: and so confesseth that she (as a goddes) hath brought such things to passe. Wherein, not onelie she, but the accuser, and also the Justice are fowlie deceived and abused; as being thorough hir confession and other circumstances persuaded (to the injurie of Gods glorie) that she hath doone, or can doo that which/9. is proper onelie to God himselfe.
The witch on the other side, expecting her neighbors' misfortunes and sometimes seeing things happen according to her wishes, curses, and incantations (for BodinBodin, Book 2, On Demonology, Chapter 8. himself admits that only about two out of a hundred of their spells or wishes actually work), when called before a Justice, is driven, through a proper examination of the circumstances, to believe that her curses and desires coincide with her neighbors' harms and losses, as if they are really taking effect. She then confesses that she (as a goddess) has caused these things to happen. In this situation, not only is she deceived, but also the accuser and the Justice are badly misled; they are persuaded, through her confession and other circumstances (to the detriment of God's glory), that she has done or can do what is solely God's domain.
7
7
Another sort of witches there are, which be absolutelie cooseners. These take upon them, either for glorie, fame, or gaine, to doo anie thing, which God or the divell can doo: either for foretelling of things to come, bewraieng of secrets, curing of maladies, or working of miracles. But of these I will talke more at large heereafter.
Another kind of witches exists, who are complete frauds. They pretend, whether for glory, fame, or profit, to do anything that God or the devil can do: whether it's predicting the future, revealing secrets, curing illnesses, or performing miracles. But I'll discuss more about these later.
The fourth Chapter.
What miraculous actions are imputed to witches by witchmongers, papists, and poets.
What amazing things do witch hunters, Catholics, and poets attribute to witches?
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, new and old. One sort (they say) can hurt
and not helpe, the second can helpe and not hurt, the third can both
helpe and hurt. And among the hurtfull witches he saith there is one
sort more beastlie than any kind of beasts, saving woolves: for these
usuallie devoure and eate yong children and infants of their owne kind.
These be they (saith he) that raise haile, tempests, and hurtfull
weather; as lightening, thunder, &c. These be they that procure
barrennesse in man, woman, and beast. These can throwe children into
waters, as they walke with their mothers, and/7. not be seene. These can
make horsses kicke, till they cast the riders. These can passe from
place to place in the aire invisible. These can so alter the mind of
judges, that they can have no power to hurt them. These can procure
to themselves and to others, taciturnitie and insensibilitie in their
torments. These can bring trembling to the hands, and strike terror
into the minds of them that apprehend them. These can manifest unto
others, things hidden and lost, and foreshew/10. things to come; and
see them as though they were present. These can alter mens minds to
inordinate love or hate. These can kill whom they list with lightening
and thunder. These can take awaie mans courage, and the power of
generation. These can make a woman miscarrie in childbirth, and
destroie the child in the mothers wombe, without any sensible meanes
either inwardlie or outwardlie applied. These can with their looks kill
either man or beast.
ALTHOUGH it goes completely against the grain and is contrary to the devil's will, against the witches' oaths, promises, and devotion, and against all reason, that witches should help anything that is bewitched; rather, they are supposed to further their master's agenda: nonetheless, we read In malleo maleficarum,Mal. Malef. part 2, question 1, chapter 2.
about three types of witches; and this is confirmed by all writers on the subject, both new and old. One type (they say) can harm but not help, the second can help but not harm, and the third can both help and harm. Among the harmful witches, it is said there exists one type more beastly than any animal except wolves: for these usually devour and eat young children and infants of their own kind. These are the ones (he says) that cause hail, storms, and destructive weather like lightning, thunder, etc. These are the ones that create barrenness in men, women, and animals. They can throw children into water while they walk with their mothers and/7. remain unseen. They can make horses kick until they throw off their riders. They can move invisibly from place to place in the air. They can so warp the minds of judges that they have no power to harm them. They can cause themselves and others to feel numb and insensible to their torments. They can induce trembling in hands and instill fear into the hearts of those that sense them. They can reveal to others things that are hidden and lost, and foretell/10. future events, seeing them as if they were present. They can distort people's minds toward excessive love or hate. They can kill whom they choose with lightning and thunder. They can take away a man’s courage and his ability to procreate. They can cause a woman to miscarry during childbirth and destroy the child in the mother's womb without any noticeable means applied either internally or externally. They can kill either a man or beast with just their gaze.
All these things are avowed by James Sprenger and Henrie Institor In malleo maleficarum, to be true, & confirmed by Nider, and the inquisitor Cumanus; and also by Danæus, Hyperius, Hemingius, and multiplied by Bodinus, and frier Bartholomæus Spineus. But bicause I will in no wise abridge the authoritie of their power, you shall have8 also the testimonies of manie other grave authors in this behalfe; as followeth.
All these things are confirmed by James Sprenger and Henrie Institor in Malleus Maleficarum, and supported by Nider and the inquisitor Cumanus; as well as by Danæus, Hyperius, Hemingius, and reiterated by Bodin and Friar Bartholomæus Spineus. But since I will not in any way undermine the authority of their power, you will also hear8 the testimonies of many other respected authors regarding this matter; as follows.
*And*Ovid. lib. metamorphoseôn 7.
Danæus in dialog.
Psellus in operatione dæm.
Virg. in Damo
Hora. epod. 5.
Tibul.
de fascinat. lib. 1. eleg. 2.
Ovid epist 4.
Lex. 12.
Tabularum.
Mal. Malef.
Lucā. de bello civili. lib. 6.
Virg. eclog. 8.
Ovid.
de remedio amoris. lib. 1.
Hyperius.
Erastus.
Rich. Gal. in his
horrible treatise.
Hemingius.
Bar. Spineus.
Bryan Darcy Confessio
Windesor.
Virgil. Aeneid. 4.
C. Manlius astrol. lib. 1.
first Ovid affirmeth, that they can raise and suppresse
lightening and thunder, raine and haile, clouds and winds, tempests and
earthquakes. Others doo write, that they can pull downe the moone and
the starres. Some write that with wishing they can send needles into
the livers of their enimies. Some that they can transferre corne in
the blade from one place to another. Some, that they can cure diseases
supernaturallie, flie in the aire, and danse with divels. Some write,
that they can plaie the part of Succubus, and contract themselves to
Incubus; and so yoong prophets are upon them begotten, &c. Som saie
they can transubstantiate themselves and others, and take the forms and
shapes of asses, woolves, ferrets, cowes, apes, horsses, dogs, &c. Some
say they can keepe divels and spirits in the likenesse of todes and
cats.
*And*i. Ovid, Metamorphoses, Book 7.
Danæus, in Dialogue.
Psellus, in On Demons.
Virgil, in Damo.
Horace, Epodes 5.
Tibullus,
On Witchcraft, Book 1, Elegy 2.
Ovid, Epistles 4.
Lex, 12.
Tables.
Mal, on Witches.
Lucan, On the Civil War, Book 6.
Virgil, Eclogues 8.
Ovid,
On the Remedy for Love, Book 1.
Hyperius.
Erastus.
Rich. Gal. in his
horrible treatise.
Hemingius.
Bar. Spineus.
Bryan Darcy, Confession
of Windsor.
Virgil, Aeneid 4.
C. Manlius, astrology, Book 1.
first Ovid claims that they can summon and suppress lightning and thunder, rain and hail, clouds and winds, storms and earthquakes. Others write that they can bring down the moon and the stars. Some say that with a wish, they can send needles into the livers of their enemies. Some say they can move grain from one place to another. Others say they can heal supernatural illnesses, fly through the air, and dance with demons. Some write that they can act as a Succubus and become involved with an Incubus; and so young prophets are conceived from them, etc. Some claim they can change themselves and others into different forms, such as donkeys, wolves, ferrets, cows, apes, horses, dogs, etc. Some assert they can keep demons and spirits in the shape of toads and cats.
They can raise spirits (as others affirme) drie up springs, turne the
course of running waters, inhibit the sunne, and staie both day and
night, changing the one into the other. They can go in and out at awger
holes, & saile in an egge shell, a cockle or muscle shell, through and
under the tempestuous seas. They can go invisible, and deprive men of
their privities, and otherwise of the act and use of venerie. They can
bring soules out of the graves. They can teare snakes in peeces with
words, and with looks kill lambes. But in this case a man may saie,
that Miranda canunt/11.
sed non credenda Poetæ. They can also bring to
passe, that chearne as long as you list, your butter will not come;
especiallie, if either the maids have eaten up the creame; or the
goodwife have sold the butter before in the market. Whereof I have had
some triall, although there may be true and naturall causes to hinder
the common course thereof: as for example. Put a little sope or sugar
into your chearne of creame, and there will never come anie butter, chearne as
long as you list. But M. Mal.Mal. Malef. part. 2. quæst 1. cap. 14.
1. Cor 9, 9. saith, that there is not so little a
village, where manie women are not that/8. bewitch, infect,
and kill kine, and drie up the milke: alledging for the
strengthening of that assertion, the saie-
ing of the Apostle, Nunquid
Deo cura est de bobus?
Dooth God take
anie care of
oxen?
They can raise spirits (as others say), dry up springs, change the direction of running water, hold back the sun, and stop both day and night, turning one into the other. They can go in and out of keyholes, and sail in an eggshell, a cockle, or a mussel shell, through and beneath stormy seas. They can make themselves invisible and take away a person's private parts, and also disrupt sexual activity. They can bring souls out of their graves. They can tear snakes apart with words, and with a glance, kill lambs. But in this case, one might say that Miranda canunt/11. but don't believe the poets. They can also make it so that no matter how long you churn, your butter won't come; especially if either the maids have eaten all the cream, or the goodwife has sold the butter beforehand at the market. I’ve experienced this myself, although there may be true and natural reasons to stop the usual process: for instance, if you put a little soap or sugar into your cream while churning, you’ll never get any butter, no matter how long you churn. But M. Mal.Mal. Malef. part. 2. question 1. chapter 14.
1. Corinthians 9:9. says that there isn’t a small village without many women who bewitched, infected, and killed cows, and dried up the milk; citing the Apostle’s saying to back up that claim, Does God care about oxen?
9
9
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.
A rebuttal of the widely held belief about witches and witchcraft, and how shameful it is to seek their advice or help during times of trouble.
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 upon them his office:
as, to heale and cure diseases; and to worke such miraculous and
supernaturall things, as whereby he himselfe was speciallie knowne,
beleeved, and published to be God; his actions and cures consisting (in
order and effect) according to the power by our witchmoongers imputed
to witches. Howbeit, if there be any in these daies afflicted in such
strange sort, as Christs cures and patients are described in the new
testament to have beene: we flie from trusting in God to trusting in
witches, who doo not onelie in their coosening art take on them the
office of Christ in this behalfe; but use his verie phrase of speech
to such idolaters, as com to seeke divine/12. assistance at their hands,
saieng; Go thy waies, thy sonne or thy daughter, &c. shall doo well,
and be whole.John. 5: 6.
Mark. 5. 34.
Whatever is said or imagined about these types of witchcraft, I confidently declare to be false and fictional (except for trickery, foolishness, and poisoning): there’s no mention of these kinds of witches in the Bible. If Christ had known about them, he wouldn’t have failed to condemn their arrogance in taking on his role: to heal and cure diseases and perform miraculous and supernatural acts, which are what made him uniquely recognized, believed in, and proclaimed as God; his actions and cures occurred in the manner and effect attributed by our modern witches to their craft. However, if there are people nowadays afflicted in such a strange manner, similar to how Christ's cures and patients are described in the New Testament: we shift our trust from God to witches, who not only assume the role of Christ in this regard through their deceptive practices; but also use his very words to those idolaters who come seeking divine help from them, saying: Go on your way, your son or daughter, etc. will be fine and whole.12. John 5:6.
Mark 5:34.
It will not suffice to dissuade a witchmonger from his credulitie, that he seeth the sequele and event to fall out manie times contrarie to their assertion; but in such case (to his greater condemnation) he seeketh further to witches of greater fame. If all faile, he will rather thinke he came an houre too late; than that he went a mile too far. Trulie I for my part cannot perceive what is to go a whoring To go to witches, &c. is idolatrie.after strange gods, if this be not. He that looketh upon his neighbors wife, and lusteth after hir, hath committed adulterie. And truelie, he that in hart and by argument mainteineth the sacrifice of the masse to be propitiatorie for the quicke and the dead, is an idolater; as also he that alloweth and commendeth creeping to the crosse, and such like idolatrous actions, although he bend not his corporall knees.
It won't be enough to convince a witch hunter to change his beliefs when he sees the outcomes often contradict their claims; instead, he’ll actually look for more famous witches to consult. If everything fails, he’s more likely to think he arrived an hour late than that he went a mile too far. Honestly, I can't see how going after strange gods isn't just as bad. Anyone who looks at their neighbor's wife and desires her has committed adultery. And truly, anyone who believes and argues that the Mass serves as a sacrifice to help the living and the dead is an idolater, just like someone who endorses and praises bowing to the cross and similar idolatrous acts, even if they don't physically kneel.
In like manner I say, he that attributeth to a witch, such divine power, as dulie and onelie apperteineth unto GOD (which all witchmongers doo) is in hart a blasphemer, an idolater, and full of grosse impietie, although he neither go nor send to hir for assistance./
In the same way, I say that anyone who attributes to a witch any divine power that solely belongs to GOD (which all witchmongers do) is in their heart a blasphemer, an idolater, and full of gross impiety, even if they neither go to her nor send for her help.
10
10
The sixt Chapter.
A further confutation of witches miraculous and omnipotent power, by invincible reasons and authorities, with dissuasions from such fond credulitie.
A further refutation of the miraculous and all-powerful abilities of witches, with undeniable reasons and references, along with discouragement from such foolish belief.
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
much as it is confessed, by the most part of witchmoongers themselves,
that he knoweth not the cogitation of mans heart, he should (me thinks)
sometimes appeere/13. unto honest and credible persons, in such grosse
and corporall forme, as it is said he dooth unto witches: which you
shall never heare to be justified by one sufficient witnesse. For
the divell indeed entreth into the mind, and that waie seeketh mans
confusion.
F
if witches could really perform miraculous acts, like those attributed to them, they would be able to do so over and over, whenever and wherever they wanted, or at anyone's request: because the devil is just as powerful at any moment, just as active during the day as at night, and always ready to cause harm without caring who he deceives. And since most of the witch hunters admit that he does not know what’s in a man's heart, it seems to me that he should sometimes appear to honest and trustworthy people in such a gross and physical form, as it is claimed he does with witches; but you will never hear this justified by a single credible witness. For the devil truly enters the mind and seeks to lead men to ruin in that way.13.
The art alwaies presupposeth the power; so as, if they saie they can
doo this or that, they must shew how and by what meanes they doo it;
as neither the witches, nor the witchmoongers are able to doo. For
to everie action is required the facultie and abilitie of the agent
or dooer; the aptnes of the patient or subject; and a convenient and
possible application. Now the witches are mortall, and their power
dependeth upon the analogie and consonancie of their minds and bodies;
but with their minds they can but will and understand; and with their
bodies they can doo no more, but as the bounds and ends of terrene
sense will suffer: and therefore their power extendeth not to doo such
miracles, as surmounteth their owne sense, and the understanding of
others which are wiser than they; so as here wanteth the vertue and
power of the efficient. And in reason, there can be no more vertue in
the thing caused, than in the cause, or that which proceedeth of or
from the benefit of the cause. And we see, that ignorant and impotent
women, or witches, are the causes of incantations and charmes; wherein
we shall perceive there is none effect, if we will credit our owne
experience and sense unabused, the rules of philosophie, or the word of
God.Aristot. de anima. lib. 2.
Acts. 8.
For alas! What an unapt instrument is a toothles, old, impotent,
and unweldie woman to flie in the aier? Truelie, the divell little
needs such instruments to bring his purposes to passe.
The art always assumes power; so if they say they can do this or that, they must show how and by what means they do it; neither witches nor those who profit from the idea of witchcraft can actually do this. For every action requires the skill and ability of the one doing it, the suitability of the recipient or subject, and a convenient and feasible application. Now, witches are mortal, and their power depends on the similarity and harmony of their minds and bodies; however, with their minds, they can only will and understand, and with their bodies, they can do no more than what the limits of earthly senses allow. Therefore, their power does not extend to perform such miracles that exceed their own senses and the understanding of those who are wiser than they are; thus, the virtue and power of the cause is lacking here. Logically, there can be no more virtue in the effect than in the cause, or in that which arises from the benefit of the cause. We see that ignorant and powerless women, or witches, are the causes of incantations and charms; and we will realize there is no effect if we trust our own uncorrupted experience and senses, the principles of philosophy, or the word of God.Aristotle on the Soul, Book 2.
Acts 8. For truly, what an unsuitable instrument is a toothless, old, powerless, and cumbersome woman to fly in the air? Indeed, the devil hardly needs such instruments to fulfill his plans.
It is strange, Why shuld not the divell be as readie to helpe a theefe reallie as a witch? that we should suppose, that such persons can worke such feates: and it is more strange, that we will imagine that to be11 possible to be doone by a witch, which to nature and sense is impossible; speciallie when our neighbours life dependeth upon our credulitie therein; and when we may see the defect of abilitie, which alwaies is an impediment both to the act, and also to the presumption thereof. And bicause there is nothing possible in lawe,L. multum. l. si quis alteri, vel sibi. that in nature is impossible; therefore the judge dooth not attend or regard what the accused man saith; or yet would/10. doo: but what is prooved to have beene committed, and na/turallie14. falleth in mans power and will to doo. For the lawe saith, that To will a thing unpossible, is a signe of a mad man, or of a foole, upon whom no sentence or judgement taketh hold. Furthermore, what Jurie will condemne, or what Judge will give sentence or judgement against one for killing a man at Berwicke; when they themselves, and manie other sawe that man at London, that verie daie, wherein the murther was committed; yea though the partie confesse himself guiltie therein, and twentie witnesses depose the same? But in this case also I saie the judge is not to weigh their testimonie, which is weakened by lawe; and the judges authoritie is to supplie the imperfection of the case, and to mainteine the right and equitie of the same.
It's strange, Why would the devil be more inclined to help a thief than a witch? that we would think people like that can perform such feats: and it’s even stranger that we imagine something possible for a witch that is, by nature and common sense, impossible; especially when our neighbor's life depends on our belief in this. We can see the lack of ability, which always hinders both the act and the assumption of it. And because nothing can be possible in law,L. much. l. if anyone to another, or to themselves. that is impossible in nature; therefore, the judge does not pay attention to what the accused says or might/10. do: but rather focuses on what has been proven to have happened, and what naturally14. falls within human power and will to do. For the law states that wanting the impossible is a sign of madness or foolishness, on which no sentence or judgment can be imposed. Furthermore, what jury would convict, or what judge would pass sentence against someone for killing a man at Berwick; when they, along with many others, saw that man in London on the very day the murder took place? Even if the person admits guilt and twenty witnesses confirm it? In this case, I also say that the judge is not to evaluate their testimony, which is undermined by the law; and the judges' authority is to compensate for the imperfections of the case and to uphold its justice and fairness.
Seeing therefore that some other things might naturallie be the occasion and cause of such calamities as witches are supposed to bring; let not us that professe the Gospell and knowledge of Christ, be bewitched to beleeve that they doo such things, as are in nature impossible, and in sense and reason incredible.An objection answered. If they saie it is doone through the divels helpe, who can work miracles; whie doo not theeves bring their busines to passe miraculouslie, with whom the divell is as conversant as with the other? Such mischeefes as are imputed to witches, happen where no witches are; yea and continue when witches are hanged and burnt: whie then should we attribute such effect to that cause, which being taken awaie, happeneth neverthelesse?
Seeing that other factors could naturally cause the disasters that witches are said to bring, let us who profess the Gospel and the knowledge of Christ not be fooled into believing that they can do things that are impossible by nature and unbelievable by sense and reason.An objection addressed. If it is said that this is done with the devil’s help, who can perform miracles, then why don’t thieves achieve their goals miraculously, given that the devil is just as involved with them as with anyone else? The mischief attributed to witches occurs even where there are no witches, and it continues even when witches are hanged or burned. So why should we attribute such outcomes to a cause that, even when removed, still occurs?
The seventh Chapter.
By what meanes the name of witches becommeth so famous, and how diverslie people be opinioned concerning them and their actions.
How the name of witches becomes so famous and how people have different opinions about them and their actions.
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
order is nothing else, but the ordinarie power of God, powred into
everie creature, according to his state12
and condition. But hereof
more shall be said in the title of witches confessions. Howbeit
you shall understand, that few or none are throughlie persuaded,
resolved, or satisfied, that witches can indeed accomplish all these
impossibilities: but some one is bewitched in one point, and some is
coosened in another, untill in fine, all these impossibilities, and
manie mo, are by severall persons affirmed to be true.
URELIE
The natural abilities of anyone, whether man or woman, cannot be so enhanced as to perform anything beyond the power and virtue granted and instilled by God. However, it is the will and mind of individuals that are corrupted and degraded by the devil; and God does not allow anything more,Miracles have stopped. than what the natural order established by/15. Him requires. This natural order is simply the ordinary power of God, given to every creature according to its state12 and condition. More on this will be discussed in the section regarding the confessions of witches. Nevertheless, you should understand that very few, if any, are fully convinced, determined, or satisfied that witches can truly perform all these impossibilities: rather, some individuals are bewitched in one aspect, and others are deceived in another, until finally, all these impossibilities and many more are claimed to be true by different people.
And this I have also noted,The opinions of people concerning witchcraft are diverse and inconstant. that when anie one is coosened with a coosening toie of witchcraft, and maketh report thereof accordinglie verifieng a matter most impossible and false as it were upon his owne knowledge, as being overtaken with some kind of illusion or other (which illusions are right inchantments) even the selfe-same man will deride the/snp like lie proceeding out of another mans mouth, as a fabulous matter unworthie of credit. It is also to be woondered, how men (that have seene some part of witches coosenages detected, and see also therein the impossibilitie of their owne presumptions, & the follie and falsehood of the witches confessions) will not suspect, but remaine unsatisfied, or rather obstinatelie defend the residue of witches supernaturall actions: like as when a juggler hath discovered the slight and illusion of his principall feats, one would fondlie continue to thinke, that his other petie juggling knacks of legierdemaine are done by the helpe of a familiar: and according to the follie of some papists, who seeing and confessing the popes absurd religion, in the erection and maintenance of idolatrie and superstition, speciallie in images, pardons, and relikes of saints, will yet persevere to thinke, that the rest of his doctrine and trumperie is holie and good.
And I've also noticed that people's opinions about witchcraft are varied and inconsistent. When someone is tricked by a deceitful tale of witchcraft and reports it as if it’s true from their own experience—because they’ve been caught up in some sort of illusion (which are truly enchantments)—that same person will mock the same lie coming from someone else's mouth as a ridiculous story unworthy of belief. It's also surprising how people, who have seen some of the witches' deceptions exposed and realize the impossibility of their own assumptions, remain unsatisfied or stubbornly defend the remaining supernatural actions of witches. It's like when a magician has revealed the tricks of his main acts, yet people still foolishly believe that his minor sleight-of-hand tricks are done with the help of a spirit. This is similar to some Catholics who, after recognizing and admitting the absurdities of the Pope's religion, with its promotion of idolatry and superstition—especially regarding images, indulgences, and relics of saints—continue to believe that the rest of his teachings and nonsense are holy and good.
Finallie, manie mainteine and crie out for the execution of witches, that particularlie beleeve never a whit of that which is imputed unto them; if they be therein privatelie dealt withall, and substantiallie opposed and tried in argument./16.
Finally, many people demand the execution of witches, who particularly believe none of what is said about them; if they are dealt with privately and significantly challenged and tested in argument./16.
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.
Reasons that motivate both witches and others to believe that they can achieve impossible things, along with responses to certain objections: where their punishment by law is also mentioned.
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
witches, did both accuse and condemne them, having for their labour
the spoile of their goods. So as these inquisitors added
13 manie fables
hereunto, least they should seeme to have doone injurie to the poore
wretches, in condemning and executing them for none offense. But
sithens (saith he) the springing up of Luthers sect, these priests
have tended more diligentlie upon the execution of them; bicause
more wealth is to be caught from them: insomuch as now they deale so
looselie with witches (through distrust of gaines) that all is seene to
be malice, follie, or avarice that hath beene practised against them.
And whosoever shall search into this cause, or read the cheefe writers
hereupon, shall find his words true.
ARDANUS
writes,Card. de var. rerum. book 15, chapter 80. that the reason for such gullibility lies in
three factors: the imagination of the melancholic, the steadfastness of those who are tainted by it, and the deceit of
the judges; who, as inquisitors themselves against heretics and witches, both accused and condemned them, motivated by the chance to seize their possessions. Thus, these inquisitors added
13 many tales to this narrative, lest they seem to have wronged the poor souls by condemning and executing them without any real offense. But since (he says) the rise of Luther's sect, these priests have devoted more attention to executing them; because there is greater wealth to be gained from them. So much so that now they handle cases of witchcraft so carelessly (due to their greed) that everything appears to stem from malice, folly, or greed directed against them. And anyone who looks into this matter, or reads the main authors on this topic, will find his words to be true.
It will be objected,An objection answered. that we here in England are not now directed by the popes lawes; and so by consequence our witches not troubled or convented by the inquisitors Hæreticæ pravitatis. I answer, that in times past here in England, as in other nations, this order of discipline hath beene in force and use; although now some part of old rigor be qualified by two severall statutes made in the fift of Elizabeth, and xxxiii of Henrie the eight. Nevertheles the estimation of the omnipotencie of their words and charmes seemeth in those statutes to be somewhat mainteined, as a matter hitherto generallie received; and not yet so looked into, as/12. that it is refuted and decided. But how wiselie so ever the Parle/ment17. house hath dealt therin, or how mercifullie soever the prince beholdeth the cause: if a poore old woman, supposed to be a witch, be by the civill or canon lawe convented; I doubt, some canon will be found in force, not onelie to give scope to the tormentor, but also to the hangman, to exercise their offices upon hir. And most certaine it is, that in what point soever anie of these extremities, which I shall rehearse unto you, be mitigated, it is thorough the goodnesse of the Queenes Majestie, and hir excellent magistrates placed among us. For as touching the opinion of our writers therein in our age; yea in our owne countrie, you shall see it doth not onlie agree with forren crueltie, but surmounteth it farre. If you read a foolish pamphlet dedicated to the lord Darcy by W. WW. W. his booke, printed in Anno Dom. 1582. 1582, you shall see that he affirmeth, that all those tortures are farre too light, and their rigor too mild; and that in that respect he impudentlie exclameth against our magistrates, who suffer them to be but hanged, when murtherers, & such malefactors be so used, which deserve not the hundreth part of their punishments. But if you will see more follie and lewdnes comprised in one lewd booke, I commend you to Ri. Ga. a Windsor man; who being a mad man hath written according to his frantike humor: the reading wherof may satisfie a wise man, how mad all these witchmoongers dealings be in this behalfe.
It will be argued,An objection addressed. that we in England are no longer governed by the pope's laws; therefore, our witches are not prosecuted or summoned by the inquisitors of Hæreticæ pravitatis. I respond that in the past in England, like in other countries, this system of discipline was in place; even though now some of the old severity has been softened by two statutes enacted in the fifth year of Elizabeth and the thirty-third of Henry the eighth. Nevertheless, the belief in the power of their words and charms appears to still be somewhat upheld in those statutes, as it remains a generally accepted matter that has not yet been sufficiently examined or dismissed. But no matter how wisely the Parliament17. has dealt with this, or how mercifully the prince views the situation: if a poor old woman, suspected of being a witch, is brought before the civil or church law; I doubt that some canon will be found in effect, not only allowing the tormentor but also the hangman, to carry out their duties on her. It is quite certain that in whatever circumstances any of these extreme cases, which I will recount to you, are eased, it is due to the goodness of Her Majesty the Queen and her excellent magistrates among us. As for the opinions of our writers in our time; indeed, in our own country, you will see that they not only align with foreign cruelty, but surpass it greatly. If you read a foolish pamphlet dedicated to Lord Darcy by W. WW. W. his book, published in the year 1582. 1582, you will find that he claims all those tortures are far too lenient, and their severity too mild; and that in this regard he shamelessly criticizes our magistrates, who allow them to be merely hanged, whereas murderers and similar criminals are treated so harshly, not deserving even a fraction of their punishments. But if you want to see more foolishness and wickedness compiled in one dreadful book, I recommend you check out Ri. Ga., a man from Windsor; who, being insane, has written according to his frantic mindset: reading it may show a wise person just how mad all these witch hunters' actions are on this matter.
14
14
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 conclusion of the first book, which reveals the brutal cruelty of witch hunters and inquisitors, along with a request for the reader to take a look at it.
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 & uncivil discourtisie,
what cancred and spitefull malice, what outragious and barbarous
crueltie, what lewd and false packing, what cunning and craftie
intercepting, what bald and peevish inter/pretations,18. what abhominable
and divelish inventions, and what flat and plaine knaverie is practised
against these old women; I will set downe the whole order of the
inquisition, to the everlasting, inexcusable, and apparent shame of
all witchmoongers. Neither will I insert anie private or doubtfull
dealings of theirs; or such as they can either denie to be usuall, or
justlie cavill at; but such as are published and renewed in all ages,
since the commensement of poperie, established by lawes, practised by
inquisitors, privileged by princes, commended by doctors, confirmed
by popes, councels, decrees, and canons; and finallie *be[* ? beleeved.] left of
all witchmoongers; to wit, by such as attribute to old women, and such
like creatures, the power of the Creator. I praie you therefore, though
it be tedious & intolerable (as you would be heard in your miserable
calamities) so heare with compassion, their
accusations, examinations, matters given in evidence, confessions,
presumptions, interrogatories, conjurations, cautions,
crimes, tortures and condemnations,
devised and practised
usuallie against
them./
ND
because it may show the world the treacherous and unfaithful behavior, the extreme and intolerable tyranny, the gross and foolish absurdities, the unnatural and uncivil discourtesy, the spiteful malice, the outrageous and barbarous cruelty, the dishonest scheming, the cunning and deceptive interception, the ridiculous and petty interpretations,18. the abominable and devilish inventions, and the flat-out fraud practiced against these old women; I will lay out the entire process of the inquisition, to the everlasting, inexcusable, and obvious shame of all witch hunters. I will not include any private or doubtful dealings of theirs, or anything they can deny as common or challenge as unjust; but those that have been published and repeated throughout the ages since the rise of Catholicism, established by law, practiced by inquisitors, sanctioned by princes, endorsed by scholars, confirmed by popes, councils, decrees, and canons; and finally *be[* ? believed.] left by all witch hunters; namely, by those who attribute to old women and similar beings the power of the Creator. I ask you therefore, even though it may be tedious and unbearable (as you would want to be heard in your miserable troubles), to listen with compassion to their accusations, examinations, evidence presented, confessions, presumptions, interrogatories, conjurations, cautions, crimes, tortures, and condemnations, regularly devised and practiced against them.
¶ The second Booke.19. 13.
The first Chapter.
What testimonies and witnesses are allowed to give evidence against reputed witches, by the report & allowance of the inquisitors themselves, and such as are speciall writers heerein.
What testimonies and witnesses can provide evidence against alleged witches, as reported and approved by the inquisitors themselves, and those who are specifically involved in this matter.
XCOMMUNICAT
Mal. Malef. quest. 5. pa. 3. I. Bod. lib. 4. cap. 2, de dæmon. persons, partakers of the falt, infants, wicked servants,
and runnawaies are to be admitted to beare witnesse against their dames
in this mater of witchcraft: bicause (saith Bodin the champion of
witchmoongers) none that be honest are able to detect them. Heretikes
also and witches shall be received to accuse,Arch. in C. alle. accusatus. in §. lz. super. verba.
I. Bod. lib. 4. cap. 1. de dæmon.
Mal. malef quest. 56. pa. 3, & quæ. 5, part. 3. but not to excuse a
witch. And finallie, the testimonie of all infamous persons in this
case is good and allowed. Yea, one lewd person (saith Bodin) may
be received to accuse and condemne a thousand suspected witches. And
although by lawe, a capitall enimie may be challenged; yet James
Sprenger, and Henrie Institor, (from whom Bodin, and all the
writers that ever I have read, doo receive their light, authorities and
arguments) saie (upon this point of lawe) that The poore frendlesse
old woman must proove, that hir capitall enimie would have killed hir,
and that hee hath both assalted & wounded hir; otherwise she pleadeth
all in vaine. If the judge aske hir,Ibidem. whether she have anie capitall
enimies; and she rehearse other, and forget hir accuser; or else answer
that he was hir capitall enimie, but now she hopeth he is not so: such
a one is nevertheles admitted for a witnes.Que. 7. act 2. And though by lawe, single
witnesses are not admittable; yet if one depose she/20. hath bewitched hir
cow; another, hir sow; and the third, hir butter: these saith (saith
M. Mal. and Bodin)[Redupl.] are no single witnesses; bicause they agree that
she is a witch.
XCOMMUNICAT
Mal. Malef. quest. 5. pa. 3. I. Bod. lib. 4. cap. 2, on demons. People involved in the sin, children, wicked servants, and runaways can be allowed to testify against their mothers in this matter of witchcraft; because (as Bodin, the advocate for witch hunters says) no honest person is able to expose them. Heretics and witches can also be accepted as accusers,Arch. in C. alle. accused. in §. lz. on. words.
I. Bod. book 4. chapter 1. on demons.
Mal. witchcraft questions 56. page 3, & question 5, part 3. but they cannot excuse a witch. Finally, the testimony of all notorious individuals in this case is valid and accepted. Indeed, one disreputable person (says Bodin) can be allowed to accuse and condemn a thousand suspected witches. And although by law, a capital enemy can be challenged; yet James Sprenger and Henrie Institor (from whom Bodin and all writers I’ve read draw their insights, authorities, and arguments) say that the poor, friendless old woman must prove that her capital enemy meant to kill her, and that he has both assaulted and wounded her; otherwise, her case is futile. If the judge asks her,Same here. whether she has any capital enemies, and she mentions others but forgets her accuser; or if she states that he was her capital enemy but now she hopes he isn’t: still, she is admitted as a witness.Q. 7. act 2. And although by law, single witnesses are not acceptable; if one testifies that she/20. has bewitched her cow; another, her sow; and the third, her butter: these, says M. Mal. and Bodin,[Redupl.] are not single witnesses; because they agree that she is a witch.
The second Chapter.
The order of examination of witches by the inquistors.
The process of questioning witches by the inquisitors.
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
16 or a
chest is placed in the church, into the which any bodie may freelie
cast a little scroll of paper, wherein may be conteined the name of the
witch, the time, place, and fact, &c. And the same chest being locked
with / three severall locks, is opened everie fifteenth daie by three
inquisitors or officers appointed for that purpose; which keepe three
severall kaies. And thus the accuser need not be knowne, nor shamed
with the reproch of slander or malice to his poore neighbour.
OMEN
suspected of witchcraft, after being caught, should not be allowed to go home or to other places to find safety. This is because (says Bodin) people would be even more eager to accuse them, fearing that if the suspects return home, they might seek revenge on them. In this regard, Bodin praises the Scottish practice
The Scottish tradition of accusing a witch. and process: where (he states) a hollow piece of wood
16 or a chest is placed in the church, into which anyone can freely drop a small piece of paper containing the name of the witch, the time, place, and details of the incident, etc. The chest is locked with three separate locks and is opened every fifteenth day by three appointed inquisitors or officers, each holding one of the keys. This way, the accuser's identity remains unknown, sparing them the shame of slander or malice towards their unfortunate neighbor.
Item, there must be great persuasions used to all men, women, and children, to accuse old women of witchcraft.
Item, there must be strong arguments made to everyone—men, women, and children—to accuse old women of witchcraft.
Item, there may alwaies be promised impunitie and favour to witches, that confesse and detect others; and for the contrarie, there may be threatnings and violence practised and used.
Item, there may always be promises of immunity and favor for witches who confess and name others; and on the other hand, there may be threats and violence used against them.
Item, the little children of witches, which will not confesse, must be attached; who (if they be craftilie handled saith Bodin) will confesse against their owne mothers.
Item, the little children of witches, who refuse to confess, must be taken into custody; who (if they are cleverly treated, says Bodin) will confess against their own mothers.
Item, witches must be examined as suddenlie, and as unawares as is possible: the which will so amaze them, that they will confesse any thing, supposing the divell hath forsaken them; wheras if they should first be cōmitted to prison, the divell would tem/per21. with them, and informe them what to doo.
Item, witches must be examined as suddenly and unexpectedly as possible: this will astonish them so much that they will confess to anything, believing that the devil has abandoned them; whereas, if they were first put in prison, the devil would tamper with them and tell them what to do.
Item, the inquisitor, judge, or examiner, must begin with small matters first.
The investigator, judge, or examiner should start with the minor details first.
Item, they must be examined, whether their parents were witches or no:
for witches (as these Doctors suppose) come by propagation. And Bodin
setteth downe this principle in witchcraft, to wit, I.
Bod. lib. de dæmon. 4. cap. 4.
L. parentes de testibus.Si saga sit mater,
sic etiam est filia: howbeit the lawe forbiddeth it, Ob sanguinis
reverentiam.
They must be examined to see if their parents were witches or not: because witches (as these doctors believe) are passed down through generations. And Bodin establishes this principle in witchcraft, namely, I. Bod. lib. de dæmon. 4. cap. 4.
L. parents regarding witnesses.If the mother is a witch, then the daughter is too: however, the law forbids it, Ob sanguinis reverentiam.
Item, the examiner must looke stedfastlie upon their eies: for they cannot looke directlie upon a mans face (as Bodin affirmeth in one place, although in another he saith, that they kill and destroie both men and beasts with their lookes.)
Item, the examiner must look closely into their eyes: for they cannot look directly at a person's face (as Bodin asserts in one place, although he states in another that they can kill and destroy both men and animals with their gaze.)
Item, she must be examined of all accusations, presumptions, and faults, at one instant; least sathan should afterwards dissuade hir from confession.
Item, she must be examined on all accusations, assumptions, and faults at once; lest Satan should later persuade her against confessing.
Item, a witch may not be put in prison alone, least the divell dissuade hir from confession, through promises of her indemnitie. For (saith Bodin) some that have beene in the gaole have prooved to flie awaie, as they were woont to doo when they met with Diana and Minerva, &c.: and so brake their owne necks against the stone walles.
Item, a witch shouldn’t be locked up alone, or else the devil might convince her not to confess by promising her safety. Because (says Bodin) some who have been in jail have escaped, just like they used to when they encountered Diana and Minerva, &c.: and they ended up breaking their own necks against the stone walls.
Item, if anie denie hir owne confession made without torture, she 17 is neverthelesse by that confession to be condemned, as in anie other crime.
Item, if anyone denies their own confession made without torture, she 17 is still to be condemned by that confession, just like in any other crime.
Item, the judges must seeme to put on a pittifull countenance and to mone them; saieng, that It was not they, but the divell that committed the murther, and that he compelled them to doo it; and must make them beleeve that they thinke them to be innocents.
Item, the judges should appear sympathetic and lament for them, saying that it wasn't them, but the devil who committed the murder, and that he forced them to do it; they must make them believe that they see them as innocent.
Item, if they will confesse nothing but upon the racke or torture; their apparell must be changed, and everie haire in their bodie must be shaven off with a sharpe razor.
Item, if they will confess nothing unless they are tortured; their clothing must be changed, and every hair on their body must be shaved off with a sharp razor.
Item, if they have charmes for taciturnitie, so as they feele not the common tortures, and therefore confesse nothing: then some sharpe instrument must be thrust betwixt everie naile of their fingers and toes: which (as/15. Bodin saith) was king Childeberts devise,K. Childeberts cruell devise. and is to this daie of all others the most effectuall. For by meanes of that extreme paine, they will (saith he) confesse anie/22. thing.
Item, if they have charms for silence, so they don't feel the usual tortures, and therefore confess nothing: then a sharp instrument must be forced between every nail of their fingers and toes: which (as 15. Bodin says) was King Childebert's cruel method,K. Childebert's cruel scheme. and is to this day the most effective of all. Because of that extreme pain, they will (he says) confess anything/22..
Item, Paulus Grillandus,P. Grillandus. being an old dooer in these matters, wisheth that when witches sleepe, and feele no paine upon the torture, Domine labia mea aperies should be said, and so (saith he) both the torments will be felt, and the truth will be uttered: Et sic ars deluditur arte.
Item, Paulus Grillandus,P. Grillandus. being an experienced practitioner in these matters, wishes that when witches sleep and feel no pain from the torture, Domine labia mea aperies should be recited, and so (he says) both the torments will be felt, and the truth will be revealed: Et sic ars deluditur arte.
Item,A subtill and divelish devise. Bodin saith, that at the time of examination, there should be a semblance of great a doo, to the terrifieing of the witch: and that a number of instruments, gieves, manacles, ropes, halters, fetters, &c. be prepared, brought foorth, and laid before the examinate: and also that some be procured to make a most horrible and lamentable crie, in the place of torture, as though he or she were upon the racke, or in the tormentors hands: so as the examinate may heare it whiles she is examined, before she hir selfe be brought into the prison; and perhaps (saith he) she will by this meanes confesse the matter.
Item,A sly and wicked trick. Bodin says that during the interrogation, there should be a show of great commotion to scare the witch: that a variety of instruments, chains, handcuffs, ropes, nooses, shackles, etc., be prepared and laid out before the person being questioned. He also suggests that some people should be organized to make a terrifying and pitiful noise in the torture chamber, as if the accused were on the rack or in the hands of the torturers: so that the accused may hear it while she is being interrogated, before she herself is taken to prison; and perhaps, he says, this will lead her to confess.
Item, there must be subborned some craftie spie, that may seeme to be a prisoner with hir in the like case; who perhaps may in conference undermine hir, and so bewraie and discover hir.
Item, there must be some crafty spy who pretends to be a prisoner like her; someone who might, during conversation, undermine her and ultimately betray her.
Item, if she will not yet confesse, she must be told that she is detected, and accused by other of hir companions; although in truth there be no such matter: and so perhaps she will confesse, the rather to be revenged upon hir adversaries and accusers.
Item, if she won't confess yet, she must be told that she has been caught and accused by her companions; even though there is no truth to that. Maybe then she will confess, more to get back at her enemies and accusers.
The third Chapter.
Matters of evidence against witches.
Evidence against witches.
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, 18
as condemnation or death must insue, without further
proofe; if anie bodie have mistrusted hir, or said before that she was
a witch./23.
F
if an old woman threatens or touches someone who is healthy, and that person dies shortly after, or gets leprosy, a stroke, or any other strange illness: it is (says Bodin) a proven fact, and such evidence, 18
that condemnation or death must follow, without further proof; if anyone has suspected her, or claimed 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 apparent and sufficient evidence to a witches condemnation, without further triall: which thing Bodin never sawe. If he can shew me that feat, I will subscribe to his follie. For Christ after his resurrection used the same: not as a ridiculous toie, that everie witch might accomplish; but as a speciall miracle, to strengthen the faith of the elect.
Item, if anyone comes in or leaves the room or house while the doors are closed, it's clear and sufficient evidence for condemning a witch, without any further trial. This is something Bodin never experienced. If he can show me that trick, I’ll agree with his nonsense. For Christ, after his resurrection, did the same thing—not as a silly trick that any witch could perform, but as a special miracle to strengthen the faith of the chosen.
Item, if a woman bewitch anie bodies eies, she is to be executed without further proofe.
Item, if a woman bewitched anyone's eyes, she is to be executed without any further proof.
Item, if anie inchant or bewitch mens beasts, or corne, or flie in the aire, or make a dog speake, or cut off anie mans members, and unite them againe to men or childrens bodies; it is sufficient proofe to condemnation.
Item, if anyone enchants or bewitches men's animals, or grain, or flies in the air, or makes a dog speak, or cuts off any man's body parts and puts them back onto men or children's bodies; it is sufficient proof for condemnation.
Item, presumptions and conjectures are sufficient proofes against witches./16.
Item, assumptions and guesses are enough evidence against witches./16.
Item,Bar. Spineus, &, I. Bod. de dæmon. lib. 2. cap. 2. if three witnesses doo but saie, Such a woman is a witch; then is it a cleere case that she is to be executed with death. Which matter Bodin saith is not onelie certeine by the canon and civill lawes, but by the opinion of pope Innocent, the wisest pope (as he saith) that ever was.
Item,Bar. Spineus, &, I. Bod. on demons. book 2. chapter 2. if three witnesses simply say, "That woman is a witch," then it's a clear case for her to be sentenced to death. This issue, Bodin states, is not only certain according to canon and civil laws, but also by the view of Pope Innocent, the wisest pope (as he claims) who ever lived.
Item,Alexander. L. ubi numerus de testibus.
I. Bod. de dæmon.
lib. 2. cap. 2. the complaint of anie one man of credit is sufficient to bring a
poore woman to the racke or pullie.
Item,Alexander L. on the number of witnesses.
I. Bod. on demons, book 2, chapter 2. the complaint of any one credible person is enough to bring a
poor woman to the rack or pulley.
Item, a condemned or infamous persons testimonie is good and allowable in matters of witchcraft.
Item, the testimony of a convicted or notorious person is acceptable and valid in matters of witchcraft.
Item, a witch is not to be delivered, though she endure all the tortures, and confesse nothing; as all other are in anie criminall cases.
Item, a witch is not to be executed, even if she endures all the tortures and confesses nothing; unlike everyone else in any criminal cases.
Item, though in other cases the depositions of manie women at one instant are disabled, as insufficient in lawe; bicause of the imbecillitie and frailtie of their nature or sex: yet in this matter, one woman, though she be a partie, either accuser or accused, and be also infamous and impudent (for such are Bodins words) yea and alreadie condemned; she may neverthelesse serve to accuse and condemne a witch.
Item, although in other cases the testimonies of many women at once are considered invalid due to the weakness and fragility of their nature or gender, in this matter, a woman, whether she is a party in the case, either the accuser or the accused, and even if she is notorious and shameless (as Bodin describes), and already condemned; she can still serve to accuse and condemn a witch.
Item, a witnesse uncited, and offering himselfe in this case is to be heard, and in none other.
Item, a witness not cited, who offers himself in this case, is to be heard, and in no other.
Item, a capitall enimie (if the enimitie be pretended to growe by meanes of witchcraft) may object against a witch; and none/24. exception is to be had or made against him.
Item, a major enemy (if the enmity is claimed to arise due to witchcraft) can accuse a witch; and no/24. objection can be raised against them.
Item,Par. in L. post. legatum. 9. his, de iis quibus ut indig.
Alex. cap. 72. L. 2. &c. although the proofe of perjurie may put backe a witnesse in
19 all
other causes; yet in this, a perjured person is a good and lawfull witnesse.
Item,Par. in L. post. legacy. 9. on those who have a need.
Alex. cap. 72. L. 2. etc. while evidence of perjury can disqualify a witness in
19 other matters, in this case, a perjured person is considered a valid and legal witness.
Item, the proctors and advocats in this case are compelled to be witnesses against their clients, as in none other case they are to be constrained there unto.
Item, the proctors and advocates in this case are required to be witnesses against their clients, which is not something they have to do in any other case.
Item, none can give evidence against witches, touching their assemblies, but witches onelie: bicause (as BodinIn his foolish pamphlet of the execution of Windsor witches. saith) none other can doo it. Howbeit, Ri. Ga. writeth, that he came to the God speed, and with his sword and buckler killed the divell; or at the least he wounded him so sore, that he made him stinke of brimstone.
Item, no one can provide evidence against witches regarding their gatherings, except for witches themselves: because, as BodinIn his misguided pamphlet on the execution of the Windsor witches. states, no one else can do it. However, Ri. Ga. writes that he arrived at the God speed, and with his sword and shield killed the devil; or at least he wounded him so badly that he made him smell like sulfur.
Item, Bodin saith, that bicause this is an extraordinarie matter; there must heerein be extraordinarie dealing: and all maner of waies are to be used, direct and indirect.
Item, Bodin says that because this is an extraordinary matter; there must be extraordinary measures taken here: and all kinds of approaches, both direct and indirect, should be used.
The fourth Chapter.
Confessions of witches, whereby they are condemned.
Self-revelations of witches, through which they are judged.
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.
OME
witches admit (says Bodin)I. Bod. lib. 4. cap. 3. that they want to die; not
for glory, but out of despair: because they are tormented during their life.
Is there a chance that these individuals would keep being witches?
Idem Ibid. But these should not be spared (he states) even though the law excuses them.
The best and surest confession is at shrift, to hir ghostlie father.
The best and most reliable confession is during confession time, to your spiritual father.
Item,Joan. An. ad speculat. tit. de litis contest. part. 2. if she confesse manie things that are false, and one thing that may be true; she is to be taken and executed upon that confession./17.
Item,Joan. An. ad speculat. tit. de litis contest. part. 2. if she confesses many things that are false, and one thing that could be true; she is to be accepted and executed based on that confession./17.
Item, she is not so guiltie that confesseth a falshood or lie, and denieth a truth; as she that answereth by circumstance.
Item, she is not so guilty who confesses a falsehood or lie and denies a truth; as she who answers with circumstantial details.
Item,L. non alienum eodem. an equivocall or doubtfull answer is taken for a confession against a witch./25.
Item,L. not alien to the same. an ambiguous or unclear answer is considered a confession against a witch./25.
Item, Bodin L. de ætat. 5. nihil eodem. &c.
I. Bod. de dæmono. lib. 4. cap. 3. reporteth, that one confessed that he went out, or rather
up into the aire, and was transported manie miles to the fairies
danse, onelie bicause he would spie unto what place his wife went
to hagging, and how she behaved hir selfe. Whereupon was much a doo
among the inquisitors and lawyers, to discusse whether he should be
executed with his wife or no. But it was concluded that he must die,
bicause he bewraied not his wife: the which he forbare to doo, Propter
reverentiam honoris & familiæ.
Item, Bodin L. on age 5. nothing the same. &c.
I. Bod. on demons. book 4. chapter 3. reports that one person admitted he went out, or rather
up into the air, and was transported many miles to the fairy dance, solely because he wanted to see where his wife went to haggle and how she behaved herself. This led to a lot of debate among the inquisitors and lawyers about whether he should be executed along with his wife. In the end, it was decided that he must die because he did not betray his wife, which he refrained from doing, Propter
reverentiam honoris & familiæ.
Item, if a woman confesse freelie herein, before question be made; and yet afterward denie it: she is neverthelesse to be burned.
Item, if a woman confesses freely here before any questions are asked; and then later denies it: she is still to be burned.
Item, they affirme that this extremitie is herein used, bicause not one among a thousand witches is detected. And yet it is affirmed by Sprenger, in M. Mal. that there is not so little a parish, but there are manie witches knowne to be therein.
Item, they claim that this extreme measure is used because not one in a thousand witches gets caught. Yet it is stated by Sprenger in M. Mal. that there isn't a single parish so small that there aren't many known witches living there.
20
20
The fift Chapter.
Presumptions, whereby witches are condemned.
Assumptions that condemn witches.
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.
F
anie woman’s child dying at her hands,I. Bod. de dæmono. lib. 4 cap. 4. without anyone knowing how; it can’t be assumed or believed that the mother killed it, unless she is thought to be a witch. In that scenario, it’s different, because she must be punished based on that assumption unless she can prove the opposite.
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 she hath sacrificed it to the divell: except she can proove the negative or contrarie.
Item, if a child of a woman who is thought to be a witch is missing or gone, it's assumed that she has sacrificed it to the devil, unless she can prove otherwise.
Item, though in other persons, certeine points of their confessions may be thought erronious, and imputed to error: yet (in witches causes) all oversights, imperfections, and escapes must/26. be adjudged impious and malicious, and tend to hir confusion and condemnation.
Item, even though certain aspects of other people's confessions might be seen as wrong or blamed as mistakes, in cases of witchcraft, all oversights, imperfections, and errors must be considered wicked and intentional, leading to their disgrace and punishment.
Item, though a theefe be not said in lawe to be infamous in any other matter than in theft; yet a witch defamed of witchcraft is said to be defiled with all maner of faults and infamies universallie, though she were not condemned; but (as I said) defamed with the name of a witch. For rumors and reports are sufficient (saith Bodin) to condemne a witch.
Item, while a thief isn’t legally considered infamous for anything other than theft, a witch accused of witchcraft is deemed tainted by all kinds of faults and infamies universally, even if she hasn’t been convicted; she’s just labeled as a witch. Because rumors and gossip are enough (as Bodin says) to condemn a witch.
Item,I. Bod. de dæmono. lib. 4. cap. 4. if any man, woman, or child doo saie, that such a one is a witch; it is a most vehement suspicion (saith Bodin) and sufficient to bring hir to the racke: though in all other cases it be directlie against lawe.
Item,I. Bod. de dæmono. lib. 4. cap. 4. if any man, woman, or child says that someone is a witch; it raises a strong suspicion (says Bodin) and is enough to take her to the rack: although in all other cases it is strictly against the law.
Item,L. decurionè de pœnis.
Panorm. & Felin. in C. veniens. 1. de testib. parsi causa. 15 4.
Lib. 4. numero. 12. usq; a 18. in presumptions and suspicions against a witch, the common brute
or voice of the people cannot erre.
Item,L. decurion on penalties.
Panorm. & Felin. in C. regarding witness testimony. 1. on the perjury case. 15 4.
Book 4, number 12, up to 18. in presumptions and suspicions against a witch, the common opinion or voice of the people cannot be wrong.
Item, if a woman, when she is apprehended, crie out, or saie; I am undoone; Save my life; I will tell you how the matter standeth, &c: she is thereupon most vehementlie to be suspected and condemned to die./18.
If a woman cries out or says, "I am doomed; save my life; I will tell you what happened," when she is caught, she is to be strongly suspected and condemned to die. 18.
Item, though a conjurer be not to be condemned for curing the diseased by vertue of his art: yet must a witch die for the like case.
Item, although a magician shouldn't be blamed for healing the sick through their craft, a witch must face death for the same reason.
Item, the behaviour, looks, becks, and countenance of a woman, are sufficient signes, whereby to presume she is a witch: for alwais they looke downe to the ground, and dare not looke a man full in the face.
Item, a woman's behavior, looks, gestures, and expressions are enough signs to assume she is a witch: for they always look down at the ground and don’t dare to look a man directly in the face.
Item, if their parents were thought to be witches, then is it certeinlie to be presumed that they are so: but it is not so to be thought of whoores.
Item, if their parents were believed to be witches, then it’s definitely reasonable to assume they are as well: but it shouldn’t be assumed about whores.
Item, it is a vehement presumption if she cannot weepe, at the 21 time of hir examination: and yet Bodin saith, that a witch may shed three drops out of hir right eie.
Item, it is a strong assumption if she can't cry during her examination: and yet Bodin says that a witch can shed three drops from her right eye.
Item, it is not onelie a vehement suspicion, and presumption, but an evident proofe of a witch, if any man or beast die suddenlie where she hath beene seene latelie; although hir witching stuffe be not found or espied.
Item, it’s not just a strong suspicion or assumption, but clear evidence of a witch if any person or animal dies suddenly where she has been recently seen, even if her witchcraft items are not found or noticed.
Item, if any bodie use familiaritie or companie with a witch convicted; it is a sufficient presumption against that person to be adjudged a witch./27.
Item, if anyone associates closely or spends time with a convicted witch; it is enough to strongly suggest that this person is a witch. /27.
Item,L. 5. de adult. §. gl. & Bart. c. venerabilis de electio. &c.
I. Bod. de dæmono. lib. 4. cap. 4. that evidence that may serve to bring in any other person to
examination, may serve to bring a witch to her condemnation.
Item,L. 5. de adult. §. gl. & Bart. c. venerabilis de electio. &c.
I. Bod. de dæmono. book 4, chapter 4. that evidence that can be used to bring someone else to
trial can also be used to convict a witch.
Item, herein judgment must be pronounced & executed (as Bodin saith) without order, and not like to the orderlie proceeding and forme of judgement in other crimes.
Item, here a judgment must be given and carried out (as Bodin says) without order, and not like the orderly process and format of judgment in other crimes.
Item, a witch may not be brought to the torture suddenlie, or before long examination, least she go awaie scotfree: for they feele no torments, and therefore care not for the same (as Bodin affirmeth.)
Item, a witch may not be taken to torture suddenly or without a lengthy examination, so she doesn't escape punishment: because they don't feel pain, and therefore, they aren't bothered by it (as Bodin asserts.)
Item,Idem Ibid. little children may be had to the torture at the first dash; but so may it not be doone with old women: as is aforesaid.
Item,Same as above. little children can be subjected to torture right away; but it can't be done with old women, as mentioned before.
Item, if she have anie privie marke under hir arme pokes, under hir haire, under hir lip, or in hir buttocke, or in hir privities: it is a presumption sufficient for the judge to proceed and give sentence of death upon hir.
Item, if she has any distinguishing mark under her armpits, under her hair, under her lip, on her buttocks, or in her private areas: it is a strong enough assumption for the judge to move forward and sentence her to death.
The onlie pitie they shew to a poore woman in this case, is; that though she be accused to have slaine anie bodie with her inchantments; yet if she can bring foorth the partie alive, she shall not be put to death. Whereat I marvell, in as much as they can bring the divell in any bodies likenesse and representation.
The only pity they show to a poor woman in this case is that, although she is accused of having killed anyone with her spells, if she can bring the person back alive, she will not be put to death. I find this remarkable, especially since they can bring the devil in anyone's likeness and representation.
Item,Cap. præterea cum glos. extra de test.
Panormit. in C. vener. col. 2. eodem, &c. their lawe saith, that an uncerteine presumption is sufficient,
when a certeine presumption faileth.
Item,Additionally, see the commentary in the extra glosses on the testimony.
Panormit. in C. vener. col. 2. similar, etc. their law states that an uncertain presumption is enough when a certain presumption fails.
The sixt Chapter.
Particular Interogatories used by the inquisitors against witches.
Specific Questions Used by the Inquisitors Against Witches.
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/ting28. of such absurdities may stand
for a suffici/ent19. confutation thereof. Now therefore I will proceed
to a more particular order and maner of examinations, &c: used by the
inquisitors, and allowed for the most part throughout all nations.
There’s no need to argue against such biased and terrible actions, as they are obviously impious and full of tyranny. If I hadn’t clearly exposed them, using their own writings and claims, few would have believed it. But to keep it brief, I will skip that part, assuming that citing such absurdities is enough to disprove them. Now, I will move on to a more detailed description of the methods of examination used by the inquisitors, which are generally accepted across most nations.
22
22
First the witch must be demanded,Mal. malef. super, interrog. why she touched such a child, or such a cow, &c: and afterward the same child or cow fell sicke or lame, &c.
First, the witch must be questioned,Bad. evil. super, question. about why she touched a particular child or cow, etc.: and afterward, the same child or cow became sick or lame, etc.
Item, why hir two kine give more milke than hir neighbors. And the
note before mentioned is heere againe set downe, to be speciallie
observed of all men: to wit; that Though a witch cannot weepe, yet she
may speake with a crieng voice. Which assertiSeneca
in tragœd.
Mal. malef. part. 3. quæst 15. act. 10.on of weeping is false,
and contrarie to the saieng of Seneca, Cato, and manie others;
which affirme, that A woman weepeth when she meaneth most deceipt: and
therefore saith M. Mal. she must be well looked unto, otherwise she
will put spettle privilie upon hir cheeks, and seeme to weepe: which
rule also Bodin saith is infallible. But alas that teares should be
thought sufficient to excuse or condemne in so great a cause, and so
weightie a triall! I am sure that the woorst sort of the children of
Israel wept bitterlie: yea, if there were any witches at all in Israel,
they wept. For it is written,Num. 11, 4.
1. Sam. 11, 4.
2. Sa. 15, 23.
Mat. 8. & 13. &
22. & 24. & 25.
Luke 3. &c. that all the children of Israel wept.
Finallie, if there be any witches in hell, I am sure they weepe: for
there is weeping, wailing, and gnashing of teeth.
Item, why her two cows give more milk than her neighbors. And the note mentioned earlier is again set down here to be especially observed by everyone: namely, that although a witch cannot cry, she can speak with a crying voice. This assertion about weeping is false and contrary to what Seneca, Cato, and many others say; they assert that a woman weeps when she intends the most deceit: and therefore M. Mal. says she must be watched closely, otherwise she will secretly put spittle on her cheeks and pretend to weep: which rule Bodin also claims is infallible. But alas, that tears should be considered enough to excuse or condemn in such a significant matter and weighty trial! I am sure the worst of the children of Israel wept bitterly: yes, if there were any witches in Israel, they wept. For it is written, Num. 11, 4. 1. Sam. 11, 4. 2. Sam. 15, 23. Mat. 8. & 13. & 22. & 24. & 25. Luke 3. &c. Finally, if there are any witches in hell, I am sure they weep: for there is weeping, wailing, and gnashing of teeth.
But God knoweth, many an honest matrone cannot sometimes in the heavines of her heart shed teares; the which oftentimes are more readie and common with craftie queanes and strumpets, than with sober women. For we read of two kinds of teares in a womans eie, the one of true greefe, the other of deceipt. And it is written, that Dediscere flere fæminam est mendacium:Seneca in tragœd. which argueth, that they lie which say, that wicked women cannot weepe. But let these tormentors take heed, that the teares in this case which runne downe the widowes cheeks, with their crie spoken ofEccl. 35, 15. by Jesus Sirach, be not heard above. But lo what learned, godlie, and lawfull meanes these popish inquisitors have invented for the triall of true or false teares./
But God knows, many honest women sometimes can’t shed tears in the heaviness of their hearts; those tears are often more easily shed by crafty women and prostitutes than by decent women. We read of two types of tears in a woman's eye: one of true grief and the other of deceit. And it is written that to learn to weep is a falsehood in a woman:Seneca in tragedy. This suggests that those who claim wicked women cannot weep are lying. But let these tormentors be warned that the tears running down the widow’s cheeks, along with her cry mentioned inEcclesiastes 35:15. by Jesus Sirach, may not be heard above. But look at the learned, godly, and lawful methods these papal inquisitors have come up with to test true or false tears.
The seventh Chapter.29.
The inquisitors triall of weeping by conjuration.
The inquisitors' trial of crying through magic.
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 without fault, thou maist powre downe teares
aboundantlie; and if thou be guiltie,Mal. Malef. quæ. 15. pa. 3. that thou weepe in no wise: In
the name of the father, of the sonne, and of the holie ghost; Amen. And
note (saith he) that the more you conjure, the lesse she weepeth./20.
I summon you by the loving tears,Trial of tears. that Jesus Christ our Savior shed on the cross for the salvation of the world; and by the most heartfelt and fervent tears of his mother, the most glorious virgin Mary, who sprinkled them upon his wounds late in the evening; and by all the tears that every saint and chosen vessel of God has poured out here in the world, from whose eyes He has wiped away all tears; that if you are without fault, you may pour down tears abundantly; and if you are guilty,Mal. Malef. quæ. 15. pa. 3. that you weep in no way: In the name of the Father, the Son, and the Holy Spirit; Amen. And note (he says) that the more you summon, the less she weeps./20.
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The eight Chapter.
Certaine cautions against witches, and of their tortures to procure confession.
Some precautions against witches and their tortures to extract confessions.
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.
UT
to show their ongoing mistakes, I will share some of the warnings they published, given by the ancient inquisitors, as lasting lessons for those who come after them: as follows.
The first caution is that, which was last rehearsed concerning weeping; the which (say they) is an infallible note.
The first warning is about what was just mentioned regarding crying; it is said to be a sure sign.
Secondlie, the judge must beware she touch no part of him, speciallie
of his bare; and that he alwaies weare about his necke conjured salt,
palme, herbes, and waxe halowed: which (say they)Ja. Sprenger.
H. Institor. are not onelie
approoved to be good by the witches confessions; but/30. also by the use
of the Romish church, which halloweth them onelie for that purpose.
Secondly, the judge must be careful not to touch any part of him, especially his bare skin; and he should always wear consecrated salt, palm, herbs, and holy wax around his neck. These, they say, Yes. Sprenger.
H. Institor. are not only confirmed to be good by witches' confessions but 30. also by the practices of the Roman Catholic Church, which blesses them solely for that purpose.
Item,Mal. malef. pa. 3, quæ. 15. she must come to hir arreignement backward, to wit, with hir taile to the judges face, who must make manie crosses, at the time of hir approching to the barre. And least we should condemne that for superstition, they prevent us with a figure,Prolepsis or Præoccupation. and tell us, that the same superstition may not seeme superstitious unto us. But this resembleth the persuasion of a theefe, that dissuadeth his sonne from stealing; and neverthelesse telleth him that he may picke or cut a pursse, and rob by the high waie.
Item,Mal. malef. pa. 3, que. 15. she must come to her arraignment backward, specifically, with her back to the judges’ faces, who must make many crosses at the time of her approach to the bar. And lest we should condemn that as superstition, they prevent us with a concept,Prolepsis or Preoccupation. They tell us that this superstition might not seem superstitious to us. But this is similar to the reasoning of a thief who dissuades his son from stealing, yet still tells him he can pickpocket or rob along the roadside.
One other caution is, that she must be shaven, so as there remaine not one haire about hir: for sometimes they keepe secrets for taciturnitie, and for other purposes also in their haire, in their privities, and betweene their skinne and their flesh. For which cause I marvell they flea them not: for one of their witches would not burne, being in the middest of the flame, as M. Mal.Mal. malef. reporteth; untill a charme written in a little scroll was espied to be hidden betweene hir skin and flesh, and taken awaie. And this is so gravelie and faithfullie set downe by the inquisitors themselves, that one may beleeve it if he list, though indeed it be a verie lie. The like lie citeth Bodin,John. Bod. of a witch that could not be strangled by the executioner, doo what he could. But it is most true, that the inquisitor CumanusAnno. 1485 a knave inquisitor. in one yeare did shave one and fourtie poore women, and burnt them all when he had done.
Another word of caution is that she must be completely shaven, so there isn't a single hair on her body. Sometimes they keep secrets in their hair, in their private areas, and between their skin and flesh for the sake of silence and other reasons. For that reason, I wonder why they don’t just skin them. One of their witches wouldn’t burn, even in the middle of the flames, as M. Mal.Bad. evil. reports, until a charm written on a small scroll was discovered hidden between her skin and flesh and removed. This is documented so seriously and faithfully by the inquisitors themselves that one might believe it if they choose to, though it’s actually a complete lie. A similar falsehood is cited by Bodin,John. Body. regarding a witch who couldn't be strangled no matter what the executioner did. But it is true that the inquisitor Cumanus1485, a deceptive inquisitor. shaved one hundred and forty-two poor women in one year and burned them all afterward.
Another cautionQ. 16. de tempore & modo interrog. is, that at the time and place of torture, the hallowed things aforesaid, with the seaven words spoken on the crosse, be hanged about the witches necke; and the length of Christ in waxe be knit about hir bare naked bodie, with relikes of saints, &c. All which stuffe (saie they) will so worke within and upon them, as when they 24 are racked and tortured, they can hardlie staie or hold themselves from confession. In which case I doubt not but that pope,Blasphemous pope Julie, of that name the third. which blasphemed Christ, and curssed his mother for a pecocke, and curssed God with great despights for a peece of porke, with lesse compulsion would have renounced the trinitie, and have worshipped the divell upon his knees./1.
Another warningQ. 16. about time and manner of questioning. is that during torture, the sacred objects mentioned earlier, along with the seven words spoken on the cross, should be hung around the witch's neck; and a wax figure of Christ should be tied around her bare body, along with relics of saints, etc. All of these items (they say) will work on her in such a way that when she is stretched and tortured, she can hardly resist or prevent herself from confessing. In this situation, I have no doubt that the pope,Blasphemous Pope Julie, the third of that name. who has blasphemed Christ, cursed his mother for a peacock, and cursed God with great contempt for a piece of pork, would have renounced the Trinity and worshipped the devil on his knees with less pressure./1.
Another caution is, that after she hath beene racked, and hath passed over all tortures devised for that purpose; and after that she hath beene compelled to drinke holie water, she be conveied/31. againe to the place of torture: and that in the middest of hir torments, hir accusations be read unto hir; and that the witnesses (if they will) be brought face to face unto hir: and finallie, that she be asked, whether for triall of hir innocencie she will have judgement, Candentis ferri,Mal. malef. par. 3. quæ. 16. which is; To carrie a certeine weight of burning iron in hir bare hand. But that may not (saie they) in anie wise be granted. For both M. Mal. and Bodin also affirme, that manie things may be promised, but nothing need be performed: for whie, they have authoritie to promise, but no commission to performe the same.
Another warning is that after she has been tortured and has gone through all the torments designed for that purpose; and after she has been forced to drink holy water, she is taken back to the place of torture: and that in the midst of her suffering, her accusations are read to her; and that the witnesses (if they choose) are brought face to face with her; and finally, that she is asked whether, to prove her innocence, she will undergo the judgment of carrying a certain weight of burning iron in her bare hand. But they say that this must not be granted in any way. For both M. Mal. and Bodin also affirm that many things can be promised, but nothing needs to be carried out: for they have the authority to promise, but no commission to perform what they promise.
Another caution is, that the judge take heed, that when she once beginneth to confesse, he cut not off hir examination, but continue it night and daie. For many-times, whiles they go to dinner, she returneth to hir vomit.
Another warning is that the judge should be careful that when she starts to confess, he doesn't interrupt her questioning but continues it day and night. Because many times, while they take a break for dinner, she goes back to her old ways.
Another caution is, that after the witch hath confessed the annoieing of men and beasts, she be asked how long she hath had Incubus, when she renounced the faith, and made the reall league, and what that league is, &c. And this is indeede the cheefe cause of all their incredible and impossible confessions: for upon the racke, when they have once begunne to lie, they will saie what the tormentor list.
Another warning is that after the witch has confessed to bothering people and animals, she should be asked how long she has had Incubus, when she rejected her faith, made the real pact, and what that pact involves, etc. This is actually the main reason for all their unbelievable and impossible confessions: for under torture, once they start lying, they will say whatever the tormentor wants.
The last caution is, that if she will not confesse, she be had to some strong castle or gaole. And after certeine daies, the gaolor must make hir beleeve he goeth foorth into some farre countrie: and then some of hir freends must come in to hir, and promise hir, that if she will confesse to them, they will suffer hir to escape out of prison: which they may well doo, the keeper being from home. And this waie (saith M. Mal.)Mal. malef. par. 3. quæ. 16. act. 11. hath served, when all other meanes have failed.
The last warning is that if she won’t confess, she will be taken to some strong castle or prison. After a few days, the jailer has to make her believe he’s going off to a distant country. Then, some of her friends need to come in and promise her that if she confesses to them, they will help her escape from prison. They can easily do this while the keeper is away. And this method, says M. Mal.Mal. malef. par. 3. quæ. 16. act. 11., has worked when all other options have failed.
And in this place it may not be omitted, that above all other times, they confesse upon fridaies. Now saith James Sprenger, and Henrie Institor, we must saie all, to wit: If she confesse nothing, she should be dismissed by lawe; and yet by order she may in no wise be bailed, but must be put into close prison, and there be talked withall by some craftie person (those are the words) and in the meane while there must be some eves-dropers with pen and inke behind the wall, to hearken and note what she confesseth: or else some of hir old 25 companions and acquain/tance32. may come in and talke with hir of old matters, and so by eves-droppers be also bewraied; so as there shall be no end of torture before she have confessed what they will./2.
And it shouldn't be overlooked that, more than at any other time, they confess on Fridays. Now, James Sprenger and Henrie Institor say we must reveal everything: If she doesn’t confess anything, she should be released by law; however, by their rules, she can't be bailed out and must be put into solitary confinement. There, she will be approached by some crafty person (that’s their term), and meanwhile, there must be some eavesdroppers with a pen and paper behind the wall, listening and taking notes on what she confesses. Alternatively, some of her old friends and acquaintances can come in and talk to her about past matters, and through the eavesdroppers, that can also be used against her; so there will be no end to the torture until she confesses what they want.
The Ninth Chapter.
The fifteene crimes laid to the charge of witches, by witchmongers; speciallie by Bodin, in Dæmonomania.
The fifteen crimes attributed to witches by witch hunters, especially by Bodin in Dæmonomania.
HEY
1 denie God, and all religion.
denies God and all religion.
Answere.*[* Rom.] Then let them die therefore, or at the least be used like infidels, or apostataes.
Answere.*[* Rom.] Then let them die, or at least be treated like non-believers or apostates.
2They cursse, blaspheme, and provoke God with all despite.
2They curse, blaspheme, and provoke God with all their spite.
Answere.[A] Then let them have the law expressed in Levit. 24. and Deut. 13. & 17.
Answer.[A] Then let them have the law stated in Leviticus 24 and Deuteronomy 13 & 17.
3They give their faith to the divell, and they worship and offer sacrifice unto him.
3They give their faith to the devil, and they worship and make sacrifices to him.
Ans. Let such also be judged by the same lawe.
Ans. Let them be judged by the same law as well.
4They doo solemnelie vow and promise all their progenie unto the divell.
4They solemnly vow and promise all their descendants to the devil.
Ans. This promise proceedeth from an unsound mind, and is not to be regarded; bicause they cannot performe it, neither will it be prooved true. Howbeit, if it be done by anie that is sound of mind, let the cursse of Jeremie. 32. 36. light upon them, to wit, the sword, famine and pestilence.
Ans. This promise comes from an unstable mind and shouldn't be taken seriously, because they can't fulfill it, nor will it turn out to be true. However, if it's made by someone who is of sound mind, let the curse of Jeremie. 32. 36. fall upon them, namely, the sword, famine, and pestilence.
5They sacrifice their owne children to the divell before baptisme, holding them up in the aire unto him, and then thrust a needle into their braines.
5They sacrifice their own children to the devil before baptism, holding them up in the air to him, and then stab a needle into their brains.
Ans. If this be true, I maintaine them not herein: but there is a lawe to judge them by. Howbeit, it is so contrarie to sense and nature, that it were follie to beleeve it; either upon Bodins bare word, or else upon his presumptions; speciallie when so small commoditie and so great danger and inconvenience insueth to the witches thereby.
Ans. If this is true, I don’t support them here: but there is a law to judge them by. However, it is so contrary to common sense and nature that it would be foolish to believe it, either based on Bodin’s word alone or his assumptions, especially when such little benefit and such great risk and inconvenience result for the witches as a consequence.
6They burne their children when they have sacrificed them.
6They burn their children after they have sacrificed them.
Ans. Then let them have such punishment, as they that offered their children unto Moloch: Levit. 20. But these be meere/33. devises of witchmoongers and inquisitors, that with extreame tortures have wroong such confessions from them; or else with false reports have beelied them; or by flatterie & faire words and promises have woon it at their hands, at the length.
Ans. Then let them face punishment like those who sacrificed their children to Moloch: Levit. 20. But these are just the tricks of witch hunters and inquisitors, who have extracted such confessions from people through extreme torture; or they have lied about them through false accusations; or they have manipulated them with flattery and sweet words and promises, eventually getting what they wanted.
7They sweare to the divell to bring as manie into that societie as they can.
7They swear to the devil to bring as many people into that society as they can.
Ans. This is false, and so prooved elsewhere.
Ans. This is false, and it's been proven elsewhere.
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8They sweare by the name of the divell.
8They swear by the name of the devil.
Ans. I never heard anie such oth, neither have we warrant to kill them that so doo sweare; though indeed it be verie lewd and impious.
Ans. I never heard anything like that, nor do we have the right to kill those who swear like that; although it really is very wicked and immoral.
9They use incestuous adulterie with spirits.
9They engage in inappropriate relationships with spirits.
Ans. This is a stale ridiculous lie, as is prooved apparentlie hereafter.
Ans. This is an old, silly lie, as will be clearly shown later.
10They boile infants (after they have murthered them unbaptised) untill their flesh be made potable.
10They boil infants (after murdering them unbaptized) until their flesh is made edible.
Ans. This is untrue, incredible, and impossible./23.
Ans. This is not true, unbelievable, and impossible./23.
11They eate the flesh and drinke the bloud of men and children openlie.
11They openly eat the flesh and drink the blood of men and children.
Ans. Then are they kin to the Anthropophagi and Canibals. But I beleeve never an honest man in England nor in France, will affirme that he hath seene any of these persons, that are said to be witches, do so; if they shuld, I beleeve it would poison them.
Ans. So they are related to the Anthropophagi and Cannibals. But I believe no honest man in England or France would claim to have seen any of these people who are said to be witches act this way; if they did, I think it would ruin them.
12They kill men with poison.
They poison men.
Ans. Let them be hanged for their labour.
Ans. Let them be hanged for their work.
13They kill mens cattell.
They kill men's cattle.
Ans. Then let an action of trespasse be brought against them for so dooing.
Ans. Then let a lawsuit for trespassing be filed against them for doing so.
14They bewitch mens corne, and bring hunger and barrennes into the countrie; they ride and flie in the aire, bring stormes, make tempests, &c.
14They cast spells on people's crops, causing hunger and infertility in the land; they ride and fly through the air, bring storms, create tempests, etc.
Ans. Then will I worship them as gods; for those be not the works of man, nor yet of witch: as I have elsewhere prooved at large.
Ans. Then I will worship them as gods; for these are not the works of man, nor of witchcraft: as I have previously demonstrated in detail.
15They use venerie with a divell called Incubus, even when they lie in bed with their husbands, and have children by them, which become the best witches.
15They practice sorcery with a demon called Incubus, even while they are in bed with their husbands and have children by them, who become the best witches.
Ans. This is the last lie, verie ridiculous, and confuted by me elsewhere./34.
Ans. This is the final lie, very ridiculous, and disproven by me elsewhere./34.
The tenth Chapter.
A refutation of the former surmised crimes patched togither by Bodin, and the onelie waie to escape the inquisitors hands.
A rebuttal of the previously imagined crimes compiled by Bodin, and the only way to escape the inquisitors' grasp.
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.
F
more ridiculous or terrible crimes could have been invented,
these poor women (whose main fault is that they are naggers) should
have been accused of 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.
In this document, you can see everything that witches are accused of, along with all the things that any witch hunter imagines or falsely accuses witches of doing.
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Some of these crimes may not onelie be in the power and will of a witch, but may be accomplished by naturall meanes: and therefore by them the matter in question is not decided, to wit; WhetherThe question or matter in controversie: that is to say, the proposition or theme. a witch can worke woonders supernaturallie? For manie a knave and whore dooth more commonlie put in execution those lewd actions, than such as are called witches, and are hanged for their labour.
Some of these crimes may not only be within the power and intent of a witch but can also be carried out through natural means. Therefore, the issue at hand isn't resolved: can a witch perform supernatural wonders? Because many a rogue and immoral person often carries out these wicked deeds more frequently than those labeled as witches, who are hanged for their actions.
Some of these crimes also laid unto witches charge, are by me denied, and by them cannot be prooved to be true, or committed by any one witch. Othersome of these crimes likewise are so absurd, supernaturall, and impossible, that they are derided almost of all men, and as false, fond, and fabulous reports condemned: insomuch as the very witchmoongers themselves are ashamed to heare of them.
Some of these crimes attributed to witches are denied by me, and they can't be proven to be true or committed by any witch. Others are so absurd, supernatural, and impossible that almost everyone mocks them and condemns them as false, silly, and made-up stories; even the witch hunters themselves are embarrassed to hear about them.
If part be untrue, why may not the residue be thought false? For all these things are laid to their charge at one instant, even by the greatest doctors and patrones of the sect of witchmongers, producing as manie proofs for witches supernaturall and impossible actions, as for the other. So as, if one part of their accusation be false, the other part deserveth no credit. If all be true that is alledged of their dooings, why should we beleeve in Christ, bicause of his miracles, when a witch dooth as great/24. 35. wonders as/ ever he did?
If one part is untrue, why shouldn't the rest be considered false? All these accusations are made at once against them, even by the most respected experts and leaders in the witch-hunting community, who provide just as much evidence for witches' supernatural and impossible actions as they do for others. So, if one part of their accusations is false, then the rest shouldn't be trusted either. If everything that has been claimed about their actions is true, why should we believe in Christ because of his miracles, when a witch performs just as many incredible feats as he ever did?
But it will be said by some; As for those absurd and popish writers, they are not in all their allegations, touching these matters, to be credited.A generall error. But I assure you, that even all sorts of writers heerein (for the most part) the very doctors of the church to the schoolemen, protestants and papists, learned and unlearned, poets and historiographers, Jewes, Christians, or Gentiles agree in these impossible and ridiculous matters. Yea and these writers, out of whome I gather most absurdities, are of the best credit and authoritie of all writers in this matter. The reason is, bicause it was never throughlie looked into; but everie fable credited; and the word (Witch) named so often in scripture.
But some will say that those ridiculous and superstitious writers shouldn't be trusted in what they claim about these issues.A general error. However, I assure you that a wide range of writers, including various church doctors, scholars, Protestants, Catholics, both learned and unlearned, poets and historians, Jews, Christians, and Gentiles, all agree on these impossible and absurd topics. In fact, many of the writers from whom I draw the most absurd claims are the most reputable and authoritative on the subject. The reason is that it was never thoroughly investigated; instead, every fable was accepted, and the term "Witch" has been mentioned so often in scripture.
They that have seene furtherThe onelie way for witches to avoid the inquisitors hands. of the inquisitors orders and customes, saie also; that There is no waie in the world for these poore women to escape the inquisitors hands, and so consequentlie burning: but to gild their hands with monie, wherby oftentimes they take pitie upon them, and deliver them, as sufficientlie purged. For they have authoritie to exchange the punishment of the bodie with the punish- ment of the pursse, applieng the same to the office of their inquisi- tion: whereby they reape such profit, as a number of these seelie women paie them yeerelie pen- sions, to the end they may not be punished againe.
Those who have seen more about the inquisitors' orders and customs say that there is no way for these poor women to escape the inquisitors’ grasp and therefore burning, except to bribe them with money. This often leads the inquisitors to feel pity and let them go, claiming they are sufficiently cleansed. They have the authority to replace physical punishment with financial penalties, applying this to their inquisitorial duties, which allows them to profit as many of these unfortunate women pay them annual fees to avoid being punished again.
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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.
Cornelius Agrippa's view on witches, his defense of a poor woman accused of witchcraft, and how he persuaded the inquisitors.
ORNELIUS
AGRIPPA saith, that while he was in Italie, manie
inquisitors in the dutchie of Millen troubled divers most honest &
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 with an inquisitor, who through un/just36. accusations drew a
poore woman of the countrie into his butcherie, and to an unfit place;
not so much to examine hir, as to torment hir. Whom when C. Agrippa
had undertaken to defend, declaring that in the things doone, there
was no proofe, no signe or token that could cause hir to be tormented;
the inquisitor stoutlie denieng it, said; One thing there is, which is
proofe and matter sufficient: for hir mother was in times past burned
for a witch. Now when Agrippa replied, affirming that this article
was impertinent, and ought to be refused by the judge, as being the
deed of another; alledging to the inquisitor, reasons and lawe for
the same: he replied againe that this was true, bicause they used to
sacrifice their children to the divell, as soone as they were borne;
and also bicause they usuallie conceived by spirits transformed into
mans shape, and that thereby witchcraft was naturallie ingraffed into
this child, as a disease that commeth by inheritance./33.
CORNELIUS AGRIPPA says that while he was in Italy, many inquisitors in the duchy of Milan troubled several honest and noble women, secretly extorting a lot of money from them until their trickery was exposed. He further states that, as an advocate or counselor in the Commonwealth of Maestricht in Brabant, he had a heated conflict with an inquisitor, who through unjust36. accusations brought a poor woman from the countryside into his custody and to an inappropriate place; not so much to question her, but to torture her. When C. Agrippa took it upon himself to defend her, asserting that there was no evidence, no sign or indication that justified her torment, the inquisitor stubbornly denied this, claiming there was one thing that served as proof and was sufficient: her mother had been burned as a witch in the past. When Agrippa responded, asserting that this point was irrelevant and should be dismissed by the judge as it concerned the actions of another, presenting reasons and legal grounds to the inquisitor, the inquisitor countered that this was true because they commonly sacrificed their children to the devil as soon as they were born; and also because they usually conceived with spirits transformed into human form, which meant that witchcraft was naturally ingrained in this child, like a hereditary disease./33.
C. Agrippa repliengA bitter invective against a cruell inquisitor. against the inquisitors follie & superstitious blindnesse, said; O thou wicked preest! Is this thy divinitie? Doost thou use to drawe poore guiltlesse women to the racke by these forged devises? Doost thou with such sentences judge others to be heretikes, thou being a more heretike than either Faustus or Donatus? Be it as thou saiest, dooest thou not frustrate the grace of Gods ordinance; namelie baptisme? Are the words in baptisme spoken in vaine? Or shall the divell remaine in the child, or it in the power of the divell, being there and then consecrated to Christ Jesus, in the name of the father, the sonne, and the holie ghost? And if thou defend their false opinions, which affirm, that spirits accompanieng with women, can ingender; yet dotest thou more than anie of them, which never beleeved that anie of those divels, togither with their stolne seed, doo put part of that their seed or nature into the creature. But though indeed we be borne the children of the divell and damnation, yet in baptisme, through grace in Christ, sathan is cast out, and we are 29 made new creatures in the Lord, from whome none can be separated by another mans deed. The inquisitor being hereat offended, threatened the advocate to proceed against him, as a supporter of heretikes or witches; yet neverthelesse he ceased not to defend the seelie woman, and through the power of the lawe he delivered hir/37. from the clawes of the bloodie moonke, who with hir accusers, were condemned in a great summe of monie to the charter of the church of Mentz, and remained infamous after that time almost to all men.
C. Agrippa replyingA harsh critique of a ruthless inquisitor. against the inquisitors' folly & superstitious blindness, said; O you wicked priest! Is this your idea of divinity? Do you draw innocent women to the rack with these made-up lies? Do you judge others to be heretics with such statements, when you are a bigger heretic than either Faustus or Donatus? No matter what you say, aren't you undermining God's grace; namely baptism? Are the words spoken in baptism meaningless? Will the devil remain in the child, or be under the devil's influence, when he has just been consecrated to Christ Jesus, in the name of the Father, the Son, and the Holy Spirit? And if you defend the false beliefs that claim that spirits can father children with women, then you are more misguided than any of them, who never believed that those devils, together with their stolen seed, contribute part of their nature to the offspring. But even though we are born as children of the devil and damnation, through grace in Christ, Satan is cast out in baptism, and we are 29 made new creatures in the Lord, from whom no one can be separated by another person's actions. The inquisitor, offended by this, threatened to take action against the advocate as a supporter of heretics or witches; yet he did not stop defending the poor woman and, through the power of the law, he saved her37. from the clutches of the bloody monk, who along with her accusers, were fined a large sum of money to the charter of the church of Mentz, and remained infamous amongst almost all people after that time.
But by the waie you must understand, that this was but a petie inquisitor, and had not so large a commission as Cumanus, Sprenger, and such other had; nor yet as the Spanish inquisitors at this daie have. For these will admit no advocats now unto the poore soules, except the tormentor or hangman may be called an advocate. You may read the summe of this inquisition in few words set out by M. John Fox John Fox in the acts and monuments. in the Acts and monuments. For witches and heretikes are among the inquisitors of like reputation; saving that the extremitie is greater against witches, bicause through their simplicitie, they may the more boldlie tyrannize upon them, and triumph over them.
But you should understand that this was just a minor inquisitor and didn't have as much authority as Cumanus, Sprenger, and others like them; nor did he have the same power as the Spanish inquisitors do today. Because these days, they won't allow any advocates for the poor souls, unless the torturer or hangman can be considered an advocate. You can read a summary of this inquisition in a few words written by M. John Fox in the Acts and Monuments. Witches and heretics are viewed similarly by the inquisitors; however, the severity is greater against witches because, due to their simplicity, they can be more easily oppressed and dominated.
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.
What the fear of death and the feeling of pain might make someone do, and it's no surprise that witches condemn themselves through their own confessions, which are cruelly forced out of them.
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, & tormented as is declared in these latter
leaves, be made to confesse such absurd and false impossibilities; when
flesh and bloud is unable to endure such triall? Or how can she in the
middest of such horrible tortures/34. and torments, promise unto hir selfe
constancie; or forbeare to confesse anie thing? Or what availeth it
hir, to persevere in the deniall of such matters, as are laid to her
charge unjustlie; when on the one side there is never anie end of hir
torments; on the other side,/38. if she continue in hir assertion, they
saie she hath charmes for taciturnitie or silence?
Anyone who reads ecclesiastical histories or remembers the persecutions during Queen Mary's reign will find that many good people have succumbed to the fear of persecution and returned to the Lord. What’s surprising then, if a poor woman, like the one described elsewhere and tortured as explained in these later pages, is led to confess such absurd and false impossibilities; when flesh and blood cannot endure such trials? How can she, in the midst of such horrible torture34. and suffering, promise herself stability or refrain from confessing anything? What use is it to her to persist in denying things that are unjustly charged against her, when on one side there is no end to her torment, and on the other side, if she sticks to her claim, they say she has charms for silence?
PeterPeters apostacie & renouncing of Christ the apostle renounced, curssed, and forsware his maister and our Saviour Jesus Christ, for feare of a wenches manaces; or rather at a question demanded by hir, wherein he was not so circumvented, as these poore witches are, which be not examined by girles, but by 30 cunning inquisitors, who having the spoile of their goods, and bringing with them into the place of judgement minds to maintaine their bloudie purpose, spare no maner of allurements, thretenings, nor torments, untill they have wroong out of them all that, which either maketh to their owne desire, or serveth to the others destruction.
PeterPeter's abandonment of faith and rejection of Christ the apostle denied, cursed, and forsook his master and our Savior Jesus Christ, out of fear of a woman's threats; or rather in response to a question she asked him, where he was not as trapped as these poor witches are, who are not questioned by girls, but by 30 cunning inquisitors, who, with the intent of seizing their property, come to the place of judgment ready to pursue their bloody agenda, using all sorts of temptations, threats, or tortures, until they have wrested from them everything that either fulfills their own desires or serves to the others' destruction.
Peter (I saie) in the presence of his Lord and maister Christ, who had instructed him in true knowledge manie yeares, being forewarned, not passing foure or five houres before, and having made a reall league and a faithfull promise to the contrarie, without anie other compulsion than (as hath beene said) by a question proposed by a girle, against his conscience, forsooke, thrise denied, and abandoned his said maister: and yet he was a man illuminated, and placed in dignitie aloft, and neerer to Christ by manie degrees, than the witch, whose fall could not be so great as Peters; bicause she never ascended halfe so manie steps. A pastors declination is much more abhominable that the going astraie of anie of his sheepe: as an ambassadors conspiracie is more odious than the falshood of a common person: or as a capteins treason is more mischeevous than a private soldiers mutinie. If you saie, Peter repented; I answer that the witch dooth so likewise sometimes, and I see not in that case, but mercie may be emploied upon hir. It were a mightie temptation to a seelie old woman, that a visible divell (being in shape so ugglie, as DanæusDanæus in dialog. and others saie he is) should assalt hir in maner and forme as is supposed, or rather avowed; speciallie when there is promise made that none shall be tempted above their strength.1 Cor. 10. The poore old witch is commonlie unlearned, unwarned, and unprovided of counsell and freendship, void of judgement and discretion to moderate hir life and communication, hir kind and gender more weake and fraile than the masculine, and much more subject to melancholie; hir bringing up and companie is so base, that nothing is to be/39. looked for in hir speciallie of these extraordinarie qualities; hir age also is commonlie such, as maketh her decrepite, which is a disease that mooveth them to these follies.
Peter (I say) in the presence of his Lord and master Christ, who had taught him the truth for many years, being warned just four or five hours before, and having made a true commitment and a faithful promise to the contrary, with no other pressure than (as mentioned) a question posed by a girl, against his conscience, forsook, denied three times, and abandoned his said master: and yet he was an enlightened man, placed in a high position, closer to Christ by many degrees than the witch, whose fall could not be as great as Peter's; because she never rose half as high. A pastor's fall is much more terrible than any of his sheep going astray; just as an ambassador’s conspiracy is more despicable than the deceit of an ordinary person; or as a captain's treason is more disastrous than a private soldier’s mutiny. If you say, Peter repented; I respond that the witch does the same sometimes, and I don't see why, in that case, mercy should not be shown to her. It would be a mighty temptation for a poor old woman, that a visible devil (being described as ugly, as DanæusDanæus in conversation. and others say he is) should assault her in the manner and form that is supposed, or rather acknowledged; especially when there is a promise made that no one shall be tempted beyond their strength.1 Cor. 10. The poor old witch is commonly uneducated, unprepared, and without counsel and friendship, lacking judgment and discretion to manage her life and conversation, her nature and gender being weaker and more frail than the masculine, and much more prone to melancholy; her upbringing and company are so lowly that nothing extraordinary can be expected from her, especially in these unusual qualities; her age is usually such that it makes her decrepit, which is a condition that drives them to these follies.
Finallie, Christ did cleerelie remit Peter, though his offense were committed both against his divine and humane person: yea afterwards he did put him in trust to feed his sheepe, and shewed great countenance, freendship and love unto him. And there- fore I see not, but we may shew compassion upon these poore soules; if they shew themselves sorrowfull for their misconceipts and wicked imagina- tions./
Finally, Christ clearly forgave Peter, even though his offense was committed against both his divine and human nature: indeed, later he entrusted him to care for his sheep and showed him great favor, friendship, and love. Therefore, I believe we can show compassion towards these poor souls if they demonstrate genuine sorrow for their misunderstandings and wicked thoughts.
¶ The third Booke. 40. 35.
The first Chapter.
The witches bargaine with the divell, according to M. Mal. Bodin, Nider, Danæus, Psellus, Erastus, Hemingius, Cumanus, Aquinas, Bartholomæus Spineus, &c.
The witches make a deal with the devil, according to M. Mal. Bodin, Nider, Danæus, Psellus, Erastus, Hemingius, Cumanus, Aquinas, Bartholomæus Spineus, etc.
HAT
which in this matter of witchcraft hath abused so manie, and
seemeth both so horrible and intollerable, is a plaine bargaine,
that (they saie) is made betwixt the divell and the witch. And manie
of great learning conceive it to be a matter of truth, and in their
writings publish it accordinglie: the which (by Gods grace) shall be
prooved as vaine and false as the rest.
THAT
which in this issue of witchcraft has misled so many, and
seems both so shocking and unbearable, is a straightforward deal
that (they say) is made between the devil and the witch. Many
well-educated people believe it to be true, and in their writings, they publish it accordingly: which (by God's grace) will be shown to be as worthless and false as the rest.
The order of their bargaineThe 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. Then the witches assembled, commend a new disciple (whom they call a novice) unto him: and if the divell find that yoong witch apt and forward in renunciation of christian faith, in despising anie of the seven sacraments, in treading upon crosses, in spetting at the time of the elevation, in breaking their fast on fasting daies, and fasting on sundaies; then the divell giveth foorth/41. his hand, and the novice joining hand in hand with him, promiseth to observe and keepe all the divels commandements.
The agreement they makeThe double deal of witches with the devil. or their practice is twofold; one is public and solemn, and the other is secret and private. The public or solemn part involves witches gathering at specific meetings at set times, where they not only see the devil in a visible form, but also talk and interact with him casually. During these meetings, the devil urges them to remain loyal to him, promising them long life and prosperity. Then, the witches present a new member (whom they call a novice) to him; if the devil finds this young witch willing to renounce the Christian faith, despise any of the seven sacraments, trample on crosses, spit during the elevation, eat during fasting days, and fast on Sundays, then the devil extends his hand, and the novice, taking his hand, promises to obey all the devil's commandments.
This done, the divell beginneth to be more bold with hir, telling hir plainlie, that all this will not serve his turne; and therefore requireth homage at hir hands:Mal. malef. de modo professionis. yea he also telleth hir, that she must grant him both hir bodie and soule to be tormented in everlasting fire: which she yeeldeth unto. Then he chargeth hir, to procure as manie men, women, and children also, as she can, to enter into this societie. Then he teacheth them to make ointments of the bowels and members of children, whereby they ride in the aire, and accomplish all their desires. So as, if there be anie children unbaptised, or not garded with the signe of the crosse, or orizons; then the witches may and doo catch them from their mothers sides in the night, or out of their cradles, or otherwise kill them with their 32 ceremonies; and after buriall steale them out of their graves, and seeth them in a caldron, untill their flesh be made potable. Of the thickest whereof they make ointments, whereby they ride in the aire; but the thinner potion they put into flaggons, whereof whosoever drinketh, observing certeine ceremonies, immediatlie becommeth a maister or rather a mistresse in that practise and facultie./36.
This done, the devil becomes bolder with her, telling her plainly that all this won’t be enough for him, and therefore demands homage from her:Mal. malef. of the profession. He also tells her that she must give him both her body and soul to be tormented in everlasting fire, which she agrees to. Then he instructs her to bring as many men, women, and children as she can into this society. He teaches them to make ointments from the insides and limbs of children, enabling them to fly through the air and fulfill all their desires. If there are any children who are unbaptized or not protected with the sign of the cross or prayers, the witches can and do snatch them from their mothers' sides at night, or from their cradles, or otherwise kill them with their32 ceremonies; and after burial, steal them from their graves, boiling them in a cauldron until their flesh becomes consumable. From the thickest part, they make ointments that allow them to fly, while the thinner potion is stored in bottles, and whoever drinks it, performing certain rituals, immediately becomes a master or rather a mistress in that practice and skill./36.
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.
The witches' homage is completed (as described by lewd inquisitors and petty witch-hunters) to the devil in person; it includes their songs and dances, especially La volta, along with other ceremonies and their escapades.
OMETIMES
their homageHomage 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 yeelded to the divell and hell fier: the
other is, when they have but bargained [not] to/42. observe certeine
ceremonies and statutes of the church; as to conceale faults at shrift,
to fast on sundaies, &c. And this is doone either by oth, protestation
of words, or by obligation in writing, sometimes sealed with wax,
sometimes signed with bloud, sometimes by kissing the divels bare
buttocks; as did a Doctor called Edlin, who as (Bodin saith) was
burned for witchcraft.
SOMETIMES
their tributeWitches' tribute to the devil. with their oath and bargain is accepted for a
certain number of years; sometimes for eternity. Sometimes it involves
entirely rejecting the faith, and sometimes just part of it. The first case is
when the soul is completely surrendered to the devil and hellfire; the
latter is when they have simply agreed not to/42. follow certain
ceremonies and rules of the church, like concealing sins during confession,
fasting on Sundays, etc. This is done either through an oath, verbal commitment,
or a written obligation, sometimes sealed with wax, sometimes signed in blood, and
occasionally by kissing the devil's bare backside; as a Doctor named Edlin did, who, as
(Bodin claims) was executed for witchcraft.
Bar. Spineus, cap. 1. in novo Mal. malef. You must also understand, that after they have delicatlie banketted with the divell and the ladie of the fairies; and have eaten up a fat oxe, and emptied a butt of malmesie, and a binne of bread at some noble mans house, in the dead of the night, nothing is missed of all this in the morning. For the ladie Sibylla, Minerva, or Diana with a golden rod striketh the vessell & the binne, and they are fullie replenished againe. Yea, she causeth the bullocks bones to be brought and laid togither upon the hide, and lappeth the foure ends thereof togither, laieng her golden rod thereon; and then riseth up the bullocke againe in his former estate and condition: and yet at their returne home they are like to starve for hunger; as SpineusIdem Ibid. saith. And this must be an infallible rule, that everie fortnight, or at the least everie moneth, each witch must kill one child at the least for hir part.
Bar. Spineus, cap. 1. in novo Mal. malef. You should also know that after they have dined delicately with the devil and the lady of the fairies, and feasted on a fat ox, and finished off a barrel of sweet wine and a bin of bread at some nobleman's house in the dead of night, nothing is missing by morning. For the lady Sibylla, Minerva, or Diana strikes the vessel and the bin with a golden rod, and they are fully replenished again. Yes, she makes the bullock's bones be brought and laid together on the hide, wraps the four ends together, places her golden rod on top; then the bullock rises again in its original state and condition. Yet, when they return home, they are likely to starve from hunger, as Spineus Same as above. says. And this must be an unbreakable rule: every fortnight, or at least once a month, each witch must sacrifice at least one child for her part.
And here some of Monsieur BodinsI. Bod. de dæmon. lib. 2, cap. 4. lies may be inserted, who saith that at these magicall assemblies, the witches never faile to danse; and in their danse they sing these words; Har har, divell divell, danse here, danse here, plaie here, plaie here, Sabbath, sabbath. And whiles they sing and danse, everie one hath a broome in hir hand, 33 and holdeth it up aloft. Item he saith, that these night-walking or rather night-dansing witches, brought out of Italie into France, that danse, which is called La volta.
And here some of Monsieur BodinsI. Bod. de dæmon. lib. 2, cap. 4. claims can be mentioned, stating that at these magical gatherings, the witches always dance; and during their dance, they sing these words: "Har har, devil devil, dance here, dance here, plague here, plague here, Sabbath, sabbath." While they sing and dance, each one has a broom in her hand, 33 and holds it up high. He also states that these night-walking, or rather night-dancing witches, brought the dance known as La volta from Italy to France.
A part of their league is, to scrape off the oile,Mal. malef. which is received in extreame follie (unction I should have said). But if that be so dangerous, they which socke the corps had neede to take great care, that they rub not off the oile, which divers other waies may also be thrust out of the forehead; and then I perceive all the vertue thereof is gone, and farewell it. But I marvell how they take on to preserve the water powred on them in baptisme, which I take to be largelie of as great force as the other; and yet I thinke is commonlie wiped and washed off, within foure and twentie houres/37. 43. after baptisme: but this agreeth with the residue/ of their follie.
A part of their ritual is to remove the oil, which is received in extreme foolishness (unction, I should have said). But if that’s so dangerous, those who handle the body need to be very careful not to wipe off the oil, which can also be pushed out of the forehead in various ways; and then I see that all its virtue is lost, and goodbye to it. But I wonder how they manage to preserve the water poured on them during baptism, which I think is largely just as powerful as the oil; yet I believe it is commonly wiped and washed off within twenty-four hours after baptism: but this aligns with the rest of their foolishness.
And this is to be noted, that the inquisitors affirme, that during the whole time of the witches excourse, the divell occupieth the roome and place of the witch, in so perfect a similitude, as hir husband in his bed, neither by feeling, speech, nor countenance can discerne hir from his wife. Yea the wife departeth out of her husbands armes insensiblie, and leaveth the divell in hir roome visiblie. Wherein their incredulitie is incredible, who will have a verie bodie in the feined plaie, and a phantasticall bodie in the true bed: and yet (forsooth) at the name of Jesus, or at the signe of the crosse,Grillandus. de sort. 10. vol. tract. all these bodilie witches (they saie) vanish awaie.
It's important to note that the inquisitors claim that during the entire time a witch is out, the devil takes her place so convincingly that her husband can't tell the difference in terms of touch, speech, or appearance. In fact, the wife leaves her husband's arms without him noticing and the devil is left visibly in her place. It's incredibly hard to believe that they accept a real body in the fake scenario and a phantom body in the real bed, and yet, they say that at the name of Jesus or the sign of the cross,Grillandus. on fate. 10. volume. treatise. all these physical witches disappear.
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, &c.
How witches are called to appear before the devil, their riding in the air, their accounts, their conversations with the devil, his assistance, and their discussions, as well as their farewells and sacrifices: according to Danæus, Psellus, etc.
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 DanæusDanæus
in dialog. cap. 4. saith, the divell oftentimes
in the likenes of a sumner, meeteth them at markets and faires, and
warneth them to appeere in their assemblies, at a certeine houre in
the night, that he may understand whom they have slaine, and how they
have profited. If they be lame, he saith the divell delivereth them
a staffe, to conveie them thither invisiblie through the aire; and
that then they fall a dansing and singing of bawdie songs, wherein he
leadeth the danse himselfe. Which danse, and other conferencies being
ended, he supplieth their wants of powders and
34 roots to intoxicate
withall; and giveth to everie novice a marke, either with his teeth
or with his clawes, and so they kisse the divels bare buttocks, and
depart:/44. not forgetting every daie afterwards to offer to him, dogs,
cats, hens, or bloud of their owne.Ide. Ibidem. And all this dooth Danæus report
as a troth, and as it were upon his owne knowledge. And yet else-where
Idem. in dialog. cap. 3.
he saieth; In these matters they doo but dreame, and doo not those
things indeed, which they confesse through their distemperature,
growing of their melancholike humor: and therefore (saith he) these
things, which they report of themselves, are but meere illusions.
UNTIL NOW,
most of the words contained in M. Mal.
or Bodin, or really in both; or at least in the new M. Mal.
or from some other writer who supports the
all-powerful abilities of witches. But DanæusDanæus in dialogue, chapter 4. says that the devil often appears
in the guise of a summoner, meeting them at markets and fairs,
warning them to show up at their gatherings at a specific hour
in the night, so he can find out who they have killed and how they
have benefited. If they are lame, he says the devil gives them
a staff to transport them invisibly through the air; and then
they start dancing and singing dirty songs, with him leading the dance
himself. After this dance and other meetings, he supplies their needs
for powders and
34 roots to get intoxicated; and gives each novice a mark, either with his teeth
or with his claws. So they kiss the devil's bare backside and leave,
not forgetting every day after to offer him dogs, cats, hens, or their own blood.Same as above. And all this Danæus reports
as truth, claiming it as if from his own knowledge. Yet elsewhere
Same. in dialog. cap. 3. he says; In these matters, they are just dreaming,
and do not actually do what they confess due to their mental
instability caused by their melancholic moods: therefore (he says)
the things they report about themselves are simply illusions.
Psellus addeth hereunto, that certeine magicall heretikes, to wit; the Eutychians, assemblie themselves everie good fridaie at night; and putting out the candles, doo commit incestuous adulterie, the father with the daughter, the sister with the brother, and the sonne with the mother; and the ninth moneth they returne and are delivered; and cutting their children in peeces, fill their pots with their bloud; then burne they the carcases,Card. lib. de var. rerum. 15. cap. 80. and mingle the ashes therewith, and so preserve the same for magicall purposes. Cardanus writeth (though in mine opinion not verie/38. probablie) that these excourses, dansings, &c: had their beginning from certeine heretikes called Dulcini, who devised those feasts of Bacchus which are named Orgia, whereunto these kind of people openlie assembled; and beginning with riot, ended with this follie. Which feasts being prohibited, they nevertheles hanted them secretlie; and when they could not doo so, then did they it in cogitation onelie, and even to this daie (saith he) there remaineth a certeine image or resemblance thereof among our melancholike women.
Psellus adds that certain magical heretics, specifically the Eutychians, gather every good Friday night; and after putting out the candles, they engage in incestuous adultery, with fathers sleeping with their daughters, sisters with brothers, and sons with mothers. After nine months, they return and give birth; then they cut their children into pieces, fill their pots with their blood, burn the bodies, Card. lib. de var. rerum. 15. cap. 80. and mix the ashes with it to preserve for magical purposes. Cardanus writes (though I think not very/38. plausibly) that these wild parties, dancing, etc., started with certain heretics called Dulcini, who invented the feasts of Bacchus known as Orgia, where these people openly gathered; starting with chaos, they ended in this madness. Although these feasts were banned, they still secretly indulged in them; and when they could not do so, they engaged in it only in their thoughts, and even to this day (he says) there remains some image or resemblance of that among our melancholic women.
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.
There can't really be any true alliance with the devil, the original creator of the alliance, and the weak arguments of those who oppose this idea.
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
can be made betwixt a carnall bodie and a spirituall? Let any wise or
honest man tell me, that either hath beene a partie, or a witnesse;
and I will beleeve him. But by what authoritie, proofe, or testimonie;
and upon what ground all this geere standeth, if you read M. Mal.
Mal. Malef. par. 2. quæ. 7. cap. 2.
you shall find, to the shame of the reporters (who doo so
35 varie in
their tales, and are at such contrarietie:) and to the reproch of the
beleevers of such absurd lies.
F
if the league is false, like the rest of their confessions, the arguments of the witch hunters fall apart: for all the writers here consider this agreement certain, valid, and accepted, and as their only principle. But surely the/45. contracts, containing those agreements, are sealed with butter; and the labels are just nonsense. What solid agreement can be made between a physical body and a spiritual one? Let any wise or honest person tell me, who has either been a party to it or a witness; and I will believe them. But by what authority, proof, or testimony; and on what basis does all this nonsense stand? If you read M. Mal.
Mal. Malef. par. 2. ques. 7. chap. 2.
you will find, to the shame of the reporters (who are so
35 inconsistent
in their stories, and are in such disagreement:) and to the disgrace of those who believe such ridiculous lies.
For the beginning of the credit hereof,Upon what ground this real league began to growe in credit. resteth upon the confession of a baggage yoong fellow condemned to be burnt for witchcraft; who said to the inquisitors, of likelihood to prolong his life, (if at leastwise the storie be true, which is taken out of Nider;) If I wist (quoth he) that I might obteine pardon, I would discover all that I knowe of witchcraft. The which condition being accepted, and pardon promised (partlie in hope thereof, and partlie to be rid of his wife) he said as followeth.
For the beginning of the credit hereof,On what basis this true alliance started to gain credibility. rests on the confession of a young guy, who was sentenced to be burned for witchcraft. He told the inquisitors, likely to buy himself some time (if the story is true, as taken from Nider;), "If I knew I could get a pardon, I would reveal everything I know about witchcraft." With that condition accepted and a pardon promised (partly in hope of it, and partly to be rid of his wife), he said the following.
The novice or yoong disciple goeth to some church, togither with the mistresse of that profession, upon a sundaie morning, before the conjuration of holie water, & there the said novice renounceth the faith, promiseth obedience in observing, or rather omitting of ceremonies in meetings, and such other follies; and finallie, that they doo homage to their yoong maister the divell, as they covenanted.
The novice or young disciple goes to a church, along with the mistress of that profession, on a Sunday morning, before the blessing of holy water. There, the novice renounces the faith, promises to obey and observe, or rather skip, ceremonies in meetings and other such nonsense; and finally, they pay homage to their young master, the devil, as they agreed.
But this is notable in that storie, that this yoong witch, doubting that his wives examination would bewraie his knaverie, told the inquisitor; that in truth his wife was guiltie as well as he, but she will never, I am sure (quoth he) though she should be burned a thousand times, confesse any of these circumstances.
But this is significant in that story, that this young witch, fearing that his wife's questioning would reveal his deceit, told the inquisitor that in reality, his wife was guilty as well, but she would never, I’m sure (he said), even if she were burned a thousand times, admit to any of these details.
And this is in no wise to be forgotten, that notwithstanding his contrition, his confession, and his accusation of his owne wife (contrarie to the inquisitors/39. promise and oth) he and his wife were both burned at a stake, being the first discoverers of this notable league, whereupon the fable of witchcraft is mainteined; and whereby such other confessions have beene from the like persons, since that time, extorted and augmented. /
And it shouldn't be forgotten that despite his remorse, his confession, and his accusation of his own wife (contrary to the promises and oath of the inquisitors) he and his wife were both burned at the stake. They were the first to uncover this significant conspiracy, which is the basis for the myth of witchcraft, leading to other similar confessions being forced and exaggerated from people like them since that time.
The fift Chapter.46.
Of the private league, a notable tale of Bodins concerning a French ladie, with a confutation.
About the private league, here’s a remarkable story from Bodins about a French lady, along with a rebuttal.
HE
maner of their private leagueThe 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 privilie, and come not into the fairies assemblie.
HE
way of their secret allianceThe secret alliance of witches with the devil. is said to be when the devil, sometimes visible and sometimes invisible, speaks privately with them in the midst of the people; promising that if they follow his advice, he will provide for all their needs and make all their efforts successful: and so he starts with small matters, to which they secretly agree, without attending the fairies' gathering.
And in this case (mee thinks) the divell sometimes, in such externall or corporall shape, should meete with some that would not consent to his motions (except you will saie he knoweth their cogitations) and so36 should be bewraied. They also (except they were idiots) would spie him, and forsake him for breach of covenants. But these bargaines, and these assemblies doo all the writers hereupon mainteine: and Bodin confirmeth them with a hundred and odd lies; among the number whereof I will (for diverse causes) recite one.
And in this situation (I think), the devil sometimes, in such external or physical form, would encounter some people who would not agree to his actions (unless you say he knows their thoughts) and so36 would be exposed. They also (unless they were fools) would notice him and reject him for breaking agreements. But these deals and these gatherings are supported by all the writers on this topic; and Bodin backs them up with over a hundred falsehoods; among these, I will (for various reasons) mention one.
There was (saith he)J. Bod. lib. 2. de dæmonomania. cap. 4. a noble Gentlewoman at Lions, that being in bed with a lover of hirs, suddenlie in the night arose up, and lighted a candle: which when she had done, she tooke a box of ointment, wherewith she annointed her bodie; and after a few words spoken, she was carried awaie. Hir bedfellow seeing the order hereof, lept out of his bed, tooke the candle in his hand, and sought for the ladie round about the chamber, and in everie corner thereof. But though he could not find hir, yet did he find hir box of ointment: and being desirous to know the vertue thereof, besmeered himselfe therewith, even as he perceived hir to have done before.This agreeth not with their interpretation, that saie, this is onlie done by vertue of the legue; nor yet to them that referre it unto words: quoth nota. And although he were not so superstitious, as to use anie words to helpe him forward in his busines, yet by the vertue of that ointment (saith Bodin) he was immediatlie conveied/47. to Lorreine, into the assemblie of witches. Which when he sawe, he was abashed, and said; In the name of God, what make I heere? And upon those words the whole assemblie vanished awaie, and left him there alone starke naked; and so was he faine to returne to Lions. But he had so good a conscience (for you may perceive by the first part of the historie, he was a verie honest man) that he accused his true lover for a witch, and caused hir to be burned. But as for his adulterie, neither M. Mal. nor Bodin doo once so much as speake in the dispraise thereof.
There was, as he says, J. Bod. book 2. on demonology. chapter 4. a noble woman in Lions who, while in bed with her lover, suddenly got up in the night and lit a candle. After lighting the candle, she took a box of ointment and anointed her body; then, after saying a few words, she vanished. Her bedfellow, seeing this, jumped out of bed, took the candle, and searched the room and every corner for her. Although he couldn't find her, he did come across her box of ointment. Curious about its effects, he covered himself with it, just like he had seen her do earlier.This doesn’t align with their explanation that says this is only done through the league's authority; nor does it back those who credit it to words: keep that in mind. Even though he wasn’t superstitious enough to say any words to aid his effort, according to Bodin, the power of that ointment immediately transported him to Lorreine, into a gathering of witches. When he saw this, he was shocked and said, "In the name of God, what am I doing here?" At those words, the entire assembly vanished, leaving him completely naked. He then had to return to Lions. But he had such a good conscience (as you can tell from the first part of the story, he was a very honest man) that he accused his true lover of witchcraft and had her burned. However, neither M. Mal. nor Bodin even mention his adultery in a negative light.
It appeareth throughout all Bodins booke, that he is sore offended with Cornelius Agrippa, and the rather (as I suppose) bicause the said C. Agrippa recanted that which Bodin mainteineth, who thinketh he could worke wonders by magicke, and speciallie by his blacke dog. It should seeme he/40. had prettie skill in the art of divination. For though he wrote before Bodin manie a yeare, yet uttereth he these words in his booke De vanitate scientiarum: A certeine French protonotarie (saith he)C. Agrippa. cap. 51. a lewd fellow and a coosener, hath written a certeine fable or miracle done at Lions, &c. What Bodin is, I knowe not, otherwise than by report; but I am certeine this his tale is a fond fable: and Bodin saith it was performed at Lions; and this man (as I under- stand) by profession is a civill lawier.
It seems throughout all of Bodin's book that he is quite upset with Cornelius Agrippa, likely because the latter retracted what Bodin maintains, as Bodin believes he can perform wonders through magic, especially with his black dog. He appears to have some skill in the art of divination. Although he wrote many years before Bodin, he states in his book De vanitate scientiarum: A certain French protonotary (he says) C. Agrippa. chapter 51. is a disreputable guy and a fraud who has written a certain fable or miracle that happened in Lions, &c. I don’t know what Bodin is, aside from what I've heard, but I am certain this story of his is a silly fable: and Bodin claims it took place in Lions; and this man (as I understand) is a civil lawyer by profession.
37
37
The sixt Chapter.
A disproofe of their assemblies, and of their bargaine.
A refutation of their gatherings and their deal.
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
TatianTatianus contra Græcos.
and other affirme) consisteth in spirituall/48. congelations,
as of fier and aire; yet it cannot be perceived of mortall creatures.
What credible witnesse is there brought at anie time, of this their
corporall, visible, and incredible bargaine; saving the confession
of some person diseased both in bodie and mind, wilfullie made, or
injuriouslie constrained? It is mervell that no penitent witch that
forsaketh hir trade, confesseth not these things without compulsion.
Mee thinketh their covenant made at baptisme with God, before good
witnesses, sanctified with the word, confirmed with his promises, and
established with his sacraments, should be of more force than that
which they make with the divell, which no bodie seeth or knoweth. For
God deceiveth none, with whom he bargaineth; neither dooth he mocke or
disappoint them, although he danse not among them.
THAT
the joining of hands with the devil, the kissing of his bare
buttocks, and his scratching and biting of them, are ridiculous lies;
anyone with the ability to reason can clearly see: it is evident to us by
the word of God that a spirit has no flesh, bones, or sinews, which make
up hands, buttocks, claws, teeth, and lips. Even if we assume that the
body of a devil (as TatianTatianus Against the Greeks.
and others claim) consists of spiritual/48.
congelations, like fire and air; it still cannot be perceived by mortal creatures.
What credible evidence has ever been provided for this physical, visible,
and unbelievable deal, aside from the confession of some person
suffering both mentally and physically, made willingly or under duress?
It is a wonder that no repentant witch who gives up her practice
confesses these things without coercion. I believe their covenant made at
baptism with God, in front of good witnesses, sanctified by the word,
confirmed by his promises, and established with his sacraments, should
carry more weight than the one they make with the devil, which nobody sees
or knows. God does not deceive those with whom he makes a deal; nor does
he mock or let them down, even if he doesn't dance among them.
Their oth, to procure into their league and fellowship as manie as they can (whereby everie one witch, as Bodin affirmeth, augmenteth the number of fiftie) bewraieth greatlie their indirect dealing. Hereof I have made triall,The author speaketh upon due proofe and triall. as also of the residue of their coosening devices; and have beene with the best, or rather the woorst of them, to see what might be gathered out of their counsels; and have cunninglie treated with them thereabouts: and further, have sent certeine old persons to indent with them, to be admitted into their societie. But as well by their excuses and delaies, as by other circumstances, I have tried and found all their trade to be meere coosening.
Their oath, to recruit as many as they can into their league and fellowship (where, as Bodin claims, each person increases the number by fifty), reveals a lot about their dishonest dealings. I have tested this,The author discusses the importance of proper evidence and testing. along with the rest of their deceitful schemes; and I have met with the best, or rather the worst, of them to see what I could learn from their plans. I have also cleverly engaged with them on this matter, and additionally, I have sent certain older individuals to negotiate with them for admission into their society. But through their excuses and delays, as well as other circumstances, I have determined that their whole operation is just a scam.
I praie you what bargaine have they made with the divell, that with their angrie lookes beewitch lambs, children, &c? Is it not confessed, that it is naturall, though it be a lie? What bargaine maketh the soothsaier, which hath his severall kinds of witchcraft and divination expressed in the scripture? Or is it not granted that they make none? How chanceth it that we heare not of this bargaine in the scriptures?/
I ask you, what deal have they made with the devil that they can cast angry glances and put a spell on lambs, children, and so on? Is it not accepted that it's natural, even if it's a lie? What deal does the fortune teller make, with their various types of witchcraft and divination mentioned in the scripture? Or is it not acknowledged that they don't make any deals? Why is it that we don't hear about this deal in the scriptures?
38
38
The seventh Chapter.49. 41.
A confutation of the objection concerning witches confessions.
A rebuttal to the argument regarding witches' confessions.
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, &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 pastor, than of the simple woman.
It’s acknowledged (some might object) even by these women themselves that they commit these and other terrible acts, which deserve the harshest punishment, etc. To this, I respond that anyone who carefully examines their confessions will see that they are all empty, pointless, false, inconsistent, and of little significance; except for their disdain and ignorance in matters of faith, which is more a failure of the negligent pastor than the simple woman.
First, if their confessionConfession compulsorie; as by Hispanicall inquisition: Looke
Mal. malef. & Jo. Bodin.
Confession persuasorie; as by flatterie: Looke Bry.
Darcie against
Ursu. Kempe. be made by compulsion, of force or
authoritie, or by persuasion, and under colour of freendship, it is not
to be regarded; bicause the extremitie of threts and tortures provokes
it; or the qualitie of faire words and allurements constraines it.
If it be voluntarie, manie circumstances must be considered, to wit;
whether she appeach not hir selfe to overthrow hir neighbour, which
manie times happeneth through their cankered and malicious melancholike
humor: then; whether in that same melancholike mood and frentike
humor, she desire not the abridgment of hir owne daies. Which thing
Aristotle saith dooth oftentimes happen unto persons subject to
melancholike passions: and (as BodinJohn. Bod.
Mal. Malef. and Sprenger saie) to these
old women called witches, which manie times (as they affirme) refuse to
live; thretning the judges, that if they may not be burned, they will
laie hands upon themselves, and so make them guiltie of their damnation.
First, if their confessionMandatory confession; as seen in the Spanish Inquisition: See Mal. malef. & Jo. Bodin.
Persuasive confession; as through flattery: See Bry.
Darcie against Ursu. Kempe. is made under force, authority, or persuasion, pretending to be friendship, it shouldn’t be taken seriously; because the intensity of threats and torture provokes it, or the appeal of kind words and temptations compels it. If the confession is voluntary, many factors need to be considered, such as whether she isn’t accusing herself to harm her neighbor, which often occurs due to their bitter and malicious melancholic state. Then, whether in that same melancholic state and frantic mood, she might wish to end her own life. This is something Aristotle says often happens to people who are prone to melancholic emotions; and (as BodinJohn. Bod.
Mal. Malef. and Sprenger say) to those old women called witches, who often (as they claim) refuse to live, threatening the judges that if they are not executed, they will take their own lives and thereby make the judges responsible for their damnation.
I my selfe have knowne, that where such a one could not prevaile, to be accepted as a sufficient witnesse against himselfe, he presentlie went and threw himselfe into a pond of water, where he was drowned. But the lawe saith; L. absent. de poenis. Volenti mori non est habenda fides, that is; His word is not to be credited that is desirous to/50. die. Also sometimes (as L. 2. cum glos. de iis, qui ante sentent. mortui sunt, sibi necem consciscentes.else-where I have prooved) they confesse that whereof they were never guiltie; supposing that they did that which they did not, by meanes of certeine circumstances. And as they sometimes confesse impossibilities, as that they flie in the aire, transubstantiate themselves, raise tempests, transfer or remoove corne, &c: so doo they also (I saie) confesse voluntarilie, that which no man could proove, and that which no man would ghesse, nor yet beleeve, except he were as mad as they; so as they bring death wilfullie upon themselves: which argueth an unsound mind.
I myself have known that when someone like that couldn't be accepted as a credible witness against themselves, they would immediately go and throw themselves into a pond, where they drowned. But the law states; L. absent. de poenis. Volenti mori non est habenda fides, which means their word isn’t to be trusted when they wish to die. Also sometimes (as L. 2. with the gloss on those who died before their sentence, committing suicide. I’ve proven elsewhere) they confess to things they weren’t guilty of, believing they did what they actually didn’t, because of certain circumstances. And just as they sometimes confess to impossible things, like flying through the air, changing their form, raising storms, removing grain, etc., they also (I say) voluntarily confess to things that no one could prove, that no one would guess, or even believe, unless they were as crazy as they are; thus bringing death willingly upon themselves, which indicates an unstable mind.
If they confesse that, which hath beene indeed committed by them,39 as poisoning, or anie other kind of murther, which falleth into the power of such persons to accomplish; I stand not to defend their cause. Howbeit, I would wish that even in that case there be not too rash credit given, nor too hastie proceedings used against them: but that the causes, properties, and circumstances of everie thing be dulie considered, and diligentlie examined.Absurdities in witches confessions. For you shall understand, that as sometimes they confesse they have murthered their neighbours with a wish, sometimes with a word, sometimes with a looke, &c: so they confesse, that with/42. the delivering of an apple, or some such thing, to a woman with child, they have killed the child in the mothers wombe, when nothing was added thereunto, which naturallie could be noisome or hurtfull.
If they admit to things they've actually done, like poisoning or any other type of murder that they had the ability to carry out, I won’t defend their actions. However, I would hope that even in those cases, we shouldn’t rush to believe everything we hear or act too quickly against them. We should carefully consider and thoroughly examine the reasons, characteristics, and circumstances of each situation. For you should know that sometimes they claim they’ve killed their neighbors just by wishing it, or by saying a word, or with a look, etc. They also confess that by giving an apple, or something similar, to a pregnant woman, they’ve caused the child in her womb to die, even though nothing harmful was involved.
In like maner they confesse, that with a touch of their bare hand, they sometimes kill a man being in perfect health and strength of bodie; when all his garments are betwixt their hand and his flesh.
In the same way, they admit that with a touch of their bare hand, they can sometimes kill a man who is in perfect health and strong; even when all his clothes are between their hand and his skin.
But if this their confession be examined by divinitie, philosophie, physicke, lawe or conscience, it will be found false and insufficient. First, for that the working of miracles is ceased. Secondlie, no reason can be yeelded for a thing so farre beyond all reason. Thirdlie, no receipt can be of such efficacie, as when the same is touched with a bare hand, from whence the veines have passage through the bodie unto the hart, it should not annoie the poisoner; and yet reteine vertue and force enough, to pearse through so manie garments and the verie flesh incurablie, to the place of death in another person. Cui argumento (saith Bodin) nescio quid / responderi possit.J. Bod. de dæmon. lib. 2. cap. 8.51. Fourthlie, no lawe will admit such a confession, as yeeldeth unto impossibilities, against the which there is never any lawe provided; otherwise it would not serve a mans turne, to plead and proove that he was at Berwicke that daie, that he is accused to have doone a murther in Canturburie; for it might be said he was conveied to Berwicke, and backe againe by inchantment. Fiftlie, he is not by con- science to be executed,In a little pamphlet of the acts and hanging of foure witches, in anno. 1579. which hath no sound mind nor perfect judgement. And yet forsooth we read, that one mother Stile did kill one Saddocke with a touch on the shoulder, for not keeping promise with hir for an old cloake, to make hir a safegard; and that she was hanged for hir labour.
But if their confession is examined by theology, philosophy, medicine, law, or conscience, it will be found false and inadequate. First, because the ability to perform miracles has ceased. Second, there can be no justification for something so far beyond all reason. Third, no remedy can be as effective as being touched by a bare hand, from which the veins run through the body to the heart; it should not harm the poisoner, yet retain enough power to pierce through so many layers of clothing and even flesh, fatally affecting another person. Cui argumento (says Bodin) nescio quid / responderi possit.J. Bod. de dæmon. book 2, chapter 8.51. Fourth, no law would accept such a confession that yields to impossibilities, for which there is never any law provided; otherwise, it wouldn't help a person to argue and prove that they were in Berwick on the day they are accused of committing murder in Canturbury; because it could be claimed they were transported to Berwick and back again by enchantment. Fifth, they are not to be executed by conscience,In a small pamphlet about the trials and executions of four witches in the year 1579. which does not possess a sound mind or good judgment. And yet we read that one mother Stile killed one Saddocke with a touch on the shoulder, for not keeping a promise with her for an old cloak, to make her a safeguard; and she was hanged for her actions.
40
40
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.
What a foolish thing it is for witches to put themselves in such desperate danger and to endure such unbearable pain for no gain or profit, and how it happens that witches are defeated by their own confessions.
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
accomplishment of nothing that might benefit themselves at all: but
they would at the leastwise indent with the divell, both to inrich
them, and also to enoble them; and finallie to endue them with all
worldlie felicitie and pleasure: which is furthest from them of all
other. Yea, if they were sensible, they would saie to the divell; Whie
should I hearken to you, when you will deceive me? Did you not promise
my neighbour mother Dutton to save and rescue hir; and yet lo she is
hanged? Surelie this would appose the divell verie sore. And it is a
woonder, that none, from the beginning of the world, till this daie,
hath made this and such like objections, whereto the divell John Bod.could
never/52. make answer. But were it not more madnes for them to serve the
divell, under these conditions; and yet to endure/ whippings with iron
rods at the divels hands; which (as the witchmongers write) are so
set on, that the print of the lashes remaine upon the witches bodie
ever after, even so long as she hath a daie to live?
Wow!
43.If they were as clever as witch hunters claim, they would see that it’s utterly foolish for them not only to strike a deal with the devil to send their souls to hell, but also to subject their bodies to the torments of fire and death, achieving nothing that benefits them at all. Instead, they should at least negotiate with the devil to make them rich, give them status, and ultimately bless them with all worldly happiness and pleasure, which is far from what they actually have. Yes, if they had any sense, they would say to the devil, "Why should I listen to you when you’ll just trick me? Didn’t you promise my neighbor, Mother Dutton, to save her, yet here she is hanging?” Surely, this would challenge the devil quite a bit. It’s amazing that no one, from the beginning of time until now, has raised such objections, which the devil John Bod. could never/52. answer. But isn’t it even more insane for them to serve the devil under these circumstances and still endure beatings with iron rods at his hands? According to the witch hunters, those rods are so cruel that the marks from the lashes remain on the witches’ bodies for the rest of their lives.
But these old women being daunted with authoritie, circumvented with guile, constrained by force, compelled by feare, induced by error, and deceived by ignorance, doo fall into such rash credulitie, and so are brought unto these absurd confessions. Whose error of mind and blindnes of will dependeth upon the disease and infirmitie of nature: and therefore their actions in that case are the more to be borne withall; bicause they, being destitute of reason, can have no consent. For, L. si per errorem jurisd. omni cum inde. Delictum sine consensu non potest committi, neque injuria sine animo injuriandi; that is, There can be no sinne without consent, nor injurie committed without a mind to doo wrong. Yet the lawe saith further, that A purpose reteined in mind, dooth nothing C. sed hoc d. de publ. &c.to the privat or publike hurt of anie man; and much more that an impossible purpose is unpunishable. Bal. in leg. &c.Sanæ mentis voluntas, voluntas rei possibilis est; A sound mind willeth nothing but that which is possible.
But these old women, being intimidated by authority, tricked by deceit, forced by violence, driven by fear, led astray by mistakes, and misled by ignorance, fall into such foolish credulity and end up making these absurd confessions. Their mental errors and lack of will are rooted in the weaknesses and infirmities of human nature: therefore, we should be more forgiving of their actions in such cases because, being devoid of reason, they cannot give true consent. For, L. si per errorem jurisd. omni cum inde. Delictum sine consensu non potest committi, neque injuria sine animo injuriandi; that is, there can be no sin without consent, nor harm done without an intention to do wrong. Yet the law further states that a retained intention in the mind does not C. but this d. on public matters &c. lead to private or public harm to anyone; and even more so, that an impossible intention is not punishable. Balance in leg. & etc.Sanæ mentis voluntas, voluntas rei possibilis est; a sound mind wills nothing but what is possible.
41
41
The ninth Chapter.
How melancholie abuseth old women, and of the effects thereof by sundrie examples.
How sadness affects older women, and the effects of it through various examples.
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
effects that it worketh in the bodie of a man, or rather of a woman,
are almost incredible. For as some of these melancholike persons
imagine, they are witches/53. and by witchcraft can worke woonders, and
doo what they list: so doo other, troubled with this disease, imagine
manie strange, incredible, and impossible things. Some, that they are
monarchs and princes, and that all other men are their subjects: some,
that they are brute beasts: some, that they be urinals or earthen pots,
greatlie fearing to be broken: some, that everie one that meeteth them,
will conveie them to the gallowes; and yet in the end hang themselves.
One thought, that Atlas, whome the poets feigne to hold up heaven
with his shoulders, would be wearie, and let the skie fall upon him:
another would spend a whole daie upon a stage, imagining that he both
heard and saw interludes, and therewith made himselfe great sport. One
Theophilus a physician, otherwise sound inough of mind (as it is
said) imagined that he heard and sawe musicians continuallie plaieng on
instruments, in a certeine place of his house. One Bessus, that had
killed his father, was notablie detected; by imagining that a swallowe
upraided him therewith: so as he himselfe thereby revealed the murther.
F
anie, if you carefully observe their words, actions, thoughts, and gestures, you will notice that the sadness overwhelming them has clouded their judgment and dulled their senses. I’m not talking about deceitful witches, but about poor melancholic women who are truly deceived themselves. You should know that the power of melancholy, and the effects it has on a person's body—especially a woman’s—are almost unbelievable. Some of these melancholic individuals imagine they are witches and can perform wonders through sorcery, and do whatever they wish. Others, afflicted by this condition, envision bizarre, unbelievable, and impossible scenarios. Some think they are monarchs and that everyone else is their subject; some believe they are animals; others think they are toilets or clay pots, fearing they might break; some are convinced that anyone they encounter wants to take them to the gallows, and yet eventually, they hang themselves. One believed that Atlas, whom poets claim holds up the heavens on his shoulders, would get tired and let the sky fall on him. Another might spend an entire day on a stage, convinced he was both seeing and hearing performances, which amused him greatly. There was a doctor named Theophilus, who was considered mentally sound, who imagined he continuously heard and saw musicians playing instruments in a certain spot in his house. A man named Bessus, who had killed his father, was notably caught when he believed a swallow was accusing him of that crime, ultimately revealing his own guilt.
But the notablest example heereof is, of one that was in great perplexi/tie,44.Of one that through melancholie was induced to thinke that he had a nose as big as a house, &c. imagining that his nose was as big as a house; insomuch as no freend nor physician could deliver him from this conceipt, nor yet either ease his greefe, or satisfie his fansie in that behalfe: till at the last, a physician more expert in this humor than the rest, used this devise following. First, when he was to come in at the chamber doore being wide open, he suddenlie staied and withdrew himselfe; so as he would not in any wise approch neerer than the doore. The melancholike person musing heereat, asked him the cause why he so demeaned himselfe? Who answered him in this maner: Sir, your nose is so great, that I can hardlie enter into your chamber but I shall touch it, and consequentlie hurt it. Lo (quoth he) this is the man that must doo me good; the residue of my freends flatter me, 42 and would hide mine infirmitie from me. Well (said the physician) I will cure you, but you must be content to indure a little paine in the dressing: which he promised patientlie to susteine, and conceived certeine hope of his recoverie. Then entred the physician into the chamber, creeping close by the walles, seeming to feare the touching and hurting of his nose. Then did he blindfold him, which/54. being doone, he caught him by the nose with a paire of pinsors, and threw downe into a tub, which he had placed before his patient, a great quantitie of bloud, with manie peeces of bullocks livers, which he had conveied into the chamber, whilest the others eies were bound up, and then gave him libertie to see and behold the same. He having doone thus againe twoo or three times, the melancholike humor was so qualified, that the mans mind being satisfied, his greefe was eased, and his disease cured.
But the most notable example of this is about someone who was in great distress, imagining that his nose was as big as a house; so much so that neither friends nor doctors could free him from this belief, ease his pain, or satisfy his imagination about it. Eventually, a physician who was more skilled in dealing with this condition had the following idea. First, when he was about to enter the open bedroom door, he suddenly stopped and withdrew, making sure not to approach any closer than the door. The melancholic person, puzzled by this, asked him why he was acting this way. The physician replied, “Sir, your nose is so large that I can hardly enter your room without touching it, and consequently hurting it.” The melancholic thought to himself, “Here’s a man who will help me; the rest of my friends flatter me and want to hide my problem.” The physician then said, “I will cure you, but you have to agree to endure a little pain during the treatment,” to which he patiently agreed, hoping for recovery. The physician then entered the room, creeping closely along the walls as if fearing to touch his patient's nose. He then blindfolded him, and once that was done, he grasped the man's nose with a pair of pliers and dumped a large amount of blood and many pieces of beef liver into a tub he had placed before the patient. This was done while the patient’s eyes were covered, after which he was allowed to see what had happened. After repeating this two or three times, the melancholic condition was sufficiently alleviated, and the man’s mind was satisfied, easing his pain and curing his illness.
Thrasibulus, otherwise called Thrasillus, being sore oppressed with this melancholike humor, imagined, that all the ships, which arrived at port Pyræus, were his: insomuch as he would number them, and command the mariners to lanch, &c: triumphing at their safe returnes, and moorning for their misfortunes. The Italian, whom we called here in England, the Monarch, was possessed with the like spirit or conceipt. DanæusDanæus in dialog. cap. 3. himselfe reporteth, that he sawe one, that affirmed constantlie that he was a cocke; and saith that through melancholie, such were alienated from themselves.
Thrasibulus, also known as Thrasillus, was deeply troubled by his melancholic mood and imagined that all the ships arriving at port Pyræus belonged to him. He would count them and order the sailors to launch, celebrating their safe returns and mourning for their misfortunes. The Italian, whom we referred to here in England as the Monarch, was affected by a similar mindset. DanæusDanæus in dialogue. cap. 3. himself reported that he saw someone who claimed confidently to be a rooster, and he stated that such individuals, due to their melancholia, became alienated from themselves.
Now, if the fansie of a melancholike person may be occupied in causes
which are both false and impossible;J. Baptist. P. N. cap. 2.
Card. de var. rerum.
J. Wier. de prestigiis dæmonum, &c.
Aristotle. why should an old witch be
thought free from such fantasies, who (as the learned philosophers and
physicians saie) upon the stopping of their monethlie melancholike
flux or issue of bloud, in their age must needs increase therein,
as (through their weaknesse both of bodie and braine) the aptest
persons to meete with such melancholike imaginations: with whome their
imaginations remaine, even when their senses are gone. Which Bodin
John. Bod.
laboureth to disproove, therein shewing himselfe as good a physician,
as else-where a divine.
Now, if a melancholic person's mind can get caught up in things that are both false and impossible;J. Baptist. P. N. chap. 2.
Card. de var. rerum.
J. Wier. on the tricks of demons, etc.
Aristotle. why should we think that an old witch is free from such fantasies? The learned philosophers and physicians say that when their monthly melancholic flow or blood issue stops, it naturally increases in old age, as they become the most susceptible to melancholic imaginations due to their physical and mental weakness. These imaginations linger even when their senses fade away. Bodin John's body. tries to disprove this, showing himself to be as good a physician here as he is a theologian elsewhere.
But if they may imagine, that they can transforme their owne bodies, which neverthelesse remaineth in the former shape: how much more credible is it, that they may falselie suppose they can hurt and infeeble other mens bodies; or which is lesse, hinder the comming of butter? &c. But what is it that they will not imagine, and consequentlie confesse that they can doo; speciallie being so earnestlie persuaded thereunto, so sorelie tor/mented,45. so craftilie examined, with such promises of favour, as wherby they imagine, that they shall ever after live in great credit & welth? &c.
But if they think they can change their own bodies while still looking the same, how much more likely is it that they falsely believe they can harm and weaken other people's bodies; or, at the very least, prevent the arrival of butter? But what is it that they won't imagine and subsequently claim they can do, especially when they are so strongly convinced of it, so deeply tormented, so cleverly interrogated, with such promises of support that they think will lead them to a life of great respect and wealth?
If you read the executions doone upon witches, either in times/55. past43 in other countries, or latelie in this land; you shall see such impossibilities confessed, as none, having his right wits, will beleeve. Among other like false confessions,Ant. Houin. we read that there was a witch confessed at the time of hir death or execution, that she had raised all the tempests, and procured all the frosts and hard weather that happened in the winter 1565: and that manie grave and wise men beleeved hir.
If you read about the executions of witches, either in past times in other countries or recently in this land, you'll see such unbelievable confessions that no one in their right mind would believe. Among other similar false confessions, it's noted that there was a witch who admitted at the time of her death or execution that she had caused all the storms and brought about all the frosts and harsh weather that occurred in the winter of 1565, and that many serious and wise men believed her.
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.
That voluntary confessions can be made falsely, which can lead to the downfall of the confessors, and the unusual effects of melancholy, demonstrated by a recent and familiar example.
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 of Sellenge in
Kent, and the matter not long sithence in this sort performed.
But it may be seen that even voluntary confessions (in this case) can be made falsely, even if they lead to the downfall of the confessor; and that depression can lead to such thoughts. I will mention a significant example related to this issue, with the individuals still alive and residing in the parish of Sellenge in Kent, and the event happening not long ago in this way.
OneA Kentish storie of a late accident. Ade Davie, the wife of Simon Davie, husbandman, being reputed a right honest bodie, and being of good parentage, grew suddenlie (as hir husband informed mee, and as it is well knowne in these parts) to be somewhat pensive and more sad than in times past. Which thing though it greeved him, yet he was loth to make it so appeere, as either his wife might be troubled or discontented therewith, or his neighbours informed thereof; least ill husbandrie should be laid to his charge (which in these quarters is much abhorred.) But when she grew from pensivenes, to some perturbation of mind; so as hir accustomed rest began in the night season to be withdrawne from hir, through sighing and secret lamentation; and that, not without teares, hee could not but demand the cause of hir conceipt and extraordina/rie56. moorning. But although at that time she covered the same, acknowledging nothing to be amisse with hir: soone after notwithstanding she fell downe before him on hir knees, desiring him to forgive hir, for she had greevouslie offended (as she said) both God & him. Hir poore husband being abashed at this hir behaviour, comforted hir, as he could; asking hir the cause of hir trouble & greefe: who told him, that she had, (contrarie to Gods lawe) & to the offense of all good christians, to the injurie of him, & speciallie to the losse of hir owne soule, bargained and given hir soule to the divell, to be delivered unto him within short space. Note the christian comfort of the husbād to his wife. Whereunto hir husband answered, saieng; Wife, be of good cheere, this thy bargaine is void and of none effect: for thou hast sold that which is none of44 thine to sell; sith it belongeth to Christ, who hath bought it, and deerelie paid for it, even with his bloud, which he shed upon the crosse; so as the divell hath no interest in thee./46. After this, with like submission, teares, and penitence, she said unto him; Oh husband, I have yet committed another fault, and doone you more injurie: for I have bewitched you and your children. Be content (quoth he) by the grace of God, Jesus Christ shall unwitch us: for none evill can happen to them that feare God.
OneA Kent story about a recent event. Ade Davie, the wife of Simon Davie, a farmer, was known to be quite honest and came from a good family. Suddenly, as her husband told me and as everyone knows around here, she grew somewhat troubled and more sad than she had been before. Although this worried him, he was reluctant to show it, fearing that his wife might be upset or that their neighbors would find out; he didn't want to be blamed for bad farming (which is highly frowned upon in these parts). But when her sadness turned into a more serious disturbance of mind, causing her to lose her usual restful sleep at night from sighing and quiet crying, and not without tears, he felt compelled to ask her about her mood and unusual mourning. At that time, she managed to hide it, claiming that nothing was wrong with her. However, shortly after, she fell to her knees in front of him, asking for his forgiveness because she had gravely sinned (as she said) against both God and him. Her poor husband, taken aback by her behavior, comforted her as best he could, asking her the reason for her distress and sorrow. She revealed to him that she had, contrary to God's law, and to the offense of all good Christians, done him harm, and especially to the loss of her own soul, by bargaining and giving her soul to the devil, to be delivered to him shortly. Notice the Christian support that the husband offers to his wife. To this, her husband replied, saying: "Wife, be of good cheer, this deal of yours is null and void: for you have sold something that isn’t yours to sell; it belongs to Christ, who has bought it and paid dearly for it, with his blood that he shed on the cross; thus the devil has no claim on you." 46. After this, with equal humility, tears, and remorse, she said to him, "Oh husband, I have committed another sin and harmed you even more: for I have bewitched you and our children." He replied, "Don't worry, by the grace of God, Jesus Christ will unwitch us; for no evil can befall those who fear God."
And (as trulie as the Lord liveth) this was the tenor of his words unto me, which I knowe is true, as proceeding from unfeigned lips, and from one that feareth God. Now when the time approched that the divell should come, and take possession of the woman, according to his bargaine, he watched and praied earnestlie, and caused his wife to read psalmes and praiers for mercie at Gods hands: and suddenlie about midnight, there was a great rumbling beelowe under his chamber windowe, which amazed them exceedinglie. For they conceived, that the divell was beelowe, though he had no power to come up, bicause of their fervent praiers.
And (as truly as the Lord lives) this was the gist of his words to me, which I know is true, coming from sincere lips and from someone who fears God. Now, when the time approached for the devil to come and take possession of the woman, as per his agreement, he watched and prayed earnestly, and had his wife read psalms and prayers for mercy from God: and suddenly around midnight, there was a loud rumbling beneath his chamber window, which greatly astonished them. They believed that the devil was below, although he had no power to come up because of their fervent prayers.
Confutation.He that noteth this womans first and second confession, freelie and voluntarilie made, how everie thing concurred that might serve to adde credit thereunto, and yeeld matter for hir condemnation, would not thinke, but that if Bodin were foreman of hir inquest, he would crie; Guiltie: & would hasten execution upon hir; who would have said as much before any judge in/57. the world, if she had beene examined; and have confessed no lesse, if she had beene arraigned therupon. But God knoweth, she was innocent of anie these crimes: howbeit she was brought lowe and pressed downe with the weight of this humor, so as both hir rest and sleepe were taken awaie from hir; & hir fansies troubled and disquieted with despaire, and such other cogitations as grew by occasion thereof. And yet I beleeve, if any mishap had insued to hir husband, or his children; few witchmongers would have judged otherwise, but that she had bewitched them. And she (for hir part) so constantlie persuaded hir selfe to be a witch, that she judged hir selfe worthie of death; insomuch as being reteined in hir chamber, she sawe not anie one carrieng a faggot to the fier, but she would saie it was to make a fier to burne hir for witcherie. But God knoweth she had bewitched none, neither insued there anie hurt unto anie, by hir imagination, but unto hir selfe.
Refutation. Anyone who notes this woman’s first and second confessions, freely and voluntarily made, and how everything came together to add credibility to them, providing grounds for her condemnation, would not think twice that if Bodin were the foreman of her inquest, he would cry; Guilty: and would rush to execute her; who would have said the same before any judge in/57. the world if she had been examined; and would have confessed no less if she had been put on trial for it. But God knows, she was innocent of any of these crimes: however, she was brought low and weighed down by the burden of this humor, so that both her rest and sleep were taken from her; and her thoughts troubled and disturbed with despair and other worries that arose because of it. And yet I believe, if any misfortune had happened to her husband or his children, few people who believed in witchcraft would have thought otherwise, but that she had bewitched them. And she, for her part, convinced herself so strongly that she was a witch, that she considered herself worthy of death; so much so that being confined to her room, she saw anyone carrying a bundle of sticks to the fire and would say it was to make a fire to burn her for witchcraft. But God knows she had bewitched no one, and no harm came to anyone from her imagination, except to herself.
A comicall catastrophe.And as for the rumbling, it was by occasion of a sheepe, which was flawed, and hoong by the wals, so as a dog came and devoured it; whereby grew the noise which I before mentioned: and she being now recovered, remaineth a right honest woman, far from such impietie, and ashamed of hir imaginations, which she perceiveth to have growne through melancholie.
A total disaster. The rumbling happened because a sheep was stuck and hung by the walls, which a dog came along and ate; that’s where the noise I mentioned earlier came from. Now that she has recovered, she is a truly decent woman, far removed from such wrongdoing, and she's embarrassed by her thoughts, which she realizes grew from her sadness.
45
45
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.
The strange and varied effects of melancholy, and how this mood, prevalent among witches, or rather old women, fills them with wonderful imaginings, and that their confessions shouldn’t be trusted.
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. Howbeit, these affections, though they appeare in
the mind of man, yet are they bred in the bodie, and proceed from
this humor, which is the verie dregs of bloud, nourishing and feeding
those places, from whence proceed feares, co/gitations,58. superstitions,
fastings, labours, and such like.
But
truly,H. Card. on the variety of things, chapter 8.
Jo. Wierus on the miracles, book 6, chapter 8. this melancholic humor (as the best doctors affirm)
is the reason behind all their strange, impossible, and unbelievable
confessions:/47. which are so absurd that I wonder how anyone can be
fooled by them. However, these feelings, although they manifest in
the human mind, are actually rooted in the body, and arise from
this humor, which is the very residue of blood, nourishing and sustaining
those areas from which fears, thoughts,58. superstitions,
fasting, labor, and similar conditions originate.
This maketh sufferance of torments, and (as some saie)Aristotle de somnio. foresight of things to come, and preserveth health, as being cold and drie: it maketh men subject to leanenesse, and to the quartane ague. TH. Card. lib. 8 de var. rer.hey that are vexed therewith, are destroiers of themselves, stout to suffer injuries, fearefull to offer violence; except the humor be hot. They learne strange toongs with small industrie (as Aristotle and others affirme.)
This causes suffering from torment, and (as some say)Aristotle on Dreams. it provides foresight of future events and helps maintain health, as it is cold and dry: it makes people prone to weakness and the quartan fever. TH. Card. Book 8 on different topics. Those who are affected by it are self-destructive, strong in enduring injuries, but fearful of inflicting violence; unless the humor is hot. They learn foreign languages with little effort (as Aristotle and others claim.)
If our witches phantasies were not corrupted, nor their wils confounded with this humor, they would not so voluntarilie and readilie confesse that which calleth their life in question; whereof they could never otherwise be convicted. J. BodinJo. Bod. contra Jo. Wierum. with his lawyers physicke reasoneth contrarilie; as though melancholie were furthest of all from those old women, whom we call witches: deriding the most famous and noble physician John Wier for his opinion in that behalfe. But bicause I am no physician, I will set a physician to him; namelie Erastus, who hath these words, to wit, that These witches, through their corrupt phantasie abounding with melancholike humors, by reason of their old age, doo dreame and imagine they hurt those things which they neither could nor doo hurt; and so thinke they knowe an art, which they neither have learned nor yet understand.
If our witches' fantasies weren't messed up, and their wills weren't confused by this mood, they wouldn't so willingly and readily admit to things that threaten their lives, which they could never be proven guilty of otherwise. J. BodinJo. Bod. vs Jo. Wierum. argues against this with his legal and medical reasoning, as if melancholy had nothing to do with those old women we call witches, mocking the well-known and esteemed physician John Wier for his viewpoint on the matter. But since I'm not a physician, I'll bring in one to back me up: Erastus, who states that these witches, due to their twisted fantasies filled with melancholic humors and because of their old age, dream and imagine they are harming things they can't actually hurt; and they believe they possess a skill they have neither learned nor understand.
But whie should there be more credit given to witches, when they
saie they have made a reall bargaine with the divell, killed a cow,
bewitched butter, infeebled a child, forespoken hir neighbour, &c: than
when she confesseth that she transubstantiateth hir selfe, maketh it
raine or haile, flieth in the aire, goeth invisible, transferreth corne
in the grasse from one field to another? &c. If you thinke that in the
one their confessions be sound, whie should you saie that they are
corrupt in the other; the confession of all these things being made at
46
one instant, and affirmed with like constancie, or rather audacitie?
But you see the one to be impossible, and therefore you thinke thereby,
that their confessions are vaine and false. The other you thinke may be
doone, and see them confesse it, and therefore you conclude, A posse
ad esse; as being persuaded it is so, bicause you thinke it may be so.
But I saie, both with the divines,August. lib. de Trinit. 3.
Idem. de civit. Dei.
Clemens. recogn. 3
Iamblichus.
Jo. Wierus.
Cardanus.
Pampia &c.
and philosophers, that that which
is imagined of witchcraft, hath no truth of action; or being besides
their ima/gination,59. the which (for the most part) is occupied in false
causes. For whosoever desireth to bring to passe an impossible thing,
hath a vaine, an idle, and a childish persuasion, bred by an unsound
mind: for Sanæ mentis voluntas, voluntas rei possibilis est; The will
of a sound mind, is the desire of a possible thing./48.
But why should witches get more credibility when they say they've made a real deal with the devil, killed a cow, cursed butter, harmed a child, or hexed their neighbor, than when they admit they can transform themselves, make it rain or hail, fly in the air, become invisible, or transfer grain from one field to another? If you believe that in one case their confessions are genuine, why would you say they're false in the other? Their confessions for all these things happen at the same moment and are asserted with similar certainty, or rather audacity. Yet you see one set of claims as impossible, and because of that, you think their confessions are worthless and false. The other seems possible to you, and you witness them confessing it, so you conclude, *A posse ad esse*; being convinced it is true because you think it can be true. But I say, both with theologians, *August. lib. de Trinit. 3. Idem. de civit. Dei. Clemens. recogn. 3 Iamblichus. Jo. Wierus. Cardanus. Pampia &c.*, and philosophers, that what is imagined about witchcraft has no actual truth; or, being outside their imagination, which is mostly focused on false causes. For whoever wishes to accomplish an impossible feat has a vain, idle, and childish belief, born from an unsound mind: because *Sanæ mentis voluntas, voluntas rei possibilis est*; the will of a sound mind is the desire for a possible thing.
The twelfe Chapter.
A confutation of witches confessions, especiallie concerning their league.
A refutation of witches' confessions, especially regarding their pact.
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 seeke anie other
waie of salvation than Christ Jesus, or breake his commandements, or
walke not in his steps with a livelie faith, &c: doo not onlie renounce
the faith, but God himselfe: and therefore they (in confessing that
they forsake God, and imbrace sathan) doo that which we all should
doo. As touching that horrible part of their confession, in the league
which tendeth to the killing of their owne and others children, the
seething of them, and the making of their potion or pottage, and the
effects thereof; their good fridaies meeting, being the daie of their
deliverance, their incests, with their returne at the end of nine
moneths, when commonlie women be neither able to go that journie,
nor to returne, &c; it is so horrible, unnaturall, unlikelie, and
unpossible; that if I should behold such things with mine eies, I
should rather thinke my selfe dreaming, dronken, or some waie deprived
of my senses; than give credit to so horrible and filthie matters.
But it’s argued, An objection. that witches admit they renounce the faith, The solution. and since their confession must be true (or else they wouldn’t make it), their wrongdoing must warrant death, otherwise, they wouldn’t be executed. To this, I respond as before: their confessions are coerced or come from an unstable mind. In fact, I will go further to say that we ourselves, who are of sound mind, and yet seek any other way to salvation besides Christ Jesus, or break His commandments, or do not walk in His footsteps with genuine faith, etc., do not only renounce the faith but God Himself. Therefore, when they confess that they abandon God and embrace Satan, they do what we all ought to do. Regarding that dreadful part of their confession about the pact involving the killing of their own and others' children, the boiling of them, and the making of their potion or stew, along with the outcomes; their Good Friday gathering, which is the day of their liberation, their incest, and their return after nine months when women generally cannot make such a journey or return, etc.; it is so horrific, unnatural, unlikely, and impossible that if I were to witness such things with my own eyes, I would sooner believe I was dreaming, drunk, or somehow out of my senses than trust such horrific and filthy matters.
How hath the oile or pottage of a sodden child such vertue, A forged miracle. as that a staffe annointed therewith, can carrie folke in the aire? Their potable liquor, which (they saie) maketh maisters of that fa/cultie,60. is it not ridiculous? And is it not, by the opinion of all philosophers, 47 physicians, and divines, void of such vertue, as is imputed thereunto?
How can the oil or broth of a boiled child have such power, A fake miracle. that a staff anointed with it can lift people into the air? Their drink, which (they say) makes masters of that trick, 60. isn’t it absurd? And isn’t it, according to every philosopher, physician, and theologian, lacking the power that is attributed to it? 47
Their not fasting on fridaies, and their fasting on sundaies, their spetting at the time of elevation, their refusall of holie water, their despising of superstitious crosses, &c: which are all good steps to true christianitie, helpe me to confute the residue of their confessions.
Their not fasting on Fridays, and their fasting on Sundays, their spitting at the time of elevation, their refusal of holy water, their disdain for superstitious crosses, etc.: all of these are good steps towards true Christianity, help me to refute the rest of their confessions.
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 rebuttal of witches' confessions about creating storms and rain: regarding the natural cause of rain, and that witches or devils have no power to do such things.
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, and at their
commandement; or that they may at their pleasure send raine, haile,
tempests, thunder, lightening;The waies that witches use to make raine, &c.
when she being but an old doting woman,
casteth a flint stone o/ver49. hir left shoulder, towards the west, or
hurleth a little sea sand up into the element, or wetteth a broome
sprig in water, and sprinkleth the same in the aire; or diggeth a
pit in the earth, and putting water therein, stirreth it about with
hir finger;Nider. Mal.
Malef. J. Bod.
Frier Barth.
Heming.
Danæus,
&c. or boileth hogs bristles, or laieth sticks acrosse upon
a banke, where never a drop of water is; or burieth sage till it be
rotten: all which things are confessed by witches, and affirmed by
writers to be the meanes that witches use to moove extraordinarie
tempests and raine, &c.
ND
to speak more generally about all the impossible acts attributed
to them, as well as their false confessions; I say that there is
none who acknowledges God to be the only omnipotent being, and the only
performer of all miracles, nor anyone else with a reasonable mind, who
will deny that the elements obey witches and are at their command; or that
they can, at their whim, summon rain, hail, storms, thunder, lightning;
The methods witches use to make it rain, etc.
when she, being just an old confused woman, throws a flint stone over
49. her left shoulder, towards the west, or tosses a little sea sand into
the air, or wets a broomstick in water and sprinkles it in the air; or digs
a pit in the ground, adds water to it, and stirs it with her finger;
Nider. Mal.
Malef. J. Bod.
Friar Barth.
Heming.
Danæus,
etc. or boils hog bristles, or lays sticks across a bank
where there isn’t a drop of water; or buries sage until it rots: all these
acts are confessed by witches and claimed by writers to be the methods
that witches use to conjure extraordinary storms and rain, &c.
We read in M. Maleficarum,Mal. Malef. par. 2. quæ. 1. cap. 12. that a little girle walking abroad with hir father in his land, heard him complaine of drought, wishing for raine, &c. Whie father (quoth the child) I can make it raine/61. or haile, when and where I list? He asked where she learned it. She said, of hir mother, who forbad hir to tell anie bodie thereof. He asked hir how hir mother taught hir? She answered, that hir mother committed hir to a maister, who would at anie time doo anie thing for hir. Whie then (said he) make it raine but onlie in my field. And so she went to the streame, and threw up water in hir maisters name, and made it raine presentlie. And proceeding further with hir father, she made it haile in another field, at hir fathers request. Hereupon he accused his wife, and caused hir to be burned; and then he new christened his child againe: which circumstance is common among papists and witchmongers. And howsoever the first part hereof was 48 prooved, there is no doubt but the latter part was throughlie executed. He that can lie, can steale; as he that can worke can plaie. If they could indeed bring these things to passe at their pleasure, then might they also be impediments unto the course of all other naturall things, and ordinances appointed by God: as, to cause it to hold up, when it should raine; and to make midnight, of high noone: and by those meanes (I saie) the divine power should beecome servile to the will of a witch, so as we could neither eat nor drinke but by their permission.
We read in M. Maleficarum,Mal. Malef. par. 2. q. 1. cap. 12. that a little girl walking with her father in his field heard him complain about the drought, wishing for rain, etc. "Why, Dad," the child said, "I can make it rain/61. or hail, whenever and wherever I want!" He asked her where she learned that. She replied it was from her mother, who had forbidden her to tell anyone about it. He inquired how her mother taught her, and she explained that her mother had entrusted her to a master who would do anything for her at any time. "Then," he said, "make it rain only in my field." So she went to the stream, threw up water in her master’s name, and immediately made it rain. Continuing with her father, she made it hail in another field at his request. Because of this, he accused his wife and had her burned; then he re-baptized his child again, a practice common among Catholics and witch hunters. Regardless of whether the first part was 48 proven, there's no doubt the latter part was carried out thoroughly. Someone who can lie can also steal, just like someone who can work can also play. If they could indeed make these things happen at will, they could also interfere with the course of all natural events and the laws established by God; for instance, prevent it from raining when it should, or turn midnight into noon. By doing this, I say, divine power would become subordinated to the will of a witch, meaning we could neither eat nor drink without their permission.
Me thinks Seneca might satisfie these credulous or rather idolatrous people, that runne a whorehunting, either in bodie or phansie, after these witches, beleeving all that is attributed unto them, to the derogation of Gods glorie. He saith, that the rude people, and our ignorant predecessors did beleeve, that raine and showers might be procured and staied by witches charmes and inchantments: of which kind of things that there can nothing be wrought, it is so manifest, that we need not go to anie philosophers schoole, to learne the confutation thereof.
I think Seneca could satisfy these gullible or rather idolizing people who are either physically or mentally chasing after these witches, believing everything that is said about them, to the detriment of God's glory. He says that the unrefined people and our ignorant ancestors believed that rain and showers could be brought on or stopped by witches' charms and enchantments. It's so obvious that nothing like that can happen that we don't need to go to any philosopher's school to learn why it's false.
But JeremieJere. 16, 22., by the word of God, dooth utterlie confound all that
which may be devised for the maintenance of that foolish opinion,
saieng; Are there any among the godsDii gentium dæmonia,
The
gods of the gentiles are divels. of the gentiles, that sendeth
raine, or giveth showers from heaven? Art not thou the selfe same
our Lord God? We will trust in thee, for thou dooest and makest all
these things. I may therefore with Brentius boldlie saie, that It is
neither in the power of witches nor divels, to accomplish that matter;
but in God onelie. For when exhalations are drawne and lifted up from
out of the earth, by the power/62. of the sunne, into the middle region
of the aire,The naturall generation of haile and raine.
the coldnes thereof constreineth and thickeneth those
vapours; which being beecome clouds, are dissolved againe by the heate
of the sunne, wherby raine or haile is ingendred; raine, if by the waie
the drops be not frosen and made haile. These/50. circumstances being
considered with the course of the whole scripture, it can neither be in
the power of witch or divell to procure raine, or faire weather.
But JeremiahJere 16:22., through the word of God, completely dismantles all that
could be thought up to support that silly belief, saying: Are there any among the godsDii gentium dæmonia,
The gods of the nations are demons. of the gentiles that send rain or provide showers from heaven? Aren't you the same
as our Lord God? We will trust in you, for you do and create all these things. Therefore, I can confidently say with Brentius
that it is neither the power of witches nor devils that can make it happen; it is only God. When vapors are drawn and lifted
from the earth by the power/62. of the sun into the mid-region of the air,The natural formation of hail and rain. the coldness constrains
and thickens those vapors; when they become clouds, they dissolve again by the heat
of the sun, resulting in the creation of rain or hail; rain, if the drops aren’t frozen and turned into hail. Considering these/50.
circumstances alongside the entire course of scripture, it cannot be in the power of a witch or devil to bring about rain or good weather.
And whereas the storie of Job in this case is alledged against me (wherein a witch is not once named) I have particularlie answered it else-where. And therefore thus much onelie I say heere; that Even there, where it pleased God (as Calvine saith) to set downe circumstances for the instruction of our grosse capacities, which are not able to conceive of spirituall communication, or heavenlie affaires; the divell desireth God to stretch out his hand, and touch all that JobJob 1, 11. hath. And though he seemeth to grant sathans desire, yet God himselfe sent fire from heaven, &c. Where, it is to be gathered, that although God said, He is in thine hand: it was the Lords hand that punished Job,Ib. verse 16. and not the hand of the divell, who said not, Give me leave to plague him; but, Laie thine hand upon him. And when Job49 continued faithfull notwithstanding all his afflictions, in his children, bodie and goods; the divell is said to come againe to God, and to saie as before, to wit: Job 2, 5.Now stretch out thine hand, and touch his bones and his flesh. Which argueth as well that he could not doo it, as that he himselfe did it not before. And be it here remembred, that M. Mal.Mal. Malef. pa. 1, quæ. 2. and the residue of the witchmongers denie, that there were any witches in Jobs time. But see more hereof elsewhere.
And while the story of Job is brought up against me (in which a witch is never mentioned), I have addressed it specifically elsewhere. So, I’ll just say this here: Even in that case, where it pleased God (as Calvin says) to outline details for our limited understanding, which struggles to grasp spiritual communication or heavenly matters; the devil wants God to stretch out His hand and strike all that Job has. And even though it may seem like God grants Satan's request, it was God Himself who sent fire from heaven, etc. Here, it can be inferred that although God said, "He is in your hands," it was the Lord's hand that punished Job, and not the devil's hand, who didn’t say, "Let me afflict him," but rather, "Lay your hand on him." And when Job49 remained faithful despite all his sufferings in terms of his children, body, and possessions; the devil is said to come back to God and to say as before: Job 2:5 "Now stretch out your hand and strike his bones and flesh." This shows that he could not do it, as well as that he did not do it before. Also, it should be noted that M. Mal.Mal. Malef. pa. 1, quæ. 2. and the remaining witch-hunters deny that there were any witches in Job's time. But see more about this elsewhere.
The xiiii. Chapter.
What would ensue, if witches confessions or wi[t]chmongers opinions were true, concerning the effects of witchcraft, inchantments, &c.
What would happen if the confessions of witches or the opinions of witchmongers were true regarding the effects of witchcraft, enchantments, etc.
F
it were trueBut 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
conteined in M. Mal. Bodin, &c: or in the pamphlets late set foorth
in English, of witches executions, shuld be true in those things that
witches are said to confesse, what creature could live in securitie? Or
what needed such preparation of warres, or such trouble, or charge in
that behalfe? No prince should be able to reigne or live in the land.
For (as Danæus saith) that one Martine a witch killed the emperour
of Germanie with witchcraft: so would our witches (if they could)
destroie all our magistrates. One old witch might overthrowe an armie
roiall: and then what needed we any guns, or wild fire, or any other
instruments of warre? A witch might supplie all wants, and accomplish a
princes will in this behalfe, even without charge or bloudshed of his
people.
F
it were trueBut these assumptions are incorrect, Therefore the consequences are also false. that witches confess, or that all writers write, or
that witch hunters report, or that fools believe, we would never have
butter in the churn, nor cows in the pasture, nor crops in the field,
nor nice weather outside, nor health at home. Or if what is
contained in M. Mal. Bodin, etc: or in the pamphlets recently published
in English about witch executions, were true in those things that
witches are said to confess, what creature could live in safety? Or
why would there be such preparation for wars, or such trouble, or expense in
that regard? No prince would be able to rule or live in the land.
For (as Danæus says) that one Martine a witch killed the emperor
of Germany with witchcraft: so would our witches (if they could)
destroy all our officials. One old witch could take down a royal army: and then what need would we have for any guns, or gunpowder, or any other
tools of war? A witch could meet all needs and fulfill a prince's wish in this regard, even without cost or bloodshed of his
people.
If it be objected, that witches worke by the divell, and christian
princes are not to deale that way; I answer, that few princes
disposed to battell would make conscience therin, speciallie such as
take unjust wars in hand, using other helpes, devises, & engines as
unlawfull and divelish as that; in whose campe there is neither the
rule of religion or christian order observed: insomuch as ravishments,
murthers, blasphemies and/51. thefts are there most commonlie and freelie
committed. So that the divell is more feared,Mal. Malef.
J. Bodin.
Bar. Spineus.
and better served in their camps, than God almightie.
If someone argues that witches work with the devil and Christian rulers shouldn't get involved with that, I would reply that few rulers who are ready for battle would worry about it, especially those who engage in unjust wars, using other methods, tricks, and tools that are as immoral and devilish as witchcraft. In their camps, there's no adherence to religion or Christian principles, where acts of violence, murder, blasphemy, and theft happen openly and frequently. So, it's clear that the devil is more feared and better served in their camps than Almighty God.
But admit that souldiers would be scrupulous herein, the pope hath authoritie to dispense therewith; as in like case he hath/64. doone, by the testimonie of his owne authors and friends. Admit also, that throughout all christendome, warres were justly mainteined, and 50 religion dulie observed in their camps; yet would the Turke and other infidels cut our throtes, or at least one anothers throte, with the helpe of their witches; for they would make no conscience thereof.
But let's acknowledge that soldiers would be careful about this; the pope has the authority to grant exceptions, just as he has done, based on the testimony of his own supporters and friends. Also, even if wars were justly fought across all of Christendom, and religion was properly observed in their camps, the Turk and other nonbelievers would still cut our throats, or at least each other's throats, with the help of their witches; they wouldn’t feel any guilt about it.
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.
Examples of foreign nations that, in their wars, relied on the help of witches; of eye-biting witches in Ireland, and of two archers who shot with familiars.
N
the warresWitches 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, they were
so infeebled by those witches, as they could performe nothing. And
although this could have no credit at the first, yet in the end, one of
these witches was taken prisoner, and confessed the whole matter; so as
(saith he) the threds, the line, and the characters were found in the
high waie and water plashes.
N
During the warsWitches in battles. between the kings of Denmark and Sweden, 1563, the Danes claimed that the king of Sweden traveled with four old witches in his camp, who used their spells to weaken the Danes, making them unable to attack their enemies. They said that if the Danes attempted any ventures, they were so weakened by these witches that they could achieve nothing. Although this was initially hard to believe, in the end, one of the witches was captured and confessed everything, stating that the threads, the line, and the symbols were found on the highway and in water puddles.
The Irishmen addict themselves wonderfullie to the credit and practise hereof; insomuch as they affirme, that not onelie their children, but their cattell, are (as they call it) eybitten,Eybiting witches. when they fall suddenlie sicke, and terme one sort of their witches eybiters; onelie in that respect: yea and they will not sticke to affirme, that they can rime either man or beast to death. Also the West Indians and Muscovits doo the like: and the Hunnes (as Gregorie Turonensis writeth) used the helpe of witches in time of war.
The Irish people are incredibly devoted to the belief and practice of this; they even claim that not only their children but also their livestock are, as they say, "eybitten" by witches when they suddenly fall ill, referring to one type of their witch as an eybiter. They assert that they can rhyme either a person or an animal to death. The West Indians and Russians do the same, and the Huns (as Gregory of Tours writes) sought the help of witches during wartime.
I find another storie written in M. Mal. repeated by Bodin; that one souldier called Pumher,Pumher an archer. dailie through witchcraft killed with his bowe and arrowes three of the enimies, as they stood peeping over the walles of a castell besieged: so as in the end he killed them all quite, saving one. The triall of the archers sinister/65. dealing, and a proofe thereof expressed, is; for that he never lightly failed when he shot, and for that he killed them by three a daie; and had shot three arrowes into a rood. This was he that shot at a pennie on his sonnes head, and made readie another arrow, to have slaine the duke Remgrave that commanded it. And doubtlesse, bicause of his singular dexteritie in shooting, he was reputed a witch, as dooing that which others could not doo, nor thinke to be in the power of man to doo: though indeed no miracle, no witchcraft, no impossibilitie nor difficultie consisted therein./52.
I found another story written in M. Mal. that was repeated by Bodin; it's about a soldier named Pumher,Pumher the archer. Every day, through what seemed like witchcraft, he killed three enemies with his bow and arrows as they peeked over the walls of a besieged castle. In the end, he killed all of them except one. The evidence of the archer's uncanny skill is that he rarely missed when he shot, and he killed three of them every day, shooting three arrows into a field. This was the guy who shot a penny off his son's head and prepared another arrow to kill the duke Remgrave who was commanding. Without a doubt, because of his extraordinary shooting ability, he was thought to be a witch, doing what others couldn't or believed was beyond human capability: though in reality, it was not a miracle, witchcraft, impossibility, or difficulty in any way./52.
51
51
But this latter storie I can requite with a familiar example. A skilfull archer punished by an unskilfull Justice. For at Towne Malling in kent, one of Q. Maries justices, upon the complaint of many wise men, and a few foolish boies, laid an archer by the heeles; bicause he shot so neere the white at buts. For he was informed and persuaded, that the poore man plaied with a flie, otherwise called a divell or familiar. And bicause he was certified that the archer aforesaid shot better than the common shooting, which he before had heard of or seene, he conceived it could not be in Gods name, but by inchantment: whereby this archer (as he supposed by abusing the Queenes liege people) gained some one daie two or three shillings, to the detriment of the commonwealth, and to his owne inriching. And therefore the archer was severelie punished, to the great encouragement of archers, and to the wise example of justice; but speciallie to the overthrowe of witchcraft. And now againe to our matter.
But I can illustrate this story with a familiar example. A talented archer penalized by an inexperienced judge. In the town of Malling in Kent, one of Queen Mary's justices, after hearing complaints from many wise men and a few foolish boys, held an archer accountable because he shot so close to the bullseye at the targets. He was convinced that the poor man was playing with a fly, also referred to as a devil or familiar spirit. Since he was informed that the archer shot better than what he had heard or seen from ordinary shooters, he thought it couldn't be in God's name but must be due to witchcraft. He believed this archer, in abusing the Queen’s loyal subjects, was gaining a couple of shillings one day, harming the community and enriching himself. Therefore, the archer was harshly punished, serving as a great warning to archers and a wise example of justice; but especially aimed at the downfall of witchcraft. Now, back to our topic.
The xvi. Chapter.
Authorities condemning the fantasticall confessions of witches, and how a popish doctor taketh upon him to disproove the same.
Authorities condemning the incredible confessions of witches, and how a Catholic doctor takes it upon himself to disprove them.
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 so little a space on cockhorsse;
their transubstantiation, their eating of children, and their pulling
of them from their mothers sides, their entring into mens houses,
through chinks and little holes, where a flie can scarselie wring out,
and the disquieting of the inhabitants, &c: all which are not onelie
said by a generall councell to be meere fantasticall, and imaginations
in dreames; but so affirmed by the ancient writers. The words of the
councell are these;Concil. Acquirens in decret. 26. quæ. 5. can. episcopi.
August. de spiritu & anima cap. 8.
Franc. Ponzivib. tract de lam. numero 49.
Grillandus de sort. numero. 6. It may not be omitted, that certeine wicked women
following sathans provocations, being seduced by the illusion of
divels, beleeve and professe, that in the night times ride abroad with
Diana, the goddesse of the Pagans, or else with Herodias, with
an innumerable multitude, upon certeine beasts, and passe over manie
countries and nations, in the silence of the night, and doo whatsoever
those fairies or ladies command, &c. And it followeth even there; Let
all ministers therefore in their severall cures, preach to Gods people,
so as they may knowe all these things to be false, &c. It followeth in
the same councell; Therefore, whosoever beleeveth that any creature
may be either created by them, or else
52 changed into better or worsse,
or be any way transformed into any other kind or likenes of any, but
of the creator himselfe, is assuredlie an infidell, and woorsse than a
Pagan.
ERTEINE
General councils, through their decrees, have declared the confessions and erroneous beliefs of witches to be empty, fanciful, and fictional. Even those that are part of their league, which our witchmongers rely on, such as their nighttime flights and meetings with Herodias, and the Pagan gods: during which they supposedly travel great distances in no time on broomsticks; their transubstantiation, their consumption of children, and their abduction from their mothers, their entrance into men’s homes through cracks and tiny openings where a fly can barely squeeze through, and the disturbance of those living there, etc.: all of these are not only declared by a general council to be purely fanciful and mere dreams, but are also affirmed by ancient writers. The words of the council are these;Concil. Acquirens in decret. 26. quæ. 5. can. episcopi.
August. de spiritu & anima cap. 8.
Franc. Ponzivib. tract de lam. numero 49.
Grillandus de sort. numero. 6. It should be noted that certain wicked women, following Satan's provocations, seduced by the illusion of demons, believe and profess that at night they ride with Diana, the goddess of the Pagans, or with Herodias, along with countless others, on certain beasts, traveling across many countries and nations in silence, doing whatever those fairies or ladies command, etc. It follows from this; therefore, all ministers in their respective duties should preach to God's people so that they may know all these things are false, etc. It continues in the same council; thus, anyone who believes that any creature can be created by them, or can be transformed into something better or worse, or in any way changed into any other kind or likeness of any being, other than the creator himself, is surely an unbeliever, and worse than a Pagan.
And if this be credible, then all these their bargaines and assemblies, &c: are incredible, which are onelie ratified by certeine foolish and extorted confessions; and by a fable of S. Germane, In histor. vel vita sancti Germani. who watched the fairies or witches, being at a reere banket, and through his holinesse/ 53.staied them, till he sent to the houses of those neighbours, which seemed to be there, and found them all in bed; and so tried, that these were divels in the likenesse of those women. Which if it were as true, as it is false, it might serve well to confute this their meeting and night-walking. For if the divels be onlie present in the likenesse of witches, then is that false, which is attributed to witches in this behalfe.
And if this is believable, then all their deals and gatherings, etc., are unbelievable, as they are only confirmed by certain foolish and forced confessions; and by a story about St. Germane, In the history or life of Saint Germain. who observed the fairies or witches at a late banquet, and through his holiness/53. stopped them until he sent to the homes of those neighbors who seemed to be there, only to find them all in bed; thus proving that these were devils in the form of those women. If this were as true as it is false, it could effectively refute their gatherings and nighttime activities. For if devils only appear in the form of witches, then what is said about witches in this regard is false.
But bicause the old hammar of Sprenger and Institor,
Novus Mal. Mal in quæ. de strigib. cap. 21. 22. 23, &c. in their old
Malleo Maleficarum, was insufficient to knocke downe this councell;
a yoong beetle-head called Frier Bartholomæus Spineus hath made a
new leaden beetle, to beate downe the councell, and to kill these old
women. Wherein he counterfeiting/67. Aesops asse, claweth the pope
with his heeles: affirming upon his credit, that the councell is false
and erronious; bicause the doctrine swarveth from the popish church,
and is not authenticall but apocryphall; saieng (though untrulie) that
that councell was not called by the commandement and pleasure of the
pope, nor ratified by his authoritie, which (saith he) is sufficient
to disanull all councels. For surelie (saith this frier, which at this
instant is a cheefe inquisitor) if the words of this councell were to
be admitted, both I, and all my predecessors had published notorious
lies, and committed manie injurious executions; whereby the popes
themselves also might justlie be detected of error, contrarie to the
catholike beleefe in that behalfe.Bar. Spineus.
Mal. Malef. cap. 23. in quæ. de strigib.
Marrie he saith, that although the words and direct sense of this councell be quite
contrarie to truth and his opinion; yet he will make
an exposition thereof, that shall somewhat mitigate
the lewdnes of the same; and this he saith
is not onlie allowable to doo, but
also meritorious. Marke
the mans words,
and judge his
meaning.
But because the old hammer of Sprenger and Institor, New Evil. Evil in whatever. Regarding witches, chapters 21, 22, 23, etc. in their old Malleo Maleficarum, was not enough to break down this council; a young hothead named Friar Bartholomæus Spineus has created a new leaden hammer to bring down the council and eliminate these old women. In doing so, he imitates Aesop's donkey by kicking the pope with his heels, claiming on his own authority that the council is false and erroneous; because the doctrine deviates from the Catholic Church and is not authentic but apocryphal; saying (although falsely) that this council was not convened by the command and pleasure of the pope, nor ratified by his authority, which (he claims) is enough to annul all councils. For surely (says this friar, who is currently a chief inquisitor), if the words of this council were accepted, both I and all my predecessors would have published notorious lies and committed many unjust actions; thereby, even the popes themselves could indeed be accused of error, contrary to the Catholic faith in this regard.Bar. Spineus.
Mal. Malef. cap. 23. in quæ. de strigib. However, he says, that although the words and direct meaning of this council are completely contrary to the truth and his opinion; he will provide an explanation that somewhat softens the harshness of it; and he claims this is not only permissible but also praiseworthy. Pay attention to the man's words and judge his meaning.
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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.
Witchmongers argue that witches can perform wonders, citing Bodin's story of a priest from Friesland who was transported, and that imaginations fueled by melancholy can lead to illusions.
LD
M. MaleficarumMal. 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 of other children; Ergo they can transferre and transforme
themselves and others, &c: according to their confession in that
behalfe. Item he saith, and Bodin justifieth it, that a preest in
Friseland was corporallie transferred into a farre countrie, as
witnessed another preest of Oberdorf his companion, who saw him aloft
in the aire: Ergo saith M. Mal. they have all beene decei/ved68.
hitherto, to the great impunitie of horrible witches. Wherein he
opposeth his follie against God and his church, against the truth,
and against all possibilitie. But surelie it is almost incredible,
how imagination shall abuse such as are subject unto melancholie; so
as they shall beleeve they see, heare, and doo that, which never was
nor shall be; as is partlie declared, if you read Galen De locis
affectis, and may more/54. plainelie appeere also if you read Aristotle
De somnio.
OLD
M. MaleficarumMal. Malef. pa. 1, cap. 3.
Guli. Parisi.
also states that the councils and scholars were all misled here, and by citing authority for it, he challenges that belief with a notable reasoning, called Petitio principii, or rather, Ignotum per ignotius, in this manner: They can replace children with changelings; Therefore they can transform themselves and others, etc., according to their own confession on that matter. Furthermore, he says, and Bodin supports it, that a priest in Friesland was physically transported to a distant country, as confirmed by another priest from Oberdorf, his companion, who saw him high in the air: Therefore, says M. Mal., they have all been deceived until now, leading to the unchecked actions of terrible witches. In doing so, he opposes his folly against God and His church, against the truth, and against all possibility. But it is truly almost unbelievable how imagination can deceive those who are prone to melancholy; so much so that they will believe they see, hear, and do things that never were and never will be; as is partly explained if you read Galen De locis affectis, and may become even clearer if you read Aristotle De somnio.
And thereof S. AugustineAugust. de spiritu & anima. saith well, that he is too much a foole and a blockhead, that supposeth those things to be doone indeed, and corporallie, which are by such persons phantasticallie imagined: which phantasticall illusions do as well agree and accord (as Algerus Lib. 1. cap. 7. de eucharist. saith) with magicall deceipts, as the veritie accompanieth divine holinesse.
And S. AugustineAugust. of spirit and soul. says it well: anyone who believes that those things are truly done and physically real, which are only imagined by such people, is just being foolish and naive. These fantastic illusions align just as much with magical deceptions, as AlgerusBook 1, Chapter 7, on the Eucharist. states, as the truth aligns with divine holiness.
The xviii. Chapter.
That the confession of witches is insufficient in civill and common lawe to take awaie life. What the sounder divines, and decrees of councels determine in this case.
The confession of witches is not enough in civil and common law to take away someone's life. This is what reputable theologians and council decrees conclude on this matter.
LAS!
what creature being soundIt is not likelie they would so doo: Ergo a lie.
in state of mind, would (without
compulsion) make such maner of confessions as they do; or would, for
a trifle, or nothing, make a perfect bargaine with the divell for hir
soule, to be yeelded up unto his tortures and everlasting flames, and
that within a verie short time; speciallie being through age most
54
commonlie unlike to live one whole yeare? The terror of hell fire must
needs be to them diverslie manifested, and much more terrible; bicause
of their weaknesse, nature, and kind, than to any other: as it would
appeere, if a witch were but asked, Whether she would be contented
to be hanged one yeare hence, upon condition hir displesure might be
wreked upon hir enimie presentlie. As for theeves, & such other, they
thinke not to go to hell fire; but are either persuaded there is no
hell, or that their crime deserveth it not, or else that they have time
e/nough69. to repent: so as, no doubt, if they were perfectlie resolved
heereof, they would never make such adventures. Neither doo I thinke,
that for any summe of monie, they would make so direct a bargaine to
go to hell fire. Now then I conclude, that confession in this behalf
is insufficient to take awaie the life of any body; or to atteine such
credit, as to be beleeved without further proofe. For as Augustine
August. de civit.
Dei. Isidor. lib. (8. cap. 9.)
Etymol. 26. quæ. 5. ca. nec mirum.
Ponzivibius de lamiis, volum. 10.
L. error, & L. cum post. c. de juris & facti ignor. ac in L. de ætat.
§. item de interrog. actiō.
Per glos. Bal. & alios in L. 1. c. de confes. glos. nec. si de confes.
in 6. § ad leg. Aquil L. Neracius. §. fin. Ut per Bald. & August. in L.
I. c. de confess, &c. Extra. de presump. literas. Per Bald. in d. leg.
&c.
Extra. de test cum literis.
Mal. Malef. pa. 3 quæst. 5. cap. 11.
and Isidore, with the rest of the sounder divines saie, that these
prestigious things, which are wrought by witches are fantasticall: so
doo the sounder decrees of councels and canons agree, that in that
case, there is no place for criminall action. And the lawe saith, that
The confession of such persons as are illuded, must needs be erronious,
and therefore is not to be admitted: for, Confessio debet tenere verum
& possibile. But these things are opposite both to lawe and nature,
and therfore it followeth not; Bicause these witches confesse so,
Ergo it is so. For the confession differeth from the act, or from the
possibilitie of the act. And whatsoever is contrarie to nature faileth
in his principles, and therefore is naturallie impossible.
Wow!
What kind of person, in their right mind, would (without any pressure) make such confessions as they do? Or for a tiny sum, or nothing at all, make a complete deal with the devil for their soul, to be handed over to his torment and eternal flames in such a short time, especially considering they are generally unlikely to live for an entire year due to old age? The fear of hellfire must be understood in various ways, and it's much more terrifying for them because of their weakness, nature, and background than it is for anyone else. It would seem so if you asked a witch if she would be okay with being hanged a year later, on the condition that she could take revenge on her enemy right away. Thieves and others like them don’t think they'll end up in hell; they are either convinced there is no hell, or that their crime doesn't deserve it, or they believe they have plenty of time to repent. So, without a doubt, if they were completely sure of this, they would never take such risks. I also don’t think that for any amount of money they would make such a clear deal to go to hell. Therefore, I conclude that confessions in this regard are not enough to take anyone's life or be considered credible without further proof. As Augustine
August. of the city.
God. Isidor. book (8, chapter 9.)
Etymology 26, question 5, chapter, not surprising.
Ponzivibius on witches, volume 10.
L. error and L. after, chapter on knowledge of law and fact, also in L. on age, section, also on interrogating action.
According to glosses by Bal. and others in L. 1, chapter on confession, gloss not, if on confession in 6, section to the law of Aquil L. Neracius, section, end. As per Bald. and August. in L. I, chapter on confession, etc. Extra on presumption of letters. By Bald. in the same law, etc.
Extra on testimony with letters.
Mal. Malef. part 3, question 5, chapter 11. and Isidore, along with the other reputable theologians, state that the remarkable things done by witches are just illusions. The accepted decrees of councils and canons agree that in such cases, there is no room for criminal action. The law says that the confessions of those who are deceived must be erroneous and therefore should not be accepted. Because, Confessio debet tenere verum & possibile. But these things contradict both the law and nature, and so it follows that just because these witches confess, Ergo it is true. A confession differs from the act or the possibility of the act. And anything that goes against nature fails in its principles, and thus is naturally impossible.
The lawe also saith, In criminalibus regulariter non statur soli confessioni rei, In criminall cases or touching life, we must not absolutelie stand to the confession of the accused partie: but in these matters proofes must be brought more cleare than the light it selfe. And in this crime no bodie must be condemned upon presumptions. And where it is objected and urged, that Since God onelie knoweth the thoughts, therefore there is none other waie of proofe/55. but by confession: It is answered thus in the lawe, to wit: Their confession in this case conteineth an outward act, and the same impossible both in lawe and nature, and also unlikelie to be true; and therefore Quod verisimile non est, attendi non debet. So as, though their confessions may be worthie of punishment, as whereby they shew a will to commit such mischeefe, yet not worthie of credit, as that they have such power. For, Si factum absit, soláque opinione laborent, é stultorum genere sunt; If they confesse a fact performed but in opinion, they are to be reputed55 among the number of fooles. Neither may any man be by lawe condemned for criminall causes, upon presumptions, nor yet by single witnesses: neither at the accusation of a capitall enimie, who indeed is not to be admitted to give evidence in this case; though it please/70. M. Mal. and Bodin to affirme the contrarie. But beyond all equitie, these inquisitors have shifts and devises enow, to plague and kill these poore soules: for (they say)Mal. malef. quæst. 14. pa. 1. their fault is greatest of all others; bicause of their carnall copulation with the divell, and therefore they are to be punished as heretikes, foure maner of waies: to wit; with excommunication, deprivation, losse of goods, and also with death.
The law also says, In criminal cases, one shouldn't solely rely on the confession of the accused. In criminal matters or those concerning life, we must not completely depend on the accused's confession: evidence must be presented that is clearer than daylight itself. And in this crime, no one should be condemned based on assumptions. When it is argued that since only God knows the thoughts, there’s no other way to prove it/55. than through confession, the law responds: Their confession in this case involves an outward act, which is impossible both in law and nature, and also unlikely to be true; therefore, Quod verisimile non est, attendi non debet (what is not likely should not be considered). So, although their confessions may deserve punishment because they show a willingness to commit such an evil, they shouldn’t be trusted as evidence of their actual power. For, Si factum absit, soláque opinione laborent, é stultorum genere sunt (If they confess to an act that was only imagined, they should be regarded as fools). Also, no one can be condemned by law for criminal reasons based on assumptions, nor by a single witness: neither can a capital enemy's accusation be admitted as evidence in this case; although M. Mal. and Bodin disagree. However, beyond all fairness, these inquisitors have plenty of tricks and schemes to torment and destroy these poor souls: for (they say)Mal. malef. quest. 14. pa. 1. their offense is the worst of all because of their physical union with the devil, and therefore they should be punished as heretics in four ways: namely, with excommunication, deprivation, loss of property, and also with death.
C. de malef. L. nullus. L nemo. & 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-ghost; to wit, irremissible: yea further, that it is greater than the sinne of the angels that fell. In which respect I wonder, that Moses delivered not three tables to the children of Israell; or at the leastwise, that he exhibited not commandements for it. It is not credible that the greatest should be included in the lesse, &c.
C. of wrongs. There is no law. Nobody. & Law. fault. as confirmed by Mal. wrong. And indeed, they find laws and create ways to support their violent tendencies. It's written in their Catholic canons that regarding these kinds of heretics, no matter how much they repent and return to the faith, they cannot be kept alive or held in perpetual imprisonment; they must be executed. Indeed, M. Mal.Mal. malef. quest. 17. writes that a witch's sin is the sin against the Holy Spirit, meaning it cannot be forgiven; moreover, it is greater than the sin of the fallen angels. In this regard, I wonder why Moses did not deliver three tablets to the children of Israel; or at the very least, why he did not present commandments for it. It’s hard to believe that the greatest sin would be included in the lesser ones, etc.
But when these witchmongers are convinced in the objection concerning their confessions; so as thereby their tyrannicall arguments cannot prevaile, to imbrue the magistrates hands in so much bloud as their appetite requireth: they fall to accusing them of other crimes, that the world might thinke they had some colour to mainteine their malicious furie against them.
But when these witch hunters are convinced by the objections to their confessions, so that their tyrannical arguments can't get the magistrates to spill as much blood as they want, they start accusing them of other crimes, hoping the public will think they have some justification for their malicious rage against them.
The xix. Chapter.
Of foure capitall crimes objected against witches, all fullie answered and confuted as frivolous.
All four major crimes accused against witches have been fully addressed and proven to be baseless.
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 God; or fix their whole mind and love
upon anie creature, so as the power of God be neglected and contemned
thereby. But witches nei/ther56. seeke nor beleeve to have salvation
at the hands of divels, but by them they are onlie deceived; the
instruments of their phantasie being corrupted, and
56 so infatuated,
that they suppose, confesse, and saie they can doo that, which is as
farre beyond their power and nature to doo, as to kill a man at Yorke
before noone, when they have beene seene at London in that morning,
&c. But if these latter idolaters, whose idolatrie is spirituall, and
committed onelie in mind, should be punished by death; then should
everie covetous man, or other, that setteth his affection anie waie
too much upon an earthlie creature, be executed, and yet perchance the
witch might escape scotfree.
FIRST
Idolatry, debunked.
So they accuse us of idolatry. But that's completely unreasonable: those who are truly known to be idolaters are those who worship idols or foreign gods. The furthest idolatry can be stretched is to say that those who are guilty of it hope for and seek salvation from idols or anything other than God; or that they devote their entire mind and love to any creature, neglecting and despising the power of God in the process. However, witches neither seek nor believe they can find salvation from demons; they are merely deceived by them. Their instruments of imagination are so twisted and misguided that they claim to be able to do what is as far beyond their power and nature as killing a man in York at noon when they've been seen in London that same morning, etc. But if these spiritual idolaters, whose idolatry is only a mental affair, were to be punished with death, then every greedy person or anyone who directs their affection too strongly toward a worldly creature would also face execution, and yet perhaps the witch would get off without any punishment.
Secondlie,2. Apostasie, confuted. apostasie is laid to their charge, whereby it is inferred, that they are worthie to die. But apostasie is, where anie of sound judgement forsake the gospell, learned and well knowne unto them; and doo not onelie imbrace impietie and infidelitie; but oppugne and resist the truth erstwhile by them professed. But alas these poore women go not about to defend anie impietie, but after good admonition repent.
Second, Apostasy, debunked. Apostasy is accused against them, implying that they deserve to die. But apostasy occurs when someone of sound judgment abandons the gospel they have learned and understood; not only do they adopt impiety and unbelief, but they also oppose and resist the truth they once professed. Sadly, these poor women are not trying to defend any impiety; rather, they repent after receiving good admonition.
Thirdlie,3. Seducing of the people, confuted. they would have them executed for seducing the people. But God knoweth they have small store of Rhetorike or art to seduce; except to tell a tale of Robin good-fellow be to deceive and seduce. Neither may their age or sex admit that opinion or accusation to be just: for they themselves are poore seduced soules. I for my part (as else-where I have said) have prooved this point to be false in most apparent sort.
Third, 3. Deceiving the people, disproven. They want to have them punished for misleading the people. But God knows they have very little skill in rhetoric or art to mislead anyone; unless telling a story about Robin Goodfellow is considered deception and seduction. Additionally, their age or gender doesn’t justify that accusation: they themselves are just poor misled souls. For my part (as I’ve stated elsewhere), I have clearly proven this point to be false.
Fourthlie,4. Carnall copulation with Incubus, confuted. as touching the accusation, which all the writers use herein against them for their carnall copulation with Incubus: the follie of mens credulitie is as much to be woondered at and derided, as the others vaine and impossible confessions. For the divell is a spirit, and hath neither flesh nor bones, which were to be used in the performance of this action. And since he also lacketh all instruments, substance, and seed ingendred of bloud; it were follie to staie overlong in the confutation of that, which is not in the nature of things. And yet must I saie somewhat heerein, bicause the opinion hereof is so stronglie and universallie received,/72. and the fables hereupon so innumerable; wherby M. Mal. Bodin, Hemingius, Hyperius, Danæus, Erastus, and others that take upon them to write heerein, are so abused, or rather seeke to abuse others; as I woonder at their fond credulitie in this behalfe. For they affirme undoubtedlie, that the divell plaieth SuccubusHow the divell plaieth Succubus and Incubus. to the man, and carrieth from him the seed of generation, which he delivereth as Incubus to the woman, who manie times that waie is gotten with child; which will verie naturallie (they saie) become a witch, and such a one they affirme Merline was.
Fourthly,4. Sexual encounters with an Incubus, refuted. Regarding the accusation that all writers discuss about carnal relations with Incubus: the foolishness of people's gullibility is just as surprising and laughable as the absurd and impossible confessions of others. The devil is a spirit, with no flesh or bones needed to carry out such an act. Since he also lacks all instruments, substances, and the seed generated from blood; it is foolish to spend too much time refuting something that isn't in the nature of reality. Still, I must say a little on this matter because the belief in it is so strongly and universally accepted,72. and the myths surrounding it are countless; thereby M. Mal. Bodin, Hemingius, Hyperius, Danæus, Erastus, and others who write on this subject are so misled, or rather seek to mislead others; I am astonished at their foolish gullibility regarding this issue. They assert without a doubt that the devil plays the role of SuccubusHow the devil operates as a Succubus and Incubus. with men, taking the seed of generation from them, which he then delivers as Incubus to women, who many times become pregnant this way; they claim that it will very naturally (they say) turn her into a witch, and they assert that Merlin was one of these.
57
57
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.
A request to readers who dislike hearing or reading filthy and inappropriate topics (which must be included here) to skip eight chapters.
UT
in so much as I am drivenA 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 to thinke upon such filthinesse, although
it be to the condemnation thereof) I must intreat you that are the
readers hereof, whose chaste eares cannot well endure to heare of such
abhominable lecheries, as are gathered out of the bookes of those
witchmongers (although doctors of divinitie, and otherwise of great
authoritie and estimation) to turne over a few
leaves, wherein (I saie) I have like a groome thrust their bawdie
stuffe (even that which I my selfe loath) as into a stinking
corner: howbeit, none otherwise, I hope, but
that the other parts of my writing
shall remaine sweet, and
this also covered as
close as may
be./
BUT
since I feel compelledA conclusion for the readers.
(to clearly show and expose this most vile and horrible error) to stain my paper with/57. writing certain of their disgusting and indecent claims and examples, which confirm their doctrine (with me being both ashamed and reluctant to even think about such filth, even if it’s to condemn it) I must ask you, dear readers, whose innocent ears can hardly bear to hear of such vile lusts, as are collected from the works of those witchmongers (who are also regarded as doctors of divinity and hold great authority and esteem) to skip a few pages, where (I say) I have, like a servant, dumped their lewd material (even that which I myself detest) into a stinky corner: however, I hope that the rest of my writing will remain clean, and this will also be covered as much as possible./
¶ The fourth Booke. 73. 85.
The first Chapter.
Of witchmongers opinions concerning evill spirits, how they frame themselves in more excellent sort than God made us.
About the opinions of witchmongers regarding evil spirits, how they present themselves as being better than the way God created us.
AMES
SPRENGER and Henrie Institor, in M. Mal.
Mal. malef. par. 2. cap. 4 quæst. 1.agreing with
Bodin, Barth. Spineus, Danæus, Erastus, Hemingius, and the
rest, doo make a bawdie discourse; labouring to proove by a foolish
kind of philosophie, that evill spirits cannot onlie take earthlie
forms and shapes of men; but also counterfeit hearing, seeing, &c:
and likewise, that they can eate and devoure meats, and also reteine,
digest, and avoid the same: and finallie, use diverse kinds of
activities, but speciallie excell in the use and art of venerie. For
M. Mal.
saith, that The eies and earesIf his bodilie eies were out,
he would see but ilfavoredlie. of the mind are farre more
subtill than bodilie eies or carnall eares. Yea it is there affirmed,
that as they take bodies, and the likenesse of members; so they take
minds and similitudes of their operations. But by the way, I would have
them answer this question. Our minds and soules are spirituall things.
If our corporall eares be stopped, what can they heare or conceive of
anie externall wisedome? And truelie, a man of such a constitution of
bodie, as they imagine of these spirits, which make themselves, &c:
were of farre more excellent substance, &c: than the bodies of them
that God made in paradise; and so the divels workmanship should excexed
the handie worke of God the father and creator of all things./
AMES SPRENGER and Henrie Institor, in M. Mal. Mal. malef. par. 2. cap. 4 quest. 1. agree with Bodin, Barth. Spineus, Danæus, Erastus, Hemingius, and others in discussing a scandalous topic; trying to prove with a foolish kind of philosophy that evil spirits can not only take on earthly forms and resemble humans, but also impersonate hearing, sight, etc. They also claim that these spirits can eat and consume food, as well as retain, digest, and eliminate it; and finally, they engage in various activities, particularly excelling in the art of venery. For M. Mal. states that the eyes and ears of the mind are much more subtle than physical eyes or carnal ears. It is indeed stated there that just as they adopt bodies and the likeness of limbs, so they also take on minds and the appearances of their actions. However, I would like them to address this question: Our minds and souls are spiritual entities. If our physical ears are blocked, what can they hear or understand of any external wisdom? Truly, a being with the physical characteristics they imagine for these spirits would be of far superior essence than the bodies of those created by God in paradise; making the workmanship of devils superior to the handiwork of God, the Father and Creator of all things.
The second Chapter.74.
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.
About lewd Incubus and Succubus, and whether the act of hunting can take place between witches and demons, and when witches first submitted to Incubus.
ERETOFORE
(they saie) IncubusNider 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 by fourtie and eight witches burned at
Ravenspurge.59
But what goodlie fellowes Incubus begetteth upon
these witches, is prooved by Thomas of Aquine,In.
sen. dist. 4. art. 4. Bodin, M. Mal.
Hyperius, &c.
BEFORE
(they say) IncubusNever in fornication.
T. Brabant in lib. de apib. used to force women against their will until the year 1400: but since then, witches now willingly agree to his desires; in fact, some witches have carried on that lewd relationship with Incubus for twenty or thirty years straight, as was admitted by forty-eight witches who were burned at Ravenspurge.59
But what charming offspring Incubus fathered with these witches is proven by Thomas of Aquino,In Senate District 4, Article 4. Bodin, M. Mal. Hyperius, & c.
ThisGen. 6, 4. is prooved first by the divels cunning, in discerning the difference of the seed which falleth from men. Secondlie, by his understanding of the aptnes of the women for the receipt of such seed. Thirdlie by his knowledge of the constellations, which are freendlie to such corporall effects. And lastlie, by the excellent complexion of such as the divell maketh choice of, to beget such notable personages upon, as are the/59. causes of the greatnesse and excellencie of the child thus begotten.
ThisGen. 6:4 is first demonstrated by the devil's cunning in recognizing the differences in the seed that comes from men. Second, by his understanding of how suitable women are for receiving such seed. Third, by his knowledge of the constellations that favor such physical effects. And finally, by the impressive qualities of those whom the devil chooses to father such notable figures, who are the/59. reasons for the greatness and excellence of the child that is thus conceived.
And to proove that such bawdie dooingsMal. malef.
par. 2. quæ. 1
August. de doctrina Christ. betwixt the divell and witches
is not fained, S. Augustine is alledged, who saith, that All
superstitious arts had their beginning of the pestiferous societie
betwixt the divell and man. Wherein he saith truelie; for that in
paradise, betwixt the divell and man, all wickednes was so contrived,
that man ever since hath studied wicked arts: yea and the divell will
be sure to be at the middle and at both ends of everie mischeefe. But
that the divell ingendreth with a woman, in maner and forme as is
supposed, and naturallie begetteth the wicked, neither is it true, nor
Augustines meaning in this place.
And to prove that such sinful actionsMal. malef.
par. 2. quæ. 1
August. on Christian doctrine. between the devil and witches
are not fictional, St. Augustine is cited, who states that all
superstitious practices began from the harmful connection
between the devil and man. He is right in saying this; for in
paradise, between the devil and man, all evil was planned,
leading man to pursue wicked arts ever since. Indeed, the devil will
always be involved in the midst and at both ends of every mischief. However, the idea that the devil mates with a woman, in the manner and form assumed, and naturally begets the wicked, is neither true nor does it reflect Augustine's intention in this context.
Howbeit M. Mal. proceedeth, affirming that All witches take/75. their beginning from such filthie actions, wherein the divell, in likenes of a prettie wench, lieth prostitute as Succubus to the man, and reteining his nature and seede, conveieth it unto the witch, to whome he delivereth it as Incubus. Wherein also is refuted the opinion of them that hold a spirit to be unpalpable. M. Mal.Mal. malef. quæ. 1. par. 1. saith, There can be rendred no infallible rule, though a probable distinction may be set downe, whether Incubus in the act of venerie doo alwaies powre seed out of his assumed bodie. And this is the distinction; Either she is old and barren, or yoong and pregnant. If she be barren, then dooth Incubus use hir without decision of seed; bicause such seed should serve for no purpose. And the divell avoideth superfluitie as much as he may; and yet for hir pleasure and condemnation togither, he goeth to worke with hir. But by the waie, if the divell were so compendious, what should he need to use such circumstances, even in these verie actions, as to make these assemblies, conventicles, ceremonies, &c: when he hath alreadie bought their bodies, and bargained for their soules? Or what reason had he, to make them kill so manie infants, by whom he rather loseth than gaineth any thing; bicause they are, so farre as either he or we knowe, in better case than we of riper yeares by reason of their innocencie? Well, if she be not past children, then stealeth he seed awaie (as hath beene said) from 60 some wicked man being about that lecherous busines, and therewith getteth yoong witches upon the old.
However, M. Mal. goes on, claiming that all witches start from such filthy actions, where the devil, taking the form of a pretty woman, acts as a prostitute Succubus to the man, and by retaining his nature and seed, delivers it to the witch, to whom he gives it as Incubus. This also refutes the view of those who believe a spirit is not tangible. M. Mal.Mal. malef. quæ. 1. par. 1. states that there can't be a certain rule, although a possible distinction can be made, as to whether Incubus always expels seed from its assumed body during intercourse. The distinction is this: Either she is old and barren, or young and pregnant. If she is barren, then Incubus uses her without the release of seed because such seed would serve no purpose. And the devil avoids wastefulness as much as he can; yet for her pleasure and condemnation combined, he continues to work with her. But by the way, if the devil were so efficient, why would he need to go through such rituals and ceremonies, when he has already secured their bodies and made deals for their souls? Or what reason would he have to make them kill so many infants, from whom he actually loses more than he gains, since they are, as far as either he or we know, in better condition than we are due to their innocence? Well, if she is still capable of having children, then he steals seed away (as has been mentioned) from some wicked man involved in that lustful business, and therewith produces young witches onto the old.
And note, that they affirme that this businesse is better accomplished
with seed thus gathered, than that which is shed in dremes, through
superfluitie of humors: bicause that is gathered from the vertue of the
seed generative. And if it be said that the seed will wax cold by the
waie, and so lose his naturall heate, and consequentlie the vertue: M.
Mal. Danæus,Mal. malef. par. 1. quæ. 1.
Danæus in dialog. de
sortiariis. and the rest doo answere, that the divell can so carrie
it, as no heate shall go from it, &c.
And keep in mind that they claim this process works better with seed that's been gathered this way than with what's shed in dreams, from an excess of fluids: because this is taken from the virtue of the generative seed. And if it’s argued that the seed will cool down along the way, losing its natural heat and, consequently, its virtue: M. Mal. Danæus,Mal. malef. par. 1. quæ. 1.
Danæus in dialogue about sorcerers. and others respond that the devil can handle it in such a way that no heat escapes from it, etc.
Furthermore, old witches are sworne to procure as manie yoong virgins for IncubusJa. Sprenger in Mal. male. as they can, whereby in time they growe to be excellent bawds: but in this case the preest plaieth Incubus. For you shall find, that confession to a preest, and namelie this word Benedicite, driveth Incubus awaie, when Ave Maries, crosses, and all other charmes faile./
Furthermore, old witches are sworn to gather as many young virgins for IncubusYes. Sprenger in Mal. male. as they can, which eventually turns them into skilled procurers. In this scenario, the priest plays the role of Incubus. You will find that confession to a priest, especially the word Benedicite, drives Incubus away when Ave Maries, crosses, and all other charms fail.
The third Chapter.60. 76.
Of the divels visible & invisible dealing with witches in the waie of lecherie.
Of the visible and invisible demons involved with witches in the realm of lust.
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 times witches are
seene in the fields, and woods, prostituting themselves uncovered and
naked up to the navill, wagging and mooving their members in everie
part, according to the disposition of one being about that act of
concupiscence, and yet nothing seene of the beholders upon hir; saving
that after such a convenient time as is required about such a peece
of worke, a blacke vapor of the length and bignesse of a man, hath
beene seene as it were to depart from hir, and to ascend from that
place. Neverthelesse, manie times the husband seeth Incubus making
him cuckhold, in the likenesse of a man, and sometimes striketh off
his head with his sword: but bicause the bodie is nothing but aire, it
closeth togither againe: so as, although the goodwife be some times
hurt thereby; yet she maketh him beleeve he is mad or possessed, & that
he dooth he knoweth not what. For she hath more pleasure and delight
(they say) with IncubusMal. Malef. that waie, than with anie mortall man:
whereby you may perceive that spirits are palpable./
But regarding the devils, whether they are visible or invisible in their acts of lust, it is stated that for those witches who have previously made a visible pact with the priest (which I mean to refer to as the devil), it is not necessary for the Incubus to appear visibly; however, to bystanders, he is mostly invisible.This happened at Ravenspurge. To support this, James Sprenger and Institor claim that many times witches have been seen in the fields and woods, exposing themselves without clothing and moving in every part according to the desires of those engaged in acts of lust, yet nothing is visible to the observers of her; except that after a suitable amount of time required for such acts, a black vapor, about the size of a man, has been seen departing from her and rising from that location. Nevertheless, often the husband sees the Incubus cuckolding him in the form of a man, and sometimes he strikes off his head with his sword: but because the body consists only of air, it reassembles again: so that, although the wife is sometimes harmed by this; she makes him believe he is mad or possessed, and that he does things he doesn't understand. For she derives more pleasure and delight (they say) with the IncubusMal. Malef. that way than with any mortal man: which indicates that spirits can be felt.
61
61
The fourth Chapter.77.
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.
That the ability to reproduce is hindered both externally and internally by witches, and that various people had their genitals removed by witches and were restored again by the same means.
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, &c. And to proove this true, you
shall heare certeine stories out of M. Mal. worthie to be noted.
HEY also state that the power of reproduction is affected by witches, both internally and externally: internally, they diminish courage and block the flow of a man's seed, preventing it from reaching the reproductive organs; externally, they harm with images, herbs, etc. To prove this, you will hear certain stories from M. Mal. that are worth noting.
A yoong priest at MespurgeMal. Malef. cap. 6. quæ. 1 pa. 2. in the diocesse of Constance was bewitched, so as he had no power to occupie any other or mo women than one; and to be delivered out of that thraldom, sought to flie into another countrie, where he might use that preestlie occupation more freelie. But all in vaine; for evermore he was brought as far backward by night, as he went forward in the daie before; sometimes by land, sometimes in the aire, as though he flew. And if this be not true, I am sure that James Sprenger dooth lie.
A young priest at MespurgeMal. Malef. cap. 6. que. 1 pa. 2. in the diocese of Constance was cursed, so he could only be with one woman and no more. To escape this curse, he tried to flee to another country where he could practice his priestly duties more freely. But it was all in vain; every night he was brought back as far as he had traveled forward the day before, sometimes by land, sometimes through the air, as if he were flying. And if this isn't true, then I know James Sprenger is lying.
For the further confirmation of our beleefe in Incubus, M. Mal. citeth a storie of a notable matter executed at Ravenspurge, as true and as cleanlie/61. as the rest. A yoong man lieng with a wench in that towne (saith he) was faine to leave his instruments of venerie behind him, by meanes of that prestigious art of witchcraft: so as in that place nothing could be seene or felt but his plaine bodie. This yoong man was willed by another witch, to go to hir whom he suspected, and by faire or fowle meanes to require hir helpe: who soone after meeting with hir, intreated hir faire, but that was in vaine; and therefore he caught hir by the throte, and with a towell strangled hir, saieng: Restore me my/78. toole, or thou shalt die for it: so as she being swolne and blacke in the face, and through his boisterous handling readie to die, said; Let me go, and I will helpe thee. And whilest he was loosing the towell, she put hir hand into his codpeece, and touched the place; saieng; Now hast thou thy desire: and even at that instant he felt himselfe restored.
To further confirm our belief in Incubus, M. Mal. cites a story about a remarkable incident that occurred in Ravenspurge, which is just as true and clear as the others. A young man who was with a woman in that town, he says, had to leave his sexual tools behind due to some powerful witchcraft: so that in that place, nothing could be seen or felt except for his bare body. This young man was advised by another witch to go to the one he suspected and ask for her help by any means necessary. When he met her soon after, he pleaded with her kindly, but it was in vain; therefore, he grabbed her by the throat and strangled her with a towel, saying: Restore my/78. tool, or you will pay for it: and as she was turning swollen and black in the face, and on the verge of dying from his rough handling, she said; Let me go, and I will help you. While he was loosening the towel, she reached into his pants and touched him, saying; Now you have what you want: and at that very moment, he felt himself restored.
Item,Ja. Sprenger. in Mal. malef. par. 2. quæ. 1. a reverend father, for his life, holinesse, and knowledge notorious, being a frier of the order and companie of Spire, reported, that a yoong man at shrift made lamentable moane unto him for the like losse: but his gravitie suffered him not to beleeve lightlie any such reports, and therefore made the yoong man untrusse his codpeece point, and sawe the complaint to be true and just. Whereupon 62 he advised or rather injoined the youth to go to the witch whome he suspected, and with flattering words to intreat hir, to be so good unto him, as to restore him his instrument: which by that meanes he obteined, and soone after returned to shew himselfe thankfull; and told the holie father of his good successe in that behalfe: but he so beleeved him, as he would needs be Oculatus testis, and made him pull downe his breeches, and so was satisfied of the troth and certeintie thereof.
Item,Yes. Sprenger. in Mal. malef. part 2. question 1. a revered father, known for his life, holiness, and knowledge, being a friar of the order and company of Spire, reported that a young man, during confession, lamented to him about a similar loss. However, his seriousness made him reluctant to take such claims lightly, so he had the young man untie his codpiece, confirming that the complaint was true and valid. After that, 62 he advised—or rather instructed—the young man to approach the witch he suspected and, with flattering words, to ask her kindly to return his instrument. Through this method, the young man succeeded and soon returned to express his gratitude, informing the holy father of his positive outcome in that matter. However, he believed him so thoroughly that he insisted on being an Oculatus testis, making him pull down his trousers, thus satisfying himself of the truth and certainty of it.
Another yoong man being in that verie taking,Mal. malef. cap. 7. par. 2. quæst. 1. went to a witch for the restitution thereof, who brought him to a tree, where she shewed him a nest, and bad him clime up and take it. And being in the top of the tree, he tooke out a mightie great one, and shewed the same to hir, asking hir if he might not have the same. Naie (quoth she) that is our parish preests toole, but take anie other which thou wilt. And it is there affirmed, that some have found 20. and some 30. of them in one nest, being there preserved with provender, as it were at the racke and manger, with this note, wherein there is no contradiction (for all must be true that is written against witches) that Note.If a witch deprive one of his privities, it is done onlie by prestigious meanes, so as the senses are but illuded. Marie by the divell it is reallie taken awaie, and in like sort restored. These are no jestes, for they be written by them that were and are judges upon the lives and deaths of those persons./
Another young man found himself in that situation,Mal. malef. cap. 7. par. 2. quæst. 1. and went to a witch to get it back. She led him to a tree, where she showed him a nest and told him to climb up and take it. When he reached the top of the tree, he pulled out a very large one and showed it to her, asking if he could keep it. “No,” she replied, “that belongs to our parish priest, but you can take any other one you want.” It is said that some people have found 20 or even 30 of them in one nest, preserved with food as if they were at a rack and manger. It is also noted that there’s no contradiction in this (since everything written about witches must be true) thatNote.If a witch takes away someone's private parts, it's only done through deceptive means, so the senses are just misled. However, when taken by the devil, it is genuinely removed and likewise restored. These are not jokes; they are written by those who have judged the lives and deaths of such individuals.
The fift Chapter.62. 79.
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.
Bishop Sylvanus's lust was exposed and then concealed again, how girls with blonde hair are most troubled by Incubus, how married men are enchanted to pursue other men's wives and ignore their own.
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 chaste as horsses & mares. which holie
man was much defamed therebie, untill at the length this infamie was
purged by the confession of a divell made at S. Jeroms toombe. Oh
excellent peece of witchcraft or cousening wrought by Sylvanus! Item,
S. Christine would needes take unto hir another maides Incubus,
and lie in hir roome: and the storie saith, that she was shrewdlie
accloied. But she was a shrew indeed, that would needes change beds
with hir fellow, that was troubled everie night with Incubus, and
deale with him hir selfe. But here the inquisitors note maie not be
63
forgotten, to wit: that Maides having yellow haireMaides having yellow haire. are most molested
with this spirit. Also it is written in the Legend, of S. Barnard,
that a pretie wench that had had the use of Incubus his bodie by
the space of six or seven yeares in Aquitania (being beelike wearie
of him for that he waxed old) would needes go to S. Barnard another
while. But Incubus told hir, that if she would so forsake him, being
so long hir true loover, he would be revenged upon hir, &c. But befall
what would, she went to S. Barnard, who tooke hir his staffe, and bad
her laie it in the bed besides hir. And indeed the divell fearing the
bedstaffe, or that S. Barnard laie there himselfe, durst not approch
into hir chamber that night: what he did afterwards, I am uncerteine.
Marrie you may find other circumstances hereof, and manie other like
bawdie lies in the golden Legend. But here againe we maie not forget
the in/quisitors80. note,Mal. Malef. par. 2. quæ. 2. cap. 2.
to wit; that manie are so bewitched that they
cannot use their owne wives: but anie other bodies they maie well
enough away withall. Which witchcraft is practised among manie bad
husbands, for whom it were a good excuse to saie they were bewitched.
YOU
will read in the legend,In the life of Jerome. how at night an Incubus came
to a lady's bedside and made hot love to her: which made her angry, and she cried out so loud that others came and found him under
her bed in the form of the holy bishop Sylvanus, Saints as pure and virtuous as horses and mares. This holy
man was greatly slandered because of it, until eventually this infamy was cleared through the confession of a devil made at St. Jerome's tomb. Oh
excellent piece of witchcraft or deception caused by Sylvanus! Additionally, St. Christine wanted to take on another maid's Incubus,
and sleep in her room: and the story says that she was sharply criticized. But she was indeed a shrew, who insisted on switching beds
with her friend, who was troubled every night by Incubus, and deal with him herself. But here the inquisitors' note must not be
63
forgotten, namely: that Maids with yellow hairBlonde maids. are most troubled
by this spirit. Also, it is written in the Legend of St. Barnard that a pretty girl who had been with Incubus for
six or seven years in Aquitaine (having grown weary of him as he grew old) decided to go to St. Barnard for a while. But Incubus warned her that if she forsook him after being his true lover for so long, he would take revenge on her, etc. But whatever happened, she went to St. Barnard, who took his staff and told her to lay it in the bed beside her. And indeed the devil, fearing the bedstaff or that St. Barnard was lying there himself, did not dare to approach her chamber that night: what happened afterward, I am unsure. However, you may find other details about this, and many other similar lewd tales in the golden Legend. But again, we must not forget the inquisitors80. note,Mal. Malef. par. 2. quæ. 2. cap. 2.
to say that many are so bewitched that they
cannot be intimate with their own wives, yet they can manage just fine with others. This witchcraft is practiced among many bad
husbands, for whom it would be a good excuse to say they were bewitched.
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.
How to get rid of a cursed love, and also how to make a man (no matter how handsome) love an old hag: and about a dirty trick by a priest in Gelderland.
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 other meates)
hir owne doong: and this waie one old witch made three abbats of one
house succes/sivelie63. to die for hir love as she hir selfe confessed,
by the report of M. Mal. In GelderlandOf a
bawdie priest in Gelderland. a priest persuaded a sicke
woman that she was bewitched; and except he might sing a masse upon
hir bellie, she could not be holpen. Whereunto she consented,
and laie naked on the altar whilest he sang masse, to the satis-
fieng of his lust; but not to the *release[* ? releafe.] of hir greefe.
Other cures I will speake of in other places more
civill. Howbeit, certeine miraculous
cures, both full of bawderie and
lies, must either have
place here, or
none at all./
THE
priests say that the best cure for a woman who has been troubled, next to confession, is excommunication. But to break a bewitched and forced love, the bewitched person must use the lover's shoe as a toilet. To make a man, no matter how handsome, love an old hag, she feeds him (among other foods) her own waste: this way, one old witch made three abbots from the same monastery die for her love, as she herself admitted, according to Mr. Mal. In GelderlandAbout a lewd priest in Gelderland. a priest convinced a sick woman that she was bewitched; and unless he could sing a mass on her belly, she wouldn't be healed. She agreed and lay naked on the altar while he sang mass, satisfying his lust but not relieving her grief. I will discuss other cures in more civilized contexts. However, certain miraculous cures, filled with obscenity and falsehood, must either be included here or not at all.
64
64
The seventh Chapter.81.
Of divers saincts and holie persons, which were exceeding bawdie and lecherous, and by certeine miraculous meanes became chaste.
Of various saints and holy individuals, who were extremely promiscuous and lascivious, and through certain miraculous means became chaste.
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 motions of the flesh. It is also reported, that the
abbat EquiciusGregor. lib. 1. dial. 2.
being naturallie as unchast as the other, fell to
his beads so devoutlie for recoverie of honestie, that there came an
angell unto him in an apparition, that seemed to geld him; and after
that (forsooth) he was as chaste as though he had had never a stone in
his breech; and before that time being a ruler over monkes, he became
afterwards a governour over nunnes. Even as it is said HeliasIn
vitis patrum. Heraclides in paradiso. the
holie monke gathered thirtie virgins into a monasterie, over whom he
ruled and reigned by the space of two yeares, and grew so proud and hot
in the codpeece, that he was faine to forsake his holie house, and flie
to a desert, where he fasted and praied two daies, saieng; Lord quench
my hot lecherous humors, or kill me. Whereupon in the night following,
there came unto him three angels, and demanded of him why he forsooke
his charge: but the holie man was ashamed to tell them. Howbeit they
asked him further, saieng; Wilt thou returne to these damsels, if we
free thee from all concupiscence? Yea (quoth he) with all my heart. And
when they had sworne him solemnelie so to doo, they tooke him up, &
gelded him; and one of them holding his hands, and another his feete,
the third cut out his stones. But the storie saith it was not so ended,
but in a vision. Which I beleeve, because within five daies he returned
to his minions, who pitiouslie moorned for him all 82.this/ while, and
joyfullie embraced his sweete
companie at his returne. The like storie dooth Nider write
of Thomas, whome two angels cured of that
lecherous diseNider in fornicario.ase; by putting about
him a girdle, which they
brought downe with
them from
heaven.
ASSIANUS
In collection of fathers. writes that St. Syren, who had a very lustful body but an incredibly religious mind, fasted and prayed to miraculously make his body chaste. Eventually, an angel came to him at night and removed certain kernels from his flesh, which were the sparks of desire, so that he never experienced lust again. It is also reported that the abbot EquiciusGregor, Book 1, Dialogue 2., who was naturally as unchaste as the other, prayed earnestly for the recovery of his purity. An angel appeared to him in a vision and seemed to castrate him; from that moment on, he was as chaste as if he had never had genitalia, and previously being a ruler over monks, he later became a governor over nuns. Just as it is said of HeliasIn the traditions of our ancestors. Heraclides in paradise. that the holy monk gathered thirty virgins into a monastery, where he ruled for two years and grew so proud and lustful that he had to leave his holy house and flee to a desert. There, he fasted and prayed for two days, saying, "Lord, quench my hot, lustful desires, or kill me." Following this, three angels came to him at night and asked him why he abandoned his charge, but the holy man was too ashamed to answer. They continued to ask him, "Will you return to these young women if we free you from all desire?" He replied, "Yes, with all my heart." After they solemnly swore him to do so, they lifted him up and castrated him—one angel held his hands, another held his feet, while the third cut away his genitalia. However, the story states that this was not the end, but merely a vision. I believe this because within five days, he returned to his followers, who mourned for him all this while and joyfully welcomed his sweet company upon his return. A similar story is reported by Nider about Thomas, whom two angels cured of that lustful diseaseNider in fornicatio. by putting a heavenly girdle around him.
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65
The eight Chapter.
Certeine popish and magicall cures, for them that are bewitched in their privities.
Certain Catholic and magical remedies for those who are bewitched in their private parts.
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.
OR a direct cure for those who are cursed in their private areas, the first and most important step is confession. After that, you can use holy water, and/64. those ceremonial rituals, Ave Marias, and all kinds of blessings; all of which are believed to be helpful, unless the bewitchment is ongoing, and in that case, the wife may get a divorce automatically.
Item,Aliter. the eating of a haggister or pie helpeth one bewitched in that member.
Item,Aliter. eating a haggister or pie helps someone who is cursed in that part.
Item,Aliter. the smoke of the tooth of a dead man.
Item,Otherwise. the smoke from the tooth of a dead person.
Item,Aliter. to annoint a mans bodie over with the gall of a crow.
Item,Otherwise. to anoint a man's body with crow's gall.
Item, to fill a quill with quicke silver, and laie the same under the cushine, where such a one sitteth, or else to put it under the threshold of the doore of the house or chamber where he dwelleth.
Item, to fill a pen with quicksilver and place it under the cushion where that person sits, or to put it under the threshold of the door of the house or room where they live.
Item,Aliter. to spet into your owne bosome, if you be so bewitched, is verie good.
Item,Aliter. to spit into your own bosom, if you are so enchanted, is very good.
Aliter.Item, to pisse through a wedding ring. If you would know who is hurt in his privities by witchcraft; and who otherwise is therein diseased, Hostiensis answereth: but so, as I am ashamed to english it: and therefore have here set downe his experiment in Latine; Quando virga nullatenùs movetur, & nunquam potuit cognoscere; hoc est signum frigiditatis: sed quando movetur & erigitur, perficere autem non potest, est signum maleficii.
Otherwise. Also, to urinate through a wedding ring. If you want to know who is affected in their private parts by witchcraft, and who is otherwise afflicted, Hostiensis provides an answer, but I am too embarrassed to translate it. So I've written down the experiment in Latin: When the rod does not move at all and has never been able to be recognized; this is a sign of coldness: but when it moves and stands up, yet cannot fulfill, it is a sign of witchcraft.
But Sir Th. MooreS. Thomas Moores, medicinable receipt, &c. hath such a cure in this matter, as I am ashamed to write, either in Latine or English: for in filthie bawderie it passeth all the tales that ever I heard. But that is/83. rather a medicine to procure generation, than the cure of witchcraft, though it serve both turnes.
But Sir Th. MooreS. Thomas Moores, medicinal recipe, etc. has such a remedy for this issue that I feel embarrassed to write it down, in either Latin or English: for in filthy bawdiness, it surpasses all the stories I’ve ever heard. However, that is/83. more of a solution to promote reproduction than to cure witchcraft, although it works for both purposes.
Item,Aliter. when ones instrument of venerie is bewitched, certeine characters must be written in virgine parchment, celebrated and holied by a popish priest; and thereon also must the 141. Psalme be written, and bound Ad viri fascinati coxam.
Item,Aliter. when someone's hunting tool is cursed, certain symbols must be written on virgin parchment, blessed and made holy by a Catholic priest; and the 141st Psalm must also be written on it, and bound Ad viri fascinati coxam.
Item,Aliter. one Katharine Loe (having a husband not so readilie disposed that waie as she wished him to be) made a waxen image to the likenes of hir husbands bewitched member, and offered it up at S. Anthonies altar; so as, through the holinesse of the masse it might be sanctified, to be more couragious, and of better disposition and abilitie, &c.
Item,Aliter. one Katharine Loe (with a husband who wasn't exactly as willing as she wanted him to be) made a wax figure resembling her husband's enchanted member and presented it at St. Anthonies' altar, so that through the holiness of the mass it could be blessed to become more courageous, and of better character and abilities, etc.
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66
The ninth Chapter.
A strange cure doone to one that was molested with Incubus.
A strange cure done for someone who was troubled by an Incubus.
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.
NOW
feeling tired from hearing so many horrible, filthy, and ridiculous stories about witches and the spirit Incubus, I will conclude with a true story from Jason Pratensis,Jaso. Pratensis on brain disease, ca. 16. which, although it may be rough, is not quite as dirty as the others.
There came (saith he) of late a masse priest unto me, making pitious moane, and saieng, that if I holpt him not, he should be undoone, and utterlie overthrowne; so great was his infirmitie: for (saith he) I was woont to be faire and fat, and of an excellent complexion; and lo how I looke, being now a verie ghost consisting of skinne and bone, &c. What is the matter (quoth Jason?) I will shew you sir, said the priest. There commeth unto mee, almost everie night, a certeine woman, unknowne unto me, and/65. lieth so heavie upon my brest, that I cannot fetch my breath, neither have anie power to crie, neither doo my hands serve me to shoove hir awaie, nor my feete to go from hir. I smiled (quoth Jason) and told him that he was vexed with a disease called In/cubus,84. or the mare; and the residue was phantasie and vaine imagination. Naie (said the priest)The priest is opinionative in the error of his phantasie. it cannot be so: for by our blessed ladie, I tell you nothing but that with waking I saw with mine eies, and felt with mine hands. I see hir when she commeth upon me, and strive to repell hir; but I am so infeebled that I cannot: and for remedie I have runne about from place to place, but no helpe that I could get. At length I went to an old frier that was counted an od fellow; and thought to have had help at his hands, but the divell a whit had I of him; saving that for remedie he willed me to praie to God; whome I am sure I wearied with my tedious praiers long before. Then went I unto an old woman (quoth the priest) who was said to be a cunning witch: and she willed me, that the next morning, about the dawning of the daie, I should pisse, and immediatlie should cover the pispot, or stop it with my right netherstocke, and before night the witch should come to visit me. And although (quoth he) the respect of mine orders somewhat terrified me from the execution of hir advise; yet my necessities diverse waies, and speciallie my paines moved me to make triall of hir words. And by the masse (quoth the priest) hir prophesie fell out as sure as a club. For a witch came to my house, and complained of a greefe in hir bladder, and that she could not pisse. But I could neither by faire nor fowle meanes obteine at 67 hir hands, that she would leave molesting me by night; but she keepeth hir old custome, determining by these filthie meanes to dispatch me.The priest recovered. I could hardlie (saith Jason) reclaime him from this mad humor; but by that time he had beene with me three or foure times, he began to comfort himselfe, and at last perceiving it, he acknowledged his disease, and recovered the same./
A priest recently came to me, making a pitiable moan and saying that if I didn’t help him, he would be ruined and completely destroyed; his condition was that serious. He said, "I used to be fair and fat with an excellent complexion; look at me now, I'm just a ghost made of skin and bones." I asked him, "What’s the matter?" He replied, "Almost every night, an unknown woman comes to me and weighs so heavily on my chest that I can’t breathe, can’t cry out, and my hands can’t push her away, nor can my feet escape her." I smiled and told him he was suffering from a condition called Incubus, or the mare; the rest was just fantasy and imagination. "No," said the priest. "I’m not mistaken—by our blessed lady, I’m telling you that I saw her with my eyes while awake and felt her with my hands. I see her come to me, and I struggle to push her away, but I’m so weak that I can’t. I’ve tried going everywhere for help, but nothing worked. Then I went to an old friar known to be a bit odd, hoping he could help me, but he didn’t offer any assistance at all; all he suggested was that I pray to God, whom I’m sure I’ve exhausted with my long prayers already. Next, I visited an old woman who was said to be a skilled witch. She told me that the next morning, at dawn, I should urinate and immediately cover the pot or stop it with my right sock, and before nightfall, the witch would come to see me. Although I was somewhat scared by my vows, my various needs, especially my suffering, pushed me to try her advice. And by the mass, her prediction came true quickly. A witch came to my house, complaining of pain in her bladder and that she couldn’t urinate. But I couldn’t get her to stop bothering me at night, no matter what I tried; she stuck to her old ways and was determined to finish me off. I could hardly reel him back from this madness, but by the time he had visited me three or four times, he started to comfort himself, and ultimately, he recognized his affliction and recovered from it.
The tenth Chapter.85.
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.
A refutation of all the previous nonsense about Incubus, which is demonstrated to be pure trickery with examples and evidence, proving that sexual relations with spirits are false.
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 MerlinMerlin
begotten of Incubus. was, An. 440.) speciallie to
excuse and mainteine the knaveries and lecheries of idle priests and
bawdie monkes; and to cover the shame of their lovers and concubines.
HUS are acts of lust disguised as Incubus and witchcraft, against nature and truth: and these myths support the belief that men have been conceived without physical relationships (as Hyperius and others claim that MerlinMerlin was fathered by an Incubus. in 440 AD), especially to excuse and uphold the misdeeds and sexual exploits of lazy priests and lewd monks; and to hide the shame of their lovers and mistresses.
And alas, when great learned men have beene so abused, with the imagination of Incubus his carnall societie with women, misconstruing the scriptures, to wit, the place in Genesis 6. to the seducing of manie others; it is the lesse woonder, that this error hath passed so generallie among the common people./66.
And unfortunately, when highly educated men have been misled by the idea of an Incubus having sexual relationships with women, misunderstanding the scriptures, specifically the part in Genesis 6, leading many others astray, it's not surprising that this mistake has become so widespread among ordinary people./66.
But to use few words herein, I hope you understand that they affirme and saie, that Incubus is a spirit; and I trust you know that a spirit hath no flesh nor bones, &c: and that he neither dooth eate nor drinke. In deede your grandams maides were woont to set a boll of milke before him and his cousine Robin good-fellow, for grinding of malt or mustard, and sweeping the house at midnight: and you have also heard that he would chafe exceedingly, if the maid or good-wife of the house, having compassion of his nakednes, laid anie clothes for him, beesides his messe of white bread and milke, which was his standing fee. For in that case he saith; What have we here? Hemton hamten, here will I never more tread nor stampen.
But to keep it brief, I hope you understand that they claim that Incubus is a spirit; and I trust you know that a spirit has no flesh or bones, etc., and that he neither eats nor drinks. In fact, your grandmothers' maids used to set a bowl of milk out for him and his cousin Robin Goodfellow, to help with grinding malt or mustard and cleaning the house at midnight. And you've also heard that he would get extremely upset if the maid or good wife of the house, feeling sorry for his nakedness, laid any clothes out for him, besides his usual meal of white bread and milk, which was his standard payment. Because in that case, he would say: What’s this? Hemton hamten, I will never tread or stamp here again.
But to proceed in this confutation.Quia humor spermaticus ex succo alimentari provenit. Where there is no meate eaten, there can be no seed which thereof is ingendred: although it be granted, that Robin could both eate and drinke, as being a/86. cousening idle frier, or some such roge, that wanted nothing either belonging to lecherie or knaverie, &c. Item, where the genitall members want, there can be no lust of the flesh: neither dooth nature give anie desire of generation, where there is no propagation or succession required.
But let's move forward with this argument.Because the reproductive fluid comes from the nutrients. Where there is no food consumed, there can be no seed produced: even if it is acknowledged that Robin could both eat and drink, as he was a/86. conniving lazy friar, or some similar rogue, who lacked nothing related to lust or deceit, etc. Also, where the reproductive organs are absent, there can be no desire of the flesh: nor does nature create any desire for reproduction where there is no need for offspring or continuation.
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And as spirits cannot be greeved with hunger, so can they not be inflamed with lustes. And if men should live ever, what needed succession or heires? For that is but an ordinance of God, to supplie the place, the number, the world, the time, and speciallie to accomplish his will.Ad facultatem generandi tam interna quàm externa organa requiruntur. But the power of generation consisteth not onlie in members, but chieflie of vitall spirits, and of the hart: which spirits are never in such a bodie as Incubus hath, being but a bodie assumed, as they themselves saie. And yet the most part of writers herein affirme, that it is a palpable and visible bodie; though all be phansies and fables that are written hereupon.
And just as spirits can't be troubled by hunger, they also can't be driven by lust. If people lived forever, why would we need successors or heirs? That is merely a plan from God to fill the place, maintain the numbers, populate the world, mark the time, and especially to fulfill His will.Both internal and external organs are required for the ability to generate. But the power to reproduce comes not only from physical parts, but mainly from vital spirits and the heart: these spirits never exist in a body like the one Incubus has, which is just a borrowed form, as they themselves claim. Yet most writers assert that it is a tangible and visible body, even though everything written about it is just fantasies and myths.
The eleventh Chapter.
That Incubus is a naturall disease, with remedies for the same, besides magicall cures herewithall expressed.
That Incubus is a natural ailment, with treatments for it, including magical remedies mentioned here.
UT in truth, this IncubusWhat Incubus is, &
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 proceeding
from the cruditie and rawnesse in the stomach: which ascending up into
the head oppresseth the braine, in so much as manie are much infeebled
therebie, as being nightlie haunted therewith. They are most troubled
with this disease, that being subject thereunto, lie right upward: so
as, to turne and lie on the one side, is present remedie. Likewise, if
anie heare the groning of the partie, speake unto him, so as he wake
him, he is presentlie releeved. Howbeit, there are magicall cures for
it, as for example./87.
But in reality, this IncubusWhat Incubus is and who is most impacted by it. is a physical illness (as has been stated) that also affects the mind: some refer to it as The mare, troubling many during their sleep so intensely that they cannot call for help or move under the weight of that heavy humor, which is caused by a thick vapor arising from the rawness and indegestion in the stomach: this vapor rises up to the head and burdens the brain, so much so that many are significantly weakened by it, as they are haunted by it at night. Those who are most affected by this condition tend to lie flat on their backs; turning to one side can be an immediate remedy. Similarly, if someone hears the groans of the person suffering and speaks to them to wake them up, they will be relieved right away. However, there are magical remedies for it, for example./87.
Whereas S. George our ladies knight, was named three times S. George.
Whereas Sir George, our ladies' knight, was named three times Sir George.
Item, hang a stone over the afflicted persons bed, which stone hath naturallie such a hole in it, as wherein a string may be put through it, and so be hanged over the diseased or bewitched partie; be it man, woman, or horsse.
Item, hang a stone over the sick person's bed, which stone has a natural hole in it, so that a string can be put through it and hung over the person who is ill or cursed; whether it's a man, woman, or horse.
Item, you shall read in M. Malefic.M. malefic. par. 2. quæ. 2. cap. 1. col, 2. that excommunication is verie 69notable, and better than any charme for this purpose. There are also other verses and charmes for this disease devised, which is the common cloke for the ignorance of bad physicians. But Leonard Fuchsius Leon. Fuchsius de curandi ratione. in his first booke, and 31. chapter, dooth not onelie describe this disease, and the causes of it; but also setteth downe verie learnedlie the cure thereof, to the utter confusion of the witchmongers follie in this behalfe. Hyperius being much bewitched and blinded in this matter of witchcraft, hoovering about the interpretation of Genesis 6. from whence the opinion of Incubus and Succubus is extorted, Viderunt filii Dei filias hominum, quòd elegantes essent, acceperunt sibi in uxores ex omnibus, quas elegerant, &c: seemeth to mainteine upon heare-saie, that absurd opinion; and yet in the end is driven to conclude thus, to wit: Of the evill spirits Incubus and Succubus there can be no firme reason or proofe brought out of scriptures, using these verie words; Hæc ut probabilia dicta sunto, quandoquidem scripturarum præsidio hac in causa destituimur. As if he should saie, Take this as spoken probablie; to wit, by humane reason, bicause we are destitute of scriptures to mainteine the goodnesse of the cause.
You should read in M. Malefic.M. malefic. par. 2. quæ. 2. cap. 1. col, 2. that excommunication is truly significant and better than any charm for this purpose. There are also other verses and charms for this disease that were created, which serves as a common cover for the ignorance of poor physicians. But Leonard Fuchsius Leon. Fuchsius on the method of healing. in his first book and 31st chapter, not only describes this disease and its causes, but also outlines the cure very intelligently, completely undermining the foolishness of those who peddle witchcraft in this matter. Hyperius, being greatly misled and blinded on the issue of witchcraft, hovers around the interpretation of Genesis 6. from which the idea of Incubus and Succubus is derived, Viderunt filii Dei filias hominum, quòd elegantes essent, acceperunt sibi in uxores ex omnibus, quas elegerant, &c: seems to support this absurd opinion based on hearsay; and yet in the end is forced to conclude this: regarding the evil spirits Incubus and Succubus, no solid reason or proof can be sourced from the scriptures, using the very words, Hæc ut probabilia dicta sunto, quandoquidem scripturarum præsidio hac in causa destituimur. As if to say, Take this as a probable statement; that is, based on human reasoning, because we lack the scriptures to uphold the righteousness of the cause.
Tertullian and Sulpicius SeverusTertull.
in libro de habitu muliebri.
Sulp. Sever. in epitome hist. sacr. doo interpret Filios Dei in that
place to be angels, or evill spirits, and to have beene enamored with
the beautie of those wenches; and finallie, begat giants by/88. them.
Which is throughlie confuted by Chrysostome, Hom. 22. in Gen: but
speciallie by the circumstance of the text.
Tertullian and Sulpicius SeverusTertullian in the book on the attire of women.
Sulpicius Severus in the summary of sacred history. interpret Filios Dei in that context as angels or evil spirits, claiming they were infatuated with the beauty of those women and ultimately fathered giants with them.88. This interpretation is thoroughly refuted by Chrysostome, Hom. 22. in Gen: especially by the context of the text.
The twelfe Chapter.
The censure of G. Chaucer, upon the knaverie of Incubus.
The criticism of G. Chaucer regarding the deceit of Incubus.
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:
NOW I will conclude after this long discussion of disgusting, hidden deceit by sharing some verses from G. Chaucer. He recognized the absurdities of the church and exposed the priests' dishonesty regarding Incubus, and (as much as the times allowed) he mocked their foolishness and lies like this:
¶ The fift Booke. 89. 69.
The first Chapter.
Of transformations, ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine.
About transformations, silly examples provided by opponents to support their foolish beliefs.
OW
that I may with the verie absurdities, conteined in their owne
authors, and even in their principall doctors and last writers,
confound them that mainteine the transubstantiations of witches; I will
shew you certeine proper stuffe, which BodinJ. Bod.
lib. 2. de dæmon. cap, 6. (their cheefe champion
of this age) hath gathered out of M. Mal. and others, whereby he
laboureth to establish this impossible, incredible, and supernaturall,
or rather unnaturall doctrine of transubstantiation.
NOW
that I can use the very absurdities found in their own
authors, including their principal doctors and latest writers,
to discredit those who support the transubstantiation of witches; I will
present some relevant material that BodinJ. Bod.
book 2, on demons, chapter 6. (their main advocate
of this time) has compiled from M. Mal. and others, through which he
tries to establish this impossible, unbelievable, and supernatural,
or rather unnatural, doctrine of transubstantiation.
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, when he appeareth in the likenesse of a man; or whether God createth him, when the divell wisheth it. As for witches, he saith they speciallie transubstantiate themselves into wolves, and them whom they bewitch into asses: though else-where he differ somewhat herein/90. from himselfe. But though he affirme,Pudendis tunc primùm erumpentibus. that it may be naturallie brought to passe, that a girle shall become a boie; and that anie female maybe turned into the male: yet he saith the same hath no affinitie with Lycanthropia; wherein he saith also, that men are wholie transformed, and citeth infinite examples hereof.
First, regarding the devil (as Bodin says), J. Bodin misuses scripture to prove a lie. He claims that the devil commonly transforms himself into a goat, supporting this idea with verses 33 and 34 of Isaiah, where there is no mention of such a thing. However, he also sometimes lets the devil take on the appearance of a black Moor, as he states he used to appear to Mawd Cruse, Kate Darey, and Jone Harviller. But I wonder whether the devil creates himself when he appears as a man, or whether God creates him when the devil wishes it. As for witches, he claims they especially transform themselves into wolves, and those they bewitch into donkeys, though he somewhat contradicts himself on this matter elsewhere. But even though he asserts that it can naturally happen for a girl to become a boy; and that any female can be turned into a male, he claims this has no connection to Lycanthropy; where he also states that men are completely transformed, citing countless examples of this.
First, that one Garner in the shape of a woolfe killed a girle of the age of twelve yeares, and did eat up hir armes and legges, and carried the rest home to his wife. Item, that Peter Burget, and Michael Werdon, having turned themselves with an ointment into woolves, killed, and finallie did eate up an infinite number of people. Which lie WierusJo. Wier. lib. 6. de mag ca. 12. dooth sufficientlie confute. But untill you see and read that, consider whether Peter could eate rawe flesh without surfetting, speciallie flesh of his owne kind. Item, that there was an arrowe shot into a woolves thigh, who afterwards being turned into his 72former shape of a man, was found in his bed, with the arrowe in his thigh, which the archer that shot it knew verie well. Item, that another being Lycanthropus in the forme of a woolfe, had his woolves feet cut off, and in a moment he became a man without hands or feete.
First, a Garner in the form of a wolf killed a girl who was twelve years old, ate her arms and legs, and took the rest home to his wife. Also, Peter Burget and Michael Werdon, having transformed into wolves with an ointment, killed and ultimately consumed countless people. This lie is sufficiently refuted by WierusJo. Wier. book 6. on magic, chapter 12.. But until you see and read that, think about whether Peter could eat raw flesh without overdoing it, especially flesh of his own kind. Additionally, an arrow was shot into a wolf's thigh, which later turned back into a man and was found in his bed with the arrow still in his thigh, which the archer knew very well. Also, another person known as Lycanthropus in the shape of a wolf had his wolf legs cut off, and in an instant, he became a man without hands or feet.
He accusethJ. Bodinus mendaciorum *heluo.[* Text helüo.] also one of the mightiest princes in christendome, even of late daies, to be one of those kind of witches (so as he could, when he list, turne himselfe to a woolfe) affirming that he was espied and oftentimes seene to performe that villanie; bicause he would be counted the king of all witches. He saith that this transubstantiation is most common in Greece,/70. and through out all Asia, as merchant strangers have reported to him. For Anno Domini. 1542, when Sultan Solimon reigned, there was such force and multitude of these kind of woolves in Constantinople, that the emperour drave togither in one flocke 150. of them, which departed out of the citie in the presence of all the people.
He accusesJ. Bodinus master of lies.[* Text hello.] also one of the most powerful rulers in Christendom, even recently, of being one of those kinds of witches (so he could, whenever he wanted, turn himself into a wolf), claiming that he was seen many times performing that wicked act because he wanted to be called the king of all witches. He says that this transformation is very common in Greece,/70. and throughout all of Asia, as merchant travelers have reported to him. For Anno Domini. 1542, when Sultan Solimon was in power, there was such a force and number of these wolves in Constantinople that the emperor gathered 150 of them into one flock, which left the city in front of all the people.
To persuade usA warme season to swim in. the more throughlie heerein, he saith, that in Livonia, yearelie (about the end of December) a certeine knave or divell warneth all the witches in the countrie to come to a certeine place: if they faile, the divellI mervell that they forsake not the divell, who punisheth them so sore: ywis they get not so much at his hands. commeth and whippeth them with an iron rod; so as the print of his lashes remaine upon their bodies for ever. The capteine witch leadeth the waie through a/91. great poole of water: manie millians of witches swim after. They are no sooner passed through that water, but they are all transformed into woolves, and flie upon and devoure both men, women, cattell, &c. After twelve daies they returne through the same water, and so receive humane shape againe.
To convince usIt's a warm time for swimming. more thoroughly, he says that in Livonia, every year (around the end of December) a certain trickster or devil warns all the witches in the country to come to a specific place: if they don't show up, the devilI wonder why they don't give up the devil, who punishes them so harshly: it seems they don't get much from him. comes and whips them with an iron rod; as a result, the marks of his lashes remain on their bodies forever. The head witch leads the way through a/91. large pool of water: millions of witches swim after her. As soon as they pass through that water, they all turn into wolves and attack and devour both men, women, cattle, etc. After twelve days, they return through the same water and regain their human form again.
Item, that there was one Bajanus a Jew, being the sonne of Simeon, which could, when he list, turne himselfe into a woolfe; and by that meanes could escape the force and danger of a whole armie of men. Which thing (saith Bodin) is woonderfull: but yet (saith he) it is much more marvelous, that men will not beleeve it. For manie poets affirme it; yea, and if you looke well into the matter (saith he) you shall find it easie to doo. Item, he saith, that as naturall woolves persecute beasts; so doo these magicall woolves devoure men, women, and children.Leviti. 16. [26, 22] And yet God saith to the people (I trowe) and not to the cattell of Israell;Deut. 32. [v. 24] If you observe not my commandements, I will send among you the beasts of the feeld, which shall devoure both you and your cattell. Item, I will send the teeth of beasts upon you. Where is Bodins distinction now become? He never saith, I will send witches in the likenes of wolves, &c: to devoure you or your cattell. Nevertheles, Bodin saith it is a cleare case: for the matter was disputed upon before pope Leo the seventh, and by him all these matters 73were judged possible: and at that time (saith he) were the transformations of Lucian and Apuleius made canonicall.
There was a guy named Bajanus, a Jew and the son of Simeon, who could turn himself into a wolf whenever he wanted. This allowed him to escape from a whole army of men. Bodin says this is amazing, but what's even more surprising is that people won't believe it. Many poets say it’s true; if you look closely at the evidence, you’ll find it’s not that hard to believe. He also says that just like natural wolves hunt animals, these magical wolves attack men, women, and children.Levites 16:26, 22 Yet God tells the people (I suppose) and not the livestock of Israel;Deut. 32:24 that if they don’t follow His commandments, He will send wild beasts among them to devour both them and their livestock. He also says He will unleash the teeth of beasts upon them. So where has Bodin's distinction gone? He never says He will send witches in the form of wolves, etc., to eat you or your livestock. Nevertheless, Bodin claims it’s clear, since these issues were debated before Pope Leo the seventh, who ruled that all these things were possible: at that time, the transformations of Lucian and Apuleius were made canonical.
Furthermore he saith,Stasus a witch could not be apprehended, and why? that through this art they are so cunning that no man can apprehend them, but when they are a sleepe. Item, he nameth another witch, that (as M. Mal. saith) could not be caught, bicause he would transforme himselfe into a mouse, and runne into everie little hole, till at length he was killed comming out of the hole of a jamme J. Bodin. Mal. malef. in a windowe: which indeed is as possible, as a camell to go through a needels eie. Item, he saith, that diverse witches at Vernon turned themselves into cats, and both committed and received much hurt. But at ArgentineJohn. Bodin. Mal. malef. Barth. Spin. &c. there was a wonderfull matter done, by three witches of great wealth, who transforming themselves into three cats, assalted a faggot-maker: who having hurt them all with a faggot sticke, was like to have beene put to death.Mal. malef. part. 3. But he was miraculouslie delivered, and they worthilie punished; as the storie saith, from whence/92. Bodin had it.
Furthermore, he says,Stasus, a witch, couldn't be caught. Why is that? because they are so clever with their magic that no one can catch them unless they're asleep. He also mentions another witch who (as M. Mal. says) couldn't be captured because he would transform into a mouse and scurry into every little hole until he was finally killed while coming out of a jam jarJ. Bodin. Mal. malef. from a window: which is as likely as a camel passing through the eye of a needle. He continues that several witches in Vernon turned into cats, and both inflicted and suffered a lot of harm. But in ArgentineJohn. Bodin. Mal. malef. Barth. Spin. &c., there was an amazing incident involving three wealthy witches who transformed into three cats and attacked a faggot-maker; who, after injuring them all with a faggot stick, almost faced execution.Mal. malef. part. 3. However, he was miraculously saved, and they were justly punished, as the story goes, from where/92. Bodin got it.
AfterAn error about Lycanthropia. a great manie other such beastlie fables, he inveieth against such physicians, as saie that Lycanthropia is a disease, and not a transformation. Item, he mainteineth, as sacred and true, all Homers fables of Circes and/71. Ulyffes his companions: inveieng against Chrysostome, who rightlie interpreteth *Homers[* Sic.] meaning to be, that Ulyffes his people were by the harlot Circes made in their brutish maners to resemble swine.
AfterA mistake about Lycanthropy. many other similar beastly tales, he speaks out against those doctors who claim that Lycanthropia is a disease rather than a transformation. He also asserts, as sacred and true, all of Homers stories about Circe and/71. Ulysses and his companions, criticizing Chrysostom, who correctly interprets that *Homer meant to convey that Ulysses’s men were turned into swine by the enchantress Circe through their brutish behavior.
But least some poets fables might be thought lies (whereby the
witchmongers arguments should quaile) he mainteineth for true the
most part of Ovids Metamorphôsis, and the greatest absurdities and
impossibilities in all that booke: marie he thinketh some one tale
therein may be fained. Finallie, he confirmeth all these toies by the
storie of Nabuchadnez-zar. And bicause (saith he) Nabuchadnez-zar
continued seven yeres in the shape of a beast, therefore may witches
remaine so long in the forme of a beast; having in all the meane
time, the shape, haire, voice, strength, agilitie, swiftnes, food and
excrements of beasts, and yet reserve the minds and soules of women
or men. Howbeit, S. AugustineAugust. lib. 8 de
civit. Dei. cap. 18.
Idem. lib. de spiritu & anima, cap. 26.
(whether to confute or confirme that
opinion judge you) saith; Non est credendum, humanum corpus dæmonum
arte vel potestate in bestialia lineamenta converti posse: We may
not beleeve that a mans bodie may be altered into the lineaments of a
beast by the divels art or power. Item, Bodin saith, that the reason
whie witches are most commonlie turned into woolves, is; bicause they
usuallie eate children, as woolves eate cattell. Item, that the cause
whie other are truelie turned into asses, is; for that such have beene
desirous to understand the secrets of witches. Whie witches are turned
into cats, he 74alledgeth no reason, and therefore (to helpe him foorth
with that paraphrase)Ironia. I saie, that witches are curst queanes, and
manie times scratch one another, or their neighbours by the faces; and
therefore perchance are turned into cats. But I have put twentie of
these witchmongers to silence with this one question; to wit, Whether a
witch that can turne a woman into a cat, &c: can also turne a cat into
a woman?/
But so that some poets' fables aren't mistaken for lies (which would undermine the witchmongers' arguments), he maintains that most of Ovid's Metamorphoses is true, including its greatest absurdities and impossibilities. However, he thinks that one story in there might be made up. Finally, he backs up all this nonsense with the story of Nebuchadnezzar. And because (he says) Nebuchadnezzar spent seven years in the form of a beast, witches could also remain in the form of a beast for that long, all the while having the shape, hair, voice, strength, agility, speed, food, and wastes of animals, while still keeping the minds and souls of women or men. However, S. AugustineAugustine, Book 8 of The City of God, Chapter 18.
Same, Book on Spirit and Soul, Chapter 26. (whether to refute or support that opinion, you decide) says: Non est credendum, humanum corpus dæmonum arte vel potestate in bestialia lineamenta converti posse: We should not believe that a man's body can be transformed into the features of a beast by the devil's art or power. Additionally, Bodin says that the reason witches are most commonly turned into wolves is that they usually eat children, just like wolves eat cattle. Also, the reason some are truly turned into donkeys is that they have desired to learn the secrets of witches. As for why witches are turned into cats, he74 provides no reason, so (to help him with that paraphrase)Irony. I say that witches are cursed queens and often scratch each other or their neighbors in the face; so perhaps they are turned into cats for that reason. But I have silenced twenty of these witchmongers with this one question: can a witch who can turn a woman into a cat also turn a cat into a woman?
The second Chapter.93.
Absurd reasons brought by Bodin, and such others, for confirmation of transformations.
Ridiculous reasons presented by Bodin and others to confirm transformations.
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 force
of the canons, and imbracing the opinions of such divines, as write
against him in this behalfe? Yea he dooth now (contrarie to himselfe
elsewhere) affirme, that the divell cannot alter his forme. And lo,
this is his distinction,J. Bod. lib. 2. de mag. dæmon.
cap. 6. Non essentialis forma (id est ratio) sed
figura solùm permutatur: The essentiall forme (to wit, reason) is not
changed, but the shape or figure. And thereby he prooveth it easie
enough to create men or beasts with life, so as they remaine without
reason. Howbeit, I thinke it is an easier matter, to turne Bodins
reason into the reason of an asse, than his bodie into the shape of
a sheepe: which he saith is an easie matter;Gen. 19, 24.
& 26. & 27. bicause Lots/72. wife
was turned into a stone by the divell. Whereby he sheweth his grosse
ignorance. As though God that commanded Lot upon paine of death
not to looke backe, who also destroied the citie of Sodome at that
instant, had not also turned hir into a salt stone. And as though all
this while God had beene the divels drudge, to go about this businesse
all the night before, and when a miracle should be wrought, the divell
must be faine to doo it himselfe.
THESE examples and reasons might make us question whether every ass, wolf, or cat we see was once a man, a woman, or a child. I wonder why no one uses this distinction when defining a man. But what’s the point of arguing against these creations and recreations? When Bodin dismisses all our arguments with one word, admitting that only God can create anything; he also acknowledges the power of the canons and embraces the views of those divines who write against him on this matter. Yes, he now (contrary to what he said elsewhere) asserts that the devil cannot change his form. And here is his distinction,J. Bod. book 2, on great demons, chapter 6. Non essentialis forma (id est ratio) sed figura solùm permutatur: The essential form (meaning reason) does not change, but only the shape or figure does. Thus, he argues that it’s quite easy to create men or beasts with life as long as they lack reason. However, I believe it’s easier to turn Bodin’s reason into the reason of an ass than to change his body into the shape of a sheep: which he claims is easy;Gen. 19, 24, 26, & 27. because Lot’s/72. wife was turned into a stone by the devil. This shows his utter ignorance, as if God, who commanded Lot under the penalty of death not to look back and who also destroyed the city of Sodom at that instant, hadn’t also turned her into a salt stone. And as if God had been the devil's servant, busy with this task the night before, and at the moment a miracle was meant to happen, the devil had to do it himself.
Item,J. Bod. lib. de dæmon. 2. cap. 20.
M. Mal. pa. 1. quæ. 9. he affirmeth, that these kind of transfigurations are more common
with them in the west parts of the world, than with us here in the
east. Howbeit, this note is given withall; that that is ment of the
second persons, and not of the first: to wit, of the bewitched, and
not of the witches. For they can trans/forme94. themselves in everie part
of the world, whether it be east, west, north, or south.John.
Bodin. lib. de dæmon. 2. cap. 1. Marrie he
saith, that spirits and divels vex men most in the north countries,
as75
Norway, Finland, &c: and in the westerne ilands, as in the west
India: but among the heathen speciallie, and wheresoever Christ is
not preached. And that is true, though not in so foolish, grosse,
and corporall a sense as Bodin taketh it. One notable instance of
a witches cunning in this behalfe touched by Bodin in the chapter
aforesaid, I thought good in this place to repeat: he taketh it out
of M. Mal.Mal. malefic. par. 2. quæ. 2. cap. 4.
which tale was delivered to Sprenger by a knight of
the Rhods, being of the order of S. Jones at Jerusalem; and it
followeth thus.
Item,J. Bod. book on demons, 2. chapter 20.
M. Mal. part 1, question 9. he claims that these kinds of transformations are more common among them in the western parts of the world than here in the east. However, it's noted that this refers to the second parties, not the first; specifically, to the bewitched, not the witches. Because they can transform94. themselves anywhere in the world, whether it's east, west, north, or south.John Bodin, book on demons, chapter 2, section 1. He mentions that spirits and devils torment people most in northern countries, like75
Norway, Finland, & etc.: and in the western islands, like in the west Indies: but especially among the pagans, wherever Christ isn't preached. And that's true, although not in such a foolish, gross, and physical sense as Bodin interprets it. One notable example of a witch's cunning in this regard, mentioned by Bodin in the chapter above, I thought it worthwhile to repeat here: he takes it from M. Mal.Mal. malefic. par. 2. quæ. 2. cap. 4. This story was told to Sprenger by a knight from Rhodes, who was part of the Order of St. Jones at Jerusalem; and it goes as follows.
The third Chapter.
Of a man turned into an asse, and returned againe into a man by one of Bodins witches: S. Augustines opinion thereof.
About a man who was transformed into a donkey and then turned back into a man again by one of Bodin's witches: St. Augustine's view on this.
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 sturdie yoong fellowe, went to a womans
house, a little waie out of the citie, and not farre from the sea
side, to see whether she had anie egs to sell. Who perceiving him to
be a lustie yoong fellowe, a stranger, and farre from his countrie (so
as upon the losse of him there would be the lesse misse or inquirie)
she considered with hir selfe how to destroie him; and willed him to
staie there awhile, whilest she went to fetch a few egs for him. But
she tarried long, so as the yoong man called unto hir, desiring hir to
make hast: for he told hir that the tide would be spent, and by that
meanes his ship would be gone, and leave him behind. Howbeit, after
some detracting of time, she brought him a few egs, willing him to
returne to hir, if his ship were gone when he came. The young fel/lowe95.
returned towards his ship: but before he went aboord, hee would needs
eate an eg or twaine to satisfie his hunger, andA strange
metamorphôsis, of bodie, but not of mind. within short space he
became dumb and out of his wits (as he afterwards said.) When he would
have entred into the ship, the mariners beat him backe with a cudgell,
saieng; What a murren lacks the asse? Whi/ther73. the divell will this
asse? The asse or yoong man (I cannot tell by which name I should terme
him) being many times repelled, and understanding their words that
called him asse, considering that he could speake never a word, and yet
could understand everie bodie; he thought that he was bewitched by the
woman, at whose house he was. And therefore, when by no meanes he could
get into the boate, but was driven to tarrie and see hir departure;
being also beaten from place76
to place, as an asse: he remembred the
witches words, and the words of his owne fellowes that called him asse,
and returned to the witches house, in whose service hee remained by the
space of three yeares, dooing nothing with his hands all that while,
but carried such burthens as she laied on his backe; having onelie this
comfort, that although he were reputed an asse among strangers and
beasts, yet that both this witch, and all other witches knew him to be
a man.
It happened in the city of Salamin, in the kingdom of Cyprus (which has a good harbor), that a ship loaded with merchandise stopped there for a short time. In the meantime, many of the soldiers and sailors went ashore to get fresh food.What on earth is the witch thinking by picking the Englishman? Among them was a certain Englishman, a strong young man, who went to a woman's house a little way outside the city and not far from the seaside, to see if she had any eggs for sale. She noticed him to be a lively young man, a stranger, and far from his country (so that if he disappeared, there would be less chance of anyone noticing). She thought about how to destroy him and told him to wait there for a while while she went to fetch a few eggs for him. But she took a long time, so the young man called out to her, asking her to hurry: he told her that the tide would change, and his ship would leave him behind. Nevertheless, after wasting some time, she brought him a few eggs, telling him to return to her if his ship had left by the time he came back. The young man95. went back toward his ship, but before he boarded, he insisted on eating an egg or two to satisfy his hunger, andA strange change in the body, but not in the mind. shortly after, he became mute and lost his senses (as he later said). When he tried to get on the ship, the sailors beat him back with a club, saying, "What the hell is wrong with this fool? Where the hell is this fool going?" The fool or young man (I can't decide which name to use) being repeatedly pushed away, and understanding their insults that called him a fool, realized that he could not speak but could understand everyone; he thought that he had been bewitched by the woman at whose house he was. And since he could not get into the boat and was forced to watch her leave; being also pushed from place to place like a fool: he remembered the witch's words and the words of his own companions who called him a fool, and returned to the witch's house, where he served her for three years, doing nothing with his hands the whole time, but carrying the burdens she placed on his back; having only this comfort, that although he was seen as a fool among strangers and beasts, both this witch and all other witches knew he was a man.
After three yeares were passed over, in a morning betimes he went to towne before his dame; who upon some occasion (of like to make water) staied a little behind. In the meane time being neere to a church, he heard aNote the devotion of the asse. little saccaring bell ring to the elevation of a morrowe masse, and not daring to go into the church, least he should have beene beaten and driven out with cudgels, in great devotion he fell downe in the churchyard, upon the knees of his hinder legs, and did lift his forefeet over his head, as the preest doth hold the sacrament at the elevation. Which prodigious sight when certeine merchants of Genua espied, and with woonder beheld; anon commeth the witch with a cudgell in hir hand, beating foorth the asse. And bicause (as it hath beene said) such kinds of witchcrafts are verie usuall in those parts; the merchants aforesaid made such meanes, as both the asse and the witch were attached by the judge. And she being examined and set upon the racke, confessed the whole matter, and promised, that if she might have libertie to go home, she would restore him to his old/96. shape: and being dismissed, she did accordinglie. So as notwithstanding they apprehended hir againe, and burned hir: and the yoong man returned into his countrie with a joifull and merrie hart.
After three years had passed, one morning he went to town ahead of his lady, who stayed behind for a moment for some reason (probably to relieve herself). While near a church, he heard a little sacring bell ringing for the elevation of the morning mass. Not daring to enter the church for fear of being beaten and chased out with clubs, he knelt down in the churchyard on his hind legs and raised his front feet over his head, just like the priest holds the sacrament during the elevation. When some merchants from Genoa saw this astonishing sight and watched in wonder, the witch appeared with a club in her hand, driving the donkey away. Because, as has been said, such kinds of witchcraft were very common in those parts, the aforementioned merchants arranged for both the donkey and the witch to be brought before the judge. She was examined and put on the rack, where she confessed everything and promised that if she were allowed to go home, she would return him to his original form. After being dismissed, she did just that. However, they arrested her again and burned her, while the young man returned to his country with a joyful and merry heart.
Upon the advantage of this storieAugust lib. 18. de
civi. Dei. cap. 17 & 18. M. Mal. Bodin, and the residue
of the witchmongers triumph; and speciallie bicause S. Augustine
subscribeth thereunto; or at the least to the verie like. Which I
must confesse I find too common in his books, insomuch as I judge
them rather to be foisted in by some fond papist or witchmonger,
than so learned a mans dooings. The best is, that he himselfe is no
eiewitnesse to any of those his tales; but speaketh onelie by report;
wherein he uttereth these words: to wit, that It were a point of great
incivilitie, &c: to discredit so manie and so certeine reports. And in
that respect he justifieth the corporall transfigurations of Ulysses
his mates, throgh the witchcraft of Circes: and that foolish fable
of Præstantius his father, who (he saith) did eate provender and
haie At the alps in Arcadia.among
other horsses, being himselfe turned into an horsse. Yea
he verifieth the starkest lie that ever was invented, of the two
alewives that used to transforme all their ghests into horsses, and
to sell them awaie at markets and faires. And therefore I saie with
Cardanus,77
that how much Augustin saith he hath seen with his eies,
so much I am/74. content to beleeve. Howbeit S. AugustinCard.
de Var. rerum. lib. 15 cap. 80.
August. Lib. 18. de civit. Dei. concludeth
against Bodin. For he affirmeth these transubstantiations to be but
fantasticall, and that they are not according to the veritie, but
according to the appearance. And yet I cannot allow of such appearances
made by witches, or yet by divels: for I find no such power given by
God to any creature. And I would wit of S. Augustine, where they
became, whom Bodins transformed woolves devoured. But
Upon the benefit of this storyAugustine, Book 18 of The City of God, Chapters 17 and 18. M. Mal. Bodin, and the rest of the witchmongers' triumph; and especially because S. Augustine agrees with it; or at least to something very similar. I must admit I find this too common in his writings, to the point that I believe they were inserted by some foolish papist or witchmonger rather than being the work of such a learned man. The best part is, he himself is not a firsthand witness to any of those tales; he speaks only by hearsay; in which he expresses these words: namely, that it would be very rude, etc.: to discredit so many and such certain reports. In that regard, he justifies the physical transformations of Ulysses' companions, through the witchcraft of Circe: and that silly fable of Præstantius' father, who (he says) ate feed and hay At the Alps in Arcadia. among other horses, while he himself had been turned into a horse. Yes, he confirms the most ridiculous lie ever invented, about the two alewives who used to transform all their guests into horses and sell them at markets and fairs. And so, I say with Cardanus,77 that as much as Augustine claims he has seen with his own eyes, that much I am/74. willing to believe. However, S. AugustineCard. de Var. rerum. book 15, chapter 80.
August. book 18, on the City of God. concludes against Bodin. For he asserts these transubstantiations to be merely fanciful, and that they are not according to the truth, but according to appearance. Yet, I cannot accept such appearances made by witches or even by devils: because I find no such power given by God to any creature. And I would like to know from S. Augustine, where those whom Bodin's transformed wolves devoured went. But
Generall97. councels, and the popes canons, which Bodin so regardeth, doo condemne and pronounce his opinions in this behalfe to be absurd; and the residue of the witchmongers, with himselfe in the number, to be woorsse than infidels. And these are the verie words of the canons, Canon. 26. quæ. 5. episcopi ex con. acquir. &c. which else-where I have more largelie repeated; Whosoever beleeveth, that anie creature can be made or changed into better or woorsse, or transformed into anie other shape, or into anie other similitude, by anie other than by God himselfe the creator of all things, without all doubt is an infidell, and woorsse than a pagan. And therewithall this reason is rendered, to wit: bicause they attribute that to a creature, which onelie belongeth to God the creator of all things.
General councils and the pope's decrees, which Bodin holds in such high regard, condemn and declare his opinions on this matter to be absurd; and the rest of the witchmongers, including himself, are considered worse than infidels. These are the exact words of the canons, Canon. 26. quæ. 5. episcopi ex con. acquir. &c., which I have elaborated on elsewhere. Whoever believes that any creature can be made or changed into better or worse, or transformed into any other shape or resemblance, by anyone other than God himself, the creator of all things, is undoubtedly an infidel and worse than a pagan. Additionally, this reasoning is presented: because they attribute to a creature what solely belongs to God, the creator of all things.
The fourth Chapter.
A summarie of the former fable, with a refutation thereof, after due examination of the same.
A summary of the previous fable, along with a rebuttal after careful examination of it.
ONCERNING
the veritie or probabilitie of this enterlude, betwixt
Bodin, M. Mal. the witch, the asse, the masse, the merchants, the
inquisitors, the tormentors, &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 of Bodin:
Thirdlie, that the asse had no more wit than to kneele downe and hold
up his forefeete to a peece of starch or flowre, which neither would,
nor could, nor did helpe him: Fourthlie, that the masse could not
reforme that which the witch transformed: Fiftlie, that the merchants,
the inquisitors, and the tormentors, could not either severallie or
jointlie doo it, but referre the matter to the witches courtesie and
good pleasure.
CONCERNING
the truth or likelihood of this interlude, between
Bodin, M. Mal. the witch, the donkey, the mass, the merchants, the
inquisitors, the tormentors, etc.: First, I’m amazed by the miracle of
transubstantiation: Second, at the audacity of Bodin and James
Sprenger, for claiming such a blatant lie, likely concocted by the knight
of the Rhodes, to make a fool of Sprenger and a donkey of Bodin:
Third, that the donkey had so little sense as to kneel down and hold
up his front feet to a piece of starch or flour, which neither would,
could, nor did help him: Fourth, that the mass could not reform what the
witch transformed: Fifth, that the merchants, the inquisitors, and the
tormentors, could neither separately nor together do it, but had to refer
the matter to the witch's courtesy and goodwill.
78
78
But where was the yoong mans owne shapeHis shape was in the woods: where else should it be? all these three yeares, wherein he was made an asse? It is a certeine and a generall rule, that two substantiall formes cannot be in one subject Simul & semel, both at once: which is confessed by themselves. The/98. forme of the beast occupied some/75. place in the aire, and so I thinke should the forme of a man doo also.Mal. malef. par. 1. quæ. 2. For to bring the bodie of a man, without feeling, into such a thin airie nature, as that it can neither be seene nor felt, it may well be unlikelie, but it is verie impossible: for the aire is inconstant, and continueth not in one place. So as this airie creature would soone be carried into another region: as else-where I have largelie prooved.In my discourse of spirits and divels, being the 17 booke of this volume. But indeed our bodies are visible, sensitive, and passive, and are indued with manie other excellent properties, which all the divels in hell are not able to alter: neither can one haire of our head perish, or fall awaie, or be transformed, without the speciall providence of God almightie.
But where was the young man's own shape? His shape was in the woods; where else could it be? It's a definite and general rule that two substantial forms cannot exist in one subject at the same time, which they themselves acknowledge. The form of the beast occupied some space in the air, and I believe the form of a man should do the same. For bringing the body of a man, without feeling, into such a thin, airy nature, where it can neither be seen nor felt, seems unlikely, if not impossible: the air is constantly changing and doesn’t stay in one place. So this airy creature would soon be carried to another realm, as I’ve explained in detail elsewhere. But our bodies are visible, sensitive, and passive, equipped with many other excellent qualities that all the devils in hell cannot change. Not even a hair on our heads can perish, fall away, or be transformed without the special providence of God Almighty.
But to proceed unto the probabilitie of this storie. What lucke was it, that this yoong fellow of England, landing so latelie in those parts, and that old woman of Cyprus, being both of so base a condition, should both understand one anothers communication; England and Cyprus being so manie hundred miles distant, and their languages so farre differing? I am sure in these daies, wherein trafficke is more used, and learning in more price; few yong or old mariners in this realme can either speake or understand the language spoken at Salamin in Cyprus, which is a kind of Greeke; and as few old women there can speake our language. But Bodin will saie; You heare, that at the inquisitors commandement, and through the tormentors correction, she promised to restore him to his owne shape: and so she did, as being thereunto compelled. I answer, that as the whole storie is an impious fable; so this assertion is false, and disagreeable to their owne doctrine, which mainteineth, that the witch dooth nothing but by the permission and leave of God. For if she could doo or undoo such a thing at hir owne pleasure, or at the commandement of the inquisitors, or for feare of the tormentors, or for love of the partie, or for remorse of conscience: then is it not either by the extraordinarie leave, nor yet by the like direction of God; except you will make him a confederate with old witches. I for my part woonder most, how they can turne and tosse a mans bodie so, and make it smaller and greater, to wit, like a mowse, or like an asse, &c: and the man all this while to feele no paine. And I am not alone in this maze: for Dan. in dialog. cap. 3.Danæus a special mainteiner of their fol/lies99. saith, that although Augustine and ApuleiusAugust. lib. de civit. Dei. cap. 17. 18. doo write verie crediblie of these matters; yet will he never beleeve, that witches can change men into other formes; as asses, apes, woolves, beares, mice, &c.
But let's move on to the likelihood of this story. What a coincidence it was that this young guy from England, who just landed in those parts, and that old woman from Cyprus, both of such low status, could understand each other's language; England and Cyprus being so many hundreds of miles apart, with their languages so different? I'm sure that nowadays, when trade is more common and education is valued more, few young or old sailors in this realm can speak or understand the language spoken at Salamin in Cyprus, which is a sort of Greek; and just as few old women there can speak our language. But Bodin would say: You hear that at the inquisitor's command, and due to the tormentor's pressure, she agreed to return him to his original form: and she did so, being forced to comply. I respond that since the whole story is an outrageous fable, this claim is false and contradicts their own beliefs, which assert that a witch can do nothing without God’s permission. If she could do such a thing at her own will, or at the command of the inquisitors, or out of fear of the tormentors, or out of love for the person, or from guilt, then it is neither through extraordinary permission nor by God's direction; unless you want to make Him an accomplice with old witches. Personally, I find it incredible how they can twist and manipulate a man's body like that, making it smaller or larger, like a mouse or a donkey, etc., with the man experiencing no pain at all. And I'm not the only one puzzled by this; Dan. in conversation. ch. 3.Danæus, a strong supporter of their nonsense99., says that although Augustine and ApuleiusAugustine, On the City of God, Chapters 17 and 18. write very convincingly about these matters, he will never believe that witches can turn men into other forms, like donkeys, apes, wolves, bears, mice, etc.
79
79
The fift Chapter.
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.
That a person's body cannot be transformed into the body of an animal by a witch is supported by strong reasons, scriptures, and authorities.
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 humanum non capere animam humanam; nec/ fas76. esse in corpus animæ
ratione carentis animam rationalem corruere; that is; An humane
soule cannot receive anie other than an humane bodie, nor yet canne
light into a bodie that wanteth reason of mind. But S. JamesJam. 2, 26. saith;
the bodie without the spirit is dead. And surelie, when the soule is
departed from the bodie, the life of man is dissolved: and therefore
PaulePhili. 1, 23. wished to be dissolved, when he would have beene with Christ.
The bodie of man is subject to divers kinds of agues, sicknesses, and
infirmities, whereunto an asses bodie is not inclined: and mans bodie
must be fed with bread, &c: and not with hay. Bodins asseheaded man
must either eate haie, or nothing: as appeareth in the storie. Mans
bodie also is subject unto death, and hath his daies numbred. If this
fellowe had died in the meane time, as his houre might have beene
come, for anie thing the divels, the witch, or Bodin knew; I mervell
then what would have become of this asse, or how the witch could have
restored him to shape, or whether he should have risen at the daie of
judgement in an asses bodie and shape. For Paule1. Cor. 15. 44. saith, that that
verie bodie which is sowne and buried a naturall bodie, is raised/100. a
spirituall bodie. The life of Jesus is made manifest in our mortall
flesh, and not in the flesh of an asse.
But was this man a fool all this time? Or was this fool a man? Bodin claims (with his reasoning set aside) that he truly turned into a fool; so there must be no part of a man left, except for reason existing in this fool. And yet Hermes Trismegistus
Hermes Trismegistus in his Periander.
believes he has good authority and reason to say; Aliud corpus quam humanum non capere animam humanam; nec/ fas76. esse in corpus animæ ratione carentis animam rationalem corruere; that is, a human soul cannot inhabit any body other than a human body, nor can it enter a body that lacks the reason of the mind. But S. JamesJam. 2:26. says; the body without the spirit is dead. And certainly, when the soul departs from the body, human life ends: thus PaulePhili. 1:23. wished to depart, as he wanted to be with Christ. The human body is prone to various fevers, illnesses, and weaknesses, which a donkey's body does not exhibit: and a human body must be nourished with bread, etc., not with hay. Bodin's donkey-headed man must either eat hay or nothing, as is shown in the story. The human body is also subject to death and has its days numbered. If this fellow had died in the meantime, as his time could have come, for all that the devils, the witch, or Bodin knew; I wonder what would have happened to this donkey, or how the witch could have restored him to his former shape, or whether he would have risen on the day of judgment in a donkey's body and form. For PauleCor. 15:44 says, that the very body which is sown and buried as a natural body is raised/100. a spiritual body. The life of Jesus is made manifest in our mortal flesh, and not in the flesh of a donkey.
God hath endued everie man and everie thing with his proper nature, substance, forme, qualities, and gifts, and directeth their waies. As for the waies of an asse, he taketh no such care: howbeit, they have also their properties and substance severall to themselves. For there is one flesh (saith Paule)1. Cor. 15, 39. of men, another flesh of beasts, another of fishes, another of birds. And therefore it is absolutelie against the ordinance of God (who hath made me a man) that I should flie like a bird, or swim like a fish, or creepe like a worme, or become an asse in shape: insomuch as if God would give me leave, I cannot doo it; for it were contrarie to his owne order and decree, and to the constitution of anie bodie which he hath made.Psal. 119. Yea the spirits themselves 80have their lawes and limits prescribed, beyond the which they cannot passe one haires breadth; otherwise God should be contrarie to himselfe: which is farre from him. Neither is Gods omnipotencie hereby qualified, but the divels impotencie manifested, who hath none other power, but that which God from the beginning hath appointed unto him, consonant to his nature and substance. He may well be restreined from his power and will, but beyond the same he cannot passe, as being Gods minister, no further but in that which he hath from the beginning enabled him to doo: which is, that he being a spirit, may with Gods leave and ordinance viciat and corrupt the spirit and will of man: wherein he is verie diligent.
God has given every person and every thing its own nature, substance, form, qualities, and gifts, and directs their paths. As for the ways of a donkey, He doesn't worry about that: still, they also have their own unique properties and substance. For there is one flesh (Paul says) 1 Cor. 15, 39. for humans, another for animals, another for fish, and another for birds. Therefore, it is completely against God's order (who made me a man) for me to fly like a bird, swim like a fish, crawl like a worm, or become a donkey in form. Even if God allowed me, I couldn't do it; because it would go against His own order and decree, and the constitution of any body He has created.Psalms 119. Yes, even the spirits themselves 80 have their laws and limits set, beyond which they cannot go even the smallest distance; otherwise, God would be contradicting Himself, which is impossible for Him. God's omnipotence is not diminished by this; rather, it shows the devil's powerlessness, who has no other authority than what God appointed for him from the beginning, in line with his nature and substance. He can certainly be restricted in his power and will, but he cannot go beyond that, as he is God's servant, only able to act within the bounds that God has allowed him: which means that as a spirit, with God's permission and order, he can corrupt and mislead the spirit and will of man, in which he is very active.
What a beastlie assertion is it, that a man, whom GOD hath made according to his owne similitude and likenes, should be by a witch turned into a beast? What an impietie is it to affirme, that an asses bodie is the temple of the Holy-ghost? Or an asse to be the child of God, and God to be his father; as it is said of man? Which Paule to the Corinthians1. Cor. 6, 19 verse. 15, &c. verse. 2. verse. 13. so divinelie confuteth, who saith, that Our bodies are the members of Christ. In the which we are to glorifie God: for the bodie is for the Lord, and the Lord is for the bodie. Surelie he meaneth not for an asses bodie, as by this time I hope appeareth: in such wise as Bodin may go hide him for/77. shame; especiallie when he shall understand, that even into these our bodies, which God hath framed after his owne like/nesse,101. he hath also brethed that spirit, which Bodin saith is now remaining within an asses bodie, which God hath so subjected in such servilitie under the foote of man;Psalm. 8. verses 5, 6, 7, 8. Of whom God is so mindfull, that he hath made him little lower than angels, yea than himselfe, and crowned him with glorie and worship, and made him to have dominion over the workes of his hands, as having put all things under his feete, all sheepe and oxen, yea woolves, asses, and all other beasts of the field, the foules of the aire, the fishes of the sea, &c. Bodins poet, Ovid, whose Metamorphôsis make so much for him, saith to the overthrow of this phantasticall imagination:
What a ridiculous claim it is that a man, whom God has made in His own image, should be turned into a beast by a witch! What blasphemy it is to say that a donkey's body is the temple of the Holy Spirit? Or that a donkey is the child of God, with God as its father, just like with humans? Paul addresses this in his letter to the Corinthians, where he clearly refutes this idea, stating that our bodies are members of Christ. We are to glorify God with our bodies because the body is meant for the Lord, and the Lord is meant for the body. Surely, he isn't talking about a donkey's body, as should be clear by now: in such a way that Bodin should hide himself in shame; especially when he realizes that even our bodies, created in God's likeness, have also received the spirit that Bodin claims is now trapped within a donkey's body, which God has placed in such servitude under man's foot. God is so mindful of man that He made him a little lower than the angels, even lower than Himself, crowning him with glory and honor, and giving him dominion over the works of His hands, putting everything under his feet, including sheep and oxen, wolves and donkeys, and all other animals of the field, the birds of the air, and the fish of the sea, etc. Bodin’s poet, Ovid, whose Metamorphoses support him, speaks against this fanciful imagination:
Now, if a witch or a divell can so alter the shape of a man, as contrarilie to make him looke downe to hell, like a beast; Gods works should not onelie be defaced and disgraced, but his ordinance should be woonderfullie altered, and thereby confounded.
Now, if a witch or a devil can change a man's shape to the point that he looks down to hell like a beast, then not only would God's works be defaced and dishonored, but His order would also be incredibly altered, leading to confusion.
81
81
The sixt Chapter.
The witchmongers objections, concerning Nabuchadnez-zar answered, and their errour concerning Lycanthropia confuted.
The witch hunters' objections regarding Nebuchadnezzar were answered, and their mistakes about Lycanthropy were refuted.
ALLEUS
MALEFICARUM, Bodin, and manie otherTheir 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, &c. I answer, that he was neither in bodie nor
shape transformed at all, accor/ding102. to their grosse imagination;
as appeareth both by the plaine words of the text,Dan. 4. and also by the
opinions of the best interpretors thereof: but that he was, for his
beastlie government and conditions, throwne out of his kingdome and
banished for a time, and driven to hide himselfe in the wildernesse,
there in exile to lead his life in beastlie sort, among beasts of the
field, and fowles of the aire (for by the waie I tell you it appeareth
by the text, that he was rather turned into the shape of a fowle than
of a beast) untill he rejecting his beastlie conditions, was upon his
repentance and amendment called home, and restored unto his kingdome.
Howbeit, this (by their confession) was neither divels nor witches
dooing; but a miracle wrought by God, whom alone I acknowledge to be
able to bring to passe such workes at his pleasure. Wherein I would
know what our witchmongers have gained./78.
ALLEUS
MALEFICARUM, Bodin, and many othersTheir foundation is as secure as trying to hold onto a slippery eel by its tail. Those who support
witchcraft rely heavily on the story of Nebuchadnezzar; suggesting
that Circe turned him into an ox using her magic, just as she did with others by changing them into pigs, etc. I say that he was neither physically nor visibly transformed at all, according102. to their misguided imagination;
as is clear from the straightforward words of the text,Dan. 4. and also backed up by the
views of the best interpreters: rather, he was, because of his beastly behavior and character, removed from his kingdom and exiled for a time, forced to hide out in the wilderness,
where he lived a beastly life among wild animals and birds (by the way, the text suggests that he was more like a bird than a beast) until, after rejecting his beastly ways, he was called back home, repented, and restored to his kingdom.
However, this (as they admit) was neither the work of devils nor witches;
but a miracle performed by God, who alone I acknowledge to be capable of accomplishing such acts at his discretion. I wonder what our practitioners of witchcraft have to say about this.78.
I am not ignorant that some write, that after the death of
Cor. Agrip. de vanit. scient. cap. 44.
Nabuchadnez-zar, his sonne *Eilumorodath[* tr. of Euil] gave his bodie to the
ravens to be devoured, least afterwards his father should arise from
death, who of a beast became a man againe. But this tale is meeter
to have place in the Cabalisticall art, to wit: among unwritten
verities than here. To conclude, I saie that the transformations,
which these witchmongers doo so rave and rage upon, is (as all the
learned sort of physicians affirme) a disease proceeding partlie from
melancholie, wherebie manie suppose themselves to be woolves, or such
ravening beasts. For LycanthropiaPaul. Aeginet. li. 3. c. 16.
Aetius. lib. 6. cap. 11.
J. Wier. de præst. dæm. lib. 4. cap. 23. is of the ancient physicians called
Lupina melancholia, or Lupina insania. J. Wierus declareth verie
learnedlie, the cause, the circumstance, and the cure of this disease.
I have
written the more herein; bicause hereby great princes and
potentates, as well as poore women and innocents,
have beene defamed and accounted
among the number
of witches./
I realize that some people write that after the death of Cor. Agrip. de vanit. scient. cap. 44. Nabuchadnezzar, his son *Eilumorodath[* tr. of Euil] gave his body to the ravens to be eaten, so that later his father wouldn’t rise from the dead, who went from being a beast to a man again. But this story is more suitable for the Cabalistic art, specifically among unwritten truths than here. To sum up, I say that the transformations that these witch-hunters obsess over are, as many knowledgeable physicians affirm, a condition resulting partly from melancholy, where many believe they are wolves or other ravenous beasts. LycanthropiaPaul. Aeginet. Book 3, Chapter 16.
Aetius. Book 6, Chapter 11.
J. Wier. On the Power of Demons, Book 4, Chapter 23. is referred to by ancient physicians as Lupina melancholia or Lupina insania. J. Wierus explains very thoroughly the cause, context, and treatment of this condition. I've written more on this topic because it has led to great princes and powerful figures, as well as poor women and innocents, being slandered and labeled as witches.
82
82
The seventh Chapter.103.
A speciall objection answered concerning transportations, with the consent of diverse writers thereupon.
A specific objection addressed regarding transports, with the agreement of several authors on the subject.
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, &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 at their pleasure; for they know not their
thoughts, neither can otherwise communicate with them. But I answer,
Answer to the former objection.
that if it were so grosselie to be understood, as they imagine it,
yet should it make nothing to their purpose. For I hope they will not
saie, that Christ had made anie ointments, or entred into anie league
with the divell, and by vertue thereof was transported from out of the
wildernes, unto the top of the temple of Jerusalem; or that the divell
could have maisteries over his bodie, whose soule he could never laie
hold upon; especiallie when he might (with a becke of his finger)
have called unto him, and have had the assistance of manie legions of
angels.Matt. 26, 53. Neither (as I thinke) will they presume to make Christ partaker
of the divels purpose and sinne in that behalfe. If they saie; This
was an action wrought by the speciall providence of God, and by his
appointment, that the scripture might be fulfilled: then what gaine
our witchmongers by this place? First, for that they maie not produce
a particular example to prove so generall an argument. And againe, if
it were by Gods speciall providence and appointment; then why should
it not be doone by the hand of God, as it was in the storie of Job?
Or if it were Gods speciall purpose and pleasure,Job. 1, 11.
Job. 2, 5. that there should be
so extraordinarie a matter brought to passe by the hand of the divell;
could not God have given to the wicked angell extraordinarie power, and
cloathed him with extraordinarie shape; where/by104. he might be made an
instrument able to accomplish that matter, as he did to his angell that
carried Abacuck to Daniell, and to them that he sent to destroie
Sodome? But you shall understand, that/79. this was doone in a vision,
and not in veritie of action. So as they have a verie cold pull of this
place, which is the speciall peece of scripture alledged of them for
their transportations.
OR
for the maintenance of witchcraft and their ability to transport, they reference the words of the Gospel, Matt. 4:8.
Luke 3:9. where the devil is said to take Christ and set him on a pinnacle of the temple and on a mountain, etc. Even if he had done it in the way they suggest, it doesn’t mean that witches could do the same; nor would the devil do it for them whenever they wanted, because they don’t know their thoughts and can’t otherwise communicate with them. But I respond, Response to the earlier objection. that if it were to be understood as grossly as they believe, it still wouldn’t support their argument. I hope they won't claim that Christ made any ointments or entered into any agreement with the devil, and by that power was transported from the wilderness to the top of the temple in Jerusalem; or that the devil could have control over His body, whose soul he could never grasp; especially when Christ could call upon many legions of angels with just a wave of His finger. Matt. 26:53. Nor do I think they would dare to suggest that Christ took part in the devil's intentions and sins regarding this. If they say this was an action done by God's special providence and design, so that the scripture might be fulfilled: what do our witchmongers gain from this reference? First, because they can't provide a specific example to support such a general argument. And again, if it was by God's special providence and appointment, then why couldn’t it be done by God’s hand, as in the story of Job? Or if it was God’s special plan and desire, Job 1:11
Job 2:5 that such extraordinary matters would be accomplished through the devil; couldn’t God have given the wicked angel extraordinary power and dressed him in extraordinary form, so he could carry out that task, just as He did with the angel who brought Abacuck to Daniell, and those He sent to destroy Sodom? But understand that this happened in a vision and not as an actual event. So, they have a very weak case with this scripture, which is the specific piece of text they cite for their claims of transportations.
Heare therefore what CalvineJ. Calvine in harmon. Evang. in Matth. 4. & Luk. 4. saith in his commentarie upon that place, in these words; The question is, whether Christ were carried aloft indeed, or whether it were but in a vision? Manie affirme verie 83 obstinatlie, that his bodie was trulie and reallie as they saie taken up: bicause they thinke it too great an indignitie for Christ to be made subject to sathans illusions. But this objection is easilie washed awaie. For it is no absurditie to grant all this to be wrought through Gods permission, or Christes voluntarie subjection: so long as we yeeld not to thinke that he suffered these temptations inwardlie, that is to saie, in mind or soule. And that which is afterwards set downe by the Evangelist, where the divell shewed him all the kingdoms of the world, and the glorie of the same, and that to be doone (as it is said in Luke) in the twinkling of an eie, dooth more agree with a vision than with a reall action. So farre are the verie words of Calvine. Which differ not one syllable nor five words from that which I had written herein, before I looked for his opinion in the matter. And this I hope will be sufficient to overthrow the assertions of them that laie the ground of their transportations and flieng in the aire hereupon.
Therefore, listen to what CalvinJ. Calvin in harmon. Evang. in Matth. 4. & Luk. 4. says in his commentary on that passage, in these words: The question is whether Christ was actually taken up or if it was just a vision. Many insist quite stubbornly that his body was truly and really taken up, because they believe it would be too great an indignity for Christ to be subjected to Satan's illusions. However, this objection can be easily dismissed. It is not absurd to accept that all this was done through God's permission or Christ's voluntary submission, as long as we don’t assume that he experienced these temptations internally, that is, in mind or soul. And what is later described by the Evangelist, where the devil showed him all the kingdoms of the world and their glory, and that it was done (as it is said in Luke) in the blink of an eye, fits more with a vision than a real event. These are the very words of Calvin, which differ not a single syllable or five words from what I had previously written here before I looked for his opinion on the matter. I hope this will be enough to invalidate the claims of those who base their experiences of being transported and flying in the air on this.
He that will saie, that these words; to wit, that Christ was taken up, &c: can hardlie be applied to a vision, let him turne to the prophesie of Ezechiell,Ezec. 3, 12. and 14. and see the selfe-same words used in a vision: saving that where Christ is said to be taken up by the divell, Ezechiell is taken up, and lifted up, and carried by the spirit of God, and yet in a vision. But they have lesse reason that build upon this sandie rocke, the supernaturall frame of transubstantiation; as almost all our witching writers doo. For Sprenger & InstitorMal. malef. saie, that the divell in the likenesse of a falcon caught him up. Danæus saith, it was in the similitude of a man; others saie, of an angell painted with wings; others, invisiblie: Ergo the di/vell105. can take (saie they) what shape he list. But though some may cavill upon the divels transforming of himselfe; yet, that either divell or witch can transforme or transubstantiat others, there is no tittle nor colour in the scriptures to helpe them. If there were authoritie for it, and that it were past all peradventure, lo, what an easie matter it is to resubstantiate an asse into a man. For Bodin saith upon the word of Apuleius, J. Bod. lib. de dæm. 3. cap. 5. that if the asse eate new roses, anise, or baie leaves out of spring water, it will presentlie returne him into a man. Which thing SprengerIn Mal. mal. saith maie be doone, by washing the asse in faire water: yea he sheweth an instance, where, by drinking of water an asse was turned into a man.
Anyone who says that these words—that Christ was taken up—can hardly be applied to a vision should refer to the prophecy of Ezekiel,Ezek. 3:12 and 14. and see the exact same words used in a vision: except that while Christ is said to be taken up by the devil, Ezekiel is taken up, lifted, and carried by the Spirit of God, and still in a vision. But those who base their arguments on the shaky foundation of the supernatural idea of transubstantiation—like almost all our persuasive writers—have even less reason to do so. For Sprenger and InstitorBad. evil. claim that the devil, in the form of a falcon, carried him away. Danæus says it was in the likeness of a man; others say it was an angel with wings; still others say it was invisible: Ergo, the devil105. can take on whatever form he wants, they say. But although some might quibble about the devil's ability to transform himself, there is no evidence in scripture that either the devil or a witch can transform or transubstantiate others. If there were authority for it, and if it were beyond doubt, just think how easy it would be to turn a donkey back into a man. For Bodin notes from Apuleius,J. Bod. book on demons 3, chapter 5. that if the donkey eats new roses, anise, or bay leaves from spring water, it would immediately turn back into a man. SprengerIn Mal. mal. claims this can happen by washing the donkey in clean water: in fact, he gives an example of a donkey that was turned into a man simply by drinking water.
84
84
The eight Chapter.
The witchmongers objection concerning the historie of Job answered.
The witchmongers' objection regarding the story of Job is addressed.
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? aFora Job. 1, 14. first there came
a messenger unto him, and said; Thy oxen were plowing, and thy asses
were feeding in their places, bandb verse, 15. the Sabeans came violentlie
and tooke them; yea they have slaine thy servants with the edge of the
sword; but I onelie am escaped to tell thee. cAndc verse, 16. whilest he was
yet speaking, another came, and said; The fier of God is fallen from
the heaven, & hath burnt up thy sheepe and thy servants, and devoured
them; but I onlie am escaped to tell thee. dAndd verse, 17. while he was yet
speaking, another came, and said; The Chaldæans106. set out their bands,
and fell upon thy camels, and have taken them, and have slaine thy
servants with the edge of the sword; but I onelie am/ escaped alone
to tell thee. eAnde verse, 18. whilest he was yet speaking, came another, and
said; Thy sonnes and thy daughters were eating and drinking wine in
their elder brothers house, fandf verse, 19. behold there came a great wind
from beyond the wildernesse, and smote the foure corners of the house,
which fell upon thy children, and they are dead; and I onlie am escaped
alone to tell thee. gBesidesg Ibid. ca. 2. vers. 7. all this, he was smitten with biles,
from the sole of his foote to the crowne of his head. If anie man in
these daies called Job should be by the appointment or hand of God
thus handled, as this Job was; I warrant you that all the old women
in the countrie would be called Coram nobis: warrants would be sent
out on everie side, publike and private inquirie made what old women
latelie resorted to Jobs house, or to anie of those places, where
these misfortunes fell. If anie poore old woman had chanced within two
or three moneths to have borrowed a curtsie of *seasing,[* ? searsing] or to have
fetcht from thence a pot of milke, or had she required some almes,
and not obteined it at Jobs hand; there had beene argument enough
to have brought hir to confusion: and to be more certeine to have the
right witch apprehended, figures must have beene cast, the sive and
sheares must have beene set on worke; yea rather than the witch should
escape, a conjuror must have earned a little monie, a circle must have
beene made, and a divell raised to 85
tell the truth: mother Bungie
must have been gon unto, and after she had learned hir name, whom Job
most suspected, she would have confirmed the suspicion with artificiall
accusations: in the end, some woman or other must have beene hanged for
it. But as Job said; Dominus dedit: so said he not; Diabolus vel
Lamia sed Dominus abstulit. Which agreeth with the tenor of the text,
where it is written, that the divell at everie of Jobs afflictions
desired God to laie his hand upon him. Insomuch as JobJ. Calvin. in Job. cap. 1. 21. imputed no
part of his calamitie unto divels, witches, nor yet unto conjurors, or
their inchantments; as we have learned now to doo. Neither sinned he,
or did God any wrong, when he laid it to his charge: but we dishonour
God greatlie, when we attribute either the power or proprietie of God
the creator unto a creature.
THESE
witch hunters, lacking better arguments, often use Job against me; however, there isn’t a single word in that story that supports their case or mine: there isn’t/80. even a mention of the word witch in the entire book. But (I ask you) what witch hunter today, seeing someone as afflicted as Job, wouldn’t claim he was bewitched, even though Job never says that? aFora Job 1:14. first a messenger came to him and said; Your oxen were plowing, and your donkeys were grazing in their spots, bandb verse, 15. the Sabeans came violently and took them; yes, they have killed your servants with the sword; but I alone have escaped to tell you. cAndc verse, 16. while he was still speaking, another came and said; The fire of God has fallen from heaven and burned up your sheep and your servants, and consumed them; but I alone have escaped to tell you. dAndd verse, 17. while he was still speaking, another came and said; The Chaldeans106. set up their forces and attacked your camels, and took them, and killed your servants with the sword; but I alone have escaped to tell you. eAnde verse, 18. while he was still speaking, another came and said; Your sons and daughters were eating and drinking wine at their older brother’s house, fandf verse, 19. behold, a great wind came from across the wilderness, struck the four corners of the house, and it fell on your children, and they are dead; and I alone have escaped to tell you. gBesidesIbid. approx. 2. verse 7. all this, he was struck with sores from the soles of his feet to the top of his head. If any man these days called Job were to be treated by the will or hand of God as this Job was, I guarantee that all the old women in the country would be called Coram nobis: warrants would be issued on every side, public and private inquiries would be made into which old women recently visited Job's house or any of those places where these misfortunes occurred. If any poor old woman had happened to borrow a curtsey of *seasing,[* ? searching] or had fetched a pot of milk from there, or had requested some charity and not received it from Job; there would have been more than enough evidence to bring her to trial: and to be even more certain of catching the right witch, they'd have cast lots, set the sieve and shears to work; yes, rather than let the witch escape, a conjurer would have earned a little money, a circle would have been made, and a devil raised to 85
reveal the truth: mother Bungie would have been consulted, and after she learned the name of the one Job most suspected, she would have confirmed the suspicion with false accusations: in the end, some woman or another would have been hanged for it. But as Job said; Dominus dedit: he didn't say; Diabolus vel Lamia sed Dominus abstulit. This aligns with the text, which states that the devil at each of Job's afflictions asked God to lay his hand on him. Thus, JobJ. Calvin, in Job, chapter 1, verse 21. did not attribute any part of his calamity to devils, witches, or conjurers, or their enchantments; as we have learned to do now. Neither did he sin, nor did God do wrong when he attributed it to him: but we greatly dishonor God when we ascribe either the power or authority of God the creator to a creature.
*CalvineJ. Calvin. in
Job, cap. 2.
Sermon. 8.
Muscul. in loc.
comm.
Idem, ibidem. saith; We derogate much from Gods glorie and
omnipotencie, when we saie he dooth but give sathan leave to doo it:
which is (saith he) to mocke Gods justice; and so fond an asser/tion,107.
that if asses could speake, they would speake more wiselie than so. For
a temporall judge saith not to/81. the hangman; I give thee leave to hang
this offender, but commandeth him to doo it. But the mainteiners of
witches omnipotencie, saie; Doo you not see how reallie and palpablie
the divell tempted and plagued Job? I answer first, that there is
no corporall or visible divell named nor seene in any part of that
circumstance; secondlie, that it was the hand of God that did it;
thirdlie, that as there is no communitie betweene the person of a
witch, and the person of a divell, so was there not any conference or
practise betwixt them in this case.
CalvineJ. Calvin. in
Job, chapter 2.
Sermon 8.
Muscul. in the same commentary.
Idem, in the same place. says; We undermine God's glory and power when we say He only allows Satan to act: this is (he claims) to mock God's justice; such a silly assertion,107. that if donkeys could speak, they'd be wiser than that. A temporal judge doesn't say to the hangman; I give you permission to hang this offender, but commands him to do it. However, the supporters of witches' power say; Don’t you see how truly and noticeably the devil tempted and tormented Job? I respond first, that there is no physical or visible devil mentioned or seen in any part of that situation; second, that it was God's hand that caused it; third, that just as there is no connection between a witch and a devil, there was no agreement or interaction between them in this case.
And as touching the communication betwixt God and the divell,J. Calvine in his sermon upon Job. behold what Calvine saith, writing or rather preaching of purpose upon that place, wherupon they thinke they have so great advantage; When sathan is said to appeere before God, it is not doone in some place certeine, but the scripture speaketh so to applie it selfe to our rudenes. Certeinlie the divell in this and such like cases is an instrument to worke Gods will, and not his owne: and therefore it is an ignorant and an ungodlie saieng (as Calvine judgeth it) to affirme, that God dooth but permit and suffer the divell. For if sathan were so at his owne libertie (saith he) we should be overwhelmed at a sudden. And doubtlesse, if he had power to hurt the bodie, there were no waie to resist: for he would come invisiblie upon us, and knocke us on the heads; yea hee would watch the best and dispatch them, whilest they were about some wicked act. If they saie; God commandeth him, no bodie impugneth them: but that God should give him leave, I saie with Calvine, that the divell is not in such favour with God, as to obteine any such request at his hands.
And regarding the communication between God and the devil,J. Calvin in his sermon about Job. just look at what Calvin says, writing or rather preaching purposefully on that topic, which they believe gives them a significant advantage; when Satan is described as appearing before God, it’s not done in a specific place, but the scripture expresses it this way to relate to our ignorance. Certainly, the devil in this and similar situations is just a tool to fulfill God’s will, not his own: and therefore, it’s a foolish and ungodly statement (as Calvin deems it) to claim that God merely permits and allows the devil to act. For if Satan had complete freedom (he said), we would be suddenly overwhelmed. And undoubtedly, if he had the power to harm the body, there would be no way to resist: he could come upon us invisibly and strike us down; indeed, he would target the best among us and eliminate them while they were engaged in some wicked act. If they say that God commands him, no one disputes that; but the idea that God would allow him, I agree with Calvin that the devil does not have such favor with God to obtain any such request.
86
86
And wheras by our witchmongers opinions and arguments, the witch procureth the divell, and the divell asketh leave of God to plague whom the witch is disposed: there is not (as I have said) any such corporall communication betweene the divell and a witch, as witchmongers imagine. J. Calvine in Job. cap. 1. sermon. 5. Neither is God mooved at all at sathans sute, who hath no such favour or grace with him, as to obteine any thing at his hands.
And according to our witch hunters' opinions and arguments, the witch summons the devil, and the devil asks God for permission to harm whoever the witch chooses. There is not, as I said, any actual physical communication between the devil and a witch, as witch hunters believe. J. Calvine in Job, chapter 1, sermon 5. Neither is God influenced at all by Satan's requests, as he has no favor or grace with Him to obtain anything.
But M. Mal.Mal. malef. pa. 1. quæst. 1.
Idem part. 1. quæst. 4. and his friends denie, that there were any witches in
Jobs time: yea the witchmongers are content to saie, that/108. there were
none found to exercise this art in Christs time, from his birth to his
death, even by the space of thirtie three yeares. If there had beene
anie (saie they)Note what is said touching the booke of Job. they should have beene there spoken of. As touching
the authoritie of the booke of Job, there is no question but that it
is verie canonicall and authentike. Howbeit, manie writers, both of the
Jewes and others, are of opinion, that Moses was the author of this
booke; and that he did set it as a looking glasse before the people: to
the intent the children of Abraham (of whose race he himselfe came)
might knowe, that God shewed favour to others that were not of the same
line, and be ashamed of their wickednesse: seeing an uncircumcised
Painime had so well demeaned himselfe. Upon which argument Calvine
(though he had written upon the same) saith, that Forsomuch as it is
uncerteine, whether it were Res gesta or Exempli gratia, we must
leave it in suspense. Nevertheles (saith he) let us take that which is
out of all doubt; namelie, that the Holy-ghost hath indited the booke,
to the end that the Jewes should knowe that God hath had a people
alwaies to serve him throughout the world, even of such as were no/82.
Jewes, nor segregated from other nations.
But M. Mal.Mal. malef. pa. 1. question 1.
Same part 1, question 4. and his friends deny that there were any witches in Job's time: in fact, the witch hunters are willing to say that/108. there were none to practice this craft during Christ's time, from his birth to his death, for a span of thirty-three years. If there had been any (they say)Take note of what's mentioned about the book of Job. they would have been mentioned there. Regarding the authority of the book of Job, there is no doubt that it is very canonical and authentic. However, many writers, both Jewish and otherwise, believe that Moses was the author of this book, and that he wrote it as a mirror for the people: so that the children of Abraham (from whom he himself descended) might realize that God showed favor to others who were not of the same lineage, leading them to feel shame for their wickedness: since an uncircumcised pagan had behaved so well. On this matter, Calvin (though he had written on it) says that since it is uncertain whether it was Res gesta or Exempli gratia, we must leave it open to interpretation. Nevertheless (he says) let us accept what is beyond doubt; namely, that the Holy Spirit inspired the book so that the Jews would know that God has always had a people to serve Him throughout the world, including those who were not/82. Jews or separated from other nations.
Howbeit, I for my part denie not the veritie of the storie; though indeed I must confesse, that I thinke there was no such corporall enterlude betweene God, the divell, and Job, as they imagine: neither anie such reall presence and communication as the witchmongers conceive and mainteine; who are so grosse herein, that they doo not onlie beleeve, but publish so palpable absurdities concerning such reall actions betwixt the divell and man, as a wise man would be ashamed to read, but much more to credit: as that S. DunstanIn legenda aurea. lead the divell about the house by the nose with a paire of pinsors or tongs, and made him rore so lowd, as the place roong thereof, &c: with a thousand the like fables, without which neither the art of poperie nor of witchcraft could stand. But you may see more of this matter else-where, where in few words (which I thought good here to omit, least I should seeme to use too manie repetitions) I answer effectuallie to their cavils about this place./
However, I don’t deny the truth of the story; although I must admit, I think there was no physical interaction between God, the devil, and Job, as some imagine. There’s also no real presence and communication like the witch hunters believe and claim, being so misguided that they not only believe but also publish such blatant absurdities about real actions between the devil and man that a sensible person would be embarrassed to read, let alone believe. For example, that St. DunstanIn golden legend. led the devil around the house by the nose with a pair of pliers or tongs and made him roar so loudly that the place echoed, and so on; with a thousand similar fables, without which neither the art of popery nor witchcraft could survive. But you can find more on this topic elsewhere, where I briefly address their objections to this matter (which I’ve chosen to omit here to avoid being repetitive).
87
87
The ninth Chapter.109.
What severall sorts of witches are mentioned in the scriptures, and how the word witch is there applied.
The different types of witches mentioned in the scriptures, and how the term witch is used there.
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, &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 the kings eies with illusions and sleights; and
making false things to appeare as true: which nevertheles our witches
cannot doo. The second is Mecasapha,2. Mecasapha. which is she that destroieth
with poison. The third are such as use sundrie kinds of divinations,
and hereunto perteine these words, Kasam, Onen, Ob, Idoni.3. Kasam. Onen. Ob. Idoni. The fourth
is Habar,4. Habar. to wit: when magicians, or rather such, as would be reputed
cunning therein, mumble certeine secret words, wherin is thought to be
great efficacie.
But whatever kinds of witches M. Mal. or Bodin claim exist, Moses only spoke of four types of wicked tricksters or witches (and our witch hunters, like old women dancing with fairies, aren’t included). The first are the Præstigiatores Pharaonis,Pharaoh's magicians. who, as all theologians, both Hebrews and others agree, were just tricksters and frauds, misleading the king's eyes with illusions and tricks, making false things appear real—something our witches can’t do. The second is Mecasapha,2. Mecasapha. which refers to one who kills with poison. The third includes those who use various types of divination, related to the words Kasam, Onen, Ob, Idoni.3. Kasam. Onen. Ob. Idoni. The fourth is Habar,4. News. which involves magicians, or rather those who want to be seen as skilled, mumbling certain secret words, which they believe hold great power.
These are all couseners and abusers of the people in their severall
kinds. But bicause they are all termed of our translators by the name
of witches in the Bible: therefore the lies of M. Mal. and Bodin,
and all our old wives tales are applied unto these names, and easilie
beleeved of the common people, who have never hitherto beene instructed
in the understanding of these words. In which respect, I will (by Gods
grace) shew you (concerning the signification of them) the opinion
of the most learned in our age; speciallie of Johannes Wierus; who
though hee himselfe were singularlie learned in the toongs, yet for his
satisfaction and full resolution in the same, he sent for the judgement
of Andræas Massius,[or Masius] the most famous Hebrician in the world, and
had it in such sense and order, as I meane to set downe unto you. And
yet I give you this noteNote. by the waie, that witchcraft or inchantment
is diverslie taken in the scriptures; somtimes nothing tending to such
end as it is commonlie thought to doo. For in 1 Sa/muell,110.
1. Sa. 15, 23. 15, 23.
it is all one with rebellion. Jesabell for hir idolatrous life/83. is
called a witch. Also in the new testament, even S. Paule saith the
Galathians2. Re. 9, 22.
Gal. 3, 1. are bewitched, bicause they were seduced and lead from the
true understanding of the scriptures.
These are all deceivers and abusers of the people in their various forms. But because they are all referred to as witches in the Bible by our translators, the lies of M. Mal. and Bodin, along with all our old wives' tales, are attached to these names and easily believed by the common people, who have not been educated in the true meaning of these words. In this regard, I will, by God's grace, present to you the views of the most learned people of our time, especially Johannes Wierus, who, despite being exceptionally knowledgeable in languages, sought the opinion of Andræas Massius, the most renowned Hebrician in the world, to gain clarity and confirmation on the matter, which I intend to share with you. Additionally, I would like to mention that witchcraft or enchantment is understood in various ways in the scriptures; sometimes, it doesn't relate to its commonly believed purpose. For instance, in 1 Samuel 15:23, it is equated with rebellion. Jezebel is called a witch for her idolatrous lifestyle. Furthermore, even in the New Testament, St. Paul says the Galatians are bewitched because they were misled and strayed from the true understanding of the scriptures.
ItemMatth. 2, 1. sometimes it is taken in good part; as the magicians that came to worship and offer to Christ: and also where DaniellDaniel. 4. is said to be an inchanter, yea a principall inchanter: which title being given him in divers places of that storie, he never seemeth to refuse or dislike;88 but rather intreateth for the pardon and qualification of the rigor towards other inchanters, which were meere couseners indeed: as appeareth in the second chapter of Daniell,Dan. 2, 8. where you may see that the king espied their fetches.
ItemMat. 2:1 Sometimes it is viewed positively, like the magicians who came to worship and offer gifts to Christ. Also, in DaniellDaniel 4., he is referred to as an enchanter, indeed a chief enchanter. Although this title is given to him in various places in that story, he never seems to reject or dislike it;88 instead, he asks for forgiveness and understanding for the harshness shown towards other enchanters, who were truly just frauds. This is evident in the second chapter of Daniell,Dan. 2, 8. where you can see that the king noticed their tricks.
Sometimes such are called conjurors,Actes. 19. as being but roges, and lewd
people, would use the name of Jesus to worke miracles, whereby, though
they being faithlesse could worke nothing; yet is their practise
condemned by the name of conjuration.Gen. 4, 18.
Exod. 7, 13, &c.
Acts 13.
Exod. 22, &c.
Acts. 13.
Acts. 19.
Canticles of Salomon. cap. 4. verse. 9. Sometimes jugglers are called
witches. Sometimes also they are called sorcerers, that impugne
the gospell of Christ, and seduce others with violent persuasions.
Sometimes a murtherer with poison is called a witch. Sometimes they are
so termed by the verie signification of their names; as Elimas, which
signifieth a sorcerer. Sometimes bicause they studie curious and vaine
arts. Sometimes it is taken for woonding or greeving of the hart. Yea
the verie word Magus, which is Latine for a magician, is translated
a witch; and yet it was hertofore alwaies taken in the good part. And
at this daie it is indifferent to saie in the English toong; She is a
witch; or, She is a wise woman.
Sometimes they are called conjurors,Act 19. as they are just tricks and immoral people who would use the name of Jesus to perform miracles. Although they are faithless and can accomplish nothing, their actions are condemned as conjuration.Gen. 4:18.
Exod. 7:13, etc.
Acts 13.
Exod. 22, etc.
Acts 13.
Acts 19.
Songs of Solomon, chapter 4, verse 9. Sometimes jugglers are called witches. Sometimes they are referred to as sorcerers, those who oppose the gospel of Christ and deceive others with forceful persuasion. Sometimes a murderer using poison is labeled a witch. Sometimes they are called this based on the very meaning of their names; for example, Elimas, which means a sorcerer. Sometimes it's because they study curious and vain arts. Sometimes it's used to describe causing emotional pain or injury. Even the word Magus, which is Latin for magician, is translated as a witch; yet it was always viewed positively in the past. Today, it is equally acceptable to say in English, "She is a witch," or "She is a wise woman."
Sometimes observers of dreames, sometimes soothsaiers, sometimes the
observers of the flieng of foules,Deut. 18, 2.
Jerem. 27.
Acts. 8.
of the meeting of todes, the falling
of salt, &c: are called witches. Sometimes he or she is called a witch,
that take upon them either for gaine or glorie, to doo miracles; and
yet can doo nothing. Sometimes they are called witches in common
speech, that are old, lame, curst, or melancholike, as a nickname. But
as for our old women, that are said to hurt children with their eies,
or lambs with their lookes, or that pull downe the moone out of heaven,
or make so foolish a bargaine, or doo such homage to the divell; you
shall not read in the bible of any such witches, or of any such actions
imputed to them.//
Sometimes people who watch dreams, sometimes fortune tellers, sometimes those who observe the flight of birds, Deut. 18:2
Jeremiah 27
Acts 8 the gathering of toads, the spilling of salt, etc., are called witches. Sometimes a person is labeled a witch if they claim to perform miracles for gain or glory, even though they can’t actually do anything. Sometimes, in everyday language, those who are old, crippled, grumpy, or depressed are called witches as a sort of nickname. But regarding our older women who are said to harm children with their gaze, or lambs with their looks, or who pull down the moon from the sky, or make ridiculous bargains, or pay homage to the devil; you won’t find any mention of such witches or such actions attributed to them in the Bible.
¶ The sixt Booke. 111. 84.
The first Chapter.
The exposition of this Hebrue word Chasaph, wherein is answered the objection conteined in Exodus 22. to wit: Thou shalt not suffer a witch to live, and of Simon Magus. Acts. 8.
The explanation of this Hebrew word Chasaph, which addresses the objection in Exodus 22, namely: You shall not allow a witch to live, and of Simon Magus in Acts 8.
HASAPH,
being an Hebrue word, is Latined Veneficium, and is in
English, poisoning, or witchcraft; if you will so have it. The Hebrue
sentence written in Exodus, 22. is by the 70. interpretors translated
thus into Greeke, Φαρμακοῦς οὐκ ἐπιζεώσετε, which in Latine is,
Veneficos (sive) veneficas non retinebitis in vita, in English, You
shall not suffer anie poisoners, or (as it is translated) witches to
live. The which sentence JosephusJoseph. in
Judæorum antiquitat. an Hebrue borne, and a man of great
estimation, learning and fame, interpreteth in this wise; Let none of
the children of Israel have any poison that is deadlie, or prepared
to anie hurtfull use. If anie be apprehended with such stuffe, let
him be put to death, and suffer that which he ment to doo to them,
for whom he prepared it. The Rabbins exposition agree heerewithall.
Lex Cornelia differeth not from this sense, to wit, that he must
suffer death, which either maketh, selleth, or hath anie poison, to the
intent to kill anie man. This word is found in these places following:
Exodus. 22, 18. Deut. 18, 10. 2. Sam. 9, 22. Dan. 2, 2. 2.
Chr. 33, 6. Esay. 47, 9, 12. Malach, 3, 5. Jerem. 27, 9. Mich.
5, 2. Nah. 3, 4. bis. Howbeit, in all our English/112. translations,
Chasaph is translated, witchcraft.
HASAPH,
being a Hebrew word, is translated to Latin as Veneficium, and in English, it means poisoning or witchcraft, if that's how you want to look at it. The Hebrew sentence written in Exodus, 22, is translated by the 70 interpreters into Greek as Φαρμακοῦς οὐκ ἐπιζεώσετε, which in Latin means Veneficos (sive) veneficas non retinebitis in vita, and in English, it translates to You shall not allow any poisoners, or as it is translated, witches to live. This sentence is interpreted by JosephusJoseph in Jewish Antiquities., a Hebrew by birth and a highly esteemed man known for his learning and fame, in this way: Let none of the children of Israel possess any deadly poison or anything prepared for harmful use. If anyone is caught with such substances, they should be put to death and suffer the same fate they intended for those they prepared it against. The Rabbins agree with this interpretation. Lex Cornelia aligns with this understanding, stating that anyone who makes, sells, or possesses poison with the intent to kill should face death. This word is found in the following places: Exodus. 22, 18. Deut. 18, 10. 2. Sam. 9, 22. Dan. 2, 2. 2. Chr. 33, 6. Esay. 47, 9, 12. Malach, 3, 5. Jerem. 27, 9. Mich. 5, 2. Nah. 3, 4. bis. However, in all our English/112. translations, Chasaph is translated as witchcraft.
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 name in vaine, in manie places of the scripture is reprooved, especiallie by the name of witchcraft, even where no poisons are. According to the sense which S. Paule useth to the GalathiansGal. 3, 1. in these words, where he sheweth plainelie, that the true signification of witchcraft is cousenage; O ye foolish Galathians 90 (saith he) who hath bewitched you? to wit, cousened or abused you, making you beleeve a thing which is neither so nor so. Whereby he meaneth not to aske of them, who have with charmes, &c: or with poisons deprived them of their health, life, cattell, or children, &c: but who hath abused or cousened them, to make them beleeve lies. This phrase is also used by Job.Job. 15, 12. 15. But that we may be throughlie resolved of the true meaning of this phrase used by Paule, Gal. 3. let us examine the description of a notable witch called Simon Magus, made by S. Luke;Acts. 8, 9. There was (saith he) in the citie of Samaria, a certeine man called Simon,/85. which used witchcraft, and bewitched the people of Samaria, saieng that he himself was some great man. I demand, in what other thing here do we see anie witchcraft, than that he abused the people, making them beleeve he could worke miracles, whereas in truth he could doo no such thing; as manifestlie may appeare in the 13. and 19. verses of the same chapter: where he wondered at the miracles wrought by the apostles, and would have purchased with monie the power of the Holy-ghost to worke wonders.
And because I want to avoid being overly wordy and contentious at the same time, I’ll acknowledge that Veneficæ were indeed witches who caused great harm among the children of Israel with their poisons. I won’t deny that such individuals still exist today, bewitching people and making them believe that through the power of words and certain ceremonies, they can bring about the same mischief and intoxications that they actually accomplish with poisons. This abuse of deceiving people, along with taking God's name in vain, is condemned in many places in scripture, especially in the context of witchcraft, even when no poisons are involved. According to the meaning that St. Paul expresses to the GalatiansGal. 3:1., he clearly shows that the true meaning of witchcraft is deceit; O you foolish Galatians 90 (he says), who has bewitched you? In other words, who has deceived or misled you into believing something that is not true? He does not mean to ask who has harmed them with charms or poisons, depriving them of their health, life, cattle, or children, but rather who has misled them into believing falsehoods. This phrase is also found in Job.Job 15:12. But to thoroughly grasp the true meaning of this phrase used by Paul, Gal. 3, let’s examine the account of a well-known witch named Simon Magus, as described by St. Luke;Acts 8, 9. He states that there was a certain man called Simon in the city of Samaria, who practiced witchcraft and bewitched the people of Samaria, claiming that he was some great man. I ask, what other form of witchcraft do we see here than that he deceived the people into believing he could perform miracles when, in reality, he could do nothing of the sort? This is clearly demonstrated in verses 13 and 19 of the same chapter, where he marveled at the miracles performed by the apostles and wanted to buy the power of the Holy Spirit to work wonders.
It will be said,Acts. 8, 11. the people had reason to beleeve him, bicause it is
written, that he of long time had bewitched them with sorceries. But
let the bewitched Galathians be a warning both to the bewitched
Samaritans, and to all other that are cousened or bewitched through
false doctrine, or legierdemaine; least while they attend to such
fables and lies, they be brought into ignorance,/113. and so in time be
led with them awaie from God. And finallie, let us all abandon such
witches and couseners, as with Simon Magus set themselves in the
place of God, boasting that they can doo miracles, expound dreames,
foretell things to come, raise the dead, &c: which are the workes of
the Holy-ghost,1. Reg. 8, 39.
Matth. 9. 4. 12. 25. 22.
Acts. 1, 24. & 15, 8.
Rom. 8, 27.
Mark. 2.
Luk. 6, 17. & 11. & 9.
Joh. 1 & 2. & 6. & 13.
Apoc. 2. & 3.
Luk. 11, 29. who onlie searcheth the heart and reines, and onelie
worketh great wonders, which are now staied and accomplished in Christ,
in whome who so stedfastlie beleeveth shall not need to be by such
meanes resolved or confirmed in his doctrine and gospell. And as for
the unfaithfull, they shall have none other miracle shewed unto them,
but the signe of Jonas the prophet.
People will say,Acts 8:11. the crowd had good reason to believe him because it’s written that he had long been misleading them with magic. But let the fooled Galatians serve as a warning to both the misled Samaritans and anyone else who is deceived or enchanted by false teachings or trickery; lest, while they focus on such myths and falsehoods, they fall into ignorance,/113. and eventually stray away from God. Finally, let’s all turn away from such deceivers and con artists, like Simon Magus, who place themselves in God’s position, claiming they can perform miracles, interpret dreams, predict the future, and raise the dead, etc.: these are the works of the Holy Spirit,1. Reg. 8, 39.
Matthew 9:4, 12, 25, 22.
Acts 1:24 & 15:8.
Romans 8:27.
Mark 2.
Luke 6:17 & 11 & 9.
John 1 & 2 & 6 & 13.
Revelation 2 & 3.
Luke 11:29. who alone knows the heart and mind, and alone performs great wonders, which are now fulfilled in Christ, in whom anyone who firmly believes will not need to be reassured or confirmed in his teachings and gospel through such means. As for the unfaithful, they will be shown no other miracle than the sign of Jonas the prophet.
And therefore I saie, whatsoever they be that with Simon Magus take upon them to worke such wonders, by soothsaieng, sorcerie, or witchcraft, are but liers,Eccl. 34, 5. deceivers, and couseners, according to Syrachs saieng; Sorcerie, witchcraft, soothsaieng, and dreames, are but vanitie,Eccl. 34, 8. and the lawe shalbe fulfilled without such lies. God commanded the people, that they should not regard them that wrought with spirits,Levi. 19, 31. nor soothsaiers: for the estimation that was attributed unto them, offended God.
And so I say, anyone who, like Simon Magus, tries to perform such wonders through fortune-telling, sorcery, or witchcraft are just liars,Ecclesiastes 34:5. deceivers, and frauds, as Sirach says; sorcery, witchcraft, fortune-telling, and dreams are nothing but vanity,Ecclesiastes 34:8. and the law will be fulfilled without these lies. God commanded the people not to pay attention to those who communicate with spirits,Leviticus 19:31. or fortune-tellers: for the respect given to them angered God.
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91
The second Chapter.
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.
The section on Deuteronomy explained, where all kinds of witches are mentioned; also their views are refuted, which claim that they can perform the miracles attributed to them.
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 witchcraft, or is a regarder of times,
or a marker of the flieng of fowles, or a sorcerer, or a charmer, or
that counselleth with spirits, or a soothsaier, or that asketh counsell
of the dead, or (as some translate it)/114. that raiseth the dead. But
as there is no one place in the scripture that saith they can worke
miracles, so it shalbe easie to proove, that these were all couseners,
everie one abusing the people in his/ severall86. kind; and are accurssed
of God. Not that they can doo all such things indeed, as there is
expressed; but for that they take upon them to be the mightie power of
God, and to doo that which is the onelie worke of him, seducing the
people, and blaspheming the name of God,Esay. 42, 8.
Ps. 24. 8. 10. who will not give his glorie
to anie creature, being himselfe the king of glorie and omnipotencie.
THE
biggest and most common objection is that if there were not some who could perform miraculous or supernatural acts,Deut. 18:10-11 whether by themselves or through their demons, it wouldn’t have been said: Let none of you be found who makes his son or daughter pass through the fire, or who practices witchcraft, or is a diviner, or marks the flight of birds, or is a sorcerer, or a charmer, or who consults with spirits, or a fortune-teller, or who seeks counsel from the dead, or (as some translate it)/114. who raises the dead. But since there is no single place in Scripture that says they can perform miracles, it's easy to prove that these were all frauds, each abusing the people in their own way; and they are cursed by God. Not that they can actually do all these things as stated, but because they claim to wield the mighty power of God and to perform what is solely His work, misleading the people and blaspheming the name of God,Esay. 42:8.
Ps. 24:8, 10. who will not give His glory to any creature, as He Himself is the King of glory and omnipotence.
First I aske, what miracle was wrought by their passing through the fier? Trulie it cannot be prooved that anie effect followed; but that the people were bewitched, to suppose their sinnes to be purged thereby; as the Spaniards thinke of scourging and whipping themselves. So as Gods power was imputed to that action, and so forbidden as an idolatrous sorcerie. What woonders worketh the regarder of times? What other divell dealeth he withall, than with the spirit of superstition? Doth he not deceive himselfe and others, and therefore is worthilie condemned for a witch? What spirit useth he, which marketh the flieng of fowles? Nevertheles, he is here condemned as a practiser of witchcraft; bicause he couseneth the people, and taketh upon him to be a prophet; impiouslie referring Gods certeine ordinances to the flittering fethers and uncerteine waies of a bird. The like effects produceth sorcerie, charming, consultation with spirits, soothsaieng, and consulting with the dead: in everie of the which Gods power is obscured, his glorie defaced, and his commandement infringed.
First, I ask, what miracle was made by their passing through the fire? Honestly, it can't be proven that any effect followed; rather, the people were deceived into thinking their sins were cleansed because of it, just like the Spaniards who believe in whipping and scourging themselves. So God's power was wrongly attributed to that action, which is therefore condemned as idolatrous sorcery. What wonders does the observer of time create? What other devil does he deal with except the spirit of superstition? Doesn't he deceive himself and others, and is thus rightly condemned as a witch? What spirit does he use, which notes the flight of birds? Nevertheless, he is condemned here as a practitioner of witchcraft because he tricks the people and pretends to be a prophet, impiously linking God's definite ordinances to the fleeting feathers and uncertain paths of a bird. The same effects are produced by sorcery, charm-making, consulting spirits, fortune-telling, and talking to the dead: in each of these, God's power is obscured, His glory diminished, and His commandments violated.
And to proove that these soothsaiers and witches are but lieng mates and couseners; note these words pronounced by God himselfe, 92 even in the selfe same place to the children of Israell:Deut. 18, 14 Although the Gentiles suffered themselves to be abused, so as they gave eare to these sorcerers, &c: he would not suffer them so, but would raise them a prophet, who should speake the truth. As if he should saie; The other are but lieng and cousening mates, deceitfull and undermining merchants, whose abuses I will make knowne to my people. And that everie one maie be resolved herein, let the last sentence of this precept be well weighed; to wit, Let none be found among you, that asketh counsell of (or rai/seth115. the dead.)
And to prove that these fortune-tellers and witches are just lying tricksters, pay attention to these words spoken by God himself, 92 right in the same place to the children of Israel: Deut. 18:14 While the Gentiles allowed themselves to be misled by these sorcerers, He wouldn’t let them be deceived like that, instead raising up a prophet who would speak the truth. It’s as if He is saying: The others are just lying and deceptive tricksters, dishonest and conniving merchants, whose deceit I will expose to my people. And to make sure everyone understands this, let’s consider the last part of this command carefully: Let no one among you be found asking for advice from (or raising115. the dead).
First you know the soulesSap. 3, 1.
Luk. 16, 23. of the righteous are in the hands of God,
and resting with Lazarus in Abrahams bosome, doo sleepe in Jesus
Christ. And from that sleepe, man shall not be raised, till the heavens
be no more: according to this of David:Job. 14, 12.
Psal 88, 10.
Deut. 18, 11.
Luk. 16. 29. 31. Wilt thou shew woonders among
the dead? Nay, the Lord saith, The living shall not be taught by the
dead, but by the living. As for the unrighteous, they are in hell,
where is no redemption; neither is there anie passage from heaven to
earth, but by God and his angels.Luk. 16, 22. As touching the resurrection and
restauration of the bodie, read John. 5.Joh. 5, 21. and you shall manifestlie
see, that it is the onelie worke of the father, who hath given the
power therof to the sonne, and to none other, &c. Dominus percutit,
& ipse medetur: Ego occidam, & ego vivefaciam.Ose. 6.
Acts. 17. 25. 28.
Tim. 6, 13. And in manie other
places it is written, that God giveth life and beeing to all. Although
Plato, with his maister Socrates, the cheefe pillers of these
vanities, say, that one Pamphilus was called up out of hel, who
when he cam among the people, told manie incredible tales concerning
infernall actions. But herein I take up the proverbe;/87. Amicus Plato,
amicus Socrates, sed major amica veritas.
First, you know that the soulsSap. 3, 1.
Luk. 16, 23. of the righteous are in the hands of God, resting with Lazarus in Abraham's embrace, and they sleep in Jesus Christ. And from that sleep, no one will be raised until the heavens are no more: according to David:Job 14:12.
Psalm 88:10.
Deuteronomy 18:11.
Luke 16:29, 31. Will you show wonders among the dead? No, the Lord says, the living will not be taught by the dead, but by the living. As for the unrighteous, they are in hell, where there is no redemption; there is no passage from heaven to earth, except by God and His angels.Luk. 16:22. Regarding the resurrection and restoration of the body, read John. 5.Joh. 5, 21. and you will clearly see that it is solely the work of the Father, who has given that power to the Son, and to no one else, & etc. Dominus percutit, & ipse medetur: Ego occidam, & ego vivefaciam.Ose. 6.
Acts. 17. 25. 28.
Tim. 6, 13. And in many other places it is written that God gives life and existence to all. Although Plato, with his teacher Socrates, the chief pillars of these vanities, claims that one Pamphilus was called up from hell, and when he came among the people, told many incredible stories about infernal actions. But here I take up the proverb;/87. Amicus Plato, amicus Socrates, sed major amica veritas.
So as this last precept, or last part thereof, extending to that which neither can be done by witch nor divell, maie well expound the other parts and points therof. For it is not ment hereby, that they can doo such things indeed; but that they make men beleeve they doo them, and thereby cousen the people, and take upon them the office of God, and therewithall also blaspheme his holie name, and take it in vaine; as by the words of charmes and conjurations doo appeare, which you shall see, if you looke into these words, Habar and Idoni.
So as this final principle, or the last part of it, relates to things that neither witches nor demons can actually do, it can help clarify the other parts and points of this principle. This isn't meant to suggest that they can actually perform such actions; rather, they make people believe they can, which deceives the public, usurps God's role, and blasphemes His holy name, treating it as meaningless. This is evident in the words of charms and conjurations, which you’ll understand better if you examine the words, Habar and Idoni.
In like manner I saie you may see, that by the prohibition of
divinations by augurie, and of soothsaiengs, &c., who are witches, and
can indeed doo nothing but lie and cousen the people, the lawe of God
condemneth them not, for that they can worke miracles, but bicause they
saie they can doo that which perteineth to God,26. quæ. 7. non. obser. fact. 1398. act. 17.
August. de spirit. & anima. cap. 28. and for cousenage, &c.
Concerning other points of witchcraft conteined therein, and bicause
some cannot otherwise be satisfied, I will alledge under one sentence,
the decretals, the mind of S. Augustine, the councell
93 Aurelian,
and the determination of/116. Paris, to wit: Who so observeth, or giveth
heed unto soothsaiengs, divinations, witchcraft, &c., or doth give
credit to anie such, he renounceth christianitie, and shalbe counted
a pagane, & an enemie to God; yea and he erreth both in faith and
philosophie. And the reason is therewithall expressed in the canon, to
wit; Bicause hereby is attributed to a creature, that which perteineth
to God onelie and alone. So as, under this one sentence (Thou shalt
not suffer a poisoner or a witch to live) is forbidden both murther
and witchcraft; the murther consisting in poison; the witchcraft in
cousenage or blasphemie.
Similarly, I say you can see that by banning divination through augury and fortune-telling, those who are witches, who only deceive and trick people, are not condemned by God's law because they can perform miracles, but because they claim they can do things that belong only to God, and for their deceit, among other reasons. Regarding other aspects of witchcraft mentioned here, and since some may not be fully satisfied, I will summarize in one sentence the decretals, the views of Saint Augustine, the Council of Aurelian, and the ruling of Paris: Anyone who engages in or pays attention to fortune-telling, divination, witchcraft, etc., or gives credence to any of it, renounces Christianity and will be considered a pagan and an enemy of God; they are wrong in both faith and philosophy. The reason is clearly stated in the canon: because this attributes to a creature what belongs exclusively to God. Thus, under this one sentence ("You shall not allow a poisoner or a witch to live") both murder and witchcraft are forbidden; murder as expressed in poisoning, and witchcraft in deceit or blasphemy.
The third Chapter.
That women have used poisoning in all ages more than men, and of the inconvenience of poisoning.
Women have used poisoning more than men throughout history, along with the downsides of poisoning.
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, veneficium
in fœmina credam. From whom PliniePlin. lib.
25. cap. 2. differeth nothing in opinion,
when he saith, Scientiam fœminarum in veneficiis prævalere. To be
short, Augustine, Livie, Valerius, Diodorus, and manie other
agree, that women were the first inventers and practisers of the art
of poisoning. As for the rest of their cunning, in what estimation it
was had, may appeare by these verses of Horace, wherein he doth not
onelie declare the vanitie of witchcraft, but also expoundeth the other
words, wherewithall we are now in hand.
S
Throughout history, women have often been seen as more likely to engage in witchcraft, being viewed as the main practitioners and instruments of it. Similarly, they appear to have been the first to invent and most actively practice poisoning, having a natural inclination towards it that is greater than men's. According to Quintilian, Latrocinium faciliùs in viro, veneficium in fœmina credam. Pliny Pliny, book 25, chapter 2. shares this sentiment when he states, Scientiam fœminarum in veneficiis prævalere. In summary, Augustine, Livy, Valerius, Diodorus, and many others agree that women were the pioneers and leading practitioners of the art of poisoning. As for their other skills, their reputation can be gauged from the verses of Horace, who not only reveals the futility of witchcraft but also explains the other concepts we are currently discussing.
Here Horace (you see) contemneth as ridiculous, all our witches cunning: marrie herein he comprehendeth not their poisoning art, which hereby he onelie seemed to thinke hurtfull. Pythagoras and Democritus give us the names of a great manie magicall hearbs and stones, whereof now, both the vertue, and the things themselves also are unknowne: as Marmaritin, whereby spirits might be raised: 94 Archimedon, which would make one bewraie in his sleepe, all the secrets in his heart: Adincantida, Calicia, Mevais, Chirocineta, &c: which had all their severall vertues, or rather poisons. But all these now are worne out of knowledge: marrie in their steed we have hogs turd and chervill, as the onelie thing whereby our witches worke miracles.
Here Horace (you see) considers all our witches' skills to be ridiculous; however, he doesn’t understand their poisoning techniques, which he seems to think are purely harmful. Pythagoras and Democritus mention many magical herbs and stones, the properties and even the things themselves of which are now unknown: like Marmaritin, used for summoning spirits; Archimedon, which would reveal all the secrets in a person's heart while they sleep; Adincantida, Calicia, Mevais, Chirocineta, and so on, each with their own specific properties, or rather poisons. But all of these have faded from memory; instead, we now have pig’s dung and chervil as the only means by which our witches perform their miracles.
Trulie this poisoning art called Veneficium, of all others is most abhominable; as whereby murthers maie be committed, where no suspicion maie be gathered, nor anie resistance can be made; the strong cannot avoid the weake, the wise cannot prevent the foolish, the godlie cannot be preserved from the hands of the wicked; children maie hereby kill their parents, the servant the maister, the wife hir husband, so privilie, so inevitablie, and so incurablie, that of all other it hath beene thought the most odious kind of murther; according to the saieng of Ovid:
Truly, this art of poisoning called Veneficium is, above all others, the most abhorrent; it enables murders to be committed without arousing any suspicion or allowing for any resistance. The strong cannot escape the weak, the wise cannot outsmart the foolish, and the righteous cannot be saved from the wicked; children can kill their parents, servants can kill their masters, wives can kill their husbands, all so secretly, so inevitably, and so incurably, that it is considered the most detestable form of murder of all. As Ovid has said:
118.
The monke that poisoned king John, was a right Veneficus; to wit, both a witch and a murtherer: for he killed the king with poison, and/[Misp. 86] 89. persuaded the people with lies, that he had doone a good and a meritorious act: and doubtlesse, manie were so bewitched, as they thought he did verie well therein. Aeneid. 4. lib 4.Antonius Sabellicus writeth of a horrible poisoning murther, committed by women at Rome, where were executed (after due conviction) 170. women at one time; besides 20. women of that consort, who were poisoned with that poison which they had prepared for others./
The monk who poisoned King John was a real Veneficus; in other words, both a witch and a murderer: he killed the king with poison, and/[Misp. 86] 89. convinced the people with lies that he had done a good and honorable deed: and undoubtedly, many were so enchanted that they believed he acted very well in that regard. Aeneid, Book 4.Antonius Sabellicus writes about a horrific poisoning murder committed by women in Rome, where 170 women were executed (after proper conviction) at one time; aside from 20 women of that group, who were poisoned with the poison they had prepared for others.
95
95
The fourth Chapter.119.
Of divers poisoning practises, otherwise called veneficia, committed in Italie, Genua, Millen, Wittenberge, also how they were discovered and executed.
Of various poisoning practices, also known as veneficia, committed in Italy, Genoa, Milan, Wittenberg, as well as how they were uncovered and punished.
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 whole
families were poisoned: and of that stuffe they had prepared above
40. crocks for that purpose. Herewithall they conveied inheritances
as it pleased them, till at length they killed the brother and onelie
sonne of one Necus (as lightlie none died in the house but the
maisters and their children) which was much noted; and therewithall
that one Androgina haunted the houses, speciallie of them that died:
and she being suspected, apprehended, and examined, confessed the
fact, conspiracie, and circumstance, as hath beene shewed. The like
villanie was afterwards practised at Genua, and execution was doone
upon the offenders. At MillenVeneficæ in Genua &
Millen. there was another like attempt that
tooke none effect. This art consisteth as well in poisoning of cattell
as of men: and that which is doone by poisons unto cattell, towards
their destruction, is as commonlie attributed to witches charms as
the other. And I doubt not, but some that would be thought cunning in
incantations, and to doo miracles, have experience in this behalf. For
it is written by divers authors, that if wolves doong be hidden in the
mangers, racks, or else in the hedges about the pastures, where cattell
go (through the antipathie of the nature of the woolfe and other
cattell) all the beasts that savour the same doo not onlie forbeare to
eate, but run about as though they were mad, or (as they say) bewitched.
ANOTHER
practice, Italian witches. not unlike the one mentioned in the previous chapter,
took place in Cassalis at Salassia in Italy, in the year 1536. where
40 Witches or witches formed a conspiracy to revive a plague that was almost gone, spreading an ointment and powder on the posts and doors of people’s houses; as a result, whole families became poisoned: they had prepared more than 40 jars for this purpose. With this, they took control of inheritances as they pleased, until they eventually killed the brother and only son of one Necus (as hardly anyone died in the house except the masters and their children), which became widely known; furthermore, an Androgina haunted the homes, especially of those who died: and she, being suspected, captured, and interrogated, confessed the crime, conspiracy, and details, as shown. A similar villainy was later carried out in Genua, and punishment was meted out to the offenders. In Millen Witches in Genua & Millen. there was another similar attempt that had no effect. This practice involves poisoning both cattle and humans: the actions taken against cattle through poison are commonly attributed to witches' charms, just as with humans. I have no doubt that some who would be considered skilled in incantations and performing miracles have experience in this area. Many authors have written that if wolf dung is hidden in the feed, racks, or hedges around pastures where cattle graze (due to the natural enemy relationships between wolves and other animals), all the animals that come into contact with it not only refuse to eat but run around as if they are mad, or, as they say, bewitched.
But Wierus telleth a notable storie of a Veneficus, or destroier/ 120. of cattell, which I thought meete heere to repeat.Of a butcher a right veneficall which [? witch.] There was (saith he) in the dukedome of Wittingberge, not farre from Tubing, a butcher, anno 1564. that bargained with the towne for all their hides which were of sterven cattell, called in these parts Morts. He with poison privilie killed in great numbers, their bullocks, sheepe, swine, &c: and by his bargaine of the hides and tallowe he grew infinitlie rich. And at last being suspected, was examined, confessed the matter and maner thereof, and was put to death with hot tongs, wherewith his flesh was pulled from his bones. We for/90. our parts would have killed five poore women, before we would suspect one rich butcher.
But Wierus tells a fascinating story about a Veneficus, or destroyer of livestock, which I thought was worth repeating here.120. There was, he says, in the duchy of Wittingberge, not far from Tubing, a butcher in 1564 who made a deal with the town for all their hides from slaughtered animals, known around here as Morts. He secretly poisoned a large number of their cattle, sheep, pigs, etc., and got incredibly wealthy from his contract on the hides and tallow. Eventually, he became suspicious, was interrogated, confessed to what he had done and how he did it, and was executed with hot tongs that pulled his flesh from his bones. We, on the other hand, would have executed five poor women before we’d even suspect one wealthy butcher.Of a butcher, a true witch.
96
96
The fift Chapter.
A great objection answered concerning this kind of witchcraft called Veneficium.
A major objection addressed regarding this type of witchcraft known as Veneficium.
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 other kind of murther. But he that shall read the
lawe of Moses, or the testament of Christ himselfe, shall find this
kind of repetition and reiteration of the law most common. For as it is
written Exod. 22, 21. Thou shalt not greeve nor afflict a stranger,
for thou wast a stranger in the land of Aegypt:Levit. 19, 33. so are the same words
found repeated in Levit. 19, 33. Polling and shaving of heads and
beards is forbidden in Deut. 27. which was before prohibited in 22.
It is written in Exodus the 20. Thou shalt not steale: and it is
repeated in Leviticus 19. and in Deut. 5. Murther is generallie
forbidden in Exod. 20. and likewise in 22. and repeated in Num. 35.
But the aptest example is, that magicke is forbidden in three severall
places, to wit, once/121. in Levit. 19. and twise in Levit. 20. For the
which a man might as well cavill with the Holie-ghost as for the other.
T
it's argued that if Veneficium were included under the label of manslaughter, it would have been pointless for Moses to create a separate law against Veneficas. However, it suffices to explain to any reasonable Christian that it was the Holy Spirit's will to establish a specific rule regarding this, as it is more repulsive, wicked, and dangerous than any other type of murder. Anyone who reads the law of Moses or the testament of Christ will see that this kind of repetition and reiteration of the law is very common. As it says in Exod. 22, 21: "You shall not oppress or mistreat a stranger, for you were a stranger in the land of Aegypt":Leviticus 19:33. the same words are repeated in Levit. 19, 33. The practice of polling and shaving heads and beards is prohibited in Deut. 27, which was already banned in 22. It is written in Exodus 20: "You shall not steal," and this is reiterated in Leviticus 19 and Deut. 5. Murder is generally forbidden in Exod. 20, also in 22, and repeated in Num. 35. The most fitting example is that magic is forbidden in three separate places, namely once in Levit. 19 and twice in Levit. 20. For this, one might just as well argue with the Holy Spirit as with any other point.
The sixt Chapter.
In what kind of confections that witchcraft, which is called Venificium, consisteth: of love cups, and the same confuted by poets.
What kinds of sweets does that witchcraft, called Venificium, consist of: love potions, and how poets have refuted them.
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, & that is more common than the other.
These be called Philtra, or Pocula amatoria, or Venenosa pocula,
or Hippomanes; which bad and blind physicians rather practise, than
witches or conjurers, &c. But of what value these bables are, towards
the end why they are provided, may appeere by the opinions of poets
themselves, from whence was derived the estimation of that stuffe.
97 And
first you shall heare what Ovid saith, who wrote of the verie art of
love, and that so cunninglie and feelinglie, that he is reputed the
speciall doctor in that science:
S
when it comes to this kind of witchcraft, the main part consists of certain concoctions made by immoral people to create love; which are actually just poisons, taking away some of the brain's benefit, and thus limiting the mind's sense and understanding. For some, it even takes away life, which is more common than the other effects. These are called Philtra, or Pocula amatoria, or Venenosa pocula, or Hippomanes; these harmful and ignorant practitioners use them more than witches or conjurers, etc. But the value of these trinkets towards their intended purpose can be seen in the opinions of the poets themselves, from which the reputation of such substances comes.
97 And
first, you will hear what Ovid says, who wrote about the very art of love so skillfully and sensitively that he is considered the leading expert in that field:
These verses precedent doo shew, that Ovid knew that those/123 beggerlie sorceries might rather kill one, or make him starke mad, than doo him good towards the atteinement of his pleasure or love;98 and therefore he giveth this counsell to them that are amorous in such hot maner, that either they must enjoy their love, or else needs die; saieng:
These previous verses show that Ovid understood that those/123 desperate spells could more likely kill someone or drive them completely insane rather than help them achieve their pleasure or love;98 and that's why he gives this advice to those who are passionately in love, saying that they must either embrace their love or face death; saying:
The seventh Chapter.92.
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.
More reliable authors have shown that love potions tend to cause death through poison rather than create love through skill, and with what tricks they destroy animals and create love.
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 CæsariensisHieronym. in Ruff.
Plin. lib. 25. cap. 3.
Joseph lib. 11. de Judæorum antiquit.
Aristot. lib. 8. de natura animal. cap. 24.
Jo. Wier. de venef. cap. 40. writeth, that the poet Lucretius was
killed with one of those lovers poisoned cups. Hierome reporteth that
one Livia herewith killed hir husband, whome she too much hated;
and Lucilla killed hirs, whome she too much loved. Calisthenes
killed Lucius Lucullus the emperor with a love pot, as Plutarch and
Cornelius Nepos saie. Plinie & Josephus report, that Cæsonia
killed hir husband Caligula Amatorio poculo with a lovers cup,
which was indeed starke poison. Aristotle saith, that all which is
beleeved touching the efficacie of these matters, is lies and old wives
tales. He that will read more arguments and histories concerning these
poisons, let him looke in J. Wier De Veneficiis./
But because there is no certainty or trust in these poets, who say one thing and then contradict themselves, playing around with these topics; indeed, the wise can see that they mock them. Let's see what other serious authors have to say about this. Eusebius CæsariensisHieronym. in Ruff.
Plin. lib. 25. cap. 3.
Joseph lib. 11. de Judæorum antiquit.
Aristot. lib. 8. de natura animal. cap. 24.
Jo. Wier. de venef. cap. 40. writes that the poet Lucretius was killed by one of those poisoned cups meant for lovers. Hierome reports that one Livia killed her husband, whom she despised; and Lucilla killed hers, whom she adored. Calisthenes killed Lucius Lucullus, the emperor, with a love potion, as Plutarch and Cornelius Nepos say. Pliny and Josephus report that Cæsonia killed her husband Caligula with a lover's cup, which was actually deadly poison. Aristotle states that everything believed about the effectiveness of these matters is lies and old wives' tales. Anyone who wants to read more arguments and stories about these poisons should check J. Wier De Veneficiis.
124.The toies,Toies to mocke apes. which are said to procure love, and are exhibited in their poison looving cups, are these: the haire growing in the nethermost part of a woolves taile, a woolves yard, a little fish called Remora, the braine of a cat, of a newt, or of a lizzard: the bone of a greene frog, the flesh thereof being consumed with pismers or ants; the left bone whereof ingendereth (as they saie) love; the bone on the right side, hate. Also it is said, that a frogs bones, the flesh being eaten off round about with ants, whereof some will swim, and some will sinke: those that sinke, being hanged up in a white linnen cloth, ingender love, but if a man be touched therewith, hate is bred thereby. Another experiment is thereof, with yoong swalowes, whereof one brood or nest being taken and buried in a crocke under the ground, 99 till they be starved up; they that be found open mouthed, serve to engender love; they whose mouthes are shut, serve to procure hate. Besides these, manie other follies there be to this purpose proposed to the simple; as namelie, the garments of the dead, candels that burne before a dead corps, and needels wherwith dead bodies are sowne or sockt into their sheetes: and diverse other things, which for the reverence of the reader, and in respect of the uncleane speach to be used in the description thereof, I omit; which (if you read Dioscorides, Dioscorid. de materia medicin. or diverse other learned physicians) you maie see at large. In the meane while, he that desireth to see more experiments concerning this matter, let him read Leonardus Vairus de fascino,L. Vairus de fascin. lib. 2. cap. 11. prope finem. now this present yeare 1583. newlie published; wherein (with an incestuous mouth) he affirmeth directlie, that Christ and his apostles were Venefici; verie fondlie prosecuting that argument, and with as much popish follie as may be; labouring to proove it lawfull to charme and inchant vermine, &c.//
124.The charms,Charms to tease monkeys. that are said to bring love and are presented in their love potions include these: the hair from the very end of a wolf's tail, a wolf's penis, a little fish called Remora, the brain of a cat, a newt, or a lizard: the bone of a green frog, its flesh having been eaten by ants; the left bone, they say, brings love; the right bone, hate. It is also said that if a frog's bones are stripped of flesh by ants, with some floating and some sinking: those that sink, when hung in a white linen cloth, create love, but if a man touches them, hate is generated. Another experiment involves young swallows, where one brood or nest is taken and buried in a pot underground until they starve; those found with their mouths open bring love, while those with their mouths closed generate hate. Besides these, there are many other foolish practices proposed to the naive; for example, the clothes of the dead, candles burning before a corpse, and needles used to sew the bodies into their shrouds: and various other things, which out of respect for the reader and for the inappropriate language that would be required to describe them, I will omit; which (if you read Dioscorides, Dioscorides on medicinal plants. or other learned physicians) you can see in detail. In the meantime, anyone wanting to see more experiments on this topic should read Leonardus Vairus de fascino,L. Vairus on fascination, book 2, chapter 11, near the end. newly published this year, 1583; in which (with a scandalous argument) he directly claims that Christ and his apostles were Venefici; very foolishly pursuing that argument, with as much popish nonsense as possible; trying to prove that it's acceptable to charm and enchant vermin, etc.//
The eight Chapter.125. 93.
John Bodin triumphing against John Wier is overtaken with false Greeke & false interpretation thereof.
John Bodin celebrating his victory over John Wier is overwhelmed by incorrect Greek and faulty interpretations of it.
ONSIEUR
BODINJ. 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 devises. For in truth he hath no
such word, but saith they are called Φαρμακεύεις, whereas he should
have said Φαρμακεῖς, the true accent being omitted, and εὔ being
interposed, which should have beene left out. Which is nothing to the
substance of the matter, but must needs be the Printers fault.
MR.
BODINJ. Bodin triumphs over doctor Wier here, delivering a heavy judgment against him because he refers to this word as poison.
But he dominates—or rather ridicules—him much more for using incorrect Greek, claiming that he calls Veneficos Φαρμακεύσυς, which is as false as the rest of his claims and myths about witchcraft found in his books of devilish schemes. In reality, he doesn’t use such a word; he says they are called Φαρμακεύεις, when he should have said Φαρμακεῖς, missing the correct accent and wrongly including εὔ, which should have been omitted. This doesn’t really change the essence of the matter, but it must surely be the printer’s fault.
But Bodin reasoneth in this wise, Φαρμακεῖς is sometimes put for Magos or Præstigiatores: Ergo in the translation of the Septuaginta, it is so to be taken. Wherein he manifesteth his bad Logicke, more than the others ill Greeke. For it is well knowne to the learned in this toong, that the usuall and proper signification of this word, with all his derivations and compounds doo signifie Veneficos, Poisoners by medicine. Which when it is most usuall and proper, why should the translators take it in a signification lesse usuall, and nothing proper. Thus therefore he reasoneth and concludeth with his new found Logicke, and old fond Greeke; Sometimes 100it signifieth so, though unproperlie, or rather metaphoricallie; Ergo in that place it is so to be taken, when another fitter word might have beene used. Which argument being vaine, agreeth well with his other vaine actions. The Septuaginta had beene verie destitute of words, if no proper word could have beene found for this purpose. But where they have occasion to speake of witchcraft in their translations, they use Magian, Maggagian, &c: and therfore belike they see some difference betwixt them and the other, and knew some cause that mooved them to use the word Φαρμακεία, Veneficium.//
But Bodin argues like this: Φαρμακεῖς is sometimes used for Magos or Præstigiatores: Therefore, in the translation of the Septuaginta, it should be understood that way. In doing so, he reveals his poor logic, more than the others' bad Greek. Those who are knowledgeable in this language know that the usual and correct meaning of this word, along with all its derivations and compounds, signifies Veneficos, or poisoners by medicine. If this is the most common and correct meaning, why would the translators choose a less common and improper interpretation? Thus, he reasons and concludes with his newly found logic and old flawed Greek; sometimes it signifies that, though improperly, or rather metaphorically; Therefore, in that instance, it should be taken that way, when another more suitable word could have been used. This argument is pointless and aligns well with his other pointless claims. The Septuaginta would have been very lacking in vocabulary if no suitable word could have been found for this purpose. However, when they need to talk about witchcraft in their translations, they use Magian, Maggagian, etc.; therefore, it seems they noticed some difference between those and the others, and understood some reason that led them to use the word Φαρμακεία, Veneficium.
¶ The seventh Booke. 126. 94.
The first Chapter.
Of the Hebrue word Ob, what it signifieth where it is found, of Pythonisses called Ventriloquæ, who they be, and what their practises are, experience and examples thereof shewed.
Of the Hebrew word Ob, its meaning where it appears, the Pythonesses called Ventriloquists, who they are, and what their practices are, experience and examples of them shown.
HIS word Ob, is translated Pytho, or Pythonicus spiritus:
Deutre. 18. Isaie. 19. 1. Sam. 28. 2. Reg. 23. &c: somtime,
though unproperlie, Magus as 2. Sam. 33. But Ob signifieth most
properlie a bottle, and is used in this place, bicause the Pythonists
spake hollowe; as in the bottome of their bellies, whereby they are
aptlie in Latine called Ventriloqui: of which sort was Elizabeth
Barton, the holie maid of Kent,The holie maid
of Kent a ventriloqua. &c. These are such as take upon them
to give oracles, to tell where things lost are become, and finallie to
appeach others of mischeefs, which they themselves most commonlie have
brought to passe: whereby many times they overthrowe the good fame of
honest women, and of such others of their neighbors, with whome they
are displeased. For triall hereof, letting passe a hundred cousenages
that I could recite at this time, I will begin with a true storie
of a wench, practising hir diabolicall witchcraft, and ventriloquie
An. 1574. at Westwell in Kent, within six miles where I dwell,
taken and noted by twoo ministers and preachers of Gods word, foure
substantiall yeomen, and three women of good fame & reputation, whose
names are after written./
The word Ob translates to Pytho, or Pythonic spirit:
Deut. 18. Isaiah. 19. 1. Samuel. 28. 2. Kings. 23. etc.: sometimes,
although incorrectly, Magus as in 2. Samuel. 33. But Ob most accurately means
a bottle, and is used in this context because the Pythonists spoke in a hollow manner,
as if from the bottom of their bellies, which is why they are aptly called Ventriloqui in Latin.
One such case was Elizabeth Barton, the holy maid of Kent,The holy maid of Kent is a ventriloquist. & etc. These individuals take it upon themselves
to give oracles, to reveal the whereabouts of lost items, and ultimately to accuse others of mischief,
which they themselves often caused: as a result, they frequently tarnish the good reputation
of honest women and others in their neighborhood whom they dislike. To illustrate this, setting aside
a hundred deceptions I could mention now, I will start with the true story of a girl practicing
her diabolical witchcraft and ventriloquism in the year 1574 at Westwell in Kent,
just six miles from where I live, recorded by two ministers and preachers of God's word,
four respectable yeomen, and three reputable women, whose names are written down below./
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 Westwell, John Brainford minister of Kenington, with others, whose names are underwritten, who made their praiers unto God, to assist them in that needfull case; and then commanded sathan in the name of the eternall God, and of his sonne Jesus Christ, to speake with such a voice as they might understand, and to declare from whence he came. But he would not speake, but rored and cried mightilie. And though we did command him manie times, in the name of God, and of his sonne Jesus Christ, and in his102 mightie power to speake; yet he would not: untill he had gon through all his delaies, as roring, crieng, striving, and gnashing of teeth; and otherwhile with mowing, and other terrible countenances, and was so strong in the maid, that foure men could scarse hold hir downe. And this continued by the space almost of two houres. So sometimes we charged him earnestlie to speake; and againe praieng unto GOD that he would assist us, at the last he spake, but verie strangelie; and that was thus; He comes, he comes: and that oftentimes he repeated; and He goes, he goes. And then we/95. charged him to tell us who sent him. And he said; I laie in her waie like a log, and I made hir runne like fier, but I could not hurt hir. And whie so, said we? Bicause God kept hir, said he. When camest thou to her, said we? To night in her bed, said he. Then we charged him as before, to tell what he was, and who sent him, and what his name was. At the first he said, The divell, the divell. Then we charged him as before. Then he rored and cried as before, and spake terrible words; I will kill hir, I will kill hir; I will teare hir in peeces, I will teare hir in peeces. We said, Thou shalt not hurt hir. He said, I will kill you all. We said, Thou shalt hurt none of us all. Then we charged him as before. Then he said, You will give me no rest. Wee said, Thou shalt have none here, for thou must have no rest within the servants of God: but tell us in the name of God what thou art, and who sent thee. Then he said he would teare hir in peeces. We said, Thou shalt not hurt hir. Then/128. he said againe he would kill us all. We said againe, Thou shalt hurt none of us all, for we are the servants of God. And we charged him as before. And he said againe, Will you give me no rest? We said, Thou shalt have none here, neither shalt thou rest in hir, for thou hast no right in hir, sith Jesus Christ hath redeemed hir with his bloud, and she belongeth to him; and therefore tell us thy name, and who sent thee? He said his name was sathan. We said, Who sent thee? He said, Old Alice, old Alice. Which old Alice, said we? Old Alice, said he. Where dwelleth she, said we? In Westwell streete, said he. We said, How long hast thou beene with hir? These twentie yeares, said he. We asked him where she did keepe him? In two bottels, said he. Where be they, said we? In the backside of hir house, said he. In what place, said we? Under the wall, said he. Where is the other? In Kenington. In what place, said we? In the ground, said he. Then we asked him, what she did give him. He said, hir will, hir will. What did shee bid thee doo, said we? He said, Kill hir maid. Wherefore did she bid thee kill hir, said we? Bicause she did not love hir, said he. We said; How long is it ago, since she sent thee to hir? More than a yeare, said he.103 Where was that, said we? At hir masters, said he. Which masters, said we? At hir master Brainfords at Kenington, said he. How oft wert thou there, said we? Manie times, said he. Where first, said we? In the garden, said he: Where the second time? In the hall: Where the third time? In hir bed: Where the fourth time? In the field: Where the fift time? In the court: Where the sixt time? In the water, where I cast hir into the mote: Where the seventh time. In hir bed. We asked him againe, where else? He said, in Westwell. Where there, said we? In the vicarige, said he. Where there? In the loft. How camest thou to hir, said we? In the likenesse of two birds, said he. Who sent thee to that place, said we? Old Alice, said he. What other spirits were with thee there, said we? My servant, said he. What is his name, said we? He said, little divell. What is thy name, said we? Sathan, said he. What dooth old Alice call thee, said we? Partener, said he. What dooth she give thee, said we? Hir will, said he. How manie hast thou killed for hir, said we? Three, said he. Who are they, said we? A man and his child, said/96.[Mispr. 99] he. What were their names, said we? The childs name was/129. Edward, said he: what more than Edward, said we? Edward Ager, said he. What was the mans name, said we? Richard, said he. What more, said we? Richard Ager, said he. Where dwelt the man and the child, said we? At Dig at Dig, said he. This Richard Ager of Dig, was a Gentleman of xl. pounds land by the yeare, a verie honest man, but would often saie he was bewitched, and languished long before he died. Whom else hast thou killed for hir, said we? Woltons wife said he. Where did she dwell? In Westwell said he. What else hast thou doone for hir said we? What she would have me, said he. What is that said we? To fetch hir meat, drinke, and corne, said he. Where hadst thou it, said we? In everie house, said he. Name the houses, said we? At Petmans, at Farmes, at Millens, at Fullers, and in everie house. After this we commanded sathan in the name of Jesus Christ to depart from hir, and never to trouble hir anie more, nor anie man else. Then he said he would go, he would go: but he went not. Then we commanded him as before with some more words. Then he said, I go, I go; and so he departed. Then said the maid, He is gone, Lord have mercie upon me, for he would have killed me. And then we kneeled downe and gave God thanks with the maiden; praieng that God would keepe hir from sathans power, and assist hir with his grace. And noting this in a peece of paper, we departed. Sathans voice did differ much from the maids voice, and all that he spake, was in his owne name. Subscribed thus:
127.Mildred,At home. 1574. Oct. 13. the illegitimate daughter of Alice Norrington, and currently a servant to William Sponer of Westwell in the county of Kent, at the age of seventeen, was possessed by Satan on the night and day mentioned. Compare this story with the woman of Endor, 1 Sam. 28, and see if it could relate to this situation. Around two o'clock in the afternoon of the same day, Roger Newman, minister of Westwell, John Brainford, minister of Kenington, along with others whose names are listed below, came to the Sponers' house. They prayed to God for assistance in this urgent matter and commanded Satan, in the name of the eternal God and His son Jesus Christ, to speak in a way they could understand and to disclose where he came from. However, he refused to speak and instead roared and cried out mightily. Despite commanding him many times, in the name of God and His son Jesus Christ, and with His102 great power to speak, he remained silent; he resorted to all sorts of delays, including roaring, crying, straining, and gnashing his teeth, sometimes making terrible faces, and was so strong in the girl that four men could hardly hold her down. This continued for nearly two hours. Occasionally, they urged him insistently to speak, and after praying earnestly to God for help, he finally spoke, but very strangely, saying repeatedly, "He comes, he comes," and then "He goes, he goes." They charged him to tell them who sent him, to which he replied, "I lay in her way like a log, and I made her run like fire, but I couldn't hurt her." They asked why that was, and he said, "Because God kept her." They inquired about when he came to her, and he answered, "Tonight in her bed." They then commanded him again to reveal what he was, who sent him, and what his name was. At first, he replied, "The devil, the devil." Again, they commanded him. He roared and cried out as before, speaking terrible words: "I will kill her, I will kill her; I will tear her to pieces, I will tear her to pieces." They told him, "You shall not hurt her." He replied, "I will kill you all." They insisted, "You shall hurt none of us." They charged him as before. He claimed, "You will give me no rest." They responded, "You shall have none here, for you must have no rest among the servants of God; tell us in the name of God what you are and who sent you." He declared that his name was Satan. They asked, "Who sent you?" He answered, "Old Alice, old Alice." They pressed for further clarification, "Which old Alice?" and he repeated, "Old Alice." They asked where she lived, and he said, "In Westwell street." They inquired how long he had been with her, to which he replied, "These twenty years." They asked where she kept him, and he said, "In two bottles." They further questioned, "Where are they?" and he responded, "In the back of her house." They pressed for specifics, asking, "In what place?" He said, "Under the wall." They continued, "Where is the other?" He answered, "In Kenington." They asked where in Kenington, and he revealed, "In the ground." They then asked him what she provided for him, and he said, "Her will, her will." They inquired what she commanded him to do, and he replied, "Kill her maid." They pressed for the reason she wanted him to kill her, and he claimed, "Because she did not love her." They asked how long ago she sent him, and he said, "More than a year." They inquired where that was, and he said, "At her master's." They asked which master, and he replied, "Her master Brainford at Kenington." They continued asking how often he had been there, and he responded, "Many times." They probed further, "Where first?" He replied, "In the garden." They asked where the second time was, and he said, "In the hall." They continued to question, "Where the third time?" He answered, "In her bed." They asked, "Where the fourth time?" He said, "In the field." They inquired again, "Where the fifth time?" "In the court," he said. They pressed on, "Where the sixth time?" "In the water, where I cast her into the moat," he replied. They asked repeatedly, "Where the seventh time?" "In her bed," he answered. They asked again where else and he said, "In Westwell." They inquired where in Westwell, and he replied, "In the vicarage." They continued, "Where there?" and he said, "In the loft." They asked how he came to her, and he stated, "In the likeness of two birds." They probed, "Who sent you to that place?" He said, "Old Alice." They continued, "What other spirits were with you there?" He responded, "My servant." They asked what his name was, and he replied, "Little devil." They inquired, "What is your name?" He said, "Satan." They pressed again, "What does old Alice call you?" He said, "Partner." They asked what she provided for him, and he replied, "Her will." They pressed on, "How many have you killed for her?" He answered, "Three." They asked, "Who are they?" and he replied, "A man and his child." They continued, "What were their names?" He said, "The child's name was Edward." They pressed, "What more than Edward?" He replied, "Edward Ager." They asked what the man's name was, and he said, "Richard." They continued, "What more?" He replied, "Richard Ager." They inquired where the man and child lived, and he said, "At Dig at Dig." They explained that this Richard Ager of Dig was a gentleman with forty pounds of land a year, a very honest man, but often claimed he was bewitched and suffered long before he died. They asked whom else he had killed for her, and he said, "Wolton's wife." They inquired where she lived, and he replied, "In Westwell." They asked what else he had done for her, and he said, "Whatever she would have me." They inquired what that was, and he replied, "To fetch her meat, drink, and corn." They pressed, "Where did you get it?" He responded, "In every house." They commanded him to name the houses, and he said, "At Petmans, at Farmes, at Millens, at Fullers, and in every house." After this, they commanded Satan in the name of Jesus Christ to leave her and never disturb her again, nor anyone else. He said he would go, he would go: but he did not leave. They commanded him again with additional words. He finally said, "I go, I go;" and so he departed. Then the maid said, "He is gone, Lord have mercy upon me, for he would have killed me." They knelt down and gave thanks to God with the maiden, praying that God would keep her from Satan's power and assist her with His grace. They noted this on a piece of paper and left. Satan's voice was very different from the maid's voice, and everything he said was in his own name. Subscribed thus:
104
104
Witnesses to this, that heard and*[* Rom.]
sawe this whole matter, as followeth:
Witnesses to this, who heard and[* Rom.]
saw this entire situation, are as follows:
The second Chapter.130.
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.
How the lewd practice of the Pythonist of Westwell was revealed, who examined her, and that all her diabolical speech was just ventriloquism and plain trickery, as proven by her own confession.
T
is written, that in the latter daies there shalbe shewed strange
illusions, &c:Matt. 24, 44. 2.
Thes. 2, 9.
in so much as (if it were possible) the verie elect
shal/be97. deceived: howbeit, S. Paule saith, they shalbe lieng and
false woonders. Neverthelesse, this sentence, and such like, have
beene often laid in my dish, and are urged by diverse writers, to
approve the miraculous working of witches, whereof I will treat more
largelie in another place. Howbeit, by the waie I must confesse, that
I take that sentence to be spoken of Antichrist, to wit: the pope, who
miraculouslie, contrarie to nature, philosophie, and all divinitie,
being of birth and calling base, in learning grosse; in valure,
beautie, or activitie most commonlie a verie lubber, hath placed
himselfe in the most loftie and delicate seate, putting almost all
christian princes heads, not onelie under his girdle, but under his
foote, &c.
It is written that in the last days there will be strange illusions, etc.:Matt. 24:44. 2 Thess. 2:9. so much so that (if it were possible) even the very elect will be deceived. However, St. Paul says they will be lying and false wonders. Nonetheless, this statement, and similar ones, have often been presented to me and are emphasized by various writers to support the miraculous workings of witches, which I will discuss more extensively elsewhere. However, I must admit that I believe this statement refers to Antichrist, specifically the pope, who miraculously, contrary to nature, philosophy, and all divinity, being of low birth and calling, with coarse learning; in courage, beauty, or activity is often just a complete buffoon, has placed himself in the highest and most delicate position, putting almost all Christian princes not only under his belt but under his foot, etc.
Surelie, the tragedie of this Pythonist is not inferior to a thousand stories, which will hardlie be blotted out of the memorie and credit either of the common people, or else of the learned. How hardlie will this storie suffer discredit, having testimonie of such authoritie? How could mother Alice escape condemnation and hanging, being arreigned upon this evidence; when a poore woman hath beene cast away, upon a cousening oracle, or rather a false lie, devised by Feats the juggler, through the malicious instigation of some of hir adversaries?
Surely, the tragedy of this Pythonist is on par with a thousand stories that are unlikely to be forgotten or doubted by either the general public or the educated. How could this story lose its credibility, given the authority behind it? How could mother Alice escape punishment and execution when charged with this evidence, while a poor woman has been condemned based on a deceitful oracle, or rather, a complete lie created by Feats the juggler, driven by the malicious motives of some of her opponents?
But how cunninglieThe ventriloqua of Westwell discovered. soever this last cited certificat be penned, or what shew soever it carrieth of truth and plaine dealing, there may be found conteined therein matter enough to detect the cousening knaverie therof. And yet diverse have been deepelie deceived there 105with, and can hardlie be removed from the cre/dit131. thereof, and without great disdaine cannot endure to heare the reproofe thereof. And know you this by the waie, that heretofore Robin goodfellow, and Hob gobblin were as terrible, and also as credible to the people, as hags and witches be now: and in time to come, a witch will be as much derided and contemned, and as plainlie perceived, as the illusion and knaverie of Robin goodfellow. And in truth, they that mainteine walking spirits, with their transformation, &c: have no reason to denie Robin goodfellow, upon whom there hath gone as manie and as credible tales, as upon witches; saving that it hath not pleased the translators of the Bible, to call spirits by the name of Robin goodfellow, as they have termed divinors, soothsaiers, poisoners, and couseners by the name of witches.
But however cleverlyThe ventriloquist from Westwell wrote this final certificate, __A_TAG_PLACEHOLDER_0__, or whatever appearance of truth and honesty it may present, it contains enough material to expose the deceitful trickery within it. Yet many have been deeply fooled by it and can hardly be persuaded to lose their belief105 in it, and without significant disdain, they cannot bear to hear its criticism. And just so you know, in the past, Robin Goodfellow and Hob Goblin were as frightening and accepted by the people as witches and hags are today; and in the future, a witch will be as mocked and scorned, and as clearly seen through, as the tricks and deceit of Robin Goodfellow. In truth, those who uphold the existence of wandering spirits and their transformations, etc., have no reason to dismiss Robin Goodfellow, who has as many and as believable stories told about him as witches do; the only difference is that the translators of the Bible have not identified spirits as Robin Goodfellow, unlike how they referred to diviners, soothsayers, poisoners, and con artists as witches.
But to make short worke with the confutation of this bastardlie queanes enterprise, & cousenage; you shall understand, that upon the brute of hir divinitie and miraculous transes, she was convented before M. Thomas Wotton of Bocton Malherbe, a man of great worship and wisedome, and for deciding and ordering of matters in this commonwealth, of rare and singular dexteritie; through whose discreet handling of the matter, with the assistance & aid of M. George DarrellThe Pythonist of west-well convicted by hir owne confession. esquire, being also a right good and discreet Justice of the same limit, the fraud was found, the coosenage confessed, and she received condigne punishment. Neither was hir confession woone, according to the forme of the Spanish inquisition; to wit, through extremitie of tortures, nor yet by guile or flatterie, nor by presumptions; but through wise and perfect triall of everie circumstance the illusion was manifestlie disclosed: not so (I say) as/98. witches are commonlie convinced and condemned; to wit, through malicious accusations, by ghesses, presumptions, and extorted confessions, contrarie to sense and possibilitie, and for such actions as they can shew no triall nor example before the wise, either by direct or indirect meanes; but after due triall she shewed hir feats, illusions, and transes, with the residue of all hir miraculous works, in the presence of divers gentlemen and gentlewomen of great worship and credit, at Bocton Malherbe, in the house of the aforesaid M. Wotton. Now compare this wench with the witch of Endor, & you shall see that both the cousenages may be doone by one art./
But to quickly address the false claims of this deceitful woman's scheme; you should know that, based on her claims of divinity and miraculous episodes, she was summoned before Mr. Thomas Wotton of Bocton Malherbe, a man of great respect and wisdom, known for his exceptional skill in resolving and managing matters in this community. Through his careful handling of the situation, with the help of Mr. George DarrellThe Pythonist from Westwell, who was found guilty by her own admission. esquire, who is also a fair and wise Justice of the same area, the deception was revealed, the trickery admitted, and she received appropriate punishment. Her confession wasn't obtained like in the Spanish Inquisition, through extreme torture, deceit, flattery, or assumptions; rather, it was revealed through a thorough and careful examination of every detail, clearly exposing the illusion: not in the way that 98. witches are typically accused and condemned, meaning through malicious accusations, guesses, assumptions, and forced confessions that defy logic and possibility, for which they provide no proof or precedent in the eyes of the wise, either directly or indirectly; but after proper investigation, she revealed her tricks, illusions, and episodes, along with all her miraculous acts, in front of various gentlemen and ladies of high standing and reputation, at Bocton Malherbe, in the house of the aforementioned Mr. Wotton. Now compare this woman with the witch of Endor, and you will see that both deceptions can be executed using the same methods.
106
106
The third Chapter.132.
Bodins stuffe concerning the Pythonist of Endor, with a true storie of a counterfeit Dutchman.
Bodin's stuff about the Pythoness of Endor, with a true story of a fake Dutchman.
PON
the like tales dooth BodinJ. 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, &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, the which were bound by divels with
garters, or some such like stuffe to posts, &c: with knots that could
not be undone, which is an Aegyptians juggling or cousening feat.
And of such foolish lies joined with bawdie tales, his whole booke
consisteth: wherein I warrant you there are no fewer than twoo hundreth
fables, and as manie impossibilities. And as these two wenches, with
the maiden of Westwell, were detected of cousenage; so likewise a
Dutchman at Maidstone long after he had accomplished such knaveries,
to the astonishment of a great number of good men, was revealed to be a
cousening knave; although his miracles were imprinted and published at
London: anno 1572. with this title before the booke, as followeth.
UPON
these similar stories, BodinJ. Bodin. book on demons. 3. chapter 2. builds his argument, calling those who don’t believe him Atheists. He adds to this type of witchcraft the miraculous acts of various young women who claimed to spit out pins, rags, etc., like Agnes Brigs and Rachell Pinder from London did, until their miracles were exposed and they were made to do public penance. He mentions others of that kind who were supposedly bound by demons with garters or similar items to posts, etc., with knots that couldn't be untied, which is just an Aegyptians trick or con. His entire book is filled with such ridiculous lies mixed with lewd stories; I assure you there are no fewer than two hundred fables and just as many impossibilities. Just as these two women, along with the woman from Westwell, were caught cheating, a Dutchman in Maidstone long after he had performed such tricks was revealed to be a con artist, astonishing many decent people, even though his miracles were printed and published in London: in the year 1572, with this title before the book, as follows.
¶ A verie wonderfull and strange mi-
racle of God, shewed upon a Dutchman of the age of
23. yeares, which was possessed of ten di-
vels, and was by Gods mightie providence dis-
possessed of them againe, the 27.
of Januarie last past, 1572.
It seems the text got cut off. Please provide the full text you would like me to modernize.
acle of God, shown upon a Dutchman who was
23 years old, possessed by ten dev-
ils, and was by God’s mighty providence freed
from them again, on the 27.
of January last year, 1572.
UNTO this the Maior of Maidstone, with diverse of his brethren subscribed, chieflie by the persuasion/133. of Nicasius Vander Schuere, the mi/nister99. of the Dutch church there, John Stikelbow, whome (as it is there said) God made the instrument to cast out the divels, and foure other credible persons of the Dutch church. The historie is so strange, & so cunninglie performed, that had not his knaverie afterwards brought him into suspicion, he should have gone awaie unsuspected of this fraud. A great manie other such miracles have beene latelie printed, whereof diverse have beene bewraied: all the residue doubtles, if triall had beene made, would have beene found like unto these. But some are more finelie handled than othersome. Some 107 have more advantage by the simplicitie of the audience, some by the majestie and countenance of the confederates; as namelie, that cousening of the holie maid of Kent. Some escape utterlie unsuspected, some are prevented by death; so as that waie their examination is untaken. Some are weakelie examined: but the most part are so reverenced, as they which suspect them, are rather called to their answers, than the others.
TO this, the Mayor of Maidstone, along with several of his colleagues, mostly swayed by the influence of Nicasius Vander Schuere, the minister of the Dutch church there, John Stikelbow, whom (as it is said) God used as the instrument to cast out demons, and four other trustworthy individuals from the Dutch church. The story is so bizarre and cleverly executed that, had it not been for his deceit later casting suspicion upon him, he could have gotten away without anyone realizing this trickery. Many other similar miracles have recently been published, some of which have been exposed; undoubtedly, if investigations were conducted, the rest would have been found to be like these. However, some are handled more skillfully than others. Some benefit from the simplicity of the audience, while others rely on the authority and demeanor of their allies; for example, the deception of the holy maid of Kent. Some completely escape suspicion, while others are thwarted by death, preventing their scrutiny. Some are weakly examined, but most are held in such high regard that those who suspect them are instead challenged to respond than the others.
The fourth Chapter.
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.
About the great oracle of Apollo the Pythonist, and how people from all walks of life have been misled, and that even the apostles have misunderstood the nature of spirits, with an irrefutable argument that spirits cannot take on any forms.
ITH
this kind of witchcraft, ApolloThe 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 preests, which
lived thereupon, were so cunning, as they also overtooke almost all
the godlie and learned men of that age, partlie with their doubtfull
answers; as that which was made unto Pyrrhus, in these words, Aio
te Aeacida Romanos vincere posse, and to Crœsus his ambassadours in
these words, Si Crœsus arma Persis inferat, magnum imperium evertat;
and otherwise thus, Crœsus Halin/ penetrans, magnam subvertet opum
vim:134. or thus, Crœsus perdet Halin, trangressus plurima regna, &c:
partlie through confederacie, whereby they knew mens errands yer
they came, and partlie by cunning, as promising victorie upon the
sacrificing of some person of such account, as victorie should rather
be neglected, than the murther accomplished. And if it were,The subtiltie of oracles. yet should
there be such conditions annexed thereunto, as alwaies remained unto
them a starting hole, and matter enough to cavill upon; as that the
partie sacrificed must be a virgin, no bastard, &c. Furthermore, of two
things onelie proposed, and where yea or naie onelie dooth answer the
question, it is an even laie, that an idiot shall conjecture right.
So as, if things fell out contrarie, the fault was alwaies in the
interpretor, and not in the oracle or the prophet. But what mervell,
(I saie) though the multitude and common people have beene abused
herein; since lawiers, philosophers, physicians, astronomers, divines,
generall councels, and princes have with great negligence and ignorance
been deceived and seduced hereby, as swallowing up and de/vouring100. an
inveterate opinion, received of their elders, without due examination
of the circumstance?
WITH this kind of witchcraft, ApolloThe ambiguities of oracles. and his oracles deceived and tricked the entire world: that idol was so famous that I don’t need to spend much time describing it. The princes and monarchs of the earth placed a great deal of trust in it; the priests who lived off this were so clever that they also duped almost all the pious and knowledgeable men of that age, partly with their ambiguous answers, like the one given to Pyrrhus, saying, Aio te Aeacida Romanos vincere posse, and to Crœsus, through his ambassadors, saying, Si Crœsus arma Persis inferat, magnum imperium evertat; and in other cases, like, Crœsus Halin/ penetrans, magnam subvertet opum vim:134. or, Crœsus perdet Halin, trangressus plurima regna, &c: partly through collusion, knowing people's intentions before they arrived, and partly through trickery, promising victory if some significant person was sacrificed, making victory seem less important than the murder committed. And if it did happen,The subtlety of oracles. there were always conditions attached that gave them loopholes and plenty of room to argue, like the sacrificed party needing to be a virgin, no illegitimate child, etc. Furthermore, when only two things are proposed and the answer can only be yes or no, it’s a fair chance that an idiot could guess right. So, if things turned out contrary, the blame would always fall on the interpreter, not on the oracle or prophet. But what’s surprising, (I say) is that the masses and common people have been misled by this; since lawyers, philosophers, physicians, astronomers, theologians, general councils, and princes have been deceived and misled due to their negligence and ignorance, accepting without question an entrenched belief passed down from their elders, without properly examining the circumstances?
108
108
Howbeit, the godlie and learned fathers (as it appeereth) have alwaies had a speciall care and respect, that they attributed not unto God such divelish devises; but referred them to him, who indeed is the inventer and author thereof, though not the personall executioner, in maner and forme as they supposed: so as the matter of faith was not thereby by them impeached. But who can assure himselfe not to be deceived in matters concerning spirits, John. 20, 9.when the apostles themselves were so far from knowing them, as even after the resurrection of Christ, having heard him preach and expound the scriptures, all his life time, they shewed themselves not onelie ignorant therein, but also to have misconceived thereof? Did not the apostle Thomas thinke that Christ himselfe had beene a spirit; until Christ told him plainelie, that a spirit was no such creature, as had flesh and bones, the which (he said) Thomas might see to be in him? And for the further certifieng and satisfieng of his mind, he commended unto him his hands to be seene, and his sides to be felt. Thomas, if the answer be true that some make hereunto, to wit: that spirits take formes and/135. shapes of bodies at their pleasure, might have answered Christ, and remaining unsatisfied might have said; Oh sir, what do you tell me that spirits have no flesh and bones? Why they can take shapes and formes, and so perchance have you doone. Which argument all the witchmongers in the world shall never be able to answere.
However, the godly and learned fathers have always been careful to avoid attributing such devilish schemes to God, instead pointing to the one who truly is the inventor and author of them, even if not the direct executor, in the way they thought. This way, the matter of faith was not undermined by them. But who can be sure they won't be misled when it comes to spiritual matters, when the apostles themselves were so far from understanding them? Even after Christ's resurrection, having heard him preach and explain the scriptures throughout his life, they showed themselves not only ignorant but also misunderstood the situation. Didn't the apostle Thomas believe that Christ himself was a spirit until Christ plainly told him that a spirit is not something that has flesh and bones, which he said Thomas could see in him? To further assure Thomas and put his mind at ease, Christ invited him to see his hands and feel his sides. If the response from some is true, that spirits can take on the forms and shapes of bodies at will, Thomas could have answered Christ, remaining unconvinced, saying, "Oh sir, why do you tell me that spirits have no flesh and bones? They can take shapes and forms, and perhaps you have done the same." This argument is something that all the witchmongers in the world would never be able to answer.
Some of them that mainteine the creation, the transformation, the transportation, and transubstantiation of witches, object that spirits are not palpable, though visible, and answer the place by me before cited: so as the feeling and not the seeing should satisfie Thomas. But he that shall well weigh the text and the circumstances thereof, shall perceive, that the fault of Thomas his incredulitie was secondlie bewraied, and condemned, in that he would not trust his owne eies, nor the view taken by his fellow apostles, who might have beene thought too credulous in this case, if spirits could take shapes at their pleasure. Jesus saith to him;John. 20, 29. Bicause thou hast seene (and not, bicause thou hast felt) thou beleevest. Item he saith; Blessed are they that beleeve and see not (and not, they that beleeve and feele not.) Whereby he noteth that our corporall eies may discerne betwixt a spirit and a naturall bodie; reprooving him, bicause he so much relied upon his externall senses, in cases where faith should have prevailed; & here, in a matter of faith revealed in the word, would not credit the miracle which was exhibited unto him in most naturall and sensible sort.
Some who support the creation, transformation, transportation, and transubstantiation of witches argue that spirits are not tangible, though they can be seen, and reference the place I cited earlier: suggesting that feeling, not just seeing, should satisfy Thomas. However, anyone who carefully considers the text and the surrounding circumstances will realize that Thomas’s disbelief was further exposed and condemned because he wouldn’t trust his own eyes, nor the account given by his fellow apostles, who might have seemed too gullible in this situation if spirits could shape themselves as they wished. Jesus says to him; John, age 20, 29. “Because you have seen (and not because you have felt) you believe. Also, He says; Blessed are those who believe and have not seen (and not, those who believe and have not felt.)” This highlights that our physical eyes can distinguish between a spirit and a natural body; reproaching him for relying so heavily on his external senses in cases where faith should have taken precedence; and here, in a matter of faith revealed in the word, he would not accept the miracle that was presented to him in the most natural and sensible way.
Howbeit, ErastusErast. fol. 62.
saith, and so dooth Hyperius, Hemingius, Danæus, M.
Mal. Bodin, &c. that evill spirits eate, drinke, and keepe
109 companie
with men, and that they can take palpable formes of bodies, producing
examples thereof, to wit: Spectrum Germanicum seu Augustanum, and
the angell whose feet Lot washed; as though bicause God can indue
his messengers with bodies at his pleasure, therefore the divell and
everie spirit can doo the like. How the eleven apostles were in this
case deceived, appeareth in Luke. 24.Luk. 24, 37
Mark. 16, 14.
Mat. 14, 16. and in Mark. 16. as also in
Matth. 14. where the apostles and/101. disciples were all deceived,
taking Christ to be a spirit, when he walked on the sea. And why might
they not be deceived herein, as well as in that they thought Christ had
spoken of a temporall kingdome, when he preachedMatth. 20. of the kingdome of
hea/ven?136. Which thing they also much misconceived; as likewise when he
did bid themMatt. 16, 11. beware of the leven of the Pharisies, they understood that
he spake of materiall bread.
However, ErastusErast. fol. 62.
states, and so do Hyperius, Hemingius, Danæus, M. Mal. Bodin, & c. that evil spirits eat, drink, and keep
109 company
with people, and that they can take tangible forms, providing examples like Spectrum Germanicum seu Augustanum, and the angel whose feet Lot washed; as if because God can give his messengers bodies at will, therefore the devil and every spirit can do the same. The deception of the eleven apostles in this matter is shown in Luke. 24.Luke 24:37
Mark 16:14.
Matthew 14:16. and in Mark. 16, as well as in Matth. 14, where the apostles and/101. disciples were all misled, thinking Christ was a spirit when he walked on the sea. And why wouldn't they be deceived in this, just as they mistakenly believed Christ was talking about a temporary kingdom when he preachedMatth. 20. about the kingdom of heaven?136. They also greatly misunderstood this; similarly, when he warned themMatt. 16:11 to beware of the leaven of the Pharisees, they thought he was referring to physical bread.
The fift Chapter.
Why Apollo was called Pytho whereof those witches were called Pythonists: Gregorie his letter to the divell.
Why Apollo was called Pytho, which is why those witches were called Pythonists: Gregorie's letter to the devil.
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 oraclers, and the deceived mind or
vaine opinion of so great a doctor bewraied and deciphered altogither
as followeth.
But to return to our oracle of Apollo at Delphi, who was called Pytho, because Apollo killed a serpent by that name, from which the Pythonists get their name: I urge you to think carefully about this story, which I will truthfully recount from the ecclesiastical history written by Eusebius,Eusebius, Book 7, Chapter 25. in which you will see the absurdity of the belief, the deceit of these oracles, and the misguided thoughts or false beliefs of such a prominent scholar fully exposed and explained as follows.
Gregorie Neocæsariensis in his jornie and waie to passe over the Alpes, came to the temple of Apollo: where Apollos priest living richlie upon the revenues and benefit proceeding from that idoll, did give great intertainement unto Gregorie, and made him good cheare. But after Gregorie was gone, Apollo waxed dumbe, so as the priests gaines decaied: for the idoll growing into contempt, the pilgrimage ceased. The spirit taking compassion upon the priests case, and upon his greefe of mind in this behalfe, appeared unto him, and told him flatlie, that his late ghest Gregorie was the cause of all his miserie. For (saith the divell) he hath banished me, so that I cannot returne without a speciall licence or pasport from him. It was no need to bid the priest make hast, for immediatlie he tooke post horsses, and galloped after Gregorie, till at length he overtooke him, and then expostulated with him for this discourtesie profered in recompense of his good cheare; and said, that if he would not be so good unto him, as to write his letter to the divell in his behalfe, he should be utterlie/137.110 undone. To be short, his importunitie was such, that he obtained Gregorie his letter to the divell, who wrote unto him in maner and forme following, word for word: Permitto tibi redire in locum tuum, & agere quæ consuevisti; which is in English; I am content thou returne into thy place, and doo as thou wast woont. Immediatlie upon the receipt of this letter, the idoll spake as before. And here is to be noted, that as well in this, as in theNote the cousenage of oracles. execution of all their other oracles and cousenages, the answers were never given Ex tempore, or in that daie wherein the question was demanded, because forsooth they expected a vision (as they said) to be given the night following, whereby the cousenage might the more easilie be wrought./
Gregorie Neocæsariensis, on his journey to cross the Alps, arrived at the temple of Apollo. The priest of Apollo, living well off the income from that idol, welcomed Gregorie and made him feel at home. However, after Gregorie left, Apollo fell silent, causing the priest’s income to decline; with the idol losing its appeal, the pilgrimage came to a halt. The spirit, feeling sorry for the priest’s situation and his distress, appeared to him and bluntly told him that his recent guest, Gregorie, was the source of all his misery. The devil said he had been banished by Gregorie, meaning he couldn’t return without a special permit from him. The priest didn’t need any encouragement to act quickly; he immediately took post horses and rushed after Gregorie, eventually catching up with him. He confronted Gregorie about this discourtesy in return for his hospitality and said that if Gregorie did not write a letter to the devil on his behalf, he would be utterly ruined. In short, his persistence was so great that he secured Gregorie to write a letter to the devil, which said verbatim: Permitto tibi redire in locum tuum, & agere quæ consuevisti; which translates to, "I permit you to return to your place and do as you used to." As soon as the letter was received, the idol spoke as it had before. It is worth noting that, both in this instance and in the execution of all their other oracles and deceptions, the answers were never given Ex tempore, or on the same day the question was posed, because they claimed they were waiting for a vision (as they said) to be provided the following night, to facilitate the trickery.
The sixt Chapter.102.
Apollo, who was called Pytho, compared to the Rood of grace: Gregories letter to the divell confuted.
Apollo, known as Pytho, is compared to the Rood of grace: Gregory's letter to the devil refuted.
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 might
have come thereof. And therefore as well by the impossibilitie and
follie conteined therein, as of the impietie (whereof I dare excuse
Gregorie) you maie perceive it to be a lie. Me thinks they which
still mainteine that the divell made answer in the idoll of Apollo,
&c: maie have sufficient persuasion to revoke their erronious opinions:
in that it appeareth in record, that such men as were skilfull in
augurie, did take upon them to give oracles at Delphos, in the place
of Apollo: of which number Tisanius the sonne of AntiochusZach. 10.
was one. But vaine is the answer of idols. Our Rood of grace, with
the helpe of little S. Rumball, was not inferior to the idoll of
Apollo:138. for these could / not onlie worke externall miracles, but
manifest the internall thoughts of the hart, I beleeve with more
livelie shew, both of humanitie and also of divinitie, than the other.
As if you read M. LambertsW. Lambert in titulo Boxley.
booke of the perambulation of Kent,
it shall partlie appeare. But if you talke with them that have beene
beholders thereof, you will be satisfied herein. And yet in the blind
time of poperie, no man might (under paine of damnation) nor without
danger of death, suspect the fraud. Naie, what papists will yet
confesse they were idols, though the wiers that made their eies gogle,
the pins that fastened them to the postes to
111 make them seeme heavie,
were seene and burnt together with the images themselves, the knaverie
of the priests bewraied, and everie circumstance thereof detected and
manifested?
WHAT
need many words to dispute this fable? For if Gregory had
been an honest man, he would never have willingly allowed the people to be further deceived by such a lying spirit:
or if he had been even half as holy as Eusebius claims, he would
not have agreed to such a wicked request from the priest,
nor would he have written such an impious letter, even if good could have come out of it. And therefore, both due to the impossibility and folly contained within it, and the impiety (of which I dare excuse
Gregory), you can see it to be a lie. It seems to me that those who continue to insist that the devil spoke through the idol of Apollo,
etc., may have enough reason to reconsider their mistaken beliefs:
as the records show that skilled augurs took it upon themselves to provide oracles at Delphi, in the place of Apollo: one of whom was Tisanius, the son of AntiochusZach, 10..
But the answers of idols are vain. Our Rood of grace, with
the help of little St. Rumball, was not inferior to the idol of
Apollo:138. for these could not only perform external miracles, but
reveal the internal thoughts of the heart, I believe with more
vivid display, both of humanity and of divinity, than the other.
As you can see if you read M. LambertsW. Lambert in title Boxley.
book on the perambulation of Kent,
it will partly be evident. But if you speak with those who have witnessed it,
you will be satisfied. Yet in the dark times of popery, no one could (under penalty of damnation) or without
risk of death, suspect the fraud. Indeed, what papists will still
confess they were idols, even though the wires that made their eyes roll,
the pins that held them to the posts to
111 make them seem heavy,
were seen and burned along with the images themselves, the deceit of the priests revealed, and every detail of it exposed?
The seventh Chapter.
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.
How many different great thinkers and good writers have been misled about spirits due to false reports, and by their gullibility have spread lies, which are disproven by Aristotle and the scriptures.
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. saie was doone by procuration of spirits. But I rather thinke
with Aristotle, that it was brought to passe Hominum & sacerdotum
deceptionibus, to wit: by the cousening art of craftie knaves and
priests. And therefore let us follow EsaiesEsai. 8, 19. advise, who saith;
When they shall saie unto you, Enquire of them that have a spirit of
divination, and at the soothsaiers, which whisper and mumble in your
eares to deceive you, &c: enquire at your owne God, &c. And so let us
doo. And here you see they are such as runne into corners, and cousen
the people with lies, &c. For if they could doo as they saie, they
could not aptlie be called liers,/139 neither need they go into corners
to whisper, &c.
LUTARCH, Livy, and Valerius Maximus, along with many other serious authors, have been misled by false reports. They claim that in the past, animals could speak, that images could speak and weep, and that they even bled and walked from place to place; they say this was done through the influence of spirits. However, I tend to agree with Aristotle, who believed it was accomplished by the deceptions of crafty tricksters and priests. Therefore, let's follow Isaiah Esai 8:19., who advises us; when they say to you, "Consult those who have a spirit of divination, and the soothsayers who whisper and mumble in your ears to deceive you," you should consult your own God, etc. And so let us do. Here you see they are people who hide in corners, deceiving the public with lies. If they could do what they claim, they wouldn’t rightly be called liars, nor would they need to sneak around to whisper, etc.
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.
About the witch of Endor, and whether she truly brought Samuel back or used deception: the views of some theologians on this matter.
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 his grave, as if you read Eccl. 46.
19, 20. you shall plainlie perceive. Howbeit he disputeth not there,
whether the storie be true or false, but onlie citeth certaine verses
of the 1. booke of Samuel cap. 18. simplie, according to the letter,
persuading maners and the imitation112
of our vertuous predecessors, and
repeating the examples of diverse excellent men; namelie of Samuel:
even as the text it selfe urgeth the matter, according to the deceived
mind and imagination of Saule, and his servants. And therefore in
truth, Sirach spake there according to the opinion of Saule, which
so supposed, otherwise it is neither heresie nor treason to saie he was
deceived.
THE
woman of Endor is referred to by the term Ob: she is known as
Pythonissa. It is written in 2. Sam. cap. 28.2. Sam, 28. that she
brought back Samuel from the dead, and the other words of the text are
strongly emphasized to reinforce his very resurrection. The views of Jesus Syrach clearly suggest that Samuel
was indeed raised from his grave, as you can clearly see if you read Eccl. 46.
19, 20. However, he doesn’t argue whether the story is true or false, but simply cites certain verses
from the 1. book of Samuel cap. 18. directly, advocating for behavior and imitation112
of our virtuous predecessors, and
recalling the examples of various remarkable men; specifically Samuel:
just as the text itself pushes the matter along, according to the mistaken
mind and imagination of Saule, and his servants. Therefore, in
truth, Sirach spoke there in line with the opinion of Saule, who believed that, otherwise, it is neither heresy nor treason to say he was
mistaken.
He that weigheth well that place, and looketh into it advisedlie,
shall see that Samuel was not raised from the dead; but that
it was an illusion or cousenage practised by the witch.Sap
3.
Ps. 92. & 97.
Chrysost. homilia. 21. in Matth. For the
soules of the righteous are in the hands of God: according to that
which Chrysostome saith; Soules are in a certeine place expecting
judgement, and cannot remove from thence. Neither is it Gods will, that
the living should be taught by the dead. Which things are confirmed and
approved by the example of LazarusLuke. 16. and Dives: where it appeareth
according to Deut. 18. that he will not have the living taught
by the dead, but will have us sticke to his word, wherein his will
and testament is declared. In deed/140. Lyra and Dionysius incline
greatlie to the letter. And Lyra saith, that as when Balaam would
have raised a divell, God interposed himselfe: so did he in this case
bring up Samuell, when the witch would have raised hir divell. Which
is a probable interpretation. But yet they dare not stand to that
opinion, least they should impeachAugust. lib. quæ. vet. et novi testam. quæst. 27.
Item, part. 2. cap. 26.
Item, quæ. 5. nec mirum ad Simplician. lib. 2. 93 ad
Dulcitium. quæ. 6.
Item. lib. 2. de doct. chri. S. Augustines credit, who (they
confesse) remained in judgement and opinion (without contradiction of
the church)/104. that Samuell was not raised. For he saith directlie,
that Samuell himselfe was not called up. And indeed, if he were
raised, it was either willinglie, or perforce: if it were willinglie,
his sinne had beene equall with the witches.
Those who carefully consider that situation and think about it closely will realize that Samuel was not actually brought back from the dead; rather, it was an illusion or trick performed by the witch.Sap 3.
Ps. 92. & 97.
Chrysostom's homily 21 on Matthew. The souls of the righteous are in God’s hands: as Chrysostome states, souls are in a certain place waiting for judgment and cannot leave there. Also, it is not God’s intention for the living to learn from the dead. These points are reinforced by the story of LazarusLuke 16. and Dives: it shows, according to Deut. 18, that He doesn’t want the living to be taught by the dead but wants us to adhere to His word, where His will and testament are revealed. Indeed,140. both Lyra and Dionysius strongly favor a literal interpretation. Lyra says that just as God intervened when Balaam tried to summon a spirit, He did the same here by bringing up Samuell when the witch attempted to raise her spirit. This is a plausible interpretation. However, they hesitate to fully support that view for fear of underminingAugust, Book of Questions on the Old and New Testaments, Question 27.
Also, Part 2, Chapter 26.
Also, Question 5; it’s not surprising in Simplician, Book 2, 93 to Dulcitius, Question 6.
Also, Book 2 of the Doctrine of Christ. St. Augustine's authority, who (they admit) maintained his position without contradiction from the church,104. that Samuell was not actually raised. He states clearly that Samuell himself was not summoned. And indeed, if he had been raised, it would have been either willingly or against his will: if it were willingly, his sin would have been equal to that of the witch.
And Peter Martyr (me thinks) saith more to the purpose, in these
words, to wit: This must have beene doone by Gods good will, or
perforce of art magicke: it could not be doone by his good will,
bicause he forbad it; nor by art, bicause witches have no power over
the godlie. Where it is answered by some, that the commandement was
onlie to prohibit theDeut. 18,
Exodus. 20. Jewes to aske counsell of the dead, and so
no fault in Samuell to give counsell. We may as well excuse our
neighbours wife, for consenting to our filthie desires, bicause it is
onlie written in the decalog; Thou shalt not desire thy neighbours
wife. But indeed Samuell was directlie forbidden to answer Saule
before he died: and therefore it was not likelie that God would appoint
him, when he was dead, to doo it.
And Peter Martyr (I think) says something more relevant in these words: This must have been done by God's good will, or by the force of magic; it couldn't have been done by his own will because he forbade it, nor by magic because witches have no power over the godly. Some argue that the command was only to prohibit the Deuteronomy 18,
Exodus 20. Jews from consulting the dead, so there's no fault in Samuell for giving advice. We could also excuse our neighbor's wife for agreeing to our immoral desires just because it’s only written in the Decalogue: You shall not covet your neighbor's wife. But in fact, Samuell was directly forbidden to answer Saule before he died, so it’s unlikely that God would choose him to do so after he was dead.
113
113
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.
That Samuel was not truly raised, and how Bodin and all Catholics obsess over this, and that souls cannot be brought back by witchcraft.
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 understand. For what quiet rest could the soules
of the elect enjoy or possesse in Abrahams bosome, if they were to be
plucked from thence at a witches call and commandement? But so should
the divell have power in heaven, where he is unworthie to have anie
place himselfe, and therefore unmeete to command others.
FURTHERMORE,
it is unlikely that God would answer Saul through dead Samuell, when He would not answer him through living Samuell: and it is most unlikely of all that God would answer him through a devil, who refused to act through a prophet. That he was not forced is witnessed by the whole course of scripture, and/141. it is also understandable through our own reasoning. For what kind of peace could the souls of the elect enjoy or possess in Abraham's bosom if they could be pulled from there at a witch's call and command? But that would give the devil power in heaven, where he is unworthy of any place himself, and therefore unfit to command others.
Manie other of the fathers are flatlie against the raising up of Samuell: namelie, Tertullian in his booke De anima, Justine Martyr In explicatione, quæ. 25. Rabanus In epistolis ad Bonas. Abat, Origen In historia de Bileamo, &c. Some other dote exceedinglie herein, as namelie Bodin, and all the papists in generall: also Rabbi Sedias Haias, & also all the Hebrues, saving R. David Kimhi, which is the best writer of all the Rabbins: though never a good of them all. But Bodin,J. Bod. lib. de dæm. 2. cap. 3. in maintenance therof, falleth into manie absurdities, prooving by the small faults that Saule had committed, that he was an elect: for the greatest matter (saith he) laid unto his charge, is the reserving of the Amalekits1. Samu. 28. cattell, &c. He was an elect, &c: confirming his opinion with manie ridiculous fables, & with this argument, to wit: His fault was too little to deserve damnation; for Paule1. Cor. 5. would not have the incestuous man punished too sore, that his soule might be saved. Justine MartyrJ. Martyr in colloquio cum Triphone Judæo. in another place was not onlie deceived in the actuall raising up of Samuels soule, but affirmed that all the soules of the prophets and just men are subject to the power of witches./105. And yet were the Heathen much more fond herein, who (as LactantiusLact. lib. 7. cap. 13. affirmeth) boasted that they could call up the soules of the dead, and yet did thinke that their soules died with their bodies. Whereby is to be seene, how alwaies the world hath beene abused in the matters of witchcraft & conjuration. The Necromancers affirme, that the spirit of anie man may be called up, or recalled (as they terme it) before one yeare be past after their departure from the bodie. Which C. Agrippa in his booke De occulta philosophia saith, may be doone114 by certeine naturall forces and bonds. And therefore corpses in times past were accompanied and watched with lights, sprinkled with holie water, perfumed with incense, and purged with praier all the while they were above ground: otherwise the serpent (as the Maisters of the Hebrues saie) would devoure them, as the food appointed to him by God: Gen. 3. alled/ging142. also this place; We shall not all sleepe, but we shall be changed, bicause manie shall remaine for perpetuall meate to the serpent: whereupon riseth the contention betweene him and Michaell,Jud. vers. 9. concerning the bodie of Moses; wherein scripture is alledged. I confesse that Augustine, and the residue of the doctors, that denie the raising of Samuell, conclude, that the divell was fetcht up in his likenesse: from whose opinions (with reverence) I hope I may dissent.
Many of the Church Fathers strongly oppose the raising of Samuell: notably, Tertullian in his book De anima, Justine Martyr in explicatione, quæ. 25, Rabanus in epistolis ad Bonas. Abat, and Origen in historia de Bileamo, etc. Some others are extremely adamant about this, such as Bodin and all Papists in general, as well as Rabbi Sedias Haias and all Hebrews, except for R. David Kimhi, who is the best writer among the Rabbins, though none of them are particularly good. However, Bodin,J. Bod. book on demons 2. chapter 3. in support of this, falls into many absurdities, arguing from the minor faults Saule committed that he was chosen by God: for the greatest accusation against him, he says, is the sparing of the AmalekitsSamu, 28. cattle, etc. He argues he was chosen, etc., backing his opinion with many ridiculous fables, and with this reasoning: His fault was too small to deserve damnation; for PauleCor. 5. wouldn’t want the man committing incest to be punished too harshly so that his soul could be saved. Justine MartyrSt. Justin Martyr in conversation with the Jewish philosopher Trypho. elsewhere was not only mistaken about the actual raising of Samuels soul but also claimed that all the souls of the prophets and righteous people are under the control of witches.105. Yet the pagans were even more foolish in this regard, who (as LactantiusLactantius, Book 7, Chapter 13. affirms) bragged that they could summon the souls of the dead while believing that those souls died with their bodies. This shows how throughout history people have been misled about witchcraft and conjuration. Necromancers claim that the spirit of anyone can be summoned or recalled (as they call it) within a year after leaving the body. C. Agrippa in his book De occulta philosophia says this can be done114 through certain natural forces and bonds. Therefore, corpses in the past were attended to and watched over with lights, sprinkled with holy water, perfumed with incense, and purified with prayer while they were above ground; otherwise, the serpent (as the Hebrew masters say) would devour them as its food provided by God: Gen. 3, referring142. to this passage: We shall not all sleep, but we shall be changed, because many will remain for the serpent as perpetual food. This leads to the dispute between him and Michaell,Jud. v. 9. regarding the body of Moses, in which scripture is cited. I admit that Augustine and the other doctors who deny the raising of Samuell conclude that the devil was summoned in his likeness: with all due respect, I believe I can disagree with their opinions.
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.
That neither the devil nor Samuel was raised, but that it was a complete trick, in line with the practices of our fortune-tellers.
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 easilie be defended. But we shall not need
to fetch an exposition so farre off: for indeed (me thinkes) it is
Longè petita; nor to descend so lowe as hell, to fetch up a divell to
expound this place. For it is ridiculous (as PompanaciusPompanacius
lib. de incant. cap. 2. saith) to
leave manifest things, and such as by naturall reason may be prooved,
to seeke unknowne things, which by no likeliehood can be conceived, nor
tried by anie rule of reason. But in so much as we have libertie by S.
Augustines rule, in such places of scripture as seeme to conteine
either contrarietie or absurditie, to varie from the letter, and to
make a godlie construction agreeable to the word; let us confesse that
Samuell was not raised (for that were repugnant to the word) and see
whether this illusion may not be contrived by the art and cunning of
the woman, without anie of these supernaturall devices: for I could
cite a hundred papisticall and cousening practises, as/143. difficult as
this, and as cleanlie handled. And it is to be surelie thought, if it
had beene a divell, the text would have noted it in some place of the
storie: as it dooth not. But Bodin helpeth me exceedinglie in this
point, wherein he for/saketh106. (he saith) Augustine, Tertullian, and
D. Kimhi115
himselfe, who saie it was the divell that was raised up:
which (saith Bodin)J. Bod. lib. de dæm. 2. cap. 3.
could not be; for that in the same communication
betweene Saule and Samuell, the name of Jehovah is five times
repeated, of which name the divell cannot abide the hearing.
GAINE, if the devil appeared, and not Samuell: why is it said in Eccle. that he slept? For the devil neither sleeps nor dies. But really, we can deduce that it was neither the devil in person nor Samuell: instead, this situation is described according to the misguided opinion and imagination of Saule. However, Augustine says that both sides can be easily defended. But we shouldn’t have to find an explanation so far away, as it seems to me to be Longè petita; nor should we need to go down to hell to bring up a devil to clarify this passage. It’s absurd (as PompanaciusPompanacius, Book on Incantations, Chapter 2. says) to disregard obvious things and those that can be proven by natural reason, to look for unknown things that are unlikely to be conceived or tested by any rule of reason. But since we have the freedom, according to S. Augustine’s principle, in those places of scripture that seem to contain either contradiction or absurdity, to deviate from the literal meaning and to make a pious construction in agreement with the word; let us admit that Samuell was not raised (for that would contradict the word) and see whether this illusion might not have been created by the skill and cunning of the woman, without any of these supernatural devices. I could mention a hundred papistical and deceitful practices as/143. intricate as this, and equally well-executed. And it should be firmly believed that if it had been a devil, the text would have mentioned it somewhere in the story: but it does not. However, Bodin greatly assists me on this point, where he forsakes106. (he says) Augustine, Tertullian, and D. Kimhi115 himself, who state that it was the devil that was raised up: which (says Bodin)J. Bod. lib. on demons, 2. chapter 3. could not be, because in the same conversation between Saule and Samuell, the name of Jehovah is mentioned five times, and the devil cannot bear to hear that name.
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.
The concerns raised by the witch hunters regarding this location are completely addressed, along with the factors that should be taken into account for understanding this story, which is clearly explained from the beginning of chapter 28 of 1 Samuel to verse 12.
HERE
such a supernaturall miracle is wrought, no doubt it is a
testimonie of truth; as Peter MartyrP. 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
weight cannot be attributed unto the divell, but it is the mightie
power of God that dooth accomplish it. And if it laie in a witches
power to call up a divell, yet it lieth not in a witches power to
worke such miracles:Isai. 42.
1. Sam. 28. for God will not give his power and glorie to
anie creature. To understand this place, we must diligentlie examine
the circumstance thereof. It was well knowne that Saule, before he
resorted to the witch, was in despaire of the mercies and goodnes of
God; partlie for that Samuell told him long before, that he should be
overthrowne, and David should have his place; and partlie bicause God
before had refused to answer him, either by Samuell when he lived, or
by anie other prophet, or by Urim or Thumim, &c. And if you desire
to see this matter discussed, turne to the first of Samuell, the 28.
chapter, and conferre my words therewith./
HERE
such a supernatural miracle occurs, it undoubtedly serves as a
testimony of truth; as Peter MartyrP. Martyr in commentary on Sam. 28, verse 9. states. In this situation, it could have been evidence of falsehood: for (he says) a matter of such significance cannot be attributed to the devil, but is accomplished by the mighty power of God. And even if a witch had the power to summon a devil, she would not have the ability to perform such miracles:Isai. 42.
1. Sam. 28. because God will not give His power and glory to any creature. To understand this passage, we must carefully examine the context. It was well known that Saul, before he went to the witch, was in despair over God's mercy and goodness; partly because Samuel had told him long ago that he would be overthrown, and David would take his place; and partly because God had already refused to answer him, either through Samuel when he was alive, or through any other prophet, or by Urim or Thumim, etc. If you want to see this matter discussed, turn to the first of Samuell, chapter 28, and compare my words there.
144.Saule seeing the host of the Philistines come upon him (which thing could not be unknown to all the people) fainted, bicause he sawe their strength, and his owne weaknesse, and speciallie that he was forsaken: so as being now straught of mind, desperate, and a verie foole, he goeth1. Sam. 28, 7. to certeine of his servants, that sawe in what taking he was, and asked them for a woman that had a familiar spirit, and they told him by and by that there dwelt one at Endor. By the waie you shall understand, that both Saule and his servants ment such a one as could by hir spirit raise up Samuell, or any other that was dead and buried. Wherein you see they were deceived, though it were true, that she tooke upon hir so to doo. To what use then served hir familiar spirit, which you conceive she had, bicause Saules servants said so? Surelie, as they were deceived and abused in part, so doubtlesse were they in the rest. For to what purposeS. Cicilies familiar. (I saie) should hir familiar serve,116 if not for such intents as they reported, and she undertooke? I thinke you will grant that Saules men never sawe hir familiar: for I never heard any yet of credit saie, that he was so much in the witches favour, as to see hir divell; although indeed we read among the popish trumperie, that S. Cicilie had an angell to hir familiar, and that she could shew him to whom she would, and that she might aske and have what she or hir/107. friend list: as appeareth in the lesson read in the popish church on saint Cicilies daie. Well, I perceive the woman of Endors spirit was a counterfeit, and kept belike in hir closet at Endor, or in the bottle, with mother Alices divell at Westwell, and are now bewraied and fled togither to Limbo patrum, &c. And though Saule were bewitched and blinded in the matter; yet doubtlesse a wise man wold have perchance espied her knaverie. Me thinks Saule was brought to this witch, much after the maner that doctor Burcot was brought to Feats,D. Burcot. Feats. who sold maister Doctor a familiar, wherby he thought to have wrought miracles, or rather to have gained good store of monie. This fellowe by the name of Feats was a jugler, by the name of Hilles a witch or conjurer, everie waie a cousener: his qualities and feats were to me and manie other well knowne and detected. And yet the opinion conceived of him was most strange and woonderfull; even with such and in such cases, as it greeveth me to thinke of; speciallie bicause his knaverie and cou/senage145. reached to the shedding of innocent bloud. But now forsooth Saule1. Sam. 28, 8 covereth himselfe with a net; and bicause he would not be knowne, he put on other garments. But to bring that matter to passe, he must have beene cut shorter1. Sa 10, 23. by the head and shoulders, for by so much he was higher than any of the people. And therfore whatsoever face the craftie quene did set upon it, she knew him well enough. And for further proofe thereof, you may understand, that the princes of the Jewes were much conversant with the people. And it appeereth manifestlie, that SauleIbidem. dwelt verie neere to Endor, so as she should the rather knowe him; for in the evening he went from his lodging unto hir house: neither should it seeme that she was gone to bed when he came. But bicause that may be uncerteine, you may see in the processe of the text, that in a peece of the night he went from his house to hirs, and with much adoo intreated her to consent to his request. She finished hir conjuration, so as both Saules part, the witches part, and also Samuels part was plaied: and after the solemnization therof, a calfe was killed, a batch of bread baked, and a supper made readie and eaten up; and after all this, he went home the same night: and had need so to doo, for he had some businesse the next daie. By these and manie other circumstances it may bee gathered, that she dissembled, in saieng she knew him not, 117 and consequentlie counterfaited, and made a foole of him in all the rest.
144.Saul saw the army of the Philistines approaching (which was obviously known to everyone) and fainted because he saw their strength and his own weakness, especially that he had been abandoned. So, in a distressed, desperate state, acting foolishly, he wentSam, 28, 7. to some of his servants, who noticed his condition, and asked them for a woman who had a familiar spirit. They immediately told him that there was one living in Endor. Just so you understand, both Saul and his servants were looking for someone who could, through her spirit, raise Samuel or anyone else who was dead and buried. In this, they were deceived, even though it was true that she claimed she could do so. What then was the purpose of her familiar spirit, as they believed she had one since Saul's servants said so? Surely, as they were partly deceived and misled, they were undoubtedly tricked in other respects too. For what purposeS. Cecilia's familiar. (I mean) would her familiar serve,116 if not for the kinds of things they reported and she claimed to do? I think you'll agree that Saul's men never saw her familiar: I have never heard anyone credible say he was so favored by the witch as to see her devil; although indeed we read among the Catholic fabrications that St. Cecilia had an angel as her familiar, whom she could show to whoever she wanted, and that she could request and obtain whatever she or her/107. friend desired, as appears in the lesson read in the Catholic church on St. Cecilia's day. Well, I understand the woman of Endor was a fake, and likely kept hidden in her closet at Endor, or with Mother Alice's devil at Westwell, and now both have fled together to Limbo patrum, &c. And although Saul was bewitched and blinded in this matter; surely a wise man might have perhaps spotted her trickery. It seems to me that Saul was brought to this witch much like Doctor Burcot was brought to Feats,D. Burcot. Achievements. who sold Mr. Doctor a familiar, with which he thought to perform miracles, or rather to make a good amount of money. This fellow named Feats was a juggler, known as Hilles a witch or conjurer, in every way a deceiver: his tricks and abilities were well known and exposed to me and many others. Yet, the reputation held of him was quite strange and wonderful; even in such cases, it troubles me to think about; especially because his tricks and deceit145. extended to the shedding of innocent blood. But now truly SaulSam, 28, 8 disguises himself with a veil; and because he didn't want to be recognized, he put on other clothes. But to pull that off, he must have been somewhat shorterSa 10, 23. in stature, for he was taller than anyone else. Therefore, no matter what face the crafty queen put on, she recognized him well enough. Furthermore, you can understand that the leaders of the Jews were very familiar with the people. And it is clearly shown that SaulSame here. lived very close to Endor, making it more likely that she would know him; for in the evening, he went from his place to her home: nor should it seem like she had gone to bed when he arrived. But because this may be uncertain, you can see in the text that at some point during the night he went from his house to hers, and with much difficulty begged her to agree to his request. She completed her ritual, so that the parts for Saul's role, the witch's role, and Samuel's role were all played: and after the ritual, a calf was slaughtered, a batch of bread baked, and a supper prepared and eaten; and after all this, he returned home the same night: which he needed to do because he had some business the next day. From these and many other details, it can be gathered that she feigned ignorance in saying she didn't know him,117 and consequently pretended, making a fool out of him in every other way.
It appeereth there, that he,Ibidem. with a couple of his men, went to hir by night, and said; Conjecture unto me by thy familiar spirit, and bring me up whom I shall name unto thee. The godlie learned knowe that this was not in the power of the witch of Endor, but in the God of heaven onelie to accomplish. Howbeit, Saule was bewitched so to suppose: and yet is he more simple that will be overtaken with the devises of our old witches, which are produced to resemble hir. And why should we thinke, that GOD would rather permit the witch to raise Samuel, than that Dives could obteine Lazarus to come out of Abrahams bosome, upon more likelie and more reasonable conditions? Well now dooth this strumpet (according to the guise of our cousening witches and conjurers) make the matter strange unto Saule,1 Sam. 28, 9. saieng that he came to take hir in a snare, &c./108. But witches seldome make/146. this objection, saving when they mistrust that he which commeth to them will espie their jugling: for otherwise, where the witchmonger is simple and easie to be abused, the witch will be as easie to be intreated, and nothing dangerous of hir cunning; as you see this witch was soone persuaded (notwithstanding that objection) bicause she perceived and sawe that Saule was affraid and out of his wits. And therfore she said unto him;1. Sa. 28. 12. Whom shall I raise up? As though she could have brought unto him Abraham, Isaac, or Jacob; who cannot heare us, therefore cannot rise at our call. For it is written;Isa. 63, 15. 16 Looke thou downe from heaven and behold us, &c: as for Abraham he is ignorant of us, and Israel knoweth us not.
It appears there that he,Same here. along with a couple of his men, went to her at night and said, "Tell me what I should know through your familiar spirit, and bring up who I name." The godly and learned people understand that this was not within the power of the witch of Endor, but only in the power of God in heaven to achieve. However, Saule was deceived into thinking this was the case: and it is even more foolish to be fooled by the tricks of our old witches that are designed to imitate her. And why should we believe that GOD would allow the witch to raise Samuel, when it would be much more reasonable for Dives to have Lazarus come out of Abraham's bosom under more likely conditions? Now this deceitful woman (following the pattern of our deceitful witches and conjurers) makes the situation seem strange to Saule,1 Sam. 28:9 saying that he came to trap her, etc.108. But witches rarely raise this objection unless they suspect that the person coming to them will see through their trickery: otherwise, when the witch-seeker is simple and easy to deceive, the witch will be just as easy to negotiate with, and poses no real threat with her skill; as you can see, this witch was quickly convinced (despite her objection) because she noticed that Saule was scared and out of his mind. That's why she asked him;Sa. 28 Dec. "Whom shall I raise up?" As if she could actually bring forth Abraham, Isaac, or Jacob; who cannot hear us, and therefore cannot rise at our summons. For it is written;Isa. 63:15-16 "Look down from heaven and see us, etc.: as for Abraham, he does not know us, and Israel does not recognize us."
The twelfe Chapter.
The 12. 13. & 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.
The 12th, 13th, and 14th verses of 1 Samuel 28 explain how Saul was deceived and misled by the witch, and that Samuel was not actually raised, as shown by the witch's own words.
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 SauleThe maner of the witch of Endors cousening of Saule.
had told hir, that he would have Samuel brought up to
him, she departed from his presence into hir closet, where doubtles she
had hir familiar; to wit, some lewd craftie preest, and made Saule
stand at the doore like a foole (as it were with his finger in a hole)
to heare the cousening answers, but not to see the cousening handling
thereof,118 and the couterfetting of the matter. And so goeth she to
worke, using ordinarie words of conjuration, of which there are sundrie
varieties and formes (whereof I shall have occasion to repeat some in
another place) as you see the juglers (which be inferior conjurors)
speake certeine strange words of course to lead awaie the eie from
espi/eng147. the maner of their conveiance, whilest they may induce the
mind to conceive and suppose that he dealeth with spirits; saieng,
Hay, fortune furie, nunq; credo, passe, passe, when come you sirra.
So belike after many such words spoken, she saith to hir selfe; Lo now
the matter is brought to passe, for I see woonderfull things. So as
Saule1. Sa. 28, 13. hearing these words, longed to knowe all, and asked hir what
she sawe. Whereby you may know that Saule sawe nothing, but stood
without like a mome, whilest she plaied hir part in hir closet: as
may most evidentlie appeere by the 21. verse1. Sa. 28, 21. of this chapter where
it is said; Then the woman came out unto Saule. Howbeit, a little
before she cunninglie counterfaited that she sawe Samuel, and thereby
knewe it was Saule that was come unto hir. Whereby all the world may
perceive the cousening, and hir dissimulation. For by that which hath
beene before said, it must needs be that she knew him. And (I praie
you) why should she not have suspected aswell him to be Saule before,
when in expresse words he required hir to bring unto him Samuel, as
now, when Samuel appeered unto hir?/
THE
way and circumstances of their communication, or her conjuration, aren't directly detailed in the text, but the outcome is briefly mentioned: still, I will show you the typical process of their conjuration, especially hers used at this time. When SauleThe way the witch of Endor tricked Saul.
told her that he wanted Samuel brought up to him, she left his presence to go to her room, where she surely had her helper; namely, some deceitful crafty priest, and made Saule
wait at the door like a fool (as if he had his finger in a hole)
to hear the deceptive answers, but not to see the deceptive actions,118 and the pretending of the matter. Then she went to work, using common words of conjuration, of which there are many varieties and forms (some of which I will mention in another context), just as you see magicians (who are lesser conjurers)
speak certain strange words to distract the eye from witnessing147. their trickery, while they can lead the mind to believe that they are dealing with spirits; saying, Hay, fortune fury, nunq; credo, pass, pass, when will you come, sir?
So after many such words were spoken, she said to herself; Now it seems the matter is working, for I see wonderful things. As SauleSa. 28, 13. heard these words, he longed to know everything and asked her what she saw. This shows that Saule saw nothing, but stood outside like an idiot, while she played her part in her room: as is most clearly shown by verse 21Sa. 28, 21. of this chapter where
it states: Then the woman came out to Saule. Yet, just before that, she cleverly pretended that she saw Samuel, and thus knew it was Saule who had come to her. This makes it clear to everyone that it was a deception and her pretense. For based on what has been previously said, she must have known him. And (may I ask) why should she not have suspected him to be Saule before, when he explicitly asked her to bring Samuel to him, as now, when Samuel appeared to her?/
109.Well, to the question before proposed by Saule, 1. Sa. 28, 4. she answereth and lieth, that she saw angels or gods ascending up out of the earth. Then proceedeth she with her inchanting phrases and words of course: so as thereby Saule gathereth and supposeth that she hath raised a man. For otherwise his question dependeth not upon any thing before spoken. For when she hath said; I sawe angels ascending, &c: the next word he saith is; What fashion is he of? Which (I saie) hangeth not upon hir last expressed words. And to this she answered not directlie, that it was Samuel; but that it was an old man lapped in a mantell: as though she knew not him that was the most notorious man in Israell, that had beene her neighbour by the space of manie yeeres, and upon whom (while he lived) everie eie was fixed, and whom also she knew within lesse than a quarter of an houre before, as by whose meanes also she came acquainted with Saule.1. Sa. 28, 12. Read the text and see.
109.Well, in response to the question previously posed by Saule, Sa. 28, 4. she responds with a lie, claiming she saw angels or gods rising up from the earth. Then she continues with her incantations and typical phrases, leading Saule to believe that she has brought a man back to life. Otherwise, his question doesn’t connect to anything she mentioned earlier. After she says, "I saw angels ascending," the next thing he asks is, "What does he look like?" This question doesn’t relate to her previous statement. She does not directly answer that it was Samuel; instead, she says it was an old man wrapped in a mantle, as if she didn’t recognize the most famous man in Israel, who had been her neighbor for many years, whom everyone had their eyes on while he was alive, and whom she had just seen less than a quarter of an hour ago, thanks to whom she got to know Saule.Sa. 28, 12. Read the text and see.
But she describeth his personage, and the apparell which he did usuallie weare when he lived: which if they were both buried togither, were consumed and rotten, or devoured with wormes before that time. Belike he had a new mantell made him in hea/ven:148. and yet they saie Tailors are skantie there, for that their consciences are so large here. In this countrie, men give awaie their garments when 119 they die: if Samuel had so doone, hee could not have borrowed it againe; for of likliehood it would have beene worne out in that space, except the donee had beene a better husband than I: for the testator was dead (as it is supposed) two yeares before.
But she describes his appearance and the clothes he usually wore when he was alive; if they were buried together, they would have rotted or been eaten by worms by then. It seems he got a new cloak made for him in heaven:148. and yet they say tailors are scarce up there because their consciences are so big here. In this country, people give away their clothes when they die: if Samuel had done that, he wouldn't have been able to borrow it back again because it likely would have worn out by then, unless the person he gave it to was a better steward than I am; since the deceased had been dead (as is assumed) for two years before.
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.
The explanation of 1. Sam. 28 discusses how cleverly this witch convinced Saul to truly believe that she had raised Samuel, what words she used to disguise the deception, and how everything could also be done through ventriloquism.
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 beene Samuel himselfe. SauleIbidem.
answered that he was in great distresse: for the Philistines made
warre upon him. Whereby the witch, or hir confederate priest might
easilie conjecture that his heart failed, and direct the oracle or
prophesie accordinglie: especiallie understanding by his present talke,
and also by former prophesies and dooings that were past, that God
had forsaken him, and that his people were declining from him. For
when Jonathan1. Sam 13, 5. (a little before) overthrew the Philistines, being
thirtie thousand chariots and six thousand horssemen; Saule could not
assemble above six hundred souldiers.1. Sa. 13, 15.
NOW
Samuel comes in to play his part: but I believe it was done by the witch herself, or one of her accomplices.
He says to Saul;Sa. 28, 15. "Why have you disturbed me by bringing me up?" As if it were truly Samuel without any trickery. SaulSame here.
replied that he was in great distress because the Philistines were waging war against him. This made it easy for the witch or her priest ally to guess that he was frightened, and they could tailor the oracle or prophecy accordingly, especially since they could tell from his current conversation, as well as from previous prophecies and actions that had happened, that God had abandoned him and that his people were turning away from him. Because when JonathanSam 13:5 had recently defeated the Philistines, who had thirty thousand chariots and six thousand horsemen, Saul could only gather six hundred soldiers.Sa. 13, 15.
Then said Samuel (which some suppose was sathan, and as I thinke
was the witch, with a confederate; for what need so farre fetches,
as to fetch a divell supernaturallie out of hell, when the illusion
may be here by natu/rall110. meanes deciphered? And if you note the words
well, you shall perceive the phrase not to come out/149. of a spirituall
mouth of a divell, but from a lieng corporall toong of a cousener,
that careth neither for God nor the divell, frō whence issueth such
advise and communication, as greatlie disagreeth from sathans nature
and purpose. For thus (I saie) the said Samuel speaketh: Wherefore
dooest thou aske me,1. Sam. 28. 16. 17. seeing the Lord is gone from thee, and is thine
enemie? Even the Lord hath doon unto him as he spake by mine hand:1. Sa. 15, 28. for
the Lord will rent thy kingdome out of thine hand, and give it to thy
neighbour David, bicause thou obeiedst not the voice of the Lord, &c.
This (I say) is no phrase of a divell, but of a cousener, which knew
before what Samuel had prophesied concerning Saules destruction.
For it is the divels condition, to allure the people unto wickednes,
and not in this sort to120
admonish, warne, and rebuke them for evill.
And the popish writers confes, that the divell would have beene gone at
the first naming of God. If it bee said, that it was at Gods speciall
commandement and will, that Samuel or the divell should be raised, to
propound this admonition, to the profit of all posteritie: I answer,
that then he would rather have doone it by some of his living prophets,
and that sathan had not beene so fit an instrument for that purpose.
After this falleth the witch (I would saie Samuel) into the veine of
prophesieng, and speaketh to Saule1. Sa 28, 17.
18. on this wise; The Lord will rent
thy kingdome out of thine hand, and give it to thy neighbor David,
bicause thou obeiedst not the voice of the Lord, nor executedst his
fierse wrath upon the Amalekites: therefore hath the Lord doone this
unto thee this daie.19. Moreover, the Lord will deliver thee into the
hands of the Philistines, and to morrowe shalt thou and thy sonnes be
with me, and the Lord shall give the host of Israel into the hands of
the Philistines. What could Samuel have said more?
Then said Samuel (which some believe was actually Satan, and as I think was the witch, in cahoots with someone; because why go to such lengths as to summon a devil out of hell when the illusion can be created here through natural means? If you pay close attention to the words, you will see that the phrase does not come from a spiritual devil, but from a deceiving physical mouth of a fraud, who cares neither for God nor the devil, from whom such advice and communication comes that greatly disagrees with Satan's nature and purpose. For thus (I say) the said Samuel speaks: “Why do you ask me,”Sam. 28. 16. 17. “seeing the Lord has departed from you and is your enemy? The Lord has done to him as he spoke through my hand:Sa. 15, 28. for the Lord will take your kingdom from you and give it to your neighbor David, because you did not obey the voice of the Lord, etc. This (I say) is not the speech of a devil, but of a deceiver who already knew what Samuel had prophesied concerning Saul's downfall. For it is the devils' way to lead people into wickedness, not to admonish, warn, and rebuke them for evil like this. And the Catholic writers admit that the devil would have left at the first mention of God. If it is said that it was by God's special command and will that Samuel or the devil was raised up to provide this warning for the benefit of all posterity: I reply that God would have preferred to do this through one of His living prophets, and that Satan was not the right instrument for that purpose. After this, the witch (I would say Samuel) begins to prophesy and speaks to SaulSa 28, 17.
18. saying: “The Lord will take your kingdom from you and give it to your neighbor David, because you did not obey the voice of the Lord or carry out His fierce wrath against the Amalekites: therefore, the Lord has done this to you today.”19. “Moreover, the Lord will hand you over to the Philistines, and tomorrow you and your sons will be with me, and the Lord will give the army of Israel into the hands of the Philistines.” What more could Samuel have said?
Me thinks the divell would have used another order, encouraging Saule rather than rebuking him for his evill. The divell is craftier than to leave such an admonition to all posterities, as should be prejudiciall unto his kingdome, and also be void of all impietie. But so divine a sentence maketh much for the maintenance of the witches credit, and to the advancement of hir gaines. Howbeit, concerning the veritie of this prophesie, there be many disputable questions: first, whether the battell were fought the next daie; secondlie, whether all his sonnes were kil/led150. with him; item, whether they went to heaven or hell togither, as being with Samuel, they must be in heaven, and being with sathan, they must be in hell. But although everie part of this prophesie were false, as that all his sonnes were not slaine (Ishbosheth living and reigning in Israel two yeares after Saules death) and that the battell was not on the morrow, and that wicked Saule, after that he had killed himselfe, was not with good Samuel;2. Reg. 4. yet this witch did give a shrewd gesse to the sequele. Which whether it were true or false, perteins not to my purpose; and therfore I will omit it. But as touching the opinion of them that saie it was the divell, bicause that such things came to passe; I would faine knowe of them where they learne that divels foreknow things to come. If they saie he gesseth onelie upon probabilities, the witch may also doo the like. But here I may not forget the decrees,Canon. 26. quæst. cap. 5. nec mirum. which conclude, that Samuel appeered not unto Saule; but that the historiographer set foorth/111. Saules mind and Samuels estate, and certeine things which were said & seene, omitting whether they were true or false: and further, that it were a great offense for a man to beleeve the bare words of the storie. And if this exposition like you not, I can easilie frame my121 selfe to the opinion of some of great learning, expounding this place, and that with great probabilitie, in this sort; to wit, that this Pythonist being Ventriloqua; that is, Speaking as it were from the bottome of hir bellie, did cast hir selfe into a transe, and so abused Saule, answering to Saule in Samuels name, in hir counterfeit hollow voice: as the wench of Westwell spake, whose historie I have rehearsed before at large, in pag. 127 and this is right Ventriloquie./Right Ventriloquie.
I think the devil would have taken a different approach, encouraging Saule instead of scolding him for his evil. The devil is too clever to leave behind a warning that harms his kingdom and lacks any wickedness. However, such a divine statement strengthens the witches' credibility and boosts her profits. Still, regarding the truth of this prophecy, there are many debatable questions: first, whether the battle took place the next day; secondly, whether all his sons were killed150. with him; also, whether they went to heaven or hell together, since being with Samuel means they must be in heaven, and being with Satan means they must be in hell. But even if every part of this prophecy were false, like the fact that not all his sons were slain (for Ishbosheth lived and reigned in Israel two years after Saule’s death) or that the battle didn’t occur the next day, and that wicked Saule, after killing himself, was not with good Samuel;2. Reg. 4. this witch still made a clever guess about the outcome. Whether that guess was true or false isn’t my concern, so I’ll leave it out. But as for the belief that it was the devil, because such things happened, I would like to know where they learned that devils can foresee future events. If they say he only guesses based on probabilities, the witch can do the same. However, I must not forget the decrees,Canon. 26. question. chapter. 5. nor surprising. which conclude that Samuel did not appear to Saule; rather, that the historian presented/111. Saule’s mindset and Samuel’s state, along with certain things that were said and seen, without confirming whether they were true or false: and furthermore, that it is a serious offense for someone to believe the mere words of the story. If you don’t like this interpretation, I can easily align myself with the views of some learned individuals who interpret this part—plausibly—as follows: that this Pythonist was Ventriloquist; in other words, speaking as if from the depths of her belly, she put herself into a trance, thus deceiving Saule by answering him in Samuel’s name, using her fake hollow voice, similar to what the girl from Westwell said, whose story I’ve previously detailed at length, on page 127, and this is true Ventriloquy./True Ventriloquism.
The xiiii. Chapter.151.
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, & that our witches cannot doo the like.
Some knowledgeable people believe that Samuel was truly raised, not through witchcraft or any magical power, but by a special miracle from God. They argue that there are no such visions in our times, and that today's witches cannot do the same.
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 probable
than our late writers judgements hereupon, and agreeth with the
exposition of diverse good divines. Gelasius saith, it was the verie
spirit of Samuel: and where he suffered himself to be worshipped, it
was but in civill salutation and courtesie; and that God did interpose
Samuel,J. Bodin & L. vairus differ herein.
as he did Elias to the messenger of Ochosias, when he
sent to Belzebub the god of Acharon. And here is to be noted, that
the witchmongers are set up in this point: for the papists saie, that
it cannot be a divell, bicause Jehovah is thrise or five times named
in the storie. Upon this peece of scripture arguments are daielie
devised, to proove and mainteine the miraculous actions of witchcraft,
and the raising of the dead by conjurations. And yet if it were true,
that Samuel himselfe were raised, or the divell in his likenesse;
and that the witch of Endor by hir art and cunning did it, &c: it
maketh rather to the disproofe than to the proofe of our witches, which
can neither do that kind of miracle, or any other, in any such place
or companie, where their jugling and cousenage may be seen and laid
open. And I challengeA bold, discreet, and faithfull
challenge them all (even upon the adventure of my life)
to shew one peece of a miracle, such as Christ did trulie, or such
as they suppose this witch did diabolicallie, be it not with art nor
confederacie, whereby some colour thereof may be made; neither are
there any such visions in these daies shewed.
IAS and Sadaias write that when the woman saw the miracle for real, and even more than she expected or was used to, she started to cry out that this was indeed a vision and a true one, not created by her own skill, but by the power of God. This interpretation is much more likely than the judgments of our modern writers on the matter and aligns with the explanations of several good theologians. Gelasius says it was the very spirit of Samuel, and when he allowed himself to be worshipped, it was merely a civil greeting and courtesy; that God intervened with Samuel, as He did with Elias to the messenger of Ochosias when he sent to Belzebub, the god of Acharon. It's also worth noting that the witchcraft advocates are wrong on this point: the Catholics argue that it cannot be a devil, because Jehovah is named three or five times in the story. Based on this scripture, arguments are daily crafted to prove and support the miraculous acts of witchcraft and the raising of the dead through conjuring. Yet, even if it were true that Samuel himself were raised, or a devil in his likeness, and that the witch of Endor did it through her art and cunning, it actually disproves rather than proves the existence of our witches, who can neither perform such miracles nor any others in any place or company where their tricks and deceit can be witnessed and exposed. I challengeA daring, subtle, and loyal challenge them all (even at the risk of my life) to show one example of a miracle, as Christ truly did, or one that they believe this witch did diabolically, not involving art or collusion, which could provide some cover; nor are there any such visions demonstrated in these days.
Heretofore God did send his visible angels to men: but now/152 we heare not of such apparitions, neither are they necessarie. Indeed it 122 pleased God heretofore, by the hand of Moses and his prophets, and speciallie by his sonne Christ and his apostles, to worke great miracles, for the establish/ing112. of the faith: but now whatsoever is necessarie for our salvation, is conteined in the word of God: our faith is alredie confirmed, and our church established by miracles; so as now to seeke for them, is a point of infidelitie. Which the papists (if you note it) are greatlie touched withall, as in their lieng legends appeareth. But in truth, our miracles are knaveries most commonlie, and speciallie of priests, whereof I could cite a thousand. If you read the storie of Bell and the dragon, you shall find a cousening miracle of some antiquitie. If you will see newer devises, read Wierus, Cardanus, Baleus, and speciallie Lavaterns,* [* ns read us.] &c. There have beene some †walking† At Canturburie by Rich. Lee esquire, & others, anno. 1573. At Rie by maister Gaymor & others, anno. 1577. spirits in these parts so conjured not long since, as afterwards they little delighted to make anie more apparitions.
Until now, God sent His visible angels to people, but we no longer hear of such appearances, and they aren't necessary. In the past, it pleased God to perform great miracles through Moses, His prophets, especially through His Son Christ and His apostles, to establish faith. But now, everything necessary for our salvation is contained in the Word of God; our faith is already confirmed, and our church is established by miracles. Therefore, seeking them out now is a sign of disbelief. The papists are particularly sensitive about this, as seen in their misleading legends. In truth, our miracles are mostly just tricks, especially by priests, of which I could cite a thousand examples. If you read the story of Bel and the dragon, you will find a deceitful miracle from ancient times. For newer examples, look at Wierus, Cardanus, Baleus, and especially Lavater. There have been some walking spirits conjured in these parts not long ago, but they were not eager to create any more apparitions afterward.
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.
About vain apparitions, how people have been made to fear bugs, which is partly addressed by preaching the gospel, the true effect of Christ's miracles.
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
shaken with vaine dreames and continuall feare. The Scythians,J. Wier. lib. 3 cap. 8.
Theodor. Bizantius.
Lavat. de spect. & lemurib. being
a stout and a warlike nation (as divers writers report) never see
anie vaine sights or spirits. It is a common saieng; A lion feareth
no bugs. But in our childhood our mothers maids have so terrified us
with an ouglie divell having hornes on his head, fier in his mouth, and
a Cardan. de var. rerum Peucer. &c.taile
in/153. his breech, eies like a bason, fanges like a dog, clawes
like a beare, a skin like a Niger, and a voice roring like a lion,
whereby we start and are afraid when we heare one crie Bough: and they
have so fraied us with bull beggers, spirits, witches, urchens, elves,
hags, fairies, satyrs, pans, faunes, sylens, kit with the cansticke,
tritons, centaurs, dwarfes, giants, imps, calcars, conjurors, nymphes,
changlings, Incubus, Robin good-fellowe, the spoorne, the mare,
the man in the oke, the hell waine, the fierdrake, the puckle, Tom
thombe, hob gobblin, Tom tumbler, boneles, and such other bugs, that
we are afraid of our owne shadowes: in so much as some never feare the
divell, but in a darke night; and then a polled sheepe is a perillous
beast, and 123
manie times is taken for our fathers soule, speciallie in
a churchyard, where a right hardie man heretofore scant durst passe
by night, but his haire would stand upright.Lavat. de spect. For right grave writers
report, that spirits most often and speciallie take the shape of women
appearing to monks, &c: and of beasts, dogs, swine, horsses, gotes,
cats, haires; of fowles, as crowes, night owles, and shreeke owles; but
they delight most in the likenes of snakes and dragons. Well, thanks be
to God, this wretched and cowardlie infidelitie, since the preaching
of the gospell, is in part forgotten: and doubtles, the rest of those
illusions will in short time/113. (by Gods grace) be detected and vanish
awaie.
But
certainly, some shady character in a white sheet has tricked and abused many thousands that way, especially when Robin Goodfellow was causing such a stir in the countryside. But you should know that these creatures are especially noticed and feared by sick people, children, women, and cowards, who, due to weakness of mind and body, are shaken by empty nightmares and constant fear. The Scythians,J. Wier, book 3, chapter 8.
Theodor of Byzantium.
Lavat on specters and lemurs. being a brave and warlike nation (as various writers report) never see any empty sights or spirits. It’s a common saying: A lion fears no bugs. But in our childhood, our mothers' maids have terrified us with an ugly devil with horns on his head, fire in his mouth, and a Cardan. on various things Peucer. & c.tail
in/153. his backside, eyes like a basin, fangs like a dog, claws like a bear, a skin like a black man, and a voice roaring like a lion, making us jump and feel scared when we hear someone shout “Bough.” They have scared us with beggars, spirits, witches, goblins, elves, hags, fairies, satyrs, Pan, fauns, silens, kitten with the candlestick, tritons, centaurs, dwarfs, giants, imps, calcars, conjurers, nymphs, changelings, Incubus, Robin Goodfellow, the spoils, the mare, the man in the oak, the hell wagon, the fire drake, the puckle, Tom Thumb, hob goblin, Tom tumbler, boneless, and other such creatures, that we’re scared of our own shadows. Some people only fear the devil on dark nights; and then a shorn sheep looks like a dangerous beast, and 123
many times is thought to be our father’s soul, especially in a churchyard, where a truly brave man would hardly dare pass by at night without his hair standing on end.Show canceled. Because serious writers claim that spirits often and especially take the form of women appearing to monks, etc., and of beasts, dogs, pigs, horses, goats, cats, hares; of birds, like crows, night owls, and screech owls; but they most enjoy resembling snakes and dragons. Well, thank God, this wretched and cowardly superstition, since the preaching of the gospel, has been partly forgotten: and surely, the rest of those illusions will soon/113. (by God’s grace) be exposed and fade away.
Divers writers report, that in Germanie,Car.
de var. rerum.
J. Wier. de præst. dæmon. &c. since Luthers time,
spirits and divels have not personallie appeared, as in times past
they were woont to doo. This argument is taken in hand of the ancient
fathers, to proove the determination and ceasing of oracles. For in
times past (saith Athanasius)Athanas. de
humanitate verbi. divels in vaine shapes did intricate
men with their illusions, hiding themselves in waters, stones, woods,
&c. But now that the word of GOD hath appeared, those sights, spirits,
and mockeries of images are ceased. Truelie, if all such oracles, as
that of Apollo, &c. (before the comming of Christ) had beene true,
and doone according to the report, which hath beene brought through
divers ages, and from farre countries unto us, without preestlie fraud
or guile, so as the spirits of prophesie, and working of miracles,
had beene inserted into an idoll, as hath beene supposed: yet we
christians may conceive, that Christs cōming was not so fruteles and
pre/judiciall154. in this point unto us, as to take awaie his spirit of
prophesie and divination from out of the mouth of his elect people, and
good prophets, giving no answers of anie thing to come by them, nor by
Urim nor Thumim, as he was woont, &c. And yet to leave the divell
in the mouth of a witch, or an idoll to prophesie or worke miracles,
&c: to the hinderance of his glorious gospell,The
true end of miracles. to the discountenance of
his church, and to the furtherance of infidelitie and false religion,
whereas the working of miracles was the onelie, or at least the most
speciall meanes that mooved men to beleeve in Christ: as appeareth in
sundrie places of the gospell, and speciallie in John,John 2. where it is
written, that a great multitude followed him, bicause they sawe his
miracles which he did, &c.Act. 2. 2
John. 5. Naie, is it not written, that Jesus was
approoved by God among the Jewes, with miracles, wonders
and signes, &c? And yet, if we conferre the miracles
wrought by Christ, and those that are imputed
to witches; witches miracles
shall appeare more common, and
nothing inferior
unto his.
Various writers report that in Germany,Car. de var. rerum.
J. Wier. on the performance of demons, etc. since Luther's time, spirits and demons have not personally appeared as they used to in the past. This topic has been addressed by the ancient fathers to prove the end and cessation of oracles. For in the past (says Athanasius)Athanas. On the Humanity of the Word., demons in various forms deceived people with their illusions, hiding in waters, stones, woods, etc. But now that the word of GOD has come, those visions, spirits, and tricks of images have ceased. Indeed, if all such oracles, like that of Apollo, etc. (before the arrival of Christ), had been true and operated as reported throughout various ages and from faraway lands, without priestly fraud or deceit, as if the spirits of prophecy and miracles had been placed in an idol, as has been suggested: yet we Christians can believe that Christ's coming was not so fruitless and prejudicial154. in this regard as to take away his spirit of prophecy and divination from his chosen people, leaving them without answers about future events, neither by Urim nor Thumim, as he was accustomed to do. Yet, he would leave the devil in the mouth of a witch or an idol to prophesy or perform miracles, etc.: to hinder his glorious gospel,The real end of miracles. to discourage his church, and to promote infidelity and false religion, where the performance of miracles was the only, or at least the most significant means that prompted people to believe in Christ: as shown in several places in the gospel, particularly in John,John 2. where it is written that a great multitude followed him because they saw the miracles he performed, etc.Act 2, John 5 Indeed, is it not written that Jesus was approved by God among the Jews with miracles, wonders, and signs, etc.? And yet, if we compare the miracles performed by Christ and those attributed to witches, the miracles of witches will appear more common, and in no way inferior to his.
124
124
The xvi. Chapter.
Witches miracles compared to Christs, that God is the creator of all things, of Apollo, and of his names and portraiture.
Witches' miracles compared to Christ's, that God is the creator of everything, including Apollo, along with his names and images.
F
this witch of Endor had performed that, which manie conceive
of the matter, it might have beene compared with the raising up of
Lazarus.An ironicall collation. I praie you, is not the converting of water into milke, as
hard a matter as the turning of water into wine? And yet, as you may
read in the gospell, that Christ did the one, as his first miracle; so
may you read in M. Mal.Mal. malef. par. 2. quæ.
1. cap. 14. and in Bodin, that witches can easilie doo
the other: yea, and that which is a great deale more, of water they can
make butter. But to avoid all cavils, and least there should appeare
more matter in Christs miracle, than the others, you shall find in M.
Mal. that they can change water into wine: and what is it to attribute
to/155. a creature, the power and worke of the creator, if this be not?
Christ saith, Opera quæ ego facio nemo potest facere.Acts.
17.
Tim. 6, 13.
Col. 1, 16.
Athanas. symbol. Creation of
substance was never granted to man nor angell; Ergo neither to/114.
witch nor divell: for God is the onlie giver of life and being, and by
him all things are made, visible and invisible.
F
if this witch of Endor had done what many think she did, it could have been compared to the raising of Lazarus.An ironic analogy. I ask you, isn't turning water into milk as difficult as turning water into wine? And yet, as you can read in the Gospel, Christ did the former as his first miracle; so you can read in M. Mal.Mal. malef. par. 2. quæ. 1. cap. 14. and in Bodin that witches can easily do the latter: yes, and they can do something even greater, they can turn water into butter. But to avoid any disputes and to ensure that there is no more significance in Christ's miracle than in the others, you will find in M. Mal. that they can also change water into wine: and what is it if not attributing to a creature the power and work of the creator? Christ says, Opera quæ ego facio nemo potest facere.Acts 17.
Timothy 6:13.
Colossians 1:16.
*i.e., Athanasian creed.* The creation of substance was never granted to man or angel; Ergo neither to/114.witch or devil: for God is the only giver of life and existence, and all things are made by him, both visible and invisible.
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 florisheth alwaies with perpetuall youth, and therefore he is painted without a beard: his picture was kept as an oracle-giver: and the preests that attended thereon at Delphos were couseners, and called Pythonists of Pytho, as papists of Papa; and afterwards all women that used that trade, were named Pythonissæ, as was this woman of Endor. But bicause it concerneth this matter, I will breefelie note the opinions of divers learned men, and cer- teine other proofes, which I find in the scripture touching the ceasing of miracles, prophesies and oracles.//
Finally, this woman from Endor is referred to in scripture as Pythonissa: which suggests that she was just a real fraud. For Pytho himself, from whom Pythonissa is derived, was a fake. The original story of Apollo,Apollo Pytho revealed. who was called Pytho because he killed a serpent of that name, is merely a poetic tale. The poets say he was the god of music, medicine, poetry, and archery. In heaven, he is called Sol, on earth Liber pater, and in hell Apollo. He always thrives with eternal youth, which is why he is depicted without a beard: his image was kept as a oracle-giver, and the priests who attended it at Delphos were frauds, called Pythonists after Pytho, similar to how Catholics are called after Papa; and later, all women who practiced that trade were named Pythonissæ, like this woman from Endor. But since this relates to the matter, I will briefly note the views of various learned men and some other evidence I find in scripture regarding the cessation of miracles, prophecies, and oracles.//
¶ The eight Booke. 156. 115.
The first Chapter.
That miracles are ceased.
That miracles have stopped.
LTHOUGH
in times past, it pleased God,Psal. 136. 4.
Psal.
72. 18.
Psal. 88. 10. extraordinarilie to shew
miracles amongest his people, for the strengthening of their faith in
the Messias; and againe at his comming to confirme their faith by his
wonderfull dooings, and his speciall graces and gifts bestowed by him
upon the apostles, &c: yet we ordinarilie read in the scriptures, that
it is the Lord that worketh great wonders. Yea David saith, that
among the dead (as in this case of Samuel)Isai. 42.
John 3, 2.
Ibid. 7, 16.
In annotat. in Johan. 3. God himselfe sheweth no
wonders. I find also that God will not give his glorie and power to a
creature. Nichodemus being a Pharisie could saie, that no man could
do such miracles as Christ did, except God were with him, according
to the saieng of the prophet to those gods and idols, which tooke on
them the power of God;Isai. 45. Doo either good or ill if you can, &c. So as
the prophet knew and taught thereby, that none but God could worke
miracles. Infinite places for this purpose might be brought out of the
scripture, which for brevitie I omit and overslip.
ALTHOUGH
in the past, it pleased God,Psalm 136:4.
Psalm 72:18.
Psalm 88:10. to perform extraordinary miracles
among His people to strengthen their faith in the Messiah; and again
upon His coming to confirm their faith through His amazing acts and the
special graces and gifts He bestowed on the apostles, etc.: yet we
usually read in the scriptures that it is the Lord who performs great
wonders. Indeed, David says that among the dead (as in the
case of Samuel)Isaiah 42.
John 3, 2.
Ibid. 7, 16.
In annotations on John 3.
God Himself shows no wonders. I also find that God will not give His
glory and power to a creature. Nichodemus, being a Pharisee, could
say that no one could perform the miracles that Christ did unless God was
with him, according to what the prophet said to those gods and idols
that claimed the power of God;Isai, 45. Do either
good or evil if you can, etc. Thus, the prophet understood and taught
that only God could work miracles. Many more examples could be drawn
from scripture for this purpose, which I will skip for brevity.
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 their eares shut before, have them now
opened to their salvation. The miraculous healing of the sicke, by
annointing, spoken of by S. James,James. 5, 14. is objected by manie, speciallie
by the papists, for the maintenance of their sacrament of extreame
unction: which is apishlie and vainelie used in the Romish church, as
though that miraculous gift had continuance till this daie: wherein
you shall see what CalvineJ. Calvin. Institut.
lib. 4. cap. 19. sect. 18. speaketh in his institutions. The grace
of healing (saith he) spoken of by S. James, is vanished awaie, as
also the other miracles, which the Lord would have shewed onelie for a
time, that he might make the new preaching of the gospell mervellous
for ever.Idem. ibid. sect. 19.
Isai. 9. 7.
Why (saith he) doo not these (meaning miraclemongers)
appoint some Siloah to swim in, whereinto at certeine ordinarie
recourses of times sicke folke maie126
plunge themselves? Why doo they
not lie a long upon the dead, bicause PauleActs.
20, 10.
Idem. ibid. nempe J. Calvine. raised up a dead child
by that meanes? Verelie (saith he) James in the miracle to annoint,
spake for that time, whiles the church still enjoied such blessings
of God. Item, he saith, that the Lord is present with his in all
ages; and so often as need is, he helpeth their sicknesses, no lesse
than in old time. But he dooth not so utter his manifest powers, nor
distributeth miracles, as by the hands of the apostles, bicause the
gift was but for a time. Calvine even there concludeth thus; They
saie such vertues or miracles remaine, but experience saith naie. And
see how they agree among themselves. Danæus saith, that neither
witch nor divell can worke miracles. Giles Alley saith directlie,/116.
that witches worke miracles. Calvine saith they are all ceased. All
witchmongers saie they continue. But some affirme, that popish miracles
are vanished and gone awaie: howbeit witches miracles remaine in full
force. So as S. Loy is out of credit for a horsseleach, Maister
T. and mother Bungie remaine in estimation for prophets: naie
Hobgoblin and Robin goodfellow are contemned among yoong children, and
mother Alice and mother Bungie are feared among old fooles. The
estimation of these continue, bicause the matter hath not beene called
in question: the credit of the other decaieth, bicause the matter hath
beene looked into. Whereof I saie no more, but that S. Anthonies
blisse will helpe/158. your pig, whensoever mother Bungie dooth hurt it
with hir cursse. And therefore we are warned by the word of God,Prov. 51. in
anie wise not to feare their cursses. But let all the witchmongers,
and speciallie the miraclemongers in the world answer me to this
supposition; Put case that a woman of credit, or else a woman-witch
should saie unto them, that she is a true prophet of the Lord, and that
he revealeth those secret mysteries unto hir, whereby she detecteth the
lewd acts and imaginations of the wicked, and that by him she worketh
miracles, and prophesieth, &c: I thinke they must either yeeld, or
confesse that miracles are ceased. But such things (saith Cardane)H. Card. de miracul.
as seeme miraculous, are cheeflie doone by deceipt, legier-
demaine, or confederacie; or else they maie
be doone, and yet seeme unpossible,
or else things are said to be
done, and never were
nor can be
doone.
S. Augustine,August. On the Words of the Lord. According to Matthew, Sermon 18. among other reasons, argues that miracles have ceased. He states that blind flesh no longer opens the eyes of the blind through God’s miracle, but the eyes of our hearts are opened by the word of God. Our dead bodies are not raised anymore by miracles; they remain in the grave,157. while our souls are brought to life by Christ. The deaf are not healed by miracles, but those who had their ears shut before now have them opened for their salvation. The miraculous healing of the sick by anointing, mentioned by S. James,James 5:14. is brought up by many, especially by Catholics, to support their sacrament of extreme unction: which is foolishly and vainly practiced in the Roman church, as if that miraculous gift still exists today. Here, you will see what CalvineJ. Calvin. Institutes.
Book 4, Chapter 19, Section 18. says in his writings. The grace of healing, he says, spoken of by S. James, has vanished, along with the other miracles, which the Lord intended to show only for a time to make the new preaching of the gospel marvelous forever.Same as above, ibid. section 19.
Isaiah 9:7.
Why, he asks, don’t these miracle workers set up some Siloah to swim in, where the sick can plunge themselves at certain times? Why don’t they lie on the dead, just because PauleActs 20:10.
Same as above. Referencing J. Calvin. raised a dead child that way? Truly, he says, James, in the miracle of anointing, spoke for that time when the church still enjoyed such blessings from God. Furthermore, he mentions that the Lord is with His people in all ages; and whenever there is a need, He helps with their sicknesses just as He did in the past. However, He does not display His powers or distribute miracles as through the apostles because that gift was only for a time. Calvine concludes there saying: They claim such virtues or miracles remain, but experience says otherwise. And see how they contradict each other. Danæus says that neither witch nor devil can perform miracles. Giles Alley says outright,116.
that witches can perform miracles. Calvine claims they have all ceased. Meanwhile, all witchmongers insist they continue. Yet some assert that Catholic miracles have vanished, but witches' miracles are still strong. So, while S. Loy is discredited for a horseleech, Master T. and mother Bungie continue to be regarded as prophets: in fact, Hobgoblin and Robin Goodfellow are mocked by young children, while mother Alice and mother Bungie are feared by old fools. The reputation of these persists because the issue hasn't been questioned; the credibility of the others decays because it has been scrutinized. I won’t say more, except that S. Anthony's blessing will help/158. your pig whenever mother Bungie curses it. Therefore, we are warned by the word of God,Prov. 51. not to fear their curses at all. But let all the witchmongers, especially the miracle workers, answer me this: Suppose a reputable woman, or a witch, claims she is a true prophet of the Lord, revealing secret mysteries to expose the wicked and performing miracles by Him, I think they must either accept her, or admit that miracles have ceased. However, such things, says Cardane,H. Card. of Miracles.
that seem miraculous are primarily done by deceit, trickery, or conspiracy; or they may be performed, and still seem impossible, or things are claimed to have occurred that never did or can be done.
127
127
The second Chapter.
That the gift of prophesie is ceased.
That the gift of prophecy has ended.
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 Paule and
Peter, which saie, that prophesie is the gift of God, and no worldlie
thing. Then a cousening queane,[del. the full stop] that taketh upon hir to doo all things,
and can doo nothing but beguile men: up steppeth also mother Bungie,
and she can tell you where your horsse or your asse is bestowed, or
anie thing that you have lost is become, as Samuell could; and what
you have doone in all your age past, as Christ did to the woman of
Sichar at JacobsJohn. 4. well; yea and what your errand is, before you
speake, as Elizæus did.
HAT
witches, the woman of Endor, or their familiar spirits can’t predict the future, as clearly stated by the words of the prophet,Isai 41. who says, "Show us what’s going to happen, and we’ll say you are indeed gods." As Solomon says, "Who can tell a person what will happen to them under the sun?"1 Sam. 28.
Rom. 12.
1 Cor. 12.
1 Pet. 1. Sure, I can (says the witch of Endor to Saule.) But I would rather believe Paul and Peter, who say that prophecy is a gift from God, not something worldly. Not some deceitful queen,[del. the period] who claims to know everything and can do nothing but trick people: also comes mother Bungie, and she can tell you where your horse or donkey is, or where anything you’ve lost has gone, just like Samuell could; and what you’ve done throughout your life, as Christ did with the woman of Sichar at Jacob’sJohn 4. well; yes, and what your purpose is, before you even speak, like Elizæus did.
Peter Martyr saith, that onelie God and man knoweth the/159. heart of man, and therefore, that the divell must be secluded,P. Martyr. loc. com. 9. sect. 17. alledging these places; Solus Deus est scrutator cordium, Onelie God is the searcher of hearts. And, Nemo scit quæ sunt hominis, nisi spiritus hominis qui est in eo, None knoweth the things of man, but the spirit of man which is within him. And Salomon saith, Tu solus nosti cogitationes hominum, Thou onelie knowest the thoughts of men. And Jeremie saith in the person of God, Ego Deus scrutans corda & renes, I am God searching hearts and reines. Also Matthew saith of Christ, Jesus autem videns cogitationes eorum, And Jesus seeing their thoughts, who in scripture is called the searcher and knower/117. of the thoughts in the heart: as appeareth in Acts, 1. & 15. Rom. 8. Matth. 9. 12. & 22. Marke. 2. Luke. 6, & 7. & 11. John. 1. 2. 6. & 13. Apoc. 2. & 3. and in other places infinite.
Peter Martyr says that only God and man know the/159. heart of man, and therefore the devil must be kept out,P. Martyr. loc. com. 9. sect. 17. citing these passages: Solus Deus est scrutator cordium, Only God is the searcher of hearts. And, Nemo scit quæ sunt hominis, nisi spiritus hominis qui est in eo, No one knows the things of man except the spirit of man that is within him. And Solomon says, Tu solus nosti cogitationes hominum, You alone know the thoughts of men. And Jeremiah speaks in the name of God, Ego Deus scrutans corda & renes, I am God searching hearts and kidneys. Also Matthew says of Christ, Jesus autem videns cogitationes eorum, And Jesus knowing their thoughts, who in scripture is referred to as the searcher and knower/117. of the thoughts in the heart: as shown in Acts, 1. & 15. Rom. 8. Matth. 9. 12. & 22. Mark. 2. Luke. 6, & 7. & 11. John. 1. 2. 6. & 13. Apoc. 2. & 3. and in countless other places.
The same Peter MartyrP. Martyr. in loc. comm. also saith, that the divell maie suspect, but not know our thoughts: for if he should know our thoughts, he should understand our faith; which if he did, he would never assalt us with one temptation. Indeed we read that Samuel could tell where things lost were straied, &c: but we see that gift also ceased by the comming of Christ, according to the saieng of Paule; Hebr. 1, 8. & 2. At sundrie times, and in diverse maners God spake in the old times by our fathers the prophets, in these last daies he hath spoken unto us by his sonne, &c. And therefore I saie that gift of prophesie,128 where- with God in times past endued his people, is also ceased, and counterfeits and couseners are come in their places, according to this saieng of Peter:2. Pet. 2. 1. There were false prophets among the people, even as there shalbe false teachers among you, &c. And thinke not that so notable a gift should be taken from the beloved and elect people of God, and committed to mother Bungie, and such like of hir profession.
The same Peter MartyrP. Martyr. in current location. also says that the devil may suspect our thoughts but cannot know them. If he knew our thoughts, he would understand our faith, and if he did, he would never tempt us. We read that Samuel could tell where lost things were, but that gift ceased with the coming of Christ, as stated by Paule; Hebrews 1:8 & 2 In the past, God spoke in various ways through our forefathers the prophets, but in these last days, He has spoken to us by His Son, etc. Therefore, I say that the gift of prophecy, 128 which God once gave His people, has also ceased, and counterfeiters and deceivers have taken their place, as Peter says:2. Pet. 2. 1. There were false prophets among the people, just as there will be false teachers among you, etc. And don't think such a significant gift would be taken from God's beloved and chosen people and given to Mother Bungie and others of her profession.
The words of the prophet Zacharie are plaine, touching the ceasing
both of the good and bad prophet,Zach. 13. to wit: I will cause the prophets
and uncleane spirits to depart out of the land, and when anie shall
yet prophesie, his parents shall saie to him; Thou shalt not live,
for thou speakest lies in the name of the Lord: and his parents shall
thrust him through when he prophesieth, &c.J.
Chrysost. in evang. Johan. hom. 18.
Pet. Blest. epist. 49. No, no: the foretelling of
things to come, is the onelie worke of God, who disposeth all things
sweetlie, of whose counsell there hath never yet beene anie man. And to
know our labours, the times/160. and moments God hath placed in his owne
power. Also Phavorinus saith, that if these cold prophets or oraclers
tell thee prosperitie, and deceive thee, thou art made a miser through
vaine expectation: if they tell thee of adversitie, &c: and lie, thou
art made a miser through vaine feare. And therefore I saie, we maie as
well looke to heare prophesies at the tabernacle, in the bush, of the
cherubin, among the clouds, from the angels, within the arke, or out of
the flame, &c: as to expect an oracle of a prophet in these daies.
The words of the prophet Zacharie are clear, regarding the end of both the good and bad prophets,Zach, 13. specifically: I will make the prophets and unclean spirits leave the land, and when anyone dares to prophesy, his parents will say to him; You will not live, for you are speaking lies in the name of the Lord: and his parents will put him to death when he prophesies, etc.J. Chrysostom in the Gospel of John, Homily 18.
Peter Blessed, Epistle 49. No, no: predicting the future is solely God's work, who arranges all things beautifully, and no man has ever understood His counsel. And to understand our efforts, the times/160. and moments are in God's control. Also, Phavorinus states that if these false prophets or oracle-givers tell you about prosperity and deceive you, you become miserable from false hope: if they speak of adversity, etc., and lie, you become miserable from false fear. Therefore, I say, we might as well look for prophecies in the tabernacle, in the burning bush, among the cherubim, from the clouds, from angels, within the ark, or out of the flame, etc., as to expect an oracle from a prophet in these times.
But put the case, that one in our common wealth should step up and saie he were a prophet (as manie frentike persons doo) who would beleeve him, or not thinke rather that he were a lewd person? See the statutes Elizab. 5.Canon. de. malef. & mathemat. whether there be not lawes made against them, condemning their arrogancie and cousenage: see also the canon lawes to the same effect.
But imagine someone in our society stood up and claimed to be a prophet (like many crazy people do); who would believe him, or wouldn’t they just think he was a fraud? Check the statutes Elizab. 5.Canon of evil and math. to see if there are laws against them, condemning their arrogance and deceit: also look at the canon laws for the same reason.
The third Chapter.
That Oracles are ceased.
Oracles are no longer active.
OUCHING
oracles, which for the most part were idols of silver, gold,
wood, stones, &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,
though in truth they were all devises to cousen the people, and for
the profit of preests, who received the idols answers over night, and
delivered them backe to the idolaters the next morning: you shall
understand, that although129
it had beene so as it is supposed; yet by
the reasons and proofes before rehearsed, they should now cease: and
whatsoever hath affinitie with such miraculous actions, as witchcraft,
conjuration, &c: is knocked on the head, and nailed on the crosse
with Christ, who hath broken the power of divels, and satisfied Gods
justice,/161. who also hath troden them under his feete, & subdued them,
&c. At whose comming the prophet ZacharieZach. 13, 2. saith, that the Lord will
cut the names of idols out of the land, and they shall be no more
remembered; and he will then cause the prophets and uncleane spirits
to depart out of the land. It is also written;Mich. 5, 12. I will cut off thine
inchanters out of thine hand, and thou shalt have no more soothsaiers.
And indeed the gospell of Christ hath so laid open their knaverie, &c:
that since the preaching thereof, their combes are cut, and few that
are wise regard them. And if ever these prophesies came to take effect,
it must be upon the cōming of Christ, whereat you see the divels were
troubled and fainted, when they met him, saieng, or rather exclaming
upon him on this wise; Fili Dei cur venisti nos cruciare ante tempus?
O thou sonne of God, whie commest thou to molest us (or confound us)
before our time appointed? Which he indeed prevented, and now remaineth
he our defender and keeper from his clawes. So as now you see here is
no roome left for such ghests.
TOUCHING
oracles, which were mostly idols made of silver, gold,
wood, stone, etc.:Thucydides, Book 2.
Cicero, On Divination, Book 2. within whose bodies some claimed unclean spirits
were hiding, offering answers; while others suggested that gases
rising from the ground inspired their thoughts, allowing their priests
to give oracles; so that spirits and winds rising from the soil
endowed those men118. with the ability to prophesy future events,
though in reality, all of this was just a trick to deceive the people, and to benefit the priests, who received the idols' answers overnight and delivered them back to the worshippers the next morning. You should
understand that even if129
it were true as supposed, the arguments and evidence mentioned earlier
should now put an end to it; and anything related to such miraculous acts, like witchcraft,
conjuration, etc., is dealt with decisively through Christ's sacrifice,
who has defeated the power of demons and satisfied God's
justice,161. who has also trampled them under His feet and subdued them,
etc. When He came, the prophet ZacharieZach, 13 years old, 2. states that the Lord will
remove the names of idols from the land, and they will be forgotten; and He will cause the prophets and unclean spirits
to leave the land. It is also written;Mich. 5:12. I will remove your
magicians from your hands, and you will have no more fortune-tellers.
Indeed, the Gospel of Christ has so exposed their deceit, etc.,
that since its preaching, their influence has diminished, and very few wise people pay them any attention. And if ever these prophecies were to come true,
it would have to be upon the arrival of Christ, at which time you see the demons were
disturbed and terrified when they confronted Him, saying, or rather exclaiming
in this way: Fili Dei cur venisti nos cruciare ante tempus?
O Son of God, why have you come to torment us (or confound us)
before our appointed time? Which He indeed prevented, and now remains
our defender and protector from their grasp. Thus, you see, there is
no space left for such spirits now.
Howbeit, you shall heare the opinion of others, that have beene as much
deceived as your selves in this matter: and yet are driven to confesse,
that GOD hath constituted his sonne to beat downe the power of divels,
and to satisfie Gods justice, and to heale our wound received by the
fall of Adam, according to Gods promise in Genesis. 3.Gen. 3. The seed
of the woman shall tread downe the serpent, or the divell. EusebiusEuseb. lib. 5, cap. 1.
(in his fift booke De prædicatione Evangelii, the title whereof is
this, that the power of divels is taken awaie by the comming of Christ)
saith; All answers made by divels, all soothsaiengs and divinations
of men are gon and vanished awaie. Item he citeth PorphyrieIdem. Ibid. in his
booke against christian religion, wherein these words are rehearsed;Porphyr. in lib. contra christ. relig.
It is no mervell, though the plague be so hot in this citie: for ever
since Jesus hath beene worshipped, we can obteine nothing that good is
at the hands of our gods. And of this defection and ceasing of oracles
writeth CiceroCic. de divin. lib. 2.
J.
Chrysost. de laud.
Paul. hom 4. long before, and that to have happened also before
his time. Howbeit, Chrysostome living long since Cicero, saith,
that Apollo was forced to grant, that so long as anie relike of a
martyr was held to his nose, he could not make anie answer or oracle.
So as one may perceive, that the heathen were wiser in this behalfe
than manie christians, who in/162. times past were called Oppugnatores
incantamentorum, as the English130
princes are called Defensores
fidei. Plutarch calleth Bœotia (as we call bablers) by the name
of manie words, bicause of the multitude of oracles there, which now
(saith he) are like to a spring or fountaine which is dried up. If
anie one remained, I would ride five hundred miles to see it: but in
the whole world/119. there is not one to be seene at this houre; popish
cousenages excepted.
However, you will hear the opinions of others who have been just as misled as you in this matter; and yet they are compelled to admit that God has designated His Son to overcome the power of devils, to satisfy God's justice, and to heal our wounds caused by the fall of Adam, as promised by God in Genesis 3.Gen. 3. The offspring of the woman will crush the serpent, or the devil. EusebiusEusebius, book 5, chapter 1. (in his fifth book De prædicatione Evangelii, which has the title stating that the power of devils is taken away by the coming of Christ) says: All the responses made by devils, all the prophecies and divinations of men have disappeared. He also cites PorphyrySame. See above. in his book against the Christian religion, where these words are repeated;Porphyr. in book against Christian religion. It’s no surprise that the plague is so severe in this city: ever since Jesus has been worshipped, we have not received anything good from our gods. Regarding this decline and the cessation of oracles, CiceroCicero, On Divination, Book 2.
John Chrysostom, On Praise.
Paul, Homily 4. wrote long before, and noted that this had already happened even before his time. Nonetheless, Chrysostom, living long after Cicero, says that Apollo was forced to admit that as long as any relic of a martyr was presented to him, he could not give any answers or oracles. Thus, it's clear that the pagans were wiser in this regard than many Christians, who in/162. the past were called Oppugnatores incantamentorum, just as English130 princes are known as Defensores fidei. Plutarch calls Bœotia (as we refer to chatterers) by many names because of the abundance of oracles there, which now (he says) are like a spring or fountain that has dried up. If even one remained, I would travel five hundred miles to see it: but in the entire world/119. there is not a single one to be found at this moment; except for some papist tricks.
But PlutarchPorphyr. writeth verses in Apollos name, of the death of Apollo: cited by J. Bod. fol. 6. saith, that the cause of this defection of oracles, was the divels death, whose life he held to be determinable and mortall, saieng they died for verie age; and that the divining preests were blowne up with a whirlewind, and soonke with an earthquake. Others imputed it to the site or the place of the planets, which when they passed over them, carried awaie that art with them, and by revolution may returne, &c. Eusebius also citeth out of him the storie of Pan, which bicause it is to this purpose, I will insert the same; and since it mentioneth the divels death, you may beleeve it if you list: for I will not, as being assured that he is reserved alive to punish the wicked, and such as impute unto those idols the power of almightie God.
But PlutarchPorphyr. writes poems in the name of Apollos about the death of Apollo: referenced by J. Bod. fol. 6. states that the reason for this decline of oracles was the devil's death, whom he believed to be mortal and whose life was bound to end, saying they died simply from old age; and that the divining priests were swept away by a whirlwind and sank with an earthquake. Others blamed it on the positions of the planets, which, when they passed over, took that art away with them, and with time may return, &c. Eusebius also cites from him the story of Pan, which I will include here because it relates to this topic; and since it mentions the devil's death, you can believe it if you want: I won't, as I am sure he is kept alive to punish the wicked, and those who attribute the power of Almighty God to idols.
The fourth Chapter.
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.
A story written by many serious authors and believed by many wise men about the devil's death. Another story written by Catholics and believed by all Catholics, approving of the devil's honesty, conscience, and courtesy.
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 last
to Paxe. And whilest some slept, and others quaft, and othersome
were awake (perhaps in as ill case as the rest) after supper suddenlie
a voice was heard calling, Thamus; in such sort as everie man
marvelled. This ThamusThamus having little to doo, thought to plaie with his
companie, whom he might easilie overtake with such a jest. was a
pilot,/163. borne in Aegypt, unknowne to
manie that were in the ship. Wherefore being twise called, he answered
nothing; but the third time he answered: and the other with a lowder
voice commanded him, that when he came to Palodes, he should tell
them that the great God Pan was departed. Whereat everie one was
astonied (as Epitherses affirmed.) And being in consultation what
were best to doo, Thamus concluded, that if the wind were hie, they
must passe by with silence; but if the weather were calme, he must
utter that 131
which he had heard. But when they came to Palodes, and
the wether calme, Thamus looking out toward the land, cried alowd,
that the great god Pan was deceased: and immediatlie there followed
a lamentable noise of a multitude of people, as it were with great
woonder and admiration. And bicause there were manie in the ship, they
said the fame thereof was speedilie brought to Rome, and Thamus
sent for by Tiberius the Emperour, who gave such credit thereto, that
he diligentlie inquired and asked, who that Pan was. The learned men
about him supposed, that Pan was he who was the sonne of Mercurie
and Penelope, &c. Eusebius saith, that this chanced in the time of
Tiberius the Emperor, when Christ expelled all divels, &c.
LUTARCH
says that his countryman *Epotherses[* read Epi] told him that as he traveled by sea to Italy, many passengers were in his boat. One evening, as they were near the Echinades islands, the wind completely died down, and the ship was carried by the tide until it finally reached Paxe. While some slept, others drank, and some were awake (likely just as restless as the others), after dinner, suddenly a voice was heard calling, Thamus; which amazed everyone. This ThamusThamus, having not much to do, decided to play a prank on his friends, knowing he could easily catch them off guard with such a joke. was a pilot,/163. born in Egypt, unknown to many onboard. Therefore, when called twice, he didn't respond; but on the third call, he answered: and the others with a louder voice instructed him that when he reached Palodes, he should tell them that the great God Pan had died. At this, everyone was stunned (as Epitherses claimed). After discussing what to do, Thamus decided that if the wind was high, they should pass by in silence; but if the weather was calm, he must say what he had heard. When they arrived at Palodes and the weather was calm, Thamus, looking toward the land, shouted that the great god Pan was dead: and immediately there followed a mournful sound from a multitude of people, filled with great wonder and admiration. Because there were so many on the ship, they said the news quickly reached Rome, and Thamus was summoned by Tiberius the Emperor, who took it so seriously that he inquired diligently and asked who that Pan was. The learned men around him speculated that Pan was the son of Mercury and Penelope, etc. Eusebius says this occurred during the reign of Tiberius the Emperor, when Christ expelled all demons, etc.
Paulus Marsus, in his notes upon Ovids Fasti, saith, that this voice was/120. heard out of Paxe, that verie night that Christ suffered, in the yeare of Tiberius the nineteenth. Surelie, this was a merrie jest devised by Thamus,A detection of Thamus his knaverie. who with some confederate thought to make sport with the passengers, who were some asleepe, and some droonke, and some other at plaie, &c: whiles the first voice was used. And at the second voice, to wit, when he should deliver his message, he being an old pilot, knew where some noise was usuall, by meanes of some eccho in the sea, and thought he would (to the astonishment of them) accomplish his devise, if the wether prooved calme. Whereby may appeare, that he would in other cases of tempests, &c: rather attend to more serious busines, than to that ridiculous matter. For whie else should he not doo his errand in rough wether, as well as in calme? Or what need he tell the divell thereof, when the divell told it him before, and with much more expedition could have done the errand himselfe?
Paulus Marsus, in his notes on Ovid's Fasti, says that this voice was heard from Paxe on the very night that Christ suffered, in the year of Tiberius the nineteenth. Surely, this was a prank cooked up by Thamus,A discovery of Thamus's trickery. who, along with some accomplices, aimed to entertain the passengers, some of whom were asleep, some drunk, and others playing games, while the first voice was heard. And at the second voice, when he needed to deliver his message, he, being an old pilot, knew where some noise was typical, thanks to an echo in the sea, and thought he could pull off his trick, to their astonishment, if the weather turned calm. This shows that in other stormy situations, he would rather focus on more serious matters than this ridiculous act. Because why else wouldn't he do his errand in bad weather just as well as in calm? Or why did he need to tell the devil about it when the devil had already told him, and could have done the errand himself much faster?
*But* Legend. aur. in vita sancti Andreæ. fol. 39. you shall read in the Legend a fable, an oracle I would/164. saie, more authentike. For many will say that this was a prophane storie, and not so canonicall as those which are verefied by the popes authoritie: and thus it is written. A woman in hir travell sent hir sister to Diana, which was the divell in an idoll (as all those oracles are said to be) and willed hir to make hir praiers, or rather a request, to knowe of hir safe deliverie: which thing she did. But the divell answered; Why praiest thou to me? I cannot helpe thee, but go praie to Andrew the apostle, and he may helA gentle and a godlie divell.pe thy sister, &c. Lo, this was not onelie a gentle, but a godlie divell, pittieng the womans case, who revealing his owne disabilitie, enabled S. Andrew more. I knowe some protestants will saie, that the divell, to mainteine idolatrie, &c: referred the maid to S. Andrew. But what answer will the papists make, who thinke it great pietie to praie unto saints, and so by consequence honest courtesie in the divell, to send hir to S. Andrew, who wold not faile to serve hir turne, &c.
*But* Legend. aur. in the life of Saint Andrew. page 39. you will find in the Legend a fable, or rather an oracle I would/164. say, more authentic. Many will argue that this was a secular story, not as canonical as those confirmed by the pope's authority: and thus it is written. A woman in labor sent her sister to Diana, who was the devil in an idol (as all those oracles are said to be), and asked her to make her prayers, or rather a request, to find out about her safe delivery: which she did. But the devil replied; Why are you praying to me? I cannot help you, but go pray to Andrew the apostle, and he may help your sister, &c. Look, this was not only a gentle, but a godly devil, pitying the woman’s situation, who, revealing his own inability, made S. Andrew more capable. I know some Protestants will say that the devil, to uphold idolatry, &c: referred the maid to S. Andrew. But what will the papists say, who think it a great piety to pray to saints, and thus, by consequence, it’s a courteous gesture from the devil to send her to S. Andrew, who would not fail to assist her, &c.
132
132
The fift Chapter.
The judgments of the ancient fathers touching oracles, and their abolishment, and that they be now transferred from Delphos to Rome.
The decisions of the ancient leaders about oracles, their ending, and how they are now moved from Delphi to Rome.
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 & 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 abolitione oraculorum, Plinie lib. 30. natural. historiæ.
Finallie, Athanasius concludes, that in times past there were oracles
in Delphos, Bœotia, Lycia, and other places: but now since Christ
is preached to all men, this madnesse is ceased. So as you see, that
whatsoever estimation in times past, the ancient fathers conceived
(by heeresaie) of those miraculous matters of idols and oracles, &c:
they themselves refuse now, not onelie to beare witnesse of; but also
affirme, that ever/ since Christs comming their mouthes have beene
stopped./165.
THE
opinions of the early church leaders suggest that oracles have ceased since the arrival of Christ. You can find this in the following references: Athanas. de human. verbi. fol. 55 & 64 Justinus In dialogis adversus Judæos, Athanasius De humanitate verbi, Augustine De civitate Dei, Eusebius Lib. 7. cap. 6, Also lib. 5. cap. 1. 8. Rupertus In Joan. lib. 10. 12. Plutarch De abolitione oraculorum, Plinie lib. 30. natural. historiæ. Lastly, Athanasius concludes that in the past there were oracles in Delphos, Bœotia, Lycia, and other regions; but now that Christ is preached to everyone, this madness has ended. Thus, you see that whatever value the ancient fathers ascribed (through hearsay) to those miraculous matters of idols and oracles, they now refuse not only to testify about them but also assert that since Christ's coming, their voices have been silenced./165.
121.For the ceasing of the knaveries and cousening devises of preests, I see no authoritie of scripture or ancient father, but rather the contrarie; to wit, that there shall be strange illusions shewed by them, even till the end. And truelie, whosoever knoweth and noteth the order and devises of and in popish pilgrimages, shall see both the oracles & their conclusions remaining, and as it were transferred from Delphos to Rome, where that adulterous generation continuallie seeketh a signe, though they have Moses & the prophets, yea even Christ & his apostles also, &c.
121.To stop the tricks and deceitful schemes of priests, I see no authority from scripture or early church fathers, but rather the opposite; that is, strange illusions will continue to be shown by them until the end. And truly, anyone who understands and observes the practices and schemes involved in papal pilgrimages will notice that both the oracles and their conclusions remain, as if transferred from Delphi to Rome, where that corrupt generation persistently seeks a sign, even though they have Moses and the prophets, yes, even Christ and his apostles, etc.
The sixt Chapter.
Where and wherein couseners, witches, and preests were woont to give oracles, and to worke their feats.
Where con artists, witches, and priests used to give oracles and perform their tricks.
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, &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 to their profession.
This practise began133
in the okes of Dodona,Strabo Geog. lib 16.
J.
Wier. li. 1. de præs. dæm. cap. 12. in the which was a wood,
the trees thereof (they saie) could speake. And this was doone by a
knave in a hollowe tree, that seemed sound unto the simple people. This
wood was in Molossus a part of Greece, called Epyrus, and it was
named Dodonas oracles. There were manie oracles in Aegypt; namelie,
of Hercules, of Apollo, of Minerva, of Diana, of Mars, of
Jupiter, and of the oxe Apys, who was the sonne of Jupiter, but
his image was worshipped in the likenesse of an oxe. Latona, who
was the mother of Apollo, was an oracle in the citie of Bute. The
preests of Apollo, who alwaies counterfaited furie and madnesse,
gave oracles in the temple called Clarius, within the citie of
Colophon in Greece. At Thebes in Bœotia and also in Læbadia,
Trophonius was the cheefe oracle. At Memphis a cow, at Corinth an
oxe called Mineus, in Arsinoe a crocodile, in Athens a prophet
called Amphiaraus, who/166. indeed died at Thebes, where they saie the
earth opened, & swallowed him up quicke. At Delphos was the great
temple of Apollo, where divels gave oracles by maides (as some saie)
though indeed it was doone by preests. It was built upon Parnassus
hill in Greece. And the defenders of oracles saie, that even as
rivers oftentimes are diverted to another course; so likewise the
spirit, which inspired the cheefe prophets, may for a time be silent,
and revive againe by revolution.
THESE
misleading oracles, or rather those who claimed to speak for them, used to showcase their tricks and perform their miracles most often in young women, animals, statues, caves, cloisters, dark corners, trees, churches or graveyards, etc. This was where priests, monks, and friars had laid their plans and formed their alliances ahead of time, to deceive the public, make money, and enhance their reputation. This practice began133
in the oaks of Dodona,Strabo Geography, Book 16.
J. Wier, Book 1, On the Presence of Demons, Chapter 12. where there was a forest, and the trees there (they say) could speak. This was done by a con artist in a hollow tree, which seemed solid to the gullible people. This forest was in Molossus, a part of Greece known as Epirus, and it was called Dodona's oracles. There were many oracles in Egypt; namely, of Hercules, Apollo, Minerva, Diana, Mars, Jupiter, and the bull Apis, who was the son of Jupiter, but his image was worshipped in the form of a bull. Latona, the mother of Apollo, was an oracle in the city of Bute. The priests of Apollo, who always pretended to be enraged and mad, gave oracles in the temple called Clarius, located in the city of Colophon in Greece. At Thebes in Bœotia and also in Læbadia, Trophonius was the chief oracle. In Memphis a cow, in Corinth a bull named Mineus, in Arsinoe a crocodile, in Athens a prophet named Amphiaraus, who/166. actually died at Thebes, where they say the earth opened and swallowed him alive. At Delphi was the grand temple of Apollo, where spirits supposedly gave oracles through young women (as some say) though in fact it was done by priests. It was built on Parnassus hill in Greece. And the defenders of oracles say that just as rivers can often change their course, so can the spirit that inspires the chief prophets be silent for a time and then revive again with time.
Demetrius saith, that the spirits, which attended on oracles, waxed
wearie of the peoples curiositie and importunitie, and for shame
forsooke the temple. But as *one* H. Haw. in his defensative against prophesies. that of late hath written against
prophesies saith; It is no marvell, that when the familiars that speake
in trunks were repelled from their harbour for feare of discoverie,
the blocks almightie lost their senses. For these are all gone now,
and their knaverie is espied; so as they can no longer abuse the world
with such bables. But whereas/122. these great doctors suppose, that the
cause of their dispatch was the comming of Christ; if they meane that
the divell died, so soone as he was borne, or that then he gave over
his occupation: they are deceived. For the popish church hath made a
continuall practise hereof, partlie for their owne private profit,
lucre, and gaine; and partly to be had in estimation of the world,
and in admiration among the simple. But indeed, men that have learned
Christ, and beene conversant in his word, have discovered and shaken
off the vanitie and abhomination heereof. But if those doctors had
lived till this daie, they would have said and written, that oracles
had ceased, or rather beene driven out of EnglandIn
whose daies oracles ceased in England in the time of K.
Henrie the eight, and of Queene Elizabeth his daughter; who have
doone so much in that behalfe, as at this houre they are not onlie all
gone, but forgotten here in this 134
English nation, where they swarmed
as thicke as they did in Bœotia, or in any other place in the world.
But the credit they had, depended not upon their desart, but upon the
credulitie of others. Now there-
fore I will conclude and make an end of this matter, with the
opinion and saieng of the prophet;Zach. 10.
Isai. 44. Vaine is the answer
of idols. For they have eies and see not,
eares and heare not, mouthes and
speake not, &c: and let them
shew what is to come,
and I will saie
they are gods
indeed.//
Demetrius says that the spirits who used to attend the oracles grew tired of people's curiosity and demands, and out of shame left the temple. But as *one* H. Haw. in his defense against predictions. who recently wrote against prophecies says, it’s no wonder that when the spirits that spoke through wooden blocks were driven away for fear of being discovered, the so-called almighty ones lost their grip. Because they're all gone now, and their tricks have been uncovered, they can no longer deceive the world with such nonsense. However, while/122. these prominent scholars believe that the reason for their departure was the coming of Christ, if they think that the devil disappeared the moment he was born or that he stopped his work then, they are mistaken. The Catholic Church has continued this practice partly for their own profit and gain, and partly to be held in high regard and admired by the simple-minded. But truly, those who have learned from Christ and engaged with His word have recognized and discarded the vanity and abomination of this. If those scholars had lived until today, they would have stated and written that oracles had ceased, or rather been driven out of EnglandDuring whose time did oracles stop being heard in England? during the reign of King Henry the eighth, and his daughter, Queen Elizabeth; they did so much in this regard that now, at this time, not only have they all disappeared, but they are forgotten here in this 134 English nation, where they once thrived as densely as in Bœotia or any other place in the world. But the reputation they had was not based on their merits but on the gullibility of others. Therefore, I will conclude this matter with the saying of the prophet;Zach. 10.
Isai. 44. Vanity is the response of idols. For they have eyes but don’t see, ears but don’t hear, mouths but don’t speak, etc.: and let them show what is to come, and I will say they are indeed gods.//
¶ The ninth Booke. 167. 123.
The first Chapter.
The Hebrue word Kasam expounded, and how farre a Christian may conjecture of things to come.
The Hebrew word Kasam explained, and how much a Christian can speculate about future events.
ASAM
(as John Wierus upon his owne knowledge affirmeth, and
upon the word of Andræas MasiusJ. Wier. lib. de præst. dæmon. reporteth) differeth little in
signification from the former word Ob: betokening Vaticinari,
which is, To prophesie, and is most commonlie taken in evill part;
as in Deut. 18. Jerem. 27. &c: howbeit, sometime in good part,
as in Esaie 3. verse. 2. To foretell things to come upon probable
conjectures,All divinations are not condemnable. so as therein we reach no further than becommeth humane
capacitie, is not (in mine opinion) unlawfull, but rather a commendable
manifestation of wisedome and judgment, the good gifts and notable
blessings of GOD, for the which we ought to be thankfull; as also to
yeeld due honour and praise unto him, for the noble order which he
hath appointed in nature: praieng him to lighten our hearts with the
beames of his wisedome, that we may more and more profit in the true
knowledge of the workemanship of his hands. But some are so nise, that
they condemne generallie all sorts of divinations, denieng those things
that in nature have manifest causes, and are so framed, as they forshew
things to come, and in that shew admonish us of things after to insue,
exhibiting signes of unknowne and future matters to be judged upon, by
the order, lawe, and course of nature/168. proposed unto us by God.
ASAM
(as John Wierus confirms from his own knowledge and based on the word of Andræas MasiusJ. Wier. book on the power of demons.) is similar in meaning to the earlier word Ob: signifying Vaticinari,
which means to prophesy and is usually taken in a negative sense,
as seen in Deut. 18. Jerem. 27, etc.; however, it can also have a positive connotation, as in Esaie 3, verse 2. To predict future events based on reasonable assumptions,Not all types of divination are wrong. If we don't go beyond what is reasonable for human understanding, it's not (in my opinion) unethical, but rather a commendable display of wisdom and judgment, which are good gifts and significant blessings from God, for which we should be grateful; we should also give due honor and praise to Him for the wonderful order He has established in nature, asking Him to enlighten our hearts with the light of His wisdom so that we can continue to grow in our true understanding of His creations. Yet some are so foolish that they broadly condemn all types of divination, denying things that have clear causes in nature, which are designed to predict future events, warning us of what is to come by showing signs of unknown and upcoming matters to be interpreted through the order, law, and course of nature/168. proposed to us by God.
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 aspect of the planets. By which, and other the like devises they deprave and prophane the ancient and commendable observations of our forfathers: as did Colebrasus,Colebrasus erronious & impious opinion. who taught, that all mans life was governed by the seven planets; and yet a christian, and condemned for heresie. But let us so farre foorth imbrace and allow this philosophie and prophesieng, as the word of God giveth us leave, and commendeth the same unto us./
And some people on the other side are so caught up in foolishness that they attribute to creatures the value that rightly and truly belongs to God, the creator of everything. They claim that both the public and private destinies of all human affairs, as well as everything a person might want to know about the past or future, are revealed to us in the heavens, so that through the stars and planets, all things could be known. They insist that nothing should be undertaken or attempted without the favorable alignment of the planets. Through these beliefs and others like them, they distort and disrespect the ancient and admirable practices of our ancestors, just like Colebrasus, who spread the erroneous and impious idea that all of human life is governed by the seven planets, and yet he was a Christian and condemned for heresy. But let us embrace and accept this philosophy and prophecy only to the extent that the word of God allows us to and commends it to us.
136
136
The second Chapter.124.
Proofes by the old and new testament, that certaine observations of the weather are lawfull.
Evidence from the Old and New Testaments that certain weather observations are permissible.
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 therefore according to Jesus Sirachs advise, let us
behold it, and praise him that made it. The prophet DavidEcclus.
43.
Ps. 19. & 50. saith;Ecclus. 43.
Baruch. 3.
The heavens declare the glorie of God, and the firmament sheweth his
handie worke: daie unto daie uttereth the same, and night unto night
teacheth knowledge. It is also written that by the commandement of the
holie one the starres are placed, and continue in their order, & faile
not in their watch. It should appeare, that Christ himselfe did not
altogither neglect the course & order of the heavens, in that he said;
When you see a/169. cloud rise out of the west, streight waie you saie a
shewer commeth:Luk. 12, 24. and so it is. And when you see the southwind blowe;
you saie it will be hot, and so it commeth to passe. Againe, when it
is evening, you saie faire*[* Mispr. saire.]
weather, for the skie is red: and in
the morning you saie,Matt. 16. 2, 3. to daie shalbe a tempest, for the skie is red
and lowring. Wherein as he noteth that these things doo trulie come to
passe, according to ancient observation, and to the rule astronomicall:
so doth he also by other words following admonish us, that in attending
too much to those obsevations, we neglect not speciallie to follow our
christian vocation.
WHEN God, through His word and wisdom, created the heavens and set the stars in the sky, He said, "Let them be for signs,Psalm 13.
Jeremiah 54.
Genesis 1.
Ezekiel 1.
Genesis 9. and for seasons, days, and years." When He made the rainbow in the clouds, He intended it as a sign and reminder for us. This is true not just of the flood that happened in the past, but also for storms to come. Therefore, following the advice of Jesus Sirach, let us look upon it and praise the One who created it. The prophet DavidEcclus. 43.
Ps. 19 & 50. says:Ecclesiasticus 43.
Baruch 3. "The heavens declare the glory of God, and the sky shows His handiwork; day after day they pour forth speech, and night after night they reveal knowledge." It is also written that by the command of the Holy One, the stars are set in place and maintain their order, not failing in their duty. It seems that Christ Himself didn’t completely overlook the movements and order of the heavens when He said, "When you see a/169. cloud rising from the west, you immediately say, 'A shower is coming':Luk. 12:24 and it is so. And when you feel the south wind blowing, you say, 'It will be hot,' and that indeed happens. Again, in the evening, you say, 'Fair weather,' because the sky is red: and in the morning you say,Matt. 16:2-3. 'Today there will be a storm,' for the sky is red and threatening. In this, He notes that these things truly happen according to ancient observation and astronomical rules; yet, He also reminds us through His following words to not focus too much on these observations and thereby neglect our Christian calling.
The physician is commended unto us, and allowed in the scriptures: but so to put trust in him, as to neglect & distrust God, is severelie forbidden and reproved. Surelie it is most necessarie for us to know and observe diverse rules astrologicall; otherwise we could not with oportunitie dispatch our ordinarie affaires. And yet Lactantius Lactant. contra astrologos. condemneth and recounteth it among the number of witchcrafts: from whose censure Calvine doth not much varie. The poore husbandman perceivethPeucer. de astrol. pag. 383. that the increase of the moone maketh plants and living creatures frutefull: so as in the full moone they are in best strength, decaieng in the wane, and in the conjunction doo utterlie wither and vade. Which when by observation, use and practise they have once learned, they distribute their businesse accordinglie; as their times and seasons to sowe, to plant, to proine, to let their cattell bloud, to cut, &c./
The doctor is recommended to us and mentioned in the scriptures; however, putting so much trust in him that we neglect and doubt God is strongly forbidden and criticized. Surely, it’s essential for us to know and follow various astrological rules; otherwise, we wouldn’t be able to manage our regular tasks on time. Yet, Lactantius Lactantius. Against the Astrologers. condemns this and considers it among the forms of witchcraft, a view that Calvin largely agrees with. The poor farmer noticesPeucer. on astrology. p. 383. that the moon’s phases help plants and living creatures thrive: during the full moon, they are at their strongest, decline during the waning moon, and completely wither during the conjunction. Once they have learned this through observation, experience, and practice, they plan their activities accordingly, determining the right times and seasons for sowing, planting, pruning, letting their cattle bleed, cutting, etc.
137
137
The third Chapter.125.
That certeine observations are indifferent, certeine ridiculous, and certeine impious, whence that cunning is derived of Apollo, and of Aruspices.
Some observations are neutral, some are ridiculous, and some are disrespectful, from which that skill comes from Apollo and the Augurs.
KNOW not whetherThe 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 parents/170. conditions in that behalfe.
Also they have noted, that one borne in the spring of the moone, shalbe
healthie; in that time of the wane, when the moone is utterlie decaied,
the child then borne cannot live; and in the conjunction, it cannot
long continue.
I do not know whetherThe absurdity of astrology.
to reject or criticize the curious observations
made by our ancestors, who speculated on birth charts: they suggested that if
Saturn and Mercury were in opposition in any sign of the zodiac, a person born at that time would be mute or stutter a lot; however, it is often seen that
children naturally imitate their parents/170. behaviors in this regard.
They also noted that a child born in the spring moon will be healthy; but when born during the waning moon, when it is completely diminished,
that child will not survive; and in conjunction, they won't last long.
But I am sure the opinion of Julius MaternusJulius
Maternus his most impious opinion. is most impious, who
writeth, that he which is borne when Saturne is in Leone, shall
live long, and after his death shall go to heaven presentlie. And so is
this of Albumazar, who saith, that whosoever praieth to God, when the
moone is in Capite draconis, shalbe heard, and obteine his praier.
Furthermore, to plaie the cold prophet, as to recount it good or bad
lucke, when salt or wine falleth on the table, or is shed, &c: or to
prognosticate that ghests approch to your house, upon the chattering of
pies or haggisters, wherof there can be yeelded no probable reason, is
altogither vanitie and superstition: as hereafter shalbe more largelie
shewed. But to make simple people beleeve, that a man or woman can
foretell good or evill fortune, is meere witchcraft or cousenage. For
God is the onlie searcher of the heart, and delivereth not his counsell
to so lewd reprobates. I know diverse writers affirme,Bodinus.
Danæus.
Erastus.
Hemingius.
Mal. malef.
Thom.
Aquinas, &c. that witches
foretell things, as prompted by a reall divell; and that he againe
learneth it out of the prophesies written in the scriptures, and by
other nimble sleights, wherein he passeth anie other creature earthlie;
and that the same divell, or some of his fellowes runnes or flies as
farre as Rochester, to mother Bungie; or to Canturburie to M.
T; or to Delphos, to Apollo; or to Aesculapius, in Pargamo;
or to some other idoll or witch, and there by waie of oracle answers
all questions, through his understanding of the prophesies conteined
in the old testament, especiallie in Daniel and Esaie: whereby
the divell knew of the translation of the monarchie from Babylon
to Græcia, &c. But either they have learned this of some oracle
or witch; or else I know not where the divell they find it.
138 Marrie
certeine it is, that herein they shew themselves to be witches and fond
divinors: for they find no such thing written in Gods word.
But I am sure the opinion of Julius MaternusJulius Maternus' most shocking opinion. is quite outrageous, who writes that anyone born when Saturn is in Leo will live long and, after death, will go straight to heaven. The same goes for Albumazar, who claims that anyone who prays to God when the moon is in Caput Draconis will be heard and will get their wish. Furthermore, to pretend to be a fortune-teller by claiming it brings good or bad luck when salt or wine falls on the table, or when it spills, etc.; or to predict that guests are approaching your house based on the chatter of magpies or jays, which no logical reason can explain, is pure vanity and superstition, as will be explained in more detail later. However, making simple people believe that a man or woman can predict good or bad fortune is nothing but outright witchcraft or deception. For God is the only one who knows the heart and does not share His counsel with such vile reprobates. I know several writers assert,Bodinus.
Danæus.
Erastus.
Hemingius.
Mal. malef.
Thom. Aquinas, etc. that witches predict things, supposedly inspired by a real devil; and that this devil, in turn, learns from prophecies written in scriptures and through other clever tricks, surpassing any other earthly creature; and that the same devil, or some of his associates, travels far to Rochester to mother Bungie; or to Canturburie to M. T; or to Delphi to Apollo; or to Aesculapius in Pergamum; or to some other idol or witch, and there, through an oracle, answers all questions, thanks to their understanding of the prophecies contained in the Old Testament, especially in Daniel and Isaiah: where the devil knew of the transfer of the monarchy from Babylon to Greece, etc. But either they learned this from some oracle or witch; otherwise, I don’t know where they find it. 138 Surely it is clear that in this they expose themselves as witches and foolish diviners, for they find no such thing written in God's word.
Of the idoll called Apollo, I have somewhat alreadie spoken in the former title of Ob or Pytho; and some occasion I shall have to speake thereof hereafter: and therfore at this time it shall suffice to tell you, that the credit gained thereunto, was by the craft/171. and cunning of the priests, which tended thereupon; who with their counterfeit miracles so/126. bewitched the people, as they thought such vertue to have beene conteined in the bodies of those idols, as God hath not promised to anie of his angels, or elect people. For it is said, that if ApolloApollos passions. were in a chafe, he would sweat: if he had remorse to the afflicted, and could not help them, he would shed teares, which I beleeve might have beene wiped awaie with that handkerchiefe, that wiped and dried the Rood of graces face, being in like perplexities. Even as another sort of witching priests called Aruspices, prophesied victorie to Alexander, bicause an eagle lighted on his head: which eagle might (I beleeve) be cooped or caged with Mahomets dove, that picked peason out of his eare.
I've already mentioned the idol called Apollo in the previous title of Ob or Pytho, and I'll have more to say about it later. So for now, it’s enough to tell you that its reputation was established through the skill and trickery of the priests involved, who enchanted the people with their fake miracles. They made it seem like these idols had powers that God never promised to any of His angels or chosen people. It’s said that when Apollo got angry, he would sweat, and if he felt compassion for those in pain but couldn’t help them, he would cry—tears that I believe could have been wiped away with the same handkerchief that dried the face of the Rood of grace during similar troubles. Just like another group of deceiving priests called Aruspices, who predicted victory for Alexander because an eagle landed on his head; that eagle might, in my opinion, have been caged along with Mahomet's dove that picked peas from his ear.
The fourth Chapter.
The predictions of soothsaiers and lewd priests, the prognostications of astronomers and physicians allowable, divine prophesies holie and good.
The predictions of fortune tellers and immoral priests, the forecasts of astronomers and doctors are acceptable, divine prophecies are holy and good.
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, nor the conjectures
or forewarnings of physicians, nor yet the interpretations of
philosophers; although in respect of the divine prophesies conteined in
holie scriptures, they are not to be weighed or regarded. For the end
of these and the other is not onlie farre differing; but whereas these
conteine onlie the word and will of God, with the other are mingled
most horrible lies and cousenages. For though there may be many of them
learned and godlie, yet lurke there in corners of the same profession,
a great number of counterfets and couseners. J. BodinJ.
Bod. lib. de dæm. lib. 1. cap. 4. putteth this
difference betweene divine prophets and inchantors;/172. to wit, the one
saith alwaies true, the others words (proceeding from the divell) are
alwaies false; or for one truth they tell a hundred lies. And then
139 why
maie not everie witch be thought as cunning as Apollo? And why not
everie counterfet cousener as good a witch as mother Bungie? For it
is ods, but they will hit the truth once in a hundred divinations as
well as the best.
THE
deceiving tricks of oracle priests and monks are, and have always been, especially despicable. The superstitious practices of foolish augurs and fortune tellers (contrary to philosophy and lacking the authority of scripture)What prophecies are allowed?
are very ungodly and ridiculous. However,
I do not dismiss the predictions of astronomers, nor the insights or warnings of physicians, nor the interpretations of philosophers; although when compared to the divine prophecies found in holy scriptures, they don't hold much weight. For the purpose of these and the others is not only vastly different; but while these contain only the word and will of God, the others are mixed with terrible lies and deceit. Because although many of them may be knowledgeable and pious, there are a significant number of frauds and deceivers lurking within the same profession. J. BodinJ. Bod. book on demons, book 1, chapter 4. outlines this distinction between divine prophets and sorcerers;/172. stating that the former always speak the truth, while the words of the latter (coming from the devil) are always false; or for every truth they tell, there are a hundred lies. And then
139 why
can't every witch be thought of as clever as Apollo? And why can't every fake deceiver be as good a witch as Mother Bungie? For it is likely that they will stumble upon the truth once in a hundred predictions just as well as the best.
The fift Chapter.
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.
The diversity of true prophets, of Urim, and of the prophetic use of the twelve precious stones contained in it, of the divine voice called Echo.
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, &c./127. For as often as it is said, that
God spake to David or Salomon, it is meant to be done by the
prophets. For Nathan or Gad were the messengers and prophets to
reveale Gods will to David.2. Reg. 2.
And Ahiam the Silonite was sent from
God to Salomon. Item, the spirit of prophesie, which Elias had,
was doubled upon Elisha. Also some prophets prophesied all their
lives, some had but one vision, and some had more, according to Gods
pleasure; yea some prophesied unto the people of such things as came
not to passe, and that was where Gods wrath was pacified by repentance.
But these prophets were alwaies reputed among the people to be wise and
godlie; whereas the heathen prophets were evermore knowne and said to
be mad and foolish: as it is written both of the prophets of Sibylla,
and also of Apollo; and at this daie also in the Indies, &c.
T
should appear that even among holy prophets, there were different kinds. For David and Solomon, though their psalms and parables contain excellent mysteries,Varied levels of prophecy. and notable allegories, they were not endowed with the same level of prophecy as Elijah and Elisha, etc./127. Whenever it is said that God spoke to David or Solomon, it refers to being done through the prophets. Nathan or Gad were the messengers and prophets who revealed God's will to David.2. Reg. 2. And Ahiam the Silonite was sent by God to Solomon. Additionally, the spirit of prophecy that Elijah had was passed on to Elisha. Some prophets prophesied throughout their lives, some had just one vision, and others had several, depending on God's will; indeed, some prophesied things to the people that did not come to pass, especially when God's anger was appeased through repentance. However, these prophets were always regarded by the people as wise and godly, while the prophets of the pagans were often seen as mad and foolish, as noted in the accounts of the prophets of Sibylla and Apollo; and today, this is also true in the Indies, etc.
But that anie of these extraordinarie gifts remaine at this daie,
Bodin,J. Bodin. nor anie witchmonger in the world shall never be able to
proove: though he in his booke of divelish madnesse would make men
beleeve it. For these were miraculouslie mainteined/173. by God among the
Jewes, who were instructed by them of all such things as should come to
passe; or else informed by Urim: so as the preests by the brightnes
of the twelve pretious stones conteined therein, could prognosticate or
expound anie thing. Which brightnes and vertue ceased (as JosephusJoseph. de antiquit.
reporteth) two hundred yeares before he was borne. So as since that
time, no answers were yelded thereby of Gods will and pleasure.
Nevertheles, the Hebrues write,Josue filius
Levi. lib.
Pirkeaboth. that there hath beene ever since that
time, a divine voice heard among them, which in Latine is called Filia
vocis, in Greeke ἡχὼ, in English The daughter of speech.
But none of these extraordinary gifts exist today; Bodin,J. Bodin. nor any witch hunter in the world can ever prove it, even though he tries to make people believe otherwise in his book about demonic madness. These gifts were miraculously maintained by God among the Jews, who were guided by them in all matters that would come to pass; or informed by Urim: the priests could predict or explain anything through the brightness of the twelve precious stones contained within. That brightness and power ceased (as JosephusJosephus. on antiquities. reports) two hundred years before he was born. Since then, no answers have been provided regarding God's will and pleasure. Nevertheless, the Hebrews write,Josue son of
Levi. lib.
Pirkeaboth. that there has been ever since then a divine voice heard among them, which in Latin is called Filia vocis, in Greek ἡχὼ, and in English The daughter of speech.
140
140
The sixt Chapter.
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.
About conditional prophecies: which the prophecies in the Old Testament discuss, and by whom they were presented; witchmongers respond to the objections against the supernatural actions of witches.
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, such is the mercie of God, that all
prophesies,Prophesies conditionall. threatnings, plagues, and punishments are annexed to
conditions of repentance: as on the other side, corporall blessings are
tied under the condition of the crosse and castigation. So as by them
the mysteries of our salvation being discovered unto us, we are not to
seeke new signes and miracles; but to attend to the doctrine of the
apostles, who preached Christ exhibited and crucified for our sinnes,
his resurrection, ascension, and thereby the redemption of as manie as
beleeve, &c.
CHRIST and his apostles predicted the hardships and troubles that will grieve and disturb the church of God in this life, as well as the end times and the signs that will appear before that day. They also spoke of everything we need to know in advance. However, God's mercy is such that all prophecies, If-then prophecies. threats, plagues, and punishments are linked to the condition of repentance. On the other hand, physical blessings are connected to the condition of bearing the cross and self-discipline. Thus, with the mysteries of our salvation revealed to us, we shouldn't seek new signs and miracles, but focus on the teachings of the apostles, who preached about Christ displayed and crucified for our sins, his resurrection, ascension, and consequently the redemption of all who believe, etc.
The prophesies in the old testament treat of the continuance, the governement, and the difference of estates: of the distinction of the foure monarchies, of their order, decaie, and instauration;/174. of the changes and/128. ruines of the kingdomes of The subject of the prophesies of the old testament. Juda, Israel, Aegypt, Persia, Græcia, &c: and speciallie of the comming of our Saviour Jesus Christ; and how he should be borne of a virgine, and where, of his tribe, passion, resurrection, &c. These prophesies were published by Gods speciall and peculiar prophets, endued with his particular and excellent gifts, according to his promise; I will raise them up a prophet out of the midst of their brethren, I will put my words in his mouth, &c. Which though it were speciallie spoken of Christ, yet was it also spoken of those particular prophets, which were placed among them by God to declare his will; which were also figures of Christ the prophet himselfe. Now, if prophesie be an extraordinarie gift of God, and a thing peculiar to himselfe, as without whose speciall assistance no creature can be a prophet, or shew what is to come; whie should we beleeve, that those lewd persons can performe by divinations and miracles that which is not in humane but in divine power to accomplish?
The prophecies in the Old Testament talk about the continuation, governance, and differences of kingdoms: the distinction of the four empires, their order, decline, and restoration; the changes and ruins of the kingdoms of Judah, Israel, Egypt, Persia, Greece, etc.; and especially the coming of our Savior Jesus Christ, including how he would be born of a virgin, where, his tribe, passion, resurrection, etc. These prophecies were delivered by God's specific and chosen prophets, endowed with his unique and extraordinary gifts, as promised: "I will raise up a prophet from among their brothers; I will put my words in his mouth," etc. While this was specifically spoken about Christ, it also referred to those particular prophets whom God placed among them to declare his will; they were also figures of Christ, the prophet himself. Now, if prophecy is an extraordinary gift from God, something that only he can grant, since no one can truly be a prophet or predict the future without his special assistance, why should we believe that those wicked people can achieve through divinations and miracles what is not within human but divine power to accomplish?
Howbeit, when I denie that witches can ride in the aire, and the miraculous circumstance thereof: by and by it is objected unto me, that2. Reg. 2. 13. Enoch and Elie were rapt into heaven bodilie; and that Abacuke 141 was carried in the aire, to feed Daniel: and so falselie oppose a divels or a witches power against the vertue of the Holy-ghost. If I deride the poets opinions, saieng, that witches cannot Cœlo deducere lunam, fetch the moone from heaven, &c: they tell me that at Joshuas battell the sunne staied, and at the passion of Christ there was palpable darknes. If I denie their cunning in the exposition of dreames, advising them to remember Jeremies counsell, not to followe or credit the expositors of dreames; they hit me in the teeth with Daniel and Joseph: for that the one of them expounded Pharao the Persian kings, the other Nabuchadnez-zar the Aegyptian kings dreame. If I saie with Salomon,Eccles. 9, 5. that the dead knowe nothing, and that the dead knowe us not, neither are remooveable out of Abrahams bosome, &c: they produce the storie of Samuel:1. Sam. 28. wherein, I saie, they set the power of a creature as high as the creator. If I saie, that these witches cannot transubstantiate themselves, nor others into beasts, &c. they cite the storie of Nabuchadnez-zar; as though indeed he were made a materiall beast, and that also by witch/craft;175. and strengthen that their assertion with the fables of Circe and Ulysses his companions, &c.
However, when I say that witches can't fly through the air, and the amazing details surrounding that, I'm quickly challenged with the examples of Enoch and Elijah, who were taken up to heaven in body, and that Habakkuk was carried through the air to feed Daniel; and so they falsely compare a devil's or a witch's power against the power of the Holy Spirit. If I mock the poets' opinions, saying that witches can't Cœlo deducere lunam, bring the moon down from heaven, etc., they tell me that during Joshua's battle the sun stood still, and that at the crucifixion of Christ there was total darkness. If I deny their skills in interpreting dreams, advising them to heed Jeremiah's warning not to follow or trust dream interpreters, they throw back at me the examples of Daniel and Joseph, since one of them interpreted Pharaoh's dream, and the other Nebuchadnezzar's dream. If I say with Solomon,Ecclesiastes 9:5. that the dead know nothing, and that the dead don’t know us, nor can they leave Abraham's bosom, etc., they bring up the story of Samuel:Sam, 28. where I say they elevate the power of a creature to the same level as the creator. If I say that these witches can't transform themselves, or others into beasts, etc., they cite the story of Nebuchadnezzar as if he was actually turned into a physical beast, and that was done through witchcraft;175. and they bolster their claim with the fables of Circe and Ulysses and his companions, etc.
The seventh Chapter.
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.
What were the miracles described in the Old Testament, and what are they in the New Testament: and that we should not expect any more miracles now.
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, &c. The varietie
of toongs at the building of Gen. 11, 6.
Gen. 21.
Dan. 11.
Babylon, Isaachs birth of Sarah
being by nature past children,/129. the passage through the red sea,
Daniels foretelling of the foure monarchies, in the fourth whereof
he apparantlie foresheweth the comming of the Lord. All these, and
manie other, which are expressed in the old testament, were mercifull
instructions and notable miracles to strengthen the faith of Gods
people in their Messias. If you had gone to Delphos, Apollo would
have made you beleeve with his amphibologicall answers, that he could
have foretold you all these things.
THE
miracles described in the Old Testament were many, but they all had one ultimate purpose, even though they appeared in different forms: like when the sacrifices of Moses, Elias, and Salomon, which were abundantly soaked, were ignited by fire from heaven, etc. The variety of languages at the building of Gen. 11:6
Gen. 21
Dan. 11 Babylon, Isaac’s birth from Sarah who was naturally past childbearing,/129. the crossing of the Red Sea, Daniel’s prophecy about the four empires, in the fourth of which he clearly predicts the coming of the Lord. All these, and many others mentioned in the Old Testament, were merciful instructions and remarkable miracles meant to bolster the faith of God’s people in their Messiah. If you had gone to Delphi, Apollo would have made you believe with his ambiguous answers that he could have foretold all these things.
The miracles wrought by ChristA summe of Christs miracles. were the raising up of the dead (which manie would impute to the woman of Endor, and also to our witches and conjurors) the restoring of the lame to lims, the blind to 142 sight, the dumbe to speach, and finallie the healing of all diseases; which manie beleeve our witches can doo; yea, and as they themselves will take it upon them. As for casting out of divels (which was another kind of miracles usuall with Christ) witches and conjurors are said to be as good thereat as ever he was: and yet, if you will beleeve Christs words, it cannot be so. For he saith; Everie kingdome divided against it selfe,Matt. 12. 25. shall be brought to naught, &c. If sathan cast out sathan, he is divided, &c: and his kingdome shall not endure, &c./
The miracles performed by ChristSummary of Christ's miracles. included raising the dead (which many attribute to the woman of Endor, as well as to our witches and conjurers), restoring the lame to their limbs, the blind to 142 sight, the mute to speech, and finally healing all diseases; many believe our witches can do these things as well, and they themselves claim they can. As for casting out demons (another type of miracle that Christ often performed), witches and conjurers are said to be just as good at it as he was: however, if you believe Christ's words, that can't be true. For he says, "Every kingdom divided against itselfMatt. 12:25 shall be brought to ruin," etc. If Satan casts out Satan, he is divided, etc.: and his kingdom will not last, etc.
176.Peters chaines fell off in prison, so did Richard Gallisies fetters at Windsor: marrie the prison doores opened not to Richard, as they did to Peter. Helias by speciall grace obtained raine, our witches can make it raine, when they list, &c. But sithens Christ did these miracles, and manie more, and all to confirme his truth, and strengthen our faith, and finallie for the conversion of the people (as appeareth in John. 6. 7, and 12: in so much as he vehementlie reprooved such, as upon the sight of themLuk. 10, 13. would not beleeve, saieng; Wo be to thee Chorazin, we be to thee Bethsaida. If the miracles had beene doone in Tyre and Sidon, which have beene doone in you, they had a great while ago repented, &c. Let us settle and acquiet our faith in Christ, and beleeving all his wonderous works, let us reject these old wives fables, as lieng vanities: whereof you may find in the golden legend, M. Mal. and speciallie in Bodin miraculous stuffe, enough to checke all the miracles expressed in the old and new testament; which are of more credit with manie bewitched people, than the true miracles of Christ himselfe. Insomuch as they stand in more awe of the manacies of a witch, than of all the threatnings and cursses pronounced by God, and expressed in his word. And thus much touching the word Kasam.//
176.Peters chains fell off in prison, just like Richard Gallisies' fetters at Windsor: but the prison doors did not open for Richard like they did for Peter. Helias received rain through special grace; our witches can make it rain whenever they want, etc. But since Christ performed these miracles, and many more, all to confirm his truth, strengthen our faith, and ultimately convert the people (as shown in John. 6, 7, and 12), to the point that he strongly reproved those who, upon witnessing themLuk. 10:13., would not believe, saying: "Woe to you, Chorazin, woe to you, Bethsaida. If the miracles done in you had been performed in Tyre and Sidon, they would have repented a long time ago," etc. Let’s establish and solidify our faith in Christ, and by believing in all his wondrous works, let’s reject these old wives' tales as lying vanities: you can find plenty of that stuff in the golden legend, M. Mal., and especially in Bodin, which has enough miraculous nonsense to overshadow all the miracles described in the Old and New Testaments, that many bewitched people trust more than the true miracles of Christ himself. They seem to fear the threats of a witch more than all the warnings and curses pronounced by God and found in his word. And that’s all I have to say about the word Kasam.//
¶ The tenth Booke. 177. 130.
The first Chapter.
The interpretation of this Hebrue word Onen, of the vanitie of dreames, and divinations thereupon.
The interpretation of this Hebrew word Onen, about the emptiness of dreams and the divinations that come from them.
NEN
differeth not much from Kasam, but that it is extended to the
interpretation of dreames. And as for dreames, whatsoever credit is
attributed unto them,Ecclus. 24. proceedeth of follie: and they are fooles that
trust in them, for whie they have deceived many. In which respect the
ProphetJerem. 27.
Eccle. 5. giveth us good warning, not to followe nor hearken to the
expositors of dreames, for they come through the multitude of busines.
And therefore those witches, that make men beleeve they can prophesie
upon dreames, as knowing the interpretation of them, and either for
monie or glorie abuse men & women therby, are meere couseners, and
worthie of great punishment: as are such witchmongers, as beleeving
them, attribute unto them such divine powerJerem. 23. 25. 26. 27.
Read the words. as onelie belongeth to God:
as appeereth in Jeremie the Prophet./
NEN
isn’t much different from Kasam, except that it's expanded to include the interpretation of dreams. Regarding dreams, any credit given to them,Ecclesiastes 24. comes from foolishness, and those who trust in them are foolish, as they have misled many. In this regard, the ProphetJeremiah 27.
Ecclesiastes 5. warns us not to follow or listen to dream interpreters, as their insights come from the abundance of distractions. Therefore, those witches who convince people they can predict the future based on dreams, claiming to know their meanings, and exploit men and women for money or fame are nothing but frauds and deserve severe punishment. Just like those who believe them and attribute to them a divine powerJerem. 23:25-27.
Read the text. that only belongs to God, as indicated in Jeremiah the Prophet.
The second Chapter.178.
Of divine, naturall, and casuall dreames, with their differing causes and effects.
About divine, natural, and random dreams, along with their different causes and effects.
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 PeucerPeucer
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 his angels, certeine dreames and
visions unto the prophets and holie fathers: according to the saieng
of Joel;Joel. 2. I will powre my spirit upon all flesh, your yoong men shall
dreame dreames, and your old men shall see visions. These kind of
dreames (I say)Matth. 1. 20. were the admonishments and forewarnings of God to his
people: as that of Joseph, to abide with Marie his wife, after she
was conceived by the Holie-ghost,Matth. 2, 13. as also to conveie our Saviour Christ
into Aegypt, &c: the interpretation whereof are the peculiar gifts of
God, which Joseph the patriarch,Gen. 39. & 40. &
41.
Dani. 2. and Daniel the prophet had most speciallie.
ACROBIUS recounts five different types of images, or rather imaginations, that are shown to those who sleep, which usually signify something as a warning. There are also many subdivisions of this topic, but I think it's unnecessary to repeat them. In Jasper PeucerPeucer predicts from dreams., you can find details on this, along with the causes and occasions of dreams. Certain dreams and visions used to be given directly from God or His angels to the prophets and holy fathers, as stated by Joel:Joel 2 "I will pour out My Spirit on all flesh; your young men will dream dreams, and your old men will see visions." These kinds of dreams (I say)Matth. 1:20 were God's warnings and messages to His people, like that of Joseph, instructing him to stay with Mary, his wife, after she was conceived by the Holy Spirit,Matth. 2:13. and also to take our Savior Christ to Egypt, etc. The interpretation of such dreams are special gifts from God, which were notably given to Joseph the patriarch,Gen. 39, 40, and 41. Dani. 2. and Daniel the prophet.
As for physicall conjectures upon dreames, the scriptures *improove[* ? reproove] 144them not: for by them the physicians manie times doo understand the state of their patients bodies. For some of them come by meanes of choler, flegme, melancholie, or bloud; and some by love, surfet, hunger, thirst, &c. Gallen and Boetius were said to deale with divels, bicause they/131. told so justlie their patients dreames, or rather by their dreames their speciall diseases. Howbeit, physicall dreames are naturall, and the cause of them dwelleth in the nature of man. For they are the inward actions of the mind in the spirits of the braine, whilest the bodie is occupied with sleepe: for as touching the mind it selfe, it never sleepeth. These dreames varie, according to the difference of humors and vapors. There are also casuall dreames, which (as SalomonEccles. 5. saith)/179. come through the multitude of businesse. For as a looking glasse sheweth the image or figure thereunto opposite: so in dreames, the phantasie & imagination informes the understanding of such things as haunt the outward sense. Whereupon the poet saith:
As for physical theories about dreams, the scriptures don’t criticize them: because of dreams, doctors often understand the condition of their patients' bodies. Some come from bile, phlegm, melancholy, or blood; and some from love, overeating, hunger, thirst, etc. Galen and Boethius were said to deal with demons because they accurately interpreted their patients' dreams or, rather, identified their specific illnesses through their dreams. However, physical dreams are natural, and their cause lies in human nature. They are the internal actions of the mind within the brain's spirits while the body is asleep: because regarding the mind itself, it never sleeps. These dreams vary according to the differences in humors and vapors. There are also accidental dreams, which (as Solomon says in Ecclesiastes 5) arise from the abundance of business. Just as a mirror shows the image or figure opposite it, in dreams, the imagination informs the understanding of the things that occupy the senses. As the poet says:
The third Chapter.
The opinion of divers old writers touching dreames, and how they varie in noting the causes thereof.
The views of several old writers about dreams and how they differ in explaining their causes.
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 instrumentall, with a celestiall disposition meete to
bring foorth some effect, especiallie in sleepe, when the mind (being
free from bodilie cares) may more liberallie receive the heavenlie
influencies, wherby many things are knowne to them sleeping in dreames,
which they that wake cannot see. Plato attributeth them to the
formes and ingendred knowledges of the soule; Avicen to the last
intelligence that moveth the moone, through the light that lighteneth
the fantasie in sleepe; Aristotle to the phantasticall sense;
Averroës to the imaginative; Albert to the influence of superior
bodies.//
YNESIUS,
Themistius, Democritus, and others base their ideas
A disagreement in beliefs about dreaming.
on examples that chance has sometimes proven, convincing people that
nothing is dreamed in vain. They claim that heavenly influences
produce different forms in physical matters; and from these same
influences, visions and dreams are created in the imaginative power,
which is equipped with a celestial quality suitable to bring about
some effect, especially in sleep, when the mind (free from bodily
concerns) can more freely receive the heavenly influences, whereby
many things are known to those sleeping in dreams that those awake cannot see.
Plato attributes these to the forms and acquired knowledge of the soul;
Avicen to the final intelligence that moves the moon, through the light that illuminates
the imagination in sleep; Aristotle to the imaginative sense;
Averroës to the faculty of imagination; Albert to the influence of higher bodies.//
145
145
The fourth Chapter.180. 132.
Against interpreters of dreames, of the ordinarie cause of dreames, Hemingius his opinion of diabolicall dreames, the interpretation of dreames ceased.
Against dream interpreters, the usual cause of dreams, Hemingius's view on demonic dreams, the interpretation of dreams stopped.
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 of dreames, as they knowe not before the dreame, nor yet
after, any certeintie; yet when any thing afterwards happeneth, then
they applie the dreame to that which hath chanced.
HERE
are books circulating about this topic, under the name of Abraham, who (as Philo In lib. gigantum says) was the first to interpret dreams: and also Solomon and Daniel. But Cicero In lib. de diviniatione argues against the foolishness of those who believe in dreams. As for dream interpreters, they have no certainty before or after the dream; yet when something happens later, they apply the dream to what has occurred.
Certeinlie men never lightlie faile to dreame by night, of that which they meditate by daie: and by daie they see divers and sundrie things, and conceive them severallie in their minds. Then those mixed conceits being laid up in the closset of the memorie, strive togither; which, bicause the phantasie cannot discerne nor discusse, some certeine thing gathered of manie conceits is bred and contrived in one togither. And therefore in mine opinion, it is time vainelie emploied, to studie about the interpretation of dreames.The pleasant art of the interpretation of dreames. He that list to see the follie and vanitie thereof, maie read a vaine treatise, set out by Thomas Hill Londoner, 1568.
Certainly, people never fail to dream at night about what they think about during the day: and during the day, they see various things and think about them in different ways. Then those mixed thoughts stored in the memory compete with each other; which, because the imagination cannot differentiate or analyze, results in a certain idea formed from many thoughts coming together. Therefore, in my opinion, it's a waste of time to study the interpretation of dreams.The enjoyable practice of dream interpretation. Anyone who wants to see the foolishness and vanity of it can read a pointless treatise published by Thomas Hill, a Londoner, in 1568.
Lastlie, there are diabolicall dreames, which Nicolaus Hemingius N. Hemin. in admonitionib. de superstitionib. magicis vitādis. divideth into three sortes. The first is, when the divell immediatlie of himselfe (he meaneth corporallie) offereth anie matter of dreame. Secondlie, when the divell sheweth revelations to them that have made request unto him therefore. Thirdlie, when magicians by art bring to passe, that other men dreame what they will. Assuredlie these, and so all the rest (as they maie be used) are verie magicall and divelish dreames. For although we maie receive comfort of mind by those, which are called divine/181. dreames, and health of bodie through physicall dreames: yet if we take upon us to use the office of God in the revelationThe end & use of prophesie, interpretatiō of dreames, operation of miracles, &c. or rather the interpretation of them; or if we attribute unto them miraculous effects (now when we see the gifts of prophesie, and of interpretation of dreames, and also the operation of miracles are ceased, which were speciall and peculiar gifts of God, to confirme the truth of the word, and to establish his people in the faith of the Messias, who is now exhibited unto us both in the testament, and also in the bloud of our Saviour Jesus Christ) we are bewitched, 146 and both abuse and offend the majestie of God, and also seduce, delude and cousen all such as by our persuasion, and their owne light beleefe, give us credit.
Finally, there are diabolical dreams, which Nicolaus Hemingius N. Hemin. in admonitionib. de superstitionib. magicis vitādis. divides into three types. The first is when the devil himself (he means physically) puts any dream into our minds. Second, when the devil shows revelations to those who have asked him for them. Third, when magicians by their art make others dream what they want. Surely these, along with all the others (as they may be used), are very magical and devilish dreams. For although we may find comfort of mind in those dreams called divine/181. and physical dreams may bring healing to the body: if we assume the role of God in the revelationThe purpose and use of prophecy, dream interpretation, performing miracles, etc. or rather in interpreting them; or if we attribute miraculous effects to them (now that we see the gifts of prophecy, the interpretation of dreams, and the operation of miracles have ceased, which were special gifts of God to confirm the truth of the word and to establish his people in the faith of the Messiah, who is now presented to us both in the testament and also in the blood of our Savior Jesus Christ) we are bewitched, 146 and we both abuse and offend the majesty of God, while also seducing, deceiving, and misguiding all those who, through our persuasion and their own naive belief, give us their trust.
The fift Chapter.133.
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.
That neither witches nor anyone else can use words or herbs to put into the mind of a sleeping person whatever thoughts or dreams they want; and where magical dreams come from.
GRANT there maie be hearbs and stones foundSeeke
for such stuffe in my booke of Hartumim. and knowne to the
physicians, which maie procure dreames; and other hearbs and stones,
&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 that
witches or magicians have power by words, herbs, or imprecations to
thrust into the mind or conscience of man, what it shall please them,
by vertue of their charmes, hearbs, stones, or familiars, &c: according
to the opinion of Hemingius, I denie: though therewithall I confesse,
that the divell both by daie and also by night, travelleth to seduce
man, and to lead him from God; yea and that no waie more than this,
where he placeth himselfe as God in the minds of them that are so
credulous, to attribute unto him, or unto witches, that which is onlie
in the office, nature, and power of God to accomplish.
I agree that there may be herbs and stones discoveredLook for these things in my book on Hartumim. and known to doctors, which can induce dreams; and other herbs and stones, etc.: to make someone reveal all the secrets of their mind while their body sleeps, or at least to cause them to speak in their sleep. However, that witches or magicians have the power, through words, herbs, or curses, to implant into a person's mind or conscience whatever they wish, by virtue of their charms, herbs, stones, or familiars, etc.: according to the views of Hemingius, I deny: although I admit that the devil, both day and night, works to tempt people and lead them away from God; and there is no way he does this more than when he positions himself as God in the minds of those who are so gullible, attributing to him, or to witches, what is solely within the role, nature, and power of God to achieve.
Doth not DanielDan. 2. the prophet saie,
even in this case; It is the/182. Lord
onelie that knoweth such secrets, as in the exposition of dreames is
required? And doth not JosephGen. 11, 8.
Gen.
37, & 11.
Isai. 11.
Dan. 2. repeat those verie words to Pharaos
officers, who consulted with him therein? Examples of divine dreames
you maie find a great number in the scripture, such (I meane) as it
pleased God to reveale his pleasure by. Of physicall dreames we maie
both read in authors, and see in our owne experience dailie, or rather
nightly. Such dreams also as are casuall, they are likewise usuall,
and come (as hath beene said) through the multitude of affaires
and businesse. Those which in these daies are called magicall or
diabolicall dreames, maie rather be called melancholicall. For out of
that blacke vapor in sleepe, through dreames, appeareth (as Aristotle
Aristot. de somnio.
saith) some horrible thing; and as it were the image of an ouglie
divell: sometimes also other terrible visions, imaginations, counsels,
and practises. As where we read of a certeine man, that dreamed there
appeared one unto him that required him to throwe himselfe into a deepe
pit, and that he should reape great benefit thereby at Gods hands.
So as the miserable wretch giving credit thereunto, performed the
matter, and killed himselfe.147
Now I confesse, that the interpretation
or execution of that dreame was indeed diabolicall: but the dreame was
casuall, derived from the heavie and blacke humor of melancholie./
Doesn't DanielDan. 2. the prophet say, even in this case, that it is only the/182. Lord who knows such secrets, as required in dream interpretation? And doesn’t JosephGen. 11:8
Gen. 37:11
Isaiah 11
Daniel 2 repeat those very words to Pharaoh's officers, who consulted him about it? You can find many examples of divine dreams in scripture, which God chose to reveal His will through. We can also read about physical dreams in texts, and see them in our own daily or rather nightly experiences. Dreams that are random are also common and come, as has been said, from the multitude of affairs and concerns. Those that are called magical or demonic dreams nowadays might be more accurately called melancholic. For out of that dark haze during sleep, through dreams, comes forth (as AristotleAristotle on Dreams. says) some horrifying thing; and as if the image of an ugly devil: sometimes there are also other terrifying visions, ideas, plans, and schemes. Like when we read about a certain man who dreamed that someone appeared to him and urged him to throw himself into a deep pit for great reward from God. So the unfortunate fool, believing this, went ahead and killed himself.147 Now I admit that the interpretation or action taken based on that dream was indeed diabolical; but the dream itself was random, stemming from the heavy and dark humor of melancholy.
The sixt Chapter.134.
How men have beene bewitched, cousened or abused by dreames to dig and search for monie.
How men have been tricked or misled by dreams to dig and search for money.
OW
manie have beene bewitchedSuch would be imbarked
in the ship of fooles. with dreames, and thereby made to
consume themselves with digging and searching for monie, &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 beene used heretofore, as one of the finest
cousening feates: in so much/183. as there is a verie formall art thereof
devised, with manie excellent superstitions and ceremonies thereunto
belonging, which I will set downe as breeflie as maie be. Albeit that
here in England,An english proverbe. this proverbe hath beene current; to wit, Dreames
proove contrarie: according to the answer of the priests boy to his
master, who told his said boy that he drempt he kissed his taile: Yea
maister (saith he) but dreames proove contrarie, you must kisse mine.
HOW
many have been bewitchedThey would be set sail on the ship of fools. by dreams, and as a result, have driven themselves crazy searching for money, etc.: on which they, or someone else, have daydreamed? I myself could show examples, as I have seen how wise people have been fooled by very simple individuals, even when no actual dream was involved, but rather waking dreams. This has historically been one of the finest tricks: so much so/183. that there is a very formal art dedicated to it, complete with numerous excellent superstitions and ceremonies related to it, which I will summarize as briefly as possible. Although here in England,An English saying. this proverb has gained popularity: namely, Dreams prove contrary: according to the response of the priest’s boy to his master, who told the boy that he dreamed he kissed his rear: Yes, master (he said), but dreams prove contrary; you must kiss mine.
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.
The methods and guidelines for finding money, shown through dreams, how to attract good dreams, including morning and midnight dreams.
HERE must be madeNote 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, & barbarous names. And whilest the treasure
is a digging, there must be read the psalmes, De profundis, Missa,
Misereatur nostri, Requiem, Pater noster, Ave Maria, Et ne
nos inducas in tentationem, sed libera nos à malo, Amen. A porta
inferi credo videre bona, &c. Expectate Dominum, Requiem æternam.
And then a certeine praier. And if the time of digging be neglected,
the divell will carie all the treasure awaie. See other more absolute
conjurations for this purpose, in the word Iidoni following.
You must makeNote this superstitious stuff.
three crosses on a hazel wand, and you need to say certain
words that are both blasphemous and irreverent over it, along with
certain characters and strange names. While you are digging for the treasure,
you must read the Psalms, De profundis, Missa,
Misereatur nostri, Requiem, Pater noster, Ave Maria, And lead us not into temptation, but deliver us from evil, Amen. I believe I will see good at the gates of hell, etc. Wait for the Lord, Eternal rest.
And then a certain prayer. If you neglect the timing of the digging,
the devil will take all the treasure away. See other more definitive
conjurations for this purpose, in the word Iidoni that follows.
You shall find in J. Bap. Neap. in natural. mag. lib. 2 cap. 26. fol. 83. & 84.Johannes Baptista Neapolitanus, diverse receipts by hearbes and potions, to procure pleasant or fearefull dreames; and perfumes also to that effect: who affirmeth, that dreames in the dead of148 the night are commonlie preposterous and monstrous; and in the morning when the grosse humors be spent, there happen more pleasant and certeine dreames, the bloud being more pure than at other times: the reason whereof is there expressed.//
You will find in J. Bap. Neap. in natural. mag. vol. 2 ch. 26, pp. 83 & 84.Johannes Baptista Neapolitanus various recipes with herbs and potions to induce pleasant or frightening dreams, as well as perfumes for the same purpose. He claims that dreams in the middle of148 the night are usually absurd and bizarre; however, in the morning, when the heavy humors have dissipated, more pleasant and reliable dreams occur, as the blood is purer than at other times. The reason for this is explained there.
The eight Chapter.184. 135.
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.
Various remedies and ointments used for the transportation of witches and other miraculous effects: an example of this is reported and believed by some knowledgeable people.
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. Mal. Bodin,
and such other, as write so absolutelie in maintenance of witches
transportations, I will set downe his words in this behalfe. The
receipt is as followeth.
T
It should be mentioned here that there is a significant ointment mentioned by the aforementioned John Bapt. Neap. Although he may be tricked and deceived by an old witch, leading him to believe and even report a false story; still, it strongly contradicts the views of M. Mal. Bodin, and others who write so definitively in support of witches' transportations. I will note his words on this matter. The recipe is as follows.
R. Confections or receipts for the miraculous transportation of witches. The fat of yoong children, and seeth it with water in a brasen vessell, reserving the thickest of that which remaineth boiled in the bottome, which they laie up and keepe, untill occasion serveth to use it. They put hereunto Eleoselinum, Aconitum, Frondes populeas, and Soote.
R. Recipes for the amazing transportation of witches. Take the fat of young children and boil it with water in a brass vessel, saving the thickest part that remains at the bottom. They store this until it's needed for use. They add Eleoselinum, Aconitum, Poplar leaves, and Sweet.
Another receipt to the same purpose.
Here's another receipt for the same reason.
R. Sium, acarum vulgare, pentaphyllon, the bloud of a flitter-mouse, solanum somniferum, & oleum. They stampe all these togither, and then they rubbe all parts of their bodies exceedinglie, till they looke red, and be verie hot, so as the pores may be opened, and their flesh soluble and loose. They joine herewithall either fat, or oile in steed thereof, that the force of the ointment maie the rather pearse inwardly, and so be more effectuall. By this means (saith he) in a moone light night they seeme to be carried in the aire, to feasting, singing, dansing, kissing, culling, and other acts of venerie, with such youthes as they love and desire most: for the force (saith he) of their imagination is so vehement, that almost all that part of the braine, wherein the memorie consisteth, is full of such conceipts. And whereas they are naturallie prone/185. to beleeve anie thing; so doo they receive such impressions and stedfast imaginations into their minds, as even their spirits are altered thereby; not thinking upon anie thing else, either by daie or by night. And this helpeth them forward in their imaginations, that their usuall food is none other commonlie but beets, rootes, nuts, beanes, peaze, &c.
R. Sium, acarum vulgare, pentaphyllon, the blood of a bat, solanum somniferum, & oil. They mash all these together and then rub every part of their bodies really hard until they look red and feel very hot, so that the pores open up and their flesh becomes tender and loose. They mix in either fat or oil instead, so that the ointment absorbs more deeply and works better. With this method (he says), on a moonlit night, they seem to be carried through the air to feast, sing, dance, kiss, flirt, and engage in other romantic activities with the young people they love and desire the most: for the power (he says) of their imagination is so intense that almost all of the part of the brain where memory resides is filled with such thoughts. And since they are naturally inclined to believe anything, they take in such impressions and strong imaginations into their minds that even their spirits change as a result; they think of nothing else, either day or night. This also fuels their imaginations, as their usual food is typically nothing more than beets, roots, nuts, beans, peas, etc.
149
149
NowVetule, quas à strigis similitudine, striges vocant, quæq; noctu puerulorum sanguinem in cunis cubantium exsorbent. (saith he) when I considered throughlie hereof, remaining doubtfull of the matter, there fell into my hands a witch, who of hir owne accord did promise me to fetch me an errand out of hand from farre countries, and willed all them, whome I had brought to witnesse the matter, to depart out of the chamber. And when she had undressed hir selfe, and froted hir bodie with certeine ointments (which action we beheld through a chinke or little hole of the doore) she fell downe thorough the force of those soporiferous or sleepie ointments into a most sound and heavie sleepe: so as we did breake open the doore, and did beate hir exceedinglie; but/136. the force of hir sleepe was such, as it tooke awaie from hir the sense of feeling: and we departed for a time. Now when hir strength and powers were wearie and decaied, shee awooke of hir owne accord, and began to speake manie vaine and doting words, affirming that she had passed over both seas and mountaines; delivering to us manie untrue and false reports: we earnestlie denied them, she impudentlie affirmed them. This (saith he) will not so come to passe with everie one, but onlie with old women that are melancholike, whose nature is extreame cold, and their evaporation small; and they both perceive and remember what they see in that case and taking of theirs.
NowVetule, known as striges because they look like owls, suck the blood of sleeping children at night. (he says) when I thought this over thoroughly, still unsure about the matter, a witch unexpectedly came into my possession, who promised me to fetch an errand immediately from distant lands, and she told all those I had brought as witnesses to leave the room. Once she had undressed and rubbed her body with certain ointments (which we watched through a crack in the door), she fell down into a deep and heavy sleep because of those sleepy ointments: so we broke open the door and beat her severely; but/136. the depth of her sleep was such that it took away her sense of feeling: and we left for a while. When her strength and faculties were weary and faded, she woke up on her own and started to speak many silly and nonsensical words, claiming that she had traveled over seas and mountains; giving us many untrue and false accounts: we earnestly denied them, and she impudently insisted on them. This (he says) doesn't happen to everyone, but only to old women who are melancholic, whose nature is extremely cold, and their evaporation is minimal; and they both perceive and remember what they see in that state.
The ninth Chapter.
A confutation of the former follies, as well concerning ointments, dreames, &c. as also of the assemblie of witches, and of their consultations and bankets at sundrie places, and all in dreames.
A refutation of the previous mistakes, regarding ointments, dreams, etc., as well as the gathering of witches, their discussions, and feasts in various locations, all in dreams.
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, &c: are but fables; and then do they lie that mainteine
those actions to be doone in deed and veritie, which in truth are doone
no waie. It were marvell on the one side (if those things happened
in dreames, which neverthelesse the witches affirme to be otherwise)
that when those witches awake, they neither consider nor remember that
they were in a dreame. Barthol. Spinæus, q. de strigib.
c. 31.It were marvell that their ointments, by the
opinions having no force at all to that effect, as they confesse which
are inquisitors, should have such operation. It were marvell that their
ointments cannot be found anie where, saving onelie in the inquisitors
bookes. It were marvell, that when a stranger is annointed therewith,
they have sometimes, and yet not alwaies, the like operation as with
witches; which all the inquisitors confesse.
But if it's true what St. Augustine and many other writers say, that witches' nightwalkings are just fantasies and dreams, then all the stories about their deals, transportation, and meetings with 186.Diana, Minerva, and others are just fables; and those who claim these actions really happen are mistaken. It would be strange on one hand (if those events occurred in dreams, which the witches insist are real) that when these witches wake up, they neither think about nor remember being in a dream. Barthol. Spinæus, q. on strigib. c. 31.It would be odd that their ointments, which according to the inquisitors have no real power, should have such effects. It would be surprising that their ointments can’t be found anywhere except in the inquisitors' books. It would also be peculiar that when a stranger is anointed with them, they sometimes—but not always—have the same effect as when witches use them; which all the inquisitors admit.
150
150
But to this last, frier Bar. Spin. qu. de strigib. c. 30.Bartholomæus saith, that the witches themselves, before they annoint themselves, do heare in the night time a great noise of minstrels, which flie over them, with the ladie of the fairies, and then they addresse themselves to their journie. But then I marvell againe, that no bodie else heareth nor seeth this troope of minstrels, especiallie riding in a moone light night. It is marvell that they that thinke this to be but in a dreame, can be persuaded that all the rest is anie other than dreames.New matter & worthie to be marvelled at. It is marvell that in dreames, witches of old acquaintance meet so just togither, and conclude upon murthers, and receive ointments, roots, powders, &c: (as witchmongers report they doo, and as they make the witches confesse) and yet lie at home fast asleepe. It is marvell that such preparation is made for them (as Sprenger, Bartholomew, and Bodin report) as well in noble mens houses, as in alehouses; and that they come in dreames, and eate up their meate: and the alewife speciallie is not wearied with them for non paiment of their score,/137. or false paiment; to wit, with imaginarie monie, which they saie is not substantiall, and that they talke not afterwards about the reckoning, and so discover the matter. And it is most marvell of all, that the hostesse, &c: dooth not sit among them, and take part of their good cheere. For so it is, that if any part of these their meetings and league be true, it is as true and as certeinlie prooved and confessed, that at some alehouse, or sometime at some Gen/tlemans187. house, there is continuall preparation made monethlie for thisLegend. aur. in vita S. Germani. assemblie: as appeereth in S. Germans storie.
But regarding this last point, Friar Bar. Spin. qu. de strigib. c. 30.Bartholomæus says that the witches themselves, before they anoint their bodies, hear a great noise of musicians in the night, flying over them with the lady of the fairies, and then they prepare for their journey. But I wonder again why no one else hears or sees this group of musicians, especially riding on a moonlit night. It's strange that those who think this is just a dream can be convinced that everything else is anything but a dream.New things that are impressive and worth admiring. It's amazing that in dreams, witches who are older acquaintances gather so closely, plot murders, and receive ointments, roots, powders, etc. (as witch-hunters claim they do, and as they make the witches confess) while still lying at home fast asleep. It’s odd that such preparations are made for them (as Sprenger, Bartholomew, and Bodin report) in both noble houses and taverns, and that they come in dreams and consume their food; especially that the innkeeper isn’t bothered by them for not paying their bill,/137. or for paying with imaginary money, which they say is not real, and that they don’t talk about the bill afterward, thus revealing the matter. And it is most curious of all that the hostess, etc., does not join them and enjoy their good times. For if any part of these meetings and covenants is true, it is just as true and has been proven and confessed that in some tavern, or at a gentleman's187. house, there is a continual monthly preparation for thisLegend of the Life of St. Germanus. assembly, as evident in the story of St. Germans.
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.
Most prophecies in the Old Testament were revealed in dreams, and we shouldn't expect those kinds of revelations now. Some people have dreamed about things that later happened, while other dreams turn out to be false. It's important to know how to interpret dreams accurately, like how Nebuchadnezzar needed a true dream interpreter.
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 indeed it is manifest, that manie things, which are
thought by the unlearned to have beene reallie finished, have beene
onlie performed by dreams and visions. As where Salomon1. Re. 3, 5. 15. required of
God the gift of wisdome: that was (I say) in a dreame; and also where
he received promise1. Reg. 9. of the continuance of the kingdome of Israel in
his line. So151
was EsaisIsai. 6.
Ezech. 12.
Jerem. 13.
vision in the 6. of his prophesie: as also
that of Ezechiel the 12. Finallie, where Jeremie was commanded to
hide his girdle in the clift of a rocke at the river Euphrates in
Babylon; and that after certeine daies, it did there putrifie, it
must needs be in a dreame; for Jeremie was never (or at leastwise not
then) at Babylon. We that are christians must not now slumber and
dreame, but watch and praie, and meditate upon our salvation in Christ
both daie and night. And if we expect revelations in our dreames,
now, when Christ is come, we shall deceive our selves: for in him are
fulfilled all dreames and prophesies. Howbeit, BodinJ.
Bodin. lib. de dæmon. 1. cap. 5. holdeth that
dreames and visions continue till this daie, in as miraculous maner as
ever they did.
T
is maintained by various people and taken from the 12th chapter of Numbers, which states that everything spoken or written by the prophets among the children of Israel (except for Moses) was communicated to them through dreams. It's clear that many things, which the uneducated believe to have actually happened, were only carried out through dreams and visions. For example, when SolomonRe. 3, 5. 15. asked God for wisdom, that occurred in a dream; and he also received a promiseReg. 9. about the kingdom of Israel continuing in his line. Similarly, IsaiahIsai 6.
Ezech 12.
Jerem 13. had a vision in the 6th chapter of his prophecy, as did Ezekiel in chapter 12. Finally, when Jeremiah was instructed to hide his belt in a rock by the river Euphrates in Babylon, and it later rotted there, it had to be a dream; Jeremiah was never (or at least not at that time) in Babylon. We, as Christians, must not fall asleep and dream but instead watch, pray, and think about our salvation in Christ both day and night. If we expect revelations in our dreams now that Christ has come, we will be deceiving ourselves; because in Him, all dreams and prophecies are fulfilled. However, BodinJ. Bodin. book on demons. 1. chapter 5. believes that dreams and visions still happen today in as miraculous a way as they ever did.
If you read Artemidorus, you shall read manie stories of such as
drempt of things that afterwards cam to passe. But he might have
cited a thousand for one that fell out contrarie: for as for/188. such
dreamers among the Jews themselves, as had not extraordinarie visions
miraculouslie exhibited unto them by God, they were counted couseners,
as may appeere by these words of the prophet Zacharie;Zach. 10, 2. Surelie the
idols have spoken vanitie, and the soothsaiers have seene a lie,
and the dreamers have told a vaine thing. According to SalomonsEccles. 5, 6.
Jerem. 23.
saieng; In the multitude of dreames and vanities are manie words.
It appeereth in Jeremie 23. that the false prophets, whilest they
illuded the people with lies, counterfetting the true prophets, used
to crie out; Dreames, dreames; We have dreamed a dreame, &c. Finallie,
Nabuchadnez-zar teacheth all men to knowe a
true expositor of dreames; to wit, such a one as hath his
revelation from GOD. For he can (as DanielDaniel. 2. did)
repeate your dreame before you discover it:
which thing if anie expounder of
dreames can doo at
this daie, I will
beleeve
him.//
If you read Artemidorus, you'll find many stories about people who dreamed of things that later came true. But he could have mentioned a thousand examples for every one that turned out to be false: because when it comes to dreamers among the Jews, those without extraordinary visions miraculously shown to them by God were seen as frauds. This is evident from the words of the prophet Zachary; Zach. 10, 2. "Surely the idols have spoken nonsense, and the soothsayers have seen a lie, and the dreamers have told something empty." According to Solomon Eccles. 5:6
Jerem. 23, it says, "In the multitude of dreams and vanities are many words." It's clear in Jeremiah 23 that the false prophets, while misleading the people with lies and pretending to be true prophets, would call out, "Dreams, dreams; We have dreamed a dream," and so on. Finally, Nebuchadnezzar teaches everyone how to recognize a true interpreter of dreams; specifically, one who receives their revelation from God. Such a person can (like Daniel Daniel 2.) repeat your dream before you even reveal it. If any dream interpreter today can do that, I will believe him.
¶ The eleventh Booke. 189. 138.
The first Chapter.
The Hebrue word Nahas expounded, of the art of augurie, who invented it, how slovenlie a science it is: the multitude of sacrifices and sacrificers of the heathen, and the causes therof.
The Hebrew word Nahas explained the art of divination, who created it, and how messy the practice is: the many sacrifices and sacrificers of the pagans, and the reasons for that.
AHAS,
is To observe the flieng of birds, & comprehendeth all such
other observations, where men do ghesse upon uncerteine toies. It is
found in Deut. 18. and in 2. Chron. 33. and else-where. Of this
art of augurie Tyresias the king of the Thebans is said to be the
first inventor: but Tages first published the discipline thereof,
being but a little boie; as Cicero reporteth out of the bookes of
the HetruscansThe slovenlie art of augurie.
themselves. Some points of this art are more high and
profound than some others, and yet are they more homelie and slovenlie
than the rest; as namelie, the divination upon the entrailes of beasts,
which the Gentiles in their sacrifices speciallie observed. Insomuch
as Marcus Varro, seeing the absurditie thereof, said that these gods
were not onlie idle, but verie slovens, that used so to hide their
secrets and counsels in the guts and bowels of beasts.
AHAS,
is about observing the flight of birds and understanding all other observations where people guess about uncertain matters. It's mentioned in Deut. 18 and in 2. Chron. 33, and elsewhere. This art of augury is said to have been first invented by Tyresias, the king of the Thebans, but Tages was the one who first published its teachings as a young boy; as Cicero reports from the books of the HetruscansThe messy practice of divination.
Some aspects of this art are more advanced and profound than others, yet they are more humble and messy than the rest; for example, divination based on the entrails of animals, which the Gentiles specially observed in their sacrifices. So much so that Marcus Varro, noticing the absurdity of it, said that these gods were not only idle but very sloppy in hiding their secrets and plans in the guts and bowels of animals.
How vainlie, absurdlie, and superstitiouslie the heathen used this kind of divination in their sacrifices, is manifested by their actions & 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/cians190. 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, and more full of barbarous impietie. For in sundrie places, these offer sacrifices to the divell, hoping thereby to moove him to lenitie: yea, these commonlie sacrifice such of their enimies, as they have taken in warre: as we read that the Gentiles in ancient time did offer sacrifice, to appease the wrath and indignation of their feigned gods.
How vain, absurd, and superstitious the heathens were in their use of divination during sacrifices is shown by their actions and rituals, both in the past and now. The Aegyptians had 666 different types of sacrifices; the Romans had almost as many; the Greeks190. had even more than they did; the Persians and the Medes were just as involved; and the Indians and other nations currently have their own sacrifices, rich in variety and full of barbaric impiety. In many places, they offer sacrifices to the devil, hoping to win his favor: indeed, they often sacrifice their enemies captured in war, just as we read that the Gentiles in ancient times did to appease the wrath and anger of their false gods.
153
153
The second Chapter.
Of the Jewes sacrifice to Moloch, a discourse thereupon, and of Purgatorie.
About the Jewish sacrifice to Moloch, a discussion on that, and of Purgatory.
HE
Jewes2. 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 witchcraft, this is speciallie and namelie forbidden by Moses.
We read of no more miracles wrought hereby, than by any other kind of
witchcraft in the old or new testament expressed. It was no ceremonie
appointed by God,/139. no figure of Christ:
An invincible argument against purgatorie. perhaps it might be a sacrament
or rather a figure of purgatorie, the which place was not remembred by
Moses. Neither was there anie sacrifice appointed by the lawe for the
releefe of the Israelites soules that there should be tormented. Which
without all doubt should not have beene omitted, if any such place
of purgatorie had beene then, as the Pope hath latelie devised for
his private and speciall lucre. This sacrificing to Moloch (as some
affirme) was usuall among the Gentiles, from whence the Jewes brought
it into Israel: and there (of likeliehood) the Eutichists learned the
abhomination in that behalfe./
THE
Jews2. Regarding 23, 10
2. Chronicles 33.
Jeremiah 7.
practiced a type of wicked sacrifice that was never taught to them
by Moses,Deuteronomy 18:10
Leviticus 18:21
Leviticus chapter 20, verse 2
specifically, to offer their children to Moloch, making their
sons and daughters pass through fire; believing that there was some sort of grace and power in that act, similar to what other witches claim for charms and spells. Therefore, among other forms of witchcraft, this practice is especially forbidden by Moses.
We read of no more miracles performed by this than by any other form of
witchcraft mentioned in the old or new testament. It was not a ceremony
appointed by God,139. nor a symbol of Christ:
An unarguable case against purgatory. It may have been a sacrament
or more accurately a symbol of purgatory, a concept that Moses did not mention. There was also no sacrifice established by the law for the
relief of the souls of the Israelites who were to be tormented. This certainly should not have been left out if any such place
of purgatory existed back then, as the Pope has recently fabricated for
his personal gain. This sacrificing to Moloch (as some
say) was common among the Gentiles, from whom the Jews adopted it in Israel: and there (likely) the Eutichists learned the
abomination related to it./
The third Chapter.191.
The Canibals crueltie, of popish sacrifices exceeding in tyrannie the Jewes or Gentiles.
The cruelty of the cannibals, with their papist sacrifices, surpasses in tyranny that of the Jews or Gentiles.
HE
incivilitieAgainst 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, that with
their carnall hands they teare his humane substance, breaking it into
small gobbets; and with their externall teeth chew his flesh and bones,
contrarie to divine or humane nature; and contrarie to the prophesie,
which saith; There shall not a bone of him be broken.Psal. 34, 20. Finallie, in the
end of their sacrifice (as they say) they eate him up rawe, and swallow
downe into their guts everie member and parcell of him:
154 and last
of all, that they conveie him into the place where they bestowe the
residue of all that which they have devoured that daie. And this same
barbarous impietie exceedeth the crueltie of all others: for all the
Gentiles consumed their sacrifices with fier, which they thought to be
holie.
THE
disrespect towards the papists' disgusting and blasphemous sacrifice of the mass and the cruel rituals of the popish priests is far worse than anything witnessed from Jews or Gentiles; for they claim the power to sacrifice Christ himself. To emphasize their tyranny, they aren't satisfied with having killed him once; they constantly and relentlessly torment him with new deaths every day and hour. They shamelessly swear that with their physical hands, they tear apart his human form, breaking it into small pieces, and with their external teeth, they chew his flesh and bones, going against both divine and human nature, and contrary to the prophecy that states, "There shall not a bone of him be broken." Psalms 34:20. Finally, at the end of their so-called sacrifice, they consume him raw, swallowing every member and part of him:
154 and ultimately, they dispose of him in the same place where they put all the leftovers from what they devoured that day. This same barbaric impiety surpasses the cruelty of all others because all the Gentiles burned their sacrifices with fire, which they considered sacred.
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.
The pagan superstition about fire and how it gained so much respect among them, their corruptions, and that they had some awareness of the righteous actions of the holy fathers in that regard.
S
touching the element of fier, & the superstition therof about those
businesses, you shall understand, that manie superstitious people and
nations have received, reverenced, & reserved fier, as the most holy
thing among their sacrifices: insomuch (I saie) as they have worshipped
it a/mong192. their gods, calling it Orimasda (to wit) holie fier, and
divine light. The Greekes called it ἑσίαν, the Romans Vesta, which
is, The fier of the Lord. Surelie they had heard of the fier that came
downe from heaven, and consumed the oblations of the fathers; and
they understood it to be God himselfe. For there came to the heathen,
the bare names of things, from the doctrine of the godlie fathers and
patriarchs, and those so ob/scured140. with fables, and corrupted with
lies, so overwhelmed with superstitions, and disguised with ceremonies,
that it is hard to judge from whence they came. Some cause thereof (I
suppose) was partlie the translations of governements, whereby one
nation learned follie of another; and partlie blind devotion, without
knowledge of Gods word: but speciallie the want of grace, which they
sought not for, according to Gods commandement and will. And that the
Gentiles had some inkling of the godlie fathers dooings, may diverslie
appeare. Doo not the Muscovits and *Indian*
The Gymnosophists of India their apish imitation of Esaie. prophets at this
daie, like apes, imitate Esaie? Bicause he went
naked certeine yeares, they forsooth counterfet madnes, and
drinke potions for that purpose; thinking that what-
soever they saie in their madnes, will cer-
teinelie come to passe. But hereof
is more largelie discoursed
before in the word
Kasam.
S
Regarding the element of fire and the superstitions surrounding it, you should know that many superstitious people and nations have honored and preserved fire as the most sacred among their sacrifices. In fact, they have worshiped it alongside192. their gods, calling it Orimasda (holy fire) and divine light. The Greeks referred to it as ἑσίαν, while the Romans called it Vesta, which means the fire of the Lord. They surely had heard of the fire that came down from heaven and consumed the offerings of the ancestors, believing it to be God himself. The bare names of things reached the heathens from the teachings of the godly fathers and patriarchs, but those were so obscured140. with fables, corrupted by lies, overwhelmed with superstitions, and disguised with ceremonies that it's difficult to tell where they originated. Some of this may be due to changes in governments, where one nation learned foolishness from another, and partly due to blind devotion lacking knowledge of God's word; but especially because of the lack of grace, which they did not seek according to God's command and will. That the Gentiles had some awareness of the godly fathers' actions can be seen in various ways. Don't the Muscovites and *IndiansThe Gymnosophists of India and their monkey-like imitation of Esaie. today mimic Esaie like apes? Because he went naked for certain years, they foolishly pretend to be mad and drink potions for that purpose, thinking that whatever they say in their madness will certainly come to pass. But this is discussed in more detail earlier in the word Kasam.
155
155
The fift Chapter.
Of the Romane sacrifices: of the estimation they had of augurie, of the lawe of the twelve tables.
About Roman sacrifices: regarding their views on augury and the law of the twelve tables.
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, &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, &c: at Rome, as the cheefe princes themselves
exercised the same; namelie,/193. Romulus, Fabius Maximus, &c: in so much
as there was a decree made there, by the whole senate, that six of
the cheefe magistrats sonnes should from time to time be put foorth,
to learne the mysterie of these arts of augurie and divination, at
Hetruria, where the cunning and knowledge thereof most abounded.
When they came home well informed and instructed in this art, their
estimation and dignitie was such, as they were accounted, reputed, and
taken to be the interpreters of the gods, or rather betweene the gods
and them. No high preest, nor anie other great officer was elected, but
these did either absolutelie nominate them, or else did exhibit the
names of two, whereof the senate must choose the one.
THE
Romans, even after they had achieved great civilization and enjoyed a prosperous state and society, would sometimes sacrifice themselves, their children, or their friends, consuming these offerings with fire, which they considered sacred. Such importance (I say) was placed on the practice of divination from the entrails of animals, etc., in Rome, as the leading leaders themselves engaged in it; namely, 193. Romulus, Fabius Maximus, and others: to the extent that a decree was established by the entire senate that six of the principal magistrates' sons should periodically be sent to learn the secrets of these arts of augury and divination in Hetruria, where the skills and knowledge were most prominent. When they returned home well-educated and trained in this practice, their status and dignity were such that they were regarded, respected, and seen as the interpreters of the gods, or rather as intermediaries between the gods and the people. No high priest or any other major official was chosen without their absolute recommendation, or at least they would present the names of two candidates, from which the senate had to select one.
In their ancient lawes were written these words:The lawe of the twelve tables. Prodigia & portenta ad Hetruscos aruspices (si senatus jusserit) deferunto, Hetruriæq; principes disciplinam discunto. Quibus divis decreverunt, procuranto, iisdem fulgura & ostenta pianto, auspicia servanto, auguri parento: the effect of which words is this; Let all prodigious and portentous matters be carried to the soothsaiers of Hetruria, at the will and commandement of the senat; and let the yoong princes be sent to Hetruria, there to learne that discipline, or to be instructed in that art and knowledge. Let there be alwaies some solicitor, to learne with what gods they have decreed or determined their matters, and let sacrifices be made unto them in times of lightening, or at anie strange or supernaturall shew. Let all such conjecturing tokens be observed; whatsoever the sooth- saier commandeth, let it be religiouslie obeied./
In their ancient laws were written these words:The Law of the Twelve Tables. Prodigies & omens should be reported to the Etruscan soothsayers (if the senate commands it); the young princes of Etruria should learn this art. Let them ensure that the decisions of the gods are honored, make sacrifices for thunder and unusual occurrences, and follow the omens carefully: the soothsayer's commands should be followed with great respect.
156
156
The sixt Chapter.141.
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.
Colleges of augurs, their responsibilities, their numbers, the meaning of augury, that the practitioners of that art were deceivers, their profession, their places of practice, their clothing, their superstitions.
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 charta. Hen. 3. 36. 7 Ed. 1. 15.
Ri. 2. 5.In the end, they increased so fast, that they were feine
to make a decree for staie from the further proceeding in those
erections: like to our statute of Mortmaine. Howbeit, Silla
(contrarie to all orders and constitutions before made) increased that
number to foure and twentie.
OMULUS established three colleges or centuries of those kinds of soothsayers, which alone (and no others) would have the authority to interpret the minds and messages of the gods. Later, that number was increased to five, and then to nine: they had to be odd. Magna Carta. Henry III. 36. 7 Edward I. 15. Richard II. 5. Eventually, they grew so quickly that they had to make a decree to stop any further expansion of these institutions: similar to our statute of Mortmaine. However, Silla (against all previous orders and rules) raised that number to twenty-four.
And though Augurium be most properlie that divination, which is gathered by birds; yet bicause this word Nahas comprehendeth all other kinds of divination, as Extispicium, aruspicium, &c: which is as well the ghessing upon the entrailes of beasts, as divers other waies: omitting physiognomie and palmestrie, and such like, for the tediousnes and follie thereof; I will speake a little of such arts, as were above measure regarded of our elders: neither mind I to discover the whole circumstance, but to refute the vanitie thereof, and speciallie of the professors of them, which are and alwaies have beene cousening arts, and in them conteined both speciall and severall kinds of witchcrafts. For the maisters of these faculties have ever taken upon them to occupie the place and name of God; blasphemouslie ascribing unto themselves his omnipotent power, to foretell, &c: whereas, in truth, they could or can doo nothing, but make a shew of that which is not.
And while Augurium is primarily a form of divination that is based on birds, the term Nahas includes all other types of divination, such as Extispicium and aruspicium, which involve interpreting the entrails of animals and various other methods. I will skip over physiognomy, palmistry, and similar practices due to their tediousness and foolishness. I intend to discuss a few of the arts that were highly valued by our ancestors, but I don't aim to cover every detail; instead, I want to challenge their emptiness, especially that of the people who practice them, who are and always have been deceitful. Within these practices are both specific and various kinds of witchcraft. The masters of these arts have consistently claimed to take the place and title of God, blasphemously assigning to themselves His omnipotent power to predict the future, when in reality, they can do nothing but create a facade of what isn't true.
One matter,A manifest discoverie of augurors cousenage. to bewraie their cousening, is; that they could never worke nor foreshew anie thing to the poore or inferior sort of people: for portentous shewes (saie they) alwaies concerned great estates. Such matters as touched the baser sort, were inferior causes; which the superstition of the people themselves would not neglect to learne. Howbeit, the professors of this art descended not so lowe, as to communicate with them: for they were preests (which in all ages and nations have beene jollie fellowes) whose office was, to tell what should come to passe, either touching good lucke, or bad fortune; to expound the minds, admonitions, warnings and 157 threatnings of the gods, to foreshew calamities, &c: which might be (by their sacrifices and common contrition) remooved and qualified. And before their entrance into that action, they had manie observations, which they executed verie superstitiouslie; pretending that everie bird and beast, &c., should be sent from the gods as foreshewes of somewhat. And/195. therefore first they used to choose a cleare daie, and faire wether to doo their busines in: for the which their place was certeinelie assigned, as well in Rome as in Hetruria, wherein they observed everie quarter of the element, which waie to looke, and which way to stand, &c./142. Their apparell was verie preestlike, of fashion altered from all others, speciallie at the time of their praiers, wherein they might not omit a word nor a syllable: in respect whereof one read the service, and all the residue repeated it after him, in the maner of a procession.
One issue, A clear exposure of the deceivers. to expose their trickery, is this: they could never predict or foresee anything for the poor or lower-class people. They claimed that ominous signs always involved the wealthy. Matters concerning the common folk were considered lesser issues, which the people themselves were too superstitious not to want to know about. However, the practitioners of this art didn't stoop so low as to communicate with them; instead, they acted like priests (who have always been jovial colleagues in all ages and nations) whose job was to predict what would happen, either related to good fortune or bad luck; to interpret the intentions, warnings, and threats from the gods; to foresee disasters, etc., which could be mitigated or averted through their sacrifices and communal remorse. Before they engaged in these activities, they followed numerous observations, which they executed very superstitiously, claiming that every bird and beast, etc., was sent from the gods as omens of something. And/195. so, first they would choose a clear day and good weather for their tasks: their locations were definitely designated, both in Rome and in Etruria, where they observed every direction of the elements, which way to look, and which way to stand, etc./142. Their attire was very priestly, distinctly different in style from everyone else's, especially during their prayers, where they could not miss a word or a syllable: in this regard, one person would read the service, and all the others would repeat it after him, in a manner resembling a procession.
The seventh Chapter.
The times and seasons to exercise augurie, the maner and order thereof, of the ceremonies thereunto belonging.
The times and seasons for practicing divination, the manner and order of it, along with the ceremonies involved.
O
lesse regard was there had of the times of theirNote
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, and are
diseased, and unperfect, mounting their fethers, and flieng out of the
countrie: so as no certeine ghesse is to be made of the gods purposes
by them at those seasons. But in their due times they standing with a
bowed wand in their hand, their face toward the east, &c: in the top
of an high tower, the weather being cleare, watch for birds, noting
from whence they came, and whether they flie, and in what sort they wag
their wings, &c./
O
less attention was given to the times of theirNote the superstitious rituals of the augurs. practice in that role: they had to start at midnight and finish by noon, avoiding any activities during the decline of the day and only focusing on its increase; they also avoided the sixth and seventh hours of the day and any time after August, because young birds were flying around at that time, likely sick and unfit, losing their feathers and flying away from the country. Therefore, no reliable conclusions could be drawn about the gods' intentions from them during those times. Instead, at the appropriate times, they would stand with a bowed wand in hand, facing east, on top of a high tower, in clear weather, watching for birds, noting where they came from, where they were flying, and how they moved their wings, etc.
The eight Chapter.196.
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.
Based on the signs and signals, augurs predicted, observations regarding the internal and external features of animals, along with notes on their behavior in the slaughterhouse.
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 beasts sacrificed. For
as158
touching the outward parts, it was alwaies provided and foreseene,
that they should be without blemish.Observations in
the art augurificall. And yet there were manie tokens
and notes to be taken of the externall actions of those beasts, at the
time of sacrifice: as if they would not quietlie be brought to the
place of execution, but must be forceablie hailed; or if they brake
loose; or if by hap, cunning, or strength they withstood the first
blowe; or if after the butchers blowe, they leaped up, rored, stood
fast; or being fallen, kicked, or would not quietlie die, or bled not
well; or if anie ill newes had beene heard, or anie ill sight seene at
the time of slaughter or sacrifice: which were all significations of
ill lucke and unhappie successe. On the other side, if the slaughterman
performed his office well, so as the beast had beene well chosen, not
infected, but whole and sound, and in the end faire killed; all had
beene safe: for then the gods smiled./
THESE kind of witches, whom we have now in hand, also predicted good or bad luck based on the health or defects of the animals' entrails; or based on the excesses or weaknesses of nature; or according to the unnecessary humors found in the inner parts and organs of the sacrificed animals. For regarding the outer parts, it was always required and anticipated that they should be flawless.158 Observations in the art of divination. Yet, there were many signs and indicators to note from the external behavior of those animals at the time of sacrifice: whether they were unwillingly taken to the place of slaughter and had to be forcibly dragged; if they broke free; if by chance, skill, or strength they resisted the first blow; if after the butcher’s strike they jumped up, bellowed, stood firm; or if they fell, kicked, did not die peacefully, or didn’t bleed well; or if any bad news was heard or any bad omen seen at the time of slaughter or sacrifice: all of which were indicators of bad luck and unfortunate outcomes. On the other hand, if the butcher performed his job well, ensuring the animal was well-chosen, healthy, and ultimately killed properly; all would be well: for then the gods would be pleased.
The ninth Chapter.143.
A confutation of augurie, Plato his reverend opinion thereof, of contrarie events, and false predictions.
A rebuttal of astrology, Plato's esteemed opinion on it, of contrary events, and false predictions.
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, PlatoPlato in Phædro, in Timeo, in lib. de
Republ. thinketh a commonwealth cannot stand without this art,
and numbereth it among the liberall sciences. These fellowes promised
Pompeie, Cassius, and Cæsar, that none of them should die before
they were old, and that in their owne houses, and in great honor;Wherein
the papists are more blame worthie than the heathen. and
yet they all died cleane contrarilie. Howbeit doubtles, the heathen in
this point were not so much to be blamed, as the sacrificing papists:
for they were directed hereunto without the knowledge of Gods promises;
neither knew they the end why such ceremonies and sacrifices were
instituted; but onelie understood by an uncerteine and slender report,
that God was woont to send good or ill successe to the children of
Israell, and to the old patriarchs and fathers, upon his acceptance
or disallowance of their sacrifices and oblations. But men in all
ages have beene so desirous to know the effect of their purposes,
the sequele of things to come, and to see the end of their feare and
hope; that a seelie witch, which had learned anie thing in the art of
cousenage, may make a great manie jollie fooles.
But what credit can we give to such tricks and coincidences, which arise not from nature, but from the superstitions of the interpreters? As for birds, who is so ignorant that they don’t realize that one flies one way, and another flies a different way, each for their own needs? Yet other forms of divination are even more foolish and pointless. However, PlatoPlato in Phaedrus, in Timaeus, in The Republic. believes that a society cannot function without this art and lists it among the liberal arts. These people promised Pompey, Cassius, and Cæsar that none of them would die before old age, and that they would die in their own homes, in great honor; in this regard, the Catholics are more blameworthy than the non-believers. Yet they all died in a completely different manner. However, undoubtedly, the heathens in this matter were not as blameworthy as the sacrificial papists: because they were led to this without knowledge of God's promises; nor did they understand the purpose behind such ceremonies and sacrifices; they only knew from a vague and weak report that God used to send good or bad outcomes to the children of Israel, and to the old patriarchs and ancestors, based on His acceptance or rejection of their sacrifices and offerings. But throughout all ages, people have been so eager to understand the outcomes of their intentions, the consequences of future events, and to see the end of their fears and hopes, that a foolish witch who has learned even a little about the art of deception can easily make many gullible fools.
159
159
The tenth Chapter.
The cousening art of sortilege or lotarie, practised especiallie by Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c.
The deceptive practice of sortilege or lottery, especially carried out by Egyptian wanderers, involving recognized lots, like Pythagoras's lot, etc.
HE
counterfeit Aegyptians, which were indeedSortilege 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, & as the soothsaiers answers,
and as the conjurors raisings up of spirits, and as Apollos or the
Rood of graces oracles, and as the jugglers knacks of legierdemaine,
and as the papists exorcismes, and as the witches charmes, and as the
counterfeit visions, and as the couseners knaveries. Hereupon it was
said; Non inve/niatur inter vos menahas,198. that is Sortilegus, which
were like to these Aegyptian couseners. As for other lots, they were
used, and that lawfullie; as appeareth by Jonas and others that were
holie men, and as may be seene among all commonwelths, for the deciding
of diverse controversies, &c: wherein thy neighbour is not misused, nor
God anie waie offended. But in truth I thinke, bicause of the cousenage
that so easilie may be used herein,/144. God forbad it in the commonwealth
of the Jewes, though in the good use thereof it was allowed in matters
of great weight;Levit. 16.
Num. 33. & 36.
Josu. 14.
1. Chron. 24 & 26.
Prover. 18.
Jonas. 1.
Acts. 1. as appeareth both in the old and new testament; and
that as well in doubtfull cases and distributions, as in elections
and inheritances, and pacification of variances. I omit to speake
anie thing of the lots comprised in verses, concerning the lucke
ensuing, either of Virgil, Homer, or anie other, wherein fortune is
gathered by the sudden turning unto them: bicause it is a childish and
ridiculous toie, and like unto childrens plaie at Primus secundus, or
the game called The philosophers table: but herein I will referre you
to the bable it selfe, or else to Bodin, or to some such sober writer
thereupon; of whome there is no want.
THE
fake Aegyptians, who were indeedCasting lots. swindling drifters,
practicing the art known as Sortilegium, had quite a reputation among the
masses: however, their predictions were as unreliable as their deceitful behavior,
and like witches’ cures and injuries, & like the answers given by soothsayers,
and like conjurers raising spirits, and like Apollos or the Rood of graces oracles, and like the
tricks of jugglers, and like the exorcisms of papists, and like witches’ charms, and like
fake visions, and like swindlers’ tricks. Because of this, it was said; Non inve/niatur inter vos menahas,198. which means Sortilegus,
that were similar to these Aegyptian swindlers. As for other lots, they were
used, and legitimately; as seen in Jonas and others who were
holy individuals, and as can be observed among all commonwealths, for resolving
various disputes, &c: where your neighbor is not wronged, nor is God offended in
any way. But honestly, I think, due to the deception that can easily occur in this matter,/144.
God forbade it in the commonwealth of the Jews, though it was permitted in serious cases;Lev. 16.
Num. 33 & 36.
Josh. 14.
1 Chr. 24 & 26.
Prov. 18.
Jonah 1.
Acts 1. as seen in both the old and new testament; and
it was used in uncertain cases and distributions, as well as in elections
and inheritances, and resolution of disputes. I won’t mention
anything about the lots included in verses regarding the following luck, whether from Virgil, Homer, or anyone else, where fortune is
determined by suddenly turning to them: because it is a childish and
ridiculous game, similar to children playing Primus secundus, or the game called The philosophers' table: but here I will direct you
to the fable itself or to Bodin, or to some other serious writer
on the subject; there is no shortage of those.
There is a lot also called PythagorasOf Pythagoras lot. lot, which (some saie) Aristotle beleeved: and that is, where the characters of letters have certeine proper numbers; whereby they divine (through the proper names of men) so as the numbers of each letters being gathered in a summe, and put togither, give victorie to them whose summe is the greater; whether the question be of warre, life, matri- monie, victorie, &c: even as the unequall number of vowels in proper names portendeth lacke of sight, halting, &c: which the godfathers and god- mothers might easilie prevent, if the case stood so.
There is also something called PythagorasOf Pythagoras' group. This lot, which some say Aristotle believed in, is based on the idea that the characters of letters have specific numbers. By adding up the numbers associated with each letter in people's names, they can predict outcomes, giving an advantage to whoever has the higher total—whether the question is about war, life, marriage, victory, etc. Similarly, an uneven number of vowels in proper names can indicate issues like poor sight or limping, which could easily be prevented by godparents if that were the case.
160
160
The eleventh Chapter.
Of the Cabalisticall art, consisting of traditions and unwritten verities learned without booke, and of the division thereof.
Of the Kabbalistic art, made up of traditions and unwritten truths learned without books, and its division.
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 bookes. The art Cabalisticall divided.They divide this in twaine; the one
expoundeth with philosophicall reason the secrets of the lawe and the
bible, wherein (they saie) that Salomon was verie cunning; bicause it
is written in the Hebrew stories, that he disputed from the Cedar of
Libanus, even to the Hisop, and also of birds, beasts, &c. The other
is as it were a symbolicall divinitie of the highest contemplation, of
the divine and angelike vertues, of holie names and signes; wherein
the letters, numbers, figures, things and armes, the prickes over the
letters, the lines, the points, and the accents doo all signifie verie
profound things and great secrets. By these arts the Atheists suppose
Moses wrote all his miracles, and that hereby they have power over
angels and divels, as also to doo miracles: yea and that hereby all the
miracles that either anie of the prophets, or Christ himselfe wrought,
were accomplished.
HERE
is also a place for the Kabbalistic art, which consists of unwritten truths that the Jews believe and claim were given directly by God to Moses on Mount Sinai; and later, it was taught verbally, in a gradual manner, without being written down, until the time of Ezra: just as the students of Archippus relied on wit and memory instead of books. The Kabbalistic art split. They divide this into two parts; one explains the secrets of the law and the Bible with philosophical reasoning, where they say Solomon was very skilled; because it is written in Hebrew texts that he argued about everything from the Cedar of Lebanon to the Hyssop, and also about birds, beasts, etc. The other part is a symbolic form of the highest contemplation, concerning divine and angelic powers, holy names and signs; where the letters, numbers, shapes, symbols, diacritics over the letters, lines, points, and accents all signify very deep meanings and great secrets. Through these arts, atheists believe Moses recorded all his miracles, and that through this knowledge they gain power over angels and demons, as well as the ability to perform miracles: indeed, that all the miracles performed by any of the prophets, or Christ himself, came about through this.
But C. AgrippaC. Agrippa lib. de vanit. scient. having searched to the bottome of this art, saith it is nothing but superstition and follie. Otherwise you maie be sure Christ would not have hidden it from his church. For this cause the Jewes/145. were so skilfull in the names of God. But there is none other name in heaven or earth, in which we might be saved, but Jesus: neither is that meant by his bare name, but by his vertue and goodnes towards us.The blasphemie of the Cabalists. These Cabalists doo further brag, that they are able hereby, not onelie to find out and know the unspeakeable mysteries of God; but also the secrets which are above scripture; whereby also they take upon them to prophesie, and to worke miracles: yea hereby they can make what they list to be scripture; as Valeria Proba did picke certeine verses out of Virgil alluding them to Christ. And therefore these their revolutions are nothing but allegoricall games, which idle men busied in letters, points, and numbers (which the Hebrew toong easilie suffereth) devise, to delude and cousen the simple and ignorant. And this they call Alphabetarie or Arythmanticall divinitie, which Christ shewed to his apostles onelie, and which 161 Paule saith he speaketh but among perfect men; and being high mysteries are not to be committed unto writing, and so made popular. There is no man that readeth anie thing of/200. this Cabalisticall art, but must needs think upon the popes cunning practises in this behalfe, who hath In scrinio pectoris,In concil. Trident. not onelie the exposition of all lawes, both divine and humane, but also authoritie to adde thereunto, or to drawe backe therefrom at his pleasure: and this may he lawfullie doo even with the scriptures, either by addition or substraction, after his owne pontificall liking. As for example: he hath added the Apocrypha (whereunto he might as well have joined S. Augustines[C. of Trent 1550] works, or the course of the civill lawe, &c:) Againe, he hath diminished from the decalog or ten commandements, not one or two words, but a whole precept, namelie the second, which it hath pleased him to dash out with his pen: and trulie he might as well by the same authoritie have rased out of the testament S. Markes gospell.
But C. AgrippaC. Agrippa, in his book on the vanity of knowledge. after thoroughly investigating this art, claims it is nothing but superstition and foolishness. Otherwise, you can be sure Christ would not have kept it hidden from his church. For this reason, the Jews145. were so skilled in the names of God. But there is no other name in heaven or earth by which we can be saved, except for Jesus. This does not refer to his name alone, but to his virtue and goodness toward us.The heresy of the Cabalists. These Cabalists further boast that they can, not only uncover and understand the unspeakable mysteries of God, but also the secrets that go beyond scripture; this leads them to claim they can prophesy and perform miracles. Indeed, through this, they can create whatever they want to be scripture, just as Valeria Proba selected certain verses from Virgil and related them to Christ. Therefore, their interpretations are nothing but allegorical games, which idle individuals, engaged in letters, points, and numbers (which the Hebrew language easily accommodates), devise to deceive and trick the simple and ignorant. They call this Alphabetic or Arithmetical divinity, which Christ revealed only to his apostles, and which Paule states he discusses only among perfect people; these high mysteries are not meant to be written down and made popular. Anyone who reads anything about this Cabalistic art cannot help but think of the pope's cunning practices in this regard, who has In scrinio pectoris,In Council of Trent. not only the interpretation of all laws, both divine and human, but also the authority to add to or remove from them at his discretion: and he can lawfully do this even with the scriptures, either by addition or subtraction, according to his own papal preference. For instance, he has added the Apocrypha (to which he could just as well have included St. Augustine's[Council of Trent 1550] works, or the body of civil law, etc.): Furthermore, he has removed from the Decalogue or Ten Commandments, not just one or two words, but an entire precept, namely the second, which he has decided to erase with his pen: and truly, he could just as easily, by the same authority, have excised St. Mark's gospel from the testament.
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.
When, how, and in what kinds of sacrifices were first established, and how they were desecrated, and how the pope corrupts the sacraments of Christ.
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 mercieGen. 3. 15. prevailed; and taking compassion upon man,
he promised the Messias, who should be borne of a woman, and breake the
serpents head: declaring by evident testimonies, that his pleasure was
that man should be restored to favour and grace, through Christ: and
binding the minds of men to this promise, and to be fixed upon their
Messias, established figures and ceremonies wherewith to nourish their
faith, and confirmed the same with miracles, prohibiting and excluding
all mans devises in that behalfe. And upon his promise renewed,Levit. 12. 3. &c. he
injoined (I say) and erected a new forme of worship, whereby/146. he
would have his promises constantlie beheld, faithfullie beleeved, and
reverentlie regarded. He or/deined201. six sorts of divine sacrifices;
three propitiatorie, not as meriting remission of sinnes, but as
figures of Christs propitiation: the other three were of thanksgiving.
These sacrifices were full of ceremonies, they were powdered with
consecrated salt, and kindled162
with fier, which was preserved in the
tabernacle of the Lord: which fier (some thinke) was sent downe from
heaven. GOD himselfe commanded these rites and ceremonies to our
forefathers, Noah, Abraham, Isaac, Jacob, &c: promising therein
both the amplification of their families, and also their Messias.
But in tract of time (I saie) wantonnesse, negligence, and contempt,
through the instigation of the divell, abolished this institution of
GOD: so as in the end, God himselfe was forgotten among them, and they
became pagans & heathens, devising their owne waies, untill everie
countrie had devised and erected both new sacrifices, and also new
gods particular unto themselves. Whose example the pope followeth, in
prophaning of Christs sacraments,A gird at the pope for his sawcinesse in Gods matters. disguising them with his devises
and superstitious ceremonies; contriving and comprehending therein
the follie of all nations: the which bicause little children doo now
perceive and scorne, I will passe over; and returne to the Gentiles,
whome I cannot excuse of cousenage, superstition, nor yet of vanitie
in this behalfe. For if God suffered false prophets among the children
of Israell, being Gods peculiar people, and hypocrits in the church of
Christ; no marvell if there were such people amongst the heathen, which
neither professed nor knew him.
T
The first God revealed himself to our father Adam,Gen. 2:17 by forbidding the apple, indicating that humanity should live under a law, in obedience and submission, rather than roaming like an animal without order or discipline. After humanity sinned,Gen. 3:6 bringing upon itself God's heavy anger; yet His mercyGen. 3:15 prevailed. He showed compassion toward humanity and promised the Messiah, who would be born of a woman and crush the serpent's head. This was a clear indication of His desire for humanity to be restored to favor and grace through Christ. He bound people's minds to this promise, focusing them on their Messiah, establishing symbols and ceremonies to nurture their faith, supported by miracles while prohibiting all human inventions in that regard. Upon renewing His promise,Levit. 12. 3. & etc. He commanded and established a new form of worship, through which He wanted His promises to be consistently acknowledged, faithfully believed, and reverently respected. He ordained201. six types of divine sacrifices; three for atonement, not to earn forgiveness for sins, but as symbols of Christ's atonement, and the other three were for giving thanks. These sacrifices were full of ceremonies, sprinkled with consecrated salt, and ignited162 with fire, which was kept in the Lord's tabernacle; some believe this fire came down from heaven. GOD Himself instructed our ancestors, Noah, Abraham, Isaac, Jacob, etc., promising to expand their families and provide them a Messiah. However, over time (I say) indulgence, negligence, and contempt, spurred by the devil, led to the abandonment of God's institution: ultimately, God Himself was forgotten among them, and they became pagans and heathens, creating their own practices until every nation had devised both new sacrifices and new gods unique to themselves. The pope follows their example, profaning Christ's sacraments,A criticism of the pope for his negligence in matters of God. disguising them with his inventions and superstitious rituals; constructing and incorporating to some extent the absurdity of all nations: which, because even young children now recognize and mock, I will skip over and return to the Gentiles, whom I cannot excuse of deceit, superstition, or vanity in this matter. For if God allowed false prophets among the children of Israel, being His chosen people, and hypocrites in Christ's church; it is no surprise if there were such people among the heathens, who neither professed nor knew Him.
The xiii. Chapter.
Of the objects whereupon the augurors used to prognosticate, with certeine cautions and notes.
Of the things that the augurs used to predict, with certain precautions and notes.
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
& the time therof is greatlie noted; the tingling in the finger, the
elbowe, the toe, the knee, &c: are sin/gular202. notes also to be observed
in this art; though speciallie heerin are marked the flieng of fowles,
and meeting of beasts; with this generall caution, that the object
or matter whereon men divine, must be sudden and unlooked for: which
regard, children and some old fooles have to the gathering primrose,
true loves, and foure leaved grasse; Item the person unto whome such an
object offereth it selfe unawares; Item the intention of the divinor,
whereby the object which is met, is referred to augurie; Item the
houre in which the object is without foreknowledge upon the sudden met
withall; and so foorth.
THE
Gentiles, who discuss this topic, mention countless things that they believe can predict good or bad luck. Sneezing is a big deal, where the number of sneezes and the timing are taken into account; tingling in fingers, elbows, toes, knees, etc. are also particular signs to watch for in this practice. However, special attention is given to the flying of birds and encounters with animals. It’s generally advised that the object or event used for divination must be sudden and unexpected. For this reason, kids and some older folks pay attention to gathering primroses, true love’s knot, and four-leaf clovers. Also important is the person to whom such an event unexpectedly occurs; the intention of the person doing the divination, which connects the encountered object to a prediction; the hour when the object is suddenly encountered without any prior knowledge; and so on.
PliniePlin. lib. natural. hist. 10. cap. 6. reporteth that griphes flie alwaies to the place of slaughter,163 two or three daies before the battell is fought; which was seene and tried at the battell of Troie: and in respect thereof, the griph was allowed to/147. be the cheefe bird of augurie. But among the innumerableArist. in auguriis. number of the portentous beasts, fowles, serpents, and other creatures, the tode is the most excellent object, whose ouglie deformitie signifieth sweete and amiable fortune: in respect whereof some superstitious witches preserve todes for their familiars. And some one of good credit (whome I could name) having convented the witches themselves, hath starved diverse of their divels, which they kept in boxes in the likenesse of todes.
PlinyPliny, Natural History, Book 10, Chapter 6. reports that griffins always fly to the place of slaughter, 163 two or three days before a battle is fought; this was seen and proven at the battle of Troy: because of this, the griffin was recognized as the chief bird of augury. Among the countlessArist. in auguries. number of portents including beasts, birds, serpents, and other creatures, the toad is the most notable, whose ugly form signifies sweet and pleasant fortune: for this reason, some superstitious witches keep toads as their familiars. And someone of good repute (whom I could name) who confronted the witches themselves has starved several of their demons, which they kept in boxes resembling toads.
Plutarch ChironæusPlutarch doteth by his leave, for all his learning. saith, that the place and site of the signes that we receive by augurie, are speciallie to be noted: for if we receive them on the left side, good lucke; if on the right side, ill lucke insueth: bicause terrene and mortall things are opposite & contrarie to divine and heavenlie things; for that which the gods deliver with the right hand, falleth to our left side; and so contrariwise.
Plutarch ChironæusPlutarch, with all his knowledge, highlights that the location and position of the signs we get from augury are especially important to notice: if we receive them on the left side, it means good luck; if on the right side, bad luck follows. This is because earthly and mortal things are opposite and contrary to divine and heavenly things; what the gods give with the right hand ends up on our left side, and vice versa.
The xiiii. Chapter.
The division of augurie, persons admittable into the colleges of augurie, of their superstition.
The division of divination, people eligible for the colleges of divination, of their superstition.
HE
latter divinors in these mysteries, have divided their soothsaiengs
into twelve superstitions: as Augustinus NiphusAug.
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 infortunate beast feedeth on the right side of
your waie; the sixt is utilitie; the seventh is hurt; the eight is
called a cautell, as when a beast followeth one, and staieth at any
side, not passing beyond him, which is a signe of good lucke; the
ninth is infelicitie, and that is contrarie to the eight, as when the
beast passeth before one; the tenth is perfection; the eleventh is
imperfection; the twelfe is conclusiin.*[* read,—sion] Thus farre he.
THE
latter diviners in these mysteries have divided their predictions
into twelve types of superstitions, as Augustinus NiphusAugust. Niphus on Omens, Book 1. calls them. The
first is prosperity; the second is bad luck, like when someone goes/203. out
of their house and sees an unlucky animal lying on the right side of
their path; the third is destiny; the fourth is fortune; the fifth is
misfortune, as when an unfortunate animal feeds on the right side of your path; the sixth is utility; the seventh is harm; the eighth is called a warning, like when an animal follows someone and stops at their side, not passing beyond them, which is a sign of good luck; the ninth is misfortune, which is the opposite of the eighth, as when the animal passes in front of someone; the tenth is perfection; the eleventh is imperfection; the twelfth is conclusion.*[* read,—sion] Thus far he.
Among the RomansWho were not admittable into the college of augurors among the Romans. none could be received into the college of augurors that had a bile, or had beene bitten with a dog, &c: and at the times of their exercise, even at noone daies, they lighted candels. From whence the papists conveie unto their church, those points of infidelitie. Finallie, their observations were so infinite and ridiculous, that there flew not a sparkle out of the fier, but it betokened somewhat.
Among the RomansWho were not permitted to join the college of augurs among the Romans. none could be admitted into the college of augurors if they had any bile issues or had been bitten by a dog, etc. During their rituals, even at noon, they would light candles. From this, the Catholics derive some of their points of disbelief. Finally, their observations were so numerous and absurd that not a single spark from the fire would fly without signifying something.
164
164
The xv. Chapter.
Of the common peoples fond and superstitious collections and observations.
Of the superstitious beliefs and collections of everyday people.
MONGST
us there be manie women, and effeminat menO vaine follie and foolish vanitie! (marie papists
alwaies, as by their superstition may appeere) that make great
divinations upon the shedding of salt, wine, &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 will note the daie and houre, and count
that time unluckch†[† read,—kie] for a journie. Otherwise, he that receiveth a
mischance, wil consider whether he met not a cat, or a hare, when he
went first out of hfr‡[‡ read, his] doores in the morning; or stumbled not at
the threshhold at his going out; or put not on his shirt the wrong
side outwards; or his left shoo on his right foote, which Augustus
Cæsar reputed for the woorst lucke that might befall. But above all
other nations (as Martinus de ArlesMartin. de Arles in tract. de superst. contra
maleficta.*
Appian. de bello civili.[* read,—ficia.]
wit/nesseth)204. the Spaniards are
most superstitious herein; & of Spaine, the people of the province
of Lusitania is the most fond. For one will saie; I had a dreame
to night, or a crowe croked upon my house, or an owle flew by me and
screeched (which augurie Lucius Silla tooke of his death) or a cocke
crew contrarie to his houre. Another saith; The moone is at the prime;
another, that the sun rose in a cloud and looked pale, or a starre shot
and shined in the aire, or a strange cat came into the house, or a hen
fell from the top of the house.
AMONG
us, there are many women and effeminate menOh, pointless pride and silly vanity! (Married believers
continually, as their superstition clearly shows) who make great predictions based on spilled salt, wine, etc., and for the
timing of days and hours, use as much *witchcraft[* read, witch—] as in anything else.
For if someone/148. happens to fall off a horse, either due to slippery ground or a stumble,
they will take note of the day and hour and consider that time unlucky[† read,—kie] for traveling.
Otherwise, someone who experiences misfortune will think about whether they saw a cat, or a hare, when they first left
[‡ read, his] home in the morning; or if they stumbled at the threshold when exiting;
or wore their shirt inside out; or their left shoe on their right foot, which Augustus Caesar considered to be the
worst luck possible. But above all other nations (as Martinus de ArlesMartin of Arles in his work on superstition against witchcraft.*
Appian on the civil war.[* read,—ficia.]
testifies)204. the Spaniards are the most superstitious about this;
and in Spain, the people from the province of Lusitania are the most obsessed. For one will say,
"I had a dream last night," or "A crow cawed on my house," or "An owl flew by me and screeched" (which omen
Lucius Silla took as a sign of his death), or "A rooster crowed at the wrong time." Another might say, "The
moon is at its peak;" another, "The sun rose behind a cloud and looked pale," or "A star fell and shone in the air,"
or "A strange cat entered the house," or "A hen fell from the roof."
Many will go to bed againe,Augurificall toies. if they neeze before their shooes be on their feet; some will hold fast their left thombe in their right hand when they hickot; or else will hold their chinne with their right hand whiles a gospell is soong. It is thought verie ill lucke of some, that a child, or anie other living creature, should passe betweene two friends as they walke togither; for they say it portendeth a division of freendship. Among the papists themselves, if any hunters, as they were a hunting, chanced to meet a frier or a preest; they thought it so ill lucke, as they would couple up their hounds, and go home, being in despaire of any further sport that daie. Marrie if they had used venerie with a begger, they should win all the monie they plaied for that daie at dice. The like follie is to be imputed unto them, that observe (as true or probable) old verses, wherein can be no reasonable cause of such effects; which are brought to passe onlie by Gods power, and at his pleasure. Of this sort be these that follow:
Many people will go to bed again, Awesome toys. if they sneeze before their shoes are on their feet; some will hold their left thumb in their right hand when they hiccup; or they'll hold their chin with their right hand while a gospel is sung. Some believe it's really bad luck if a child or any other living creature passes between two friends walking together; they say it foreshadows a rift in their friendship. Among the Catholics, if any hunters happen to meet a friar or a priest while out hunting, they consider it such bad luck that they would gather up their hounds and go home, feeling hopeless about any further sport that day. However, if they had hunted with a beggar, they believed they would win all the money they wagered that day at dice. Similar foolishness is attributed to those who believe (whether rightly or wrongly) in old verses that have no reasonable explanation for such outcomes; these are brought about solely by God's power and at His discretion. The following are examples of this:
165
165
Some sticke a needle or a buckle into a certeine tree, neere to the cathedrall church of S. Christopher, or of some other saint; hoping thereby to be delivered that yeare from the headach. Item maids forsooth hang some of their haire before the image of S. Urbane, bicause they would have the rest of their haire grow long and be yellow. Item, women with child runne to church, and tie their girdles or shoo latchets about a bell, and strike upon the same thrise, thinking that the sound thereof hasteth their good deliverie. But sithence these things beginne to touch the vanitiesSeeke more hereof in the word Habar. and superstitions of incantations, I will referre you thither, where you shall see of that stuffe abundance; beginning at the word Habar.
Some people stick a needle or a buckle into a certain tree near the cathedral church of St. Christopher, or another saint, hoping to get rid of their headache that year. Also, girls hang some of their hair in front of the image of St. Urbane because they want the rest of their hair to grow long and be yellow. Additionally, pregnant women rush to church, tie their belts or shoe laces around a bell, and strike it three times, believing that the sound will help them have a safe delivery. But since these practices start to involve the vanitiesLook into this further by searching the word Habar. and superstitions of incantations, I'll refer you there to see plenty more of that stuff, starting with the word Habar.
The xvi. Chapter.
How old writers varie about the matter, the maner and the meanes, whereby things augurificall are mooved.
How old writers differ about the subject, the way, and the methods through which things are predicted.
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
166 a care for us, Averroes.
12. metaphysic. it agreeth with reason (as Theophrastus saith) that he
shew us by some meane whatsoever shall happen. For with Pythagoras he
concludeth, that all foreshewes and auguries are the voices and words
of God, by the which he foretelleth man the good or evill that shall
beetide.
HEOPHRASTUS and Themistius claim that anything that happens to a person suddenly and by chance is a result of God's providence. As Themistius166 Averroes. 12. metaphysics. it makes sense (as Theophrastus states) that He might reveal to us, through some means, what will happen. For along with Pythagoras, he concludes that all omens and signs are the words and messages of God, through which He foretells to humanity the good or evil that will occur.
Trismegistus affirmeth, that all augurificall things are mooved by divels; Porphyrie saith by gods, or rather good angels: according to the opinion of Plotinus and Iamblichus. Some other affirme they are mooved by the moone wandering through the twelve signes of the Zodiake: bicause the moone hath dominion in all sudden matters. The Aegyptian astronomers hold, that the moone ordereth not those portentous matters, but Stella errans, a wandering starre, &c./
Trismegistus claims that all things related to prophecy are influenced by demons; Porphyrie states it's by gods, or rather good angels, in line with the views of Plotinus and Iamblichus. Others assert they are driven by the moon as it moves through the twelve signs of the zodiac because the moon has control over all sudden events. The Aegyptian astronomers believe that the moon does not govern these extraordinary occurrences, but rather Stella errans, a wandering star, etc.
The xvii. Chapter.150.
How ridiculous an art augurie is, how Cato mocked it, Aristotles reason against it, fond collections of augurors, who allowed, and who disallowed it.
How ridiculous the art of augury is, how Cato laughed at it, Aristotle's argument against it, silly groups of augurs, who accepted it and who rejected it.
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 & momenta, &c: It is not for you to knowe the times
and seasons, which the father hath put in his owne power. The most
godlie men and the wisest philosophers have given no credit hereunto.
S. Augustine saith; Qui his divinationibus credit, sciat se fidem
christianam & baptismum prævaricasse, & paganum Deiq; inimicum esse.
One told Cato, that a rat had carried awaie and eaten his hose, which
the partie said was a woonderfull signe. Naie (said Cato) I thinke
not so; but if the hose had eaten the rat, that had beene a wonderfull
token indeed. When/207. Nonius told Cicero that they should have good
successe in battell, bicause seven eagles were taken in Pompeies
campe, he answered thus; No doubt it will be even so, if that we chance
to fight with pies. In the like case also he answered Labienus, who
prophesied like successe by such divinations, saieng, that through the
hope of such toies, Pompeie lost all his pavillions not long before.
ALL these observations, since they are not based on God's word,The beloved practice of fortune-telling inspired trust.
nor on physical or philosophical reasoning, are just vanities, superstitions,
lies, and mere witchcraft; thus the world has long been,
and continues to be, misled and deceived. It is written; Acts 1:7It is not for you
to know the times and seasons, which the Father has placed in His own authority. The most godly people and the wisest philosophers have dismissed this.
Saint Augustine says; Anyone who believes in these divinations is betraying the Christian faith and baptism, and is an enemy of God.
Someone told Cato that a rat had taken and eaten his sock, claiming it was a wonderful sign. No (said Cato), I don’t think so; but if the sock had eaten the rat, that would have been a wonderful sign indeed. When/207. Nonius told Cicero that they would have good luck in battle because seven eagles had been captured in Pompey's camp, he replied; No doubt it will be just so if we happen to fight against magpies. He gave a similar response to Labienus, who predicted the same success through such divinations, saying that due to the hope in such trifles, Pompey had lost all his tents not long before.
What wiseman would thinke, that God would commit his counsell to a dawe, an owle, a swine, or a tode; or that he would hide his secret purposes in the doong and bowels of beasts? AristotleArist. de somno. thus reasoneth; Augurie or divinations are neither the causes nor effects 167 of things to come; Ergo, they doo not thereby foretell things trulie, but by chance. As if I dreame that my freend will come to my house, and he commeth indeed: yet neither dreame nor imagination is more the cause of my freends comming, than the chattering of a pie.
What wise person would think that God would entrust His counsel to a fool, an owl, a pig, or a toad; or that He would conceal His secret plans in the waste and insides of animals? AristotleArist. on sleep. argues this; omens or divinations are neither the causes nor the effects 167 of things to come; Therefore, they do not truly predict events, but only do so by chance. For instance, if I dream that my friend will come to my house, and he actually does come: still, neither the dream nor the thought is more responsible for my friend’s visit than the chatter of a magpie.
When Hanibal overthrew Marcus Marcellus, the beast sacrificed
wanted a peece of his hart; therefore forsooth Marius, when he
sacrificed at Utica, and the beast lacked his liver, he must needs
have the like successe. These are their collections, and as vaine, as
if they said that the building of Tenderden steeple was the cause of
Goodwine sands, or the decaie of Sandwich haven. S. Augustine
August. lib. de doct. chri. 2. cap. 2.
Psal. 4, 2.
saith, that these observations are most superstitious. But we read in
the fourth psalme, a sentence which might dissuade anie christian from
this follie and impietie; O ye sonnes of men, how long will you turne
my glorie into shame, loving vanitie, and seeking lies? The like is
read in manie other places of scripture.
When Hannibal overthrew Marcus Marcellus, the beast being sacrificed wanted a piece of his heart; therefore, indeed, Marius, when he sacrificed at Utica, and the beast was missing his liver, must have had the same fate. These are their conclusions, as vain as if they claimed that the building of Tenderden steeple caused Goodwine sands, or that the decline of Sandwich harbor was responsible. S. Augustine
Augustine, Book on the Doctrine of Christ, Chapter 2.
Psalm 4:2.
says that these observations are highly superstitious. But we read in the fourth psalm, a line that might discourage any Christian from this foolishness and impiety: O you sons of men, how long will you turn my glory into shame, loving vanity and seeking lies? Similar things are found in many other places in scripture.
Of such as allow this follie, I can commend PliniePlin.
lib. natural. hist. 28. cap. 2.
Tho Aquin. lib. de sortib. best, who saith,
that the operation of these auguries is as we take them. For if we take
them in good part, they are signes of good lucke; if we take them in
ill part, ill lucke/151. followeth; if we neglect them, and wey them not,
they doo neither good nor harme. Thomas of Aquine reasoneth in this
wise; The starres, whose course is certeine, have greater affinitie
and communitie with mans actions, than auguries; and yet our dooings
are neither directed nor proceed from the starres. Which thing also
Ptolome witnesseth, saieng; Sapiens dominabitur astris, A wiseman
overruleth the starres./
For those who embrace this foolishness, I can commend PlinyPliny, Natural History, Book 28, Chapter 2.
Thomas Aquinas, On Predictions. best, who says that the significance of these omens depends on how we interpret them. If we view them positively, they’re signs of good luck; if we see them negatively, bad luck follows; and if we ignore them and give them no weight, they bring neither benefit nor harm. Thomas of Aquin argues similarly; the stars, which have a predictable path, have more influence and connection with human actions than omens do, yet our actions are neither determined by nor stem from the stars. This is also supported by Ptolemy, who stated, Sapiens dominabitur astris, A wise person governs the stars.
The 18. Chapter.208
Fond distinctions of the heathen writers, concerning augurie.
Interesting differences among the ancient writers regarding divination.
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
TarquiniusC. 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 indeed have divine cause, may be called divine auguries; or
rather forewarnings of God, and tokens either of his blessings or
discontentation: as the starre was a token of a safe passage to the
magicians that sought Christ; so was the cockcrowing an augurie to
Peter for his conversion. And manie such other divinations or
auguries (if it be lawfull so to terme them) are in the scriptures to
be found.
HE
heathens distinguished between divine, natural, and casual omens. Divine omens were those believed to happen miraculously, like when dogs spoke; for instance, during the expulsion of TarquiniusC. Epidius.
Homer. Iliad. 19. from his kingdom; or when trees talked before Cæsar’s death; or when a horse named Zanthus spoke. Many learned Christians acknowledge that things that may genuinely have a divine cause can be called divine omens; or more accurately, warnings from God and signs of either His blessings or displeasure: just as the star signified a safe journey for the magi seeking Christ; the crowing of the rooster served as an omen for Peter regarding his conversion. Additionally, many other such divinations or omens (if it’s appropriate to call them that) can be found in the scriptures.
168
168
The 19. Chapter.
Of naturall and casuall augurie, the one allowed, and the other disallowed.
Of natural and casual omens, one is accepted, and the other is rejected.
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 are mooved to know the/209. times, according to the disposition of the
weather, as it is necessarie for their natures. And therefore Jeremie
saith; Milvus in cœlo cognovit tempus suum. The physician may argue
a strength towards in his patient, when he heareth him neeze twise,
which is a naturall cause to judge by, and conjecture upon. But sure
it is meere casuall, and also verie foolish and incredible, that by
two neezings, a man should be sure of good lucke or successe in his
businesse; or by meeting of a tode, a man should escape a danger, or
atchieve an enterprise, &c./
Natural signs are observations based on physical or philosophical reasoning because human and natural logic can explain such events. For example, if someone hears a rooster crowing multiple times, they might guess that rain is coming soon; similarly, the cries of rooks and their unusual wing movements can indicate changes in the weather. This response is driven by their natural instinct, influenced by celestial bodies, helping them sense the conditions necessary for their survival. Therefore, as Jeremiah states, Milvus in cœlo cognovit tempus suum (The kite in the sky knows its time). A doctor might infer a patient's strength when they hear them sneeze twice, as that's a natural basis for judgment. However, it's completely random and quite foolish to think that sneezing twice guarantees good luck or success in one’s endeavors, or that encountering a toad will mark the avoidance of danger or the achievement of a goal, etc./
The xx. Chapter.152.
A confutation of casuall augurie which is meere witchcraft, and upon what uncertaintie those divinations are grounded.
A refutation of random fortune-telling, which is pure witchcraft, and the uncertainty on which those predictions are based.
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 for the right or left
side be good or bad lucke in it selfe. Why should any occurrent or
augurie be good? Bicause it commeth out of that part of the heavens,
where the good or beneficiall stars are placed? By that reason, all
things should be good and happie that live on that side; but we see the
contrarie experience, and as commonlie as that.
WHAT
imagination does in a person, many would not understand; because its qualities are strange and almost unbelievable, the discussion would be long and tedious, which I have mentioned before. But the power of our imagination doesn't extend to animals or reach birds, so it doesn't pertain to this matter. Also, the chance of being on the right or left side can't be considered good or bad luck in itself. Why should any occurrence or omen be good? Because it comes from that part of the heavens where the good or beneficial stars are located? By that reasoning, everything living on that side should be good and happy; yet we see the opposite experience, as common as that may be.
The like absurditieThe vanitie of casuall augurie. and error is in them that credit those divinations; bicause the starres, over the ninth house have dominion at the time of augurie. If it should betoken good lucke, joy or gladnesse, to heare a noise in the house, when the moone is in Aries: and 169contrariwise, if it be a signe of ill lucke, sorrowe, or greefe for a beast to come into the house, the moone being in the same signe: here might be found a fowle error and contrarietie./210. And forsomuch as both may happen at once, the rule must needs be false and ridiculous. And if there were any certeine rules or notes to be gathered in these divinations; the abuse therein is such, as the word of God must needs be verefied therein; to wit, I will destroie the tokens of soothsaiers,Isai. 44, 25. and make them that conjecture, fooles.
The same absurdity and error exist in those who believe in these divinations; because the stars, over the ninth house, have power at the time of the augury. If it signifies good luck, joy, or happiness to hear a noise in the house when the moon is in Aries: and conversely, if it indicates bad luck, sorrow, or grief for an animal to come into the house while the moon is in the same sign: here we find a serious error and contradiction. And since both can happen at the same time, the rule must be false and ridiculous. If there were any certain rules or signs to be gathered from these divinations; the misinterpretation is such that the word of God must be validated in this matter; namely, I will destroy the signs of soothsayers, and make those who guess, fools.
The xxi. Chapter.
That figure-casters are witches, the uncerteintie of their art, and of their contradictions, Cornelius Agrippas sentence against judiciall astrologie.
That figure-casters are witches, the uncertainty of their art, and their contradictions, is supported by Cornelius Agrippa's judgment against judicial astrology.
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 & full of vanitie,
more plainly derided in the scriptures, than any other follie. And
thereupon many other trifling vanities are rooted and grounded; as
physiognomie, palmestrie, interpreting of dreames, monsters, auguries,
&c: the professors whereof confesse this to be the necessarie key to
open the knowledge of all their secrets. For these fellowesThe
vaine and trifling trickes of figure-casters. erect a
figure of the heavens, by the exposition whereof (togither with the
conjectures of similitudes and signes) they seeke to find out the
meaning of the significators, attributing to them the ends of all
things, contrarie to truth, reason, and divinitie: their rules being so
inconstant, that few writers agree in/153. the verie principles therof. For
the Rabbins, the old and new writers, and the verie best philosophers
dissent in the cheefe grounds thereof, differing in the proprietie of
the houses, whereout they wring the foretelling of things to come,
contending even about the number of spheres, being not yet resolved how
to erect the beginnings and endes of the houses: for Ptolomie maketh
them after one sort, Campanus after another, &c.
THESE
fortune-tellers can be counted among the deceiving witches, whose practice exceeds their understanding, seeking to gain knowledge stolen from poets, their craft uncertain and full of vanity, more openly mocked in the scriptures than any other foolishness. This gives rise to many other trivial vanities like face reading, palmistry, dream interpretation, monsters, omens, etc.: the practitioners of these arts claim it's the essential key to unlocking the knowledge of all their mysteries. For these individualsThe pointless and superficial tricks of fortune-tellers. construct a chart of the heavens, through which (along with their interpretations of similarities and signs) they attempt to uncover the meanings of the identifiers, attributing to them the outcomes of all things, contrary to truth, reason, and divinity: their rules are so inconsistent that few writers agree on/153. the very principles behind them. For the Rabbis, the ancient and modern writers, and the very best philosophers disagree on the main principles, differing in the properties of the houses, from which they extract predictions of future events, even arguing about the number of spheres, with no consensus on how to establish the beginnings and ends of the houses: for Ptolemy defines them one way, Campanus in another, etc.
And as Alpetragus thinketh, that there be in the heavens/211. diverse
movings as yet to men unknowne, so doo others affirme (not without
probabilitie) that there maie be starres and bodies, to whome these
movings maie accord, which cannot be seene, either through their
exceeding highnes, or that hitherto are not tried with anie observation
of the art. The true motion of MarsJohan.
Montiregius in epistola ad Blanchimē: & Gulielmus de sancto Clodoald.
Rabbi Levi.
C. Agrip. in lib. de vanit. scient.
Archelaus.
Cassander.
Eudoxus, &c. is not yet perceived, neither
is it possible to find out the true entring of the sunne into the
equinoctiall points. It is not denied, that the astronomers
170 themselves
have received their light, and their verie art from poets, without
whose fables the twelve signes and the northerlie and southerlie
figures had never ascended into heaven. And yet (as C. Agrippa saith)
astrologers doo live, cousen men, and game by these fables; whiles the
poets, which are the inventors of them, doo live in beggerie.
And just as Alpetragus believes that there are in the heavens/211. various movements unknown to humans, others argue (not without reason) that there may be stars and bodies that correspond to these movements, which cannot be seen, either because they are too high up, or because they haven't yet been studied with any observation techniques. The true motion of MarsJohan. Montiregius in a letter to Blanchimē: & William of Saint Clodoald. Rabbi Levi. C. Agrip. in the book on the vanity of knowledge. Archelaus. Cassander. Eudoxus, & others. has not yet been detected, nor is it possible to determine the exact moment the sun enters the equinoctial points. It is acknowledged that astronomers themselves have gained their knowledge and their very craft from poets—without whose fables the twelve signs and the northern and southern figures would never have made it to the heavens. Yet, as C. Agrippa says, astrologers deceive people and profit from these tales, while the poets, who originated them, live in poverty.
The verie skilfullest mathematicians confesse, that it is unpossible to find out anie certeine thing concerning the knowledge of judgements, as well for the innumerable causes which worke togither with the heavens, being all togither, and one with the other to be considered: as also bicause influencies doo not constraine but incline. For manie ordinarie and extraordinarie occasions doo interrupt them; as education, custome, place, honestie, birth, bloud, sicknesse, health, strength, weakenes, meate, drinke, libertie of mind, learning, &c. And they that have written the rules of judgement, and agree neerest therein, being of equall authoritie and learning, publish so contrarie opinions upon one thing, that it is unpossible for an astrologian to pronounce a certeintie upon so variable opinions; & otherwise, upon so uncerteine reports no man is able to judge herein. So as (according to Ptolomie) the foreknowledge of things to come by the starres, dependeth as well upon the affections of the mind, as upon the observation of the planets, proceeding rather from chance than art, as whereby they deceive others, and are deceived themselves also./
The most skilled mathematicians admit that it’s impossible to figure out anything certain about the knowledge of judgments. This is due to the countless factors that interact with the heavens, which must all be considered together. Additionally, influences don’t dictate outcomes but rather lean towards them. Many ordinary and extraordinary situations disrupt these influences, such as education, customs, location, integrity, heritage, illness, health, strength, weakness, food, drink, mental freedom, learning, etc. Those who have written the rules of judgment, and who are closest in agreement, all hold equal authority and knowledge yet publish such opposing views on the same topic that it is impossible for an astrologer to make a definitive statement amidst such variable opinions. Furthermore, based on uncertain reports, no one can judge accurately in this regard. As Ptolemy stated, the ability to foresee future events through the stars relies as much on the state of the mind as it does on the observation of the planets, feeling more governed by chance than any practiced skill, leading to deceiving others and being deceived oneself.
The xxii Chapter.212.
The subtiltie of astrologers to mainteine the credit of their art, why they remaine in credit, certeine impieties conteined in astrologers assertions.
The cleverness of astrologers in maintaining the credibility of their practice, why they still hold credibility, certain wrongdoings found in the claims of astrologers.
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 fortifie their old prognostications with new reasons.
Nevertheles, in the multitude/154. and varietie of starres, yea even in
the verie middest of them, they find out some places in a good aspect,
and some in an ill; and take occasion hereupon to saie what they list,
promising unto some men honor, long life, wealth, victorie, children,
marriage, freends, offices; & finallie everlasting felicitie. But if
with anie they be discontent, they saie the starres be not favourable
to them, and threaten them with hanging, drowning, beggerie, sickenes,
misfortune, &c. And if one of these
171 prognostications fall out right,
then they triumph above measure. If the prognosticators be found to
forge and lie alwaies (without such fortune as the blind man had in
killing the crow) they will excuse the matter, saieng, that Sapiens
dominatur astris, wheras (according to Agrippas words) neither the
wiseman ruleth the starres, nor the starres the wiseman, but God ruleth
them both. Corn. Tacitus saith, that they are a people disloiall to
princes, deceiving them that beleeve them. And Varro saith, that the
vanitie of all superstitions floweth out of the bosome of astrologie.
And if our life & fortune depend not on the starres, then it is to be
granted, that the astrologers seeke where nothing is to be found. But
we are so fond, mistrustfull & credulous, that we feare more the fables
of Robin good fellow; astrologers, & witches, & beleeve more the things
that are not, than the things that are. And the more unpossible a thing
is, the more we stand in feare thereof; and the lesse likelie to be
true, the more/213. we beleeve it. And if we were not such, I thinke with
Cornelius Agrippa, that these divinors, astrologers, conjurors, and
cousenors would die for hunger.
F
you watch the clever ones, you’ll see them speak cryptically
about things to come,Astrologers' predictions are similar to the responses of oracles. they come up with clever tricks, vague
predictions, easily applicable to everything - time, ruler,
and nation. If anything happens as they said, they reinforce their old predictions with new reasons.
Still, in the multitude/154. and variety of stars, even in
the very middle of them, they find some positions with good angles,
and some with bad; they then take this opportunity to say what they want,
promising some people honor, long life, wealth, victory, children,
marriage, friendships, jobs; and ultimately everlasting happiness. But if
they are unsatisfied with anyone, they say the stars are not favorable
to them, threatening them with hanging, drowning, poverty, illness, misfortune, etc. If one of these
171 predictions comes true,
then they celebrate excessively. If the predictors are found to
cheat and lie all the time (without any luck like the blind man had in
killing the crow), they will brush it off, saying that Sapiens
dominatur astris, whereas (according to Agrippa's words) neither the
wise person controls the stars, nor the stars control the wise person, but God controls
both. Corn. Tacitus says that they are disloyal to
rulers, deceiving those who believe them. And Varro says that the
emptiness of all superstitions stems from astrology.
If our lives and fortunes don’t depend on the stars, then it’s clear that the astrologers are searching where nothing is to be found. But we are so foolish, suspicious, and gullible that we fear more the tales of Robin Goodfellow; astrologers, and witches, and believe more in the unreal than in the real. The more impossible something is, the more we fear it; and the less likely it is to be true, the more/213. we believe it. If we weren’t like this, I think with
Cornelius Agrippa, that these diviners, astrologers, conjurers, and tricksters would starve.
And our foolish light beleefe, forgetting things past, neglecting things present, and verie hastie to know things to come, doth so comfort and mainteine these cousenors; that whereas in other men, for making one lie, the faith of him that speaketh is so much mistrusted, that all the residue being true is not regarded. Contrariwise, in these cousenages among our divinors, one truth spoken by hap giveth such credit to all their lies, that ever after we beleeve whatsoever they saie; how incredible, impossible or false soever it be. Sir Thomas MooreS. Thomas Moores frumpe at judiciall astrologers. saith, they know not who are in their owne chambers, neither who maketh themselves cuckoldes that take upon them all this cunning, knowledge, and great foresight. But to enlarge their credit, or rather to manifest their impudencie, they saie the gift of prophesie, the force of religion, the secrets of conscience, the power of divels, the vertue of miracles, the efficacie of praiers, the state of the life to come, &c: doth onlie depend upon the starres, and is given and knowne by them alone. For they saie, that when the signe of Gemini is ascended, and Saturne and Mercurie be joined in Aquarie, Astrologicall blasphemies. in the ninth house of the heavens, there is a prophet borne: and therefore that Christ had so manie vertues, bicause he had in that place Saturne and Gemini. Yea these Astrologers doo not sticke to saie, that the starres distribute all sortes of religions: wherein Jupiter is the especiall patrone, who being joined with Saturne, maketh the religion of the Jewes; with Mercurie, of the Christians; with the Moone, of Anti-christianitie. Yea they affirme that the faith of everie man maie be knowne to them as well as to God. And that Christ himselfe did use the election of houres in his miracles; so as the Jewes could not hurt172 him whilest he went to Jerusalem, and therefore that *the[* read, he.] said to his disciples that forbad him to go;Joh. 11. 8. & 9. Are there not twelve houres in the daie?//
And our foolish belief, forgetting the past, ignoring the present, and eager to know the future, supports these deceivers. While in other people, if one lie is told, the credibility of the speaker is so deeply mistrusted that everything else they say is dismissed. On the other hand, in these acts of deception among our fortune tellers, one true statement made by chance gives so much credibility to all their lies that afterward we believe whatever they say, no matter how incredible, impossible, or false it may be. Sir Thomas MooreS. Thomas Moore's critique of astrologers. says they don’t even know who is in their own rooms or who is being cheated on, yet they claim all this cleverness, knowledge, and foresight. But to boost their credibility or rather to reveal their audacity, they claim the gift of prophecy, the power of religion, the secrets of conscience, the influence of devils, the virtue of miracles, the effectiveness of prayers, the state of the afterlife, etc., all depend solely on the stars and are known only by them. Because they say that when the sign of Gemini rises, and Saturn and Mercury are aligned in Aquarius in the ninth house of the heavens, a prophet is born; thus, Christ had many virtues because he was positioned there with Saturn and Gemini. Indeed, these astrologers go so far as to say that the stars distribute all kinds of religions, where Jupiter is the main patron, who when joined with Saturn, creates the religion of the Jews; with Mercury, Christianity; and with the Moon, anti-Christianity. They even claim that the faith of every person can be known to them just as well as to God. And that Christ himself selected the timing of his miracles; so the Jews could not harm172 him while he was on his way to Jerusalem, and therefore he told his disciples who urged him not to go;Joh. 11. 8. & 9. Aren't there twelve hours in the day?//
The xxiii. Chapter.214. 155.
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.
Who have the power to drive away devils just by being there, who will receive from God whatever they ask in prayer, who will gain eternal life through the influence of the stars, as those who read horoscopes claim.
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 in the middest of the heavens, shall obteine whatsoever
he asketh: and that JupiterThe follie of our genethliaks,
or nativiti-casters. and Saturne doo give blessednes of
the life to come. But if anie in his nativitie shall have Saturne
happilie placed in Leone, his soule shall have everlasting life. And
hereunto subscribe Peter de Appona, Roger Bacon, Guido Bonatus,
Arnold de villa nova, and the Cardinall of Alia. Furthermore, the
providence of God is denied, and the miracles of Christ are diminished,
when these powers of the heavens and their influencies are in such
sort advanced. Moses, Esaie, Job and Jeremie, seeme to dislike
and reject it: and at Rome in times past it was banished, and by
Justinian condemmed under paine of death. Finallie, SenecaSenec.
lib. de quæst. natural. 4. derideth
these soothsaieng witches in this sort; Amongst the Cleones (saith
he) there was a custome, that the γαλακτοφύλακες (which were gazers in
the aier, watching when a storme of haile should fall) when they sawe
by anie cloud that the shower was imminent and at hand; the use was
(I saie) bicause of the hurt which it might doo to their vines, &c:
diligentlie to warne the people thereof; who used not to provide clokes
or anie such defense against it, but provided sacrifices; the rich,
cockes and white lambes; the poore would spoile themselves by cutting
their thombes; as though (saith he) that little bloud could ascend up
to the cloudes, and doo anie good there for their releefe in this/215.
matter.
HEY
they also say that someone with Mars favorably placed in the ninth
house of the heavens will have the ability to drive away demons just by their presence from those who are possessed. And whoever prays to God when the Moon and Jupiter are aligned with the dragon’s head in the middle of the heavens will receive whatever they ask for; and JupiterThe foolishness of our astrologers,
or those who read natal charts. and Saturn grant blessings for the afterlife. But if anyone has Saturn well placed in Leo in their natal chart, their soul will have eternal life. And here, Peter de Appona, Roger Bacon, Guido Bonatus,
Arnold de Villa Nova, and the Cardinal of Alia agree. Furthermore, the providence of God is denied and the miracles of Christ are diminished when the powers of the heavens and their influences are overly exalted. Moses, Esaie, Job, and Jeremiah seem to disapprove of
and reject it; and in Rome, it was once banished and condemned to death by Justinian. Finally, SenecaSeneca.
book on natural questions, 4. mocks these fortune-telling witches in this way; Among the Cleones (he says) there was a custom that the γαλακτοφύλακες (who were sky watchers, looking for when a hailstorm would strike) would, when they saw a cloud indicating that the shower was imminent, warn the people; who wouldn’t prepare cloaks or any other form of protection against it, but made sacrifices instead; the wealthy offered roosters and white lambs; the poor would harm themselves by cutting their thumbs; as if (he says) that little blood could rise to the clouds and help them in this/215. matter.
And here by the waie, I will impart unto you a VenetianHilarius
Pirkmair in arte apodemica. superstition,
of great antiquitie, and at this daie (for ought I can read to the
contrarie) in use. It is written, that everie yeere ordinarilie upon
ascension daie, the Duke of Venice, accompanied with the States,
goeth with great solemnitie unto the sea, and after certeine ceremonies
ended, casteth thereinto a gold ring of great value and estimation for
173
a pacificatorie oblation: wherewithall their predecessors supposed
that the wrath of the sea was asswaged. By this action, as a late
writer saith, they doo Desponsare sibi mare,Joannes
Garropius in Venet. & Hyperb.
Zach. 10. 1. verse 2. that is, espouse the sea
unto themselves, &c.
And here by the way, I will share with you a VenetianHilarius Pirkmair in academic art. superstition, which has a long history and is still practiced today (as far as I can tell). It is said that every year, on Ascension Day, the Duke of Venice, along with the officials, goes with great ceremony to the sea. After completing certain rituals, he throws a valuable gold ring into the water as a peace offering, believing that it calms the wrath of the sea. As a recent writer puts it, they doo Desponsare sibi mare,Joannes Garropius in Venice & Hyperborea.
Zachariah 10:1, verse 2. which means they are marrying the sea to themselves, etc.
Let us therefore, according to the prophets advise, aske raine of the Lord in the houres of the latter time, and he shall send white cloudes, and give us raine &c: for surelie, the idols (as the same prophet saith) have spoken vanitie, the soothsaiers have seene a lie, and the dreamers have told a vaine thing. They comfort in vaine, and therefore they went awaie like sheepe, &c. If anie sheepebiter or witch- monger will follow them, they shall go alone for me.//
Let’s, as the prophets suggest, ask the Lord for rain in the later times, and He will send white clouds and give us rain, etc. Because for sure, the idols (as the same prophet says) have spoken falsehoods, the fortune-tellers have seen lies, and the dreamers have told empty things. They offer comfort in vain, and that's why they went away like sheep, etc. If any shepherd or witch wants to follow them, they can do so alone for all I care.
¶ The twelfe Booke. 216. 156.
The first Chapter.
The Hebrue word Habar expounded, where also the supposed secret force of charmes and inchantments is shewed, and the efficacie of words is diverse waies declared.
The Hebrew word Habar is explained, where the supposed secret power of charms and enchantments is also shown, and the effectiveness of words is demonstrated in various ways.
HIS
Hebrue word Habar, being in Greeke Epathin, and in Latine
Incantare, is in English, To inchant, or (if you had rather have it
so) to bewitch. In these inchantments, certeine wordes, verses, or
charmes, &c: are secretlie uttered, wherein there is thought to be
miraculous efficacie. There is great varietie hereof: but whether it be
by charmes, voices, images, characters, stones, plants, metals, herbes,
&c: there must herewithall a speciall forme of words be alwaies used,
either divine, diabolicall, insensible, or papisticall, whereupon all
the vertue of the worke is supposed to depend.Psal. 58. This word is speciallie
used in the 58. psalme, which place though it be taken up for mine
adversaries strongest argument against me; yet me thinkes it maketh so
with me, as they can never be able to answer it.Psal. 58. 4. 5. For there it plainelie
appeareth, that the adder heareth not the voice of the charmer, charme
he never so cunninglie: contrarie to the poets fabling,
HIS
The Hebrew word Habar, which is Epathin in Greek and Incantare in Latin, translates to "to enchant" or, if you prefer, "to bewitch" in English. In these enchantments, certain words, verses, or charms, etc., are secretly spoken, believed to have miraculous power. There is a wide variety of these: but whether through charms, voices, images, symbols, stones, plants, metals, herbs, etc., there must always be a specific form of words used, which can be divine, diabolical, insensible, or papistical, upon which all the effectiveness of the work is thought to depend.Psalms 58. This word is specifically used in Psalm 58, a passage that, although taken by my opponents as their strongest argument against me, I believe actually makes my case stronger, as they will never be able to counter it.Psalms 58:4-5 For it clearly shows that the adder does not hear the voice of the charmer, no matter how skillfully he charms, contrary to the fanciful tales of poets.
But hereof more shall be said hereafter in due place.
But more will be said about this later in the appropriate section.
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 therein God worketh
all in all, as well in framing the heart of
the one, as in directing the toong
of the other: as appeareth in
manie places of the holie
scriptures.
I admit that words sometimes have a unique power and effectiveness, whether for persuasion or dissuasion, and in various other ways; through them, some people are turned from a path of destruction to a state of salvation: and on the flip side, as Solomon said;Proverbs 18.
Chronicles 30.
Psalms 10.
Psalms 51.
Psalms 139.
Jeremiah 32.
Isaiah 6.
Isaiah 50.
Exodus 7, 8, 9.
Proverbs 16. Death and life are in the power of the tongue: but even so, God works through everything, both in shaping one person's heart and in guiding the tongue of another, as shown in many places in the holy scriptures.
175
175
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.
What is forbidden in scriptures regarding witchcraft, the power of words, the superstitions of Kabbalists and Catholics, who create substances to imitate God in some instances, is presumption, words of sanctification.
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 of
the faith of Gods people, and to the furtherance of the gospell:Acts. 5. as
when the apostle with a word slue Ananias and Saphira. But the
prophanation of Gods name, the seducing, abusing, and cousening of
the people, and mans presumption is hereby prohibited, as whereby
manie take upon them after the recitall of such names, as God in the
scripture seemeth to appropriate to himselfe, to foreshew things to
come, to worke miracles, to detect fellonies, &c: as the Cabalists in
times past tooke upon them, by the ten names of God, and his angels,
expressed/218. in the scriptures, to worke woonders: and as the papists
at this daie by the like names, by crosses, by gospels hanged about
their necks, by masses, by exorcismes, by holie water, and a thousand
consecrated or rather execrated things, promise unto themselves and
others, both health of bodie and soule.
WHAT
is forbidden in the scriptures regarding enchantment or witchcraft is not the miraculous power of words. For wherever/157. words have had miraculous effects, there has always been the special providence, power, and grace of God expressed to strengthen the faith of God's people and to advance the gospel:Acts 5. as when the apostle struck down Ananias and Saphira with a word. But the misuse of God's name, misleading, exploiting, and deceiving people, along with human arrogance, is clearly prohibited, as many take upon themselves, after invoking such names which God seems to reserve for Himself in scripture, to predict the future, perform miracles, detect crimes, etc.: just as the Cabalists in the past took it upon themselves, using the ten names of God and His angels mentioned/218. in the scriptures, to perform wonders; and as the papists today, using similar names, crosses, gospels hung around their necks, masses, exorcisms, holy water, and a thousand consecrated or rather cursed items, promise themselves and others both physical and spiritual healing.
But as herein we are not to imitate the papists, so in such things, as are the peculiar actions of God,Jonas. 1. we ought not to take upon us to counterfet, or resemble him, which with his word created all things. For we, neither all the conjurors, Cabalists, papists, soothsaiers, inchanters, witches, nor charmers in the world, neither anie other humane or yet diabolicall cunning can adde anie such strength to Gods workmanship, as to make anie thing anew, or else to exchange one thing into another. New qualities may be added by humane art, but no new substance can be made or created by man. And seeing that art faileth herein, doubtles neither the illusions of divels, nor the cunning of witches, can bring anie such thing truelie to passe. For by the sound of the words nothing commeth, nothing goeth, otherwise than God in nature hath ordeined to be doone by ordinarie speech, or else by his speciall ordinance. Indeed words of sanctificationWords of sanctification, and wherein they consist. are necessarie and commendable, according to S. Paules rule; Let your meat be sanctified with the word of God, and by praier. But sanctification dooth not here signifie either change of substance of the 176 meate, or the adding of anie new strength thereunto; but it is sanctified, in that it is received with thanksgiving and praier; that our bodies may be refreshed, and our soule thereby made the apter to glorifie God.
But as we shouldn't imitate the Catholics, in things that are unique actions of God, we should not try to replicate or resemble Him, who created everything with His word. Neither we nor any conjurers, Cabalists, Catholics, fortune-tellers, enchanters, witches, or charmers in the world, nor any other human or even diabolical trickery can add strength to God's creation to make anything new or to change one thing into another. New qualities can be added through human skill, but no new substances can be made or created by man. And since art fails here, certainly neither the illusions of devils nor the tricks of witches can truly make such things happen. For nothing comes or goes merely by the sound of words, other than what God has ordained to be done through ordinary speech or His special decree. Indeed, words of sanctification are necessary and commendable, according to St. Paul's rule: Let your food be sanctified with the word of God and prayer. But sanctification does not mean a change in the substance of the food, nor does it imply the addition of any new strength to it; rather, it is sanctified because it is received with thanksgiving and prayer, so that our bodies may be refreshed and our souls made more capable of glorifying God.
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.
What impact and harm witches' charms cause, how ineffective witches are, and how unlikely they are to perform the things they are believed to do, what would happen if the accusations against them were true.
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, & also of philosophie. For if God
onlie give life & being to all creatures, who can put any such ver/tue158.
or livelie feeling into a body of gold, silver, bread, or wax, as is
imagined? If either preests, divels, or witches could so doo, the
divine power shuld be checked & outfaced by magicall cunning, & Gods
creatures made servile to a witches pleasure. What is not to be brought
to passe by these incantations, if that be true which is attributed
to witches?An ample description of women commonlie called
witches. & yet they are women that never went to schoole in their
lives, nor had any teachers: and therefore without art or learning;
poore, and therefore not able to make any provision of metal or stones,
&c: whereby to bring to passe strange matters, by naturall magicke;
old and stiffe, and therefore not nimble handed to deceive your eie
with legierdemaine; heavie, and commonlie lame, and therefore unapt
to flie in the aire, or to danse with the fairies; sad, melancholike,
sullen, and miserable, and therefore it should be unto them (Invita
Minerva) to banket or danse with Minerva; or yet with Herodias, as
the common opinion of all writers heerein is. On the other side, we see
they are so malicious and spitefull, that if they by themselves, or by
their divels, could trouble the elements, we should never have faire
weather. If they could kill men, children, or cattell, they would spare
none; but would destroy and kill whole countries and housholds. If they
could transfer corne (as is affirmed) from their neighbors field into
their owne, none of them would be poore, none other should be rich. If
they could transforme themselves and others (as it is most constantlie
affirmed) oh what a number of apes and owles should there be of us! If
Incubus could beget Merlins among us, we should have a jollie manie
of cold prophets./
HE
words and other illusions of witches, charmers, and conjurers, even though they aren't really effective as people usually believe: they are disrespectful to the majesty and name of God, hiding the truth of divinity and philosophy. If God alone gives life and existence to all creatures, who can put any kind of power or real feeling into a body of gold, silver, bread, or wax, as is often thought? If priests, devils, or witches could do that, divine power would be challenged and undermined by magical tricks, making God's creatures subservient to a witch's will. What couldn’t be accomplished by these incantations if what is said about witches is true? A detailed description of women often referred to as witches. Yet these are women who never attended school in their lives, nor had any teachers: they are therefore without skill or knowledge; poor, and thus unable to gather any metal or stones, etc., to perform strange feats through natural magic; old and stiff, making them not quick-fingered enough to deceive your eye with sleight of hand; heavy, and usually lame, rendering them unfit to fly in the air or dance with fairies; sad, melancholic, gloomy, and miserable, so it would be unnatural for them (Invita Minerva) to feast or dance with Minerva; or even with Herodias, as all writers commonly agree. On the flip side, we see they are so malicious and spiteful that if they, by themselves or through their devils, could disturb the elements, we would never have nice weather. If they could kill men, children, or livestock, they would show no mercy and would annihilate entire countries and households. If they could move grain (as claimed) from their neighbors' fields into their own, none of them would be poor, and no one else should be rich. If they could transform themselves and others (as is often claimed), oh, how many apes and owls would there be among us! If Incubus could father Merlins among us, we would have a jolly lot of false prophets.
177
177
The fourth Chapter.220.
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.
Why God prohibited the practice of witchcraft, the absurdity of the law of the twelve tables, which their evaluation of miraculous actions is based on, and their wondrous works.
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 things more woonderfull, were attributed to the power of
witches. The which lawes, with the executions and judicials thereupon,
and the witches confessions, have beguiled almost the whole world.
What absurdities concerning witchcraft, are written in the law of
the twelve tables, which was the highest and most ancient law of the
Romans? Whereupon the strongest argument of witches omnipotent
power is framed; as that the wisedome of such lawgivers could not be
abused. Whereof (me thinks) might be made a more strong argument on
our side; to wit, If the cheefe and principall lawes of the world be
in this case ridiculous, vaine, false, incredible, yea and contrarie
to Gods lawe; the residue of the lawes and arguments to that effect,
are to be suspected. If that argument should hold, it might proove all
the popish lawes against protestants, & the hea/thenish159. princes lawes
against christians, to be good and in force: for it is like they would
not have made them, except they had beene good. Were it not (thinke
you) a strange proclamation, that no man (upon paine of death) should
pull the moone out of heaven?J. Bodinus.
Danæus.
Hyperius.
Heming.
Bar. Spineus*
Mal.
Malef.* Spinæus. And yet verie many of the most learned
witchmongers make their arguments upon weaker grounds; as namelie in
this forme and maner; We find in poets, that witches wrought such and
such miracles; Ergo they can accomplish and doo this or that wonder.
The words of the lawe are these;/221.
Qui fruges incantasset pœnas dato, Néve alienam segetem pellexeris
excantando, neq́; incantando, Ne agrum defruganto: the sense
wherof in English is this; Let him be executed that
bewitcheth corne, Transferre not other mens
corne into thy ground by inchantment,
Take heede thou inchant not at all
neither make thy neighbors
field barren: he that dooth
these things shall
die, &c.
THOUGH
it may be clear,A typical and universal mistake. that the Holy Spirit forbids this practice,
due to the misuse of God's name and the deceit involved: I admit, the customs and laws of nearly all nations
declare that all these miraculous feats, which I have cited before, and many other even more wonderful things,
were attributed to the power of witches. These laws, along with the executions and legal actions that followed,
and the confessions of witches, have deceived almost the entire world.
What absurdities about witchcraft are written in the law of the twelve tables, which was the highest and most ancient law of the
Romans? From this, the strongest argument for the omnipotent power of witches is formed; since the wisdom of such lawmakers could not be misused.
It seems to me that a stronger argument could be made on our side; namely, if the chief and principal laws of the world are
in this case ridiculous, vain, false, incredible, and even contrary to God’s law; then the remaining laws and arguments to that effect
should be questioned. If that argument holds, it might prove all the papal laws against Protestants, and the pagan159. princes' laws
against Christians, to be valid and in force: for it’s likely they wouldn’t have made them unless they were valid. Would it not, do you think, be a strange decree, that no one (under penalty of death) should pull the moon out of heaven?J. Bodinus.
Danæus.
Hyperius.
Heming.
Bar. Spineus*
Mal.
Malef.* Spinæus. Yet many of the most learned witch hunters base their arguments on weaker grounds; specifically in this form and manner: We find in poets that witches performed such and such miracles; Ergo, they can achieve and do this or that wonder.
The words of the law are these;/221.
Qui fruges incantasset pœnas dato, Néve alienam segetem pellexeris
excantando, neq́; incantando, Ne agrum defruganto: the meaning in English is this; Let him be executed who
bewitched the crops, Do not take other men’s crops into your own land through enchantment,
Take heed that you do not enchant at all
nor make your neighbor's
field barren: he who does
these things shall
die, etc.
178
178
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.
An example of someone charged under the law of the twelve tables, which shows how ridiculous that law is, involves two witches who could perform wonders.
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 PlinieA 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, and delivered from bondage, occupieng
onelie tillage; grew rich on the sudden, as having good crops: so as
it was suspected that he transferred his neighbors corne into his
fields. None intercession, no delaie, none excuse, no deniall would
serve, neither in jest nor derision, nor yet through sober or honest
meanes: but he was assigned a peremptorie daie, to answer for life. And
therefore fearing the sentence of condemnation, which was to be given
there, by the voice and verdict of three men (as we heere are tried by
twelve) made his appearance at the daie assigned, and brought with him
his ploughs and harrowes, spades and shovels, and other instruments of
husbandrie, his oxen, horsses, and working bullocks, his servants, and
also his daughter, which was a sturdie wench and a good huswife, and
also (as Piso reporteth) well trimmed up in apparell, and said to the
whole bench in this wise; Lo heere my lords I make mine appearance,
according to my promise and your pleasures, presenting unto you my
charmes and witchcrafts, which have so inriched me. As for the labour,
sweat, wat/ching,222. care, and diligence, which I have used in this
behalfe, I cannot shew you them at this time. And by this meanes he
was dismissed by the consent of that court, who otherwise (as it was
thought) should hardly have escaped the sentence of condemnation, and
punishment of death.
ALTHOUGH among us, we tend to think that those who suddenly become poor are bewitched, rather than those who quickly become rich; in Rome, you'll see that (as Pliny reports) because of these claims, one C. Furius Cressus was summoned before Spurius Albinus. He had recently gained his freedom and, focusing only on farming, became wealthy overnight due to good harvests. This led to suspicions that he was stealing his neighbors' grain. No appeals, delays, excuses, or denials—neither in jest nor seriously—would suffice; he was given a definitive date to answer for his life. So, fearing the impending condemnation, which would be decided by the votes of three men (as we’re judged by twelve here), he showed up on the appointed day with his plows, harrows, spades, shovels, and other farming tools, his oxen, horses, and working bulls, his servants, and even his daughter, who was a strong girl and a skilled housekeeper, and (as Piso reports) well-dressed. He stood before the entire court and said: "Here I am, my lords, as promised, presenting my charms and witchcraft that have made me wealthy. As for the labor, sweat, wakefulness, care, and diligence I’ve put into this, I can’t show you those right now." In this way, he was released by the court's agreement, which likely would not have happened if he hadn't defended himself this way.
It is constantlie affirmed in M. Mal.Mal. malef. par. 2. quæ. 1. cap. 5. that Stafus used alwaies to hide himselfe in a *monshoall,[* moushoall] and had a disciple called Hoppo, who made Stadlin a maister witch, and could all when they list invisiblie transferre the third part of their neighbours doong, hay, corne, &c: into theire owne ground, make/160. haile, tempests, and flouds, with thunder and lightning; and kill children, cattell, &c: reveale things hidden, and many other tricks, when and where they list. But these two shifted not so well with the inquisitors, as the other with the Romane and heathen judges. Howbeit, Stafus was too hard for them all: 179for none of all the lawiers nor inquisitors could bring him to appeere before them, if it be true that witchmongers write in these matters.
It is constantly claimed in M. Mal.Mal. malef. par. 2. quæ. 1. cap. 5. that Stafus always used to hide himself in a *monshoall,[* moushoall] and had a disciple named Hoppo, who made Stadlin a master witch, and they could invisibly transfer a third of their neighbors' farming produce, hay, corn, etc., into their own fields, create/160. hail, storms, and floods, with thunder and lightning; and harm children, cattle, etc., reveal hidden things, and perform many other tricks whenever and wherever they wanted. However, these two didn’t evade the inquisitors as easily as the others did with the Roman and pagan judges. Nonetheless, Stafus outsmarted them all: 179 for none of the lawyers or inquisitors could force him to appear before them, if what witch-hunters write about these matters is true.
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.
Law provided for the punishment of witches who perform miracles, some of which are mentioned, along with certain Catholic laws published against them.
HERE are other lawesPunishmēt 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, &c: even as we
should make a lawe to hang him that should take a church in his hand
at Dover, and throwe it to Callice. And bicause in this case also
popish lawes shall be seene to be as foolish and lewd as any other
whatsoever, and speciallie as tyrannous as that which is most cruell:
you shall heare what trim new lawes the church of Rome hath latelie
devised. These are therefore the words of pope Innocent the eight to
the inquisitors/223. of Almanie, and of pope Julius the second, sent
to the inquisitors of Bergomen. It is come to our eares,A
wise lawe of pope Innocent and Julie, were it not that
they wanted wit when they made it. that manie
lewd persons, of both kinds, as well male as female, using the companie
of the divels Incubus and Succubus, with incantations, charmes,
conjurations, &c: doo destroie, &c: the births of women with child, the
yoong of all cattell, the corne of the feeld, the grapes of the vines,
the frute of the trees: Item, men, women, and all kind of cattell and
beasts of the feeld: and with their said inchantments, &c: doo utterlie
extinguish, suffocate, and spoile all vineyards, ortchards, medowes,
pastures, grasse, greene corne, and ripe corne, and all other podware:
yea men and women themselves are by their imprecations so afflicted
with externall and inward paines and diseases, that men cannot beeget,
nor women bring foorth anie children, nor yet accomplish the dutie of
wedlocke, denieng the faith which they in baptisme professed, to the
destruction of their owne soules, &c. Our pleasure therefore is, that
all impediments that maie hinder the inquisitors office, be utterlie
removed from among the people, least this blot of heresie proceed to
poison and defile them that be yet innocent. And therefore we doo
ordeine, by vertue of the apostolicall authoritie, that our inquisitors
of high Almanie, maie execute the office of inquisition by all
tortures and afflictions, in all places, and upon all persons, what
and wheresoever, 180
as well in everie place and diocesse, as upon anie
person; and that as freelie, as though they were named, expressed, or
cited in this our commission./
HERE are other lawsPunishment for impossible tasks. from other nations created for this unbelievable purpose:
as Lex Salicarum provides punishment for those who fly through the air
from place to place and gather at their nightly meetings, and extravagant
feasts, carrying with them silverware, and other items, etc.: just as we
would make a law to hang someone who took a church in his hand
at Dover and threw it to Calais. And because in this case too
popish laws are revealed to be as foolish and lewd as any others,
especially as tyrannical as the cruelest ones:
you will hear what fancy new laws the church of Rome has recently
devised. These are therefore the words of Pope Innocent the eighth to
the inquisitors/223. of Germany, and of Pope Julius the second, sent
to the inquisitors of Bergamo. It has come to our attention,A wise law of Pope Innocent and Julius, if only they had used some common sense when they created it. that many
wicked individuals, both male and female, engaging with the devils Incubus and Succubus, through spells, charms,
conjurations, etc.: do destroy, etc.: the pregnancies of women, the offspring of all livestock, the harvest of the fields, the grapes of the vines,
the fruit of the trees: Likewise, men, women, and all kinds of livestock and
wild animals: and with their incantations, etc.: do wholly
extinguish, suffocate, and ruin all vineyards, orchards, meadows,
pastures, grass, green crops, and ripe grain, and all other crops:
indeed, the men and women themselves are by their invocations so afflicted
with external and internal pains and diseases, that men cannot father,
nor women bear any children, nor even fulfill the duties of
marriage, denying the faith which they professed at baptism, to the
destruction of their own souls, etc. Our wish therefore is that
all obstacles that may hinder the inquisitors' work be completely
removed from among the people, lest this stain of heresy spread to
infect and taint those who are still innocent. And therefore we do
decree, by virtue of apostolic authority, that our inquisitors
of high Germany, may carry out the duties of the inquisition using all
tortures and afflictions, in all places, and upon all persons, whatever
and wherever, 180
as freely, as if they were named, specified, or cited in this our commission./
The seventh Chapter.161.
Poetical authorities commonlie alleaged by witchmongers, for the proofe of witches miraculous actions, and for confirmation of their supernaturall power.
Poetic sources often cited by witch sellers, to prove the miraculous actions of witches and to validate their supernatural powers.
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, &c. But first I will shew what authorities are produced to
defend and mainteine the same, and that in serious sort,/224. by Bodin,
Spinæus, Hemingius, Vairus, Danæus, Hyperius: M. Mal. and
the rest.
HERE
I have the space and opportunity to explore the entire art of
witchcraft; including all their charms, talismans, symbols, amulets,
prayers, blessings, curses, harm, help, tricks,
deceit, etc. But first, I will present the sources that are cited to
support and uphold this, in a serious manner,/224. by Bodin,
Spinæus, Hemingius, Vairus, Danæus, Hyperius: M. Mal. and
others.
Againe out of the same poet they cite further matter.
Again, they reference more content from the same poet.
181
181
Furthermore out of Ovid they alledge these folowing.
Furthermore, they quote the following from Ovid.
Againe out of Virgill in forme following.
Again from Virgil in the following form.
Moreover out of OvidOvid. metamor. 7. they alledge as followeth.
Moreover, they cite the following from OvidOvid. Metamorphoses, Book 7..
Also out of the same poet.
Also by the same poet.
3. Amor. Eclog. 6.Also out of other poets.
3. Love. Eclogue. 6.Also from other poets.
The eight Chapter.
Poetrie and poperie compared in inchantments, popish witchmongers have more advantage herein than protestants.
Poetry and popery compared in enchantments, Catholic witchcraft has more of an edge here than Protestants.
OU
see in these verses, the poets (whether in earnest or in jest I
know not) ascribe unto witches & 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, and for lacke of judgement I am
sure doo thinke, that ActæonsOvid Metamorph. lib. 3. fab. 2. transformation was true. And why not?
As well as the metamorphosis or transubstantiation of Ulysses his
185
companions into swine: which S. Augustine,Ovid.
Metamorph. 14. fab. 5, 6. and so manie great clarkes
credit and report.
YOU
see in these verses, the poets (whether seriously or jokingly, I’m not sure) attribute to witches and their charms more power than can be found in human or diabolical abilities. I don’t doubt that most of the readers here will consider them to be fictional; however, the most learned of my opponents (lacking scripture) are compelled to use these poems as evidence, and out of poor judgment, I’m sure they believe that Actæon'sOvid's Metamorphoses, Book 3, fable 2. transformation really happened. And why not? Just as much as the transformation or transubstantiation of Ulysses’
companions into pigs: which St. Augustine,Ovid. Metamorphoses 14. fable 5, 6. and so many great scholars believe and report.
Neverthelesse, popish writers (I confesse) have advantage herein of our protestants: for (besides these poeticall proofes) they have (for advantage) the word and authoritie of the pope himselfe, and others of that/166. holie crue; whose charmes, conjurations, blessings, curssings, &c: I meane in part (for a tast) to set downe; giving you to understand, that poets are not altogither so impudent as papists herein, neither seeme they so ignorant, prophane, or impious.The authors transition to his purposed scope. And therefore I will shew you how lowd also they lie, and what they on the other side ascribe to their charmes and conjurations; and togither will set downe with them all maner of witches charmes, as convenientlie as I maie./
Nevertheless, Catholic writers (I admit) have an advantage here over our Protestants: for (besides these poetic proofs) they have (for their benefit) the word and authority of the pope himself, and others from that holy group; whose charms, spells, blessings, curses, etc.: I mean in part (for a taste) to outline; letting you know that poets are not quite so bold as Catholics in this regard, nor do they seem so ignorant, disrespectful, or impious. The authors move on to his proposed focus. And therefore I will show you how deceitful they are as well, and what they attribute to their spells and rituals; and together I will list all kinds of witches' charms, as conveniently as I can.
The ninth Chapter.230.
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, &c.
Religious talismans, amulets, and charms, the Agnus Dei, a protective vest, a charm for epilepsy, a document brought to St. Leo from heaven by an angel, the powers of St. Savior's letter, a charm against thieves, a writing found in Christ's wounds, of the cross, etc.
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, having the picture of a lambe carrieng of a flag on
the one side; and Christs head on the other side, and is hollow: so
as the gospell of S. John, written in fine paper, is placed in the
concavitie thereof: and it is thus compounded or made, even as they
themselves report.
THESE
virtues under these verses (written by Pope Urbane the Fifth
to the Emperor of the Greeks) are contained in a talisman or
tablet, to be continuously worn, called Agnus Dei, which
is a small cake featuring the image of a lamb carrying a flag on
one side, and Christ's head on the other side. It is hollow, so
the Gospel of St. John, written on fine paper, is placed in the
cavity. This is how it is made, as they themselves report.
Take a look in the Beehive of the Roman Church.
Book 4, Chapter 1, Page 243.
¶ A charme against shot, or a wastcote of proofe.
BEfore the comming up of these Agnus Deis, a holie garment called a wastcote for necessitie was much used of our forefathers, as a holy relike, &c: as given by the pope, or some such archconjuror, who promised thereby all manner of immunitie to the wearer thereof; in somuch as he could not be hurt with anie shot or other violence. And otherwise, that woman that would weare it, should have quicke deliverance: the composition thereof was in this order following.
Before the advent of these Agnus Deis, a holy garment known as a wastcote was commonly used by our ancestors as a sacred relic, etc.; it was given by the pope or some similar magician, who promised all kinds of protection to the wearer; so much so that they could not be harmed by any projectile or other violence. Additionally, a woman who wore it would have a swift delivery during childbirth. The composition of this garment was as follows.
The maner of making a wastecote of proofe. On Christmas daie at night, a threed must be sponne of flax, by a little virgine girle, in the name of the divell: and it must be by hir woven, and also wrought with the needle. In the brest or forepart thereof must be made with needle worke two heads; on the head at the right side must be a hat, and a long beard; the left head must have on a crowne, and it must be so horrible, that it maie resemble Belzebub, and on each side of the wastcote must be made a crosse.
How to create a proof wastecoat. On Christmas night, a thread must be spun from flax by a young virgin girl, in the name of the devil. She must weave it and also work it with a needle. In the front or chest area, two heads should be created with needlework; on the head on the right side, there should be a hat and a long beard; the left head must wear a crown and be so terrifying that it resembles Beelzebub, and on each side of the wastecoat, a cross must be added.
¶ Against the falling evill.
MOreover, this insuing is another counterfet charme of theirs, whereby the falling evill is presentlie remedied.
Moreover, this upcoming issue is another fake charm of theirs, through which the current problem is promptly fixed.
This is as true a copie of the holie writing, that was brought downe from heaven by an angell to S. Leo pope of Rome; & he did bid/168. him take it to king Charles,These effects are too good to be true in such a patched peece of poperie. when he went to the battell at Roncevall. And the angell said, that what man or woman beareth this writing about them with good devotion, and saith everie daie three Pater nosters, three Aves, and one Creede, shall not that daie be overcome of his enimies, either bodilie or ghostlie; neither shalbe robbed or slaine of theeves, pestilence, thunder, or lightening; neither shall be hurt with fier or water, nor combred with spirits, neither shall have displeasure of lords or ladies: he shall not be condemned with false witnesse, nor taken with fairies, or anie maner of axes, nor yet with the falling evill. Also, if a woman be in travell, laie this writing upō hir bellie, she shall have easie deliverance, and the child right shape and christendome, and the mother purification of holy church, and all through vertue of these holie names of Jesus Christ following:
This is a true copy of the holy writing that was brought down from heaven by an angel to St. Leo, pope of Rome; and he instructed him to take it to King Charles, These benefits seem too good to be true in such a mixed collection of nonsense. when he went to battle at Roncevall. The angel said that anyone who carries this writing with sincere devotion and says three Pater Nosters, three Aves, and one Creed every day will not be defeated by their enemies, either physically or spiritually; nor will they be robbed or killed by thieves, pests, thunder, or lightning; nor will they be harmed by fire or water, nor troubled by spirits; nor will they face displeasure from lords or ladies: they will not be falsely condemned, nor be taken by fairies, or any sort of axes, or suffer from epilepsy. Also, if a woman is in labor, placing this writing on her belly will ensure an easy delivery, a properly shaped and baptized child, and the mother's purification by the holy church, all through the virtue of the following holy names of Jesus Christ:
✠ Jesus ✠ Christus ✠ Messias ✠ Soter ✠ Emmanuel ✠ Sabbaoth ✠ Adonai ✠ Unigenitus ✠ Majestas ✠ Paracletus ✠ Salvator noster ✠ Agiros iskiros ✠ Agios ✠ Adanatos ✠ Gasper ✠ Melchior ✠ & Balthasar ✠ Matthæus ✠ Marcus ✠ Lucas ✠ Johannes.
✠ Jesus ✠ Christ ✠ Messiah ✠ Savior ✠ Emmanuel ✠ Lord of Hosts ✠ God ✠ Only Begotten ✠ Majesty ✠ Comforter ✠ Our Savior ✠ Wise Powerful ✠ Holy ✠ Immortal ✠ Gaspar ✠ Melchior ✠ & Balthasar ✠ Matthew ✠ Mark ✠ Luke ✠ John.
The epistle of S. Savior, which pope Leo sent to king Charles, saieng, that whosoever carrieth the same about him, or in what daie so ever he shall read it, or shall see it, he shall not be killed with anie iron toole, nor be burned with fier, nor be drowned with water, neither anie evill man or other creature maie hurt him. The crosse of Christ is a woonderfull defense ✠ the crosse/233. of Christ be alwaies with me ✠ the crosse is it which I doo alwaies worship ✠ the crosse of Christ is true health ✠ the crosse of Christ dooth lose the bands of death ✠ the crosse of Christ is the truth and the waie ✠ I take my journie upon the crosse of the Lord ✠ the crosse of Christ beateth downe everie evill ✠ the crosse of Christ giveth all good things ✠ the crosse of Christ taketh awaie paines everlasting ✠ the crosse of Christ save me ✠ O crosse of Christ be upon me, before me, and behind me ✠ bicause the ancient enimie cannot abide the sight of 188 thee ✠ the crosse of Christ save me, keepe me, governe me, and direct me ✠ Thomas bearing this note of thy divine majestie ✠ Alpha ✠ Omega ✠ first ✠ and last ✠ middest ✠ and end ✠ beginning ✠ and first begotten ✠ wisedome ✠ vertue ✠.
The letter from Saint Savior that Pope Leo sent to King Charles says that whoever carries it with them, or reads it, or sees it on any day, will not be harmed by any iron tool, burned with fire, or drowned in water, and no evil person or other creature can hurt them. The cross of Christ is a wonderful protection ✠ the cross/233. of Christ is always with me ✠ I always worship the cross ✠ the cross of Christ is true salvation ✠ the cross of Christ breaks the chains of death ✠ the cross of Christ is the truth and the way ✠ I embark on my journey with the cross of the Lord ✠ the cross of Christ crushes every evil ✠ the cross of Christ gives all good things ✠ the cross of Christ removes everlasting pain ✠ the cross of Christ saves me ✠ O cross of Christ, be upon me, before me, and behind me ✠ because the ancient enemy cannot stand the sight of you ✠ the cross of Christ saves me, keeps me, governs me, and guides me ✠ Thomas bearing this sign of your divine majesty ✠ Alpha ✠ Omega ✠ first ✠ and last ✠ middle ✠ and end ✠ beginning ✠ and firstborn ✠ wisdom ✠ virtue ✠.
¶ A popish periapt or charme, which must never be said, but carried about one, against theeves.
I Doo go, and I doo come unto you with the love of God, with the humilitie of Christ, with the holines of our blessed ladie, with the faith of Abraham, with the justice of Isaac, with the vertue of David, with the might of Peter, with the constancie of Paule, with the word of God, with the authoritie of Gregorie, with the praier of Clement, with the floud of Jordan, [ꝑ = per or par]ꝑ ꝑ p c g e g a q q est p t 1 ka b g l k 2 a x t g t b am*[* a m 2. ed.] g 2 4 2 1 q; p x c g k q a 9 9 p o q q r. Oh onelie Father ✠ oh onlie lord ✠ And Jesus ✠ passing through the middest of them ✠ went ✠ In the name of/169. the Father ✠ and of the Sonne ✠ and of the Holie-ghost ✠.
I go, and I come to you with the love of God, with the humility of Christ, with the holiness of our blessed lady, with the faith of Abraham, with the righteousness of Isaac, with the virtue of David, with the strength of Peter, with the perseverance of Paule, with the word of God, with the authority of Gregorie, with the prayer of Clement, with the flood of Jordan, [ꝑ = per or par]ꝑ ꝑ p c g e g a q q est p t 1 ka b g l k 2 a x t g t b am*[* a m 2nd ed.] g 2 4 2 1 q; p x c g k q a 9 9 p o q q r. Oh only Father ✠ oh only Lord ✠ And Jesus ✠ passing through the middle of them ✠ went ✠ In the name of/169. the Father ✠ and of the Son ✠ and of the Holy Spirit ✠.
¶ Another amulet.
JOseph of Arimathea did find this writing upon the wounds of the side of Jesus Christ, written with Gods finger, when the bodie was taken away frō the crosse. Whosoever shall carrie this writing about him, shall not die anie evill death, if he beleeve in Christ, and in all perplexities he shall soone be delivered, neither let him feare any danger at all. Fons ✠ alpha & omega ✠ figa ✠ figalis ✠ Sabbaoth ✠ Emmanuel ✠ Adonai ✠ o ✠ Neray ✠ Elay ✠ Ihe ✠ Rentone ✠ Neger ✠ Sahe ✠ Pangeton ✠ Commen ✠ a ✠ g ✠ l ✠ a ✠ Matthæus ✠ Marcus ✠ Lucas ✠ Johannes ✠ ✠ ✠ titulus triumphalis ✠ Jesus Nasa/renus rex Judæorum234. ✠ ecce dominicæ crucis signum ✠ fugite partes adversæ, vicit leo de tribu Judæ, radix, David, aleluijah, Kyrie eleeson, Christe eleeson, pater noster, ave Maria, & ne nos, & veniat super nos salutare tuum: Oremus, &c.*[* From Fons is in Rom. from titulus in Ital.]
Joseph of Arimathea found this writing on the wounds of Jesus Christ's side, written with God's finger, when the body was taken down from the cross. Whoever carries this writing with them shall not die a bad death, if they believe in Christ, and they will quickly be freed from all troubles; they need not fear any danger at all. Fons ✠ alpha & omega ✠ figa ✠ figalis ✠ Sabbaoth ✠ Emmanuel ✠ Adonai ✠ o ✠ Neray ✠ Elay ✠ Ihe ✠ Rentone ✠ Neger ✠ Sahe ✠ Pangeton ✠ Commen ✠ a ✠ g ✠ l ✠ a ✠ Matthæus ✠ Marcus ✠ Lucas ✠ Johannes ✠ ✠ ✠ titulus triumphalis ✠ Jesus Nasa/renus rex Judæorum234. ✠ ecce dominicæ crucis signum ✠ fugite partes adversæ, vicit leo de tribu Judæ, radix, David, aleluijah, Kyrie eleeson, Christe eleeson, pater noster, ave Maria, & ne nos, & veniat super nos salutare tuum: Oremus, &c.*[* From Fons is in Rom. from titulus in Ital.]
I find in a Primer intituled The houres of our Ladie, after the use of the church of Yorke, printed anno 1516. a charme with this titling in red letters; To all them that afore this image of pitie devoutlie shall saie *five* If the party faile in the number, he may go whistle for a pardon. Pater nosters, five Aves, and one Credo, pitiouslie beholding these armes of Christs passion, are granted thirtie two thousand seven hundred fiftie five yeares of pardon. It is to be thought that this pardon was granted in the time of pope Boniface the ninth; for Platina saith that the pardons were sold so cheape, that the apostolicall authoritie grew into contempt.
I found in a primer called The Hours of Our Lady, according to the practice of the Church of York, printed in 1516, a charm with this title in red letters: To all those who devoutly say *five* If the person doesn't meet the count, they can forget about receiving a pardon. *Our Fathers*, five *Hail Marys*, and one *Creed*, while compassionately gazing at these symbols of Christ's suffering, are granted thirty-two thousand seven hundred fifty-five years of pardon. It is believed that this pardon was given during the time of Pope Boniface IX; for Platina states that the pardons were sold so cheaply that the authority of the apostolic office fell into disrepute.
189
189
¶ A papisticall charme.
Signum sanctæ crucis defendat me à malis præsentibus, præteritis, & futuris, interioribus & exterioribus: that is, The signe of the crosse defend me from evils present, past, and to come, inward and outward.
May the sign of the holy cross protect me from present, past, and future evils, both within and outside.
¶ A charme found in the canon of the masse.
Also this charme is found in the canon of the masse, Hæc sacrosancta commixtio corporis & sanguinis domini nostri Jesu Christi fiat mihi, omnibúsque sumentibus, salus mentis & corporis, & ad vitam promerendam, & capessendam, præparatio salutaris: that is, Let this holie mixture of the bodie and bloud of our Lord Jesus Christ, be unto me, and unto all receivers thereof, health of mind and bodie, and to the deserving and receiving of life an healthfull preparative.
Also, this charm is found in the canon of the Mass, Hæc sacrosancta commixtio corporis & sanguinis domini nostri Jesu Christi fiat mihi, omnibúsque sumentibus, salus mentis & corporis, & ad vitam promerendam, & capessendam, præparatio salutaris: that is, Let this holy mixture of the body and blood of our Lord Jesus Christ be for me and for all who receive it, a source of health for both mind and body, and a beneficial preparation for obtaining and receiving life.
¶ Other papisticall charmes.
235.But the papists have a harder charme than that; to wit, Fier and fagot, Fier and fagot./
235.But the Catholics have a stronger spell than that; namely, fire and a stake, fire and a stake.
170.¶ A charme of the holie crosse.
Furthermore as followeth.
Furthermore, as follows.
Oh, the inexpressible blasphemy!Ista suos fortiores
¶ A charme taken out of the Primer.
This charme following is taken out of the Primer aforesaid. Omnipotens ✠ Dominus ✠ Christus ✠ Messias ✠ with 34. names more, & as many crosses, & then proceeds in this wise; Ista nomina me protegant ab omni adversitate, plaga, & infirmitate corporis & 191 animæ, plenè liberent, & assistent in auxilium ista nomina regum, Gasper, &c: & 12 apostoli (videlicet) Petrus, &c: & 4 evangelistæ (videlicet) Matthæus, &c: mihi assistent in omnibus necessitatibus meis, ac me defendant & liberent ab omnibus periculis & corporis & animæ, & omnibus malis præteritis, præsentibus, & futuris, &c./
This charm follows from the mentioned Primer. Omnipotens ✠ Dominus ✠ Christus ✠ Messias ✠ along with 34 more names, and as many crosses, then continues like this: May these names protect me from all adversity, plague, and physical and spiritual infirmities, fully freeing me, and may the names of these kings, Gaspar, etc., and the 12 apostles (namely) Peter, etc., and the 4 evangelists (namely) Matthew, etc., assist me in all my needs, defend me, and free me from all dangers to my body and soul, and from all past, present, and future evils, etc.
The tenth Chapter.237.
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, & magnified by L. Vairus.
How to make holy water and its benefits. St. Rufin's charm, regarding the use and display of the name of Jesus, asserts that the sacrament of confession and the Eucharist are as effective as other charms, and is praised by L. Vairus.
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 if you deliver to
any morrowmasse preest, he will make them as well as the pope himselfe.
Marie now they wax everie parlement deerer and deerer; although
therewithall, they utter many stale drugs of their owne.
If I did well, I should show you how they make all their stuff and how they prepare it; but it would take too long. So instead, you’ll just get a few notes on the recipes, which, instead of giving to an apothecary, if you hand them to any priest on a Sunday, he’ll make them just as well as the pope himself. Nowadays, they get more and more expensive every session; even though, at the same time, they sell a lot of their own outdated remedies.
If you looke in the popish pontificall,In ecclesiæ dedicatione. you shall see how they make their holie water; to wit, in this sort: I conjure thee thou creature of water, in the name of the father, and of the sonne, & of the Holie-ghost, that thou drive the divell out of everie corner and hole of this church, and altar; so as he remaine not within our precincts that are just and righteous. And water thus used (as Durandus saith)In rationali divinorum officiorum. hath power of his owne nature to drive away divels. If you will learne to make any more of this popish stuffe, you may go to the verie masse booke, and find manie good receipts: marrie if you search Durandus, &c; you shall find abundance.
If you check the Catholic rituals,In church dedication. you'll see how they make their holy water: they say, "I command you, water, in the name of the Father, Son, and Holy Spirit, to drive the devil out of every corner and nook of this church and altar, so he does not remain in our just and righteous space." This water, as Durandus states,In the reasoning of divine duties. has the inherent power to chase away demons. If you want to learn how to create more of this Catholic stuff, you can refer to the mass book and find many good recipes; however, if you look into Durandus, etc., you'll discover a wealth of information.
I know that all these charmes, and all these palterie confections (though/172. they were farre more impious and foolish) will be mainteined and defended by massemongers, even as the residue will be by witchmongers: and therefore I will in this place insert a charme, the authoritie wherof is equall with the rest, desiring to have their opinions herein. I find in a booke called Pom. sermon. 32.Pomœrium sermonum quadragesimalium, that S. Francis seeing Rufinus/238. provoked of the divell to thinke himselfe damned, charged Rufinus to saie this charme, when he next met with the divell; Aperi os, & ibi imponam stircus, which is192 as much to saie in English as, Open thy mouth and I will put in a plumme: a verie ruffinlie charme.
I know that all these charms and all these silly tricks (even though they are much more ridiculous and foolish) will be supported and defended by those who profit from them, just as the others will be by the witch hunters. So, I will include a charm here, the authority of which is equal to the rest, wanting to know their thoughts on it. I found in a book called Pom. sermon. 32.Pomœrium sermonum quadragesimalium that Saint Francis, seeing Rufinus/238. provoked by the devil to think he was damned, instructed Rufinus to say this charm the next time he encountered the devil: Aperi os, & ibi imponam stircus, which translates to English as, Open your mouth and I will put in a plum: a really rough charm.
Leonard VairusL. Vairus. lib. de fascin. 3.
cap. 10.
Idem, ibid. writeth, De veris, piis, ac sanctis amuletis fascinum
atq́; omnia veneficia destruentibus; wherein he speciallie
commendeth the name of Jesus to be worne. But the sacrament of
confession he extolleth above all things, saieng, that whereas Christ
with his power did but throwe divels out of mens bodies, the preest
driveth the divell out of mans soule by confession. For (saith he)
these words of the preest, when he saith, Ego te absolvo, are as
effectuall to drive awaie the princes of darknes, through the mightie
power of that saieng, as was the voice of GodIdem, ibid. to drive awaie the
darknes of the world, when at the beginning he said, Fiat lux.
He commendeth also, as holesome things to drive awaie divels, the
sacrament of the eucharist, and solitarines, and silence. Finallie he
saith, that if there be added hereunto an Agnus Dei, and the same be
worne about ones necke by one void of sinne, nothing is wanting that is
good and holesome for this purpose. But he concludeth, that you must
weare and make dints in your forhead, with crossing your selfe when you
put on your shooes, and at everie other action, &c: and that is also a
present remedie to drive awaie divels, for they cannot abide it.
Leonard VairusL. Vairus, book on fascination, 3. chapter 10.
Same, ibid. writes about true, pious, and holy amulets that can destroy fascinations and all forms of witchcraft; in which he especially recommends wearing the name of Jesus. He praises the sacrament of confession above all else, saying that while Christ used His power to cast out demons from people's bodies, a priest drives the devil out of a person's soul through confession. For (he says) the words of the priest, when he says, Ego te absolvo, are just as effective in driving away the princes of darkness, through the mighty power of that phrase, as God's voiceSame, same. was in dispelling the darkness of the world when He initially said, Fiat lux. He also recommends other beneficial things for driving away demons, such as the sacrament of the Eucharist, solitude, and silence. Finally, he states that if you add an Agnus Dei and wear it around your neck while being free from sin, you lack nothing good and wholesome for this purpose. But he concludes that you must also make marks on your forehead by crossing yourself whenever you put on your shoes and at every other action, etc.; this is also an immediate remedy to drive away demons, as they cannot stand it.
The eleventh Chapter.
Of the noble balme used by Moses, apishlie counterfeited in the church of Rome.
Of the noble balm used by Moses, foolishly imitated in the church of Rome.
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, three breathings, crossewise, (able to make a quezie
stomach spue) nine mumblings, and three curtsies, saieng thereunto,
Ave sanctum oleum, ter ave sanctum balsamum. And so the divell is
thrust out, and the Holie-ghost let into his place. But as for Moses
his balme, it is not now to be found either in Rome or elsewhere that
I can learne. And according to this papisticall order, witches, and
other superstitious people follow on, with charmes and conjurations
made in forme; which manie bad physicians also practise, when their
learning faileth, as maie appeare by example in the sequele./
The noble balm that Moses created, which indeed has many excellent qualities, along with its pleasant and comforting scent; with which Moses in his political laws instructed kings, queens, and princes to be anointed during their legitimate elections and coronations, until the everlasting king had taken on humanity, is awkwardly imitated in the Roman church, with various dreadful incantations, three breaths crossed, (capable of making a queasy stomach retch) nine mumblings, and three curtseys, saying, Ave sanctum oleum, ter ave sanctum balsamum. And so the devil is cast out, and the Holy Spirit is invited in to take his place. But as for Moses’s balm, it cannot be found now in Rome or anywhere else that I know of. And following this papal ritual, witches and other superstitious individuals proceed with charms and incantations made in this manner; which many unscrupulous physicians also practice when their knowledge fails, as can be seen by examples in what follows.
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193
The twelfe Chapter.173.
The opinion of Ferrarius touching charmes, periapts, appensions, amulets, &c. Of Homericall medicines, of constant opinion, and the effects thereof.
The view of Ferrarius on charms, amulets, talismans, and so on. Regarding Homeric medicines, of steadfast belief, and their effects.
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,
appensions, periapts, amulets, charmes, characters, &c., which he
supposeth maie doo good; but harme he is sure they can doo none:
urging that it is necessarie and expedient for a physician to leave
nothing undone that may be devised for his patients recoverie; and
that by such meanes manie great cures are done. He citeth a great
number of experiments out of Alexander Trallianus, Aetius,
Octavianus, Marcellus, Philodotus, Archigines, Philostratus,
Plinie, and Dioscorides; and would make men beleeve that Galen
(who in truth despised and derided all those vanities) recanted in
his latter daies his former opinion, and all his invectives tending
against these magicall cures: writing also a booke intituled De
Homerica medicatione, which no man could ever see, but one Alexander
Trallianus, who saith he saw it:/240. and further affirmeth, that it is
an honest mans part to cure the sicke, by hooke or by crooke, or by
anie meanes whatsoever. Yea he saith that Galen (who indeed wrote
and taught that Incantamenta sunt muliercularum figmenta, and be
the onlie clokes of bad physicians) affirmeth, that there is vertue
and great force in incantations.This would be examined, to see if Galen be not slandered. As for example (saith Trallian)
Galen being now reconciled to this opinion, holdeth and writeth,
that the bones which sticke in ones throte, are avoided and cast
out with the violence of charmes and inchanting words; yea and that
thereby the stone, the chollicke, the falling sicknes, and all fevers,
gowts, fluxes, fistulas, issues of bloud, and finallie whatsoever cure
(even beyond the skill of himselfe or anie other foolish physician)
is cured and perfectlie healed by words of inchantment. Marie M.
Ferrarius (although he allowed and practised this kind of physicke)
yet he protesteth that he thinketh it none otherwise effectuall, than
by the waie of constant opinion: so as he affirmeth that neither the
character, nor the charme, nor the witch, nor the devill accomplish the
cure; as (saith he) the experiment of the toothach will manifestlie
declare, wherein the cure is wrought by the confidence or diffidence
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as well of the patient, as of the agent; according to the poets saieng:
RGERIUS
FERRARIUS,Arg. Fer. book on healing methods. 2. chapter 11.
On Homeric Medicine. a physician highly regarded in these times,
states that since no diet or medicine can completely remove or eradicate any disease, certain remnants will always remain. Therefore, physicians use physical charms,
amulets, spells, characters, etc., which he believes may provide some benefit; but he is certain they can cause no harm. He argues that it is necessary and beneficial for a physician to try everything possible for their patients' recovery, and that through such means many significant cures are achieved. He cites numerous examples from Alexander Trallianus, Aetius, Octavianus, Marcellus, Philodotus, Archigines, Philostratus,
Pliny, and Dioscorides; and he tries to convince people that Galen
(who actually scorned and mocked these trivialities) changed his mind later in life regarding his previous opinions and criticisms of magical cures: he also wrote a book titled On Homeric Medicine, which no one has ever seen except Alexander Trallianus, who claims to have seen it:/240. and he further asserts that it is an honest man's duty to heal the sick, by any means necessary. Indeed, he claims that Galen (who actually wrote and taught that Incantations are the inventions of women, and merely cover for inept physicians) stated that there is power and great efficacy in incantations.This needs to be looked into to find out if Galen is being portrayed inaccurately. For example (says Trallian),
Galen now reconciled to this view asserts and writes that bones stuck in one’s throat can be expelled and removed through the force of spells and incantations; and that conditions like stones, colic, epilepsy, fevers, gout, diarrhea, bleeding, and indeed any ailment (even beyond the skill of himself or any other incompetent physician) can be cured and completely healed through enchanted words. Although M.
Ferrarius accepted and practiced this branch of medicine, he contends that he thinks it is only effective through the power of belief. He maintains that neither the symbol, nor the spell, nor the witch, nor the devil accomplish the healing; as (he claims) the experience with toothache will clearly demonstrate, where the cure is brought about by the confidence or doubt
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of both the patient and the healer, according to the poet's saying:
174.This (saith he) commeth to the unlearned, through the opinion which they conceive of the characters and holie words: but the learned that know the force of the mind and imagination, worke miracles by meanes thereof; so as the unlearned must have externall helps, to doo that which the learned can doo with a word onelie. He saith that this is called Homerica medicatio, bicause Homer discovered the bloud of the word suppressed, and the infections healed by or in mysteries.
174.This, he says, happens to those who are uneducated because of the opinions they have about the sacred characters and words. However, those who are knowledgeable about the power of the mind and imagination can perform miracles through them; thus, the uneducated need external aids to accomplish what the educated can achieve with just a single word. He claims this is called Homerica medicatio because Homer revealed the hidden essence of words and the healing powers found in mysteries.
The xiii. Chapter.241.
Of the effects of amulets, the drift of Argerius Ferrarius in the commendation of charmes, &c: foure sorts of Homericall medicines, & the choice thereof; of imagination.
About the effects of amulets, the viewpoint of Argerius Ferrarius on the praise of charms, etc.: four types of Homeric medicines, and the selection of them; regarding imagination.
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, if they consist of hearbs, rootes,
stones, or some other metall, they maie have diverse medicinable
operations; and by the vertue given to them by God in their creation,
maie worke strange effects and cures: and to impute this vertue to
anie other matter is witchcraft. And whereas A. Ferrarius commendeth
certeine amulets, that have no shew of physicall operation; as a naile
taken from a crosse, holie water, and the verie signe of the crosse,
with such like popish stuffe: I thinke he laboureth thereby rather to
draw men to poperie, than to teach or persuade them in the truth of
physicke or philosophie. And I thinke thus the rather, for that he
himselfe seeth the fraud hereof; confessing that where these magicall
physicians applie three seeds of three leaved grasse to a tertian ague,
and foure to a quartane, that the number is not materiall.
S
Regarding my views on these amulets, charms, and similar nonsense, I’ve already expressed them elsewhere: and I’ll reveal the emptiness of these superstitious trifles in more detail later. For now, I will simply say that those amulets meant to be worn or carried, if they are made of herbs, roots, stones, or certain metals, can have various medicinal effects; and because of the abilities given to them by God at their creation, they can produce remarkable effects and healings: attributing this ability to any other substance is witchcraft. And as for A. Ferrarius praising certain amulets that have no apparent physical effect, like a nail from a cross, holy water, and the very sign of the cross, along with similar Catholic relics: I believe he is trying more to lead people to Catholicism than to educate or persuade them about the truths of medicine or philosophy. I think this because he himself recognizes the deception here, admitting that when these magical healers apply three seeds of three-leaved grass for a tertian fever and four for a quartan, the number doesn’t matter.
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But of these Homericall medicinesFoure sorts of Homericall medicines, and which is the principall. he saith there are foure sorts, whereof amulets, characters, & charmes are three: howbeit he commendeth and preferreth the fourth above the rest; and that he saith consisteth in illusions, which he more properlie calleth stratagems. Of which sort of conclusions he alledgeth for example, how Philodotus did put a cap of lead upon ones head, who imagined he was headlesse, whereby the partie was delivered from his disease or conceipt. Item another cured a woman that imagined, that a serpent or snake did continuallie gnaw and/242. teare hir entrailes; and that was done onelie by giving hir a vomit, and by foisting into the matter vomited a little serpent or snake, like unto that which she imagined was in hir bellie.
But regarding these Homeric medicinesFour types of Homeric medicines, with the main one being. he says there are four types, of which amulets, symbols, and charms are three; however, he praises and prefers the fourth above the others, which he more appropriately calls stratagems. He gives examples of these kinds of solutions, such as how Philodotus put a lead cap on the head of someone who believed they were headless, which helped the person recover from their malady or delusion. Additionally, another case involved curing a woman who thought a snake was constantly gnawing at her insides; this was done simply by giving her a purge and adding a little snake to the vomit, resembling the creature she believed was in her belly.
Item,The force of fixed fansie, opinion, or strong conceipt. another imagined that he alwaies burned in the fier, under whose bed a fier was privilie conveied, which being raked out before his face, his fancie was satisfied, and his heate allaied. Hereunto perteineth, that the hickot is cured with sudden feare or strange newes: yea by that meanes agues and manie other strange and extreame diseases have beene healed. And some that have lien so sicke and sore of the gowt, that they could not remove a joint, through sudden feare of fier, or ruine/175. of houses, have forgotten their infirmities and greefes, and have runne awaie. But in my tract upon melancholie, and the effects of imagination, and in the discourse of naturall magicke, you shall see these matters largelie touched.
Item,The strength of a fixed idea, opinion, or strong belief. Another person imagined that he was always burning in fire, under whose bed a fire was secretly placed, which, when raked out in front of him, satisfied his fancy and calmed his heat. It also pertains that the hickot can be cured by sudden fear or strange news: yes, many fevers and many other strange and extreme diseases have been healed this way. Some who have been so ill and in so much pain from gout that they couldn't move a joint, through sudden fear of fire or the destruction/175. of houses, have forgotten their ailments and pain and have run away. But in my work on melancholy, and the effects of imagination, and in the discussion of natural magic, you will see these matters explained in detail.
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, &c.
Charms for protection against illness, the bite of a rabid dog, the sting of a scorpion, toothache, for a woman in labor, for scrofula, to remove a thorn from any part of the body, or a bone from one's throat, charms to be recited on an empty stomach or during the gathering of herbs, for sore eyes, to unlock doors, against spirits, for bot flies in a horse, and especially for the Duke of Alba's horse, for sour wines, etc.
HERE
be innumerable charmes of conjurers, bad physicians, lewd
surgians, melancholike witches, and couseners, for all diseases and
greefes; speciallie for such as bad physicians and surgions knowe not
how to cure, and in truth are good stuffe to shadow their ignorance,
whereof I will repeate some.
HERE
are countless tricks from magicians, dishonest doctors, immoral surgeons, gloomy witches, and swindlers, for all kinds of illnesses and sorrows; especially for those ailments that incompetent doctors and surgeons can't treat, and in reality, these are just clever ways to hide their ignorance, some of which I will mention.
For the falling evill.
TAke the sicke man by the hand, and whisper these wordes softlie in his eare, I conjure thee by the sunne and moone, 196 and by243. the gospell of this daie delivered by God to Hubert, Giles, Cornelius, and John, that thou rise and fall no more. ❈ Otherwise: Drinke in the night at a spring water out of a skull of one that hath beene slaine. ❈ Otherwise: Eate a pig killed with a knife that slew a man. ❈ Otherwise as followeth.
Take the sick man by the hand, and softly whisper these words in his ear, I urge you by the sun and moon, 196 and by 243. the gospel of this day delivered by God to Hubert, Giles, Cornelius, and John, that you rise and fall no more. ❈ Otherwise: Drink at night from spring water out of the skull of someone who has been slain. ❈ Otherwise: Eat a pig killed with the knife that took a man's life. ❈ Otherwise, as follows.
¶ Against the biting of a mad dog.
PUt a silver ring on the finger,J. Bodinus. lib. de dæmon 3. cap. 5. within the which these words are graven ✠ Habay ✠ habar ✠ hebar ✠ & saie to the person bitten with a mad dog, I am thy saviour, loose not thy life: and then pricke him in the nose thrise, that at each time he bleed. ❈ Otherwise: Take pilles made of the skull of one that is hanged. ❈ Otherwise: Write upon a peece of bread, Irioni, khiriora, esser, khuder, feres; and let it be eaten by the/176. partie bitten. ❈ Otherwise: O rex gloriæ Jesu Christe, veni cum pace: In nomine patris max, in nomine filii max, in nomine spiritus sancti prax: Gasper, Melchior, Balthasar ✠ prax ✠ max ✠ Deus I max ✠
Put a silver ring on the finger,J. Bodinus, Book on Demons 3, Chapter 5. inside which these words are engraved ✠ Habay ✠ habar ✠ hebar ✠ & say to the person bitten by a rabid dog, I am your savior, do not lose your life: and then prick him on the nose three times, so that he bleeds each time. ❈ Alternatively: Take pills made from the skull of someone who has been hanged. ❈ Alternatively: Write on a piece of bread, Irioni, khiriora, esser, khuder, feres; and have the person who was bitten eat it. ❈ Alternatively: O king of glory, Jesus Christ, come in peace: In the name of the father max, in the name of the son max, in the name of the holy spirit prax: Gasper, Melchior, Balthasar ✠ prax ✠ max ✠ Deus I max ✠
But in troth this is verie dangerous; insomuch as if it be not speedilie and cunninglie prevented, either death or frensie insueth, through infection of the humor left in the wound bitten by a mad dog: which bicause bad surgions cannot cure, they have therfore used foolish cousening charmes. But Dodonæus in his herball saith, that the hearbe Alysson cureth it: which experiment, I doubt not, will proove more true than all the charms in the world. But where he saith, that the same hanged at a mans gate or entrie, preserveth him and his cattell from inchantment, or bewitching, he is overtaken with follie./
But truly, this is very dangerous; if it's not quickly and cleverly addressed, either death or madness can follow due to the infection from a wound bitten by a rabid dog. Because incompetent surgeons can't cure it, they've resorted to foolish deceptive charms. But Dodonæus in his herbal book says that the herb Alysson can heal it: I have no doubt that this will prove to be more effective than all the charms in the world. However, when he claims that hanging it at a man's gate or entrance protects him and his livestock from enchantments or curses, he's caught up in folly.
¶ Against the biting of a scorpion.244.
SAie to an asse secretlie, and as it were whispering in his eare; I am bitten with a Scorpion.
Say to an ass quietly, almost whispering in his ear: I am bitten by a scorpion.
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¶ Against the toothach.
SCarifie the gums in the greefe, with the tooth of one that hath beene slaine. ❈ Otherwise: Galbes galbat, galdes galdat. ❈ Otherwise: A ab hur hus, &c. ❈ Otherwise: At saccaring of masse hold your teeth togither, and say *Os* That is, You shall not breake or diminish a bone of him. non comminuetis ex eo. ❈ Otherwise: strigiles falcesq; dentatæ, dentium dolorem persanate; O horssecombs and sickles that have so many teeth, come heale me now of my toothach.
Sear the gums in the grief, with the tooth of someone who has been killed. ❈ Otherwise: Galbes galbat, galdes galdat. ❈ Otherwise: A ab hur hus, &c. ❈ Otherwise: While performing the mass, hold your teeth together, and say *OsYou must not break or damage any of his bones. non comminuetis ex eo. ❈ Otherwise: strigiles falcesq; dentatæ, dentium dolorem persanate; O horsecombs and sickles that have so many teeth, come heal me now of my toothache.
¶ A charme to release a woman in travell.
THrowe over the top of the house, where a woman in travell lieth, a stone, or any other thing that hath killed three living creatures; namelie, a man, a wild bore, and a she beare.
THrowe over the top of the house, where a woman in travel lies, a stone, or any other thing that has killed three living creatures; namely, a man, a wild boar, and a she-bear.
¶ To heale the Kings or Queenes evill, or any other sorenesse in the throte.
REmedies to cure the Kings or Queenes evill, is first to touch the place with the hand of one that died an untimelie death. ❈ Otherwise: Let a virgine fasting laie hir hand on the sore, and saie; Apollo denieth that the heate of the plague can increase, where a naked virgine quencheth it: and spet three times upon it.
Remedies to cure the King's or Queen's evil are first to touch the affected area with the hand of someone who died an untimely death. ❈ Otherwise, let a virgin, while fasting, lay her hand on the sore and say; Apollo denies that the heat of the plague can increase where a naked virgin quenches it: and spit three times on it.
¶ A charme read in the Romish church, upon saint Blazes daie, that will fetch a thorne out of anie place of ones bodie, a bone out of the throte, &c: Lect. 3.
FOr the fetching of a thorne out of any place of ones bodie, or a bone out of the throte, you shall read a charme in the Romish church upon S. Blazes daie; to wit, Call upon God, and remember S. Blaze. This S. Blaze could also heale all wild beasts that were sicke or lame, with laieng on of his hands: as appeareth in the lesson red on his daie, where you shall see the matter at large.//
To remove a thorn from any part of your body, or a bone from your throat, you should read a prayer in the Roman Catholic Church on St. Blaze's day. Specifically, call upon God and remember St. Blaze. This St. Blaze could also heal all wild animals that were sick or injured by laying on of his hands, as is shown in the reading for his day, where you can see the details.
¶ A charme for the headach.245. 177.
TIe a halter about your head, wherewith one hath beene hanged.
Tie a noose around your head, like the one someone was hanged with.
¶ A charme to be said each morning by a witch fasting, or at least before she go abroad.
THE fier bites, the fier bites, the fier bites; Hogs turd over it, hogs turd over it, hogs turd over it; The father with thee, the 198sonne with me, the holie-ghost betweene us both to be: ter. Then spit over one shoulder, and then over the other, and then three times right forward.
THE fire bites, the fire bites, the fire bites; Hogs mess over it, hogs mess over it, hogs mess over it; The father with you, the 198son with me, the holy ghost between us both to be: ter. Then spit over one shoulder, and then over the other, and then three times straight ahead.
¶ Another charme that witches use at the gathering of their medicinable hearbs.
¶ An old womans charme, wherewith she did much good in the countrie, and grew famous thereby.
AN old woman that healed all diseases of cattell (for the which she never tooke any reward but a penie and a loafe) being seriouslie examined by what words she brought these things to passe, confessed that after she had touched the sicke creature, she alwaies departed immediatelie; saieng:
AN old woman who healed all illnesses in cattle (for which she never accepted any payment but a penny and a loaf) was seriously questioned about how she accomplished this. She admitted that after she touched the sick animal, she always immediately left, saying:
Another like charme.246.
A Gentlewoman having sore eies, made hir mone to one, that promised hir helpe, if she would follow his advise: which was onelie to weare about hir necke a scroll sealed up, whereinto she might not looke. And she conceiving hope of cure thereby, received it under the condition, and left hir weeping and teares, wherewith she was woontNote the force of constant opinion, or fixed fancy. to bewaile the miserable darkenesse, which she doubted to indure: whereby in short time hir eies were well amended. But alas! she lost soone after that pretious jewell, and thereby returned to hir woonted weeping, and by consequence to hir sore eies. Howbeit, hir jewell or scroll being found againe, was looked into by hir deere friends, and this onelie posie was conteined therein:
A young woman had sore eyes and complained to someone who promised to help her if she would follow his advice: all she had to do was wear a sealed scroll around her neck that she couldn't look at. Believing this would cure her, she accepted it and stopped her weeping, which she usually used to mourn the miserable darkness she feared would last. Soon, her eyes improved. But unfortunately, she soon lost that precious jewel and went back to her usual crying, which led to her sore eyes again. However, when her jewel or scroll was found again, her dear friends opened it and found this short message inside:
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Whereby partlie you may see what constant opinion can doo, according to the saieng of Plato; If a mans fansie or mind give him assurance that a hurtfull thing shall doo him good, it may doo so, &c.
Where you can partly see what a firm belief can achieve, according to the saying of Plato; If a person's imagination or mind convinces them that something harmful will benefit them, it just might do so, etc.
A charme to open locks.
AS the hearbes called AethiopidesTheevish charmes. will open all locks (if all be true that inchanters saie) with the help of certeine words: so be there charmes also and periapts, which without any hearbs can doo as much: as for example. Take a peece of wax crossed in baptisme, and doo but print certeine floures therein, and tie them in the hinder skirt of your shirt; and when you would undoo the locke, blow thrise therin, saieng; Arato hoc partiko hoc maratarykin. I open this doore in thy name that I am forced to breake, as thou brakest hell gates, In nomine patris, & filii, & spiritus sancti, Amen.
As the herbs called AethiopidesMagical charms. can supposedly unlock any door (if what the enchanters say is true) with certain words, there are also charms and talismans that can achieve the same without any herbs. For example, take a piece of wax that has been crossed in baptism, imprint it with specific flowers, and tie it to the back of your shirt. When you want to unlock the door, blow on it three times while saying: Arato hoc partiko hoc maratarykin. I open this door in your name that I am compelled to break, just as you broke the gates of hell, In nomine patris, & filii, & spiritus sancti, Amen.
¶ A charme to drive awaie spirits that haunt anie house.This is referred to and recognized as the Paracelsian charm.
HAng in everie of the foure corners of your house this sentence written upon virgine parchment; aa Psal. 150.Omnis spiritus laudet Dominum: bb Luk. 16.Mosen habent & prophetas: cc Psa. 64.Exurgat Deus et dissi/pentur inimici ejus.247.
Hang this sentence in each of the four corners of your house written on virgin parchment; aa Psalm 150.Let every spirit praise the Lord: bb Luke 16.They have Moses and the prophets: cc Psa. 64.Let God arise and His enemies be scattered.247.
¶ A prettie charme or conclusion for one possessed.
THe possessed bodie must go upon his or hir knees to the church, how farre so ever it be off from their lodging; and so must creepe without going out of the waie, being the common high waie, in that sort, how fowle and durtie soever the same be; or whatsoever lie in the waie, not shunning anie thing whatsoever, untill he come to the church, where he must heare *masse* Memorandum that hearing of masse be in no case omitted, quoth Nota. devoutlie, and then followeth recoverie.
The possessed person must go on their knees to the church, no matter how far away it is from where they are staying. They must crawl without getting off the common highway, even if it’s filthy and dirty, and must not avoid any obstacles in the way until they reach the church, where they must devoutly listen to *mass* Remember, you shouldn't miss attending mass, according to Nota. and then recovery follows.
¶ Another for the same purpose.
THere must be commended to some poore begger the saieng of five Pater nosters, and five Aves; the first to be said in the name of the partie possessed, or bewitched: for that Christ was led into the garden; secondlie, for that Christ did sweat both water and bloud; thirdlie, for that Christ was condemned; fourthlie, for that he was crucified guiltlesse; and fiftlie, for that he suffered to take awaie 200our sinnes. Then must the sicke bodie heare masse eight daies together, standing in the place where the gospell is said, and must mingle holie water with his meate and his drinke, and holie salt also must be a portion of the mixture.
There should be a poor beggar who is tasked with saying five Pater nosters and five Aves; the first to be said in the name of the person possessed or cursed: the first for the fact that Christ was led into the garden; second, for the fact that Christ sweated both water and blood; third, for the fact that Christ was condemned; fourth, for the fact that he was crucified without guilt; and fifth, for the fact that he suffered to take away our sins. Then, the sick body must hear Mass for eight consecutive days, standing in the place where the Gospel is read, and must mix holy water with their food and drink, along with holy salt also being part of the mixture.
¶ Another to the same effect.
THe sicke man must fast three daies,Johannes Anglicus ex Constantino, Gualtero, Bernardo, Gilberto, &c. and then he with his parents must come to church, upon an embering fridaie, and must heare the masse for that daie appointed, and so likewise the saturdaie and sundaie following. And the preest must read upon the sicke mans head, that gospell which is read in September, and in grape harvest, after the feast of holie crosse In diebus quatuor temporum, in ember daies: then let him write it and carrie it aboute his necke, and he shall be cured./
The sick man must fast for three days,John the Englishman from Constantine, Walter, Bernard, Gilbert, etc. and then he and his parents must go to church on an ember Friday, and attend the mass designated for that day, as well as the following Saturday and Sunday. The priest must read over the sick man’s head the gospel that is read in September and during the grape harvest after the feast of the Holy Cross In diebus quatuor temporum, on ember days: then he should write it down and carry it around his neck, and he will be healed.
¶ Another charme or witch-craft for the same.179.
THis office or conjuration following was first authorised and printed at Rome, and afterwards at Avenion, Anno. 1515. And least that the divell should lie hid in some secret part of the/248. bodie, everie part thereof is named; Obsecro te Jesu Christe, &c: that is: I beseech thee O Lord Jesus Christ, that thou pull out of everie member of this man all infirmities, from his head, from his haire, from his braine, from his forhead, from his eies, from his nose, from his eares, from his mouth, from his toong, from his teeth, from his jawes, from his throte, from his necke, from his backe, from his brest, from his paps, from his heart, from his stomach, from his sides, from his flesh, from his bloud, from his bones, from his legs, from his feete, from his fingers, from the soles of his feete, from his marrowe, from his sinewes, from his skin, and from everie joint of his members, &c.
This office or conjuration that follows was first authorized and printed at Rome, and later at Avenion, Anno. 1515. And to ensure that the devil does not hide in any secret part of the/248. body, every part is named; Obsecro te Jesu Christe, &c: that is: I beseech you, O Lord Jesus Christ, to remove from every member of this person all infirmities, from his head, from his hair, from his brain, from his forehead, from his eyes, from his nose, from his ears, from his mouth, from his tongue, from his teeth, from his jaws, from his throat, from his neck, from his back, from his chest, from his breasts, from his heart, from his stomach, from his sides, from his flesh, from his blood, from his bones, from his legs, from his feet, from his fingers, from the soles of his feet, from his marrow, from his nerves, from his skin, and from every joint of his members, &c.
Doubtles Jesus Christ could have no starting hole, but was hereby everie waie prevented and pursued; so as he was forced to doo the cure: for it appeareth hereby, that it had beene insufficient for him to have said; Depart out of this man thou uncleane spirit, and that when he so said he did not performe it. I doo not thinke that there will be found among all the heathens superstitious fables, or among the witches, conjurors, couseners, poets, knaves, fooles, &c: that ever wrote, so impudent and impious a lie or charme as is read in Barnardine de bustis;Barnard. de bustis in Rosar. serm. serm. 15. where, to cure a sicke man, Christs bodie, to wit: a wafer cake, was outwardlie applied to his side, and entred into his heart, in the sight of all the standers by. Now, if grave authors report such lies, what credit in these cases shall we attribute unto the 201 old wives tales, that Sprenger, Institor, Bodine, and others write? Even as much as to Ovids Metamorphosis, Aesops fables, Moores Utopia, and diverse other fansies; which have as much truth in them, as a blind man hath sight in his eie.
Without a doubt, Jesus Christ had no starting point; he was continually hindered and pursued, which forced him to perform the healing. It’s clear that it would have been inadequate for him to simply say, "Leave this man, you unclean spirit," without following through. I do not believe one could find among all the superstitious myths of pagans, or among witches, conjurers, tricksters, poets, fools, etc., a more brazen and blasphemous lie or charm than what is found in Barnardine de bustis;Barnard. on the corpses in Rosar. sermon 15. where, to cure a sick man, the body of Christ, specifically a wafer, was applied to his side and entered his heart in front of everyone present. Now, if serious authors report such lies, what credibility should we assign to the old wives' tales that Sprenger, Institor, Bodine, and others wrote? As much as we would give to Ovid's Metamorphosis, Aesop's Fables, More's Utopia, and many other fantasies; which have as much truth in them as a blind man has sight in his eye.
¶ A charme for the bots in a horsse.
YOu must both saie and doo thus upon the diseased horsse three daies together, before the sunne rising: In nomine pa✠tris & fi✠lii & spiritus✠sancti; Exorcizo te vermem per Deum pa✠trem, & fi✠lium & spiritum ✠ sanctum: that is, In the name of God the Father, the Sonne, & the Holy-ghost, I conjure thee O worme by God the Father, the Sonne, & the Holy-ghost; that thou neither eat nor drinke the flesh bloud or bones of this horsse; and that thou hereby maist be made as patient as Job, and as good as S. John/ Baptist,249. when he baptised Christ in Jordan, In nomine pa✠tris & fi✠lii & spiritus ✠ sancti. And then saie three Pater nosters, and three Aves, in the right eare of the horsse, to the glorie of the holie trinitie. Do✠minus fili✠us spiri✠tus Mari✠a.
You must say and do this to the sick horse for three days in a row, before sunrise: In the name of the Father✠, the Son✠, and the Holy Spirit; I exorcize you, worm, by God the Father✠, the Son✠, and the Holy Spirit: that is, In the name of God the Father, the Son, & the Holy Spirit, I command you, O worm, by God the Father, the Son, & the Holy Spirit; that you neither eat nor drink the flesh, blood, or bones of this horse; and that you may be made as patient as Job, and as good as St. John the Baptist,249. when he baptized Christ in Jordan, in the name of the Father✠, the Son✠, and the Holy Spirit. And then say three Our Fathers and three Hail Marys in the right ear of the horse, to the glory of the Holy Trinity. Lord, Son✠, Spirit✠, Mary✠.
There are also divers bookes imprinted, as it should appeare with the authoritie of the church of Rome, wherein are conteined manie medicinall praiers, not onelie against all diseases of horsses, but also for everie impediment and fault in a horsse: in so much as if a shoo fall off in the middest of his journie, there is a praier to warrant your horsses/180. hoofe, so as it shall not breake, how far so ever he be from the SmithesThe smiths will canne them small thankes for this praier. forge.
There are also several printed books that seem to have the authority of the Church of Rome, which contain many medicinal prayers not only for all horse diseases but also for any issue or fault in a horse. For instance, if a shoe falls off in the middle of a journey, there is a prayer to ensure your horse’s hoof won’t break, no matter how far he is from the blacksmith's forge.180.The blacksmiths will hardly appreciate this prayer.
Item, the Duke of Alba his horsse was consecrated, or canonized, in the lowe countries, at the solemne masse; wherein the popes bull, and also his charme was published (which I will hereafter recite) he in the meane time sitting as Vice-roy with his consecrated standard in his hand, till masse was done.
Item, the Duke of Alba's horse was dedicated, or canonized, in the low countries, during the solemn mass; where the pope's bull, and also his charm, was announced (which I will recount later) while he sat as Vice-Roy with his consecrated standard in hand, until the mass was over.
¶ A charme against vineager.
THat wine wax not eager, write on the vessell,*[* Ps. 33. 9. Vulg.] Gustate & videte, quoniam suavis est Dominus.O notable blasphemie.
That wine was not eager, write on the vessel,*[* Ps. 33:9. Vulg.] Taste and see, for the Lord is good.Oh, significant offense.
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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.
The enchantment of serpents and snakes, objections answered regarding the same; silly reasons why charms work on them, Muhammad's pigeon, miracles performed by a donkey in Memphis, Egypt, Catholic charms against snakes, miracle workers, the taming of snakes, Bodin's lie about snakes.
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
the one prophet by Virgil, the other by Ovid. For the words of
DavidPsal. 58. are these; Their poison is like the poison of a serpent, and
like a deafe adder, that stoppeth his/250. eare, and heareth not the voice
of the charmer, charme he never so cunninglie. The words of VirgilVirg. eclog. 8.
are these, Frigidus in pratis cantando rumpitur anguis. As he might
saie, David thou liest; for the cold natured snake is by the charmes
of the inchanters broken all to peeces in the field where he lieth.
Then commeth Ovid,Ovid. metamor. 7. and he taketh his countriemans part, saieng in the
name and person of a witch; Vipereas rumpo verbis & carmine fauces;
that is, I with my words and charmes can breake in sunder the vipers
jawes. Marrie JeremieJerem. 8. 17. on the other side encountereth this poeticall
witch, and he not onelie defendeth, but expoundeth his fellowe prophets
words, and that not in his owne name, but in the name of almightie God;
saieng, I will send serpents and cockatrices among you, which cannot be
charmed.
CONCERNING the enchanting of serpents and snakes, my opponents (as I have said) believe they have a strong point due to the words of David in the fifty-eighth psalm and by Jeremiah, chapter eight, interpreting one prophet through Virgil and the other through Ovid. For the words of DavidPsalms 58. are these: Their poison is like the poison of a serpent, and like a deaf adder that stops its/250. ears and does not hear the voice of the charmer, no matter how skillfully they charm. The words of VirgilVirgil, Eclogue 8. say, Frigidus in pratis cantando rumpitur anguis. As he might say, David, you’re mistaken; for the cold-natured snake is shattered by the charms of the enchanters in the field where it lies. Then OvidOvid. Metamorphoses 7. sides with his countryman, saying in the name and person of a witch: Vipereas rumpo verbis & carmine fauces; that is, I can break the viper's jaws with my words and charms. However, JeremiahJeremiah 8:17. counters this poetic witch and not only defends but also explains the words of his fellow prophet, and not in his own name, but in the name of Almighty God, saying, I will send serpents and cockatrices among you, which cannot be charmed.
Now let anie indifferent man (christian or heathen) judge, whether the words and minds of the prophets doo not directlie oppugne these poets words (I will not saie minds:) for that I am sure they did therein but jest and trifle, according to the common fabling of lieng poets. And certeinlie, I can encounter them two with other two poets; namelie Propertius and Horace, the one merrilie deriding, the other seriouslie impugning their fantasticall poetries, concerning the power and omnipotencie of witches. For where Virgil, Ovid, &c: write that witches with their charmes fetch downe the moone and starres from heaven, etc.; Propertius mocketh them in these words following:/
Now let any indifferent person (Christian or non-Christian) decide whether the words and thoughts of the prophets do not directly oppose those of these poets (I won’t say their thoughts:) because I’m sure they were just joking and playing around, following the usual storytelling of lying poets. And certainly, I can counter them with two other poets; namely, Propertius and Horace, one humorously mocking, the other seriously criticizing their fantastical poetry about the power and omnipotence of witches. For where Virgil, Ovid, etc., write that witches with their charms bring down the moon and stars from heaven, etc.; Propertius mocks them in the following words:/
And that you may see more certeinlie, that these poets did but jest and deride the credulous and timerous sort of people, I thought good to shew you what Ovid saith against himselfe, and such as have written so incrediblie and ridiculouslie of witches omnipotencie:
And just to make it clearer that these poets were just joking and mocking the gullible and fearful people, I thought it was good to show you what Ovid says about himself and others who have written so unbelievably and ridiculously about the powers of witches:
As for Horace his verses I omit them, bicause I have cited them in another place. And concerning this matter CardanusCard. lib. 15. de var. rer. cap. 80. saith, that at everie eclipse they were woont to thinke, that witches pulled downe the sunne and moone from heaven. And doubtles, hence came the opinion of that matter, which spred so farre, and continued so long in the common peoples mouthes, that in the end learned men grew to beleeve it, and to affirme it in writing.
As for Horace, I won't mention his verses here since I've referenced them elsewhere. Regarding this topic, CardanusCard. lib. 15. on various things, chapter 80. says that during every eclipse, people used to believe that witches brought the sun and moon down from the sky. This likely gave rise to the widespread belief that persisted for so long among the common people that eventually educated individuals began to believe it and assert it in their writings.
But here it will be objected,An objection answered. that bicause it is said (in the places by me alledged) that snakes or vipers cannot be charmed; Ergo other things may: To answer this argument, I would aske the witchmonger this question, to wit; Whether it be expedient, that to satisfie his follie, the Holie-ghost must of necessitie make mention of everie particular thing that he imagineth may be bewitched? I would also aske of him, what privilege a snake hath more than other creatures, that he onelie may not, and all other creatures may be bewitched? 204 I hope they will not saie, that either/182. their faith or infidelitie is the cause thereof; neither doo I admit the answer of such divines as saie, that he cannot be bewitched:/252. for that he seduced Eve; by meanes whereof God himselfe curssed him; and thereby he is so privileged, as that no witches charme can take hold of him. But more shall be said hereof in the sequele.
But here it will be argued, An objection addressed. that because it is stated (in the places I mentioned) that snakes or vipers cannot be charmed; Therefore other things might be: To respond to this argument, I would ask the witch-monger this question: Is it necessary for the Holy Spirit to mention every specific thing he imagines could be bewitched just to satisfy his folly? I would also ask him what special privilege a snake has over other creatures that it alone cannot be bewitched while all other creatures can be? 204 I hope they will not say that either their faith or disbelief is the reason for this; nor do I accept the answer from those theologians who say that he cannot be bewitched: / 182. because he seduced Eve; as a result, God himself cursed him; and thus he is so privileged that no witch's spell can affect him. But more will be said about this later.
DanæusDan. in dialog. cap. 3. saith, that witches charmes take soonest hold upon snakes and adders; bicause of their conference and familiaritie with the divell, whereby the rather mankind through them was seduced. Let us seeke then an answer for this cavill; although in truth it needeth not: for the phrase of speach is absolute, & importes not a speciall qualitie proper to the nature of a viper anie more, than when I saie; A connie cannot flie: you should gather & conclude thereupon, that I ment that all other beasts could flie. But you shall understand, that the cause why these vipers can rather withstand the voice & practise of inchanters and sorcerers, than other creatures, is: for that they being in bodie and nature venomous, cannot so soone or properlie receive their destruction by venome, wherby the witches in other creatures bring their mischeefous practises more easilie to passe, according to Virgils saieng
DanæusDan. in dialogue. chap. 3. says that the charms of witches have the strongest effect on snakes and adders because of their close connection and familiarity with the devil, which is how humanity was more easily led astray by them. Let's find an explanation for this argument, although honestly, it may not be necessary: the expression is absolute and does not imply a specific quality unique to vipers any more than when I say, "A rabbit cannot fly": you shouldn’t assume that I mean all other animals can fly. However, you should understand that the reason vipers are more resistant to the voices and practices of witches and sorcerers than other creatures is that being inherently venomous in body and nature, they cannot as easily or properly be harmed by the same poison that allows witches to carry out their malicious practices more effectively on other creatures, as stated by Virgil.
And thereupon the prophet alludeth unto their corrupt and inflexible nature, with that comparison: and not (as Tremelius is faine to shift it) with stopping one eare with his taile, and laieng the other close to the ground; bicause he would not heare the charmers voice. For the snake hath neither such reason; nor the words such effect: otherwise the snake must know our thoughts. It is also to be considered, how untame by nature these vipers (for the most part) are; in so much as they be not by mans industrie or cunning to be made familiar, or traind to doo anie thing, whereby admiration maie be procured: as Bomelio FeatesFeates his dog, and Mahomets pigeon. his dog could doo; or Mahomets pigeon, which would resort unto him, being in the middest of his campe, and picke a pease out of his eare; in such sort that manie of the people thought that the Holie-ghost came and told him a tale in his eare: the same pigeon also brought him a scroll, wherein was written, Rex esto, and laid the same in his necke. And bicause I have spoken of the doci/litie of a dog and a pigeon, though I could cite an infinite number of like t253.ales, I will be bold to trouble you but with one more.
And then the prophet refers to their corrupt and stubborn nature with that comparison; not (as Tremelius tries to interpret it) as stopping one ear with its tail while placing the other close to the ground because it wouldn't hear the charmer's voice. The snake has neither such reasoning nor do the words have such an effect; otherwise, the snake would have to understand our thoughts. It's also worth noting how untamable these vipers (for the most part) are, to the extent that they cannot be made familiar through human effort or cunning, nor trained to do anything that would inspire admiration, like Bomelio FeatesFeeds his dog and Muhammad's pigeon. His dog could do that, or Mahomet's pigeon, which would come to him in the middle of his camp and pick a pea out of his ear; many people thought that the Holy Ghost was coming to tell him something in his ear. That same pigeon also brought him a scroll that said Rex esto and placed it around his neck. And since I've mentioned the docility of a dog and a pigeon, even though I could cite countless other similar stories, I'll only take the liberty to share one more.
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205
At Memphis in Aegypt,A storie declaring the great docilitie of an asse. among other juggling knacks, which were there usuallie shewed, there was one that tooke such paines with an asse, that he had taught him all these qualities following. And for gaine he caused a stage to be made, and an assemblie of people to meete; which being done, in the maner of a plaie, he came in with his asse, and said; The Sultane hath great need of asses to helpe to carrie stones and other stuffe, towards his great building which he hath in hand. The asse im/mediatlie183. fell downe to the ground, and by all signes shewed himselfe to be sicke, and at length to give up the ghost: so as the juggler begged of the assemblie monie towards his losse. And having gotten all that he could, he said; Now my maisters, you shall see mine asse is yet alive, and dooth but counterfet; bicause he would have some monie to buie him provender, knowing that I was poore, and in some need of releefe. Hereupon he would needs laie a wager, that his asse was alive, who to everie mans seeming was starke dead. And when one had laid monie with him thereabout, he commanded the asse to rise, but he laie still as though he were dead: then did he beate him with a cudgell, but that would not serve the turne, untill he addressed this speech to the asse, saieng (as before) in open audience; The Sultane hath commanded, that all the people shall ride out to morrow, and see the triumph, and that the faire ladies will then ride upon the fairest asses, and will give notable provender unto them, and everie asse shall drinke of the sweete water of Nilus: and then lo the asse did presentlie start up, and advance himselfe exceedinglie. Lo (quoth his maister) now I have wonne: but in troth the Maior hath borrowed mine asse, for the use of the old ilfavoured witch his wife: and thereupon immediatlie he hoong downe his eares, and halted downe right, as though he had beene starke lame. Then said his maister; I perceive you love yoong prettie wenches: at which words he looked up, as it were with joifull cheere. And then his maister did bid him go choose one that should ride upon him; and he ran to a verie handsome woman, and touched hir with his head: &c. A snake will never be brought to such familiaritie, &c. BodinJ. Bod. lib. de dæm. 2. cap. 6. saith, that this was a man in the likenesse of an asse: but I maie/254. rather thinke that he is an asse in the likenesse of a man. Well, to returne to our serpents, I will tell you a storie concerning the charming of them, and the event of the same.
At Memphis in Aegypt,A story about the incredible obedience of a donkey. Among other tricks that were usually displayed there, one person worked so hard with a donkey that he taught it all the following skills. To make money, he set up a stage and gathered a crowd; once this was done, in the manner of a play, he came in with his donkey and announced, "The Sultane needs donkeys to help carry stones and other materials for his big construction project." The donkey immediately183. fell to the ground and pretended to be sick, eventually giving up the ghost; as a result, the juggler begged the crowd for money to cover his loss. After collecting all he could, he said, "Now, my friends, you’ll see that my donkey is still alive and just faking it; he wants some money to buy food since he knows I’m poor and in need of help." This led him to challenge anyone to bet that his donkey was alive, even though to everyone else, it seemed completely dead. When someone wagered money on it, he commanded the donkey to get up, but it lay still as if it were dead. Then he beat it with a stick, but that didn't work until he addressed the donkey aloud, saying (as before) to the audience, "The Sultane has ordered that all the people ride out tomorrow to see the parade, and the beautiful ladies will ride the finest donkeys, giving them great food, and every donkey will drink the sweet water of Nilus: and then, behold, the donkey jumped up and showed off mightily. "Look," said his master, "I've won! But actually, the Mayor borrowed my donkey for his old, ugly witch of a wife." With that, the donkey immediately drooped his ears and limped as if he were completely lame. Then his master said, "I see you like young, pretty ladies," and at those words, the donkey looked up as if it were joyful. His master then instructed him to choose someone to ride on him, and he ran over to a very attractive woman and nudged her with his head: &c. A snake will never be so familiar, &c. BodinJ. Bod. book on demons, 2, chapter 6. states that this was a man in the form of a donkey: but I might/254. rather believe that he is a donkey in the form of a man. Well, to get back to our serpents, I will tell you a story about charming them and what happened as a result.
In the citie of SalisboroghMal. malef. part
2. qu. 3. cap 9.
John. Bodin. there was an inchanter, that before
all the people tooke upon him to conjure all the serpents and snakes
within one mile compasse into a great pit or dike, and there to kill
them. When all the serpents were gathered togither, as he stood
upon the brinke of the pit, there came at the last a great and a
206
horrible serpent, which would not be gotten downe with all the force
of his incantations: so as (all the rest being dead) he flew upon the
inchanter, and clasped him in the middest, and drew him downe into
the said dike, and there killed him. You must thinke that this was a
divell in a serpents likenesse, which for the love he bare to the poore
snakes, killed the sorcerer; to teach all other witches to beware of
the like wicked practise. And surelie, if this be not true, there be a
great number of lies conteined in M. Mal. and in J. Bodin. And if
this be well weighed, and conceived, it beateth downe to the ground all
those witchmongers arguments, that contend to wring witching miracles
out of this place. For they disagree notablie, some denieng and some
affirming that serpents maie be bewitched. Neverthelesse, bicause in
everie point you shall see how poperie agreeth with paganisme, I will
recite certeine charmes against vipers, allowed for the most part in
and by the church of Rome: as followeth.
In the city of SalisburyMal. malef. part 2. qu. 3. cap 9.
John. Bodin., there was a sorcerer who decided to conjure all the serpents and snakes within a one-mile radius into a big pit or trench and kill them. When all the serpents gathered together, as he stood at the edge of the pit, a large and terrifying serpent appeared that wouldn't be driven down no matter how hard he tried with his spells. As all the others were dead, it lunged at him, coiled around him, and pulled him down into the pit, where it killed him. You must consider that this was a devil in the form of a serpent, which, out of compassion for the poor snakes, killed the sorcerer to warn all other witches to avoid such wicked practices. And surely, if this isn't true, there are a lot of lies in M. Mal. and J. Bodin. If you think about this carefully, it undermines all the claims of those who try to extract witchcraft miracles from this story. They significantly disagree, some denying and others affirming that serpents can be bewitched. Nevertheless, because in every point you'll see how popery aligns with paganism, I will recite certain charms against vipers that are mostly accepted by the church of Rome: as follows.
Exorcismes or conjuratiōs against serpents. I conjure thee O serpent in this houre, by the five holie woonds of our/184. Lord, that thou remove not out of this place, but here staie, as certeinelie as God was borne of a pure virgine. ❈ Otherwise: I conjure thee serpent In nomine patris, & filii, & spiritus sancti: I command thee serpent by our ladie S. Marie, that thou obeie me, as wax obeieth the fier, and as fier obeieth water; that thou neither hurt me, nor anie other christian, as certeinelie as God was borne of an immaculate virgine, in which respect I take thee up, In nomine patris & filii, & spiritus sancti: Ely lash eiter, ely lash eiter, ely lash eiter. ❈ Otherwise: O vermine, thou must come as God came unto the Jewes.L. Vair. lib. de fascinat. 1. cap. 4. ❈ Otherwise: L. Vairus saith, that Serpens quernis frondibus contacta, that a serpent touched with oke leaves dieth, and staieth even in the beginning of his going, if a feather of the bird Ibis be cast or throwne upon him: and that/255. a viper smitten or hot with a reed is astonied, and touched with a beechen branch is presentlie numme and stiffe.
Exorcisms or spells against snakes. I command you, O serpent, at this hour, by the five holy wounds of our/184. Lord, to not leave this place, but stay here, just as certainly as God was born of a pure virgin. ❈ Alternatively: I command you, serpent In the name of the Father, and of the Son, and of the Holy Spirit: I order you, serpent, by our lady St. Mary, to obey me, just as wax obeys fire, and fire obeys water; that you do not harm me or any other Christian, as surely as God was born of an immaculate virgin, for this reason I summon you, In the name of the Father, and of the Son, and of the Holy Spirit: Ely lash eiter, ely lash eiter, ely lash eiter. ❈ Alternatively: O creature, you must come as God came to the Jews. L. Vair. book on fascination, chapter 1, section 4. ❈ Alternatively: L. Vairus says that Serpens quernis frondibus contacta, that a serpent touched with oak leaves dies, and stops right at the beginning of its departure if a feather from the bird Ibis is cast or thrown upon it: and that/255. a viper struck or heated with a reed is stunned, and touched with a beech branch is immediately numb and stiff.
Usurpers of kinred with blessed Paule and S Katharine. Here is to be remembred, that manie use to boast that they are of S. Paules race and kinred, shewing upon their bodies the prints of serpents: which (as the papists affirme) was incident to all them of S. Paules stocke. Marie they saie herewithall, that all his kinsfolks can handle serpents, or anie poison without danger. Others likewise have (as they brag) a Katharine wheele upon their bodies, and they saie they are kin to S. Katharine, and that they can carrie burning coles in their bare hands, and dip their said hands in hot skalding liquor, and also go into hot ovens. Whereof though the last be but a bare jest, and to be doone by anie that will prove (as a bad fellow in London had used to doo, making no tariance at all therein:) yet there207 is a shew made of the other, as though it were certeine and undoubted; by annointing the hands with the juice of mallowes, mercurie, urine, &c: which for a little time are defensatives against these scalding liquors, and scortching fiers.
Descendants of blessed Paul and St. Katherine. It should be remembered that many boast about being from St. Paul's lineage and family, showing serpent marks on their bodies: which (as the Catholics claim) was common among all of St. Paul's descendants. Furthermore, they say that all his relatives can handle serpents or any poison without harm. Others also have (as they brag) a Katherine wheel marked on their bodies, claiming they are related to St. Katherine, and that they can carry burning coals in their bare hands, dip their hands in boiling liquid, and even enter hot ovens. Although the last one is merely a joke and can be done by anyone willing to attempt it (like a notorious man in London used to do, without hesitation at all): still there207 is a show made of the others, as if it were certain and undeniable; by anointing the hands with the juice of mallows, mercury, urine, etc.: which for a short time provide some protection against these scalding liquids and burning flames.
But they that take upon them to worke these mysteries and miracles, doo indeed (after rehearsall of these and such like words and charmes) take up even in their bare hands, those snakes and vipers, and sometimes put them about their necks, without receiving anie hurt thereby, to the terror and astonishment of the beholders, which naturallie both feare and abhorre all serpents. But these charmers (upon my word) dare not trust to their charmes, but use such an inchantment, as everie man maie lawfullie use, and in the lawfull use thereof maie bring to passe that they shalbe in securitie, and take no harme, how much soever they handle them: marie with a woollen rag they pull out their teeth before hand, as some men saie; but as truth is, they wearie them, and that is of certeintie. And surelie this is a kind of witchcraft, which I terme private confederacie. BodinJ. Bodin. lib. de dæm. 1. cap. 3. saith, that all the snakes in one countrie were by charmes and verses driven into another region: perhaps he meaneth Ireland, where S. Patrike is said to have doone it with his holinesse, &c.
But those who take it upon themselves to perform these mysteries and miracles genuinely do take up in their bare hands those snakes and vipers
James Sprenger, and Henrie Institor affirme, that serpents and snakes, and their skins exceed all other creatures for witchcraft: in so much as witches doo use to burie them under mens/256. threshholds, either of the house or stalles, whereby barrennes is procured both to woman and beast: yea and that the verie earth and ashes of them continue to have force of fascination. In respect whereof they wish all men now and then to dig/185. awaie the earth under their threshholds, and to sprinkle holie water in the place, & also to hang boughes (hallowed on midsummer daie) at the stall doore where the cattell stand: & produce examples thereupon, of witches lies, or else their owne, which I omit; bicause I see my booke groweth to be greater than I meant it should be.
James Sprenger and Henrie Institor claim that serpents and snakes, along with their skins, surpass all other creatures when it comes to witchcraft. Witches often bury them under men's 256. thresholds, whether in the house or in barns, which leads to infertility in both women and animals. They also say that the very earth and ashes from these creatures still possess a power of enchantment. Because of this, they recommend that everyone occasionally dig up the earth beneath their thresholds and sprinkle holy water in that area. They also suggest hanging branches (blessed on midsummer day) at the barn doors where the animals are kept, and they provide examples of witches' lies, or their own, which I will skip over, as I see my book expanding beyond what I intended.
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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.
Charming tools to carry water in a sieve, to find out what people say about us behind our backs, for blurry eyesight, to help seeds grow well, of images made of wax, to get rid of a witch, to hang her up, notable authorities against wax figures, a story revealing the trickery of wax figures.
EONARDUS
VAIRUSL. 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 a maid, that was promised a cake of so
great quantitie, as might be kneded of so much floure as she could
wet with the water that she brought in a sive, and by that meanes she
clamd it with claie, & brought in so much water, as whereby she had
a great cake, and so beguiled hir sisters, &c. And this tale I heard
among my grandams maides, whereby I can decipher this witchcraft.
Item, by the tingling of the eare, men heretofore could tell what was
spoken of them. If anie see a scorpion, and saie this word (Bud)
Of the word (Bud) and the Greeke letters Π & Α.
he shall not be stoong or bitten therewith. These two Greeke letters
Π and Α written in a paper, and hoong about ones necke, preserve the
partie from bleereiednesse. Cummin or hempseed sowne with curssing and
opprobrious words grow the faster and the better. Berosus Anianus
maketh witchcraft of great antiquitie: for he saith, that/257. Cham
touching his fathers naked member uttered a charme, wherby his father
became emasculated or deprived of the powers generative.
EONARDUS
VAIRUSL. Vairus, Fasciculus 1, Chapter 5.
Speech of the Vestal Tusca. states that there was a prayer that could be used to carry water or other liquids in a sieve. I think it was called Clam claie; a crow taught this to a girl who was promised a cake as large as could be made from the flour she could wet with the water she carried in a sieve. By doing this, she managed to fetch enough water to bake a big cake, outsmarting her sisters and others. I learned this story from my grandmother's maids, which helps me understand this kind of witchcraft. Additionally, people used to believe that if your ear tingles, you would know what others were saying about you. If someone sees a scorpion and says this word (Bud) Of the word (Bud) and the Greek letters Π & Α., they won’t get stung or bitten by it. These two Greek letters Π and Α, written on a piece of paper and worn around the neck, protect the person from blindness. Sowing cumin or hempseed while cursing and using insulting words makes them grow faster and better. Berosus Anianus talks about witchcraft from ancient times, stating that/257. Cham spoke a charm about his father's nakedness, which caused his father to become emasculated or lose his ability to produce offspring.
¶ A charme teaching how to hurt whom you list with images of wax, &c.
MAke an image in his name, whom you would hurt or kill, of new virgine wax; under the right arme poke whereof place a swallowes hart, and the liver under the left; then hang about the necke thereof a new thred in a new needle pricked into the member which you would have hurt, with the rehearsall of certeine words, which for the avoiding of foolish superstition and credulitie in this behalfe is to be omitted. And if they were inserted, I dare undertake they would doo no harme, were it not to make fooles, and catch gudgins. ❈ Otherwise: Sometimes these images are made of brasse, and then the hand is placed where the foote should be, and the foote where the hand, and the face downeward. ❈ Otherwise: For a greater mischeefe, 209 the like image is made in the forme of a man or woman, upon whose head is written the certeine name of the partie: and on his or hir ribs these words, Ailif, casyl, zaze, hit/ mel meltat:186. then the same must be buried.The practiser of these charmes must have skill in the planetarie motions, or else he may go shoo the goose. ❈ Otherwise: In the dominion of Mars, two images must be prepared, one of wax, the other of the earth of a dead man; each image must have in his hand a sword wherwith a man hath beene slaine, & he that must be slaine may have his head thrust through with a foine. In both must be written certeine peculiar characters, and then must they be hid in a certeine place. ❈ Otherwise: To obteine a womans love, an image must be made in the houre of Venus, of virgine wax, in the name of the beloved, wherupon a character is written, & is warmed at a fier, and in dooing therof the name of some angell must be mentioned. To be utterlie rid of the witch, and to hang hir up by the haire, you must prepare an image of the earth of a dead man to be baptised in another mans name, whereon the name, with a character, must be written: then must it be perfumed with a rotten bone, and then these psalmes read backward: Domine Dominus noster, Dominus illuminatio mea, Domine exaudi orationem meam, Deus laudem meam ne tacueris: and then burie it, first in one place, and/258. afterwards in another. Howbeit, it is written in the 21 article of the determination of Paris, that to affirme that images of brasse, lead, gold, of white or red wax, or of any other stuffe (conjured, baptised, consecrated, or rather execrated through these magicall arts at certeine days) have woonderfull vertues, or such as are avowed in their bookes or assertions, is error in faith, naturall philosophie, and true astronomie: yea it is concluded in the 22 article of that councell, that it is as great an error to beleeve those things, as to doo them.
Make an image in the name of the person you want to harm or kill, made of new virgin wax; under the right arm insert a swallow's heart, and place the liver under the left; then hang around its neck a new thread with a new needle poked into the part of the body you want to hurt, reciting certain words, which for the sake of avoiding foolish superstition and gullibility, will be left out. And even if those words were included, I believe they wouldn't cause harm, except to make fools and catch gullible people. ❈ Alternatively: Sometimes these images are made of brass, and then the hand is placed where the foot should be, and the foot where the hand, with the face face-down. ❈ Alternatively: For a greater mischief, 209 the same type of image is made in the shape of a man or woman, with the certain name of the person written on their head: and on their ribs these words, Ailif, casyl, zaze, hit/ mel meltat:186. then it must be buried.Anyone using these charms needs to understand planetary movements; otherwise, they might as well be shooing a goose. ❈ Alternatively: In the domain of Mars, two images must be prepared, one from wax, the other from the earth of a dead man; each image must hold a sword with which a man has been slain, and the intended target may have their head pierced with a spike. Both must have certain specific characters written on them, and then they must be hidden in a specific place. ❈ Alternatively: To obtain a woman's love, an image must be made during the hour of Venus, from virgin wax, in the name of the beloved, whereupon a character is written, warmed by fire, while mentioning the name of some angel. To get rid of the witch entirely and to hang her by the hair, prepare an image made from the earth of a dead man to be baptized in another man's name, on which the name, with a character, must be written: then it must be scented with a rotting bone, and these psalms must be read backward: Domine Dominus noster, Dominus illuminatio mea, Domine exaudi orationem meam, Deus laudem meam ne tacueris: and then bury it, first in one location, and/258. then in another. However, it is written in the 21st article of the determination of Paris, that claiming that images made of brass, lead, gold, white or red wax, or any other material (conjured, baptized, consecrated, or more accurately, cursed through these magical arts on certain days) possess wonderful powers, or those claimed in their books or assertions, is a misunderstanding of faith, natural philosophy, and true astronomy: yes, it is concluded in the 22nd article of that council, that it is as great an error to believe in those things as it is to do them.
But concerning these images, it is certeine that they are much feared among the people, and much used among cousening witches, as partlie appeereth in this discourse of mine else-where, & as partlie you may see by the contents of this storieA proved storie concerning the premisses. following. Not long sithence, a yoong maiden (dwelling at new Romnie heere in Kent) being the daughter of one M. L. Stuppenie (late Jurat of the same towne but dead before the execution hereof) and afterwards the wife of Thomas Eps, who is at this instant Maior of Romnie) was visited with sicknesse, whose mother and father in lawe being abused with credulitie concerning witches supernaturall power, repaired to a famous witch called mother Baker, dwelling not far from thence at a place called Stonstreet, who (according to witches cousening custome) asked whether they mistrusted not some bad neighbour, to whom they answered that indeed they doubted a woman neere unto them (and yet the same woman was, of the honester & wiser sort of hir 210 neighbors, reputed a good creature.) Nevertheles the witch told them that there was great cause of their suspicion: for the same (said she) is the verie partie that wrought the maidens destruction, by making a hart of wax, and pricking the same with pins and needels; affirming also that the same neighbor of hirs had bestowed the same in some secret corner of the house. This being beleeved, the house was searched by credible persons, but nothing could be found. The witch or wise woman being certified hereof, continued hir assertion, and would needs go to the house where she hir selfe (as she affirmed) would certeinlie find it. When she came thither, she used hir cunning (as it chanced) to hir owne confusion, or at least/wise187. to hir detection: for heerein she did, as some of the wiser sort mistrusted that she woulde doo, laieng downe privilie such an/259. image (as she had before described) in a corner, which by others had beene most diligentlie searched & looked into, & by that means hir cousenage was notablie bewraied. And I would wish that all witchmongers might paie for their lewd repaire to inchantors, and consultation with witches, and such as have familiar spirits, as some of these did, and that by the order of the high commissioners, which partlie for respect of neighborhood, and partlie for other considerations, I leave unspoken of.
But regarding these images, it’s clear that they are greatly feared by the people and often exploited by deceitful witches, as I have discussed elsewhere in this discourse, and as you can see from the contents of this storyA verified story about the premises. Not long ago, a young woman (living in new Romney here in Kent), the daughter of M. L. Stuppenie (the late Jurat of the same town who died before this was executed) and later the wife of Thomas Eps, who is currently the Mayor of Romney), became ill. Her parents-in-law, misled by superstition regarding witches’ supernatural powers, went to see a famous witch named Mother Baker, who lived nearby in a place called Stonstreet. According to the usual deceitful customs of witches, she asked if they suspected a bad neighbor. They replied that they indeed had doubts about a woman close to them (even though that woman was generally considered a good person by the more reputable and wiser members of her neighborhood). Nevertheless, the witch insisted that there was good reason for their suspicion: she claimed that this very neighbor was responsible for the girl’s downfall by making a wax heart and pricking it with pins and needles, also asserting that the neighbor had hidden it in some secret place in the house. Believing this, the house was searched by reliable people, but nothing was found. Once the witch was informed of this, she stuck to her claim and insisted on going to the house herself, claiming she would surely find it. When she arrived there, her trickery backfired, or at the very least led to her exposure, as she did precisely what some of the wiser individuals suspected she would do—she secretly placed such an image (as she had described before) in a corner that had previously been thoroughly searched by others. This ultimately revealed her deceit. I would wish that all those who dabble in witchcraft would be held accountable for their shameful dealings with sorcerers, consultations with witches, and those who have familiar spirits, like some of these did, and that by the authority of the high commissioners, which I won’t discuss further for reasons of neighborhood respect and other considerations.
The xvii. Chapter.
Sundrie sorts of charmes tending to diverse purposes, and first, certeine charmes to make taciturnitie in tortures.
Various types of charms for different purposes, starting with certain charms to induce silence during torture.
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
211
armes and members. ❈ Otherwise:Luk. 4.
John. 19 Jesus autem transiens per
medium illorum ibat. ❈ Otherwise: You shall not break a bone of him./
Also this: Psalms 44.My heart is stirred by a noble theme; I recite my verses for the king. ❈ Otherwise: Just as our Lady's milk was sweet to our Lord Jesus Christ, so let this suffering or rope be easy on my
211
arms and body. ❈ Otherwise:Luk. 4.
John. 19 But Jesus passed through the crowd and went on his way. ❈ Otherwise: You shall not break a bone of him.
260.¶ Counter charmes against these and all other witchcrafts, in the saieng also whereof witches are vexed, &c.
ERuctavitPsal. 44.
Scripture properlie applied.
cor meum verbum bonum, dicam cuncta opera mea regi.
❈ Otherwise: Domine labia mea aperies, & os meum annunciabit
veritatem. ❈ Otherwise: Contere brachia iniqui rei, & lingua
maligna subvertetur.
ERuctavitPsal. 44.
Scripture applied correctly.
My heart is overflowing with a good theme; I will address my works to the king.
❈ Alternatively: Lord, you will open my lips, and my mouth will declare your truth. ❈ Alternatively: Break the arms of the wicked, and the deceitful tongue will be overturned.
¶ A charme for the choine cough.
TAke three sips of a chalice, when the preest hath said masse, and swallow it downe with good devotion, &c./
Take three sips from a cup after the priest has said mass, and drink it down with sincere devotion, etc.
¶ For corporall or spirituall rest.188.
¶ Charmes to find out a theefe.
THe meanes O most woonderfull vertue hidden in the letters of S. Helens holie name!how to find out a theefe, is thus: Turne your face to the east, and make a crosse upon christall with oile olive, and under the crosse write these two words [Saint Helen].*[* So in text.] Then a child that is innocent, and a chast virgine borne in true wedlocke, and not base begotten, of the age of ten yeares, must take the christall in his hand, and behind his backe, kneeling on thy knees, thou must devoutlie and reverentlie saie over this praier thrise: I beseech thee my ladie S. Helen, mother of king Constantine, which diddest find the crosse whereupon Christ died: by that thy holie devotion, and invention of the crosse, and by the same crosse, and by the joy which thou conceivedst at the finding thereof and by the love which thou barest to thy sonne Constantine, and by the great goodnes which thou dooest alwaies use, that thou shew me in this christall, whatsoever I aske or desire to knowe; Amen. And when the child seeth the angell in the christall, demand what you will, and the angell will make answer thereunto. Memorandum,†[† Rom.] that this be doone just at the sunne/261. rising, when the wether is faire and cleere.
The means O most amazing virtue concealed in the letters of St. Helen's sacred name! to find out a thief is this: Turn your face to the east, and draw a cross on crystal with olive oil, and underneath the cross write these two words [Saint Helen].*[* So in text.] Then a child who is innocent, and a pure virgin born in true wedlock, not illegitimate, around ten years old, must hold the crystal in their hand and, with their back turned, kneeling on your knees, you must devoutly and reverently say this prayer three times: I beseech you, my lady St. Helen, mother of king Constantine, who found the cross upon which Christ died: by your holy devotion, and the discovery of the cross, and by that same cross, and by the joy you felt at its finding, and by the love you had for your son Constantine, and by the great goodness you always show, reveal to me in this crystal whatever I ask or wish to know; Amen. And when the child sees the angel in the crystal, ask what you will, and the angel will answer you. Memorandum,†[† Rom.] that this should be done just at sunrise, when the weather is fair and clear.
CardanusCard. lib. 16. de var. rer. cap. 93. derideth these and such like fables, and setteth downe his judgement therein accordinglie, in the sixteenth booke De rerum var. 212 These conjurors and couseners forsooth will shew you in a glasse the theefe that hath stolne anie thing from you, and this is their order. They take a glasse viall full of holie water, and set it upon a linnen cloth, which hath beene purified, not onelie by washing, but by sacrifice, &c. On the mouth of the viall or urinall, two olive leaves must be laid acrosse, with a litle conjuration said over it, by a child; to wit thus: Angele bone, angele candide, per tuam sanctitatem, meámq; virginitatem, ostende mihi furem: with three Pater nosters, three Aves, and betwixt either of them a *crosse* For if the crosse be forgotten all is not woorth a pudding. made with the naile of the thumbe upon the mouth of the viall; and then shall be seene angels ascending and descending as it were motes in the sunne beames. The theefe all this while shall suffer great torments, and his face shall be seene plainlie, even as plainlie I beleeve as the man in the moone. For in truth, there are toies artificiallie conveied into the glasse, which will make the water bubble, and devises to make images appeare in the bubbles: as also there be artificiall glasses, which will shew unto you that shall looke thereinto, manie images of diverse formes, and some so small and curious, as they shall in favour resemble whom so ever you thinke upon. Looke in John Bap. Neap. for the confection of such glasses. The subtilties hereof are so detected, and the mysteries of the glasses so common now, and their/189. cousenage so well knowne, &c: that I need not stand upon the particular confutation hereof. Cardanus in the place before cited reporteth, how he tried with children these and diverse circumstances the whole illusion, and found it to be plaine knaverie and cousenage.
CardanusCard. lib. 16. de var. rer. cap. 93. mocks these and similar fables, and shares his thoughts on them in the sixteenth book De rerum var. 212 These conjurers and tricksters claim they can show you in a glass the thief who has stolen anything from you, and this is how they do it. They take a glass vial filled with holy water and place it on a linen cloth, which has been cleansed not just by washing but through a sacrifice, etc. On the mouth of the vial, two olive leaves must be crossed, with a little incantation said over it by a child; namely, this: Angele bone, angele candide, per tuam sanctitatem, meámq; virginitatem, ostende mihi furem: along with three Pater nosters, three Aves, and between each of them a *crossIf the cross is forgotten, then nothing is worth it. made with the nail of the thumb on the mouth of the vial; and then angels will be seen ascending and descending like motes in the sunbeams. The thief will suffer great torment during this, and his face will be seen clearly, just as clearly as I believe the man in the moon is. In truth, there are toys artificially placed in the glass that cause the water to bubble, and mechanisms to make images appear in the bubbles; additionally, there are artificial glasses that will show you many images of different forms, some so small and intricate that they resemble whoever you think of. Look in John Bap. Neap. for the creation of such glasses. The tricks involved are so exposed, and the mysteries of these glasses are so well-known now, and their/189. deceit is so familiar, etc.: that I need not dwell on a detailed refutation here. Cardanus in the previously cited work reported how he tested these tricks with children along with various circumstances of the whole illusion, and found it to be sheer knavery and deceit.
¶ Another waie to find out a theefe that hath stolne anie thing from you.
GO to the sea side, and gather as manie pebles as you suspect persons for that matter; carrie them home, and throwe them into the fier, and burie them under the threshhold, where the parties are like to come over. There let them lie three daies, and then before sunne rising take them awaie. Then set a porrenger/262. full of water in a circle, wherein must be made crosses everie waie, as manie as can stand in it; upon the which must be written: Christ overcommeth, Christ reigneth, Christ commandeth. The porrenger also must be signed with a crosse, and a forme of conjuration must be pronounced. Then each stone must be throwne into the water, in the name of the suspected. And when you put in the stone of him that is guiltie, the stone will make the water boile, as though glowing iron were put 213thereinto. Which is a meere knacke of legier de maine, and to be accomplished diverse waies.
Go to the seaside and gather as many pebbles as you think there are suspects. Take them home, throw them in the fire, and bury them under the threshold where the individuals are likely to cross. Leave them there for three days, and then before sunrise, remove them. Next, place a small bowl full of water in a circle, making crosses in every direction as many as can fit in it; on it, write: Christ overcomes, Christ reigns, Christ commands. The bowl should also be marked with a cross, and a form of invocation must be spoken. Then, each stone must be thrown into the water in the name of the suspect. When you drop in the stone of the guilty person, it will cause the water to boil as if glowing iron had been tossed in. This is simply a trick of sleight of hand, and it can be achieved in various ways.
¶ To put out the theeves eie.
REad the seven *psalmes[* penitential] with the Letanie, and then must be said a horrible praier to Christ, and God the father, with a cursse against the theefe. Then in the middest of the step of your foote, on the ground where you stand, make a circle like an eie, and write thereabout certeine barbarous names, and drive with a coopers hammar, or addes into the middest thereof a brasen naile consecrated, saieng: Justus es Domine, & justa judicia tua. Then the theefe shall be bewraied by his crieng out.
Read the seven *psalms[* sorry] with the Litanies, and then say a frightening prayer to Christ and God the Father, along with a curse against the thief. Then, in the middle of the step of your foot, on the ground where you stand, make a circle like an eye, and write certain strange names around it. Using a cooper's hammer or a nail, drive a brass nail, which has been consecrated, into the center while saying: Justus es Domine, & justa judicia tua. Then the thief will be revealed by his cries.
¶ Another waie to find out a theefe.
These be meere toies to mocke apes, and have in them no commendable devise.STicke a paire of sheeres in the rind of a sive, and let two persons set the top of each of their forefingers upon the upper part of the sheeres, holding it with the sive up from the ground steddilie, and aske Peter and Paule whether A. B. or C. hath stolne the thing lost, and at the nomination of the guiltie person, the sive will turne round. This is a great practise in all countries, and indeed a verie bable. For with the beating of the pulse some cause of that motion ariseth, some other cause by slight of the fingers, some other by the wind gathered in the sive to be staid, &c: at the pleasure of the holders. Some cause may be the imagination, which upon conceipt at the naming of the partie altereth the common course of the pulse. As may well be conceived by a ring held steddilie by a thred betwixt the finger and the thombe, over or rather in a goblet or glasse; which within short space will strike against the side therof so manie strokes as the holder thinketh it/263. a clocke, and then will staie: the which who so prooveth shall find true.
These are just silly tricks to make fun of people, and there’s nothing smart about them. Stick a pair of scissors into the skin of a sieve, and let two people place the tops of their forefingers on the upper part of the scissors, holding the sieve steadily above the ground. Then ask Peter and Paule whether A, B, or C has stolen the lost item, and when naming the guilty person, the sieve will spin around. This is a common practice in all countries and is indeed quite believable. Because the pulse creates some movement, along with other factors like slight finger movements or the wind trapped in the sieve, this happens at the discretion of the holders. Another influence might be the imagination, which can alter the normal pulse pattern when the guilty person's name is mentioned. This can be illustrated by a ring held steadily by a thread between the finger and thumb, placed over or rather in a goblet or glass; within a short time, it will strike against the side as many times as the holder thinks it/263. a clock, and then stop: those who try it will find it to be true.
¶ A charme to find out or spoile a theefe.
OF this matter, concerning the apprehension of theeves by words, I will cite one charme, called S. Adelberts cursse, being both for/190. length of words sufficient to wearie the reader, and for substantiall stuffe comprehending all that apperteineth unto blasphemous speech or curssing, allowed in the church of Rome, as an excommunication and inchantment.
OF this matter, regarding the capture of thieves through words, I will mention one charm, called S. Adelbert's curse, which is both lengthy enough to tire the reader and substantial enough to encompass everything related to blasphemous speech or cursing, permitted in the Church of Rome, as an excommunication and enchantment.
214
214
¶Saint Adelberts cursse or charme against theeves.
BY the authoritie of the omnipotent Father, the Sonne, and the Holie-ghost, and by the holie virgine Marie mother of our Lord Jesu Christ, and the holie angels and archangels, and S. Michaell, and S. John Baptist, and in the behalfe of S. Peter the apostle, and the residue of the apostles, and of S. Steeven, and of all the martyrs, of S. Sylvester, and of S. Adelbert, and all the confessors, and S. Alegand, and all the holie virgins, and of all the saints in heaven and earth, unto whom there is given power to bind and loose: we doo excommunicate, damne, cursse, and bind with the knots and bands of excommunication, and we doo segregate from the bounds and lists of our holie mother the church, all those theeves, sacrilegious persons, ravenous catchers, dooers, counsellers, coadjutors, male or female, that have committed this theft or mischeefe,This is not to doo good to our enimies, nor to praie for them that hurt and hate us; as Christ exhorteth. or have usurped any part therof to their owne use. Let their share be with Dathan and Abiran, whome the earth swallowed up for their sinnes and pride, and let them have part with Judas that betraied Christ, Amen: and with Pontius Pilat, and with them that said to the Lord, Depart from us, we will not understand thy waies; let their children be made orphanes. Curssed be they in the field, in the grove, in the woods, in their houses, barnes, chambers, and beds; and curssed be they in the court, in the waie, in the towne, in the castell, in the water, in the church, in the churchyard, in the tribunall place, in battell, in their abode, in the market place, in their talke, in silence, in eating, in watching, in sleeping, in drinking/264. in feeling, in sitting, in kneeling, in standing[,] in lieng, in idlenes, in all their worke, in their bodie and soule, in their five wits, and in everie place. Curssed be the fruit of their wombs, and curssed be the fruit of their lands, and curssed be all that they have. Curssed be their heads, their mouthes, their nostrels, their noses, their lips, their jawes, their teeth, their eies and eielids, their braines, the roofe of their mouthes, their toongs, their throtes, their breasts, their harts, their bellies, their livers, all their bowels, and their stomach.
BY the authority of the all-powerful Father, the Son, and the Holy Spirit, and by the holy virgin Mary, mother of our Lord Jesus Christ, and the holy angels and archangels, and Saint Michael, and Saint John the Baptist, and on behalf of Saint Peter the apostle, and the rest of the apostles, and Saint Stephen, and all the martyrs, and Saint Sylvester, and Saint Adelbert, and all the confessors, and Saint Alexander, and all the holy virgins, and of all the saints in heaven and earth, to whom the power to bind and loose has been given: we excommunicate, condemn, curse, and bind with the knots and bands of excommunication, and we separate from the bounds and fellowship of our holy mother the church, all those thieves, sacrilegious persons, greedy grabbers, doers, advisors, accomplices, male or female, who have committed this theft or wrongdoing, This isn't about doing good for our enemies or praying for those who hurt and hate us, as Christ encourages. or have taken any part of it for their own benefit. Let their lot be with Dathan and Abiram, whom the earth swallowed up for their sins and pride, and let them share the fate of Judas, who betrayed Christ, Amen: and with Pontius Pilate, and with those who said to the Lord, Depart from us, we will not understand your ways; let their children be made orphans. Cursed be they in the field, in the grove, in the woods, in their houses, barns, chambers, and beds; and cursed be they in the court, in the way, in the town, in the castle, in the water, in the church, in the churchyard, in the courtroom, in battle, in their homes, in the marketplace, in their conversations, in silence, in eating, in watching, in sleeping, in drinking/264. in feeling, in sitting, in kneeling, in standing, in lying, in idleness, in all their work, in their body and soul, in their five senses, and in every place. Cursed be the fruit of their wombs, and cursed be the fruit of their lands, and cursed be all that they have. Cursed be their heads, their mouths, their nostrils, their noses, their lips, their jaws, their teeth, their eyes and eyelids, their brains, the roof of their mouths, their tongues, their throats, their chests, their hearts, their bellies, their livers, all their intestines, and their stomach.
Curssed be their navels, their spleenes, their bladder. Curssed be their thighs, their legs, their feete, their toes, their necks, their shoulders. Curssed be their backs, curssed be their armes, curssed be their elbowes, curssed be their hands, and their fingers, curssed be both the nails of their hands and feete; curssed be their ribbes and their genitals, and their knees, curssed be their flesh, curssed be their bones, curssed be their bloud, curssed be the skin of their bodies, curssed be the marrowe in their bones, curssed be they from the crowne of the head, to the sole of the foote: and whatsoever is 215 betwixt the same, be it accurssed, that is to saie, their five senses; to wit, their seeing, their hearing, their smelling, their tasting, and their feeling. Curssed be they in the holie crosse, in the passion of Christ, with his five wounds, with the effusi/on191. of his bloud, and by the milke of the virgine Marie. I conjure thee Lucifer, with all thy soldiers, by the *father,* Thus they make the holie trinitie to beare a part in their exorcisme, or else it is no bargaine. the son, and the Holie-ghost, with the humanitie and nativitie of Christ, with the vertue of all saints, that thou rest not day nor night, till thou bringest them to destruction, either by drowning or hanging, or that they be devoured by wild beasts, or burnt, or slaine by their enimies, or hated of all men living. And as our Lord hath given authoritie to Peter the apostle, and his successors, whose place we occupie, and to us (though unworthie) that whatsoever we bind on earth, shall be bound in heaven, and whatsoever we loose on earth, shall be loosed in heaven: so we accordinglie, if they will not amend, doo shut from them the gates of heaven, and denie unto them christian buriall, so as they shall be buried in asses leaze. Furthermore, curssed be the ground wherein they are buried, let them be confounded in the last daie of judgement, let them have no conversation among christians, nor be/houseled*[* be-houseled text.] at the 265.houre of death; let them be made as dust before the face of the wind: and as Lucifer was expelled out of heaven, and Adam and Eve out of paradise; so let them be expelled from the daie light. Also let them be joined with those, to whome the Lord saith at the judgement;Matth. 15. Go ye curssed into everlasting fier, which is prepared for the divell and his angels, where the worme shall not die, nor the fier be quenched. And as the candle, which is throwne out of my hand here, is put out: so let their works and their soule be quenched in the stench of hell fier, except they restore that which they have stolne, by such a daie: and let everie one saie, Amen. After this must be soong ** That is, In the midst of life we are in death, &c.In media vita in morte sumus, &c.
Cursed be their navels, their spleens, their bladders. Cursed be their thighs, their legs, their feet, their toes, their necks, their shoulders. Cursed be their backs, cursed be their arms, cursed be their elbows, cursed be their hands, and their fingers, cursed be both the nails of their hands and feet; cursed be their ribs and their genitals, and their knees, cursed be their flesh, cursed be their bones, cursed be their blood, cursed be the skin of their bodies, cursed be the marrow in their bones, cursed be they from the crown of the head to the sole of the foot: and whatever is in between, may it be cursed, that is to say, their five senses; to wit, their seeing, their hearing, their smelling, their tasting, and their feeling. Cursed be they in the holy cross, in the passion of Christ, with his five wounds, with the pouring out of his blood, and by the milk of the Virgin Mary. I conjure you, Lucifer, with all your followers, by the Father, the Son, and the Holy Spirit, with the humanity and birth of Christ, with the power of all saints, that you do not rest day or night until you bring them to destruction, whether by drowning or hanging, or that they be devoured by wild beasts, or burned, or slain by their enemies, or hated by all living men. And as our Lord has given authority to Peter the apostle, and his successors, whose place we occupy, and to us (though unworthy), that whatever we bind on earth shall be bound in heaven, and whatever we loose on earth shall be loosed in heaven: so we accordingly, if they will not repent, shut them out from the gates of heaven, and deny them Christian burial, so that they shall be buried in donkey dung. Furthermore, cursed be the ground where they are buried, let them be confounded on the last day of judgment, let them have no fellowship among Christians, nor be given the sacrament at the hour of death; let them become like dust before the wind: and as Lucifer was cast out of heaven, and Adam and Eve out of paradise; so let them be banished from the daylight. Also let them be joined with those to whom the Lord says at the judgment; Go ye cursed into everlasting fire, which is prepared for the devil and his angels, where the worm does not die, nor the fire be quenched. And as the candle, which is thrown from my hand here, is extinguished: so let their works and their souls be extinguished in the stench of hell fire, unless they restore what they have stolen by such a day: and let everyone say, Amen. After this must be sung *That is, In the midst of life we are in death, &c.* In media vita in morte sumus, &c.
This terrible cursse with bell, booke, and candell added thereunto, must needs worke woonders: howbeit among theeves it is not much weighed, among wise and true men it is not well liked, to them that are robbed it bringeth small releefe: the preests stomach may well be eased, but the goods stolne will never the sooner be restored. Hereby is bewraied both the malice and follie of popish doctrine, whose uncharitable impietie is so impudentlie published, and in such order uttered, as everie sentence (if oportunitie served) might be prooved both hereticall and diabolicall. But I will answer this cruell cursse with another cursse farre more mild and civill, performed by as honest a man (I dare saie) as he that made the other, whereof mention was latelie made.
This terrible curse with bell, book, and candle added to it must work wonders; however, among thieves, it doesn’t carry much weight, and wise and honest people do not appreciate it. For those who have been robbed, it offers little relief. The priests might feel reassured, but the stolen goods will not be returned any faster. This reveals both the malice and foolishness of papal doctrine, whose uncharitable impiety is so boldly proclaimed and presented in such a way that every sentence (if the opportunity arose) could be proven both heretical and diabolical. But I will counter this cruel curse with another curse, much more mild and civil, delivered by a man as honest (I dare say) as the one who created the other one I recently mentioned.
So it was, that a certeine sir John,*[* i.e. a priest.] with some of his companie, once 216went abroad a jetting, and in a moone light evening robbed a millers weire, and stole all his eeles. The poore miller made his mone to sir John himselfe, who willed him to be quiet; for he would so cursse the theefe, and all his confederates, with bell, booke, and candell, that they should have small joy of their fish. And therefore the next sundaie, sir John got him to the pulpit, with his surplisse on his backe, and his stole about his necke, and pronounced these words following in the audience of the people.
So it happened that a certain Sir John,*[* i.e. a priest.] along with some of his companions, once 216went out for a night on the town, and on a moonlit evening, they robbed a miller's weir and stole all his eels. The poor miller went to Sir John himself to complain, but Sir John told him to calm down; he would curse the thief and all his accomplices with bell, book, and candle, so they wouldn’t enjoy their catch. So, the next Sunday, Sir John took to the pulpit, wearing his surplice and stole, and said the following words in front of the congregation.
266.Lo (saith he) there is sauce for your eeles my maisters.
266.Look (he says), there’s sauce for your eels, my masters.
¶ Another inchantment.
CErteine preests use the hundred and eight psalme as an inchantment or charme, or at the leastwise saieng, that against whome soever they pronounce it, they cannot live one whole yeere at the uttermost.
Certain priests use the hundred and eighth psalm as an enchantment or charm, claiming that whoever they recite it against cannot live for more than a whole year at most.
The xviii Chapter.
¶ A charme or experiment to find out a witch.
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.
N
the Saturday of the youth, coated with the fat or grease of a pig,
as is customary, for the purpose of restoration, they anoint her: and when she has entered the church, the witch can never leave until the *searchers* [= job seekers] for her give her explicit permission to go.
But now it is necessarie to shew you how to prevent and cure all mischeefes wrought by these charmes & witchcrafts, according to the opinion of M. Mal.Preservatives from witchcraft according to M. Mal. L. Vairus & others. and others. One principall waie is to naile a horsse shoo at the inside of the outmost threshhold of your house, and so you shall be sure no witch shall have power to enter thereinto. And if you marke it, you shall find that rule observed in manie countrie houses. ❈ Otherwise: Item the triumphant title to be written crossewise, in everie corner of the house, thus: Jesus ✠ Nazarenus ✠ rex ✠ Judæorum ✠. Memorandum*[* Rom.] you may joine heerewithall, the name of the virgine Marie, or of the foure evangelists, or Verbum caro factum est. ❈ Otherwise: Item in some countries they naile a woolves head on the doore. ❈ Otherwise: Item they hang Scilla 217 (which is either a roote, or rather in this place garlike) in the roofe of the house, for to keepe awaie witches and spirits: and so they doo Alicium also. ❈ Otherwise: Item perfume made of the gall of a blake dog, and his bloud besmeered on the posts and walles of the house, driveth out of the doores both devils and witches. ❈ Otherwise: The house/267. where Herba betonica is sowne, is free from all mischeefes. ❈ Otherwise: It is not unknowne that the Romish church allowed and used the smoke of sulphur, to drive spirits out of their houses; as they did frankincense and water hallowed. ❈ Otherwise: Apuleius saith, that Mercurie gave to Ulysses, when he came neere to the inchantresse Circe, an hearbe called Verbascum, which in English is called Pullein, or Tapsus barbatus, or Longwoort; and that preserved him from the inchantments. ❈ Otherwise: Item Plinie and Homer both doo saie, that the herbe called Molie is an excellent herbe against inchantments; and saie[,] all that thereby Ulysses escaped Circes hir sorceries, and inchantments. ❈ Otherwise also diverse waies they went to worke in this case, and some used this defensative, some that preservative against incantations.
But now it’s necessary to show you how to prevent and cure all the troubles caused by these charms and witchcrafts, according to the opinion of M. Mal.Preservatives from witchcraft as noted by M. Mal. L. Vairus and others. One main way is to nail a horse shoe to the inside of the outer threshold of your house, and this way you can be sure that no witch can enter. If you pay attention, you'll notice this practice in many country homes. ❈ Additionally: Write the triumphant title across each corner of the house like this: Jesus ✠ Nazarenus ✠ rex ✠ Judæorum ✠. Memorandum*[* Rom.] You can also include the name of the virgin Marie, or the names of the four evangelists, or Verbum caro factum est. ❈ Another method: In some regions, they nail a wolf's head on the door. ❈ Another method: They hang Scilla 217 (which is either a root or, in this case, garlic) from the roof of the house to keep away witches and spirits, and the same goes for Alicium. ❈ Another method: A perfume made from the gall of a black dog, with its blood smeared on the posts and walls of the house, drives both devils and witches out of the doors. ❈ Another method: A house where Herba betonica is sown is free from all troubles. ❈ Furthermore, it is known that the Roman church allowed and used sulfur smoke to drive spirits out of their houses; they also used frankincense and holy water. ❈ Additionally: Apuleius mentions that Mercurie gave Ulysses an herb called Verbascum, which in English is known as Pullein or Tapsus barbatus or Longwort when he approached the enchantress Circe; this kept him safe from her spells. ❈ Similarly, Pliny and Homer both say that the herb called Molie is excellent against enchantments, claiming that it helped Ulysses escape Circe's sorceries and spells. ❈ There were also various other methods employed for this purpose, with some using one type of defense and others another against enchantments.
And heerein you shall see, not onelie how the religion of papists, and infidels agree; but also how their ceremonies and their opinions are all one concerning witches and spirits.
And in this, you will see not only how the beliefs of Catholics and non-believers align, but also how their rituals and views are essentially the same when it comes to witches and spirits.
For thus writeth Ovid touching that matter:*[* Ital.]
For this is what Ovid wrote about that subject:*[* Ital.]
Againe, the same Ovid commeth in as before:*
Again, the same Ovid comes in as before:*
And Virgil also harpeth upon the like string:* Virg. in Bucolicis.
And Virgil also speaks on the same theme:* Virgil in Bucolics.
218
218
Furthermore, was it not in times of tempests the papists use, *or[* ? of or in.] superstition, to ring their belles against divels; trusting rather to the tonging of their belles, than to their owne crie unto God with fasting and praier, assigned by him in all adversities and dangers: according to the order of the Thracian preests, which would rore and crie, with all the noise they could make, in those tempests. Olaus GothusOlaus Goth. lib. de gentib. Septentriona-lib. 3. cap. 8. saith, that his countriemen would shoot in the aire, to assist their gods, whome they thought to be then togither by the eares with others, and had consecrated arrowes, called Sagittæ Joviales, even as our papists had. Also in steed of belles, they had great hammers, called Mallei Joviales, to make a noise in time of thunder. In some countries they runne out of the doores in time of tempest, blessing themselves with a cheese, whereupon there was a crosse made with a ropes end upon ascension daie. Also three hailestones to be throwne into the fier in a tempest, and thereupon to be said three Pater nosters, and three Aves, S. Johns gospell, and in fine fugiat tempestas, is a present remedie. Item, to hang an eg laid on ascension daie in the roofe of the house, preserveth the same from all hurts. *Item,* A witches conjuration to make haile cease and be dissolved. I conjure you haile and wind by the five wounds of Christ, by the three nailes which pearsed his hands and his feete, and by the foure evangelists, Matthew, Marke, Luke, and John, that thou come downe dissolved into water. Item, it hath beene a usuall matter, to carrie out in tempests the sacraments and relikes, &c. Item, against stormes, and manie dumme creatures, the popish church useth excommunication as a principall charme. And now to be delivered from witches themselves, they hang in their entries an hearbe called pentaphyllon, cinquefole, also an olive branch, also frankincense, myrrh, valerian, verven, palme, antirchmon, &c: also haythorne, otherwise white[t]horne gathered on Maie daie: also the smoke of a lappoints fethers driveth spirits/269. awaie. There be innumerable popish exorcismes, and conjurations for hearbs and other things, to be thereby made wholsome both for the bodies and soules of men and beasts, and also for/194. contagion of weather. Memorandum,*[* Rom.] that at the gathering of these magicall herbs, the Credo is necessarie to be said, as VairusL. Vair. lib. de fascin. 2. cap. 11. affirmeth; and also the Pater noster, for that is not superstitious. Also Sprenger saith, that 219to throw up a blacke chickenMal. Malef. par. 2. quæ 1. cap. 15. in the aire, will make all tempests to cease: so it be done with the hand of a witch. If a soule wander in the likenesse of a man or woman by night, molesting men, with bewailingNote that you read never of anie spirit that walked by daie, quoth Nota. their torments in purgatorie, by reason of tithes forgotten, &c: and neither masses nor conjurations can helpe; the exorcist in his ceremoniall apparell must go to the toome of that bodie, and spurne thereat, with his foote, saieng; Vade ad gehennam, Get thee packing to hell: and by and by the soule goeth thither, and there remaineth for ever. ❈ Otherwise: There be masses of purpose for this matter, to unbewitch the bewitched. ❈ Otherwise: You must spet into the pissepot, where you have made water. ❈ Otherwise: Spet into the shoo of your right foote, before you put it on: and that Vairus saith is good and holsome to doo, before you go into anie dangerous place. ❈ Otherwise: That neither hunters nor their dogs maie be bewitched, they cleave an oken branch, and both they and their dogs passe over it. ❈ Otherwise: S. AugustineAug. de civit. Dei. lib. 7. cap. 12. saith, that to pacifie the god Liber, whereby women might have fruite of the seeds they sowe, and that their gardens and feelds should not be bewitched; some cheefe grave matrone used to put a crowne upon his genitall member, and that must be publikelie done.
Furthermore, wasn’t it during storms that Catholics would, out of superstition, ring their bells against demons; trusting more in the sound of their bells than in their own cries to God with fasting and prayer, which He assigned for all adversities and dangers? According to the custom of the Thracian priests, who would roar and shout as loudly as they could during storms. Olaus Gothus says that his countrymen would shoot arrows into the air to help their gods, whom they thought were fighting with others, and they had consecrated arrows called Sagittæ Joviales, just as our Catholics did. Instead of bells, they used large hammers called Mallei Joviales to make noise during thunder. In some places, people rush outside during storms, blessing themselves with a cheese that had a cross made with a rope on Ascension Day. They would also throw three hailstones into the fire during a storm and say three Pater Nosters, three Aves, the Gospel of St. John, and finish with "fugiat tempestas" as a remedy. Additionally, hanging an egg laid on Ascension Day from the roof of the house protects it from harm. A witch’s spell to stop hail and dissolve it goes: I conjure you hail and wind by the five wounds of Christ, by the three nails that pierced His hands and feet, and by the four evangelists, Matthew, Mark, Luke, and John, that you come down dissolved into water. It has also been common to carry out sacraments and relics during storms. Also, against storms and many mute creatures, the Catholic Church uses excommunication as a principal charm. To be free from witches, they hang a herb called pentaphyllon, cinquefoil, an olive branch, frankincense, myrrh, valerian, vervain, palm, etc.; also hawthorn, or white thorn, gathered on May Day; the smoke from a lapwing’s feathers drives away spirits. There are countless Catholic exorcisms and conjurations for herbs and other things to make them wholesome for the bodies and souls of men and beasts, and to protect against weather contagions. Memorandum, that while gathering these magical herbs, the Credo is necessary to be said, as Vairus states; and also the Pater Noster, as that is not superstitious. Also, Sprenger says that throwing a black chicken into the air will cause all storms to cease, so long as it is done by a witch. If a soul wanders in the likeness of a man or woman at night, troubling people while lamenting their torments in purgatory due to forgotten tithes, and neither masses nor conjurations can help; the exorcist, in his ceremonial attire, must go to the tomb of that body, and stomp on it with his foot, saying: Vade ad gehennam, Get thee packing to hell; and immediately the soul goes there and remains forever. ❈ Otherwise: There are masses dedicated to unbewitching the bewitched. ❈ Otherwise: You must spit into the piss pot where you have urinated. ❈ Otherwise: Spit into the shoe of your right foot before you put it on; and Vairus says this is good and wholesome to do before entering any dangerous place. ❈ Otherwise: To ensure that neither hunters nor their dogs are bewitched, they split an oak branch and both they and their dogs walk over it. ❈ Otherwise: St. Augustine says that to pacify the god Liber, so women could bear fruit from the seeds they sow, and so that their gardens and fields wouldn’t be bewitched, some chief respectable matron would publicly place a crown on his genitals.
To spoile a theefe, a witch, or anie other enimie, and to be delivered from the evill.
UPon the Sabboth daie before sunrising, cut a hazell wand, saieng: I cut thee O bough of this summers growth, in the name of him whome I meane to beate or maime. Then cover the table, and saie ✠ In nomine patris ✠ & filii ✠ & spiritus sancti ✠ ter. And striking thereon saie as followeth (english it he that can) Drochs myroch, esenaroth, ✠ betu ✠ baroch ✠ ass ✠ maaroth ✠: and then saie; Holie trinitie punish him that hath/270. wrought this mischiefe, & take it away by thy great justice, Eson ✠ elion ✠ emaris, ales, age; and strike the carpet with your wand.
Upon the Sabbath day before sunrise, cut a hazel branch, saying: I cut you, O bough of this summer's growth, in the name of him whom I intend to beat or harm. Then cover the table and say ✠ In nomine patris ✠ & filii ✠ & spiritus sancti ✠ ter. And striking it, say as follows (translate it if you can) Drochs myroch, esenaroth, ✠ betu ✠ baroch ✠ ass ✠ maaroth ✠: and then say; Holy Trinity, punish him who has/270. caused this trouble, and take it away by your great justice, Eson ✠ elion ✠ emaris, ales, age; and strike the carpet with your wand.
¶ A notable charme or medicine to pull out an arrowhead, or anie such thing that sticketh in the flesh or bones, and cannot otherwise be had out.
SAie three severall times kneeling; Oremus, præceptis salutaribus moniti, Pater noster, ave Maria. Then make a crosse saieng: The Hebrew knightThe Hebrue knight was canonized a saint to wit, S. Longinus. strake our Lord Jesu Christ, and I beseech thee, 220 O Lord Jesu Christ ✠ by the same iron, speare, bloud and water, to pull out this iron: In nomine patris ✠ & filii ✠ & spiritus sancti ✠
SAie three times while kneeling; Let us pray, taught by the saving instructions, Our Father, Hail Mary. Then make a cross saying: The Hebrew knightThe Hebrew knight was made a saint, specifically, St. Longinus. struck our Lord Jesus Christ, and I ask you, 220 O Lord Jesus Christ ✠ by the same iron, spear, blood, and water, to remove this iron: In the name of the Father ✠ & the Son ✠ & the Holy Spirit ✠
¶ Charmes against a quotidian ague.
CUt an apple in three peeces, and write upon the one; The father is uncreated: upon the other; The father is incomprehensible: upon the third; The father is eternall. ❈ Otherwise: Write upon a massecake cut in three peeces; O ague to be worshipped: on the second; O sicknesse to be ascribed to health and joies: on the third; Pax ✠ max ✠ fax ✠ and let it be eaten fasting. ❈ Otherwise: Paint upon three like peeces of a massecake, Pater pax ✠ Adonai ✠ filius vita ✠ sabbaoth ✠ spiritus sanctus ✠ Tetragrammaton ✠ and eate it, as is afore said./
Cut an apple into three pieces, and write on one; The father is uncreated: on the other; The father is incomprehensible: on the third; The father is eternal. ❈ Alternatively: Write on a mass cake cut into three pieces; O anguish to be worshipped: on the second; O sickness to be attributed to health and joy: on the third; Pax ✠ max ✠ fax ✠ and let it be eaten while fasting. ❈ Alternatively: Paint on three similar pieces of mass cake, Pater pax ✠ Adonai ✠ filius vita ✠ sabbaoth ✠ spiritus sanctus ✠ Tetragrammaton ✠ and eat it, as mentioned before./
195.¶ For all maner of agues intermittant.
A crossed appension, with other appensions.JOine two little stickes togither in the middest, being of one length, and hang it about your necke in the forme of a crosse. ❈ Otherwise: For this disease the Turkes put within their doublet a ball of wood, with an other peece of wood, and strike the same, speaking certeine frivolous words. ❈ Otherwise: Certeine monks hanged scrolles about the necks of such as were sicke, willing them to saie certeine praiers at each fit, and at the third fit to hope well: and made them beleeve that they should thereby receive cure.
A crossed amulet with some other charms. Join two small sticks together at the center, both of equal length, and wear it around your neck in the shape of a cross. ❈ Alternatively: For this condition, the Turks place a wooden ball inside their shirt, along with another piece of wood, and strike it while saying certain trivial words. ❈ Another option: Some monks hung scrolls around the necks of those who were ill, instructing them to say specific prayers at each seizure and to remain hopeful by the third episode, convincing them that this would lead to a cure.
Periapts, characters, &c: for agues, and to cure all diseases, and to deliver from all evill.
For bodie and soule.THe first chapter of S. Johns gospell in small letters consecrated at a masse, and hanged about ones necke, is an in/comparable271. amulet or tablet, which delivereth from all witchcrafts and divelish practises. But me thinkes, if one should hang a whole testament, or rather a bible, he might beguile the divell terriblie. For indeed so would S. Barnard have done, whom the divell told, that he could shew him seven verses in the psalter, which being dailie repeated, would of themselves bring anie man to heaven, and preserve him from hell. But when S. Barnard desired the divell to tell him which they were, he refused, saieng, he might then thinke him a foole so to prejudice himselfe. Well (quoth S. Barnard)S. Barnard overmatcheth the divell for all his subtiltie. I will doo well enough for that, for I will dailie saie over the whole psalter. The divell hearing him saie so, told him which were the verses, least in reading 221 over the whole psalter dailie, he should merit too much for others. But if the hanging of S. Johns gospell about the necke be so beneficiall; how if one should eate up the same?
For body and spirit. The first chapter of St. John's gospel in lowercase, blessed at mass and worn around one's neck, is an unmatched271. amulet or talisman, which protects against all witchcraft and evil practices. But I think, if someone were to wear an entire testament, or rather a Bible, they could really outsmart the devil. Indeed, that's what St. Bernard would have done, since the devil told him he could show him seven verses in the Psalms that, if repeated daily, would automatically bring any man to heaven and keep him from hell. But when St. Bernard asked the devil to tell him which verses they were, the devil refused, saying he didn’t want to make himself look foolish by revealing them. Well, said St. Bernard, St. Bernard uses all his cleverness to outsmart the devil. I'll be fine with that because I will say the entire Psalter every day. Upon hearing this, the devil revealed the verses to him, fearing that reading the whole Psalter daily would earn too much merit for others. But if wearing St. John's gospel around one's neck is so beneficial, what if someone were to eat it?
¶ More charmes for agues.
TAke the partie by the hand, and saie; Aequè facilis sit tibi hæc febris, atque Mariæ virgini Christi partus. ❈ Otherwise: Wash with the partie, and privilie saie this psalme, Exaltabo te Deus meus, rex, &c. ❈ Otherwise: Weare about your necke, a peece of a naile taken from a crosse, and wrapped in wooll. ❈ Otherwise: Drinke wine, wherein a sworde hath beene drowned that hath cut off ones head. ❈ Otherwise: Take three consecrated massecakes, and write upon the first: Qualis est pater talis est vita: on the second; Qualis est filius, talis est sanctus: on the third; Qualis est spiritus tale est remedium.Pretious restorities.*[* ? restorati[v]es] Then give them to the sicke man, enjoining him to eate none other thing that daie wherein he eateth anie of them, nor yet drinke: and let him saie fifteene Pater nosters, and as manie Aves, in the honour and praise of the Trinitie. ❈ Otherwise: Lead the sicke man on a fridaie before sunne rising towards the east, and let him hold up his hands towards the sunne, and saie: This is the daie, wherein the Lord God came to the crosse. But as the crosse shall never more come to him: so let never the hot or cold fit of this ague come anie more unto this man, In nomine patris ✠ & fi✠lii, & spiritus ✠ sancti ✠. Then saie seven and twentie Pater nosters, and as manie Aves, and use this three daies togither. ❈ Otherwise:/
Take the sick person by the hand and say, May this fever be as easy for you as the birth of Christ by the Virgin Mary. ❈ Alternatively: Wash the sick person and quietly say this psalm, I will exalt you, my God, the King, etc. ❈ Otherwise: Wear a piece of a nail taken from a cross around your neck, wrapped in wool. ❈ Alternatively: Drink wine in which a sword that has beheaded someone has been soaked. ❈ Otherwise: Take three consecrated mass cakes and write on the first: As the father is, so is the life: on the second; As the son is, so is the holy one: on the third; As the spirit is, so is the remedy.Valuable remedies.*[* ? restorativeres] Then give them to the sick person, instructing him to eat nothing else that day he eats any of them, nor drink: and let him say fifteen Our Fathers, and as many Hail Marys, in honor and praise of the Trinity. ❈ Alternatively: Lead the sick person on a Friday before sunrise toward the east, let him raise his hands toward the sun, and say: This is the day when the Lord God came to the cross. Just as the cross will never come to him again, may neither the hot nor cold fits of this fever come upon this man again, In the name of the Father ✠ & of the Son ✠and of the Holy ✠ Spirit ✠. Then say twenty-seven Our Fathers, and as many Hail Marys, and do this for three days in a row. ❈ Otherwise:/
Everie one of these words must be written upon a peece of bread, and/196. be given in order one daie after another to the sicke bodie, and so must he be cured. This saith Nicholas Hemingius he chanced to read in the schooles in jest; so as one noting the words, practised the medicine in earnest; and was not onelie cured himselfe, but also cured manie others thereby. And therefore he concludeth, that this is a kind of a miraculous cure, wrought by the illusion of the divell: whereas in truth, it will fall out most commonlie, that a tertian ague will not hold anie man longer than so,Fernelius. though no medicine be given, nor anie words spoken. ❈ Otherwise: This word, Abra cadabra written on a paper, with a certeine figure joined therewith, and hanged about ones necke, helpeth the ague. ❈ Otherwise: Let the urine of the sicke bodie made earlie in the morning, be softlie heated nine daies togither continuallie, untill all be consumed into vapor. ❈ Otherwise: A crosse made of two litle twigs joined togither, wherewith when the partie is touched, he will be whole; speciallie if he weare it about his necke. ❈ Otherwise: Take a like quantitie of water out of three ponds of equall bignesse, and tast thereof in a new earthen vessell, and drinke of it when the fit commeth.
Every one of these words must be written on a piece of bread and given in order, one day after another, to the sick person, and that’s how they will be cured. This is noted by Nicholas Hemingius, who said he happened to read it in school as a joke; however, someone took the words seriously and practiced the medicine earnestly. Not only did he get better himself, but he also cured many others this way. Therefore, he concludes that this is a kind of miraculous cure, caused by the devil's deception. In truth, it commonly turns out that a tertian fever won’t last longer than that, even if no medicine is given and no words are spoken. ❈ Alternatively: The word "Abracadabra," written on a piece of paper with a certain figure, and worn around one's neck, helps with the fever. ❈ Alternatively: Take the morning urine of the sick person and gently heat it for nine consecutive days until it completely evaporates. ❈ Alternatively: A cross made from two small twigs joined together, when touched to the person, will heal him, especially if he wears it around his neck. ❈ Alternatively: Take an equal amount of water from three ponds of the same size, taste it from a new clay vessel, and drink it when the fever comes on.
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Notable follies of the Spaniards & Italians.In the yeare of our lord 1568, the Spaniards and Italians received from the pope, this incantation following; whereby they were promised both remission of sinnes, and good successe in their warres in the lowe countries. Which whether it be not as prophane and impious, as anie witches charme, I report me to the indifferent reader. ✠ Crucem pro nobis subiit ✠ & stans in illa sitiit ✠ Jesus sacratis manibus, clavis ferreis, pedibus perfossis, Jesus, Jesus, Jesus: Domine libera nos ab hoc malo, & ab hac peste: then three Pater nosters, and three ave Maries. Also the same yeere their ensignes were by the authoritie aforesaid conjured with certeine ceremonies, & consecrated against their enimies. And if you read the histories of these warres, you maie see what victorie they gained hereby. Item, they baptised their cheefe standard, and gave it to name S. Margaret, who overthrew the divell. And bicause you shall under/stand273. the mysterie hereof, I have the rather set it downe elsewhere, being indeed worth the reading.
Notable mistakes of the Spaniards and Italians.In the year 1568, the Spaniards and Italians received from the pope a ritual that promised them both forgiveness of sins and success in their wars in the Low Countries. Whether this is as profane and impious as any witch's spell is left to the judgment of the unbiased reader. ✠ Crucem pro nobis subiit ✠ & stans in illa sitiit ✠ Jesus sacratis manibus, clavis ferreis, pedibus perfossis, Jesus, Jesus, Jesus: Domine libera nos ab hoc malo, & ab hac peste: then three Pater nosters, and three ave Maries. Also in the same year, their banners were consecrated with certain rituals by the same authority against their enemies. If you read the histories of these wars, you can see what victories they achieved through this. Additionally, they baptized their chief standard and named it St. Margaret, who defeated the devil. And because you should understand the mystery of this, I have taken the time to document it elsewhere, as it is truly worth reading.
¶ For a bloudie flux, or rather an issue of bloud.
TAke a cup of cold water, and let fall thereinto three drops of the same bloud, and betweene each drop saie a Pater noster, and an Ave, then drinke to the patient, and saie; Who shall helpe you? The patient must answer S. Marie.He must answer by none other, for she perhaps hath the curing thereof by patent. Then saie you; S. Marie stop the issue of bloud. ❈ Otherwise: Write upon the patients forhead with the same bloud; Consummatum est. ❈ Otherwise: Saie to the patient; Sanguis mane in te, sicut fecit Christus in se; Sanguis mane in tua vena, sicut Christus in sua pœna; Sanguis mane fixus, sicut Christus quando fuit crucifixus: ter. ❈ Otherwise, as followeth.
Take a cup of cold water and drop three drops of the same blood into it. Between each drop, say a Pater noster and an Ave. Then drink to the patient and say: Who will help you? The patient must answer S. Marie. They should respond only with her, as she might have the power to heal through her patent. Then say: S. Marie, stop the bleeding. ❈ Alternatively: Write on the patient's forehead with the same blood: Consummatum est. ❈ Otherwise, say to the patient: Sanguis mane in te, sicut fecit Christus in se; Sanguis mane in tua vena, sicut Christus in sua pœna; Sanguis mane fixus, sicut Christus quando fuit crucifixus: ter. ❈ Otherwise, as follows.
Christ was borne at Bethelem, and suffered at Jerusalem, where his bloud was troubled. I command thee by the vertue of God, and through/197. the helpe of all saincts, to staie even as Jordan did, 223 when John baptised Christ Jesus; In nomine patris ✠ & filii ✠ & spiritus |sancti ✠ ❈ Otherwise: Put thy nameles finger in the wound, and make therwith three crosses upon the wound, and saie five Pater nosters, five Aves, and one Credo, in the honour of the five wounds. ❈ Otherwise:See J. Wier. cap. 11. conf. Touch that part and saie, De latere ejus exivit sanguis & aqua. ❈ Otherwise: In nomine patris ✠ & filii ✠ & spiritus sancti ✠ &c. Chimrat, chara, sarite, confirma, consona, Imohalite. ❈ Otherwise: Sepa ✠ sepaga ✠ sepagoga ✠ sta sanguis in nomine patris ✠ podendi ✠ & filii ✠ podera ✠ & spiritus sancti ✠ pandorica ✠ pax tecum, Amen.
Christ was born in Bethlehem and suffered in Jerusalem, where his blood was troubled. I command you by the power of God, and through/197. the help of all saints, to stop just as Jordan did, 223 when John baptized Christ Jesus; In the name of the Father ✠ & the Son ✠ & the Holy Spirit ✠ ❈ Alternatively: Put your nameless finger in the wound, and use it to make three crosses over the wound, and say five Pater nosters, five Aves, and one Credo, in honor of the five wounds. ❈ Alternatively:See J. Wier, chapter 11, section. Touch that part and say, From his side flowed blood & water. ❈ Alternatively: In the name of the Father ✠ & the Son ✠ & the Holy Spirit ✠ &c. Chimrat, chara, sarite, confirma, consona, Imohalite. ❈ Alternatively: Sepa ✠ sepaga ✠ sepagoga ✠ stay blood in the name of the Father ✠ podendi ✠ & the Son ✠ podera ✠ & the Holy Spirit ✠ pandorica ✠ peace be with you, Amen.
¶ Cures commensed and finished by witchcraft.
THere was a jollie fellowe that tooke upon him to be a notable surgion, in the dutchie of Mentz, 1567. to whom there resorted a Gentleman that had beene vexed with sicknesse, named/274. Elibert, having a kerchiefe on his head, according to the guise of sicke folke. But the surgion made him pull off his kerchiefe, and willed him to drinke with him freelie. The sickeman said he durst not; for he was forbidden by physicke so to doo. Tush (said this cunning man) they know not your disease: be ruled by me, and take in your drinke lustilie. For he thought that when he was well tippled, he might the more easilie beguile him in his bargaine, and make his reward the greater, which he was to receive in part aforehand. When they had well droonke, he called the sicke man aside, and told him the greatnes and danger of his disease, and how that it grew by meanes of witchcraft, and that it would be universallie spread in his house, and among all his cattell, if it were not prevented: and impudentlie persuaded the sicke man to receive cure of him.The surgion here most impudentlie setteth his knaverie abroch. And after bargaine made, he demanded of the sicke man, whether he had not anie at home, whom he might assuredlie trust. The sicke man answered, that he had a daughter and a servant. The cousener asked how old his daughter was? The patient said, twentie. Well (said the cousener) that is fit for our turne. Then he made the mother and father to kneele on their knees to their daughter, and to desire hir in all things to obey the physician, and that she would doo in everie thing as he commanded hir; otherwise hir father could not be restored to his health. In which respect hir parents humblie besought hir on their knees so to doo. Then he assigned hir to bring him into his lodging hir fathers haire, and hir mothers, and of all those which he kept in his house, as well of men and women, as also of his cattell. When she came therewith unto him, according to the match made, and hir parents commandement, he lead hir downe into a lowe parlor,224 where having made a long speech, he opened a booke that laie on the boord, and laieth thereon two knives acrosse, with much circumstance of words.A pretended conjuration. Then conjureth he, and maketh strange characters, and at length he maketh a circle on the ground, wherein he causeth hir to sticke one of those conjured knives; and after manie more strange words, he maketh hir sticke the other knife beside it. Then fell downe the maid in a swoone for feare; so as he was faine to frote hir and put a sop into hir mouth, after the receipt whereof she was sore troubled and amazed. Then he made hir brests to be uncovered, so as when/275. they were bare, he dal/lied198. with them, diverslie and long together. Then he made hir lie right upward, all uncovered and bare belowe hir pappes. Wherein the maid being loth to obeie him, resisted, and in shame forbad that villanie. Then said the knave; Your fathers destruction is at hand: for except you will be ruled, he and all his familie shall susteine greater greefe and inconvenience, than is yet happened unto him. And no remedie, except you will seeke his utter overthrowe, I must have carnall copulation with you, and therewithall fell into hir bosome, and overthrew hir and hir virginitie. So did he the second daie, and attempted the like on the third daie.Ad vada tot vadit urna quòd ipsa cadit. But he failed then of his purpose, as the wench confessed afterwards. In the meane time he ministred so cruell medicines to the sicke man, that through the torments therof he feared present death, and was faine to keepe his bed, whereas he walked about before verie well and lustilie. The patient in his torments calleth unto him for remedie, who being slacke and negligent in that behalfe, made roome for the daughter to accompanie hir father, who asked hir what she thought of the cure, and what hope she had of his recoverie. Who with teares remained silent, as being oppressed with greefe; till at the last in abundance of sorrowe she uttered the whole matter to hir father. This dooth Johannes Wierus report, saieng, that it came unto him by the lamentable relation of the father himselfe. And this is here at this time for none other purpose rehearsed, but that men may hereby learne to take heed of such cousening merchants, and knowe what they be that take upon them to be so cunning in witchcraft; least they be bewitched: as maister Elibert and his daughter were.
There was a cheerful guy who decided to be a notable surgeon in the duchy of Mentz, 1567. A gentleman named Elibert came to him, troubled by illness and wearing a kerchief on his head, like sick people do. But the surgeon made him take off the kerchief and insisted that he drink with him freely. The sick man said he couldn't because his doctor had forbidden it. "Nonsense," said this clever man, "they don’t know your illness. Trust me and drink up." He thought that if the man got drunk, it would be easier to deceive him and negotiate a bigger payment, part of which he was to receive upfront. After they drank well, he pulled the sick man aside and exaggerated the severity and danger of his illness, claiming it was caused by witchcraft and that it would spread to his household and livestock unless addressed. He shamelessly convinced the sick man to seek his treatment. After they made a deal, he asked the sick man if he had anyone at home he could trust. The sick man replied that he had a daughter and a servant. The con artist asked how old his daughter was, and the patient said she was twenty. "Great," said the con artist. Then he made the parents kneel and beg their daughter to obey the physician in everything, saying her father's health depended on it. The parents humbly pleaded on their knees. He then told her to bring him hair from her father, her mother, and all the people and animals in their house. When she came back with the hair, as per the agreement and her parents' instructions, he led her down into a low room, where he gave a long speech, opened a book lying on the table, and laid two knives across it, with lots of dramatic words. Then he performed a fake conjuration, made strange symbols, and ultimately drew a circle on the ground, placing one of the knives inside it. After saying many more strange words, he had her place the other knife beside it. The girl fainted from fear, and he had to revive her and give her a piece of bread. Afterward, she was left feeling troubled and dazed. Then he made her take off her dress, and as she lay bare, he improperly touched her for a long time. He made her lie on her back, totally exposed. She was reluctant to obey and protested against his wrongdoing. Then the con artist said, "Your father's doom is coming. If you don't obey me, he and his whole family will face worse suffering than he’s already endured. There's no help unless I can have intercourse with you," at which point he overpowered her and defiled her. He did the same thing the next day and attempted it again on the third day. However, he failed that time, as the girl confessed later. Meanwhile, he administered such cruel treatments to the sick man that he feared for his life and had to stay in bed, whereas he was previously walking around quite well. The patient, in his agony, called for help, but the surgeon was slow and careless, allowing his daughter to accompany her father. He asked her what she thought of the treatment and what hope she had for his recovery. With tears in her eyes, she remained silent, overcome with grief, until she finally revealed everything to her father. This account is reported by Johannes Wierus, who said he heard it from the father himself. This is shared here to warn others to be cautious of such deceitful practitioners and to recognize who those are that claim to be skilled in witchcraft, lest they fall victim, like Elibert and his daughter did.
¶ Another witchcraft or knaverie, practised by the same surgion.
Three morsels, the first charmed with christs birth, the second with his passion, the third with his resurrection.THis surgion ministred to a noble man, that laie sicke of an ague, offering unto him three peeces of a roote to be eaten at three morsels; saieng to the first: I would Christ had not beene 225 borne; unto the second: I would he had not suffered; unto the third: I would he had not risen againe. And then putting them about the sicke mans necke, said; Be of good cheere. And if he lost them, whosoever tooke them up, should therewithall take awaie/276. his ague. ❈ Otherwise: Jesus Christ, which was borne, deliver thee from this infirmitie ✠ Jesus Christ which died ✠ deliver thee from this infirmitie ✠ Jesus Christ which rose againe ✠ deliver thee from this infirmitie. Then dailie must be said five Pater nosters, and five Aves.
Three moments: the first concerning Christ's birth, the second about his suffering, and the third regarding his resurrection. A surgeon attended to a nobleman who was sick with a fever, offering him three pieces of a root to be eaten in three bites; saying for the first: I wish Christ had never been born; for the second: I wish he had never suffered; for the third: I wish he had never risen again. Then taking them and putting them around the sick man’s neck, he said: Be of good cheer. And if he lost them, whoever picked them up would also take away/276. his fever. ❈ Otherwise: Jesus Christ, who was born, deliver you from this illness ✠ Jesus Christ who died ✠ deliver you from this illness ✠ Jesus Christ who rose again ✠ deliver you from this illness. Then daily, five Pater nosters and five Aves must be said.
¶ Another experiment for one bewitched.
A cousening physician, and a foolish patient.ANother such cousening physician persuaded one which had a timpanie, that it was one old viper, and twoo yoong mainteined in his bellie by witchcraft. But being watched, so as he could not conveie vipers into his ordure or excrements, after his purgations: at length he told the partie, that he should suffer the paines of childbirth, if it were not prevented; and therefore he must put his hand into his breech, and rake out those wormes there. But the mother of the sicke partie having warning hereof, said she could doo that hir selfe. So the cousener was prevented, and the partie died onelie of a timpanie, and the knave ran awaie out of the countrie.
A deceitful doctor and a foolish patient. Another such deceitful doctor convinced someone suffering from swelling that it was one old viper and two young ones living in his belly due to witchcraft. However, when he was watched closely and couldn't sneak vipers into his waste after the purges, he eventually told the patient that he would have to endure the pains of childbirth unless he acted quickly; therefore, he needed to reach into his backside and pull out those worms. But the mother of the sick person, having been warned about this, said she could handle it herself. So the con artist was thwarted, and the patient died solely from the swelling, while the crook ran away from the country.
¶ Otherwise.
MOnsieur BodinJohn. Bodin. telleth of a witch, who undertaking to cure a woman bewitched, caused a masse to be soong at midnight in our ladies chap/pell.199. And when she had overlien the sicke partie, and breathed certeine words upon hir, she was healed. Wherein Bodin saith, she followed the example of EliasKakozelia. the prophet, who raised the Sunamitie. And this storie must needs be true: for goodman Hardivin Blesensis his host at the signe of the lion told him the storie.
Mr. BodinJohn Bodin. talks about a witch who, attempting to cure a woman believed to be cursed, had a mass sung at midnight in Our Lady’s chapel.199. After she laid over the sick person and whispered certain words to her, she was healed. In this, Bodin claims she followed the example of EliasKakozelia., the prophet who brought back the life of the Sunamite. And this story must be true because goodman Hardivin Blesensis, his host at the Lion Inn, told him this account.
¶ A knacke to knowe whether you be bewitched, or no, &c.
ITMal. malef. pa. 1. quæ. 17.
Barth. Spin. in
novo
Mal. malef. is also expedient to learne how to know whether a sicke man be
bewitched or no: this is the practise thereof. You must hold molten
lead over the sicke bodie, and powre it into a porrenger
full of water; and then, if there appeare upon the
lead, anie image, you may then
knowe the partie is
bewitched./
ITMal. malef. pa. 1. que. 17.
Barth. Spin. in nuevo
Mal. malef. is also useful to learn how to determine if a sick person is bewitched or not: this is the method. You need to hold molten lead over the sick person and pour it into a bowl filled with water; if any image appears on the lead, you can then know that the person is bewitched.
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226
The xix. Chapter.277.
That one witchcraft maie lawfullie meete with another.
That one witch could legally meet with another.
COTUS,
Hostiensis, Gofridus, and all the old canonists agree,
that it is lawfull to take awaie witchcraft by witchcraft, Et vana
vanis contundere. And ScotusScotus 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, that
it is meritorious so to extinguish and overthrow the divels workes. As
though he should saie; It maketh no matter, though S. Paule saie;
Non facies malum, ut indè veniat bonum, Thou shalt not doo evill,
that good maie come thereof. HumbertusDist. 4. saith, that witchcraft maie
be taken awaie by that meanes whereby it was brought. But Gofredus
Gofred. in summa sua.
inveieth sore against the oppugners thereof. Pope Nicholas the fift
gave indulgence and leave to bishop Miraties (who was so bewitched
in his privities, that he could not use the gift of venerie) to seeke
remedie at witches hands. And this was the clause of his dispensation,
Ut ex duobus malis fugiatur majus, that of two evils, the greater
should be avoided. And so a witch, by taking his doublet, cured him,
and killed the other witch: as the storie saith, which is to be seene
in M. Mal. and diverse other writers.
COTUS,
Hostiensis, Gofridus, and all the old canonists agree
that it is lawful to use witchcraft to combat witchcraft, Et vana
vanis contundere. And ScotusScotus in 4. distinct. 34. de imperio. says it would be foolish to avoid
fighting witchcraft with witchcraft; for (as he states) there can be no
problem in doing so because the one combating witchcraft does not
consent to the works of the devil. He further claims that it is commendable
to extinguish and defeat the devil's works. As if to say, it doesn't matter
that St. Paule says, Non facies malum, ut indè veniat bonum,
You shall not do evil so that good may come of it. HumbertusDist. 4. states that witchcraft can be removed
by the same means by which it was caused. But Gofredus
Gofred. in his summary. strongly criticizes those
who oppose this view. Pope Nicholas the fifth granted permission
to Bishop Miraties (who was so bewitched in his private parts that
he could not engage in the act of hunting) to seek a remedy from witches.
The clause of his dispensation was, Ut ex duobus malis fugiatur majus,
that of two evils, the greater should be avoided. And so a witch, by taking
his doublet, cured him and killed the other witch, as the story goes, which
is to be found in M. Mal. and various other writers.
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.
Who gets special treatment from witches, which types of bodies are most likely to be bewitched or to become witches, why women are more often witches than men, and what they actually are.
OW
if you will know who and what persons are privileged from witches,
you must understand, that they be even suchMal.
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 justice in Essex, whome
for diverse respects I have left unnamed, not long since thought he
was bewitched, in the verie instant whiles he examined the witch; so
as his leg was broken therby, &c: which either was false, or else this
rule untrue, or both rather injurious unto Gods providence. Secondlie,
227
such as observe dulie the rites and ceremonies of holie church, and
worship them with reverence, through the sprinkling of holie water, and
receiving consecrated salt, by the lawfull use of candles hallowed on
Candelmas daie, and greene leaves consecrated on Palme sundaie (which
things they saie the/200. church useth for the qualifieng of the divels
power) are preserved from witchcraft. Thirdlie, some are preserved by
their good angels, which attend and wait upon them.
NOW if you want to know who is protected from witches, you need to understand that these are the people who cannot be cursed. First in this group are the inquisitors,278. and those who carry out public justice against them. However,*For more information, check out a small book that has been published. a justice in Essex, whom I have chosen not to name for various reasons, recently thought he was bewitched while interrogating a witch; his leg broke in the process, etc. This could either be false, or maybe this rule is incorrect, or perhaps both are unfair to God's providence. Secondly,227 those who faithfully follow the rites and ceremonies of the holy church, worshiping them with respect—through the sprinkling of holy water, receiving consecrated salt, the proper use of candles blessed on Candlemas Day, and green leaves blessed on Palm Sunday (things the/200. church claims qualify the devil's power)—are protected from witchcraft. Thirdly, some are safeguarded by their guardian angels, who attend to them.
But I maie not omit here the reasons, which they bring, to prove what bodies are the more apt and effectuall to execute the art of fascination. And that is, first they saie the force of celestiall bodies, which indifferentlie communicate their vertues unto men, beasts, trees, stones, &c. But this gift and naturall influence of fascination maie be increased in man, according to his affections and perturbations; as thorough anger, feare, love, hate, &c. For by hate (saith Vairus)L. Vair. lib. de fascin. 1. c. 12. entereth a fierie inflammation into the eie of man, which being violentlie sent out by beams and streames, &c: infect and bewitch those bodies against whome they are opposed. And therefore he saith (in the favour of women) that that is the cause why women are oftener found to be witches than men. For (saith he) they have such an unbrideled force of furie and concupiscence naturallie, that by no meanes it is possible for them to temper or moderate the same. So Much like the eiebiting witches, of whom we have elswhere spoken. as upon everie trifling occasion, they (like brute beasts) fix their furious eies upon the partie whom they bewitch. Hereby it commeth to passe, that whereas women having a mervellous fickle nature, what greefe so ever happeneth unto them, immediatlie all peaceablenes of mind departeth; and they are so troubled with evill humors, that out go their venomous exhalations, ingendred thorough their ilfavoured diet, and increased by meanes of their pernicious excrements, which they expell. Women are also (saith he) monethlie filled full of superfluous humors, and with them/279. the melancholike bloud boileth; whereof spring vapors, and are carried up, and conveied through the nosethrels and mouth, &c: to the bewitching of whatsoever it meeteth. For they belch up a certeine breath, wherewith they bewitch whomsoever they list. And of all other women,Who are most likelie to bewitch, and to be bewitched. leane, hollow eied, old, beetlebrowed women (saith he) are the most infectious. Marie he saith, that hot, subtill, and thin bodies are most subject to be bewitched, if they be moist, and all they generallie, whose veines, pipes, and passages of their bodies are open. And finallie he saith, that all beautifull things whatsoever, are soone subject to be bewitched; as namelie goodlie yoongmen, faire women, such as are naturallie borne to be rich, goodlie beasts, faire horsses, ranke corne, beutifull trees, &c. Yea a freend 228 of his told him, that he saw one with his eie breake a pretious stone in peeces. And all this he telleth as soberlie, as though it were true. And if it were true, honest women maie be witches, in despight of all inquisitors: neither can anie avoid being a witch, except shee locke hir selfe up in a chamber.
But I can't skip over the reasons they give to demonstrate which bodies are most effective at practicing the art of fascination. First, they say the power of celestial bodies equally shares their virtues with people, animals, trees, stones, etc. However, this gift and natural influence of fascination can be amplified in individuals based on their emotions and disturbances, like anger, fear, love, hate, etc. For example, Vairus says that hate causes a fiery inflammation in a person's eye, which, when forcefully projected through beams and streams, infects and bewilders those bodies against whom it is directed. He argues (in favor of women) that this is why women are often found to be witches more than men. He claims they have such an uncontrollable force of fury and desire that it is impossible for them to temper or moderate it. Much like the eye-biting witches we've discussed elsewhere, women, even for trivial matters, fix their furious gaze upon the person they wish to bewitch. This results in a situation where, because women have a remarkably fickle nature, any grief they experience quickly drives away their peace of mind, leaving them so troubled by bad humors that their toxic exhalations pour out, generated by their unfavorable diet and heightened by their harmful waste. He also notes that women are monthly filled with excess humors, which make their melancholic blood boil; from this arise vapors that travel through their nostrils and mouth, bewitching anything they encounter. They release a certain breath with which they can enchant whoever they choose. Of all women, lean, hollow-eyed, old, beetle-browed ones are the most infectious. He mentions that hot, subtle, and thin bodies are most susceptible to being bewitched, especially if they are moist, and generally, those whose veins, pipes, and passages are open. Lastly, he observes that all beautiful things are quickly prone to bewitching, such as handsome young men, fair women, those born to be wealthy, lovely animals, fine horses, fertile corn, beautiful trees, etc. In fact, a friend of his told him he once saw someone break a precious stone with just their gaze. He recounts all this as soberly as if it were true. And if it were true, respectable women could be witches, despite what any inquisitor may say; no one can avoid becoming a witch unless they lock themselves away in a room.
The xxi. Chapter.
What miracles witchmongers report to have beene done by witches words, &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.
What miracles sorcerers claim have been accomplished through witches' words, etc.: contradictions among sorcerers themselves, how animals are healed by this, bewitched butter, a charm against witches, and a counter-charm, the incredible effects of charms and words proven by L. Vairus.
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/most197.[2] maie be therby brought to passe; & that whether the words of
the charme be understandable or not, it skilleth not: so the charmer
have a steddie intention to bring his desire about. And then what is
it that cannot be done by words? For L. VairusL.
Vair. lib. de fascin. 1. ca. 5. saith, that old women
have infeebled and killed children with words, and have made women
with child miscarrie;/280. they have made men pine awaie to death, they
have killed horsses, deprived sheepe of their milke, *transformed*
According to Ovids saieng of Proteus & Medea,
which he indeed alledgeth therefore, Nunc aqua, nunc ales, modò bos,
modò cervus abibat.
men into beasts, flowne in the aire, tamed and staied wild beasts,
driven all noisome cattell and vermine from corne, vines and hearbs,
staied serpents, &c: and all with words. In so much as he saith, that
with certeine words spoken in a bulles eare by a witch, the bull hath
fallen downe to the ground as dead. Yea some by vertue of words have
gone upon a sharpe sword, and walked upon hot glowing coles, without
hurt; with words (saith he) verie heavie weights and burthens have
beene lifted up; and with words wild horsses and wild bulles have
beene tamed, and also mad dogs; with words they have killed wormes,
and other vermine, and staied all maner of bleedings and fluxes: with
words all the diseases in mans bodie are healed, and wounds cured;
arowes are with wonderfull strangenesse and cunning plucked out of
mens bones. Yea (saith he) there be manie that can heale all bitings
of dogs, or stingings of serpents, or anie other poison: and all with
nothing but words spoken. And that which is most strange, he saith,
that they can remedie anie stranger, and him that is absent, with that
verie sword wherewith they are wounded. Yea and that which is beyond
all 229
admiration, if they stroke the sword upwards with their fingers,
the partie shall feele no paine: whereas if they drawe their finger
downewards thereupon, the partie wounded shall feele intollerable
paine. With a number of other cures, done altogither by the vertue and
force of words uttered and spoken.
F
If I were to list all the charms, it would be an endless task. Witchcraft enthusiasts believe that almost anything can be achieved this way; it doesn’t matter if the words of the charm are understandable or not, as long as the charmer maintains a steady intention to fulfill their desire. So, what is it that can't be accomplished with words? For L. VairusL. Vair. book on fascination, chapter 1, section 5. states that old women have weakened and killed children just with words, causing pregnant women to miscarry; 280. they have made men waste away to death, killed horses, robbed sheep of their milk, transformedAccording to Ovid's story of Proteus and Medea, which he actually references, "Now water, now a bird, sometimes a cow, sometimes a stag would flee."
men into beasts, flown in the air, tamed and restrained wild animals, driven away all harmful pests from grain, vines, and herbs, calmed snakes, etc.; and all with words. He claims that with certain words spoken into a bull's ear by a witch, the bull has collapsed as if dead. Indeed, some have walked on sharp swords and hot coals without injury, and with words (he says) very heavy burdens have been lifted. Wild horses and bulls have been tamed, as well as mad dogs; with words they have killed worms and other pests, and stopped all types of bleeding and fluxes: with words, all diseases in the human body can be healed and wounds treated; arrows have been astonishingly and skillfully pulled from men's bones. Yes, (he says) there are many who can heal all dog bites or snake stings or any other poison: and all with nothing but spoken words. And what is most remarkable, he says, is that they can heal anyone, even those who are far away, using the very sword that caused the wound. Moreover, if they stroke the sword upwards with their fingers, the injured party will feel no pain; but if they draw their finger downwards over it, the wounded person will feel unbearable pain. With many other cures accomplished entirely through the power and force of words spoken.
Where, by the waie, I maie not omit this speciall note, given by M. Mal.Mal. Malef. par. 2. quæ. 2. cap. 7. to wit, that holie water maie not be sprinkled upon bewitched beasts, but must be powred into their mouthes. And yet he, and also Nider,Nider in præceptorio, præcept. 1. ca. 11. saie, that It is lawfull to blesse and sanctifie beasts, as well as men; both by charmes written, and also by holie words spoken. For (saith Nider)Nider in fornicario. if your cow be bewitched, three crosses, three Pater nosters, and three Aves will certeinlie cure hir: and likewiseMal. Malef. part. 2. cap. 8. all other ceremonies ecclesiasticall. And this is a sure Maxime,*[* Ital.] that they which are delivered from witchcraft by shrift, are ever after in the night much molested (I beleeve by their ghostlie fathers.) Also they loose their monie out of their pursses and caskets: as M. Mal. saith he knoweth by experience./281. Also one generall rule is given by M. Mal.A good devise to starve up poore women. to all butter wives, and dairie maides, that they neither give nor lend anie butter, milke, or cheese, to anie witches, which alwaies use to beg therof, when they meane to worke mischeefe Mal. Malef. part. 2. quæ. 2, cap. 7. to their kine or whitmeats. Whereas indeed there are in milke three substances commixted; to wit, butter, cheese, and whaie: if the same be kept too long, or in an evill place, or be sluttishlie used, so as it be stale and sower, which happeneth sometimes in winter, but oftener in summer, when it is set over the fier, the cheese and butter runneth togither, and congealeth, so as it will rope like birdlime, that you maie wind it about a sticke, and/198.[2] in short space it will be so drie, as you maie beate it to powder. Which alteration being strange, is woondered at, and imputed to witches. And herehence sometimes proceedeth the cause, why butter commeth not, which when the countrie people see that it commeth not, then get they out of the suspected witches house, a little butter, whereof must be made three balles, in the name of the holie trinitie; and so if they be put into the cherne, the butter will presentlie come, and the witchcraft will cease; Sic ars deluditur arte. But if you put a little sugar or sope into the cherne, among the creame, the butter will never come: which is plaine witchcraft, if it be closelie, cleanlie, and privilie handled. There be twentie severall waies to make your butter come, which for brevitie I omit; as to bind your cherne with a rope, to thrust thereinto a red hot spit, &c: but your best remedie and surest waie is, to looke well to your dairie maid or wife, that she neither eat up the creame, nor sell awaie your butter.
Where, by the way, I must not forget this special note given by M. Mal.Mal. Malef. part. 2. quæ. 2. cap. 7., specifically that holy water cannot be sprinkled on bewitched animals, but must be poured into their mouths. However, both he and Nider,Nider in the preceptory, precept. 1. ch. 11. say that it is lawful to bless and sanctify animals just like people, both with written charms and spoken holy words. For (says Nider)Nider in fornication. if your cow is bewitched, three crosses, three Pater nosters, and three Aves will surely cure her: and likewiseMal. Malef. part. 2. chapter 8. all other ecclesiastical ceremonies. And this is a sure Maxime,*[* Ital.] that those who are freed from witchcraft through confession are often troubled at night (I believe by their spiritual fathers). Also, they lose their money from their purses and chests, as M. Mal. says he knows from experience./281. Also, a general rule is given by M. Mal.A great way to leave low-income women without resources. to all butter makers and dairy maids, that they should neither give nor lend any butter, milk, or cheese to any witches, who always tend to beg these items for their malicious purposes Mal. Malef. part 2, question 2, chapter 7. against their cows or dairy products. The fact is there are three substances mixed in milk; namely, butter, cheese, and whey: if these are kept too long, or in a bad place, or used carelessly, becoming stale and sour, which happens sometimes in winter but more often in summer when it's left over the fire, the cheese and butter run together and congeal, so it becomes sticky like birdlime, enough to wind around a stick, and/198.[2] before long it will be so dry that you can crush it to powder. This strange change is often wondered at and attributed to witches. Sometimes this causes the issue of why butter doesn't come; when the local people see that it isn’t produced, they get a little butter from the suspected witch's house, which must be made into three balls, in the name of the holy trinity; and if these are placed in the churn, the butter will immediately begin to come, and the witchcraft will stop; Sic ars deluditur arte. But if you add a little sugar or soap into the churn along with the cream, the butter will never come: which is plain witchcraft, if handled closely, cleanly, and privately. There are twenty different ways to make your butter form, which for the sake of brevity I’ll skip; such as binding your churn with a rope, or sticking a red-hot spit into it, etc.; but your best remedy and surest way is to keep a close eye on your dairy maid or wife, ensuring she neither eats up the cream nor sells your butter.
230
230
¶ A charme to find hir that bewitched your kine.
PUtA ridiculous charme. a paire of breeches upon the cowes head, and beate hir out of the pasture with a good cudgell upon a fridaie, and she will runne right to the witches doore, and strike thereat with hir hornes.
PutA silly charm. a pair of pants on the cow's head, and chase her out of the pasture with a good stick on a Friday, and she will run straight to the witch's door and knock on it with her horns.
¶ Another, for all that have bewitched anie kind of cattell.
WHen anie of your cattell are killed with witchcraft, hast you to the place where the carcase lieth, and traile the bowels of the beast unto your house, and drawe them not in at/282. the doore, but under the threshhold of the house into the kitchen; and there make a fier, and set over the same a grediron, and thereupon laie the inwards or bowels; and as they wax hot, so shall the witches entrailes be molested with extreame heate and paine. But then must you make fast your doores, least the witch come and fetch awaie a cole of your fier: for then ceaseth hir torments. And we have knowne saith M. Mal. when the witch could not come in, that the whole house hath beene so darkened, and the aire round about the same so troubled, with such horrible noise and earthquakes; that except the doore had beene opened, we had thought the house would have fallen on our heads. Thomas Aquinas, a principall treator herein, alloweth conjurations against the changelings, and in diverse other cases: whereof I will saie more in the word Iidoni.
When any of your livestock are killed by witchcraft, you should go to the spot where the carcass lies and drag the entrails of the animal back to your house. Do not bring them in through the door, but under the threshold into the kitchen; there, make a fire and place a griddle over it, laying the entrails on top. As they heat up, the witch's entrails will be tormented with extreme heat and pain. However, you must secure your doors to prevent the witch from coming in to take a coal from your fire, for that will stop her torment. We have heard, according to M. Mal., that when the witch could not come in, the entire house was engulfed in darkness, and the air around it was disturbed with horrible noises and earthquakes; had the door not been opened, we would have thought the house was going to collapse on us. Thomas Aquinas, a key figure in this matter, allows for conjurations against changelings and in various other situations, of which I will say more in the word Iidoni.
¶ A speciall charme to preserve all cattell from witchcraft.
ATIn anie case observe the festivall time, or else you marre all. Easter you must take certeine drops, that lie uppermost of the holie paschall candle, and make a little waxe candle thereof: and upon some sundaie morning rath, light it, and hold it, so as it maie drop upon and betweene the hornes and eares of the beast, saieng: In nomine patris, & filii, et duplex s s: and burne the beast a little betweene the hornes on*[* or] the eares with the same wax: and that which is left thereof, sticke it in crossewise about the stable or stall, or upon the threshold, or over the doore, where the cattell use to go in and out, and for all that yeare your cattell shall never be be/witched.199.[2] ❈ Otherwise: Jacobus de Chusa Carthusianus sheweth, how bread, water, and salt is conjured, and saith, that if either man or beast receive holie bread and holie water nine daies together, with three Pater nosters, and three Aves, in the honour of the trinitie, and of S. Hubert, it preserveth that man or beast from 231all diseases, and defendeth them against all assaults of witchcraft, of satan, or of a mad dog, &c.
ATIn any case, pay attention to the festival time, or you'll mess everything up. For Easter, you need to take certain drops from the top of the holy Paschal candle and make a small wax candle from them. Early on some Sunday morning, light it and hold it so that it drips onto and between the horns and ears of the animal, saying: In the name of the Father, and of the Son, and of the Holy Spirit: and burn the animal a little between the horns or on the ears with the same wax. Whatever is left, stick it crosswise around the stable or stall, or on the threshold, or above the door, where the cattle come in and out, and for the entire year your cattle will never be bewitched.199.[2] ❈ Otherwise: Jacobus de Chusa Carthusianus explains how to conjure bread, water, and salt, and says that if either a person or an animal receives holy bread and holy water for nine days in a row, along with three Paternosters and three Aves, in honor of the Trinity and of St. Hubert, it protects that person or animal from all diseases and defends them against all attacks from witchcraft, Satan, or a rabid dog, etc.
Lo this is their stuffe, mainteined to be at the least effectuall, if
not wholsome, by all papists and witchmongers, and speciallie of the
last and proudest writers. But to proove these things to be effectuall,
God knoweth their reasons are base and absurd. For they write so, as
they take the matter in question as granted,/283. and by that meanes go
awaie therewith. For L. VairusL. Vair. lib.
de fascin. 1. cap. 1. saith in the beginning of his booke,
that there is no doubt of this supernaturall matter, bicause a number
of writers agree herein, and a number of stories confirme it, and manie
poets handle the same argument, and in the twelve tables there is a
lawe against it, and bicause the consent of the common people is fullie
with it, and bicause immoderate praise is to be approoved a kind of
witchcraft, and bicause old women have such charmes and superstitious
meanes as preserve themselves from it, and bicause they are mocked that
take awaie the credit of such miracles, and bicause SalomonSapi.
4.
Gali. 3.
Psal. 119. saith;
Fascinatio malignitatis obscurat bona, and bicause the apostle saith;
O insensati Galatæ, quis vos fascinavit? And bicause it is written,
Qui timent te, videbunt me. And finallie he saith, least you should
seeme to distrust and detract anie thing from the credit of so manie
grave men, from histories, and common opinion of all men: he meaneth in
no wise to proove that there is miraculous working by witchcraft and
fascination; and proceedeth so, according to his promise.
Look, this is their stuff, claimed to be at least effective, if not wholesome, by all Catholics and witch enthusiasts, especially the most recent and arrogant writers. But to prove these things effective, God knows their reasons are weak and ridiculous. They write as if the matter in question is a given, and that way, they just move on with it. For L. Vairus says at the beginning of his book that there's no doubt about this supernatural matter because many writers agree on it, a lot of stories confirm it, numerous poets discuss the same topic, and there’s a law against it in the Twelve Tables. Plus, the common people's opinion strongly supports it, and excessive praise is considered a kind of witchcraft. Also, old women have their charms and superstitions to protect themselves from it, and those who undermine the credibility of such miracles are ridiculed. And because Solomon says; "The fascination of evil obscures good." and the apostle says; "O foolish Galatians, who has bewitched you?" And it's written, "Those who fear you will see me." Finally, he states that lest you seem to doubt or diminish anything about the credibility of so many serious men, from histories and the common beliefs of all people: he does not intend to prove that there are miraculous workings through witchcraft and fascination; and proceeds as promised.
The xxii. Chapter.
Lawfull charmes, or rather medicinable cures for diseased cattell. The charme of charmes, and the power thereof.
Legal charms, or rather medicinal cures for sick animals. The charm of charms, and its power.
UTDirect and lawfull meanes of curing cattell, &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 see more ancient stuffe,
read Vegetius his foure bookes thereupon: or, if you be unlearned,
seeke some cunning bullocke leech. If all this will not serve, then
set Jobs patience before your eies. And never thinke that a poore
old woman can alter supernaturallie the notable course, which God hath
appointed among his/284. creatures. If it had beene Gods pleasure to have
permitted such a course, he would no doubt have both given notice in
232
his word, that he had given such power unto them, and also would have
taught remedies to have prevented them.
UTLegal and effective ways to treat cattle, etc.
if you want to learn the true and lawful charms to cure sick cattle, even those that seem to have extraordinary illnesses or to be bewitched, or as they say, strangely affected: check out B. Googe in his third book about cattle, and you might find some good medicines or cures for them. If you want to see more ancient texts, read Vegetius in his four books on the subject; or, if you're not well-versed, look for a skilled vet. If all else fails, keep Job's patience in mind. And never believe that a poor old woman can change the natural order that God has set among his/284. creatures. If it had been God's will to allow such things, he would have surely mentioned it in 232
his word, letting us know that he had granted such power to them, and he also would have provided remedies to prevent them.
Furthermore, if you will knowe assured meanes, and infallible charmes, yeelding indeed undoubted remedies, and preventing all maner of witchcrafts, and also the assaults of wicked spirits; then despise first all cou/sening200.[2] knaverie of priests, witches, and couseners: and with true faith read the sixt chapter of S. Paule to the Ephesians, and followe his counsell, which is ministred unto you in the words following, deserving worthilie to be called by the name insuing:
Moreover, if you want to learn reliable methods and infallible charms that provide undeniable remedies and protect against all kinds of witchcraft and the attacks of evil spirits, then first disregard all the deceitful tricks of priests, witches, and con artists. With true faith, read the sixth chapter of St. Paule to the Ephesians, and follow his advice that is given to you in the words that follow, which rightfully deserve to be called by the following name:
The charme of charmes.
A charme of charmes taken out of the sixt chapter of S. Paule to the Ephesians.Finallie my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that you may stand against the assaults of the divell. For we wrestle not against flesh and bloud, but against principalities and powers, & against worldlie governors the princes of the darkenes of this world, against spirituall wickednes, which are in the high places. For this cause take unto you the armour of God, that you may be able to resist in the evill daie; and having finished all things, stand fast. Stand therefore, and your loines girded about with veritie, and having on the brestplate of righteousnes, &c: as followeth in that chapter, verses 15. 16. 17. 18. 1 Thes. 5. 1 Pet. 5, verse. 8. Ephes. 1. and elsewhere in the holie scripture.
A collection of charms from the sixth chapter of St. Paul's letter to the Ephesians.Finally, my brothers, be strong in the Lord and in the power of His might. Put on the full armor of God so that you can stand against the attacks of the devil. For we do not wrestle against flesh and blood, but against principalities and powers, against worldly rulers, the princes of darkness in this world, and against spiritual wickedness in high places. For this reason, take up the armor of God so that you can resist in the evil day; and having done everything, stand firm. Stand therefore, with your loins girded with truth, and wearing the breastplate of righteousness, etc.: as follows in that chapter, verses 15, 16, 17, 18. 1 Thes. 5. 1 Pet. 5, verse. 8. Ephes. 1. and elsewhere in the holy scripture.
¶ Otherwise.
IF you be unlearned, and want the comfort of freends, repaire to some learned, godlie, and discreet preacher. If otherwise need require, go to a learned physician, who by learning and experience knoweth and can discerne the difference, signes, and causes of such diseases, as faithlesse men and unskilfull physicians impute to witchcraft.//
If you're uninformed and need the support of friends, turn to a knowledgeable, godly, and sensible preacher. If there's a different need, visit a knowledgeable doctor who, through their education and experience, understands and can identify the differences, signs, and causes of diseases that ignorant people and untrained doctors blame on witchcraft.
The xxiii. Chapter.285. 201.
A confutation of the force and vertue falselie ascribed to charmes and amulets, by the authorities of ancient writers, both divines and physicians.
A rebuttal of the power and effectiveness falsely attributed to charms and amulets by the authorities of ancient writers, including both theologians and doctors.
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
more233
effectuall than anie one parcell thereof. But I find not that the
apostles, or anie of them in the primitive church, either carried S.
Johns gospell, or anie Agnus Dei*[* Ital.] about them, to the end they
might be preserved from bugges: neither that they looked into the foure
corners of the house, or else in the roofe, or under the threshhold,
to find matter of witchcraft, and so to burne it, to be freed from
the same; according to the popish rules.Mal. Malef.
part. 2. qu. 2. cap. 6. Neither did they by such and
such verses or praiers made unto saints, at such or such houres, seeke
to obteine grace: neither spake they of anie old women that used such
trades. Neither did Christ at anie time use or command holie water,
or crosses, &c: to be used as terrors against the divell, who was
not affraid to assault himselfe, when he was on earth. And therefore
a verie vaine thing it is to thinke that he feareth these trifles,
or anie externall matter.1. Tim. 4, 7.
Origin.
lib. 3. in Job. Let us then cast awaie these prophane and
old wives fables. For(as Origen saith) Incantationes sunt dæmonū
irrisiones idololatriæ fæx, animarum infatuatio, &c.
Y
what I mean is that these words, by themselves, can't really do anything for your peace of mind or comfort; or that it would be beneficial for your body or soul to wear them around your neck: because if that were the case, I would suggest you wear the whole Bible, which would certainly be more233
effective than any single part of it. However, I find that the apostles, or any of them in the early church, didn't carry St. John's gospel or any Agnus Dei*[* Ital.] with them to stay safe from evils; nor did they search the corners of their houses, or the roof, or under the threshold, to find things to burn for protection against witchcraft, according to the Catholic guidelines.Mal. Malef. part. 2. question 2. chapter 6. They also didn't seek grace through certain verses or prayers to saints at specific times, nor did they mention any old women practicing such things. Christ never used or instructed the use of holy water, crosses, etc., as tools against the devil, who was not afraid to confront Him when He was on earth. So it's quite foolish to think that He fears these trivial things or any external items.1. Tim. 4, 7.
Origin. book 3 in Job. Let us then discard these profane and old wives' tales. For (as Origen says) Incantations are mockeries of demons, the dregs of idolatry, and a way to confuse souls, etc.
ChrysostomeJ. Chrysost. in Matth. saith; There be some that carrie about their necks a peece of a gospell. But** Marke that here was no latine service. is it not dailie read (saith he) and heard of all men? But if they be never the better for it, being put into their eares, how shall they be saved, by carrieng it about their necks? Idem. Ibid.And further he saith; Where is the vertue of the gospell? In the figure of the letter, or in the understanding of the sense? If in the figure, thou dooest well to weare it about thy/286. necke; but if in the understanding, then thou shouldest laie it up in thine heart. AugustineAugust. 26. quæ. ultim. saith; Let the faithfull ministers admonish and tell their people, that these magicall arts and incantations doo bring no remedie to the infirmities either of men or cattell, &c.
ChrysostomeJ. Chrysostom on Matthew says: Some people carry a piece of the Gospel around their necks. But** Please note that there was no Latin service held here. Isn’t it read and heard by everyone daily? But if it doesn’t help them at all by just being placed in their ears, how can they be saved by wearing it around their necks? Same. See above. Furthermore, he says: Where is the power of the Gospel? In the form of the letters or in the understanding of the meaning? If it's in the form, then it's good to wear it around your/286. neck; but if it's about understanding, then you should keep it in your heart. AugustineAugust 26. What’s last. says: Let the faithful ministers remind and tell their people that these magical arts and incantations do not provide any remedy for the illnesses of people or animals, etc.
The heathen philosophers shall at the last daie confound the infidelitie and barbarous foolishnes of our christian or rather anti-christian and prophane witchmongers. For as Aristotle saith, that Incantamenta sunt muliercularum figmenta: so dooth Socrates (who was said to be cunning herein) affirme, that Incantationes sunt verba animas decipientia humanas. Others saie; Inscitæ pallium sunt carmina, maleficium, & incantatio. GalenGalen. in lib. de comitiali morbo. also saith, that such as impute the falling e/vill,285. [=203.] and such like diseases to divine matter, and not rather to naturall causes, are witches, conjurers, &c. HippocratesHippocrat. lib. de morbo sacro. calleth them arrogant; and in another place affirming that in his time there were manie deceivers and couseners, that would undertake to cure the falling evill, &c: by the power and helpe of divels, by burieng some lots or inchantments in the ground, or casting them into the sea, concludeth thus in their credit, that they are all knaves and couseners: for God is our onlie defender and deliverer. O notable sentence of a heathen philosopher!/
The non-Christian philosophers will ultimately expose the disbelief and the foolishness of our Christian, or rather anti-Christian and profane sorcerers. As Aristotle said, “Incantations are women's fabrications”: Socrates, who was known to be clever in this matter, asserted that “Incantations are words that deceive human souls.” Others claim, “Ignorance is the cloak of chants, sorcery, and incantation.” Galen also stated that those who attribute epilepsy and similar diseases to divine reasons rather than natural causes are witches, conjurers, and so on. Hippocrates called them arrogant; in another place, he noted that in his time, there were many deceivers and con artists who claimed they could cure epilepsy by the power and help of devils, by burying certain objects or charms in the ground, or casting them into the sea. He concludes that they are all frauds and con artists, for God is our only protector and deliverer. What a remarkable statement from a non-Christian philosopher!
¶ The xiii. Booke. 287.
The first Chapter.
The signification of the Hebrue word Hartumim, where it is found written in the scriptures, and how it is diverslie translated: whereby the objection of Pharaos magicians is afterward answered in this booke; also of naturall magicke not evill in it selfe.
The meaning of the Hebrew word Hartumim, where it’s written in the scriptures, and how it’s translated in different ways: this addresses the objections of Pharaoh's magicians answered later in this book; also about natural magic which isn’t evil in itself.
ARTUMIM
is no naturall Hebrue word, but is borrowed of some other
nation: howbeit, it is used of the Hebrues in these places; to wit,
Gen. 4. 1. 8. 24. Exod. 7. 13. 24. & 8. 7. 18. & 9. 11. Dan.
1, 20. & 2. 2. HieromeHieronymus. in Gen. 41. 8, & 24. In Exod. 7, 13. In Dan. 1,
20 sometimes translateth it Conjectores,
sometimes Malefici, sometimes Arioli: which we for the most part
translate by this word witches. But the right signification heereof may
be conceived, in that the inchanters of Pharao, being magicians of
Aegypt, were called Hartumim. And yet in Exodus they are named in
some Latine translations Venefici. Rabbi Levi saith, it betokeneth
such as doo strange and woonderfull things, naturallie, artificiallie,
and deceitfullie. Rabbi Isaac Natar affirmeth, that such were so
termed, as amongst the Gentiles professed singular wisedome. Aben
Ezra expoundeth it, to signifie such as knowe the secrets of nature,
and the qualitie of stones and hearbs, &c: which is atteined unto by
art, and/203. speciallie by naturall magicke. But we, either for want of
speach, or knowlege, call them all by the name/288. and terme of witches.
ARTUMIM is not a natural Hebrew word but is borrowed from another nation. However, the Hebrews use it in the following places: Gen. 4. 1. 8. 24. Exod. 7. 13. 24. & 8. 7. 18. & 9. 11. Dan. 1, 20. & 2. 2. HieromeHieronymus. in Gen. 41:8, & 24. In Exod. 7:13. In Dan. 1:20 sometimes translates it as Conjectores, sometimes Malefici, and sometimes Arioli: which we usually translate as witches. The true meaning of this term can be understood as the enchanters of Pharaoh, who were magicians of Aegypt, were called Hartumim. In Exodus, some Latin translations refer to them as Venefici. Rabbi Levi says it refers to those who do strange and wonderful things, whether naturally, artificially, or deceitfully. Rabbi Isaac Natar asserts that they were called this because among the Gentiles they were known for their unique wisdom. Aben Ezra explains it as referring to those who know the secrets of nature and the properties of stones and herbs, etc.: which is achieved through art, particularly through natural magic. But we, either due to a lack of vocabulary or knowledge, call them all by the term/288. witches.
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 imputed.The authors intention touching the matter hereafter to be discoursed upon. So as heere I shall have some occasion to say somewhat of naturall magicke; bicause under it lieth hidden the venome of this word Hartumim. This art is said by some to be the profoundnesse, and the verie absolute perfection of naturall philosophie, and shewing foorth the active part thereof, & through the aid of naturall vertues, by the convenient applieng of 235 them, works are published, exceeding all capacitie and admiration; and yet not so much by art, as by nature. This art of it selfe is not evill; for it consisteth in searching foorth the nature, causes, and effects of things. As farre as I can conceive, it hath beene more corrupted and prophaned by us Christians, than either by Jewes or Gentiles.
Certainly, God endows bodies with wonderful graces, the perfect understanding of which humanity has not yet attained: on one hand, there is among them such mutual love, society, and agreement; and on the other hand, such natural discord and hidden enmity, that many things are accomplished that astonish human capacity. But when deceitful and diabolical words are combined with this, it leads to witchcraft and conjuration, to which those natural effects are falsely attributed.The author's intention about the topic that will be discussed later. Therefore, I will have some opportunity to say something about natural magic because hidden within it lies the poison of this word Hartumim. This art is said by some to represent the depth and absolute perfection of natural philosophy, demonstrating its active part, and through the help of natural virtues, by applying them appropriately, works are produced that exceed all understanding and admiration; and yet not so much by art, as by nature. This art in itself is not evil; it consists of exploring the nature, causes, and effects of things. As far as I can understand, it has been more corrupted and misused by us Christians, than by either Jews or Gentiles.
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.
How philosophers in the past traveled for knowledge of natural magic, of Solomon's understanding of it, who is considered a natural magician, a distinction of it, and why it is condemned as witchcraft.
ANIE
philosophers; as namely Plato, Pythagoras, Empedocles,
Democritus, &c: travelled over all the world, to find out & learne
the knowlege of this art; & at their returne they preached and taught,
professed and published it. Yea, it should appeere by the magicians
that came to adore Christ, that the knowledge and re/putation289. thereof
was greater, than we conceive or make account of. But of all other,
Salomon was the greatest traveller in this art, as may appeere
throughout the booke of Ecclesiastes: and speciallie in the booke of
Wisedome, where hee saith** Sap. 7, 17
18.
19.
20.
21.
God hath given me the true science
of things, so as I knowe how the world was made, and the power of the
elements, the beginning and the end, and the middest of times, how the
times alter, and the change of seasons, the course of the yeare, and
the situation of the starres, the nature of living things, and the
furiousnesse of beasts, the power of the wind, and the imaginations
of men, the diversities of plants, and the vertues of roots, and all
things both secret and knowne, &c. Finallie, he was so cunning in
this art, that he is said to have bene a conjurer or witch,See Iidioni.
[Iidoni.] and is
so reputed in the Romish church at this daie. Whereby you may see,
how fooles and papists are inclined to credit false accusations in
matters of/204. witchcraft and conjuration. The lesse knowledge we have in
this art, the more we have it in contempt: in which respect Plato
saith trulie to Dionysius; They make philosophie a mockerie, that
deliver it to prophane and rude people. Certeinlie, the witchcraft,
conjuration, and inchantment that is imputed to Salomon,Eccle. 1. & 1. is gathered
out of these his words following: I applied my mind to knowledge,
and to search and seeke out science, wisedome and understanding, to
knowe the foolishnesse of the ungodlie, and the
236 error of doting
fooles. In this art of naturall magike (without great heed be taken) a
student shall soone be abused. For manie (writing by report, without
experience) mistake their authors, and set downe one thing for another.
Then the conclusions being found false, the experiment groweth into
contempt, and in the end seemeth ridiculous, though never so true.
Plinie and Albert being curious writers heerein, are often
deceived; insomuch as Plinie is called a noble lier, and Albert a
rusticall lier; the one lieng by heeresaie, the other by authoritie.
ANIE
philosophers, like Plato, Pythagoras, Empedocles,
Democritus, etc., traveled all over the world to discover and learn
the knowledge of this art; and upon their return, they preached, taught,
professed, and published it. Indeed, it seems from the magicians who came to
worship Christ that the knowledge and reputation of this art were greater than we realize. But among them all,
Solomon was the greatest traveler in this field, as can be seen
throughout the book of Ecclesiastes, and especially in the book of
Wisdom, where he says** Sap. 7, 17
18.
19.
20.
21.
God has given me true insight into things, so I know how
the world was made, the power of the elements, the beginning and the end,
the essence of time, how it changes, the change of seasons, the course of the
year, the positions of the stars, the nature of living things, the ferocity of
beasts, the strength of the wind, the thoughts of men, the diversity of plants,
the properties of roots, and all things both secret and known, etc. Ultimately, he was so skilled in
this art that he is said to have been a conjurer or witch,See Iidioni.
[Iidoni.] and is
still regarded as such in the Roman Catholic Church today. From this, you can see how fools and papists
are inclined to believe false accusations regarding matters of/204. witchcraft and conjuration. The less we know about
this art, the more we tend to despise it: in this regard, Plato rightly told Dionysius; They make philosophy a mockery when
they teach it to unrefined and ignorant people. Certainly, the witchcraft, conjuration, and enchantment attributed to Solomon,Eccle. 1:1 stem from his following words: I applied my mind to knowledge,
and to search and seek out science, wisdom, and understanding, to understand the foolishness of the wicked, and the
236 errors of clueless fools. In this field of natural magic (if not careful), a student can easily be misled. Because many (who write based on hearsay, without experience) misinterpret their sources and mislabel one thing for another. Then, when the conclusions are found to be false, the experiments fall into disgrace and eventually seem ridiculous, even if they are true.
Pliny and Albert, being curious writers on this topic, are often deceived; so much so that Pliny is called a noble liar, and Albert a
rustic liar; one lying through hearsay, the other through authority.
A magician described and the art distinguished.A magician is indeed that which the Latines call a wise man, as Numa Pompilius was among the Romans; The Greeks, a philosopher, as Socrates was among them; the Aegyptians a preest, as Hermes was; the Cabalists called them prophets. But although these distinguished this art, accounting the one part/290. thereof infamous, as being too much given unto wicked, vaine, and impious curiositie, as unto moovings, numbers, figures, sounds, voices, tunes, lights, affections of the mind, and words; and the other part commendable, as teaching manie good and necessarie things, as times and seasons to sowe, plant, till, cut, &c: and diverse other things, which I will make manifest unto you heereafter: yet we generallie condemne the whole art, without distinction, as a part of witchcraft; having learned to hate it, before we knowe it; affirming all to be witchcraft, which our grosse heads are not able to conceive, and yet can thinke that an old doting woman seeth through it, &c. Wherein we consider not how God bestoweth his gifts, and hath established an order in his works, graffing in them sundrie vertues to the comfort of his severall creatures; and speciallie to the use and behoofe of man: neither doo we therein weigh that art is servant unto nature, and waiteth upon hir as hir handmaiden.
A magician explained and the art was defined.A magician is essentially what the Latins refer to as a wise man, like Numa Pompilius among the Romans; the Greeks called him a philosopher, similar to Socrates; the Aegyptians referred to him as a priest, as Hermes was; and the Cabalists labeled them prophets. However, while these groups recognized this art, seeing one aspect of it as infamous due to its association with wicked, vain, and impious curiosity—like movements, numbers, figures, sounds, voices, tunes, lights, emotions, and words—and the other aspect as commendable, as it teaches many good and necessary things, such as when to sow, plant, till, cut, etc.; and various other insights that I will reveal to you later: we generally condemn the entire art without distinction, viewing it as witchcraft; having learned to despise it before understanding it; claiming anything we can't grasp to be witchcraft, while thinking an old foolish woman can see through it, etc. In doing so, we overlook how God gives his gifts and has established an order in his works, embedding various virtues for the benefit of his creatures, particularly for humankind; we also fail to consider that art serves nature and acts as her handmaiden.
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.
What secrets are hidden, and what is taught in natural magic, how God's glory is magnified in it, and that it is nothing but the work of nature.
N
Read Plinie in natural. hist. Cardan de rerum variet.
Albertus de occulta rerum proprietate.
Barthol. Neap. in natural. magia, & 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 accomplish maters in
such sort and oportunitie, as the common people thinketh the same to
be miraculous;237
and to be compassed none other waie, but onelie by
witchcraft. And yet in truth, naturall magicke is nothing else, but the
worke of na/ture.205. For in tillage, as nature produceth corne and hearbs;
so art, being natures minister, prepareth it. Wherein times and seasons
are greatlie to be respected: for Annus non arvus producit aristas.
N
Read Pliny on natural history. Cardan on the diversity of things. Albertus on the hidden properties of things.
Barthol. Neap. on natural magic, and many others.This art of natural magic, God Almighty has hidden many secret
mysteries; like how one can learn the properties, qualities, and knowledge of all nature.
It teaches how to achieve things in such a way and at such times that common people think
it is miraculous;237
and that it can only be done through witchcraft. Yet, in truth, natural magic is nothing more
than the work of nature.205. For in farming, as nature produces
grain and herbs; so art, being nature's helper, prepares it. In this, times and seasons
must be greatly respected: for Annus non arvus producit aristas.
But as manie necessarie and sober things are heerein taught: so dooth it partlie (I saie) consist in such experiments and conclu/sions291. as are but toies, but neverthelesse lie hid in nature, and being unknowne, doo seeme miraculous, speciallie when they are intermedled and corrupted with cunning illusion, or legierdemaine, from whence is derived the estimation of witchcraft. But being learned and knowne, they are contemned, and appeere ridiculous: for that onelie is woonderfull to the beholder, whereof he can conceive no cause nor reason, according to the saieng of Ephesius, Miraculum solvitur unde videtur esse miraculum. And therefore a man shall take great paines heerein, and bestow great cost to learne that which is of no value, and a meere jugling knacke. Whereupon it is said, that a man may not learne philosophie to be rich; but must get riches to learne philosophie: for to sluggards, niggards, & dizzards, the secrets of nature are never opened.Naturall magicke hath a double end, which proveth ye excellencie of the same. And doubtlesse a man may gather out of this art, that which being published, shall set foorth the glorie of God, and be many waies beneficiall to the commonwealth: the first is doone by the manifestation of his works; the second, by skilfullie applieng them to our use and service.
But just as many necessary and serious things are taught here, it partly consists of experiments and conclusions that are trivial, yet hidden in nature, and when unknown, seem miraculous, especially when mixed with clever illusions or tricks, which is where the notion of witchcraft comes from. However, once learned and understood, they are dismissed and appear silly because what is truly wonderful to the observer is something they can’t comprehend the cause or reason for, as the saying goes, "A miracle is resolved from where it appears to be a miracle." Therefore, one might put in a lot of effort and expense to learn something of no value and merely a party trick. Hence, it is said that one cannot study philosophy to become rich; rather, one must acquire riches to study philosophy, for the secrets of nature are never revealed to the lazy, greedy, or foolish. Natural magic has a dual purpose, which proves its excellence. And undoubtedly, a person can derive from this art that which, when published, will showcase the glory of God and be beneficial to society in many ways: the first by revealing His works, and the second by skillfully applying them for our use and service.
The fourth Chapter.
What strange things are brought to passe by naturall magicke.
What strange things are brought to pass by natural magic.
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 feathers of an eagle consume all
other feathers, if they be intermedled together. Wherein it may not be
denied, but nature sheweth hir selfe a proper workwoman. But it seemeth
unpossible, that a little fish being but halfe a foot long, called
Remora or Remiligo, or/292. of some Echeneis, staieth a mightie ship
with all hir loade238
and tackling, and being also under saile. And yet
it is affirmed by so manie and so grave authors,Pompanatius. lib. de incant. cap. 3. J. Wierus de lamiis.
Jasp. Peucer H. Cardan. &c. that I dare not denie
it; speciallie, bicause I see as strange effects of nature otherwise:
as the propertie of the loadstone, which is so beneficiall to the
mariner; and of Rheubarb, which onelie medleth with choler, and purgeth
neither flegme nor melancholie, & is as beneficiall to the physician,
as the other to the mariner./
THE
daily practice of medicine takes away all wonder at its amazing effects. Many other things of lesser importance, being more hidden and rare, seem more miraculous. For example (if it’s true, as authors like J. Bap. Neap. constantly claim), if you tie a wild bull to a fig tree, it will immediately become tame; or if you hang an old rooster there, it will instantly become tender. Similarly, eagle feathers consume all other feathers if mixed together. In this, nature demonstrates herself as a skilled creator. However, it seems impossible that a small fish, measuring just half a foot long, called Remora or Remiligo, or of some Echeneis, can stop a mighty ship with all its cargo and rigging, even while it is under sail. Yet, so many serious authors assert this,Pompanatius, book on incantations, chapter 3. J. Wierus on witches. Jasp. Peucer, H. Cardan, and others. that I can’t deny it; especially because I observe equally strange effects of nature otherwise: such as the properties of the lodestone, which is so beneficial to sailors; and of rhubarb, which only interacts with bile, purging neither phlegm nor melancholy, and is as useful to the physician as the other is to the sailor./
The fift Chapter.206.
The incredible operation of waters, both standing and running; of wels, lakes, rivers, and of their woonderfull effects.
The amazing movement of water, both still and flowing; of wells, lakes, rivers, and their wonderful effects.
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 inOf late experience neere Coventrie, &c.
England naturall springs, wels, and waters,
both standing and running, of excellent vertues, even such as except
we had seene, and had experiment of, we would not beleeve to be In
rerum natura. And to let the physicall nature of them passe (for the
which we cannot be so thankefull to God, as they are wholsome for our
bodies) is it not miraculous, that wood is by the qualitie of divers
waters heere in England transubstantiated into a stone? The which
vertue is also found to be in a lake besides the citie Masaca in
Cappadocia, there is a river called Scarmandrus, that maketh yellow
sheepe. Yea, there be manie waters, as in Pontus & Thessalia, and
in the land of Assyrides, in a river of Thracia (as AristotleAristot.
in lib. de hist. animalium.
saith) that if a white sheepe being with lambe drinke thereof, the
lambe will be blacke. Strabo writeth of the river called Crantes,
in the borders of Italie, running towards Tarentum, where mens
haire is made white and yellow being washed therein. PliniePlin. de lanicii colore. dooth
write that of what colour the veines are under the rammes toong, of/293.
the same colour or colours will the lambs be. There is a lake in a
field called Cornetus, in the bottome whereof manifestlie appeareth
to the eie, the carcases of snakes, ewts, and other serpents: whereas
if you put in your hand, to pull them out, you shall find nothing
there. There droppeth water out of a rocke in Arcadia, the which
neither a silverne nor a brasen boll can conteine, but it leapeth out,
and sprinkleth awaie; and yet will it remaine without motion in the
hoofe of a mule. Such conclusions (I warrant you) were not unknowne to
Jannes and Jambres.
THE
operation of water and its various qualities are truly remarkable. I'm not referring to processed or distilled waters, as discussing their effects, especially in terms of medicine, would be endless. However, right here inrecent experiences near Coventry, etc.
England, we have natural springs, wells, and waters—both still and running—that possess excellent qualities. In fact, unless we had seen and experienced them ourselves, we wouldn't believe they even existed In rerum natura. And aside from being thankful to God for their health benefits, isn’t it miraculous that wood can transform into stone due to the properties of various waters here in England? This same phenomenon is also noted in a lake near the city of Masaca in Cappadocia, where there's a river called Scarmandrus, which turns sheep yellow. Indeed, there are many waters, such as those in Pontus & Thessaly, and in the land of Assyria, and in a river in Thrace (as AristotleAristotle in his book on the history of animals.
mentions), that if a white sheep with a lamb drinks from it, the lamb will turn black. Strabo writes about a river called Crantes, located on the borders of Italy, flowing toward Tarentum, where men's hair turns white and yellow after washing in it. PlinyPlin. on the color of wool. states that the color of the veins underneath the ram's tongue determines the color of the lambs. There’s a lake in a field called Cornetus, where the bottoms visibly display the remains of snakes, eels, and other serpents; however, if you try to pull them out, you'll find nothing there. Water drips from a rock in Arcadia that neither a silver nor a bronze bowl can hold; it just leaps out and sprays away, yet it can remain still in the hoof of a mule. Such phenomena (I assure you) were not unknown to Jannes and Jambres.
239
239
The sixt Chapter.
The vertues and qualities of sundrie pretious stones, of cousening Lapidaries, &c.
The virtues and qualities of various precious stones, by deceptive gem dealers, etc.
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 eloquent, and
procureth the favour of princes; yea that the fume thereof dooth turne
awaie tempests. Alectorius is a stone about the bignesse of a beane,
as cleere as/207. the christall, taken out of a cocks bellie which hath
beene gelt or made a capon foure yeares.Ludovicus Cœlius. Rhodo. lib. antiq. lect. 11. ca. 70.
Barthol. Anglicus, lib. 16. If it be held in ones mouth,
it asswageth thirst, it maketh the husband to love the wife, and the
bearer invincible: for heereby Milo was said to overcome his enimies.
A crawpocke delivereth from prison. Chelidonius is a stone taken out of
a swallowe, which cureth melancholie: howbeit, some authors saie, it is
the hearbe wherby the swallowes recover the sight of their yoong, even
if their eies be picked out with an instrument. Geranites is taken out
of a crane, and Draconites out of a dragon. But it is to be noted, that
such stones must be taken out of the bellies of the serpents, beasts,
or birds,/294. (wherein they are) whiles they live: otherwise, they vanish
awaie with the life, and so they reteine the vertues of those starres
under which they are. Amethysus maketh a droonken man sober, and
refresheth the wit. The* * Avicenna cano. 2. tract. 2. cap. 124.
Serapio agg. cap. 100.
Dioscor. lib. 5. cap. 93.
corrall preserveth such as beare it from
fascination or bewitching, and in this respect they are hanged about
childrens necks. But from whence that superstition is derived, and who
invented the lie, I knowe not: but I see how readie the people are to
give credit thereunto, by the multitude of corrals that waie emploied.
I find in good authors, that while it remaineth in the sea, it is an
hearbe; and when it is brought thence, into the aire, it hardeneth, and
becommeth a stone.
THE
amazing virtues and qualities of stones, discovered, understood, and tested by this practice, are incredible. However, many completely false and mythical claims have been added to their true effects, which I thought would be interesting to test the reader's patience and skill. An Agate (they say) has the power to protect against scorpion or snake bites. It’s said (though I won't debate it) that it makes a person eloquent and earns the favor of princes; indeed, that its fumes can calm storms. A Alectorius is a stone about the size of a bean, as clear as 207. crystal, taken from the belly of a rooster that has been castrated or turned into a capon for four years.Ludovicus Cœlius. Rhodo. book of ancient readings 11. chapter 70.
Barthol. Anglicus, book 16. If held in the mouth, it quenches thirst, makes a husband love his wife, and makes the bearer invincible: it is said that this is how Milo was able to defeat his enemies. A crawpocke helps one escape from prison. Chelidonius is a stone taken from a swallow, which cures melancholy; however, some authors claim it is the herb that swallows use to restore sight to their young, even if their eyes have been plucked out. Geranites is taken from a crane, and Draconites from a dragon. However, it should be noted that such stones must be taken from the bellies of the serpents, beasts, or birds/294. while they are still alive: otherwise, they vanish with life, and as such, they retain the powers of the stars under which they formed. Amethysus makes a drunken person sober and refreshes the mind. The** Avicenna, canto 2, tractate 2, chapter 124.
Serapio, chapter 100.
Dioscorides, book 5, chapter 93.
coral protects those who wear it from enchantment or curses, and for this reason, they are often worn around children's necks. But I don't know where that superstition comes from, or who invented the story; I just see how quick people are to believe in it, given the number of corals that are used. I find in reputable sources that while it’s still in the sea, it is a herb; but once it’s brought into the air, it hardens and becomes a stone.
Heliotropius stancheth bloud, driveth awaie poisons, preserveth health:
yea, and some write that it provoketh raine, and darkeneth the sunne,
suffering not him that beareth it to be abused. Hyacinthus dooth all
that the other dooth, and also preserveth from lightening. Dinothera
hanged about the necke, collar, or yoke of any creature, tameth it
presentlie. A Topase healeth the lunatike person of his
240passion of
lunacie. Aitites, if it be shaken, soundeth as if there were a little
stone in the bellie thereof: it is good for the falling sicknesse,
and to prevent untimelie birth. Amethysus aforesaid resisteth
droonkenesse, so as the bearers shall be able to drinke freelie, and
recover themselves soone being droonke as apes: the same maketh a man
wise. Chalcedonius maketh the bearer luckie in lawe, quickeneth the
power of the bodie, and is of force also against the illusions of the
divell, and phantasticall cogitations arising of melancholie. Corneolus
mitigateth the heate of the mind, and qualifieth malice, it stancheth
bloudie fluxes, speciallie of women that are troubled with their
flowers.Plin. lib. 37. cap. 10.
Albert. lib.
2. cap. 7.
Solin. cap. 32. Heliotropius aforesaid darkeneth the sunne, raiseth shewers,
stancheth bloud, procureth good fame, keepeth the bearer in health, and
suffereth him not to be deceived. If this were true, one of them would
be deerer than a thousand diamonds.
Heliotrope stops bleeding, drives away poisons, and preserves health; some even say it brings rain and darkens the sun, protecting its bearer from harm. Hyacinth does everything the others do and also protects against lightning. If Dinothera is hung around the neck, collar, or yoke of any creature, it tames them immediately. A Topaz helps a lunatic with their fits of lunacy. Aitites, when shaken, sounds like there’s a small stone inside it; it’s good for epilepsy and preventing premature birth. Amethyst, as mentioned, counters drunkenness, allowing its wearers to drink freely and recover quickly after being drunk, making one wise. Chalcedony makes its bearer fortunate in legal matters, enhances the body's vitality, and protects against the devil's illusions and disturbing thoughts from melancholy. Cornelian soothes the heat of the mind and calms malice; it stops bloody fluxes, especially in women experiencing their menstrual cycles. Heliotrope, again, darkens the sun, brings showers, stops bleeding, promotes a good reputation, keeps its bearer healthy, and protects them from being deceived. If this were true, one of these stones would be worth more than a thousand diamonds.
Hyacinthus delivereth one from the danger of lightening, driveth
awaie poison and pestilent infection, and hath manie other vertues.
Iris helpeth a woman to speedie deliverance, and maketh rainebowes to
appeere. A Saphire preserveth the members, and maketh them livelie, and
helpeth agues and gowts, and suffereth not the bearer to be afraid:
it hath vertue against/295. venome, and staieth bleeding at the nose
being often put thereto. *A* Rabbi Moses aphorism. partic. 22.
Isidor. lib. 14. cap. 3.
Savanorola. Smarag is good for the eiesight, and
suffereth not carnall copulation, it maketh one rich and eloquent. A
Topase increaseth riches, healeth the lunatike passion, and stancheth
bloud. Mephis (as Aaron and Hermes/208. report out of Albertus
Magnus) being broken into powder, and droonke with water, maketh
insensibilitie of torture. Heereby you may understand, that as God hath
bestowed upon these stones, and such other like bodies, most excellent
and woonderfull virtues; so according to the abundance of humane
superstitions and follies, manie ascribe unto them either more vertues,
or others than they have: other boast that they are able to adde new
qualities unto them. And heerin consisteth a part of witchcraft and
common cousenage used sometimes of the Lapidaries for gaines; sometimes
of others for cousening purposes. Some part of the vanitie heereof I
will heere describe, bicause the place serveth well therefore. And it
is not to be forgotten or omitted, that Pharos magicians were like
enough to be cunning therein.
Hyacinth protects you from lightning, drives away poison and infections, and has many other benefits. Iris helps a woman have an easy delivery and makes rainbows appear. A sapphire keeps your body strong and lively, helps with fevers and gout, and prevents the wearer from being fearful; it has properties against venom and can stop nosebleeds when used frequently. The emerald is good for eyesight, prevents sexual desire, and makes one wealthy and eloquent. A topaz increases wealth, cures madness, and stops bleeding. Mephis (as Aaron and Hermes report from Albertus Magnus) when crushed into powder and mixed with water, numbs pain. You can see that while God has granted these stones and similar objects remarkable and extraordinary properties, due to the abundance of human superstition and folly, many attribute either additional benefits or completely different ones to them: some even claim they can add new qualities to them. This is part of the witchcraft and common deception sometimes practiced by jewelers for profit, and sometimes by others for swindling purposes. I will describe some of the vanity involved here, as this is a fitting place for it. It should also be noted that the magicians of Pharos were likely skilled in this practice.
Neverthelesse, I will first give you the opinion of one, who professed himselfe a verie skilfull and well experimented Lapidarie, as appeereth by a booke of his owne penning, published under this title of Dactylotheca, and (as I thinke) to be had among the bookesellers. And thus followeth his assertion:
Nevertheless, I will first share the opinion of someone who claimed to be a very skilled and experienced gem expert, as evident from a book he wrote, published under the title Dactylotheca, and (I believe) available at bookstores. And here is his assertion:
241
241
297.Whereby it is to be concluded, that stones have in them cer/teine proper vertues, which are given them of a speciall influence of the planets, and a due proportion of the elements, their substance being a verie fine and pure compound, consisting of well tempered matter wherein is no grosse mixture: as appeareth by plaine proofe of India and Aethopia, where the sunne being orient and meridionall, dooth more effectuallie shew his operation, procuring more pretious stones there to be ingendred, than in the countries that are occident and septentrionall.Manie more authors may be named of no lesse antiquitie and learning. Unto this opinion doo diverse ancients accord; namelie, Alexander Peripateticus, Hermes, Evax, Bocchus Zoroastes, Isaac Judæus, Zacharias Babylonicus, and manie more beside.
297.Therefore, it can be concluded that stones possess certain inherent qualities, granted to them by a special influence from the planets and a proper balance of the elements. Their substance is a very fine and pure compound, made up of well-tempered matter without any coarse mixture. This is clearly demonstrated by the evidence from India and Aethopia, where the sun, being in the east and south, shows its effects more powerfully, leading to the creation of more precious stones there than in western and northern regions.Many other authors of similar age and expertise can be listed. Many ancient thinkers agree with this viewpoint, including Alexander Peripateticus, Hermes, Evax, Bocchus Zoroastes, Isaac Judæus, Zacharias Babylonicus, and many more.
The seventh Chapter.
Whence the pretious stones receive their operations, how curious Magicians use them, and of their seales.
Where the precious stones get their powers, how skilled Magicians use them, and their seals.
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 to be
both internallie in operation, and externallie in view, expressed in
the planets. As for example, upon thePlin. lib. 37. cap. 10.
Albert. miner. li. 2. ca. 1.
Solin. cap. 11.
Diurius in scrin. cap. de complexionibus & complexatis. Achate are graven serpents or
venomous beasts; and sometimes a man riding on a serpent: which they
know to be Aesculapius, which is the celestiall serpent, whereby are
cured (they saie) poisons and stingings of serpents and scorpions.
These grow in the river of Achates, where the/210. greatest scorpions
are ingendred, and their noisomnes is thereby qualified, and by the
force of the scorpions the stones vertue is quickened and increased.
Also, if they would induce love for the accomplishment of venerie, they
inscribe and expresse in the stones, amiable embracings and love/lie298.
countenances and gestures, words and kissings in apt figures. For the
desires of the mind are consonant with the nature of the stones, which
must also be set243
in rings, and upon foiles of such metals as have
affinitie with those stones, thorough the operation of the planets
whereunto they are addicted, whereby they may gather the greater force
of their working.
CURIOUS
Magicians claim that these stones get their powers entirely from the planets and heavenly bodies. They not only have the actual effects of the planets but sometimes also bear the very images and impressions of the stars naturally embedded in them. Furthermore, they should always have engraved on them the likenesses of certain monsters, beasts, and other designs that they believe to be both internally effective and externally visible, represented in the planets. For example, the Pliny, Book 37, Chapter 10.
Albertus, Miner, Book 2, Chapter 1.
Solinus, Chapter 11.
Diurius in Scrinium, Chapter on Complexities and Complicated Matters. agate features engravings of serpents or poisonous creatures, and sometimes a man riding a serpent, which they recognize as Aesculapius, the celestial serpent used to cure (they say) the effects of poisons and bites from serpents and scorpions. These stones are found in the river of Achates, where the/210. largest scorpions are born, and their toxicity is moderated there. Thanks to the scorpions, the stone's power is energized and intensified. Additionally, if they want to encourage love for fulfilling desires, they carve and represent on the stones affectionate embraces and lovely expressions, with figures depicting words and kisses. The desires of the mind align with the nature of the stones, which should also be set243
in rings and on settings made of metals that have a connection with those stones, through the influence of the planets to which they are linked, allowing them to accumulate more power in their effects.
Geor. Pictorius. Villang. doct. medici in scholiis super Marbod. dactyl.As for example, They make the images of Saturne in lead, of Sol in gold, of Luna in silver. Marrie there is no small regard to be had for the certeine and due times to be observed in the graving of them: for so are they made with more life, and the influences and configurations of the planets are made thereby the more to abound in them. As if you will procure love, you must worke in apt, proper, and freendlie aspects, as in the houre of Venus, &c: to make debate, the direct contrarie order is to be taken. If you determine to make the image of Venus, you must expect to be under Aquarius or Capricornus: for Saturne, Taurus, and Libra must be taken heed of. Manie other observations there be, as to avoid the infortunate seate and place of the planets, when you would bring a happie thing to passe, and speciallie that it be not doone in the end, declination, or heele (as they terme it) of the course thereof: for then the planet moorneth and is dull.
Geor. Pictorius. Villang. doctor of medicine in commentaries on Marbod. dactyl.For example, they create images of Saturn out of lead, of Sun out of gold, and of Moon out of silver. It's important to pay careful attention to the specific times for engraving these images, as doing so enhances their vitality and allows the influences and configurations of the planets to be more pronounced in them. If you want to attract love, you need to work during favorable, proper, and friendly aspects, like at the hour of Venus, etc.: for causing arguments, the opposite approach should be taken. When making the image of Venus, you should aim to be under Aquarius or Capricorn: you need to be cautious of Saturn, Taurus, and Libra. There are many other observations to make, such as avoiding the unfortunate positions and places of the planets when you want to achieve something positive, and especially ensuring that it's not done at the end, decline, or heel (as they call it) of its course: because then the planet is grieving and ineffective.
Such signes as ascend in the daie, must be taken in the daie; if in the night they increase, then must you go to worke by night, &c. For in Aries, Leo, and Sagittarie is a certeine triplicitie, wherein the sunne hath dominion by daie, Jupiter by night, and in the twielight the cold star of Saturne. But bicause there shall be no excuse wanting for the faults espied herein, they saie that the vertues of all stones decaie through tract of time: so as such things are not now to be looked for in all respects as are written. Howbeit Jannes and Jambres were living in that time, and in no inconvenient place; and therefore not unlike to have that helpe towards the abusing of Pharao. CardaneH. Card. lib. de subtil. 10. saith, that although men attribute no small force unto such seales; as to the seale of the sunne, authorities, honors, and favors of princes; of Jupiter, riches and freends; of Venus, pleasures; of Mars, boldnes; of Mercurie, diligence; of Saturne, patience and induring of labour; of Luna, favour of people: I am not ignorant (saith he) that stones doo good, and yet I knowe the seales or figures doo/299. none at all. And when Cardane H. Card. lib. de var. rer. 16. cap. 90. had shewed fullie that art, and the follie thereof, and the maner of those terrible, prodigious, & deceitfull figures of the planets with their characters, &c.: he saith that those were deceitfull inventions devised by couseners, and had no vertue indeed nor truth in them. But bicause we spake somewhat even now of signets and seales, I will shew you what I read reported by Vincentius in suo speculo, where making mention of the Jasper stone, whose nature and propertie Marbodeus Gallus describeth in the verses following:/
Signs that rise during the day should be observed in the daytime; if they are prominent at night, then you need to work at night, etc. In Aries, Leo, and Sagittarius, there exists a certain triplicity where the sun has dominion in the daytime, Jupiter at night, and during twilight the cold star Saturn. However, since there will be no shortage of excuses for the faults found here, it is said that the properties of all stones decay over time, so we cannot expect such things to hold true today in every aspect as written. Nonetheless, Jannes and Jambres were alive back then, and in no unfit place; therefore, it’s likely they had some influence in misleading Pharaoh. CardanoH. Card. lib. de subtil. 10. states that even though people attribute significant power to such seals—like the seal of the sun for authority, honors, and favor from princes; of Jupiter for wealth and friendships; of Venus for pleasures; of Mars for courage; of Mercury for diligence; of Saturn for patience and endurance of labor; of Luna for people’s favor—I am aware (he says) that stones do have benefits, yet I know that the seals or figures do/299. none at all. After Cardano H. Card. lib. on various things, chapter 90. fully explained that art and its folly, along with the nature of those dreadful, extraordinary, and deceitful figures of the planets with their symbols, he claims that these were deceptive inventions created by tricksters and held no true power or reality. However, since we just talked about signets and seals, I will share what I read reported by Vincentius in suo speculo, where he mentions the Jasper stone, whose nature and properties Marbodeus Gallus describes in the following verses:/
244
244
245
245
But (as I said) VincentiusVincent. lib. 9. cap. 77.
Dioscor. lib. 5. cap. 100.
Aristot. in Lapidario. making mention of the Jasper stone,
touching which (by the waie of a parenthesis) I have inferred
Marbodeus his verses, he saith that some Jasper stones are found
having in them the livelie image of a naturall man, with a sheeld at
his necke and a speare in his/212. hand, and under his feete a serpent:
which stones so marked and signed, he preferreth before all the
rest, bicause they are antidotaries or remedies notablie resisting
poison. Othersome also are found figured and marked with the forme of
a man bearing on his necke a bundle of hearbs and flowres, with the
estimation and value of them noted, that they have in them a facultie
or power restrictive, and will in an instant or moment of time stanch
bloud. Such a kind of stone (as it is reported) Galen wore on his
finger. Othersome are marked with a crosse, as the same author writeth,
and these be right excellent against inundations or overflowings of
waters. I could hold you long occupied in declarations like unto these,
wherein I laie before you what other men have published and set foorth
to the world, choosing rather to be an academicall discour/ser,301. than an
universall determiner: but I am desirous of brevitie.
But (as I mentioned) VincentiusVincent, Book 9, Chapter 77.
Dioscorides, Book 5, Chapter 100.
Aristotle in the Book of Stones. talks about the Jasper stone, regarding which (as a side note) I've referenced Marbodeus's verses. He states that some Jasper stones have the vivid image of a natural man, with a shield around his neck and a spear in his/212. hand, and a serpent beneath his feet: these stones, marked and signed, he values above all others because they are antidotes that notably resist poison. Others are found that are engraved with the shape of a man carrying a bundle of herbs and flowers, with their worth noted, indicating they have the ability to stop bleeding instantly. This kind of stone (as reported) Galen wore on his finger. Some are marked with a cross, as the same author writes, and these are particularly effective against floods or water overflows. I could keep you busy for a long time with similar accounts, sharing what others have published and presented to the world, opting to be more of an academic speaker 301. rather than a universal judge: but I prefer to be brief.
The eight Chapter.
The sympathie and antipathie of naturall and elementarie bodies declared by diverse examples of beasts, birds, plants, &c.
The attraction and repulsion of natural and elemental bodies demonstrated by various examples of animals, birds, plants, etc.
F IAgreement & 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 incredible, that
the grunting or rather the wheeking of a little pig, or the sight of
a simple sheepe should terrifie a mightie elephant: and yet by that
meanes the Romans did put to flight Pyrhus and all his hoast. A
man would hardlie beleeve, that a cocks combe or his crowing should
abash a puissant lion: but the experience herof hath satisfied the
whole world. Who would thinke that a serpent should abandon the shadow
of an ash, &c? But it seemeth not strange, bicause it is common, that
some man otherwise hardie and stout enough, should not dare to abide
or endure the sight of a cat. Or that a draught of drinke should so
overthrow a man, that never a part or member of his bodie should be
able to performe his dutie and office; and should also so
246 corrupt and
alter his senses, understanding, memorie, and judgement, that he should
in everie thing, saving in shape, beecome a verie beast. And herein the
poets experiment of liquor is verified, in these words following:
F IAgreeing and disagreeing in tolerance.
should write about the strange effects of sympathy and antipathy,
I would go to great lengths to make you wonder, and yet you would
hardly believe me. And if I were to share conclusions that are
common and well-known, you would not take them seriously. And yet Empedocles
believed that everything was influenced by these forces. It's almost unbelievable that
the grunting or rather the squealing of a little pig, or the sight of a simple sheep,
could frighten a mighty elephant: and yet that’s how the Romans managed
to rout Pyrhus and his entire army. One would hardly believe that a cock’s comb
or its crowing could intimidate a powerful lion: yet this has been proven true
across the world. Who would think that a snake would flee from the shadow
of an ash tree, etc.? But it seems less surprising, because it’s common, that
someone who is otherwise brave and bold might not dare to face
the sight of a cat. Or that a drink could completely incapacitate a person,
rendering every part of their body unable to perform its duty;
and also so
246 corrupt and alter their senses, understanding, memory, and judgment,
that they would become like a true beast, except in appearance. And this validates
the poet's observation about drink in the following words:
213.Read a litle tract of Erasmus intituled De amicitia, where enough is said touching this point.The freendlie societie betwixt a fox and a serpent is almost incredible: how loving the lizzard is to a man, we maie read, though we cannot see. Yet some affirme that our newt is not onlie like to the lizzard in shape, but also in condition. From the which affection towards a man, a spaniell doth not much differ, whereof I could cite incredible stories. The amitie betwixt a castrell and a pigeon is much noted among writers; and speciallie how the castrell defendeth hir from hir enimie the sparowhawke: whereof they saie the doove is not ignorant. Besides, the woonderfull operation and vertue of hearbs, which to repeat were infinite: and therfore I will onlie referre you to Mattheolus his herball, or to Dodonæus. There is among them such naturall accord and discord, as some prosper much the better for the others companie, and some wither awaie being planted neere unto the other. The lillie and the rose rejoise in each others neighborhood. The flag and the fernebush abhorre each other so much, that the one can hardlie live besides the other. The cowcumber loveth water, and hateth oile to the death. And bicause you shall not saie that hearbs have no vertue, for that in this place I cite none, I am content to discover two or three small qualities and vertues, which are affirmed to be in hearbs: marie as simple as they be, Jannes and Jambres might have done much with them, if they had had them. If you pricke out a yoong swallowes eies, the old swallow restoreth againe their sight, with the application (they saie) of a little Celondine. Xan- thusXanthus in hist. prima. the author of histories reporteth, that a yoong dragon being dead, was revived by hir dam, with an hearbe called Balim. And JubaJub. lib. 25. cap. 2. saith, that a man in Arabia being dead was revived by the vertue of another hearbe./
213.Check out a short work by Erasmus called De amicitia, which covers this topic in depth. The friendly relationship between a fox and a serpent is almost unbelievable; how affectionate the lizard is towards a person is something we may read about, though we can’t see it ourselves. However, some say that our newt is not only similar to the lizard in shape but also in behavior. From this affection towards a person, a spaniel isn’t very different, and I could share incredible stories about that. The friendship between a kestrel and a pigeon is well-documented among writers, especially how the kestrel protects the pigeon from its enemy, the sparrowhawk; they say the dove is aware of this. In addition, the amazing properties and virtues of herbs are countless, so I will just refer you to Mattheolus’s herbal or Dodonæus. Among them, there is such natural harmony and discord that some thrive better in each other’s company, while others wither away when planted close to one another. The lily and the rose thrive together. The flag and the fern bush can't stand each other so much that one can hardly survive next to the other. The cucumber loves water and hates oil to the death. And just so you won't say herbs have no value because I haven't mentioned any here, I’m willing to point out two or three small qualities and virtues that are said to be present in herbs: as simple as they are, Jannes and Jambres could have achieved a lot with them if they had them. If you poke out a young swallow’s eyes, the old swallow supposedly restores their sight by using a little celandine. XanthusXanthus in history., the author of histories, reports that a young dragon that had died was revived by its mother with a herb called balim. And JubaJubilee library 25, chapter 2. states that a man in Arabia who was dead was brought back to life by the virtue of another herb.
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247
The ninth Chapter.303.
The former matter prooved by manie examples of the living and the dead.
The previous issue has been demonstrated by many examples of the living and the dead.
ND as we see in stones, herbs, &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 enimie. Diverse also write, that if one
passe by a murthered bodie (though unknowne) he shalbe striken with
feare, and feele in him selfe some alteration by nature. Also that a
woman, above the age of fiftie yeares, being bound hand and foote,
hir clothes being upon hir, and laid downe softlie into the water,
sinketh not in a long time; some saie, not at all.J. Wierus. By which experiment
they were woont to trie witches, as well as by Ferrum candens: which
was, to hold hot iron in their hands, and by not burning to be tried.
Howbeit, PlutarchPlutarch. in vita Pyrhi. saith, that Pyrhus his great toe had in it such
naturall or rather divine vertue, that no fier could burne it.
And just like we see in stones, herbs, etc.: strange effects and natural affection and conflict; we read that in the body of a man,This shared experience can justify. there are as unusual properties and natural virtues. I've heard from reliable sources, and I've read many serious authors consistently affirm that the wound of a murdered man will start bleeding again in the presence of a dear friend or a mortal enemy. Many also write that if someone passes by a murdered body (even if they don’t know them), they'll be struck with fear and feel some change within themselves. Furthermore, it’s noted that a woman over the age of fifty, when bound hand and foot, with her clothes still on, and gently laid down in water, won’t sink for a long time; some say she won’t sink at all.J. Wierus. Through this experiment, they used to test witches, just as they did with Ferrum candens: which involved holding hot iron in their hands, and if it didn’t burn, they were deemed innocent. However, PlutarchPlutarch, on the life of Pyrrhus. states that Pyrhus's great toe had such natural or rather divine virtue that no fire could burn it.
And AlbertusAlbert. lib. de mor. animal. cap. 3. saith, and manie other also repeat the same storie, saieng,/214. that there were two such children borne in Germanie, as if that one of them had beene carried by anie house, all the doores right against one of his sides would flie open: and that vertue which the one had in the left side, the other brother had in the right side. He saith further, that manie sawe it, and that it could be referred to nothing, but to the proprietie of their bodies. PompanatiusPompan. lib. de incant. cap. 4. writeth that the kings of France doo cure the disease called now the kings evill, or queenes evill; which hath beene alwaies thought, and to this daie is supposed to be a miraculous and a peculiar gift, & a speciall grace given to the kings and queenes of England. Which some referre to the proprietie of their persons, some to the peculiar gift of God, and some to the/304. efficacie of words. But if the French king use it no woorsse than our Princesse doth, God will not be offended thereat: for hir maiestie onelie useth godlie and divine praier, with some almes, and referreth the cure to God and to the physician. PlutarchPlutar. in vita Catonis. writeth that there be certeine men called Psilli, which with their mouthes heale the bitings of serpents. And J. Bap. Neap.J. Bap. Neap. in lib. de natur. magia. 1. saith, that an olive being planted by the hand of a virgine, prospereth; which if a harlot doo, it withereth awaie. Also, if a serpent or viper lie in a hole, it 248 maie easilie be pulled out with the left hand, wheras with the right hand it cannot be remooved. Although this experiment, and such like, are like enough to be false; yet are they not altogether so impious as the miracles said to be done by characters, charmes, &c. For manie strange properties remaine in sundrie partes of a living creature, which is not universallie dispersed, and indifferentlie spred through the whole bodie: as the eie smelleth not, the nose seeth not, the eare tasteth not, &c.
And AlbertusAlbert, Book on the Morality of Animals, Chapter 3. says, and many others also tell the same story, saying,214. that there were two such children born in Germany, and that whenever one of them passed by a house, all the doors on one side would swing open. The virtue that one brother had on the left side, the other had on the right. He further states that many witnessed this, and it could only be explained by the nature of their bodies. PompanatiusPompan. book on incantations, chapter 4. writes that the kings of France cure a disease now called the king's evil, or queen's evil; which has always been believed, and to this day is thought to be a miraculous and unique gift, a special grace given to the kings and queens of England. Some attribute this to the nature of their persons, some to a special gift from God, and some to the/304. power of words. But if the French king uses it no worse than our princess does, God will not be upset about it: for her majesty only uses godly and divine prayer, along with some charity, and attributes the cure to God and to the physician. PlutarchPlutarch, in the life of Cato. writes that there are certain men called Psilli, who heal snake bites with their mouths. And J. Bap. Neap.J. Bap. Neap. in the book on natural magic. 1. says that an olive tree planted by a virgin thrives; but if a harlot does it, it withers away. Also, if a snake or viper is in a hole, it can easily be pulled out with the left hand, whereas it cannot be removed with the right hand. Although this experiment, and others like it, may very well be false; they are not quite as impious as the miracles supposedly performed by symbols, charms, etc. For many strange properties remain in various parts of a living creature, which are not universally spread throughout the whole body: for example, the eye does not smell, the nose does not see, the ear does not taste, etc.
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.
The captivating poison found in the body of a seductress, how her eye, her tongue, her beauty, and her demeanor enchant some men: of bones and horns yielding great power.
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 toong, hir gesture, hir behaviour, her beautie, and
other allurements poison and intoxicate the mind: yea, hir companie
induceth impudencie, corrupteth virginitie, confoundeth and consumeth
the bodies, goods, and the verie soules of men. And finallie hir
bodie destroieth and rotteth the verie flesh and bones of mans bodie.
And this is common, that we woonder not at all thereat, naie we have
not/305. the course of the sunne, the moone, or the starres in so great
admiration, as the globe, counterfeting their order: which is in
respect but a bable made by an artificer. So as (I thinke) if Christ
himselfe had continued long in the execution of miracles, and had
left that power permanent and common in the church; they would have
growne into contempt, and not have beene esteemed, according/215. to his
owne saieng: A prophetMatth. 13.
Marke. 6.
Luke. 4.
John. 4. is not regarded in his owne countrie. I might
recite infinite properties, wherewith God hath indued the bodie of man,
worthie of admiration, and fit for this place. As touching other living
creatures, God hath likewise (for his glorie, and our behoofe) bestowed
most excellent and miraculous gifts and vertues upon their bodies and
members, and that in severall and woonderfull wise. We see that a bone
taken out of a carps head, stancheth bloud, and so doth none other
part besides of thWonderfull naturall effects in bones of fishes, beasts, &c.at fish. The bone also in a hares foot mitigateth
the crampe, as none other bone nor part else of the
249 hare doth. How
pretious is the bone growing out of the forehead of a unicorne; if the
horne, which we see, growe there, which is doubted: and of how small
accompt are the residue of all his bones? At the excellencie whereof,
as also at the noble and innumerable vertues of herbs we muse not at
all; bicause it hath pleased God to make them common unto us. Which
perchance might in some part assist Jannes and Jambres, towards the
hardning of Pharaos heart. But of such secret and strange operations
read Albert De mineral. cap. 1. 11. 17. Also Marsilius Ficinus,
cap. 1. lib. 4. Cardan. de rerum varietate. J. Bap. Neap. de
magia naturali. Peucer, Wier, Pompanacius, Fernelius, and others.
THE The charm or danger of a seductress. virtue contained within the body of a seductress, or rather the
poison that comes from her, can be viewed with great fascination.
For her eyes infect, entice, and (if I may say so) enchant many who believe themselves well protected against such people. Her tongue, her gestures, her behavior, her beauty, and other attractions poison and intoxicate the mind: indeed, her company brings about boldness, corrupts virginity, confounds and consumes the bodies, wealth, and very souls of men. And finally, her body destroys and decays the very flesh and bones of man's body.
And it is common that we do not wonder at all at this; indeed, we do not/305. regard the course of the sun, the moon, or the stars with as much admiration, as we do the globe that mimics their order: which is merely a toy made by an artificer. So, I think if Christ himself had continued performing miracles for a long time and had made that power permanent and common in the church, they would have fallen into contempt and would not have been valued, according/215. to his own saying: A prophetMatth. 13.
Mark. 6.
Luke. 4.
John. 4. is not honored in his own country. I could recall countless qualities with which God has endowed the human body, worthy of admiration, and fitting for this discussion. Regarding other living creatures, God has also (for his glory and our benefit) granted excellent and miraculous gifts and virtues to their bodies and parts, each in unique and wonderful ways. We see that a bone taken from a carp's head stops bleeding, and no other part of that fish does the same. The bone in a hare's foot alleviates cramps, unlike any other bone or part of the 249 hare. How precious is the bone that grows from the forehead of a unicorn; if the horn we see grows there, which is doubted; and how little is the rest of all its bones valued? We do not even marvel at the excellence of this, nor at the noble and countless virtues of herbs, because God has chosen to make them common to us. Which might partly assist Jannes and Jambres in hardening Pharaoh's heart. But of such secret and strange operations, read Albert De mineral. cap. 1. 11. 17. Also Marsilius Ficinus, cap. 1. lib. 4. Cardan. de rerum varietate. J. Bap. Neap. de magia naturali. Peucer, Wier, Pompanacius, Fernelius, and others.
The eleventh Chapter.
Two notorious woonders and yet not marvelled at.
Two well-known wonders that people don’t really appreciate.
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 in the description of circumstances,
I will first describe the thing it selfe: which was a peece of earth of
a good quantitie, and most excellentlie proportioned in nature, having
these qualities and vertues following. If one had taken a peece of
perfect steele,Strange properties in a peece of earth.
forked and sharpened at the end, and heated it red hot,
offering therewith to have touched it; it would have fled with great
celeritie: and on the other side, it would have pursued gold, either
in coine or bulloine, with as great violence and speed as it shunned
the other. No bird in the aire durst approch neere it; no beast of the
field but feared it, and naturallie fled from the sight thereof. It
would be here to daie, and to morrowe twentie miles off, and the next
daie after in the verie place it was the first daie, and that without
the helpe of anie other creature.
I think it's important to mention two miraculous things, one of which I can personally attest to; the other I have heard credible accounts about, so I believe it to be very true. When Mr. T. Randolph returned from Russia after completing his mission, one of his companions brought back an extraordinary piece of earth, remarkable in its nature and properties. To avoid lengthy descriptions, I'll get right to what it is: it was a sizable piece of earth with incredible qualities and virtues. If someone took a piece of perfect steel, sharpened it to a point, and heated it until it was red-hot, and then tried to touch it to the earth, it would move away quickly. On the other hand, it would actively seek out gold, whether in coins or raw form, with equal speed and force. No bird in the sky dared to come near it; no land animal would approach and naturally fled at the sight of it. It could be here today, then twenty miles away tomorrow, and then back to the same spot on the day after, all without the help of any other creature.
Johannes Fernelius writeth of a Strange properties in a stone: the like qualities in other stons: See pag. 193. 194, 195, 196, 197, 198, 199, 300.strange stone latelie brought out of India, which hath in it such a marvellous brightnes, puritie, and shining, that therewith the aire round about is so lightned and cleared, that one may see to read thereby in the darknes of night. It will not be conteined in a close roome, but requireth an open and 250 free place. It would not willing/lie216. rest or staie here belowe on the earth, but alwaies laboureth to ascend up into the aire. If one presse it downe with his hand, it resisteth, and striketh verie sharpelie. It is beautifull to behold, without either spot or blemish, and yet verie unplesant to taste or feele. If anie part thereof be taken awaie, it is never a whit diminished, the forme thereof being inconstant, and at everie moment mutable. These two things last rehearsed are strange, and so long woondered at, as the mysterie and moralitie thereof remaineth undiscovered: but when I have disclosed the matter, and told you that by the lumpe of earth a man is ment, and some of his qualities described; and that that which was conteined in the farre fetcht stone, was fier, or rather flame: the doubt is resolved, and the miracle ended. And yet (I confesse) there is in these two creatures conteined more miraculous matter, than in all the loadstones and diamonds in the world. And hereby is to be noted, that even a part of this art, which is called naturall or witching magicke, consisteth as well in the deceipt of words, as in the/307. sleight of hand: wherein plaine lieng is avoided with a figurative speech, in the which, either the words themselves, or their interpretation have a double or doubtfull meaning, according to that which hath beene said before in the title** Being the 7 booke of this discoverie: See pag. 133, 134, 135, 136, 137, 138, 160, &c. Where discourse is made of oracles, &c. Ob or Pytho: and shall be more at large hereafter in this treatise manifested.
Johannes Fernelius writes about a Unusual traits in a stone: the same characteristics in other stones: See p. 193, 194, 195, 196, 197, 198, 199, 300. strange stone recently brought from India, which has such a marvelous brightness, purity, and shine that it lights up the air around it so much that one can read by it in the darkness of night. It cannot be contained in a closed room and needs an open and 250 free space. It does not want to stay here on earth but always strives to rise into the air. If someone presses it down with their hand, it resists and strikes back sharply. It is beautiful to look at, without any spots or blemishes, yet very unpleasant to taste or touch. If any part of it is taken away, it is not diminished at all; its form is unstable and changes every moment. The last two points mentioned are strange and have been wondered at for a long time, as their mystery and significance remain undiscovered. But when I explain that the lump of earth represents a man, and some of his qualities are described; and that what was contained in the far-fetched stone was fire, or rather flame: the doubt is resolved, and the miracle concluded. And yet (I confess) there is in these two creatures more miraculous material than in all the lodestones and diamonds in the world. It should be noted that even part of this art, known as natural or witching magic, consists of both the deceit of words and the/307. sleight of hand: where straightforward lying is avoided through figurative speech, in which either the words themselves or their interpretation have a double or ambiguous meaning, as mentioned before in the title** This is the 7th book of this discovery: See p. 133, 134, 135, 136, 137, 138, 160, & etc. It discusses oracles, etc. Ob or Pytho: and shall be explained in more detail later in this treatise.
The twelfe Chapter.
Of illusions, confederacies, and legierdemaine, and how they may be well or ill used.
About illusions, conspiracies, and trickery, and how they can be used for good or bad.
ANIE
writers have beene abused as well by untrue reports, as by
illusion, and practises of confederacie and legierdemaine, &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,
or denied as false. Howbeit, if these things be doone for mirth and
recreation, and not to the hurt of our neighbour, nor to the abusing
or prophaning of Gods name, in mine opinion they are neither impious
nor altogether unlawfull: though herein or hereby a naturall thing be
made to seeme supernaturall.Look hereafter in this booke for divers conceits of juggling
set foorth at large, beginning at pag. 321. Such are the miracles wrought by jugglers,
consisting in fine and nimble conveiance, called legierdemaine: as when
they seeme 251
to cast awaie, or to deliver to another that which they
reteine still in their owne hands; or conveie otherwise: or seeme to
eate a knife, or some such other thing, when indeed they bestowe the
same secretlie into their bosoms or laps. Another point of juggling is,
when they thrust a knife through the braines and head of a chicken or
pullet, and seeme to cure the same with words: which would live and doo
well, though never a word were spoken. Some of these toies also consist
in arythmeticall devises, partlie in experiments of naturall magike,
and partlie in private as also in publike confederacie.//
ANIE
Writers have faced mistreatment through false reports, as well as through illusions and tricks of conspiracies and sleight of hand, etc. Sometimes, they attribute to words what is inherent in the nature of things; other times, they link to the nature of things what arises from fraud and visual deception. However, when these practices lead to superstition or irreverence, they should either be abandoned as pointless, or dismissed as false. However, if these actions are done for fun and recreation, and not to harm others or to misuse or disrespect God's name, I believe they are neither irreverent nor entirely unlawful, even if a natural thing is made to appear supernatural.Later in this book, you’ll find detailed descriptions of various juggling tricks starting on page 321. These are the miracles performed by jugglers, which involve fine and skillful tricks known as sleight of hand: for example, when they appear to throw away or hand over something that they actually still hold in their own hands, or conceal in other ways; or when they seem to eat a knife or something similar, while they secretly place it in their bosoms or laps. Another juggling trick is when they stab a knife through the brain and head of a chicken or chick, and appear to heal it with words: the chicken would live and be fine even if no words were spoken. Some of these tricks also involve arithmetic devices, partially relying on experiments of natural magic, and partly on private and public conspiracies.//
The xiii. Chapter.308. 217.
Of private confederacie, and of Brandons pigeon.
Of private alliance, and of Brandon's pigeon.
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 like card so marked out of
some bodies pocket, or out of some corner where he himselfe before had
placed it; to the woonder and astonishment of simple beholders, which
conceive not that kind of illusion, but expect miracles and strange
works.
A private confederacy means when someone (by a special plan they created on their own, without any agreement with others) convinces onlookers that they will suddenly and right in front of them perform some miraculous act that they have already secretly completed. For example, they might show you a card or something similar and say, "Look at this mark on it," and then burn it; yet somehow they pull out another identical card with the same mark from someone else’s pocket or from a place where they had previously hidden it, to the wonder and astonishment of clueless observers who don’t understand that this is an illusion, but instead expect miracles and bizarre events.
What woondering and admirationExample of a ridiculous woonder. was there at Brandon the juggler, who painted on a wall the picture of a dove, and seeing a pigeon sitting on the top of a house, said to the king; Lo now your Grace shall see what a juggler can doo, if he be his craftes maister; and then pricked the picture with a knife so hard and so often, and with so effectuall words, as the pigeon fell downe from the top of the house starke dead. I need not write anie further circumstance to shew how the matter was taken, what woondering was thereat, how he was prohibited to use that feat anie further, least he should emploie it in anie other kind of murther; as though he, whose picture so ever he had pricked, must needs have died, and so the life of all men in the hands of a juggler: as is now supposed to be in the hands and willes of witches. This storie is, untill the daie of the writing hereof, in fresh remembrance, & of the most part beleeved as canonicall, as are all the fables of witches: but when you252 are taught the feate or sleight (the secrecie and sorcerie of the matter being bewraied, and discovered) you will thinke it a mockerie, and a simple illusion. To interpret unto you the revelation of this mysterie; so it is, that the poore pigeon was before in the hands of the juggler,/309. into whome he had thrust a dramme of Nux vomica,This I have prooved upon crows and pies. or some other such poison, which to the nature of the bird was so extreame a venome, as after the receipt thereof it could not live above the space of halfe an houre, and being let lose after the medicine ministred, she alwaies resorted to the top of the next house: which she will the rather doo, if there be anie pigeons alreadie sitting there, and (as it is alreadie said) after a short space falleth downe, either starke dead, or greatlie astonnied. This might be done by a confederate, who standing at some window in a church steeple, or other fit place, and holding the pigeon by the leg in a string, after a sExample of a ridiculous woonder.igne given by his fellowe, pulleth downe the pigeon, and so the woonder is wrought.But in the meane time the juggler useth words of art, partlie to protract the time, and partlie to gaine credit and admiration of the beholders. If this or the like feate should be done by an old woman, everie bodie would crie out for fier and faggot to burne the witch./
What wonder and admirationExample of a silly wonder. was there at Brandon the juggler, who painted a picture of a dove on a wall, and when he saw a pigeon sitting on the top of a house, said to the king; "Now, Your Grace, you shall see what a juggler can do when he masters his craft;" and then stabbed the picture with a knife so hard and so often, and with such powerful words, that the pigeon fell from the top of the house, completely dead. I need not describe any further details to show how the matter was received, the amazement it caused, or how he was forbidden to use that trick again, lest he employ it in some other kind of murder; as if whoever's picture he had stabbed must surely die, and thus the lives of all men would be at the mercy of a juggler: as is now believed to be the case with witches. This story is, even to this day, well remembered and largely believed as credible, just like all the tales of witches: but when you252 learn the trick or sleight (the secret and sorcery of the matter being revealed), you will see it as a mockery and a simple illusion. To reveal the truth of this mystery; the poor pigeon was already in the juggler's hands,/309. into which he had injected a dose of Nux vomica,I have demonstrated this on crows and magpies. or some other such poison, which was so lethal to the bird that after taking it, it could not live longer than half an hour, and once released after receiving the poison, it always flew to the top of the nearest house: which it is more likely to do if there are already pigeons sitting there, and (as has been said) after a short time it falls down, either dead or greatly stunned. This could be carried out by an accomplice who, from a window in a church steeple or another appropriate location, holds the pigeon by the leg with a string. After receiving a signal from his partner, he pulls the pigeon down, creating the illusion. But in the meantime, the juggler uses artful words, partly to prolong the time and partly to gain the trust and admiration of the onlookers. If this or a similar trick were performed by an old woman, everyone would cry out for fire and faggot to burn the witch.
The xiiii. Chapter.218.
Of publike confederacie, and whereof it consisteth.
Of public confederation, and what it consists of.
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 to the beholders;
speciallie when they are before amazed and abused
by some experiments of naturall magike, arythmeticall
conclusions, or legierdemaine. Such were, for the
most part, the conclusions and devises of
Feates: wherein doubt you not, but
Jannes and Jambres were
expert, active, and
readie.
A confederacy happens when there’s an agreement made in advance among several people; one person is the main act, while the others help create miracles, or rather, trick and deceive the audience. For instance, when I tell you in front of a crowd what you have thought or done, or what you will do or think, based on our prior agreement. If this is done skillfully and discreetly, it will amaze the spectators, especially when they have already been astonished and misled by natural magic experiments, mathematical conclusions, or sleight of hand. Such were, for the most part, the conclusions and designs of Feates: without a doubt, Jannes and Jambres were skilled, active, and ready.
253
253
The xv. Chapter.
How men have beene abused with words of equivocation, with sundrie examples thereof.
How men have been misled by ambiguous language, with various examples of this.
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 Stone church in Kent as light
at midnight as at middaie. It is a common jest among the water men of the
Thames, to shew the parish church of Stone to the passengers, calling
the same by the name of the lanterne of Kent; affirming, and that not
untrulie, that the said church is as light (meaning in weight and not
in brightnes) at midnight, as at noonedaie. Whereupon some credulous
person is made beleeve, and will not sticke to affirme and sweare, that
in the same church is such continuall light, that anie man may see to
read there at all times of the night without a candle.
Some have taught, and others have written certain experiments; in explaining these, they have used ambiguous language, which has caused many to be misled and deceived through/310. rash gullibility: sometimes (I say) they have reported, taught, and written things that their understanding grasped, contrary to the truth and the sincere intent of the author.A joke among fishermen about Stone Church in Kent being as bright at midnight as it is at noon. It's a common joke among the watermen of the Thames to show passengers the parish church of Stone, referring to it as the lantern of Kent; claiming, and not untruthfully, that this church is as light (meaning in weight, not brightness) at midnight as at noon. Because of this, some gullible person believes it and will go so far as to insist and swear that in this church there is such continuous light that anyone can read there at any time of night without a candle.
An excellent philosopher, whome (for reverence unto his fame and learning) I will forbeare to name, was overtaken by his hostesse at Dover; who merrilie told him, that if he could reteine and keepe in his mouth certeine pibbles (lieng at the shore side) he should not perbreake untill he came to Calice, how rough and tempestuous so ever the seas were. Which when he had tried, and being not forced by sicknes to vomit, nor to lose his stones, as by vomiting he must needs doo, he thought his hostesse had discovered unto him an excellent secret, nothing doubting of hir amphibologicall speech: and therefore thought it a worthie note to be recorded among miraculous and medicinable stones; and inserted it accordinglie into his booke, among other experiments collected with great industrie, learning, travell, and judgement. All these toies helpe a subtill cousener/219. to gaine credit with the multitude. Yea, to further their estimation, manie will whisper prophesies of their owne invention into the eares of such as are not of quickest capacitie; as to tell what weather, &c: shall followe. A slender shift to save the credit of their cunning.Which if it fall out true, then boast they and triumph, as though they had gotten some notable conquest; if not, they denie the matter, forget it, excuse it, or shift it off; as that they told another the contrarie in earnest, and spake that but in jest. All these helps might Pharaos jugglers have, to mainteine 254 their cousenages and illusions, towards the hardening of Pharaos hart.
An excellent philosopher, whom (out of respect for his fame and knowledge) I won’t name, was caught by his hostess at Dover; who cheerfully told him that if he could keep certain pebbles (lying on the shore) in his mouth, he wouldn’t throw up until he reached Calais, no matter how rough and stormy the seas were. When he tried this and wasn’t forced by sickness to vomit or lose the stones, as he would have had to, he believed his hostess had revealed an incredible secret, not doubting her ambiguous words. Therefore, he thought it was worth noting down among miraculous and medicinal stones; and included it in his book, along with other experiments gathered with great effort, knowledge, travel, and judgment. All these tricks help a crafty con artist gain credibility with the public. Yes, to boost their reputation, many will whisper prophecies of their own invention into the ears of those who aren’t the quickest thinkers; like predicting the weather, etc. A weak effort to maintain their reputation. If it turns out to be true, then they boast and celebrate, as if they’ve achieved some significant victory; if not, they deny it, forget it, make excuses, or brush it off; claiming they told someone the opposite seriously and were just joking. All these tactics could help Pharaoh's magicians maintain their tricks and illusions, strengthening Pharaoh's resolve.
Hereunto belong all maner of charmes, periapts, amulets, characters, and such other superstitions, both popish and prophane: whereby (if that were true, which either papists, conjurors, or wit/ches311. undertake to doo) we might dailie see the verie miracles wrought indeed, which Pharaos magicians seemed to performe. Howbeit, bicause by all those devises or cousenages, there cannot be made so much as a nit, so as Jannes and Jambres could have no helpe that waie, I will speake thereof in place more convenient.
Here are all kinds of charms, talismans, amulets, symbols, and other superstitions, both religious and secular: whereby (if what the Catholics, conjurers, or witches claim is true) we could daily witness the real miracles that the magicians of Pharaoh seemed to perform. However, since none of these tricks or deceitful practices can even produce a louse, Jannes and Jambres couldn't find any help that way, so I'll discuss this in a more suitable place.
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.
How some are abused with natural magic, and various examples of it when illusion is added, of Jacob's spotted sheep, and of a black Moor.
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, & constancie of man searched and tried.
The inconvenience of holding opinion, that whatsoever
passeth our capacitie, is divine, supernaturall, &c. For if we
shall yeeld that to be divine, supernaturall, and miraculous, which we
cannot comprehend; a witch, a papist, a conjuror, a cousener, and a
juggler may make us beleeve they are gods: or else with more impietie
we shall ascribe such power and omnipotencie unto them, or unto the
divell, as onelie and properlie apperteineth to God. As for example.
By confederacie or cousenage (as before I have said) I may seeme to
manifest the secret thoughts of the hart, which (as we learne in
Gods booke) none knoweth or searcheth, but God himselfe alone. And
therfore, whosoever beleeveth that I can doo as I may seeme to doo,
maketh a god of me, and is an idolater. In which respect, whensoever
we heare papist, witch, conjuror, or cousener, take upon him more than
lieth in humane power to performe, we may know & boldlie saie it is a
knacke of knaverie; and no miracle at all. And further we may know,
that when we understand it, it will not be woorth the knowing. And at
the discoverie of these miraculous toies, we shall leave to wonder at
them, and beginne to wonder at our selves, that could be so abused
with/312. bables. Howbeit, such things as God hath laid up secretlie in
nature are to be weighed with great admiration, and to be
255 searched
out with such industrie, as may become a christian man: I meane, so
as neither God, nor/220. our neighbour be offended thereby, which respect
doubtlesse Jannes and Jambres never had. We find in the scriptures
diverse naturall and secret experiments practised; as namelie that of
Jacob, for pied sheepe: which are confirmed by prophane authors,
and not onelie verified in lambs and sheepe, but in horsses, pecocks,
connies, &c. We read also of a woman that brought foorth a yoong blacke
Moore, by meanes of an old blacke MooreJ. Bap. Neapol.
in natural. mag. who was in hir house at the
time of her conception, whome she beheld in phantasie, as is supposed:
howbeit, a gelous husband will not be satisfied with such phantasticall
imaginations. For in truth a blacke Moore never faileth to beget blacke
children, of what colour soever the other be: Et sic è contra.
Just as these remarkable and fascinating experiments and discoveries found in nature itself (through wisdom, learning, and hard work) greatly challenge and astonish human understanding: so I say, when deceit and illusion are added to them, then the wit, faith, and resolve of humanity are tested. The issue with believing that anything we can't understand is divine, supernatural, or similar. For if we accept something as divine, supernatural, and miraculous simply because we cannot comprehend it, then a witch, a Papist, a conjurer, a fraud, and a juggler can convince us they are gods; or, with even greater impiety, we would attribute such power and omnipotence to them or to the devil, which rightly belongs only to God. For example, through deception or trickery (as I have said before), I might seem to reveal the secret thoughts of the heart, which (as we learn in God's book) no one knows or examines except God himself. Therefore, anyone who believes that I can do what I seem to do makes a god of me and is an idolater. In this regard, whenever we hear a Papist, witch, conjurer, or fraud claiming to do more than human power allows, we can know and confidently say it is a trick of deceit and not a miracle at all. Moreover, we can understand that once we grasp it, it won't be worth knowing. As we uncover these miraculous illusions, we will stop being amazed by them and start to marvel at ourselves for being so easily deceived by nonsense. However, the things that God has secretly stored in nature should be approached with great admiration and explored with the diligence befitting a Christian: meaning, in a way that does not offend God or our neighbor, which doubtless Jannes and Jambres never considered. We find in the scriptures various natural and secret experiments practiced; for example, that of Jacob with spotted sheep: which is supported by secular authors, and is verified not only in lambs and sheep but also in horses, peacocks, rabbits, etc. We also read about a woman who gave birth to a young black Moor, because of an old black MoorJ. Bap. Neapol. in natural. mag. who was in her house at the time of her conception, whom she envisioned, as it is supposed: however, a jealous husband would not be satisfied with such fanciful notions. In truth, a black Moor always produces black children, regardless of the color of the other parent: Et sic è contra.
The xvii. Chapter.
The opinion of witchmongers, that divels can create bodies, and of Pharaos magicians.
The belief of witch hunters, that demons can create bodies, and of Pharaoh's magicians.
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 manifestlieJohn.
1, 3.
Coloss. 1, 16. perceive and
confesse the contrarie, as hath beene by scriptures alreadie prooved,
and may be confirmed by places infinite. And therefore I saie Jannes
and Jambres, though sathan and also Belzebub had assisted them,
could never have made the serpent or the frogs of nothing, nor yet
have changed the waters with words. Neverthelesse, all the learned
expositors of that place affirme, that they made a shew of creation,
&c: exhibiting by cunning a resemblance of some of those miracles,
which GOD wrought by the
hand of Moses. Yea S. Augustine and manie other hold, that
they made by art (and that trulie) the serpents, &c./313.
But that they may by art approch somewhat neerer
to those actions, than hath beene yet declared,
shall and may appeere by these and
manie other conclusions,
if they be
true.
T is confirmed by James Sprenger and Henrie Institor in M. Mal.
M. Malef. p. 1. q. 10.
who reference Albert In lib. de animalib. to support their point, that devils and witches can actually create living beings, just like God; although not instantly, they can do it quite suddenly. However, those who are properly informed by God's word will clearlyJohn 1:3.
Colossians 1:16. understand and acknowledge the opposite, as has already been proven by scripture and can be supported by countless passages. Therefore, I say that Jannes and Jambres, even with the help of Satan and Belzebub, could never have created the serpent or the frogs out of nothing, nor could they have changed the waters just by speaking. Nevertheless, all the learned interpreters of that text agree that they created an illusion of creation, displaying a clever imitation of some of the miracles that God performed through the hand of Moses. Indeed, St. Augustine and many others believe that they genuinely created the serpents through skilled means, etc.313. But that they might be able to approach those actions more closely than has been demonstrated so far will become evident through these and many other conclusions, if they are true.
256
256
The xviii. Chapter.
How to produce or make monsters by art magike, and why Pharaos magicians could not make lice.
How to create or produce monsters through magic, and why the magicians of Pharaohs were unable to create lice.
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, or dismembred: &
the viler creature the sooner brought to monstrous deformitie, which
in more noble creatures is more hardlie/221. brought to passe. There are
also prettieTo produce anie fowle out of an eg, without the naturall
helpe of the hen. experiments of an eg, to produce anie fowle, without the
naturall helpe of the hen: the which is brought to passe, if the eg be
laid in the powder of the hens doong, dried and mingled with some of
the hens fethers, & stirred everie fourth houre. You may also produce
(as they saie) the most venomous, noisome, and dangerous serpent,
called a cockatrice, by melting a little arsenicke, and the poison of
serpents, or some other strong venome, and drowning an eg therein,
which there must remaine certeine daies; and if the eg be set upright,
the operation will be the better. This may also be doone, if the eg
be laid in doong, which of all other things giveth the most singular
and naturall heate: and as J. Bap. Neap. saith is
*Mirabilium* The mother of marvels.
rerum parens; who also writeth, that Crines fæminæ menstruosæ are
turned into serpents within short space: and he further saith, that
basill being beaten, and set out in a moist place, betwixt a couple
of tiles, dooth ingender scorpions. The ashes of a ducke, being put
betweene two dishes, and set in a moist place, dooth ingender a huge
tode: Quod etiam efficit sanguis menstruosus. Manie writers conclude,
that there be two maner of todes, the/314. one bred by naturall course and
order of generation, Two kind of todes, naturall & temporall.
the other growing of themselves, which are called
temporarie, being onlie ingendred of shewers and dust: and (as J. Bap.
Neap. saith) they are easie to be made. Plutarch and Heraclides
doo saie, that they have seene these to descend in raine, so as they
have lien and cralled on the tops of houses, &c. Also Aelianus dooth
saie, that he sawe frogs and todes, whereof the heads & shoulders were
alive, & became flesh; the hinder parts being but earth, & so cralled
on two feete, the other being not yet fashioned or fullie framed. And
Macrobius reporteth, 257
that in Aegypt, mice growe of earth and
shewers; as also frogs, todes, and serpents in other places. They
saie that Danmatus Hispanus could make them when & as manie as he
listed. He is no good angler, that knoweth not how soone the entrales
of a beast, when they are buried, willMaggotts ingendred of the inwards of a beast are good for
angling. engender maggots (which in
a civiler terme are called gentles) a good bait for small fishes.
Whosoever knoweth the order of preserving silkewormes, may perceive a
like conclusion: bicause in the winter, that is a dead seed, which in
the summer is a livelie creature. Such and greater experiments might
be knowne to Jannes and Jambres, and serve well to their purpose,
especiallie with such excuses, delaies, and cunning, as they could
joine therewithall. But to proceed, and come a little neerer to their
feats, and to shew you a knacke beyond their cunning; I can assure you
that of the fat of a man or a woman, lice are in verie short space
ingendered: and yet I saie, Pharaos magicians could not make them,
with all the cunning they had. Whereby you may perceive, that God
indeed performed the other actions, to indurate Pharao, though he
thought his magicians did with no lesse dexteritie than Moses worke
Giles. Alley: See the poore mans librarie.
miracles and woonders. But some of the interpretors of that place
excuse their ignorance in that matter, thus; The divell (saie they) can
make no creature under the quantitie of a barlie corne, and lice being
so little cannot therefore be created by them. As though he that can
make the greater, could not make the lesse. A verie grosse absurditie.
And as though that he which hath power over great, had not the like over small.//
TRATO,Logical conclusions. Democritus, Empedocles, and more recently, Jo. Bap. Neap.
explain how monsters can be created, both from animals and birds. Aristotle himself teaches how to create a chicken with four legs and as many wings, simply by using a double-yolked egg; this method can also result in a snake with multiple legs. Anything that produces eggs can similarly be made to have extra limbs or be dismembered: and the more grotesque the creature, the easier it is to bring about monstrous deformity, which is harder to achieve in more noble creatures. 221. There are also fascinatingTo hatch a bird from an egg without the natural help of the hen. experiments to create any bird from an egg, without the natural help of the hen: this can be done if the egg is placed in a mix of powdered hen dung, dried and combined with some hen feathers, and stirred every four hours. You can also supposedly produce the most venomous, foul, and dangerous snake, called a cockatrice, by melting a bit of arsenic and the poison from snakes, or another strong venom, and soaking an egg in it for a few days; setting the egg upright improves the effectiveness of the process. This can also be done by placing the egg in dung, which provides the most unique and natural heat: and as J. Bap. Neap. states, is *MirabiliumThe mother of wonders.
rerum parens; he also writes that Menstrual hair can quickly turn into snakes; he further claims that when basil is crushed and placed in a damp area between two tiles, it generates scorpions. The ashes of a duck, placed between two dishes and set in a moist place, generate a large toad: Which is also caused by menstrual blood. Many writers conclude that there are two types of toads, the/314. one produced through natural reproduction and
Two types of toads: natural and temporary.
the other arising on their own, known as temporary toads, which are solely generated from moisture and dust: and (as J. Bap. Neap. states) they are easy to create. Plutarch and Heraclides
say they have seen them fall during rain, where they landed and crawled on rooftops, etc. Additionally, Aelianus reports seeing frogs and toads, whose heads and shoulders were alive, while their hindquarters were just earth, and thus they crawled on two feet, with the other parts not fully formed yet. And Macrobius notes, 257
that in Egypt, mice grow from dirt and moisture; as do frogs, toads, and serpents in other areas. They say that Danmatus Hispanus could create them whenever he wanted. A poor fisherman is someone who doesn’t know how quickly the innards of a buried animal willMaggots from the insides of an animal are great for fishing. produce maggots (which are more politely called gentles) a good bait for small fish. Anyone who understands how to care for silkworms can recognize a similar principle: because in the winter, they are a dead seed, which in the summer becomes a lively creature. Such and even larger experiments could have been known to Jannes and Jambres, and would have served well for their purposes, especially with the excuses, delays, and tricks they could have combined with them. But to move on and get a bit closer to their tricks, and to show you a method beyond their skills; I can assure you that from the fat of a man or a woman, lice can be generated in a very short time: yet I say, Pharaoh's magicians could not make them, no matter how skilled they were. From this, you can see that God indeed performed the other actions to harden Pharaoh, even though he believed his magicians acted with no less skill than Moses in performingGiles. Alley: Check out the library of the poor man.
miracles and wonders. But some interpreters of that passage excuse their ignorance on the matter by saying this; The devil (they say) can create nothing smaller than a barley corn, and since lice are so tiny, they cannot therefore be created by them. As if he who can create the larger cannot create the smaller. A very gross absurdity. And as if he who has power over great things does not have the same power over small ones.
The xix. Chapter.315. 222.
That great matters may be wrought by this art, when princes esteeme and mainteine it: of divers woonderfull experiments, and of strange conclusions in glasses, of the art perspective, &c.
That significant things can be accomplished by this art when rulers value and support it: of various amazing experiments and strange outcomes in glass, of the art of perspective, etc.
OWBEIT,
these are but trifles in respect of other experiments to this
effect; speciallie when great princes mainteine & give countenance to
students in those magicall arts, which in these countries and in this
age is rather prohibited than allowed, by reason of the abuse commonlie
coupled therewith; which in truth is it that mooveth admiration and
estimation of miraculous workings. As for example. If I affirme, that
with certeine charmes and popish praiers I can set an horsse or an
asses head upon a mans shoulders, I shall not be beleeved; or if I doo
it, I shall be thought a witch. And yet if J. Bap. Neap.
258 experiments
be true, Wonderfull experiments.it is no difficult matter to make it seeme so: and the charme
of a witch or papist joined with the experiment, will also make the
woonder seeme to proceed thereof. The words used in such case are
uncerteine, and to be recited at the pleasure of the witch or cousener.
But the conclusion is this: Cut off the head of a horsse or an asse
(before they be dead) otherwise the vertue or strength thereof will be
the lesse effectuall,To set an horsses or an asses head on a mans neck and
shoulders, and make an earthern vessell of fit capacitie to
conteine the same, and let it be filled with the oile and fat therof;
cover it close, and dawbe it over with lome: let it boile over a soft
fier three daies continuallie, that the flesh boiled may run into oile,
so as the bare bones may be seene: beate the haire into powder, and
mingle the same with the oile; and annoint the heads of the standers
by, and they shall seeme to have horsses or asses heads. If beasts
heads be annointed with the like oile made of a mans head, they shall
seeme to have mens faces, as diverse authors soberlie affirme. If a
lampe be annointed heerewith, everie thing shall seeme most monstrous.
It is also written, that if that which is called Sperma in anie beast
be bur/ned,316. and anie bodies face therewithall annointed, he shall seeme
to have the like face as the beast had. But if you beate arsenicke
verie fine, and boile it with a little sulphur in a covered pot, and
kindle it with a new candle, the standers by will seeme to be hedlesse.
Aqua composita and salt being fiered in the night, and all other
lights extinguished, make the standers by seeme as dead. All these
things might be verie well perceived and knowne, and also practised
by Jannes and Jambres. But the woonderous devises, and miraculous
sights and conceipts made and conteined in glasse,Strange
things to be doone by perspective glasses. doo farre exceed all
other; whereto the art perspective is verie necessarie. For it sheweth
the illusions of them, whose experiments be seene in diverse sorts of
glasses; as in the hallowe, the plaine, the embossed, the columnarie,
the pyramidate or piked, the turbinall, the bounched, the round, the
cornerd, the inversed, the eversed, the massie, the regular, the
irregular, the coloured and cleare glasses: for you may have glasses so
made, as what image or favour soever you print in your imagination, you
shall thinke you see the same therein. Others are so framed, as therein
one may see what others doo/223. in places far distant; others, wherby you
shall see men hanging in the aire; others, whereby you may perceive men
flieng in the aire; others, wherin you may see one comming, & another
going; others, where one image shall seeme to be one hundred, &c. There
be glasses also, wherein one man may see another mans image, and not
his owne; others, to make manie similitudes; others, to make none at
all. Others, contrarie to the use of all glasses, make the right side
turne to the right, and the left side to the left; others, that burne
before259
Cōcerning these glasses remember that the eiesight is
deceived: for Non est in speculo res quæ speculatur in eo.
and behind; others, that represent not the images received
within them, but cast them farre off in the aire, appearing like aierie
images, and by the collection of sunne beames, with great force setteth
fier (verie farre off) in everie thing that may be burned. There be
cleare glasses, that make great things seeme little, things farre off
to be at hand; and that which is neere, to be far off; such things as
are over us, to seeme under us; and those that are under us, to be
above us. There are some glasses also, that represent things in diverse
colours, & them most gorgeous, speciallie any white thing. Finally,
the thing most worthie of admiration concerning these glasses, is,
that the lesser glass dooth lessen/317. the shape: but how big so ever it
be, it maketh the shape no bigger than it is. And therfore Augustine
thinketh some hidden mysterie to be therein. Vitellius, and J. Bap.
Neap. write largelie hereof. These I have for the most part seene,
and have the receipt how to make them: which, if desire of brevitie
had not forbidden me, I would here have set downe. But I thinke not
but Pharaos magicians had better experience than I for those and
such like devises. And (as Pompanacius saith) it is most true, that
someRash opinion can never judge soundlie. for
these feats have beene accounted saints, some other witches.
And therefore I saie, that the pope maketh rich witches, saints; and
burneth the poore witches.
HOWEVER, these are just minor details compared to other experiments related to this topic, especially when powerful rulers support and endorse students in those magical arts, which in today's societies are more commonly prohibited than accepted due to the frequent misuse associated with them; and this is truly what sparks admiration and respect for miraculous occurrences. For example, if I claim that with certain charms and religious prayers I can put a horse or donkey's head on a man's shoulders, no one would believe me; or if I actually do it, I would be thought of as a witch. Yet, if J. Bap. Neap.258's experiments are true,Awesome experiments. it’s not hard to make it look real: the charm of a witch or a religious practitioner combined with the experiment will also make the wonder seem to stem from that. The words used in such cases are uncertain, and are recited at the whim of the witch or deceiver. But here’s the conclusion: Cut off the head of a horse or donkey (before they are dead); otherwise, the power or strength of it will be less effective,To put a horse's or donkey's head on a man's neck and shoulders, make a container of suitable size to hold it, and fill it with the oil and fat from the head; cover it tightly and seal it with clay: let it boil over a gentle fire for three days continuously, until the flesh boils down to oil, so that the bare bones are visible: grind the hair into powder, mix it with the oil; and anoint the heads of those nearby, and they will appear to have horse or donkey heads. If animal heads are anointed with similar oil made from a man's head, they will seem to have human faces, as various reliable authors claim. If a lamp is anointed with this oil, everything appears extremely monstrous. It is also said that if the substance known as Sperma in any animal is burned,316. and any person's face is anointed with it, they will appear to have the same face as the animal. But if you grind arsenic very fine, boil it with a little sulfur in a covered pot, and ignite it with a new candle, bystanders will seem to be headless. When aqua composita and salt are burned at night with all other lights extinguished, those present will appear as if dead. All these things might be very well understood and practiced by Jannes and Jambres. But the wondrous devices and miraculous sights and illusions created and contained in glass,Weird things can happen with glasses that change your perspective. far surpass all others; for the art of perspective is very necessary. It reveals the illusions of those, whose experiments can be seen in various types of glass; such as the convex, flat, embossed, columnar, pyramidal, turbinated, bounched, round, cornered, inverted, reversed, solid, regular, irregular, colored, and clear glasses: you can have glasses made in such a way that whatever image or likeness you envision, you will think you see it within. Others are designed so that one can see what others are doing/223. in far-off places; others allow you to see people hanging in the air; others let you perceive people flying; some show one person coming and another going; others, where one image appears to be a hundred, etc. There are glasses in which one person can see another person's image, but not their own; others create many similarities; and others create none at all. Others, contrary to the use of all glasses, make the right side face right and the left side face left; others that burn in front259
Regarding these glasses, keep in mind that our eyesight can be misleading: for Non est in speculo res quæ speculatur in eo. and behind; others that do not represent the images contained within them, but cast them far off into the air, appearing like airy images; and by the collection of sunlight, they can ignite with great force (very far off) anything that may burn. There are clear glasses that make large things look small, distant things seem near, and nearby things appear far away; so that things above us seem below us, and things below us seem above us. Some glasses also display things in various colors, and they appear most splendid, especially white objects. Ultimately, the most remarkable thing about these glasses is that the smaller glass diminishes/317. the shape: but no matter how big it is, it makes the shape no larger than it actually is. Therefore, Augustine believes there to be some hidden mystery within them. Vitellius and J. Bap. Neap. write extensively about this. I have mostly seen these glasses and understand how to make them: which, if my desire for brevity had not prevented me, I would have detailed here. But I believe Pharaoh's magicians had better experience than I in such devices. And (as Pompanacius says) it is true that someHasty opinions can never make a fair judgment. for these feats have been deemed saintly, while others have been labeled witches. And therefore I say, that the pope makes rich witches into saints; and burns the poor witches.
The xx. Chapter.
A comparison betwixt Pharaos magicians and our witches, and how their cunning consisted in juggling knacks.
A comparison between Pharaoh's magicians and our witches, and how their cleverness involved sleight of hand tricks.
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 whatsoever he list. And such
miracles in times past he wrought by the hands of his prophets, as
here he did by MosesAn apish imitation in Jannes and Jambres of working
woonders. in the presence of Pharao, which Jannes and
Jambres apishlie followed. But to affirme that they by themselves,
or by all the divels in hell, could doo indeed as Moses did by the
power of the Holie-ghost, is woorsse than infidelitie. If anie object
and saie, that our witches can doo such feats with words and charms,
as Pharaos magicians did by their art, I denie it; and all the world
will never be260
able to shew it.Jo. Calvine, lib. institut. 1. cap. 8.
Cle. recog. 3.
That which they did, was openlie done;
as our witches and conjurors never doo anie/224. thing: so as these cannot
doo as they did. And yet (as Calvine saith of them) they were but
jugglers. Neither could they doo, as manie/318. suppose. For as Clemens
saith; These magicians did rather seeme to doo these woonders, than
worke them indeed. And if they made but prestigious shewes of things,
I saie it was more than our witches can doo. For witchcrafts (as
ErastusErast. in disputat. de lamiis. himselfe confesseth in drift of argument) are but old wives
fables. If the magicians serpent had beene a verie serpent, it must
needs have beene transformed out of the rod. And therein had beene
a double worke of God; to wit, the qualifieng and extinguishment of
one substance, and the creation of another. Which areActions
unpossible to divels: Ergo to witches conjurors, &c. actions beyond
the divels power, for he can neither make a bodie to be no bodie, nor
yet no bodie to be a bodie; as to make something nothing, and nothing
something; and contrarie things, one: naie, they cannot make one haire
either white or blacke.*[* Matt. 5, 36]
If Pharaos magicians had made verie
frogs upon a sudden, whie could they not drive them awaie againe? If
they could not hurt the frogs, whie should we thinke that they could
make them? Or that our witches, which cannot doo so much as counterfet
them, can kill cattell and other creatures with words or wishes? And
therefore I saie with Jamblichus, Jamb. de mysteriis.Quæ fascinati imaginamur, præter
imaginamenta nullā habent actionis & essentiæ veritatem; Such things
as we being bewitched doo imagine, have no truth at all either of
action or essence, beside the bare imagination.
HUS you see that it has pleased GOD to show those who seek knowledge such skill in discovering, combining, and creating unusual and secret things, that it seems He has granted humanity some of His divinity. However, God (from nothing, with His word) has created all things and can, at His will, accomplish whatever He desires, beyond mankind's power or reach. In times past, He performed such miracles through His prophets, as He did with MosesA monkey-like imitation by Jannes and Jambres of doing miracles. in front of Pharaoh, whom Jannes and Jambres foolishly imitated. But to claim that they, by themselves, or with all the devils in hell, could actually do what Moses did through the power of the Holy Ghost is worse than disbelief. If anyone argues that our witches can perform such feats with words and charms as Pharaoh’s magicians did with their art, I deny it; and no one in the world will ever be able to prove it.260
Jo. Calvine, library of institutions, book 1, chapter 8.
Cle. recognition 3.
What they did was done openly; while our witches and conjurers never achieve anything: thus, they cannot do what the magicians did. And yet (as Calvine says about them) they were merely tricksters. They also could not do what many/318. suppose. For, as Clemens states, these magicians seemed to perform these wonders rather than actually accomplish them. And if they only made illusory displays, I say that was more than our witches can do. Because witchcraft (as ErastusErast. in disputat. de lamiis. himself admits in the course of his arguments) is just old wives' tales. If the magician's serpent had been a real serpent, it must have been transformed from the rod. And in that, there would have been a double work of God; namely, the qualification and extinguishing of one substance, and the creation of another. These areActions that are impossible for devils: Therefore for witches, conjurers, etc. actions beyond the power of devils, for he can neither make something into nothing, nor change nothing into something; he cannot make opposing things into one; indeed, they cannot change a single hair to be either white or black.*[* Matt. 5:36]
If Pharaoh’s magicians had created real frogs suddenly, why could they not get rid of them again? If they couldn’t control the frogs, why should we think they could create them? Or that our witches, who can’t even imitate them, can kill cattle and other living creatures with words or wishes? Therefore, I agree with Jamblichus, Jamb. of mysteries.What we imagine as bewitched has no truth at all, either in action or essence, aside from mere imagination.
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.
That the snakes and frogs were truly displayed, and the water was really poisoned by Jannes and Jambres, false prophets, and their miracles, like Balaam's donkey.
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 that God, by the hands of those counterfet couseners,
contrarie to their owne expectations, overtooke them, and compelled
them in their ridiculous wickednes to be/319. instruments of his will and
vengeance, upon their maister Pharao: so as by their hands God shewed
some miracles, which he himselfe 261
wrought: as appeareth in Exodus.Exod. 10.
For God did put the spirit of truth into Baalams mouth, who was
hiered to cursse his people. And although he were a corrupt and false
prophet, and went about a mischeevous enterprise;God
useth the wicked as instruments to execute his counsels
& judgments. yet God made him an
instrument (against his will) to the confusion of the wicked. Which if
it pleased God to doo here, as a speciall worke, whereby to shew his
omnipotencie, to the confirmation of his peoples faith, in the doctrine
of their Messias delivered unto them by the prophet Moses, then was
it miraculous and extraordinarie, and not to be looked for now. And
(as some suppose) there were then a consort or crew of false prophets,
which could also foretell things to come, and worke miracles. I answer,
it was extraordinarie and miraculous, & that it pleased God so/225. to
trie his people; but he worketh not so in these daies: for the working
of miracles is ceased. The contrarie effects that the miracles of Moses and the
miracles of the Aegyptian magiciās wroght in the hart of Pharao.Likewise in this case it might well stand
with Gods glorie, to use the hands of Pharaos magicians, towards
the hardening of their maisters hart; and to make their illusions
and ridiculous conceipts to become effectuall. For God had promised
and determined to harden the heart of Pharao. As for the miracles
which Moses did, they mollified it so, as he alwaies relented upon
the sight of the same. For unto the greatnesse of his miracles were
added such modestie and patience, as might have mooved even a heart
of steele or flint. But Pharaos frowardnes alwaies grew upon the
magicians actions: the like example, or the resemblance whereof, we
find not againe in the scriptures. And though there were such people
in those daies suffered and used by God, for the accomplishment of his
will and secret purpose: yet it followeth not, that now, when Gods
will is wholie revealed unto us in his word, and his sonne exhibited
(for whome, or rather for the manifestation of whose comming all those
things were suffered or wrought) such things and such people should
yet continue. So as I conclude, the cause being taken awaie, the
thing proceeding thence remaineth not. And to assigne our witches and
conjurors their roome, is to mocke and contemne Gods woonderfull works;
and to oppose against them cousenages, juggling knacks, and things
of nought. And therefore, as they must/320. confesse, that none in these
daies can doo as Moses did: so it may be answered, that none in these
daies can doo as Jannes and Jambres did: who, if they had beene
false prophets, as they were jugglers, had yet beene more privileged to
exceed our old women or conjurors, in the accomplishing of miracles,
or in prophesieng, &c. For who may be compared with Balaam? Naie,
I dare saie, that Balaams asse wrought a greater miracle, and more
supernaturall, than either the pope or all the conjurors and witches in
the world can doo at this daie.
RUELIE
I think there were no issues raised, even if I acknowledge that the serpent and frogs were truly present, and the water was genuinely poisoned by Jannes and Jambres; The Pharaoh's magicians weren't in control of their own actions. They couldn’t perform these miracles by their own power or through their familiars or demons: rather, God, through the hands of those counterfeit deceivers, contrary to their own expectations, overtook them and forced them, in their absurd wickedness, to be 319. instruments of His will and vengeance upon their master Pharaoh: thus, by their hands, God demonstrated some miracles that He Himself 261 performed, as shown in Exodus.Exodus 10. For God placed the spirit of truth in Balaam's mouth, who was hired to curse his people. Although he was a corrupt and false prophet, pursuing a wicked agenda; God uses the wicked as tools to fulfill His plans and judgments. Yet God made him an instrument (against his will) to the confusion of the wicked. If it pleased God to do this here as a special work, to showcase His omnipotence for the strengthening of His people's faith in the doctrine of their Messiah delivered by the prophet Moses, then it was miraculous and extraordinary, not something to be expected now. And (as some think) there was then a group of false prophets who could also predict the future and perform miracles. I say it was extraordinary and miraculous, and that it pleased God to 225. test His people; but He does not work that way today: for the performing of miracles has ceased. The differing impacts of Moses' miracles and those of the Egyptian magicians on Pharaoh's heart. Likewise, in this situation, it would align with God's glory to use the hands of Pharaoh's magicians to harden their master's heart and to make their illusions and absurd ideas become effective. For God had promised and intended to harden Pharaoh's heart. Regarding the miracles that Moses performed, they softened it to the extent that he always relented upon seeing them. For alongside the greatness of his miracles came such modesty and patience, as might have moved even a heart of steel or flint. But Pharaoh's obstinacy continually increased alongside the magicians' actions; we cannot find a similar example in the scriptures. Although such individuals existed in those days, allowed and used by God to fulfill His will and secret purpose, this does not mean that now, when God's will is wholly revealed to us in His word, and His son presented (for whom, or rather for the manifestation of whose coming, all those things were endured or done), such things and such people should still exist. Thus, I conclude, with the cause removed, the outcome from it will not remain. To assign our witches and conjurers their place is to mock and scorn God's wonderful works; and to counter them with trickery, juggling acts, and worthless things. Therefore, just as they must 320. confess that no one can perform as Moses did today, it can similarly be stated that no one today can perform as Jannes and Jambres did: who, if they had been false prophets, as they were tricksters, would still have been more capable than our old women or conjurers in performing miracles or prophesying, etc. For who can compare with Balaam? Indeed, I dare say that Balaam's donkey performed a greater miracle, more supernatural, than either the pope or all the conjurers and witches in the world can do today.
262
262
That the art of juggling is more, or at least no les strange in working miracles than conjuring, witchcraft, &c.To conclude, it is to be avouched (and there be proofes manifest enough) that our jugglers approch much neerer to resemble Pharaos magicians, than either witches or conjurors, & can make a more livelie shew of working miracles than anie inchantors can doo: for these practise to shew that in action, which witches doo in words and termes. But that you may thinke I have reason for the maintenance of mine opinion in this behalfe, I will surcease by multitude of words to amplifie this place, referring you to the tract following of the art of juggling, where you shall read strange practises and cunning conveiances; which bicause they cannot so convenientlie be described by phrase of speech, as that they should presentlie sinke into the capacitie of you that would be practitioners of the same; I have caused them to be set foorth in forme and figure, that your understanding might be somewhat helped by instrumentall demonstrations. And when you have perused that whole discoverie of juggling, compare the wonders thereof with the woonders imputed to conjurors and witches, (not omitting Pharaos sorcerers at anie hand in this comparison) and I beleeve you will be resolved, that the miracles doone in Pharaos sight by them, and the miracles ascribed unto witches, conjurors, &c: may be well taken for false miracles, meere delusions, &c: and for such actions as are commonlie practised by cunning jugglers; be it either by legierdemaine, confederacie, or otherwise.//
The skill of juggling is just as unusual in creating wonders as magic, witchcraft, and so on. In conclusion, it’s clear (and there’s plenty of evidence to support this) that our jugglers are much closer to resembling Pharaoh's magicians than either witches or conjurers, and they can create a more lively display of what seems like miracles than any enchanters can: because they demonstrate through actions what witches do through words and phrases. But to prove that I have valid reasoning for my opinion on this matter, I won’t elaborate further here but will direct you to the upcoming section on the art of juggling, where you will find intriguing practices and clever techniques. Since these cannot be easily described in words in a way that would immediately make sense to you as potential practitioners, I have arranged them in a visual format to help enhance your understanding through demonstrations. After you read that comprehensive exploration of juggling, compare its wonders with the ones attributed to conjurers and witches (including Pharaoh’s sorcerers in this comparison), and I believe you’ll realize that the miracles witnessed in Pharaoh’s presence and those ascribed to witches, conjurers, etc., could easily be regarded as false miracles, mere deceptions, etc.; and as actions commonly practiced by skilled jugglers, whether by sleight of hand, collaboration, or otherwise.//
The xxii. Chapter.321. 226.
The art of juggling discovered, and in what points it dooth principallie consist.
The art of juggling has been discovered, and its main elements are
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 herein are not onlie tollerable,In
what respects juggling is tollerable and also commendable. but greatlie
commendable, so they abuse not the name of God, nor make the people
attribute unto them his power; but alwaies acknowledge wherein the art
consisteth, so as thereby the other unlawfull and impious arts may be
by them the rather detected and bewraied.
NOW
since such an occasion has arisen, and the topic is so relevant
to my purpose, along with the evident reality of witchcraft and
deceit found in the art of juggling, I felt it necessary to reveal
this, along with the other deceptive practices. I regret that it is
my responsibility to expose the secrets of this mystery, which
may harm those poor individuals who rely on it for their livelihood:
their actions in this matter are not only tolerable,In what ways is juggling acceptable and praiseworthy?
but greatly commendable, as long as they do not misuse the name of
God or lead people to believe they possess His power; rather, they
should always acknowledge the true nature of the art, enabling the
exposure of other unlawful and immoral practices.
263
263
The true art therefore of juggling consisteth in legierdemaine; to wit, the nimble conveiance of the hand, which is especiallie performed three waies.The three principall points wherein legierdemaine or nimblenes of hand dooth consist. The first and principall consisteth in hiding and conveieng of balles, the second in the alteration of monie, the third in the shuffeling of the cards. He that is expert in these may shew much pleasure, and manie feats, and hath more cunning than all other witches or magicians. All other parts of this art are taught when they are discovered: but this part cannot be taught by any description or instruction, without great exercise and expense of time. And for as much as I professe rather to discover than teach these mysteries, it shall suffice to signifie unto you, that the endevor and drift of jugglers is onelie to abuse mens eies and judgements. Now therefore my meaning is, in words as plaine as I can, to rip up certeine proper tricks of that art; whereof some are pleasant and delectable, other some dreadfull and desperate, and all but meere delusions, or counterfet actions, as you shall soone see by due observation of everie knacke by me heereafter deciphered./
The true skill of juggling lies in sleight of hand; specifically, the quick movements of the hands, which can be carried out in three main ways.The three main aspects of sleight of hand or manual dexterity. The first and most important involves hiding and moving balls, the second is about changing money, and the third involves shuffling cards. Someone skilled in these can provide a lot of entertainment and perform many tricks, and possesses more cleverness than all other magicians or illusionists. All other elements of this art can be learned once they are revealed: however, this aspect cannot be taught through any description or instruction without extensive practice and time. Since I prefer to reveal rather than teach these secrets, it’s enough to let you know that the goal of jugglers is solely to deceive people's eyes and judgments. Now, my intention is to clearly explain certain specific tricks of this art; some of which are fun and enjoyable, while others are frightening and desperate, but all are just pure illusions, or fake actions, as you will soon see through careful observation of each trick I will describe hereafter.
The xxiii. Chapter.322.
Of the ball, and the manner of legierdemaine therewith, also notable feats with one or diverse balles.
About the ball and how to handle it, along with impressive tricks with one or more balls.
ONCERNING
Great varietie of plaie with the balles, &c.
the ball, the plaies & 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, &c:
it is to be kept still in your right hand. If you practise first with
a leaden bullet, you shall the sooner and better doo it with balles of
corke. The first place at your first learning, where you are to bestow
a great ball, is in the palme of your hand, with your ringfinger:
but a small ball is to be placed with your/227. thombe, betwixt your
ringfinger and midlefinger, then are you to practise to doo it betwixt
the other fingers, then betwixt the forefinger and the thombe, with
the forefinger and midlefinger jointlie, and therein is the greatest
and strangest cunning shewed.These feats are nimbly, cleanly, & swiftly to be conveied;
so as the eies of the beholders may not discerne or perceive the drift. Lastlie the same small ball is to be
practised in the palme of the hand, and by use you shall not onelie
seeme to put anie one ball from you, and yet reteine it in your hand;
but you shall keepe foure or five as cleanelie and certeinelie as one.
This being atteined unto, you shall worke woonderfull feats: as for
example.
CONCERNING
A wide range of tricks involving the balls, etc.
the ball, the tricks and methods associated with it are endless, so much so that if you practice handling them well, you can demonstrate countless feats. Whether you appear to throw the ball into your left hand, your mouth, a pot, or up into the air, it should still be kept in your right hand. If you start practicing with a lead ball, you will find it easier and more effective to use cork balls later. When you are first learning, the main place to hold a large ball is in the palm of your hand with your ring finger. A small ball should be placed with your thumb, between your ring finger and middle finger, and then you should practice doing it between the other fingers, and then between the index finger and thumb, as well as between the index and middle finger together. Here lies the greatest and most impressive skill. These tricks should be performed quickly, smoothly, and efficiently, so that the audience can't see or notice how the trick is done. Finally, the same small ball should be practiced in the palm of your hand, and with practice you will not only seem to remove one ball from you, while actually retaining it in your hand, but you will also be able to keep four or five just as cleanly and certainly as one. Once you master this, you will perform wonderful feats: for example.
264
264
Laie three or foure balles before you, and as manie small candlesticks, bolles, saltsellers, or saltseller covers, which is the best. Then first seeme to put one ball into your left hand, and therwithall seeme to hold the same fast: then take one of the candlesticks, or anie other thing (having a hollow foot, & not being too great) and seeme to put the ball which is thought to be in your left hand, underneath the same, and so under the other candlesticks seeme to bestow the other balles: and all this whileMemorandum that the juggler must set a good grace on the matter: for that is verie requisite. the beholders will suppose each ball to be under each candlesticke: this doone, some charme or forme of words is commonlie used. Then take up one candlesticke with one hand, and blow, saieng; Lo, you see that is/323. gone: & so likewise looke under ech candlesticke with like grace and words, & the beholders will woonder where they are become. But if you, in lifting up the candlesticks with your right hand, leave all those three or foure balles under one of them (as by use you may easilie doo, having turned them all downe into your hand, and holding them fast with your little and ringfingers) and take the candlesticke with your other fingers, and cast the balles up into the hollownes thereof (for so they will not roll so soone awaie) the standers by will be much astonied. But it will seeme woonderfull strange, if also in shewing how there remaineth nothing under an other of those candlesticks, taken up with your left hand, you leave behind you a great ball, or anie other thing, the miracle will be the greater. For first they thinke you have pulled awaie all the balles by miracle; then, that you have brought them all togither againe by like meanes, and they neither thinke nor looke that anie other thing remaineth behind under anie of them. And therefore, after manie other feats doone, returne to your candlesticks, remembring where you left the great ball, and in no wise touch the same; but having an other like ball about you, seeme to bestow the same in maner and forme aforesaid, under a candlesticke which standeth furthest frō that where the ball lieth. And when you shall with *words As, Hey, fortuna furie, nunquam credo, passe, passe, when come you sirra: See pag. 147. or charmes seeme to conveie the same ball from under the same candlesticke, and afterward bring it under the candlesticke which you touched not, it will (I saie) seeme woonderfull strange.
Place three or four balls in front of you, along with a few small candlesticks, bowls, salt shakers, or salt shaker covers, which are the best option. First, pretend to put one ball into your left hand, gripping it tightly. Then, take one of the candlesticks (or any other object that has a hollow base and isn't too big) and pretend to put the ball that is thought to be in your left hand underneath it. Do the same with the other candlesticks for the remaining balls. During this time, remember that the performer must present this act gracefully, as it is very important. The spectators will believe each ball is under a corresponding candlestick. After this, a charm or a set of words is typically used. Then, pick up one candlestick with one hand and blow on it, saying, "Look, you see that is gone." Then, with the same grace and words, check under each candlestick, and the audience will wonder where the balls have gone. But if, when lifting the candlesticks with your right hand, you leave three or four balls under one of them (which you can easily do by turning them all down into your hand and holding them firmly with your pinky and ring fingers) and take the candlestick with your other fingers, tossing the balls into the hollow part (so they won't roll away quickly), the onlookers will be greatly astonished. It will seem extremely strange if, while demonstrating that nothing remains under another of the candlesticks you lift with your left hand, you leave behind a big ball or some other item; the miracle will be even more impressive. First, they'll think you've magically made all the balls disappear; then, they'll believe you've magically brought them all back together again, and they won't even consider that something might still remain under any of them. Therefore, after performing many other tricks, return to your candlesticks, remembering where you left the big ball, and absolutely avoid touching it. Instead, have another similar ball handy and pretend to place it under a candlestick that stands furthest from where the ball lies. Then, when you use words or charms like "Hey, fortuna furie, nunquam credo, passe, passe, when come you sirra," and seem to make that ball move from under the candlestick, only to later reveal it under the candlestick you didn't touch, it will seem remarkably astonishing.
To make a little ball swell in your hand till it be verie great.
TAke a verie great ball in your left hand, or three indifferent big balles; and shewing one or three little balles, seeme to put them into your said left hand, concealing (as you may well doo) the other balles which were there in before: then use words, and make 265them seeme to swell, and open your hand, &c. This plaie is to be varied a hundreth waies: for as you find them all under one candlesticke, so may you go to a stander by, and take off/228. his hat or cap, and shew the balles to be there, by conveieng them thereinto, as you turne the bottome upward./
Take a very large ball in your left hand, or three reasonably big balls; and showing one or three small balls, pretend to put them into your left hand, hiding (as you can easily do) the other balls that were already there. Then, use words to make 265 them seem to swell, and open your hand, etc. This trick can be varied a hundred different ways: for as you find them all under one candlestick, you can also go to a bystander and take off his hat or cap, showing the balls to be there by placing them into it as you turn it upside down.
To consume (or rather to conveie) one or manie balles into nothing.324.
IF you take one ball, or more, & seeme to put it into your other hand, and whilest you use charming words, you conveie them out of your right hand into your lap; it will seeme strange. For when you open your left hand immediatlie, the sharpest lookers on will saie it is in your other hand, which also then you may open; & when they see nothing there, they are greatlie overtaken.
IF you take one ball, or more, and appear to put it into your other hand, and while you use engaging words, you secretly move them from your right hand into your lap; it will seem strange. For when you immediately open your left hand, the most observant onlookers will say it is in your other hand, which you can also then open; and when they see nothing there, they will be greatly surprised.
How to rap a wag upon the knuckles.
BUt I will leave to speake anie more of the ball, for herein I might hold you all daie, and yet shall I not be able to teach you to use it, nor scarslie to understand what I meane or write concerning it: but certeinelie manie are persuaded that it is a spirit or a flie, &c. Memorandum,*[* Rom.] that alwaies the right hand be kept open and streight, onlie keepe the palme from view. And therefore you may end with this miracle. ¶ Laie one ball upon your shoulder, an other on your arme, and the third on the table:This feate tendeth cheefelie to the mooving of laughter and mirth. which because it is round, and will not easilie lie upon the point of your knife, you must bid a stander by laie it thereon, saieng that you meane to throwe all those three balles into your mouth at once: and holding a knife as a pen in your hand, when he is laieng it upon the point of your knife, you may easilie with the haft rap him on the fingers, for the other matter wilbe hard to doo.
But I’ll stop talking about the ball, because I could go on all day and still not be able to teach you how to use it, nor would you hardly understand what I mean or write about it: however, many are convinced that it is a spirit or a fly, etc. Note,*[* Rom.] that the right hand should always be kept open and straight, while you must keep the palm out of sight. So you can conclude with this trick. ¶ Place one ball on your shoulder, another on your arm, and the third on the table:This goal primarily aims to generate laughter and enjoyment. Since it is round and won’t easily balance on the tip of your knife, you should ask someone nearby to put it there, saying that you plan to throw all three balls into your mouth at once. While they are balancing it on the knife’s edge, you can easily tap them on the fingers with the handle, as the other task will be difficult to accomplish.
The xxiiii. Chapter.
Of conveiance of monie.
Of convenience of money.
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 266betwixt the fingers, almost at the fingers end, whereas
the ball is to be kept beelowe neere to the palme./
HE
The coin shouldn’t be too small or too large to make it difficult to handle. Handling coins is not much more difficult than playing with a ball, but it’s definitely easier. The best place to hold a coin is in the palm of your hand, and the best type of coin to hold is a tester; however, with some practice, they'll all feel similar, unless the coin is very small, in which case it should be held between the fingers, almost at the tips, while the ball is kept lower, near the palm./
To conveie monie out of one of your hands into the other by legierdemaine.325.
FIrst you must hold open your right hand, & lay therin a testor, or some big peece of monie: then laie thereupon the top of your long left finger, and use words, and upon the sudden slip your right hand from your finger wherwith you held downe the testor, and bending your hand a verie little, you shall reteine the testor still therein: and suddenlie (I saie) drawing your right hand through your left, you shall seeme to have left the testor there speciallie when you shut in due time your left hand. This is prettie if it be cunninglie handled: for both the eare and the eie is deceived by this devise.Which/229. that it may more plainelie appeare to be trulie doone, you may take a knife, and seeme to knocke against it, so as it shall make a great sound: but in stead of knocking the peece in the left hand (where none is) you shall hold the point of the knife fast with the left hand, and knocke against the testor held in the other hand, and it will be thought to hit against the mony in the left hand. Then use words, and open your hand, and when nothing is seene, it will be woondered at how the testor was remooved.
First, you need to hold open your right hand and place a testor or a large coin in it. Then, lay the top of your long left finger on it and recite some words. Suddenly, slip your right hand away from your finger that was holding down the testor. By bending your hand slightly, you’ll keep the testor in your hand. Then, quickly draw your right hand through your left, making it look like you've left the testor there, especially when you close your left hand at the right moment. This trick is amazing when done well because it tricks both the ear and the eye. To make it appear even more convincing, you can take a knife and pretend to knock against it so that it makes a loud sound. Instead of knocking the piece in your left hand (where there isn’t one), hold the knife firmly with your left hand and knock against the testor in your other hand; it will seem like you hit the coin in your left hand. Then use words, open your hand, and when nothing is seen, people will wonder how the testor was moved.
To convert or transubstantiate monie into counters, or counters into monie.
ANother waie to deceive the lookers on, is to doo as before, with a testor; and keeping a counter in the palme of the left hand secretlie to seeme to put the testor thereinto; which being reteined still in the right hand, when the left hand is opened, the testor will seeme to be transubstantiated into a counter.
Another way to mislead the onlookers is to do as before with a tester; and by secretly keeping a counter in the palm of the left hand to make it seem like you are putting the tester into it; which, when still held in the right hand, will appear to have transformed into a counter when the left hand is opened.
To put one testor into one hand, and an other into the other hand, and with words to bring them togither.
HEVarietie of trickes may be shewed in juggling with mony. that hath once atteined to the facilitie of reteining one peece of monie in his right hand, may shew a hundreth pleasant conceipts by that meanes, and may reserve two or three as well as one. And lo then may you seeme to put one peece into your left hand, and reteining it still in your right hand, you may togither therewith take up another like peece, and so with words seeme to bring both peeces togither./
The variety of tricks can be shown in juggling with money. Once someone has mastered the skill of keeping one coin in their right hand, they can perform a hundred entertaining tricks using that technique, and they can hold onto two or three just as easily as one. Then, you can appear to put one coin into your left hand while actually keeping it in your right hand, and at the same time, you can pick up another similar coin, making it seem like you're bringing both coins together with your words.
267
267
326.To put one testor into a strangers hand, and another into your owne, and to conveie both into the strangers hand with words
ALso you may take two testors evenlie set togither, and put the same in stead of one testor, into a strangers hand, and then making as though you did put one testor into your left hand, with words you shall make it seeme that you conveie the testor in your hand, into the strangers hand: for when you open your said left hand, there shall be nothing seene; and he opening his hand shall find two, where he thought was but one. By this devise (I saie) a hundreth conceipts may be shewed.
Also, you can take two testors set together and put them in place of one testor into a stranger's hand. Then, pretending to put one testor into your left hand, you’ll make it seem like you’re passing the testor from your hand into the stranger’s hand. When you open your left hand, there will be nothing to see, and when he opens his hand, he’ll find two when he thought there was just one. With this trick, countless ideas can be demonstrated.
How to doo the same or the like feate otherwise.
TO keepe a testor, &c: betwixt your finger, serveth speciallie for this and such like purposes. Hold out your hand, and cause one to laie a testor upon the palme thereof, then shake the same up almost to your fingers ends, and putting your thombe upon it; you shall easilie, with a little practise, conveie the edge betwixt the middle and forefinger, whilest you profferYou must take heed that you be close and slie: or else you discredit the art. to put it into your other hand (provided alwaies that the edge appeere not through the fingers on the backside) which being doone, take up/230. another testor (which you may cause a stander by to laie downe) and put them both together, either closelie instead of one into a strangers hand, or keepe them still in your owne: & (after words spoken) open your hands, and there being nothing in one, and both peeces in the other, the beholders will woonder how they came togither.
To keep a testor, etc., between your fingers is especially useful for this and similar purposes. Hold out your hand and have someone place a testor on the palm. Then, shake it up toward your fingertips, and by placing your thumb on it, you'll easily, with a bit of practice, slide the edge between your middle and index finger while pretending to put it into your other hand (just make sure the edge isn't visible through your fingers on the back). Once that's done, pick up another testor (which you can have someone else put down) and hold both together, either discreetly handing them to a stranger or keeping them in your own hand. After some conversation, open your hands, and with nothing in one hand and both pieces in the other, the onlookers will wonder how they came together.
To throwe a peece of monie awaie, and to find it againe where you list.
YOu may, with the middle or ringfinger of the right hand, conveie a testor into the palme of the same hand, & seeming to cast it awaie, keepe it still:Use and exercise maketh men readie and practive. which with confederacie will seeme strange; to wit, when you find it againe, where another hath bestowed the verie like peece. But these things without exercise cannot be doone, and therefore I will proceed to shew things to be/327. brought to passe by monie, with lesse difficultie; & yet as strange as the rest: which being unknowne are marvellouslie commended, but being knowne, are derided, & nothing at all regarded.
You can use your middle or ring finger of your right hand to secretly pass a coin into the palm of the same hand, and while it seems like you’re throwing it away, you actually keep it hidden:Practice helps people become skilled and prepared. This, when done in collaboration, will appear to be amazing; for example, when you find the coin later, where someone else has placed an identical one. However, these tricks cannot be performed without practice, so I will move on to show you methods involving money that are easier to master; and yet are as astonishing as the others: these unknown techniques are incredibly praised, but once understood, they are mocked and hardly taken seriously.327.
268
268
With words to make a groat or a testor to leape out of a pot, or to run alongst upon a table.
YOu This feat is the stranger if it be doone by night; a candle placed betweene the lookers on & the juggler: for by that means their eiesight is hindered from discerning the conceit. shall see a juggler take a groat or a testor, and throwe it into a pot, or laie it in the midst of a table, & with inchanting words cause the same to leape out of the pot, or run towards him, or from him ward*[* = himward] alongst the table. Which will seeme miraculous, untill you knowe that it is doone with a long blacke haire of a womans head, fastened to the brim of a groat, by meanes of a little hole driven through the same with a Spanish needle. In like sort you may use a knife, or anie other small thing: but if you would have it go from you, you must have a confederate, by which meanes all juggling is graced and amended.
You This trick is even weirder when performed at night; a candle set up between the audience and the juggler blocks their view of the trick. will see a juggler take a groat or a testor, throw it into a pot or place it in the center of a table, and with enchanting words, make it leap out of the pot, or run toward him, or away from him[* = himward] along the table. This will seem miraculous until you realize it's done with a long black hair from a woman's head, attached to the groat by a small hole made with a Spanish needle. Similarly, you can use a knife or any other small object; but if you want it to move away from you, you'll need a partner, which is how all juggling is enhanced and improved.
To make a groat or a testor to sinke through a table, and to vanish out of a handkercher verie strangelie.
A Juggler also sometimes will borrow a groat or a testor, &c: and marke it before you, and seeme to put the same into the middest of a handkercher, and wind it so, as you may the better see and feele it. Then will he take you the handkercher, and bid you feele whether the groat be there or naie; and he will also require you to put the same under a candlesticke, or some such thing. Then will he send for a bason, and holding the same under the boord right against the candlesticke, will use certeine words of inchantments; and in short space you shall heare the groat fall into the bason. This doone, one takes off the candlesticke, and the juggler taketh the handkercher by a tassell, and shaketh it; but the monie is gone: which seemeth as strange as anie feate whatsoever, but being knowne, the miracle is turned to a bable. A discoverie of this juggling knacke.For it is nothing else, but to sowe a groat into the corner of a handkercher, finelie covered with a peece of linnen, little bigger than your groat: which corner you must conveie in steed of the groat delivered to you, into the middle of your handkercher; leaving the other either in your hand/231. or lap, which afterwards you must/328. seeme to pull through the boord, letting it fall into a bason, &c.
A juggler will sometimes borrow a small coin and mark it in front of you, pretending to place it in the middle of a handkerchief and wrap it in such a way that you can see and feel it better. Then he will take the handkerchief, asking you to feel if the coin is there or not; he might also ask you to put it under a candlestick or something similar. Next, he’ll have someone bring a basin and hold it under the table right in front of the candlestick, using certain words of enchantment; shortly thereafter, you'll hear the coin drop into the basin. Once that's done, someone will remove the candlestick, and the juggler will grab the handkerchief by a tassel and shake it, but the coin is gone. This seems as strange as any trick you can imagine, but once you know how it’s done, the miracle becomes just a trick. A discovery of this juggling trick. It's simply sewing a coin into the corner of a handkerchief, neatly covered with a piece of fabric just slightly bigger than the coin: you need to discreetly move that corner instead of the coin given to you to the center of the handkerchief, leaving the other part in your hand/231. or lap, which you must then pretend to pull through the table, letting it drop into a basin, etc.
A notable tricke to transforme a counter to a groat.
TAke a groat, or some lesse peece of monie, and grind it verie thin at the one side; and take two counters, and grind them, the one at the one side, the other on the other side: glew the smooth 269side of the groat to the smooth side of one of the counters, joining them so close together as may be, speciallie at the edges, which may be so filed, as they shall seeme to be but one peece; to wit, one side a counter, and the other side a groat.The juggler must have none of his trinkets wanting: besides that, it behooveth him to be mindfull, least he mistake his trickes. Then take a verie little greene waxe (for that is softest and therefore best) and laie it so upon the smooth side of the other counter, as it doo not much discolour the groat: and so will that counter with the groat cleave togither, as though they were glewed; and being filed even with the groat and the other counter, it will seeme so like a perfect entire counter, that though a stranger handle it, he shall not bewraie it; then having a little touched your forefinger, and the thombe of your right hand with soft waxe, take therewith this counterfet counter, and laie it downe openlie upon the palme of your left hand, in such sort as an auditor laieth downe his counters, wringing the same hard, so as you may leave the glewed counter with the groat apparentlie in the palme of your left hand; and the smooth side of the waxed counter will sticke fast upon your thombe, by reason of the wax wherwith it is smeered, and so may you hide it at your pleasure. Provided alwaies, that you laie the waxed side downeward, and the glewed side upward: then close your hand, and in or after the closing thereof turne the peece, & so in stead of a counter (which they suppose to be in your hand) you shall seeme to have a groat, to the astonishment of the beholders, if it be well handled./
Take a groat, or a smaller piece of money, and grind it very thin on one side; then take two counters, grinding one on one side and the other on the opposite side. Glue the smooth side of the groat to the smooth side of one of the counters, making sure they fit closely, especially at the edges, so they appear to be one piece—one side a counter and the other side a groat. The juggler must have all his props ready and must be careful not to confuse his tricks. Next, take a tiny piece of green wax (since it's the softest and best) and place it on the smooth side of the other counter without discoloring the groat too much. This way, the counter will stick to the groat as if they were glued together. When filed to match the groat and the other counter, it will look like a perfect single counter, so much so that a stranger won't be able to tell the difference if they handle it. Then, having lightly touched your forefinger and the thumb of your right hand with soft wax, take this counterfeit counter and lay it down openly in the palm of your left hand, just like an audience member lays down their counters, gripping it tightly so that the glued counter with the groat is clearly visible in the palm of your left hand. The smooth side of the waxed counter will stick to your thumb because of the wax, allowing you to hide it whenever you want. Always make sure to place the waxed side down and the glued side up. Then, close your hand and, while closing it, turn the piece, so instead of a counter (which they think is in your hand), you will appear to have a groat, astonishing the audience if done correctly.
The xxv. Chapter.329.
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.
An impressive trick, to make a two-penny coin lie flat in the palm of your hand and to let it go when you want.
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: Saturnus,
Jupiter, Mars, Sol, Venus, Mercurie, Luna: or such like. of course,
and suddenlie open your hand, holding the tippes of your fingers rather
lower than higher than the palme of your hand, and the beholders will
woonder where it is become. Then shut your hand suddenlie again, & laie
a wager whether it be there or no; and you may either leave it there,
or take it awaie with you at your pleasure. This (if it be
will†[† for well]
handled) hath more admiration than any other feat of the hand.
Memorandum‡[‡ Rom.]
this may be best handled, by putting the wax upon the
two penie peece, but then must you laie it in your hand your selfe./
Put a little red wax (not too thin) on the nail of your longest finger, then let a stranger place a two-penny coin in the palm of your hand, and quickly close your fist, transferring the two-penny coin onto the wax, which, with practice, you can do so well that no one will notice. Then, while doing this, use *words*like Ailif, casyl, zaze, hit mel meltat: Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon: or something like that.* Suddenly open your hand, holding the tips of your fingers slightly lower than the palm of your hand, and onlookers will wonder where it has gone. Then close your hand again quickly and bet whether it's still there or not; you can either leave it there or take it away with you as you like. This (if executed well) draws more amazement than any other hand trick. Note‡[‡ Rom.] this can be done best by putting the wax on the two-penny coin, but then you have to place it in your hand yourself.
270
270
To conveie a testor out of ones hand that holdeth it fast.232.
STicke a little wax upon your thombe, and take a stander by by the finger, shewing him the testor, and telling him you will put the same into his hand: then wring it downe hard with your waxed thombe, and using many words looke him in the face, & as soone as you perceive him to looke in your face, or frō your hand, suddenlie take awaie your thombe, & close his hand, and so will it seeme to him that the testor remaineth: even as if you wring a testor upon ones forehead, it will seeme to sticke, when it is taken awaie, especiallie if it be wet. Then cause him to hold his hand still, and with speed put into another mans hand (or into your owne) two testors in stead of one, and use words of course, wher/by330. you shall make not onelie the beholders, but the holders beleeve, when they open their hands, that by inchantment you have brought both togither.
Stick a little wax on your thumb, and grab someone's hand by the finger, showing them the coin and telling them you’ll place it in their hand. Then press it down firmly with your waxed thumb, making eye contact while talking to them. As soon as you see them looking at your face or your hand, quickly remove your thumb and close their hand. It will appear to them that the coin is still there; just like when you press a coin on someone’s forehead, it seems to stick when it’s taken away, especially if it's wet. Then make them hold their hand still, and quickly put two coins into another person's hand (or your own) instead of one, using the usual phrases, which will lead both the spectators and those holding the coins to believe, when they open their hands, that you somehow made both appear together.
To throwe a peece of monie into a deepe pond, and to fetch it againe from whence you list.
THere In these knacks of confederacie Feats had the name, whilest he lived.be a marvellous number of feats to be doone with monie, but if you will worke by private confederacie, as to marke a shilling, or anie other thing, and throwe the same into a river or deepe pond, and having hid a shilling before with like marks in some other secret place; bid some go presentlie & fetch it, making them beleeve, that it is the verie same which you threw into the river: the beholders will marvell much at it. And of such feats there may be doone a marvellous number; but manie more by publike confederacie, whereby one may tell another how much monie he hath in his pursse, and a hundreth like toies, and all with monie.
There In these collaborative tricks, Feats was recognized by name while he was alive. are countless ways to perform tricks with money, but if you want to work through private collaboration, like marking a shilling or something else, and then throwing it into a river or deep pond, while hiding another marked shilling in a secret place; you can ask someone to go and fetch it, making them believe it’s the same one you threw into the river: the onlookers will be amazed. And you can do many such tricks; but even more can be done through public collaboration, where one person can tell another how much money he has in his purse, and a hundred other similar tricks, all using money.
To conveie one shilling being in one hand into another, holding your armes abroad like a rood.
EVermoreA knacke more merrie than marvellous. it is necessarie to mingle some merie toies among your grave miracles, as in this case of monie, to take a shilling in each hand, and holding your armes abroad, to laie a wager that you will put them both into one hand, without bringing them anie whit neerer togither. The wager being made, hold your armes abroad 271like a rood, and turning about with your bodie, laie the shilling out of one of your hands upon the table, and turning to the other side take it up with the other hand: and so you shall win your wager.
EvermoreA talent that's more fun than amazing. it's necessary to mix some fun tricks with your serious miracles, like in this case with money, where you take a shilling in each hand and, with your arms open, bet that you can put both coins into one hand without bringing them any closer together. Once the bet is made, hold your arms out like a cross, turn your body around, place the shilling from one hand on the table, and then, turning to the other side, pick it up with the other hand. That's how you'll win your bet.
How to rap a wag on the knuckles.
DEliverAnother to the same purpose read in pag. 324. one peece of monie with the left hand to one, and to a second person another, and offer him that you would rap on the fingers the third; for he (though he be ungratious and subtill) seeing the other receive monie, will not lightlie refuse it: and when he offereth to take it, you may rap him on the fingers with a knife, or somewhat else held in the right/233. hand, saieng that you knew by your familiar, that he ment to have kept it from you./
DeliverAnother source for the same purpose can be found on page 324. one piece of money with your left hand to one person, and give a second piece to another. Then suggest that you might tap the third person on the fingers; because he (even if he’s ungrateful and crafty) will likely accept it after seeing the others receive money. When he reaches out to take it, you can tap his fingers with a knife or something else in your right hand, saying that you knew from your contact that he intended to keep it from you./
The xxvi. Chapter.331.
To transforme anie one small thing into anie other forme by folding of paper.
To transform any small thing into any other form by folding paper.
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
unfold it againe, the groat will be where the counter was, and the
counter where the groat was; so as some will suppose that you have
transubstantiated the monie into a counter, and with this manie feats
may be doone.
Take a sheet of paper or a handkerchief and fold it so that one side is slightly longer than the other. Then, place a coin between the two sides or layers of the paper or handkerchief, up to the middle of the top fold, keeping it hidden. Lay a coin on the outside, directly across from the hidden coin, and fold it down to the end of the longer side. When you unfold it again, the coin will be where the hidden coin was, and the hidden coin will be where the visible coin was, leading some to believe you have transformed the coin into something else. With this trick, many feats can be accomplished.
The like or rather stranger than it may be done, with two papers three inches square a peece, divided by two folds into three equall parts at either side, so as each folded paper remaine one inch square: then glew the backsides of the two papers together as they are folded, & not as they are open, & so shall both papers seeme to be but one; & which side soever you open, it shall appeare to be the same, if you hide handsomelie the bottome, as you may well doo with your middle finger, so as if you have a groat in the one and a counter in the other, you (having shewed but one) may by turning the paper seeme to transubstantiate it. This may be best performed, by putting it under a candlesticke, or a hat, &c: and with *words* Such as you shall find in pag. 323, & 329. in the marginal notes or some strange terms of your owne devising. seeme to doo the feat.
You can create a trick that seems stranger than it is by using two pieces of paper, each three inches square, folded in two to divide them into three equal parts on each side, leaving each folded piece one inch square. Then, glue the backs of the two folded papers together, not when they are open, so it looks like one single piece. No matter which side you open, it will appear the same if you cleverly hide the bottom with your middle finger. If you have a coin in one and a token in the other, by showing just one and turning the paper, it will seem like you’ve transformed it. This works best by placing it under a candlestick, a hat, etc., and using words like those found on pages 323 and 329 in the marginal notes, or some unique phrases of your own invention, to perform the trick.
272
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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.
About cards, with helpful tips on how to avoid being deceived: specific rules for dealing and managing the cards, and the way and method for achieving all the tricky and unusual things done with cards.
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 chetors practise, least it minister some offense
to the well disposed, to the simple hurt and losses, and to the wicked
occasion of evill dooing.Of dice plaie & the like unthriftie games, mark these two
olde verses: Ludens taxillis bene respice quid sit in illis, Mors tua
fors tua res tua spes tua pendet in illis: and remember them. But I would wish all gamesters to beware,
not onlie with what cards and dice they plaie, but speciallie with
whome & where they exercise gaming. And to let dice passe (as whereby
a man maie be inevitablie cousened) one that is skilfull to make and
use Bumcards, may undoo a hundreth wealthie men that are given to
gaming: but if he have a confederate present, either of/234. the plaiers
or standers by, the mischiefe cannot be avoided. If you plaie among
strangers, beware of him that seemes simple or drunken; for under their
habit the most speciall couseners are presented, & while you thinke
by their simplicitie and imperfections to beguile them (and therof
perchance are persuaded by their confederats, your verie freends as you
thinke) you your selfe will be most of all overtaken. Beware also of
bettors by, and lookers on, and namelie of them that bet on your side:
for whilest they looke in your game without suspicion, they discover it
by signes to your adversaries, with whome they bet, and yet are their
confederates.
NOW that I've given you some pocket money, let's play some cards; this kind of trickery has caused many people to lose not just their money, but also their land, health, time, and integrity. I won't go into detail about the shady tricks cheaters use, as it might offend some good folks and hurt the innocent, while also encouraging the wicked to do wrong. When it comes to dice games and other frivolous pastimes, keep these two old lines in mind: Ludens taxillis bene respice quid sit in illis, Mors tua fors tua res tua spes tua pendet in illis: so remember them. However, I advise all gamblers to be cautious, not just about the cards and dice they use, but especially about who they are playing with and where they are gaming. Leaving dice aside (since they can lead to unavoidable cheating), a skilled person who knows how to make and use marked cards can ruin many wealthy gamblers: but if he has an accomplice present, whether they are players or onlookers, disaster is unavoidable. If you’re playing among strangers, watch out for anyone who seems naive or drunk; underneath their appearance, the biggest cheaters can hide, and while you think you can outsmart them because of their supposed simplicity, you might end up being the one fooled, often encouraged by your so-called friends, who are actually in on the scheme. Also be wary of bystanders and particularly those who are betting on your side: while they appear to be watching your game innocently, they might be signaling information to your opponents, with whom they are secretly colluding.
But in shewing feats, and juggling with cards, the principall point consisteth in shuffling them nimblie, and alwaies keeping one certeine card either in the bottome, or in some knowne place of the stocke, foure or five cards from it. Hereby you shall seeme to worke woonders; for it will be easie for you to see or spie one card, which though you be perceived to doo, it will not be suspected, if you shuffle them well afterwards. Note.And this note I must give you, that in reserving the bottome card, you must alwaies (whilest you shuffle) keepe him a little before or a little behind all the cards lieng underneath him, bestowing him (I saie) either a little beyond his fellowes before, right over the forefinger, or else behind the rest, so as the little 273 finger of the left hand may meete with it: which is the easier, the readier, and the better waie. In the beginning of your shuffling, shuffle as thicke as you can; and in the end throw upon the stocke the nether card (with so manie mo at the least as you would have preserved for anie purpose) a little before or behind the rest. Provided alwaies, that your forefinger, if the packe be laied before, or the little finger, if the packe lie be/hind,333. creepe up to meete with the bottome card, and not lie betwixt the cards: and when you feele it, you may there hold it, untill you have shuffled over the cards againe, still leaving your kept card below. Being perfect herein, you may doo almost what you list with the cards. By this meanes, what packe soever you make, though it consist of eight, twelve, or twentie cards, you may keepe them still together unsevered next to the nether card, and yet shuffle them often to satisfie the curious beholders. As for example, and for brevities sake, to shew you diverse feats under one.
But when performing tricks and shuffling cards, the main point is to shuffle them quickly while always keeping one specific card either at the bottom or in a known position within the deck, just a few cards away from it. This will make it appear as if you're doing magic; it will be easy for you to see or spot one card, and even if others notice, it won’t be suspected as long as you shuffle well afterward. Note. It's important to note that when you keep the bottom card, you must always (while shuffling) position it slightly in front of or slightly behind all the cards below it, placing it either just ahead of its peers in front, directly over your forefinger, or behind the other cards so that the little finger of your left hand can touch it: this method is simpler, quicker, and more efficient. At the start of your shuffling, shuffle as thoroughly as you can; and at the end, throw the bottom card (along with as many others as needed for your purpose) slightly in front of or behind the rest. Always ensure that your forefinger, if the deck is laid in front, or your little finger, if the deck is behind, 333. reaches up to meet the bottom card without being caught between the other cards. When you feel it, hold it there until you’ve shuffled the other cards again, keeping your kept card underneath. Once you master this, you can do almost anything with the cards. This way, no matter how many cards you’re using, whether eight, twelve, or twenty, you can keep them together, next to the bottom card, and still shuffle them often to satisfy any curious onlookers. For example, to show you various tricks all at once.
How to deliver out foure aces, and to convert them into foure knaves.
MAke a packe of these eight cards; to wit, foure knaves and foure aces: and although all the eight cards must lie immediatlie together, yet must ech knave and ace be evenlie severed, and the same eight cards must lie also in the lowest place of the bunch. You must be well advised in the shuffling of the bunch, least you overshoot your selfe.Then shuffle them so, as alwaies at the second shuffling, or at least wise at the end of your shuffling the said packe, and of the packe one ace may lie nethermost, or so as you may know where he goeth and lieth: and alwaies (I saie) let your foresaid packe with three or foure cards more lie unseparablie together immediatlie upon and with that ace. Then using some speech or other devise, and putting your hands with the cards to the edge of the table to hide the action, let out privilie a peece of the second card, which is one of the knaves, holding/235. foorth the stocke in both your hands, and shewing to the standers by the nether card (which is the ace or kept card) covering also the head or peece of the knave (which is the next card) with your foure fingers, draw out the same knave, laieng it downe on the table: then shuffle againe, keeping your packe whole, and so have you two aces lieng together in the bottome. And therfore, to reforme that disordered card, as also for a grace and countenance to that action, take off the uppermost card of the bunch, and thrust it into the middest of the cards; and then take awaie the nethermost card, which is one of your said aces, and bestow him likewise. Then may you begin as before, shewing an other ace, and in steed thereof, laie downe an other knave: and so foorth, untill in steed of foure aces you/334. have laied downe foure274 knaves. The beholders all this while thinking that there lie foure aces on the table, are greatlie abused, and will marvell at the transformation.
Make a stack of these eight cards: four jacks and four aces. Even though all eight cards must be placed right next to each other, each jack and ace must be evenly separated, and these eight cards should also be at the bottom of the pile. Be careful when mixing up the pile, so you don't ruin it. Shuffle them in such a way that, after the second shuffle or at least by the end of your shuffling, one ace ends up at the very bottom, or in a way that you know where it is. Always (I say) keep your aforementioned stack with three or four extra cards closely grouped with that ace. Then, using some kind of trick or speech, and positioning your hands with the cards at the edge of the table to hide what you're doing, secretly pull out a piece of the second card, which is one of the jacks, while holding/235. the stack in both hands, and show the spectators the bottom card (which is the ace or the kept card), also covering the top part of the jack (which is the next card) with your four fingers. Draw out the jack and lay it down on the table: then shuffle again while keeping your stack intact, and this way you'll have two aces lying together at the bottom. To fix that disordered card, and to add some flair to your act, take the top card of the pile and push it into the middle of the cards; then remove the bottom card, which is one of your aces, and place it as well. Then you can start again, showing another ace, and instead, lay down another jack: and continue this until instead of four aces, you’ve placed down four 334. jacks. All the while, the spectators will think there are four aces on the table, completely misled, and will be amazed at the change.
How to tell one what card he seeth in the bottome, when the same card is shuffled into the stocke.
WHen you have seene a card privilie, or as though you marked it not, laie the same undermost, and shuffle the cards as before you are taught, till your card lie againe below in the bottome. Then shew the same to the beholders, willing them to remember it: then shuffle the cards, or let anie other shuffle them; for you know the card alreadie, and therefore may at anie time tell them what card they saw: which** For that will drawe the action into the greater admiration. neverthelesse would be done with great circumstance and shew of difficultie.
When you've seen a card secretly, or if you pretend you haven't noticed it, place it face down and shuffle the cards as you're taught until your card is at the bottom again. Then show the same card to the audience, asking them to remember it. After that, shuffle the cards or let someone else shuffle them; you already know the card, so you can tell them at any time what card they saw, which will make the trick even more impressive. However, do this with a lot of flair and make it seem difficult.
An other waie to doo the same, having your selfe indeed never seene the card.
IF you can see no card, or be suspected to have seene that which you meane to shew, then let a stander by first shuffle, and afterwards take you the cards into your hands, and (having shewed and not seene the bottome card) shuffle againe, and keepe the same card, as before you are taught; and either make shift then to see it when their suspicion is past, which maie be done by letting some cards fall, or else laie downe all the cards in heaps, remembring where you laid your bottome card. Then spie how manie cards lie in some one heape, and laie the heape where your bottome card is upon that heape, and all the other heapes upon the same: and so, if there were five cards in the heape wheron you laied your card, then the same must be the sixt card, which now you may throw out, or looke upon without suspicion: and tell them the card they saw.
IF you can't see a card, or if someone suspects you might have seen what you plan to show, then let someone nearby shuffle first. After that, take the cards into your hands and, while showing the cards without looking at the bottom card, shuffle again, keeping the same card as before. You can either find a way to see it when their suspicion has passed, which can be done by letting some cards fall, or you can lay down all the cards in stacks, remembering where you placed your bottom card. Then, see how many cards are in one pile and put the pile where your bottom card is on top of that pile, stacking all the other piles on top of it. So, if there were five cards in the pile where you placed your card, then that must be the sixth card, which you can now reveal or look at without raising suspicion, and tell them the card they saw.
To tell one without confederacie what card he thinketh.
LAie three cards on a table, a little waie distant, and bid a stander by be true and not waver, The eie bewraieth the thought.but thinke one of them three, and by his eie you shall assuredlie perceive which he both seeth and thinketh. And you shall doo the like, if you cast downe a whole/335. paire of cards with the faces upward,/236. wherof there will be few or none plainlie perceived, and they also coate cards. But as you cast them downe suddenlie, so must you take them up presentlie, marking both his eie and the card whereon he looketh.
Lay three cards on a table, a little way apart, and ask a bystander to be honest and not waver, The eyes show what you think. Then have them think of one of the three, and you’ll definitely be able to tell which one they are looking at and thinking about by their gaze. You can do the same if you throw down a whole/335. pair of cards face up,/236. which will be hard for anyone to clearly see, and they can also be coated cards. But just as you throw them down suddenly, you should pick them up right away, keeping an eye on both their gaze and the card they are focusing on.
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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, &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.
How to figure out what card anyone is thinking of, how to transfer that thought into a nutshell or cherry stone, etc.; and then how to get that into someone’s pocket: how to make someone draw that specific card or any card you want, all using one method.
AKE
Tricks with cards, &c: which must be doone with
confederacie. a nut, or a cheristone, & 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 eie of a needle pull
out some of the kernell, so as the same may be as wide as the hole of
the shell. Then write the number or name of a card in a peece of fine
paper one inch or halfe an inch in length, and halfe so much in bredth,
and roll it up hard: then put it into a nut, or cheristone, and close
the hole with a little red waxe, and rub the same with a litle dust,
and it will not be perceived, if the nut or cheristone be browne or
old. Then let your confederate thinke that card which you have in your
nut, &c: and either conveie the same nut or cheristone into some bodies
pocket, or laie it in some strange place: then make one drawe the same
out of the stocke held in your hand, which by use you may well doo. But
saie not; I will make you perforce draw such a card: but require some
stander by to draw a card, saieng that it skils not what card he draw.
And if your hand serve you to use the cards well, you shall prefer unto
him, and he shall receive (even though he snatch at an other) the verie
card which you kept, and your confederate thought, and is written in
the nut, and hidden in the pocket, &c. You must (while you hold the
stocke in your hands, tossing the cards to and fro) remember alwaies
to keepe your card in your eie, and not to loose the sight thereof.
Which feate, till you be perfect in, you may/336. have the same privilie
marked; and when you perceive his hand readie to draw, put it a little
out towards his hand, nimblie turning over the cards, as though you
numbred them, holding the same more loose and open than the rest, in
no wise suffering him to draw anie other: which if he should doo, you
must let three or foure fall, that you may beginne againe. ¶ This will
seeme most strange, if your said paper be inclosed in a button, and by
confederacie sowed upon the doublet or cote of anie bodie.A
merrie conceipt, the like whereof you shall find in pag.
324, & 330. This tricke
they commonlie end with a nut full of inke, in which case some wag or
unhappie boie is to be required to thinke a card; and having so doone,
let the nut be delivered him to cracke, which he will not refuse to
doo, if he have seene the other feate plaied before./
TAKE
Card tricks and similar activities: which require teamwork. a nut, or a cherry stone, and burn a hole through the side of the
top of the shell, and also through the kernel (if you want) with a
hot needle, or bore it with a nail; and with the eye of a needle pull
out some of the kernel, making it as wide as the hole in the
shell. Then write the number or name of a card on a piece of fine paper one inch or half an inch long, and half as wide,
and roll it up tightly: then put it into a nut or cherry stone, and seal the hole with a little red wax, and dust it lightly,
and it won’t be noticed if the nut or cherry stone is brown or old. Then let your accomplice think of the card in your
nut, etc.: and either slip that nut or cherry stone into someone’s
pocket or leave it in a random place: then let someone draw from the deck held in your hand, which you can easily manage.
But don’t say; “I will make you draw such a card”: instead, ask someone nearby to draw a card, saying it doesn't matter which card they draw.
If you know how to handle the cards well, you’ll offer them the card, and they’ll receive (even if they grab another) the exact
card that you kept, which your accomplice thought of, and that is written on the paper hidden in the pocket, etc. You must (while
holding the deck in your hands, mixing the cards) always keep your card in sight and not lose track of it. Until you are perfect
at this trick, you may/336. have the same privilege marked; and when you see
their hand ready to draw, push it slightly toward their hand, quickly flipping through the cards as if you are counting them,
holding it more loosely and openly than the rest, never letting them draw any other card: if they do, you must let three or four
cards drop so you can start again. ¶ This will seem most surprising if your piece of paper is enclosed in a button, and by
cooperation, sewn onto the doublet or coat of someone.A funny trick; similar ones can be found on pages 324 and 330. This trick is often ended with a nut full of ink, where some clever or unfortunate kid is asked to think of a card; after
doing so, let the nut be given to them to crack, which they won't hesitate to do if they’ve seen the other trick played before./
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The xxix. Chapter.237.
Of fast or loose, how to knit a hard knot upon a handkercher, and to undoo the same with words.
Of fast or loose, how to tie a tight knot in a handkerchief, and to undo it with words.
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.¶
Make one plaine loose knot, with the two
corner ends of a handkercher, and seeming to draw the same verie hard,
hold fast the bodie of the said handkercher (neere to the knot) with
your right hand, pulling the contrarie end with the left hand, which is
the corner of that which you hold. Then close up handsomlie the knot,
which will be yet somewhat loose, and pull the handkercher so with your
right hand, as the left hand end may be neere to the knot: then will it
seeme a true and a firme knot. And to make it appeare more assuredlie
to be so indeed, let a stranger pull at the end which you hold in your
left hand, whilest you hold fast the other in your right hand: and then
holding the knot with your forefinger & thombe, & the nether part of
your handkercher with your other fingers,/337. as you hold a bridle when
you would with one hand slip up the knot and lengthen your reines. This
doone, turne your handkercher over the knot with the left hand, in
dooing whereof you must suddenlie slip out the end or corner, putting
up the knot of your handkercher with your forefinger and thombe, as
you would put up the foresaid knot of your bridle. Then deliver the
same (covered and wrapt in the middest of your handkercher) to one, to
hold fast, and so after some words used, and wagers laied, take the
handkercher and shake it, and it will be loose.
THE
Aegyptians juggling with witchcraft or tricks rely a lot on fast or loose methods. Although I’ve written a bit about this already, I’ll take this opportunity to share some specific examples of their feats; I'm not talking about their common tricks since those are boring, nor am I discussing their fortune-telling, which is quite immoral; both are just deceits. Carefree with a handkerchief.¶
Make one plain loose knot with the two corner ends of a handkerchief and, while pretending to pull it very tight, hold the body of the handkerchief (close to the knot) with your right hand, pulling the opposite end with your left hand, which is actually the corner you’re holding. Then, neatly tighten the knot, which will still be a bit loose, and pull the handkerchief with your right hand so that the left-hand end is close to the knot. It will then look like a true and secure knot. To make it appear even more convincing, let a stranger tug on the end you’re holding in your left hand while you grip the other end in your right hand. Then, using your forefinger and thumb to hold the knot, and your other fingers to grip the lower part of your handkerchief, hold it like a bridle when you want to slip up the knot and lengthen your reins. Once you've done that, flip the handkerchief over the knot with your left hand, and while doing so, quickly slip out the end or corner, lifting the knot of your handkerchief with your forefinger and thumb, just like you would with the aforementioned knot of your bridle. Afterward, hand the same (covered and wrapped in the middle of your handkerchief) to someone to hold tightly, and after making some comments and placing bets, take the handkerchief and shake it, and it will come loose.
A notable feate of fast or loose; namelie, to pull three beadstones from off a cord, while you hold fast the ends thereof, without remooving of your hand.
TAke Fast or lose with whipcords and beades.two little whipcords of two foote long a peece, double them equallie, so as there may appeare foure ends. Then take three great beadstones, the hole of one of them beeing bigger than the rest; and put one beadstone upon the eie or bowt of the one 277 cord, and an other on the other cord. Then take the stone with the greatest hole, and let both the bowts be hidden therein: which may be the better doone, if you put the eie of the one into the eie or bowt of the other. Then pull the middle bead upon the same, being doubled over his fellow, and so will the beads seeme to be put over the two cords without partition. For holding fast in each hand the two ends of the two cords, you may tosse them as you list, and make it seeme manifest to the beholders, which may not see how you have doone it, that the beadstons are put upon the two cords without anie fraud. Then must you seeme to adde more effectuall binding of those beadstones to the string, and make one/238. halfe of a knot with one of the ends of each side; which is for no other purpose,This conveiance must be closelie doone: Ergo it must be no bunglers worke. but that when the beadstones be taken awaie, the cords may be seene in the case which the beholders suppose them to be in before. For when you have made your halfe knot (which in anie wise you may not double to make a perfect knot) you must deliver into the hands of some stander by those two cords; namelie, two ends evenlie set in one hand, and two in the other, and then with a wager, &c: beginne to pull off your beadstones, &c: which if you handle nimblie, and in the end cause him to pull his two ends, the two cords will/338. shew to be placed plainelie, and the beadstones to have come through the cords. But these things are so hard and long to be described, that I will leave them; whereas I could shew great varietie.
Take Act quickly or miss out with whipcords and beads. Two whipcords, each two feet long, double them evenly so there are four ends showing. Then take three large beads, making sure one has a bigger hole than the others; place one bead on the end of one 277 cord and another on the other cord. Next, take the bead with the largest hole and hide both ends inside it; this is easier if you insert the end of one cord into the end of the other. Then pull the middle bead over the same doubled cord, making it look like the beads are threaded onto the two cords without any visible separation. By holding onto the two ends of the cords in each hand, you can toss them around as you wish, making it seem obvious to the onlookers, who won’t see how you did it, that the beads are on the two cords without any trickery. Then you should appear to secure the beads more tightly to the string by making a half knot with one end from each side; this is for no other reason than that when the beads are removed, the cords should look like they were in the same position beforehand. After making your half knot (which you must not double into a full knot), you should hand the two cords to someone nearby—specifically, with two ends in one hand and two in the other—and then, with a wager, etc., start to pull off your beads. If you handle this quickly and in the end cause him to pull his two ends, the cords will/338. appear to be straightforward and the beads seem to have passed through the cords. But these methods are so complicated and lengthy to describe that I’ll leave them aside, even though I could show a lot of different variations.
The xxx. Chapter.
Juggling knacks by confederacie, and how to know whether one cast crosse or pile by the ringing.
Juggling tricks by association, and how to tell if someone is flipping heads or tails by the ringing.
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 crosse; or What ist, if it be pile: or some other such signe,
as you are agreed upon, and so you need not faile to gesse rightlie.
By this meanes (if you have anie invention) you may seeme to doo a
hundreth miracles, and to discover the secrets of a mans thoughts, or
words spoken a far off.
AIE
make a bet with your partner (who should act like they’re clueless or stubbornly against you) that while you’re hiding behind a door, you’ll predict the outcome of a coin toss just by the sound it makes. So, when you leave and they flip the coin in front of the witnesses who are about to be tricked, they have to say: What is it? What is it? Signs of collusion. What is it, if it’s heads; or What is it, if it’s tails: or some other signal you’ve both agreed on, so you’re guaranteed to guess correctly. With a little creativity, you can appear to perform countless miracles and reveal the secrets of a person's thoughts or words spoken from a distance.
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278
To make a shoale of goslings drawe a timber log.
TO make a shoale of goslings, or (as they saie) a gaggle of geese to seeme to drawe a timber log, is doone by that verie meanes that is used, when a cat dooth drawe a foole through a pond or river: but handled somewhat further off from the beholders.
TO make a group of goslings, or (as they say) a gaggle of geese appear to pull a timber log, is done by the very same method that a cat uses to drag a fool through a pond or river: but done with a bit more distance from the observers.
To make a pot or anie such thing standing fast on the cupboord, to fall downe thense by vertue of words.
LEt a cupboord be so placed, as your confederate may hold a blacke thred without in the court, behind some window of that roome; and at a certeine lowd word spoken by you, he may pull the same thred, being woond about the pot, &c. And this was the feate of Eleazar, Eleazers feate of cōfederacie. which Josephus reporteth to be such a miracle./
Let a cupboard be positioned so that your partner can hold a black thread outside in the courtyard, behind a window in that room; and at a certain loud word spoken by you, he can pull the same thread, which is wound around the pot, etc. And this was the feat of Eleazar, Eleazar's act of alliance. which Josephus reports to be such a miracle.
To make one danse naked.339.
MAke a poore boie confederate with you, so as after charmes, &c: spoken by you, he uncloth himselfe, and stand naked, seeming (whilest he undres/seth239. him) to shake, stampe, and crie, still hastening to be unclothed, till he be starke naked: or if you can procure none to go so far, let him onelie beginne to stampe and shake, &c: and to uncloth him, and then you may (for the reverence of the companie) seeme to release him.
Make a poor boy your accomplice, so that after you perform charms, he removes his clothes and stands naked, appearing to shake, stomp, and cry while he undresses himself, as though he’s eager to be completely naked. If you can’t find anyone willing to go that far, let him just start to stomp and shake while beginning to take off his clothes, and then you can (out of respect for the group) pretend to release him.
To transforme or alter the colour of ones cap or hat.
TAke a confederates hat, and use certeine *words* As, Droch myroch, & senaroth betu baroch assmaaroth, roūsee farounsee, hey passe passe, &c: or such like strange words. over it, and deliver it to him againe, and let him seeme to be wroth, and cast it backe to you againe, affirming that his was a good new blacke hat, but this is an old blew hat, &c: and then you may seeme to countercharme it, and redeliver it, to his satisfaction.
Take a confederate's hat and use certain *words* like, "Droch myroch, & senaroth betu baroch assmaaroth, roūsee farounsee, hey passe passe," etc., or other similar unusual words. Then give it back to him and let him act angry and throw it back at you, insisting that his was a nice new black hat while yours is just an old blue hat, etc. After that, you can pretend to counter-charm it and return it to him, making sure he's satisfied.
How to tell where a stollen horsse is become.
BY meanes ofPope and Tailor cōfederates. confederacie, Steeven Tailor and one Pope abused divers countrie people. For Steeven Tailor would hide awaie his neighbours horsses, &c: and send them*[* ? then] to Pope, (whom he before had told where they were) promising to send the parties unto him, whome he described and made knowne by divers signes: so as this Pope would tell them at their first entrance unto the doore. Wherefore they came, and would saie that their horsses were stollen, but the theefe should 279be forced to bring backe the horsses, &c: and leave them within one mile south and bywest, &c: of his house, even as the plot was laid, and the packe made before by Steeven and him. This Pope is said of some to be a witch, of others he is accompted a conjuror; but commonlie called a wise man, which is all one with a soothsaier or witch./
By means ofPope and Tailor allies. the alliance, Steeven Tailor and one Pope took advantage of various country people. Steeven Tailor would hide his neighbors' horses, etc., and send them*[* ? then] to Pope, whom he had previously informed about their locations, promising to send the victims to him, whom he described and made known by various signs: so that Pope would identify them when they first arrived at his door. Consequently, they came and claimed that their horses were stolen, but the thief would have to bring back the horses, etc., and leave them within one mile southwest of his house, just as the scheme was planned in advance by Steeven and him. This Pope is said by some to be a witch, while others consider him a conjurer; but he is commonly referred to as a wise man, which is essentially the same as a fortune-teller or witch.
The xxxi. Chapter.340.
Boxes to alter one graine into another, or to consume the graine or corne to nothing.
Containers to change one grain into another, or to turn the grain or corn into nothing.
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 endNote the maner of this conveiance. thereof some other kind of graine,
ground or unground; then doo they cover it, and put it under a hat or
candlesticke: and either in putting it therinto, or pulling it thence,
they turne the box, and open the contrarie end, wherein is shewed a
contrarie graine: or else they shew the glewed end first (which end
they suddenlie thrust into a boll or bag of such graine as is glewed
alreadie thereupon) and secondlie the emptie box./
HERE
are performers juggling boxes with false bottoms, where many tricks are pulled off. First, they have a box that looks the same on both ends, and the bottom of one end is just deep enough to hold a line of corn or pepper glued on it. Then they place some other type of grain, whether ground or unground, into the hollow endTake note of how this trick is done. of the box, cover it, and put it under a hat or candlestick. As they place it there or pull it out, they flip the box and open the other end, revealing a different type of grain; or they might show the glued end first (which they quickly thrust into a bowl or bag of the same grain already glued there) and then show the empty box.
240.How to conveie (with words or charmes) the corne conteined in one box into an other.
THere is another box fashioned like a bell, wherinto they doo put so much, and such corne or spice as the foresaid hollow box can conteine. Then they stop or cover the same with a peece of lether, as broad*[* = thick] as a testor, which being thrust up hard towards the midle part or waste of the said bell, will sticke fast, & beare up the corne. And if the edge of the leather be wet, it will hold the better. Then take they the other box dipped (as is aforesaid) in corne, and set downe the same upon the table,You must take heed that when the corne commeth out it cover & hide the leather, &c. the emptie end upward, saieng that they will conveie the graine therein into the other box or bell: which being set downe somewhat hard upon the table, the leather and the corne therein will fall downe, so as the said bell being taken up from the table, you shall see the corne lieng thereon, and the stopple will be hidden therwith, & covered: & when you uncover the other box, nothing shall remaine therein. But presentlie the corne must be swept downe with one hand into the other, or into your lap or hat. 280Manie feats maie be done with this box, as to put therein a tode, affirming the same to have beene so turned from corne, &c: and then manie beholders will/341. suppose the same to be the jugglers divell, whereby his feats and miracles are wrought. But in truth, there is more cunning witchcraft used in transferring of corne after this sort, than is in the transferring of one mans corne in the grasse into an other mans feeld: which†† See the 12 booke of this discoverie, in the title Habar, cap. 4. pag. 220, 221. the lawe of the twelve tables dooth so forceablie condemne: for the one is a cousening slight, the other is a false lie.
There’s another box shaped like a bell, into which they put a lot of grain or spice that the hollow box can hold. Then they seal it with a piece of leather, as wide*[* = thick] as a canopy, which, when pushed up hard towards the middle part of the bell, will stick and hold up the grain. If the edge of the leather is wet, it will hold even better. Then they take the other box, dipped (as mentioned before) in grain, and place it on the table,Make sure that when the grain comes out, it covers and conceals the leather, etc. with the empty end facing upwards, claiming they will transfer the grain inside it into the other box or bell: which, when pressed down firmly on the table, will make the leather and the grain inside fall out, so when the bell is lifted from the table, you will see the grain lying there, and the stopper will be hidden and covered with it; and when you uncover the other box, nothing will remain inside. But immediately, the grain must be swept down with one hand into the other box or into your lap or hat. 280Many tricks can be performed with this box, such as putting a toad inside and claiming it has turned from grain, etc.: then many spectators will/341. assume it to be the juggler's devil, through which his tricks and miracles are performed. But in reality, there’s more clever trickery involved in transferring grain this way than in shifting one person's grain in the grass into another person’s field: which†† Refer to the 12th book of this discovery, titled Habar, chapter 4, pages 220 and 221. is strongly condemned by the law of the twelve tables; for one is a deceitful trick, the other is a falsehood.
Of an other boxe to convert wheat into flower with words, &c.
THere is an other boxe usuall among jugglers, with a bottome in the middle thereof, made for the like purposes. One other also like a tun, wherin is shewed great varietie of stuffe, as well of liquors as spices, and all by means of an other little tun within the same, wherein and whereon liquors and spices are shewed. But this would aske too long a time of description.
There is another box commonly used by jugglers, with a bottom in the middle designed for similar purposes. There’s also one shaped like a barrel, displaying a great variety of items, including both liquids and spices, all made possible by another small barrel inside, where the liquids and spices are shown. But this would take too long to describe.
Of diverse petie juggling knacks.
These are such sleights that even a bungler may doo them: and yet prettie, &c.THere are manie other beggerlie feats able to beguile the simple, as to make an ote stir by spetting thereon, as though it came to passe by words. Item to deliver meale, pepper, ginger, or anie powder out of the mouth after the eating of bread, &c: which is doone by reteining anie of those things stuffed in a little paper or bladder conveied into your mouth, and grinding the same with your teeth. ¶ Item, a rish through a peece of a trencher, having three holes, and at the one side the rish appearing out in the second, at the other side in the third hole, by reason of a hollow place made betwixt them both, so as the slight consisteth in turning the peece of trencher./
These tricks are so simple that even a beginner can do them, yet they're still quite charming, etc. There are many other petty feats capable of deceiving the gullible, such as making an object move by spitting on it, as if it magically happened by words. Also, producing flour, pepper, ginger, or any powder from your mouth after eating bread, which is done by keeping any of those things stuffed in a small paper or pouch hidden in your mouth, and grinding it with your teeth. ¶ Furthermore, a trick with a piece of wood that has three holes, where one side shows the object coming out in the second hole, while the other side shows it in the third hole, due to a hollow space made between the two, so the trick lies in turning the piece of wood.
The xxxii. Chapter.241.
To burne a thred, and to make it whole againe with the ashes thereof.
To burn a thread and to make it whole again with the ashes of it.
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 281
forefinger and your thombe. Then take the other
thred, and hold it foorth at length, betwixt the forefinger and thombe
of each hand, holding all your fingers deintilie, as yong gentlewomen
are taught to take up a morsell of meate.That is,
neatlie and deintilie. Then let one cut asunder the
same thred in the middle. When that is doone, put the tops of your
two thombes together, and so shall you with lesse suspicion receive
the peece of thred which you hold in your right hand into your left,
without opening of your left finger and thombe: then holding these two
peeces as you did the same before it was cut, let those two be cut also
asunder in the middest, and they conveied againe as before, untill
they be cut verie short, and then roll all those ends together, and
keepe that ball of short threds before the other in your left hand,
and with a knife thrust out the same into a candle, where you may hold
it untill the said ball of short threds be burnt to ashes. Then pull
backe the knife with your right hand, and leave the ashes with the
other ball betwixt the forefinger and thombe of your left hand, and
with the two thombs & two forefingers together seeme to take paines to
frot and rub the ashes, untill your thred be renewed, andA
thred cut in manie peeces and burned to ashes made whole againe. drawe out
that thred at length which you kept all this while betwixt your left
finger and thombe. This is not inferior to anie jugglers feate if it be
well handled, for if you have legierdemaine to bestowe the same ball of
thred, and to change it from place to place betwixt your other fingers
(as may easilie be doone) then will it seeme verie strange.
T
Pay attention to the technique of this trick.
It's not one of the worst skills to elegantly burn a thread and restore it: here’s how. Take two threads or thin laces, each one foot long: roll one of them into a ball about the size of a pea, and place it between your left forefinger and thumb. Then take the other thread and extend it between the forefinger and thumb of each hand, holding your fingers delicately, like young ladies are taught to pick up a piece of food.That is, neatly and gently. Then have someone cut the thread in the middle. Once that's done, bring the tips of your two thumbs together, allowing you to more discreetly transfer the piece of thread in your right hand into your left, without opening your left finger and thumb. Now hold these two pieces as you did before they were cut, and have those two cut in the middle as well, and transfer them again as before, until they’re cut very short. Then roll all those ends together, keeping that ball of short threads in front of the other one in your left hand, and with a knife, push it into a candle, holding it there until the ball of short threads burns to ashes. Then pull back the knife with your right hand, leaving the ashes with the other ball between the forefinger and thumb of your left hand, and with both thumbs and forefingers, pretend to rub the ashes until your thread is restored, andA thread that was cut into many pieces and turned to ashes is made whole again. draw out the thread that you’ve been holding all this time between your left finger and thumb. This is not inferior to any juggler’s trick if done well, for if you’ve got the sleight of hand to switch that ball of thread and change its position between your other fingers (which can easily be done), it will look very impressive.
To cut a lace asunder in the middest, and to make it whole againe.
BY a devise not much unlike to this, you may seeme to cut asunder any lace that hangeth about ones necke, or any point, girdle, or garter, &c: and with witchcraft or conjuration to make it whole and closed together againe. For the accomplishment whereof,The means discovered. provide (if you can) a peece of the lace, &c: which you meane to cut, or at the least a patterne like the same, one inch and a halfe long, & (keeping it double privilie in your left hand, betwixt some of your fingers neere to the tips thereof) take the other lace which you meane to cut, still hanging about ones necke,/343. and drawe downe your said left hand to the bought thereof: and putting your owne peece a little before the other (the end or rather middle whereof you must hide betwixt your forefinger and thombe) making the eie or bought, which shall be seene, of your owne patterne, let some stander by cut the same a/sunder,242. and it will be surelie thought that the other lace is cut; which with words and froting, &c: you shall seeme to renew & make whole againe. This, if it be well handled, will seeme miraculous.
BY a method somewhat similar to this, you can make it look like you're cutting any lace that hangs around someone's neck, or any strap, belt, or garter, etc., and with magic or spellcasting, make it whole and restored again. To accomplish this,The method found. try to get a piece of the lace, etc., that you intend to cut, or at least a sample that looks like it, about one and a half inches long, and (keeping it secretly doubled in your left hand between some of your fingertips near the tips) take the other lace that you mean to cut, still hanging around someone's neck,/343. and pull your left hand down to the knot. Then, placing your piece slightly ahead of the other (the end or rather the middle which you must hide between your thumb and forefinger), making the knot or loop that will be visible out of your own sample, let someone watching cut it apart,242. and it will surely seem like the other lace is cut; which with words and gestures, etc., you will make it appear as if it’s renewed and whole again. If done well, this will seem miraculous.
282
282
How to pull laces innumerable out of your mouth, of what colour or length you list, and never anie thing seene to be therein.
AS for pulling laces out of the mouth, it is somewhat a stale jest, whereby jugglersA common juggling knacke of flat cousenage plaied among the simple, &c. gaine monie among maides, selling lace by the yard, putting into their mouths one round bottome as fast as they pull out an other, and at the just end of everie yard they tie a knot, so as the same resteth upon their teeth: then cut they off the same, and so the beholders are double and treble deceived, seeing as much lace as will be conteined in a hat, and the same of what colour you list to name, to be drawne by so even yards out of his mouth, and yet the juggler to talke as though there were nothing at all in his mouth.
As for pulling laces out of the mouth, it’s a bit of an old joke, where magiciansA typical juggling trick of simple deception used on the gullible, etc. make money by selling lace by the yard. They put one round end in their mouth as they pull out another, and at the end of each yard, they tie a knot so that it rests on their teeth. Then they cut it off, and the audience gets fooled again and again, seeing as much lace as would fit in a hat, in any color you can name, pulled out in such neat lengths from their mouth, all while the magician acts like there’s nothing at all in there.
The xxxiii. Chapter.
How to make a booke, wherein you shall shew everie leafe therein to be white, blacke, blew, red, yellow, greene, &c.
How to make a book where you show every page to be white, black, blue, red, yellow, green, etc.
HERE
are a thousand jugglings, which I am loth to spend time to
describe, whereof some be common, and some rare, and yet nothing else
but deceipt, cousenage, or confederacie:Juggling a kind of witchcraft. whereby you may plainelie
see the art to be a kind of witchcraft. I will end therfore with one
devise, which is not common, but was speciallie used by Clarvis,The invention of Clarvis.
whome though I never saw to exercise the feat, yet am I sure I conceive
aright of that invention. He had (they/344. saie) a booke, whereof he would
make you thinke first, that everie leafe was cleane white paper: then
by vertue of words he would shew you everie leafe to be painted with
birds, then with beasts, then with serpents, then with angels, &c: the
devise thereof is this. This knack is sooner learned by demonstrative means, than
taught by words of instruction.¶ Make a booke seven inches long, and five
inches broad, or according to that proportion: and let there be xlix,
leaves; to wit, seven times seven conteined therin, so as you may cut
upon the edge of each leafe six notches, each notch in depth halfe a
quarter of an inch, and one inch distant. Paint everie foureteenth and
fifteenth page (which is the end of everie sixt leafe, & the beginning
of everie seventh) with like colour, or one kind of picture. Cut off
with a paire of sheares everie notch of the first leafe, leaving onlie
one inch of paper in the uppermost place uncut, which will remaine
almost halfe a quarter of an inch higher than anie part of that leafe.
Leave an other like inch in the second place of the second leafe,
clipping away one inch of paper in the highest place immediatlie above
it, and all the notches below the same, and so orderlie to the third,
fourth, &c: so as there shall rest upon each leafe one onlie inch of
paper above the rest. One high uncut inch of paper must answer to the
first, directlie283
in everie seventh leafe of the booke: so as when you
have cut the first seven leaves, in such sort as I first described,/243.
you are to begin in the selfe same order at the eight leafe, descending
in such wise in the cutting of seven other leaves, and so againe at the
fifteenth, to xxi, &c: untill you have passed through everie leafe, all
the thicknes of your booke.
HERE
are a thousand tricks that I’m reluctant to spend time describing—some are common and some are rare, but all are just deception, trickery, or conspiracy: Juggling is a form of magic. You can easily see that this art is a form of witchcraft. I’ll conclude with one trick that’s uncommon but was specifically used by Clarvis, The creation of Clarvis. Although I’ve never seen him perform the trick, I’m sure I understand his invention correctly. He had (they say) a book that he would make you believe was entirely blank paper at first. Then, through the use of words, he would reveal that each page was painted with birds, then with beasts, then with serpents, then with angels, etc. The trick works like this: This trick is learned faster through demonstration than by verbal instructions.¶ Make a book seven inches long and five inches wide, or in that proportion: and let it have forty-nine leaves; meaning, seven times seven contained within it, so that you can cut six notches along the edge of each leaf, each notch half a quarter of an inch deep and spaced one inch apart. Paint every fourteenth and fifteenth page (which is the end of every sixth leaf and the beginning of every seventh) with the same color or a similar image. Use scissors to cut out each notch of the first leaf, leaving just one inch of paper at the top uncut, which will be almost half a quarter of an inch higher than any part of that leaf. Leave another like inch in the second place of the second leaf, trimming away one inch of paper from the top directly above it, along with all the notches below it, and continue this orderly for the third, fourth, etc., so that each leaf will have one inch of paper sticking up above the rest. One uncut inch of paper must align with the first, directly 283 on every seventh leaf of the book: so when you’ve cut the first seven leaves as I described, you should begin in the same order at the eighth leaf, cutting in the same way for another seven leaves, and continue this at the fifteenth, then the twenty-first, etc., until you’ve gone through every leaf, all the way through your book.
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 sorts of colours or pictures: so as, when you shall rest your thombe upon anie of those Bumleaves, or high inches, and open the booke,This will seeme rare to the beholders. you shall see in each page one colour or picture through out the booke; in an other rowe, an other colour, &c. To make that matter more plaine unto you, let this be the description hereof. Hold the booke/345. with your left hand, and (betwixt your forefinger and thombe of your right hand) slip over the booke in what place you list, and your thombe will alwaies rest at the seventh leafe; to wit, at the Bumleafe or high inch of paper from whence when your booke is streined, it will fall or slip to the next, &c. Which when you hold fast, & open the booke, the beholders seeing each leafe to have one colour or picture with so manie varieties, all passing continuallie & directlie thrugh the whole booke, will suppose that with words you can discolour the leaves at your pleasure. Wher such bookes may be gotten.But because perhaps you will hardlie conceive herof by this description, you shall (if you be disposed) see or buie for a small value the like booke, at the shop of W. Brome in Powles churchyard, for your further instruction. ¶ There are certeine feats of activitie, which beautifie this art exceedinglie: howbeit even in these, some are true, and some are counterfet; to wit, some done by practise, and some by confederacie. ¶ There are likewise divers feats arythmeticall & geometricall: for them read Gemma Phrysius, and Record, &c. which being exercised by jugglers ad credit to their art. ¶ There are also (besides them which I have set downe in this title of Hartumim) sundrie strange experiments reported by Plinie, Albert, Joh. Bap. Port. Neap. and Thomas Lupton, wherof some are true, and some false: which being knowne to Jannes and Jambres, or else to our jugglers, their occupation is the more magnified, and they thereby more reverenced.See more hereof in the 11. book of this discoverie, in the title Nahas, cap. 10 pag. 197, 198. ¶ Here is place to discover the particular knaveries of casting of lots, and drawing of cuts (as they terme it) whereby manie cousenages are wrought: so as I dare not teach the sundrie devises thereof, least the ungodlie make a 284 practise of it in the commonwealth, where manie things are decided by those meanes, which being honestlie meant may be lawfullie used. But I have said alreadie somewhat hereof in generall, and therefore also the rather have suppressed the particularities, which (in truth) are meere juggling knackes: whereof I could discover a great number./
Now you’ll understand that after the first seven pages, every seventh page in the book should be painted, except for one set of seven pages, which must remain blank. However, you need to note that at each “bum leaf” or high inch of paper, spaced seven pages apart, one page directly and linearly opposite another, through the thickness of the book, the same page should be painted with the same color or picture as the previous page; and you must go through the book using seven different colors or pictures. So, when you rest your thumb on any of those bum leaves or high inches and open the book, This will look incredible to the audience. you will see each page featuring one color or picture throughout the book; in another row, another color, etc. To clarify this for you, here’s how to do it: Hold the book/345. with your left hand and, using your right hand's thumb and forefinger, flip through the book wherever you want; your thumb will always rest at the seventh page, specifically at the bum leaf or high inch of paper from which, when you stretch the book, it will fall or slip to the next one, etc. When you hold it tight and open the book, spectators will see each page having one color or picture with so many varieties, all continually and directly passing through the entire book, leading them to believe that you can change the colors of the pages at will with your words. Where these books can be found. But since you might find it hard to grasp from this description, you can (if you’re interested) see or buy a similar book for a small price at the shop of W. Brome in Paul’s churchyard for more guidance. ¶ There are certain impressive feats that greatly enhance this art: however, in these, some are genuine, and some are fake; that is, some are done through practice, and some through trickery. ¶ There are also various arithmetic and geometric feats: for those, read Gemma Phrysius, Record, & etc. which, when performed by magicians, add credibility to their craft. ¶ Additionally, besides those I have listed under the title Hartumim, there are numerous strange experiments reported by Pliny, Albert, Joh. Bapt. Port. Neap., and Thomas Lupton, some of which are true, and others false: when known by Jannes and Jambres, or our magicians, their profession gains more respect and recognition. You can find more about this in the 11th book of this discovery, titled Nahas, chapter 10, pages 197 and 198. ¶ Here is space to reveal the specific tricks of casting lots and drawing cuts (as they call it) that enable many deceits to occur: thus, I dare not teach the various methods of it, lest the wicked misuse it in the community, where many decisions are made through such means, which, when intended honestly, can be lawfully used. But I have already mentioned somewhat about this in general, and therefore I have rather skipped the specifics, which (to be honest) are mere sleight of hand tricks: of which I could reveal a great number.
The xxxiiii. Chapter.346. 244.
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.
Desperate or dangerous juggling tricks, where the simple-minded are made to believe that a clever juggler with words can hurt and help, kill and revive any creature at will: and first to kill any kind of chicken, and then to bring it back to life.
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 otes before hir, &c: and
she will eate and live, being nothing at all greeved or hurt with the
wound; bicause the *braine* The naturall cause why a hen thrust thorough the head
with a bodkin dooth live notwithstanding.
lieth so far behind in the head as it is
not touched, though you thrust your knife betweene the combe and it:
and after you have doone this, you may convert your speach and actions
to the greevous wounding and present recovering of your owne selfe.
TAKE
a hen, a chick, or a capon, and push a nail or a sharp knife through the middle of its head, with the blade pointing towards the beak, making it seem impossible for it to escape death. Then, use some words, and after pulling out the knife, lay oats before it, etc.: and it will eat and live, feeling no pain or hurt from the wound; because the *brainThe natural reason why a hen that was stabbed in the head with a bodkin survives despite the injury.
is so far back in the head that it’s not affected, even if you insert your knife between the comb and it: and after you’ve done this, you can turn your speech and actions to the serious injury and your own recovery.
To eate a knife, and to fetch it out of anie other place.
TAke a knife, and conteine the same within your two hands, so as no part be seene thereof but a little of the point, which you must so bite at the first, as noise may be made therewith. Then seeme to put a great part thereof into your mouth, and letting your hand slip downe, there will appeare to have beene more in your mouth than is possible to be conteined therein. Then send for drinke, or use some other delaie, untill you have let the said knife slip into your lap,It must be cleanelie conveied in any case. holding both your fists close together as before, and then raise them so from the edge of the table where you sit (for from thence the knife may most privilie slip downe into your lap) and in steed of biting the knife, knable a little upon your naile, and then seeme to thrust the knife into your mouth, opening the hand next unto it, and thrust up the other, so as it may appeare to the standers by, that you have delivered your/347. hands therof, and thrust it into your mouth: then call for drinke, after countenance made of pricking and danger, &c. Lastlie, put your hand into your lap, and taking that knife in your hand, you may seeme to bring it out from behind you, or from whence you 285list. ¶ But if you have another like knife and a confederate, you may doo twentie notable woonders hereby: as to send a stander by into some garden or orchard, describing to him some tree or herbe, under which it sticketh; or else some strangers sheath or pocket, &c.
Take a knife and hold it in both hands so that only the tip is visible, which you should nibble at first to make noise with it. Then, pretend to put a large part of it in your mouth; as you let your hand drop, it will look like there was more in your mouth than could actually fit. Next, ask for a drink or create some other delay until you can let the knife slip into your lap,It must be well hidden in any case. keeping your fists close together like before. Then lift them up from the edge of the table where you’re sitting (as that’s where the knife can slip discreetly into your lap) and instead of biting the knife, lightly nibble your nail, then pretend to push the knife into your mouth, opening the hand closest to it and pushing up the other hand so it looks like you have just put it in your mouth. After that, ask for a drink, acting as though you’re in danger or being pricked, etc. Finally, reach into your lap, grab the knife, and make it seem like you’re bringing it out from behind you or from wherever you choose.285 ¶ But if you have another similar knife and a partner, you can perform twenty remarkable tricks with this: like sending someone nearby to a garden or orchard, describing a certain tree or herb under which it’s stuck; or even someone’s sheath or pocket, etc.
To thrust a bodkin into your head without hurt.
TAkeThe maner & meanes of this action. a bodkin so made, as the haft being hollowe, the blade thereof may slip thereinto as soone as you hold the point upward: and set the same to your forehead, and seeme to thrust it into your head, and so (with a little sponge in your hand) you may wring out bloud or wine, making the be/holders245. thinke the bloud or the wine (whereof you may saie you have drunke verie much) runneth out of your forehead. Then, after countenance of paine and greefe, pull awaie your hand suddenlie, holding the point downeward; and it will fall so out, as it will seeme never to have beene thrust into the haft: but immediatlie thrust that bodkin into your lap or pocket, and pull out an other plaine bodkin like the same, saving in that conceipt.
TakeThe way and method of this action. a bodkin designed so that the handle is hollow, allowing the blade to slip inside when you hold the point up. Place it against your forehead and pretend to stab it into your head. With a small sponge in your hand, you can squeeze out blood or wine, making the onlookers245. think the blood or wine (which you can claim you've consumed a lot of) is flowing from your forehead. Then, after showing a pained and distressed expression, quickly pull away your hand, keeping the point downward; the bodkin will fall out, making it look like it was never even thrust into the handle. Immediately after, stick that bodkin into your lap or pocket and take out another plain bodkin that looks similar, except for that trick.
To thrust a bodkin through your toong, and a knife through your arme: a pittifull sight, without hurt or danger.
MAkeA forme or patterne of this bodkin and knife you shal see described if you turne over a few leaves forward. a bodkin, the blade therof being sundred in the middle, so as the one part be not neere to the other almost by three quarters of an inch, each part being kept a sunder with one small bought or crooked piece of iron, of the fashion described hereafter in place convenient. Then thrust your toong betwixt the foresaid space; to wit, into the bought left it the bodkin blade, thrusting the said bought behind your teeth, and biting the same: and then shall it seeme to sticke so fast in and through your toong, as that one can hardlie pull it out. ¶ Also the verie like may be doone with a knife so made, and put upon your arme: and the wound will appeare the more terrible, if a little bloud be powred/348. thereupon.
MakeA form or pattern of this bodkin and knife is explained a few pages ahead. A bodkin, with its blade split in the middle so that one part is almost three-quarters of an inch away from the other, is kept apart by a small bent or crooked piece of iron, shaped as described later in a convenient place. Then insert your tongue into the mentioned gap; that is, into the bend left by the bodkin blade, pushing the bend behind your teeth and biting it. It will seem to be stuck so tightly in and through your tongue that it is hard to pull it out. ¶ The same can be done with a specially made knife placed on your arm: the wound will look even more gruesome if a little blood is poured/348. on it.
To thrust a peece of lead into one eie, and to drive it about (with a sticke) betweene the skin and flesh of the forehead, untill it be brought to the other eie, and there thrust out.
PUt a peece of lead into one of the nether lids of your eie, as big as a tag of a point, but not so long (which you may doo without danger) and with a little juggling sticke (one end therof being hollow) seeme to thrust the like peece of lead under the other eie lid; but conveie the same in deed into the hollownes of the sticke, the stopple or peg whereof may be privilie kept in your hand untill this feate be 286 doone. Then seeme to drive the said peece of lead, with the hollow end of the said sticke, from the same eie: and so with the end of the said sticke, being brought along upon your forhead to the other eie, you maie thrust out the peece of lead, which before you had put thereinto; to the admiration of the beholders. ¶ Some eat the lead, and then shoove it out at the eie: and some put it into both, but the first is best.
Put a piece of lead into one of your lower eyelids, about the size of a tag of a point, but not as long (which you can do safely), and with a little trick stick (one end of which is hollow) make it look like you’re pushing a similar piece of lead under the other eyelid; but actually hide it in the hollow part of the stick, keeping the stopper or plug secretly in your hand until this trick is done. Then pretend to push the piece of lead out with the hollow end of the stick from that eye: and then, with the end of the stick, move it along your forehead to the other eye, where you can pull out the piece of lead you’d previously placed there, to the amazement of the audience. ¶ Some people eat the lead and then push it out from the eye, and some put it in both, but the first method is the best.
To cut halfe your nose asunder, and to heale it againe presentlie without anie salve.
TAkeThis is easilie doone, howbeit being clenlie handled it will deceive the sight of the beholders. a knife having a round hollow gap in the middle, and laie it upon your nose, and so shall you seeme to have cut your nose halfe asunder. Provided alwaies, that in all these you have an other like knife without a gap, to be shewed upon the pulling out of the same, and words of inchantment to speake, bloud also to beeraie the wound, and nimble conveiance./
TakeThis is easy to do, but if done carefully, it will trick the eyes of those watching. a knife with a round hollow gap in the middle, and place it on your nose, and you will appear to have cut your nose in half. Just make sure that you have another similar knife without a gap to show when you pull it out, and be ready to say some magical words, also to show some blood to fake the wound, along with quick tricks.
To put a ring through your cheeke.246.
There is an other old knacke, which seemeth dangerous to the cheeke. For the accomplishing whereof you must have two rings, of like colour and quantitie; the one filed asunder, so as you may thrust it upon your cheeke; the other must be whole, and conveied upon a sticke, holding your hand thereupon in the middle of the sticke, delivering each end of the same sticke to be holden fast by a stander by. Then conveieng the same cleanlie into your hand, or (for lacke of good conveiance) into your lap or/349. pocket, pull awaie your hand from the sticke: and in pulling it awaie, whirle about the ring, and so will it be thought that you have put thereon the ring which was in your cheeke.
There’s another old trick that seems risky for the cheek. To pull it off, you need two rings of the same color and size. One ring should be cut open so you can slide it onto your cheek. The other ring must remain intact and should be placed on a stick, with your hand in the middle of the stick, while someone else holds each end. Then, secretly move the full ring into your hand, or if that's not possible, into your lap or pocket. Pull your hand away from the stick, and as you do, spin the ring around, creating the illusion that you placed the ring on your cheek.
To cut off ones head, and to laie it in a platter, &c: which the jugglers call the decollation of John Baptist.
TOThis was doone by one Kingsfield of London, at a Bartholomewtide, An. 1582. in the sight of diverse that came to view this spectacle. shew a most notable execution by this art, you must cause a boord, a cloth, and a platter to be purposelie made, and in each of them holes fit for a boies necke. The boord must be made of two planks, the longer and broader the better: there must be left within halfe a yard of the end of each planke halfe a hole; so as both planks being thrust togither, there may remaine two holes, like to the holes in a paire of stocks: there must be made likewise a hole in the tablecloth or carpet. A platter also must be set directlie over or upon one of them, having a hole in the midle thereof, of the like quantitie, and also a peece cut out of the same, so big as his necke, through which his head may be conveied into the middest of the platter: and then sitting or kneeling under the boord, let the head onlie remaine upon 287 the boord in the same. Then (to make the sight more dredfull) put a little brimstone into a chafing dish of coles, setting it before the head of the boie, who must gaspe two or three times, so as the smoke enter a little into his nostrils and mouth (which is not unholsome) and the head presentlie will appeare starke dead; if the boie set his countenance accordinglie: and if a little bloud be sprinkled on his face, the sight will be the stranger.
TOThis was carried out by a man named Kingsfield from London during Bartholomewtide in the year 1582, in front of several spectators who came to see this event. To show a remarkable execution by this art, you need to have a board, a cloth, and a platter specially made, with holes in each for a boy's neck. The board should be made of two planks; the longer and wider, the better. There should be a half hole left within half a yard from the end of each plank, so that when both planks are joined together, there will be two holes, similar to those in a pair of stocks. A hole should also be made in the tablecloth or carpet. A platter must be placed directly over one of these holes, with a hole in the middle of the same size, and also a piece cut out so that his neck can fit through it, allowing his head to be placed in the center of the platter. Then, sitting or kneeling under the board, only the head should remain on the board itself. 287 To make the sight even more dreadful, put a little brimstone into a chafing dish of coals placed before the boy's head, who must gasp a few times so that the smoke enters his nostrils and mouth a little (which isn’t harmful), and the head will appear completely lifeless; if the boy maintains the right expression. If a little blood is sprinkled on his face, the sight will be even stranger.
This is commonlie practised with a boie instructed for that purpose, who being familiar and conversant with the companie, may be knowne as well by his face, as by his apparell. In the other end of the table, where the like hole is made, an other boie of the bignesse of the knowne boie must be placed, having upon him his usuall apparell: he must leane or lie upon the boord, and must put his head under the boord through the said hole, so as his bodie shall seeme to lie on the one end of the boord, and his head shall lie in a platter on the other end. Necessarie observations to astonish the beholders. ¶ There are other things which might be performed in this action, the more to astonish the beholders, which because they offer long descriptions, I omit: as to put about his necke a little dough kneded with bul/locks350. bloud, which being cold will appeare like dead flesh; & being pricked with a sharpe round hollow quill, will bleed, and seeme verie strange, &c. ¶ Manie rules are to be observed herein, as to/247. have the table cloth so long and wide as it may almost touch the ground. ¶ Not to suffer the companie to staie too long in the place, &c.
This is often done with a boy trained for the purpose, who, being familiar with the group, can be recognized by his face as well as his clothing. At the other end of the table, where a similar hole is made, another boy of the same size as the known boy must be placed, wearing his usual outfit: he should lean or lie on the table and put his head under the table through the hole, so that his body appears to rest at one end of the table while his head lies on a platter at the other end. Essential observations to impress the audience. ¶ There are other things that could be included in this performance to further amaze the audience, but since they require lengthy explanations, I will skip them: for example, putting around his neck a small piece of dough mixed with bull's blood, which, when cold, looks like dead flesh; and when pricked with a sharp hollow quill, will bleed and appear very strange, etc. ¶ Many rules must be followed in this regard, such as making sure the tablecloth is long and wide enough to almost touch the ground. ¶ Not allowing the group to stay too long in one place, etc.
To thrust a dagger or bodkin into your guts verie strangelie, and to recover immediatlie.
AN other miracle may be shewed touching counterfet executions; namelie, that with a bodkin or a dagger you shall seeme to kill your selfe, or at the least make an unrecoverable wound in your bellie: as (in truth) not long since a juggler caused himself to be killed at a taverne in cheapside, from whence he presentlie went intoOf a juggler that failing in the feats of his art lost his life. Powles churchyard and died. Which misfortune fell upon him through his owne follie, as being then drunken, and having forgotten his plate, which he should have had for his defense. The devise is this. ¶ You must prepare a paste boord, to be made according to the fashion of your bellie and brest: the same must by a painter be coloured cunninglie, not onelie like to your flesh, but with pappes, navill, haire, &c: so as the same (being handsomelie trussed unto you) may shew to be your naturall bellie. Then next to your true bellie you may put a linnen cloth, and thereupon a double plate (which the juggler that killed himselfe forgot, or wilfullie omitted) over and upon the which you may place the false bellie. Provided alwaies, that betwixt the plate & the false bellie you place a gut or bladder of bloud, which 288 bloud must be of a calfe or of a sheepe; but in no wise of an oxe or a cow, for that will be too thicke. Then thrust, or cause to be thrust into your brest a round bodkin, or the point of a dagger, so far as it may pearse through your gut or bladder: which being pulled out againe, the said bloud will spin or spirt out a good distance from you, especiallie if you straine your bodie to swell, and thrust therewith against the plate.But herein see you be circumspect. You must ever remember to use (with words, countenance, and gesture) such a grace, as may give a grace to the action, and moove admiration in the beholders./
Another miracle can be shown regarding fake executions; namely, that with a bodkin or a dagger, you can make it look like you are killing yourself, or at least inflicting an irrecoverable wound in your belly. For example, not long ago, a juggler pretended to be killed at a tavern in Cheapside, and then he quickly went to St. Paul’s churchyard and died. This unfortunate event happened because of his own foolishness, as he was drunk and had forgotten the shield he should have had for his protection. Here’s how to do it: You need to prepare a pasteboard shaped like your belly and chest. A painter must skillfully color it to not only match your skin but also add details like nipples, a belly button, hair, etc., so that when it’s properly attached to you, it looks like your real belly. Then, place a linen cloth next to your actual belly, and on top of that, a double plate (which the juggler who killed himself forgot or intentionally left out). Finally, on top of the false belly, you should place the fake one. Always make sure to put a gut or bladder filled with blood between the plate and the fake belly; this blood should come from a calf or a sheep, but definitely not from an ox or a cow, as that blood will be too thick. Then, thrust a round bodkin or the tip of a dagger into your chest just enough to pierce through the gut or bladder. When you pull it out, the blood will shoot out a good distance from you, especially if you strain your body to swell and push against the plate. But be very careful here. You must always remember to use (with your words, expressions, and gestures) such grace that enhances the action and inspires admiration in the spectators.
351.To drawe a cord through your nose, mouth or hand, so sensiblie as is woonderful to see.
THereA forme or patterne of this bridle you shall see described if you turne over a few leaues. is an other juggling knacke, which they call the bridle, being made of two elder sticks, through the hollownes therof is placed a cord, the same being put on the nose like a paire of tongs or pinsars; and the cord, which goeth round about the same, being drawne to and fro, the beholders will thinke the cord to go through your nose verie dangerouslie. The knots at the end of the cord, which doo staie the same from being drawne out of the sticke, may not be put out at the verie top (for that must be stopped up) but halfe an inch beneath each end: and so I saie, when it is pulled, it will seeme to passe through the nose; and then may you take a knife, and seeme to cut the cord asunder, and pull the bridle from your nose./
ThereYou can find a description of this bridle's design if you turn a few pages. There's another trick they call the bridle, made from two elder sticks with a cord running through them. The cord is placed on the nose like a pair of tongs or pliers; as the cord moves back and forth, onlookers will think it dangerously goes through your nose. The knots at the end of the cord, which prevent it from slipping out of the sticks, shouldn't be at the very top (since that needs to be sealed) but half an inch below each end. So, when it’s pulled, it will look like it’s passing through the nose; then you can take a knife and pretend to cut the cord in half, pulling the bridle away from your nose.
248.The conclusion, wherin the reader is referred to certeine patterns of instruments wherewith diverse feats heere specified are to be executed.
HErein I might wade infinitelie, but I hope it sufficeth, that I have delivered unto you the principles, and also the principall feats belonging to this art of juggling; so as any man conceiving throughlie hereof may not onlie doo all these things, but also may devise other as strange, & varie everie of these devises into other formes as he can best conceive. And so long as the power of almightie God is not transposed to the juggler, nor offense ministred by his uncomlie speach and behaviour, but the action performed in pastime, to the delight of the beholders, so as alwaies the juggler confesse in the end that these are no supernaturall actions, but devises of men, and nimble conveiances, let all such curious conceipted men as cannot affoord their neighbors anie comfort or commoditie, but such as 289 pleaseth their melancholike dispositions say what they list, for this will not onelie be found among indifferent actions,Among what actions juggling is to be counted. but such as greatlie advance the power and glorie of God, discovering their pride and falshood that take upon them to worke miracles, and to be the mightie power of God, as Jannes and Jambres and also Simon Magus did.
Here I could go on forever, but I hope it’s enough to say that I have shared with you the principles and key skills related to the art of juggling. Anyone who truly understands this can not only perform all these tricks but can also come up with even stranger ones and vary each of these tricks into new forms as they best imagine. As long as the power of Almighty God isn’t attributed to the juggler, and no offense is caused by their inappropriate speech and behavior, but the actions are done for fun, to entertain the audience, and the juggler always acknowledges in the end that these are not supernatural actions but the tricks of humans and quick maneuvers, let all those curious individuals who can’t offer their neighbors any comfort or benefit but only what pleases their gloomy dispositions say what they want. This will not only be considered among ordinary actions, but also those that greatly promote the power and glory of God, revealing the pride and deceit of those who pretend to perform miracles and be the mighty power of God, like Jannes, Jambres, and Simon Magus did.
If anie man doubt of these things, as whether they be not as/352. strange to behold as I have reported, or thinke with Bodin that these matters are performed by familiars or divels; let him go into S. Martins, and inquire for one John CautaresA matchles fellowe for legierdemaine. (a French man by birth, in conversation an honest man) and he will shew as much and as strange actions as these, who getteth not his living hereby, but laboureth for the same with the sweat of his browes, and neverthelesse hath the best hand and conveiance (I thinke) of anie man that liveth this daie.
If anyone doubts these things—whether they're as strange to see as I've described or if they believe, like Bodin, that these events are caused by spirits or demons—let him go to St. Martins and ask for John Cautares (a Frenchman by birth and an honest man in conversation). He will show you just as many strange actions as these, and he doesn’t make his living from this; he works hard for it, and yet he probably has the best skills and abilities of anyone alive today.
Neither doo I speake (as they saie) without booke herein. For if time, place, and occasion serve, I can shew so much herein, as I am sure Bodin, Spinæus, and Vairus, would sweare I were a witch, and had a familiar divell at commandement. But truelie my studie and travell herein hath onelie beene emploied to the end I might proove them fooles, and find out the fraud of them that make them fooles, as whereby they may become wiser, and God may have that which to him belongeth.
I’m not speaking randomly here. If the timing, setting, and circumstances are right, I can show enough evidence that I’m sure Bodin, Spinæus, and Vairus would swear I’m a witch with a demon at my command. But honestly, my research and efforts have only been focused on proving them wrong and uncovering the tricks of those who deceive them, so that they can become wiser, and God can receive what is rightfully His.
Touching the patternes of diverse juggling instruments. And bicause the maner of these juggling conveiances are not easilie conceived by discourse of words; I have caused to be set downe diverse formes of instruments used in this art; which may serve for patternes to them that would throughlie see the secrets thereof, and make them for their owne private practises, to trie the event of such devises, as in this tract of legierdemaine are shewed. Where note, that you shall find everie instrument that is most necessarilie occupied in the working of these strange feats, to beare the just and true number of the page, where the use thereof is in ample words declared.
Talking about the designs of different juggling tools. Since the methods of these juggling techniques aren’t easily communicated through words, I’ve arranged to showcase different types of instruments used in this art. These can serve as templates for those who want to fully understand the secrets behind them and create their own for personal practice to test the effectiveness of such devices, as demonstrated in this guide to sleight of hand. Note that each instrument, which is essential for performing these amazing tricks, will be linked to the correct page number where its usage is explained in detail.
Now will I proceed with another cousening point of witchcraft, apt for the place, necessarie for the time, and in mine opinion meet to be discovered, or at the least to be defaced among deceitfull arts. And bicause manie are abused heereby to their utter undooing, for that it hath had passage under the protection of learn- ing, wherby they pretend to accomplish their works, it hath gone freelie with- out generall controlment through all ages, nations & people.//
Now I’ll move on to another deceptive aspect of witchcraft, relevant to our situation, necessary for this time, and in my view, important to expose or at least eliminate among dishonest practices. Many have been misled by this to their complete ruin, as it has been accepted under the guise of knowledge, through which they claim to achieve their goals. It has been allowed to spread widely without any overall regulation throughout all ages, nations, and peoples.
290
290
Heere follow patternes of certeine instru*ments [* Therefore Rom.] to be used in the former juggling knacks.
To pull three beadstones off a cord while holding the ends without moving your hand.To draw a cord through your nose, mouth, or hand, which is called the bridle.
[These four pages of engravings are unpaged in the first and second editions. The references are to the first edition pagings.]
[These four pages of engravings aren't numbered in the first and second editions. The references are to the page numbers in the first edition.]
291
291
To thrust a bodkin into your head, and through your toong, &c.
The hethermost is the bodkin with the bow: the middle one is the bodkin with the hollow handle: the furthest one is the plain bodkin meant for display.
TO be instructed and taught in the right use and readie practise of these bodkins, read pag. 347.
TO be instructed and taught in the proper use and easy practice of these bodkins, read pag. 347.
292
292
To thrust a knife through your arme, and to cut halfe your nose asunder, &c.
The middle knife is for display, while the other two are functional knives.
293
293
To cut off ones head, and to laie it in a platter, which the jugglers call the decollation of John Baptist.
The shape of the planks, etc.The sequence of the action, as it will be shown.
¶ The xiiii. Booke. 353. 249.
The first Chapter.
Of the art of Alcumystrie, of their woords of art and devises to bleare mens eies, and to procure credit to their profession.
About the art of Alchemy, their terms of art and tricks to deceive people's eyes, and to gain credibility for their craft.
ERE
I thought it not impertinent to saie somewhat of the art or rather
the craft of Alcumystrie,Alcumystrie a craft, not an art. otherwise called Multiplication; which
Chaucer, of all other men, most livelie deciphereth. In the bowels
herof dooth both witchcraft and conjuration lie hidden, as whereby some
cousen others, and some are cousened themselves. For by this mysterie
(as it is said in the chanons mans prolog)
HERE I thought it was appropriate to say a little about the practice, or rather the craft, of Alchemy, Alchemy is a skill, not a form of art. also known as Multiplication; which Chaucer describes most vividly among others. In the depths of this lie both witchcraft and conjuration, allowing some to deceive others, and some to be deceived themselves. For through this mystery (as mentioned in the canon's prologue)
[See note.]
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/merable354. (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 such readinesse so many mysticall termes of art:The termes of the art alcumystical devised of purpose to bring credit to cousenage. as (for a tast) their subliming, amalgaming, engluting,†[† enluting] imbibing, incorporating, cementing, ritrination, terminations, mollifications, and indurations of bodies, matters combust and coagulat, ingots, tests, &c. Or who is able to conceive (by reason of the abrupt confusion, contrarietie, and multitude of drugs, simples, and confections) the operation and mysterie of their stuffe and workemanship. For these things and 295many more, are of necessitie to be prepared and used in the execution of this indevor; namelie orpiment, sublimed Mercurie, iron squames, Mercurie crude, groundlie large, bole armoniake, verdegrece, borace, boles, gall,‡[‡ boles gall, Chaucer.] arsenicke, sal armoniake, brimstone,/25[0]. salt, paper, burnt bones, unsliked lime, claie, saltpeter, vitriall, saltartre, alcalie, sal preparat, claie made with horsse doong, mans haire, oile of tartre, allum, glasse, woort, yest, argoll, resagor,* [* Resalgar]gleir of an eie, powders, ashes, doong, pisse, &c. Then have they waters corosive and lincall, waters of albification, and waters rubifieng, &c. Also oiles, ablutions, and metals fusible. Also their lamps, their urinalles, discensories, sublimatories, alembecks, viols, croslets, cucurbits, stillatories, and their fornace of calcination: also their soft and subtill fiers, some of wood, some of cole, composed speciallie of beech, &c. And bicause they will not seeme to want anie point of cousenage to astonish the simple, or to moove admiration to their enterprises, they have (as they affirme) foure spirits to worke withall, whereof the first is, orpiment; the second, quicksilver; the third, sal armoniake; the fourth, brimstone. Then have they seven celestiall bodies; namelie, Sol, Luna, Mars, Mercurie, Saturne, Jupiter, and Venus; to whome they applie seven terrestriall bodies; to wit, gold, silver, iron, quickesilver, lead, tinne, and copper, attributing unto these the operation of the other; speciallie if the terrestriall bodies be qualified, tempered, and wrought in the houre and daie according to the feats†[† ? seats] of the celestiall bodies: with more like vanitie./
And because the practitioners here want to be seen as wise, educated, clever, and masters of their craft, they’ve created complicated terminology, obscure phrases, and countless concoctions (which are also made of strange and rare ingredients) that confuse those who are engaged in this work, or those who simply observe or expect their outcomes. For what simple person wouldn’t believe that these individuals are knowledgeable and jolly when they have so many mystical terms at their fingertips? For example, their processes like subliming, amalgamating, englutting, imbibing, incorporating, cementing, ritrination, terminations, mollifications, and solidifications of materials, as well as combusted and coagulated substances, ingots, tests, etc. Who could possibly understand the operation and mystery of their materials and craftsmanship due to the overwhelming chaos, contradictions, and multitude of drugs, ingredients, and concoctions? These things, along with many others, must be prepared and used to carry out this endeavor; specifically, orpiment, sublimed Mercury, iron scales, crude Mercury, large ground ore, verdigris, borax, orpiment, gall, arsenic, sal ammoniac, sulfur, salt, paper, burnt bones, unslaked lime, clay, saltpeter, vitriol, tartar salt, alkali, prepared salt, clay mixed with horse dung, human hair, oil of tartar, alum, glass, wort, yeast, argol, resalgar, egg whites, powders, ashes, dung, urine, etc. They also have corrosive and linseed oils, whitening waters, reddening waters, etc. Additionally, they have oils, washes, and fusible metals. Their lab equipment includes lamps, urinals, discerners, sublimators, alembics, flasks, croslets, retorts, stills, and their calcination furnace, along with their special subtle fires, some made from wood, some from coal, especially beech, etc. And because they don’t want to lack any aspect of deception to astonish the simple-minded or inspire admiration for their endeavors, they claim to have four spirits to work with: the first is orpiment, the second is quicksilver, the third is sal ammoniac, and the fourth is brimstone. Then they associate seven celestial bodies: Sun, Moon, Mars, Mercury, Saturn, Jupiter, and Venus, with seven terrestrial substances: namely, gold, silver, iron, quicksilver, lead, tin, and copper, attributing the effects of the former to the latter, especially if the terrestrial substances are prepared, tempered, and worked on during suitable days and hours according to the positions of the celestial bodies; with similar more foolishness.
The second Chapter.355.
The Alcumysters drift, the Chanons yeomans tale, of alcumysticall stones and waters.
The alchemists drift, the common people’s tale, of alchemical stones and waters.
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:
heereby also they convert any other mettall (but speciallie copper)
into gold. This science (forsooth) is the secret of secrets; even as
Salomons conjuration is said among the conjurors to be so likewise.
And thus, when they chance to meete with yong men, or simple people,
they boast and 296
brag, and saie with Simon Magus,Acts. 8. that they can worke
miracles, and bring mightie things to passe. In which respect Chaucer
truelie heereof saith:
NOW
you need to understand that the goal of all their work
is to achieve the creation of the philosopher's stone, known as
Alixer, and the stone referred to as Titanus; and Magnatia, which is a
water made from the four elements, that (they say) the philosophers
are sworn not to reveal or write about. With these, they
can kill quicksilver, making it malleable and able to hold a charge:
this way, they can turn any other metal (especially copper)
into gold. This knowledge is truly the secret of secrets; just like
Solomon's conjuration is said to be among conjurers.
So, when they come across young men or naive people,
they boast and 296
brag, claiming, like Simon Magus,Acts 8. that they can perform
miracles and achieve great things. In this regard, Chaucer
truly says:
251.He also saith, and experience verifieth his assertion, that they looke ill favouredlie, & are alwaies beggerlie attired: his words are these:
251.He also says, and experience confirms his claim, that they look unattractive and are always dressed like beggars: his words are these:
The tale of the chanons yeoman published by Chaucer, dooth make (by waie of example) a perfect demonstration of the art of Alcumystrie or multiplication: the effect whereof is this. A chanon being an AlcumysterThe points or parts of the art Alcumysticall which may be called the mystie or smokie science. or cousenor, espied a covetous preest, whose pursse he knew to be well lined, whome he assaulted with flatterie and subtill speach, two principall points belonging to this art. At the length he borrowed monie of the preest, which is the third part of the art, without the which the professors can doo no good, nor indure in good estate. Then he at his daie repaied the monie, which is the most difficult point in this art, and a rare experiment. Finallie, to requite the preests courtesie, he promised unto him such instructions, 297as wherby with expedition he should become infinitelie rich, and all through this art of multiplication. And this is the most common point in this science; for herein they must be skilfull before they can be famous, or atteine to anie credit. The preest disliked not his proffer; speciallie bicause it tended to his profit, and embraced his courtesie. Then the chanon willed him foorthwith to send for three ownces of quicke silver, which he said he would transubstantiate (by his art) into perfect silver. The preest thought that a man of his profession could not dissemble, and therefore with great joy and hope accomplished his request./
The story of the canon's yeoman published by Chaucer provides a clear example of the art of alchemy or multiplication: the outcome is as follows. A canon, being an alchemistThe aspects of alchemical art that can be referred to as the mysterious or smoky science. or fraudster, spotted a greedy priest whose purse he knew was well filled. He approached him with flattery and clever speech, two key aspects of this art. Eventually, he borrowed money from the priest, which is the third essential part of the art, without which practitioners can't succeed or maintain their status. Then, on that day, he returned the money, which is the most challenging aspect of this art and a rare feat. Finally, to repay the priest's kindness, he promised him such instructions, 297 that, with speed, he would become infinitely rich, all through this art of multiplication. This is the most common aspect of this science; here, one must be skilled before achieving fame or gaining any credibility. The priest did not decline his offer, especially since it promised his profit, and gladly accepted his kindness. Then the canon instructed him to immediately send for three ounces of quicksilver, which he claimed he would transmute (through his art) into pure silver. The priest thought that a man of his profession couldn't be deceitful and therefore, with great joy and hope, fulfilled his request.
357.And now (forsooth) goeth this jollie Alcumyst about his busines and worke of multiplication, and causeth the preest to make a fier of coles, in the bottome whereof he placeth a croslet; and pretending onelie to helpe the preest to laie the coles handsomelie, he foisteth into the middle ward or lane of coles, a beechen cole, within the which was conveied an ingot of perfect silver, which (when the cole was consumed) slipt downe into the croslet, that was (I saie) directlie under it. The preestThe Alcumysts bait to catch a foole. perceived not the fraud, but received the ingot of silver, and was not a little joy/full252. to see such certeine successe proceed from his owne handie worke wherein could be no fraud (as he surelie conceived) and therefore verie willinglie gave the cannon fortie pounds for the receipt of this experiment, who for that summe of monie taught him a lesson in Alcumystrie, but he never returned to heare repetitions, or to see how he profited.
357.And now, this jolly alchemist goes about his business and work of multiplication, and makes the priest build a fire with charcoal. In the middle of the coals, he secretly places a coal made of beechwood, inside which he has hidden a bar of pure silver. When the coal burns away, it slips down into the pot that was right under it. The priestThe alchemist's lure to trap a fool. doesn't notice the trick and receives the silver bar, feeling quite pleased to see such a certain outcome come from his own handiwork, which he believed had no trickery involved. Thus, he willingly paid the alchemist forty pounds for the knowledge of this experiment, but he never returned to hear any explanations or see how much he gained from it.
The third Chapter.
Of a yeoman of the countrie cousened by an Alcumyst.
About a farmer from the countryside cheated by an alchemist.
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 Alcumystrie, juggling, witchcraft,
and conjuration: and by meanes of his companions and confederats
discussed the simplicitie and abilitie of the said yeoman, and found
out his estate and humor to be convenient for his purpose; and finallie
came a wooing (as they saie) to his daughter, to whome he made
298 love
cunninglie in words, though his purpose tended to another matter. And
among other illusions and tales, concerning his owne/358. commendation,
for welth, parentage, inheritance, alliance, activitie, learning,
pregnancie, and cunning, he boasted of his knowledge and experience in
Alcumystrie; making the simple man beleeve that he could multiplie,
and of one angell make two or three. Which seemed strange to the poore
man, in so much as he became willing enough to see that conclusion:
whereby the Alcumyster had more hope and comfort to atteine his desire,
than if his daughter had yeelded to have maried him. To be short, he
in the presence of the said yeoman, Note the cousening conveiance of this alcumystical
practitioner.did include within a little ball
of virgine wax, a couple of angels; and after certeine ceremonies and
conjuring words he seemed to deliver the same unto him: but in truth
(through legierdemaine) he conveied into the yeomans hand another ball
of the same scantling, wherein were inclosed manie more angels than
were in the ball which he thought he had received. Now (forsooth)
the Alcumyster bad him laie up the same ball of wax, and also use
certeine ceremonies (which I thought good heere to omit). And after
certeine daies, houres, and minuts they returned together, according
to the appointment, and found great gaines by the multiplication of
the angels. Insomuch as he, being a plaine man, was heereby persuaded,
that he should not onelie have a rare and notable good sonne in lawe;
but a companion that might helpe to adde unto his welth much treasure,
and to his estate great fortune and felicitie. And to increase this
opinion in him, as also to winne his further favour; but speciallie to
bring his cunning Alcumystrie, or rather his lewd purpose to passe;
he told him that it were follie to multiplie a pound of gold, when as
easilie they might multiplie a millian: and therefore counselled him/253.
to produce all the monie he had, or could borrowe of his neighbours
and freends; and did put him out of doubt, that he would multiplie the
same, and redouble it exceedinglie, even as he sawe by experienceA notable foole. how
he delt with the small summe before his face. This yeoman, in hope of
gaines and preferment, &c: consented to this sweete motion, and brought
out and laid before his feete, not the one halfe of his goods, but all
that he had, or could make or borrowe anie maner of waie. Then this
juggling Alcumyster, having obteined his purpose, folded the same in
a ball, in quantitie farre bigger than the other, and conveieng the
same into his/359. bosome or pocket, delivered another ball (as before) of
the like quantitie unto the yeoman, to be reserved and safelie kept in
his chest; whereof (bicause the matter was of importance) either of
them must have a key, and a severall locke, that no interruption might
be made to the ceremonie, nor abuse by either of them, in defrauding
ech other. Now (forsooth) these299
circumstances and ceremonies being
ended, and the Alcumysters purpose therby performed; A
cousening devise by running awaie to save the credit of
the art.he told the yeoman
that (untill a certeine daie and houre limitted to returne) either
of them might emploie themselves about their busines, and necessarie
affaires; the yeoman to the plough, and he to the citie of London,
and in the meane time the gold shuld multiplie, &c. But the Alcumyster
(belike) having other matters of more importance came not just at the
houre appointed, nor yet at the daie, nor within the yeare: so as,
although it were somewhat against the yeomans conscience to violate
his promise, or breake the league; yet partlie by the longing he had
to see, and partlie the desire he had to enjoie the fruit of that
excellent experiment, having (for his owne securitie) and the others
satisfaction, some testimonie at the opening thereof, to witnesse his
sincere dealing, he brake up the coffer, and lo he soone espied the
ball of wax, which he himselfe had laid up there with his owne hand.
So as he thought (if the hardest should fall) he should find his
principall: and whie not as good increase hereof now, as of the other
before. But alas! when the wax was broken, and the metall discovered,
the gold was much abased, and beecame perfect lead.
I could mention many deceitful tricks done by Doctor Burcot,
Feates, and others like them; but I will skip over those and only
recount three experiments of that art: one performed on an honest
farmer in the county of Kent, another on a powerful prince,
and the third on a greedy priest. First, regarding the farmer, he was approached and tricked in the manner that follows, by a notorious
con artist who claimed to practice alchemy, juggling, witchcraft,
and conjuration: with the help of his accomplices, he took advantage of the naïveté and character of the farmer, discovering that his situation and personality were suitable for his scheme; and eventually came pretending to court the farmer's daughter, cleverly expressing love through words, even though his true aim was something else. Among other deceptions and lies about his own/358. wealth, lineage, inheritance, connections, abilities, education, intelligence, and skills, he boasted of his knowledge and experience in alchemy; leading the simple farmer to believe that he could multiply coins, turning one angel into two or three. This seemed incredible to the poor man, so he became eager to see this happen: which gave the alchemist more hope and confidence to achieve his desires than if his daughter had actually agreed to marry him. In short, he, in the presence of the farmer, Notice the dishonest trick of this alchemical practitioner. concealed within a small ball of virgin wax, a couple of gold coins; and after certain rituals and incantations, he pretended to hand the same ball to him: but in reality (through sleight of hand) he slipped into the farmer's hand another ball of the same size, which contained many more coins than were in the ball he thought he had received. Now (indeed) the alchemist instructed him to put away the ball of wax, and also perform certain rituals (which I think good to omit here). After a few days, hours, and minutes, they returned together as scheduled and found great gains from the multiplication of the coins. So much so that, being a straightforward man, he was convinced that he would not only gain a rare and notable good son-in-law; but also a partner who could help him add much treasure to his wealth and great fortune and happiness to his estate. To reinforce this belief in him, as well as to win his further favor; but especially to fulfill his cunning alchemy, or rather his wicked intent; he told him it would be foolish to multiply a pound of gold when they could easily multiply a million: and thus advised him/253.
to gather all the money he had, or could borrow from his neighbors
and friends; assuring him that he would multiply it and greatly increase it, just as he saw by experienceA famous fool. how he dealt with the small sum before his eyes. This farmer, hopeful for the gains and advancements, etc.: agreed to this enticing plan, and brought forth and laid before him not just half of his assets, but everything he had, or could manage to borrow any other way. Then this trickster alchemist, having achieved his goal, wrapped the entire amount in a ball, much larger than the one before, and secretly tucked it into his/359. pocket, handing another ball (like before) of the same size to the farmer, to be securely kept in his chest; because the matter was of significance, each of them needed a key, and a separate lock, so that no interruptions could occur during the ritual, nor could either of them defraud the other. Now (indeed) once these299
circumstances and rituals were completed, and the alchemist's goal achieved; A deceptive strategy by fleeing to preserve the credibility of the art. he told the farmer that (until a certain day and hour set for their return) either of them could attend to their business and necessary affairs; the farmer to the plow, and he to the city of London, and in the meantime, the gold would multiply, etc. But the alchemist, likely having other, more pressing matters, did not return at the scheduled hour, nor on the day, nor within the year: so that, although it was somewhat against the farmer's conscience to break his promise or the agreement; yet partly due to his longing to see, and partly his desire to enjoy the results of that remarkable experiment, having (for his own safety) and the other's satisfaction, some proof for the opening of it, to witness his honest dealings, he broke open the chest, and lo, he soon spotted the ball of wax, which he himself had placed there with his own hand. So he thought (if the worst should happen) he would find his principal: and why not expect this increase now, just as he had from the other before. But alas! when the wax was broken open, and the metal revealed, the gold had greatly diminished, and turned into mere lead.
The fourth Chapter.360. 254.
A certeine king abused by an Alcumyst, and of the kings foole a pretie jest.
A certain king tricked by an alchemist, and a funny joke from the king's fool.
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 to300
receive by vertue of the kings warrant, a great summe
of monie in prest, assuring the king and his councell, that he would
shortlie returne, and accomplish his promise, &c. Soone after, the
kings foole, among other jestes, fell into a discourse and discoverie
of fooles, and handled that common place so pleasantlie, that the king
began to take delight therein, & to like his merrie veine. Whereupon
he would needes have the foole deliver unto him a schedull or scroll,
conteining the names of all the most excellent fooles in the land.
HE
A king deceived by Alcumystrie. The second example is about another alchemist who approached a certain king, claiming he could achieve many great things through his craft, including the transformation and combination of metals, as well as performing other remarkable feats. But before he got started, he found a way to receive a large sum of money in advance through the king's authorization, assuring the king and his council that he would return shortly to fulfill his promises, etc. Soon after, the king's fool, among other jokes, began discussing and revealing the nature of fools, and he presented the topic so entertainingly that the king started to enjoy it and appreciated his humorous style. Therefore, he insisted that the fool give him a list or scroll containing the names of all the most outstanding fools in the kingdom.
So he caused the kings name to be first set downe, and next him all the names of the lords of his privie councell. The king seeing him so sawcie and malepert, ment to have had him punished: but some of his councell, knowing him to be a fellow pleasantlie conceipted, besought his majestie rather to demand of him a reason of his libell, &c: than to proceed in extremitie against him.A wise foole. Then the foole being asked why he so sawcilie accused the king and his councell of principall follie, answered; Bicause he sawe one foolish knave beguile them all, and to cousen them of so great a masse of monie, and finallie to be gone out of their reach. Why (said one of the councell) he maie returne and performe his promise, &c. Then (quoth the foole) I can helpe all the matter easilie. How (said the king) canst thou doo that? Marie sir (said he) then I will blotte out your name, and put in his, as the most foole in the world. Manie other practises of the like nature might be hereunto annexed, for the detection of their kna/verie361. and deceipts whereupon this art dependeth, whereby the readers maie be more delighted in reading, than the practisers benefited in simplie using the same. For it is an art consisting wholie of subtiltie and deceipt, whereby the ignorant and plaine minded man through his too much credulitie is circumvented, and the humor of the other slie cousener satisfied.
So he had the king’s name written down first, and then all the names of his private council. The king, seeing him so bold and disrespectful, intended to punish him, but some of his council, knowing him to be a guy who was amusingly clever, begged the king to instead ask him for an explanation of his accusation, rather than take severe action against him.A clever idiot. When the fool was asked why he boldly accused the king and his council of such foolishness, he replied, “Because I saw one foolish knave deceive them all, cheat them out of such a large sum of money, and finally escape beyond their reach.” “Why,” said one of the council, “he may come back and fulfill his promise, etc.” Then, replied the fool, “I can easily solve the whole matter. How?” asked the king. “Well, sir,” he said, “I’ll erase your name and replace it with his, as the biggest fool in the world.” Many other similar tricks could be added here to reveal their knavery361. and deceit, on which this art depends, making it more enjoyable for readers to engage with than for practitioners to gain from simply using it. Because it is an art consisting entirely of subtlety and deceit, the ignorant and simple-minded person, through too much gullibility, gets trapped, and the humor of the other sly deceiver is satisfied.
The fift Chapter.
A notable storie written by Erasmus of two Alcumysts, also of longation and curtation.
A remarkable story written by Erasmus about two alchemists, as well as lengthening and shortening.
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 of301
Alcumystrie. Which thing another cousening preest
perceived, and dealt with him in maner and forme following.
THE
Periods in the conversation about alchemical art.
third example is reported by Erasmus, whose incredible learning and wit are still admired today. In a certain dialogue titled Alcumystica, he cleverly reveals the trickery of this crafty art;/255. where he introduces one Balbine, a very wise, learned, and devout priest, though someone who was enchanted and obsessed with the art of 301 Alchemy. This was noticed by another deceitful priest, who approached him in the following manner.
M. Doctor BalbineA flattering & clawing preamble. (said he) I being a stranger unto you maie seeme verie saucie to trouble your worship with my bold sute, who alwaies are busied in great and divine studies. To whome Balbine, being a man of few words, gave a nodde: which was more than he used to everie man. But the preest knowing his humor, said; I am sure sir, if you knew my sute, you would pardon mine importunitie. I praie thee good sir John (said Balbine) shew me thy mind, and be breefe. That shall I doo sir (said he) with a good will. You know M. Doctor, through your skill in philosophie, that everie mans destinie is not alike; and I for my part am at this point, that I cannot tell whether I maie be counted happie or infortunate. For when I weigh mine owne case, or rather my state, in part I seeme fortunate, and in part miserable. But Balbine being a man of some surlinesse, alwaies willed him to draw his matter to a more compendious forme: which thing the preest/362. said he would doo, and could the better performe; bicause Balbine himselfe was so learned and expert in the verie matter he had to repeat, and thus he began.
M. Doctor BalbineA flattering and clawing intro. (he said) As a stranger to you, I may seem quite bold to trouble you with my request, especially since you are always immersed in significant and profound studies. To this, Balbine, who was a man of few words, nodded: which was more than he typically did for anyone else. But the priest, knowing his temperament, said; I’m sure, sir, if you understood my request, you would forgive my insistence. Please, good sir John (said Balbine), share your thoughts, and be brief. I will do so gladly, sir (he replied). You know, M. Doctor, with your knowledge of philosophy, that everyone’s fate is not the same; and for my part, I find myself in a position where I can't tell if I'm fortunate or unfortunate. When I examine my situation, part of it seems fortunate, and part seems miserable. But Balbine, being a bit curt, always urged him to simplify his points; which the priest/362. said he would do, and could do better; because Balbine himself was so knowledgeable and skilled in the very matter he was about to discuss, and so he began.
I have had, even from my childhood, a great felicitie in the art of Alcumystrie, which is the verie marrow of all philosophie. Balbine at the naming of the word Alcumystrie, inclined and yeelded himselfe more attentivelie to hearken unto him: marie it was onelie in gesture of bodie; for he was spare of speech, and yet he bad him proceed with his tale. Then said the preest, Wretch that I am, it was not my lucke to light on the best waie: for you M. Balbine know (being so universallie learned)Longation and curtation in Alcumystrie. that in this art there are two waies, the one called longation, the other curtation; and it was mine ill hap to fall upon longation. When Balbine asked him the difference of those two waies; Oh sir said the preest, you might count me impudent, to take upon me to tell you, that of all other are best learned in this art, to whome I come, most humblie to beseech you to teach me that luckie waie of curtation. The cunninger you are, the more easilie you maie teach it me: and therefore hide not the gift that God hath given you, from your brother, who maie perish for want of his desire in this behalfe; and doubtlesse Jesus Christ will inrich you with greater blessings and endowments.
I have had, since my childhood, a great happiness in the art of Alchemy, which is the very essence of all philosophy. Balbine, at the mention of the word Alchemy, leaned in and focused intently on him: yet it was only in body language; he was sparse with words, but he encouraged him to continue with his story. Then the priest said, "Wretched that I am, it was not my fortune to discover the best path: for you, M. Balbine, know (being so universally knowledgeable) Longation and curtation in Alchemy. that in this art, there are two paths, one called longation and the other curtation; and it was my misfortune to fall into longation. When Balbine asked him the difference between those two paths, the priest replied, "Oh sir, you might think me bold to claim to inform you, but of all others, you are best learned in this art. I come to you most humbly to ask you to teach me that fortunate path of curtation. The more skilled you are, the more easily you can teach it to me: so please don’t hide the gift that God has given you from your brother, who may perish for lack of his desire in this regard; and undoubtedly, Jesus Christ will bless you with greater gifts and blessings."
Balbine being abashed partlie with his importunitie, and partlie with the strange circumstance, told him that (in truth) he neither knew what longation or curtation meant; and therefore required him to expound the nature of those words. Well (quoth the preest) since it is your pleasure, I will doo it, though I shall thereby take upon me to teach him that is indeed much cunninger than my selfe. And thus he 302 began: OhNote how the cousener circumventeth Balbine. sir, they that have spent all the daies of their life in this divine facultie, doo turne one nature and forme into another, two waies, the one is verie breefe, but somewhat dangerous; the other much longer, marie verie safe, sure, and commodious. Howbeit, I thinke my selfe most unhappie that have spent my time and travell in that waie which utterlie misliketh me, and/256. never could get one to shew me the other that I so earnestlie desire. And now I come to your worship, whom I know to be wholie learned and expert herein, hoping that you will (for charities sake) comfort your brother,/363. whose felicitie and well doing now resteth onelie in your hands; and therefore I beseech you releeve me with your counsell.
Balbine, feeling embarrassed partly due to his insistence and partly because of the strange situation, admitted that he didn’t really understand what "longation" or "curtation" meant; therefore, he asked him to explain the nature of those words. “Well,” said the priest, “since you asked, I’ll do it, even though it means teaching someone who is actually much smarter than I am.” And so he 302 began: “Oh, sir, those who have devoted their entire lives to this divine skill transform one nature and form into another in two ways. One method is very brief but somewhat risky; the other is much longer but very safe, certain, and convenient. However, I consider myself quite unfortunate for having spent my time and effort pursuing a method that I completely dislike, and I have never found anyone to show me the other method that I so eagerly desire. And now I turn to you, whom I know to be entirely knowledgeable and skilled in this area, hoping that you will, out of kindness, assist your brother,/256. whose happiness and well-being now depend solely on you; so I beg you to help me with your advice.”
By these and such other words when this cousening varlot had avoided suspicion of guile, and assured Balbine that he was perfect and cunning in the other waie: Balbine his fingers itched, and his hart tickled; so as he could hold no longer, but burst out with these words: Let this curtation go to the divell, whose name I did never so much as once heare of before, and therefore doo much lesse understand it. But tell me in good faith, doo you exactlie understand longation? Yea said the preest, doubt you not hereof: but I have no fansie to that waie, it is so tedious. Why (quoth Balbine) what time is required in the accomplishment of this worke by waie of longation?Faire words make fooles faine, and large offers blind the wise. Too too much said the Alcumyster, even almost a whole yeere: but this is the best, the surest, and the safest waie, though it be for so manie moneths prolonged, before it yeeld advantage for cost and charges expended thereabouts. Set your hart at rest (said Balbine) it is no matter, though it were two yeeres, so as you be well assured to bring it then to passe.
By saying things like this, the deceitful conman avoided raising any suspicion and assured Balbine that he was skilled and clever in other ways. Balbine's fingers itched, and his heart raced, so he could no longer hold back and exclaimed: "Let this nonsense be cursed to the devil, a name I’ve never even heard before, so I understand it even less. But tell me honestly, do you really get how this longation thing works?" "Yes," said the priest, "don’t doubt it: but I’m not interested in that way, it’s too tedious." "Well," replied Balbine, "how much time does this longation process take?" Smooth talk makes fools eager, and grand promises blind the wise. "Too long," said the alchemist, "almost a whole year. But it's the best, surest, and safest way, even if it takes many months before it yields any benefits for the costs involved. Set your mind at ease," said Balbine, "it doesn't matter if it takes two years, as long as you can guarantee it will happen."
Finallie, it was there and then concluded, that presentlie the preest should go in hand with the worke, and the other should beare the charge, the gaines to be indifferentlie divided betwixt them both, and the worke to be doone privilie in Balbins house. And after the mutuall oth was taken for silence, which is usuall and requisite alwaies in the beginning of this mysterie; Balbine delivered monie to the Alcumyster for bellowes, glasses, coles, &c: which should serve for the erection and furniture of the forge. Which monie the Alcumyster had no sooner fingered, but he ran merilie to the dice, to the alehouse, & to the stewes, and who there so lustie as cousening sir John: who indeed this waie made a kind of alcumysticall transformation of monie. Now Balbine urged him to go about his businesse, but the other told him, that if the matter were once begun, it were halfe ended: for therein consisted the greatest difficultie.
Finally, it was decided that the priest would handle the work while the other would cover the costs, and the earnings would be split fairly between them. The work was to be done secretly at Balbin's house. After they took an oath of silence, which is always necessary at the start of this mystery, Balbine gave money to the alchemist for bellows, glassware, coal, etc., which were needed for setting up and equipping the forge. As soon as the alchemist got his hands on the money, he joyfully rushed off to gamble, drink at the tavern, and visit the brothels, where no one was as bold as cheating Sir John, who was effectively turning money into something alchemical. Balbine pressed him to get started on his business, but the other replied that once they began, it would already be halfway done, as that was where the biggest challenge lay.
Well, at length he began to furnish the fornace, but now forsooth a new supplie of gold must be made, as the seed and spawne of that 303 which must be ingendred and grow out of this worke of Alcumystrie. For even as a fish is not caught without a bait, no/364. more is gold multiplied without some parcels of gold: and therfore gold must be the foundation and groundworke of that art, or else all the fat is in the fier. But all this while Balbine was occupied in calculating, and musing upon his accompt; casting by arythmetike, how that if one ownce yeelded fifteene, then how much gaines two thousand ownces might yeeld: for so much he determined to emploie that waie.
Well, eventually he started to supply the furnace, but now, of course, a new supply of gold had to be created, as the seed and spawn of that 303 which must be generated and grow out of this work of alchemy. Just like a fish isn’t caught without bait, gold isn’t multiplied without some amounts of gold; therefore, gold must be the foundation and groundwork of that art, or else everything is wasted. But all this time, Balbine was busy calculating and pondering his accounts, figuring through arithmetic how much profit two thousand ounces might yield if one ounce produced fifteen; that was the amount he intended to invest that way.
When the Alcumyst had also consumed this monie, shewing great travell a moneth or twaine, in placing the bellowes, the coles, and such other stuffe, and no whit of profit proceeding or comming thereof: Balbine demanded how the world went, our Alcumyst was as a man amazed./257. Howbeit he said at length; Forsooth even as such matters of importance commonlie doo go forward, wherunto there is alwaies verie difficult accesse. There was (saith he) a fault (which I have now found out) in the choice of the coles, which were of oke, and should have beene of beech. One hundreth duckets were spent that waie, so as the dising house and the stewes were partakers of Balbines charges. But after a new supplie of monie, better coles were provided, and matters more circumspectlie handled. Howbeit, when the forge had travelled long, and brought foorth nothing, there was another excuse found out; to wit, that the glasses were not tempered as they ought to have beene. But the more monie was disbursed hereabouts, the woorsse willing was Balbine Balbine was bewitched with desire of gold, &c. to give over, according to the disers veine, whome frutelesse hope bringeth into a fooles paradise.
When the alchemist had also used up this money, showing great effort for a month or two in setting up the bellows, the coal, and other supplies, with no profit coming from it: Balbine asked how things were going, and our alchemist looked like a stunned man. 257. Eventually, he replied: Honestly, things are going just as important matters usually do, where access is always very difficult. There was (he said) a mistake (which I have now figured out) in choosing the coal, which was oak instead of beech. One hundred ducats were wasted that way, so the dishing house and the stew pots were sharing in Balbine's expenses. But after a new influx of money, better coal was acquired, and things were managed more carefully. However, when the forge had been running for a long time and produced nothing, another excuse was made; namely, that the glassware wasn't tempered properly. But the more money was spent on this, the less willing Balbine was to give up, driven by a fruitless hope that leads a fool into a fool’s paradise.
The Alcumyst, to cast a good colour upon his knaverie, tooke on like a man moonesicke, and protested with great words full of forgerie and lies, that he never had such lucke before. But having found the error, he would be sure enough never hereafter to fall into the like oversight, and that henceforward all should be safe and sure, and throughlie recompensed in the end with large increase. Hereupon the workehouse is now the third time repaired, and a new supplie yet once againe put into the Alcumysts hand; so as the glasses were changed. And now at length the Alcumyst uttered another point of his art and cunning to Balbine;Notable cousenage. to wit, that those matters would proceed much better, if he sent our Ladie a few French crownes in reward: for the art/365. being holie, the matter cannot prosperously proceed, without the favour of the saints. Which counsell exceedinglie pleased Balbine, who was so devout and religious, that no daie escaped him but he said our Ladie mattens.
The alchemist, trying to cover up his deceit, acted like someone who was dazed and confused, claiming with grand but false words that he had never had such luck before. But after realizing his mistake, he promised he would never make the same error again, assuring that from now on everything would be safe and secure, and ultimately rewarded with significant gains. Consequently, the workshop has been repaired for the third time, and a new supply has once again been placed in the alchemist's hands, so the glassware was changed. Finally, the alchemist revealed another aspect of his skill to Balbine; Notable trickery. He suggested that things would go much better if he sent Our Lady a few French crowns as a gift because the art/365. being sacred cannot succeed without the saints' favor. This advice greatly pleased Balbine, who was so devout and religious that not a day went by without him saying Our Lady's matins.
Now our Alcumyster having received the offering of monie, goeth on his holie pilgrimage, even to the next village, & there consumeth 304 it everie penie, among bawds and knaves. And at his returne, he told BalbineThe Alcumyster bringeth Balbin into a fooles paradise. that he had great hope of good lucke in his businesse; the holie virgine gave such favourable countenance, and such attentive eare unto his praiers and vowes. But after this, when there had beene great travell bestowed, and not a dram of gold yeelded nor levied from the forge; Balbine began to expostulate and reason somewhat roundlie with the cousening fellowe; who still said he never had such filthie lucke in all his life before, and could not devise by what meanes it came to passe, that things went so overthwartlie. But after much debating betwixt them upon the matter, at length it came into Balbines head to aske him if he had not foreslowed to heare masse, or to saie his houres: which if he had doone, nothing could prosper under his hand. Without doubt (said the cousener) you have hot the naile on the head. Wretch that I am! I remember once or twise being at a long feast, I omitted to saie mine Ave Marie after dinner. So so (said Balbine) no marvell then that a matter of such importance hath had so evill successe. The Alcumyster promised to doo penance; as to heare twelve masses for two that he had foreslowed; and for everie Ave overslipped, to render and repeate twelve to our Ladie.
Now our Alchemist, having received the money, continues his holy pilgrimage to the next village and spends every penny on prostitutes and swindlers. When he returns, he tells BalbineThe Alchemist leads Balbine into an unrealistically happy situation. that he has high hopes for good luck in his business; the holy virgin gave such a favorable look and listened so attentively to his prayers and vows. But after that, despite all the effort put in, not a single piece of gold was yielded or gathered from the forge; Balbine starts to confront the deceitful guy, who keeps insisting he's never had such terrible luck in his life and can't figure out why things are going so wrong. After much debating between them about the issue, Balbine finally thinks to ask if he had forgotten to attend mass or say his prayers: if he did, then nothing could succeed under his hand. Without a doubt, said the con man, you’ve hit the nail on the head. What a fool I am! I remember once or twice during a long feast, I skipped saying my Ave Maria after dinner. So, said Balbine, it’s no wonder then that such an important matter has gone so poorly. The Alchemist promised to do penance: to attend twelve masses for the two he missed; and for every Ave he skipped, he would say twelve to Our Lady.
Soone after this, when all our Alcumysters monie was spent, & also/258. his shifts failed how to come by any more, he came home with this devise, as a man woonderfullie fraied and amazed, pitiouslie crieng and lamenting his misfortune. Whereat Balbine being astonished, desired to knowe the cause of his complaint. Oh (said the Alcumyster) Here the Alcumyster uttereth a notorious point of cousening knaverie. the courtiers have spied our enterprise; so as I for my part looke for nothing but present imprisonment. Whereat Balbine was abashed, bicause it was flat fellonie to go about that matter, without speciall licence. But (quoth the Alcumyster) I feare not to be put to death, I would it would fall out so: marrie I feare least I shall be shut up in some/366. castell or towre, and there shall be forced to tug about this worke and broile in this businesse all the daies of my life.
Soon after this, when all our alchemist's money was spent, and he also ran out of ideas for getting more, he came home looking incredibly frightened and surprised, pitifully crying and lamenting his bad luck. Seeing this, Balbine was astonished and wanted to know the reason for his distress. Oh (said the alchemist), Here, the alchemist exposes a well-known trick for cheating. the courtiers have discovered our plan; so I fully expect nothing but immediate imprisonment. Upon hearing this, Balbine was taken aback, as it was outright felony to attempt such a thing without special permission. But (the alchemist said) I’m not afraid of being put to death; I actually hope that’s how it turns out. What I’m really afraid of is being locked away in some castle or tower, forced to struggle with this work and boil over this business for the rest of my life.
Now the matter being brought to consultation, Balbine, bicause he was cunning in the art of rhetorike, and not altogither ignorant in lawe, beat his braines in devising how the accusation might be answered, and the danger avoided. Alas (said the Alcumyster) you trouble your selfe all in vaine, for you see the crime is not to be denied, it is so generallie bruted in court: neither can the fact be defended, bicause of the manifest lawe published against it. To be short, when manie waies were devised, and divers excuses alledged by Balbine, and no sure ground to stand on for their securitie; at length the Alcumyster having present want and need of monie, framed his speech in this sort; Sir said he to Balbine, we use slowe counsell, and yet 305 the matter requireth hast. Marke how this Alcumyster goeth frō one degree of cousenage to another.For I thinke they are comming for me yer this time to hale me awaie to prison; and I see no remedie but to die valiantlie in the cause. In good faith (said Balbine) I knowe not what to saie to the matter. No more do I said the Alcumyster, but that I see these courtiers are hungrie for monie, and so much the readier to be corrupted & framed to silence. And though it be a hard matter, to give those rakehels till they be satisfied: yet I see no better counsell or advise at this time. No more could Balbine, who gave him thirtie ducats of gold to stop their mouthes, who in an honest cause would rather have given so manie teeth out of his head, than one of those peeces out of his pouch. This coine had the Alcumyster, who for all his pretenses & gaie gloses was in no danger, other than for lacke of monie to leese his leman or concubine, whose acquaintance he would not give over, nor forbeare hir companie, for all the goods that he was able to get, were it by never such indirect dealing and unlawfull meanes.
Now that the issue was being discussed, Balbine, because he was skilled in rhetoric and not completely ignorant of the law, racked his brain trying to figure out how to respond to the accusation and avoid the danger. "Alas," said the Alcumyst, "you're worrying for nothing because you see the crime can't be denied; it's widely known in court. We can't defend the act either, considering the clear law against it. In short, after many strategies and various excuses were suggested by Balbine, and with no solid ground to ensure their safety, the Alcumyst, facing an urgent need for money, expressed himself this way: 'Sir,' he said to Balbine, 'we're taking our time with counsel, but the situation requires urgency. 305 Notice how this Alcumyst moves from one scheme to another.' I think they’re coming for me any moment to drag me off to prison; all I can do is die bravely for the cause. To be honest," said Balbine, "I’m not sure what to say about this matter." "Neither am I," said the Alcumyst, "except that I see these courtiers are eager for money and more than willing to be bribed into silence. Though it's tough to satisfy those scoundrels, I see no better advice at this moment. Balbine couldn't do anything else, so he gave him thirty ducats of gold to shut them up. He would have rather lost teeth than let go of that money. This was the coin that the Alcumyst had, who despite all his pretenses and fancy words, was in no danger, other than a lack of funds to maintain his lover, whose company he refused to give up, no matter how many shady deals he had to make to get it.
Well, yet now once againe dooth Balbine newlie furnish the forge, a praier being made before to our Ladie to blesse the enterprise. And all things being provided and made readie according to the Alcumysters owne asking, & all necessaries largelie ministred after his owne liking; a whole yeare being likewise now consumed about this bootlesse businesse, and nothing brought to passe; there fell out a strange chance, and that by this meanes insuing, as you shall heare./
Well, once again, Balbine has prepared the forge, after saying a prayer to Our Lady to bless the endeavor. Everything has been organized and made ready according to the alchemist's own requests, and all the necessary supplies have been generously provided according to his preferences. After a whole year wasted on this pointless venture, with nothing to show for it, an unusual event occurred, and this is how it happened, as you will hear.
367.Our Alcumyster forsooth used a little extraordinarie lewd cōpanie with a courtiers wife, whiles he was from home, who suspecting the matter, came to the doore unlooked for, and called to come in, threatning them that he would breake open the doores upon them. Some present devise (you see) was now requisite, and there was none other to be had,/259. but such as the oportunitie offered; to wit, to leape out at a backe window: which he did, not without great hazard, and some hurt. But this was soone blazed abroad, so as it came to Balbines eare, who shewed in countenance that he had heard heereof, though he said nothing. The miledest and softest nature is cōmonlie soonest abused. But the Alcumyster knew him to be devout, & somewhat superstitious: and such men are easie to be intreated to forgive, how great soever the fault be, and devised to open the matter in maner and forme following.
367.Our alchemist had an affair with a courtier's wife while he was away from home. When he suspected something was up, he unexpectedly showed up at the door and called to come in, threatening to break it down if they didn't let him in. A quick plan was necessary, and there were no other options available, so he decided to jump out of a back window. He did this with considerable risk and some injury. Word spread quickly, reaching Balbines, who showed a hint that he had heard about it, even though he didn’t say anything. The kindest and gentlest people are often the easiest to exploit. However, the alchemist knew Balbines was devout and a bit superstitious, and such people are usually quick to forgive, no matter how serious the offense. He planned to bring up the situation in a specific way.
O Lord (saith he before Balbine) how infortunatlie goeth our businesse forward! I marvell what should be the cause. Whereat Balbine, being one otherwise that seemed to have vowed silence, tooke occasion to speake, saieng; It is not hard to knowe the impediment and stop heereof: for it is sinne that hindereth this matter; which is not to be dealt in but with pure hands. Whereat the 306 Alcumyster fell upon his knees, beating his breast, & lamentablie cried, saieng; Oh maister Balbine, you saie most trulie, it is sinne that hath doone us all this displeasure; not your sinne sir, but mine owne, good maister Balbine. Neither will I be ashamed to discover my filthinesse unto you, as unto a most holy and ghostlie father. The infirmitie of the flesh had overcome me, and the divell had caught me in his snare. Oh wretch that I am! Of a preest I am become an adulterer. Howbeit, the monie that erstwhile was sent to our Ladie, was not utterlie lost: for if she had not beene, I had certeinlie beene slaine. For the good man of the house brake open the doore, and the windowe was lesse than I could get out thereat. And in that extremitie of danger it came into my mind to fall downe prostrate to the virgine; beseeching hir (if our gift were acceptable in hir sight) that she would, in consideration thereof, assist me with hir helpe.En immensa cavi spirant mendacia folles. And to be short, I ran to the windowe, and found it bigge enough to leape out at. Which thing Balbine did not onelie beleeve to be true, but in respect therof forgave him, religiouslie admonishing/368. him to shew himselfe thankfull to that pitifull and blessed Ladie.
O Lord (he says before Balbine), how frustratingly slow our business is moving! I wonder what the cause is. At this, Balbine, who had seemed to have taken a vow of silence, took the opportunity to speak, saying: It’s not hard to know the obstacle here; it’s sin that’s hindering this matter, which can only be dealt with by pure hands. Upon hearing this, the 306 Alchemist fell to his knees, beating his breast, and sorrowfully cried out, saying: Oh master Balbine, you speak truly; it is sin that has brought us all this trouble; not your sin, sir, but my own, good master Balbine. I won’t be ashamed to reveal my filthiness to you, as to a most holy and spiritual father. The weakness of the flesh overcame me, and the devil caught me in his trap. Oh wretch that I am! I have gone from being a priest to being an adulterer. However, the money that was previously sent to Our Lady was not entirely wasted; for if it hadn’t been for her, I would surely have been killed. The good man of the house broke open the door, and the window was too small for me to escape through. In that moment of extreme danger, I thought to fall down in front of the Virgin, begging her (if our gift was acceptable in her sight) to assist me with her help.In immense caves, deceptive lies breathe. Long story short, I ran to the window and found it big enough to jump out of. Balbine not only believed this to be true but, because of that, forgave him, religiously advising/368. him to show himself grateful to that compassionate and blessed Lady.
Now once againe more is made a new supplie of monie, and mutuall promise made to handle this divine matter hence forward purelie and holilie. To be short, after a great number of such parts plaied by the Alcumyster; one of Balbins acquaintance espied him, that knew him from his childhood to be but a cousening merchant; and told Balbine what he was, and that he would handle him in the end, even as he had used manie others: for a knave he ever was, and so he would proove. But what did Balbine,Balbine is ashamed that he should be overshot and overseene in a case of flat cousenage. thinke you? Did he complaine of this counterfet, or cause him to be punished? No, but he gave him monie in his pursse, and sent him awaie; desiring him, of all courtesie, not to blab abroad how he had cousened him. And as for the knave Alcumyster, he needed not care who knew it, or what came of it: for he had nothing in goods or fame to be lost. And as for his cunning in Alcumystrie, he had as much as an asse. By this discourse Erasmus would give us to note, that under the golden name of Alcumystrie there lieth lurking no small calamitie; wherein there be such severall shifts and sutes of rare subtilties and deceipts, as that not onelie welthie men are thereby manie times impoverished, and that with the sweete allurement of this art, through their owne covetousnesse;/260. as also by the flattering baits of hoped gaine: but even wise and learned men hereby are shamefullie overshot, partlie for want of due experience in the wiles and subtilties of the world, and partlie through the softenesse and pliablenesse of their good nature, which cousening knaves doo commonlie abuse to their owne lust and commoditie, and to the others utter undooing.
Now, once again, a new supply of money is made, and a mutual promise is established to handle this divine matter from now on purely and holily. To be brief, after a great number of such acts performed by the con artist, one of Balbine's acquaintances recognized him, knowing him since childhood as nothing more than a conning merchant; he informed Balbine of what he truly was and warned him that he would treat him in the end just as he had done with many others: for he was always a fraud, and that’s how he would prove to be. But what did Balbine do? Balbine was ashamed to be outsmarted and deceived in a case of outright fraud. Do you think he complained about this fake or caused him to be punished? No, he gave him money from his purse and sent him away, kindly asking him not to spread the word about how he had been conned. As for the con artist, he didn’t care who knew or what the outcome was because he had nothing in wealth or reputation to lose. And regarding his skill in alchemy, he had as much sense as a donkey. Through this narrative, Erasmus wants to point out that beneath the golden name of alchemy lies a significant disaster; it contains various tricks and schemes of rare subtleties and deceptions, such that not only wealthy individuals are often made poor by it with the enticing lure of this art due to their own greed, but even wise and learned men can be shamefully outsmarted, partly for lacking proper experience in the deceptions and subtleties of the world, and partly due to the softness and flexibility of their good nature, which deceitful knaves commonly exploit for their own desires and benefits, leading to the utter ruin of others.
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The sixt Chapter.
The opinion of diverse learned men touching the follie of Alcumystrie.
The views of various knowledgeable individuals regarding the foolishness of alchemy.
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 be built in the clouds, whereas the
representations there shewed, are nothing else but the resemblance
of certeine objects beelow, caused in some bright and cleere cloud,
when the aire is void of thicknes and grossenes. A sufficient proofe
hereof maie be the looking glasse. And we see (saith he) that yellow or
orrenge colour laid upon red, seemeth to be gold. Francis Petrarch
Franc. Petrarch. lib. de remed. utr. fort. 1. cap. 10.
treating of the same matter in forme of a dialogue, introduceth a
disciple of his, who fansied the foresaid fond profession and practise,
saieng; I hope for prosperous successe in Alcumystrie. Petrarch
answereth him; It is a woonder from whence that hope should spring,
sith the frute thereof did never yet fall to thy lot, nor yet at anie
time chance to anie other; as the report commonlie goeth, that manie
rich men, by this vanitie and madnes have beene brought to beggerie,
whiles they have wearied themselves therewith, weakened their bodies,
and wasted their wealth in trieng the means to make gold ingender gold.
I hope for gold according to the workemans promise, saith the disciple.
He that hath promised thee gold, will runne awaie with thy gold, and
thou never the wiser, saith Petrarch. He promiseth mee great good,
saith the disciple. He will first serve his owne turne, and releeve his
private povertie, saith Petrarch; for Alcumysters are a beggerlie
kind of people, who though they confesse themselves bare and needie,
yet will they make others rich and welthie: as though others povertie
did more molest and pitie them than their owne. These be the words of
Petrarch, a man of great learning and no lesse experience; who as in
his time he sawe the fraudulent fetches of this compassing craft: so
hath there beene no age, since the same hath beene broched, wherein
some few wisemen have not smelt out the evill meaning of these shifting
merchants, and bewraied them to the world.
ALBERT
The core of things can't be altered. In his book on minerals, Avicenna discusses alchemy, stating that those involved in alchemy should realize that the very nature and type of substances cannot be altered,/369. but may be artificially made to resemble them in appearance: they are not actually those things, but just appear to be, much like castles and towers that seem to be built in the clouds, where the images shown are merely reflections of certain objects below, created by a clear and bright cloud when the air is free of density and heaviness. A clear example of this is a mirror. He adds that yellow or orange color placed on red looks like gold. Francis Petrarch
Franc. Petrarch. book on remedies for fortune. 1. chapter 10. discusses this same topic in a dialogue format, introducing one of his disciples who is optimistic about the alchemical practice, saying, "I hope for successful outcomes in alchemy." Petrarch responds, "It's surprising to see where that hope comes from, since the result has never been yours, nor has it happened to anyone else; as the common tale goes, many wealthy individuals have been made beggars by this vanity and madness, exhausting themselves, weakening their bodies, and squandering their wealth trying to create gold from gold." The disciple replies, "I hope for gold according to the worker's promise." Petrarch says, "The one who promised you gold will run away with your gold, and you won't even realize it." The disciple insists, "He promises me great benefits." Petrarch cautions, "He'll first serve his own interests and relieve his own poverty; for alchemists are a desperate bunch who, while they admit to being broke, will claim they can make others rich and wealthy as if the poverty of others troubles them more than their own." These are the words of Petrarch, a well-educated man with significant experience; just as he recognized the deceitful tactics of this cunning trade in his time, there hasn't been an era since it began where some wise individuals haven't uncovered the true intentions of these deceptive merchants and exposed them to the world.
Goschalcus Boll. ordinis S. August. in suo præceptorio, fol. 244. col. b. c. d. & I.An ancient writer of a religious order, who lived above a thousand308 yeares since, discovering the diversities of theftes, after along enumeration, bringeth in Alcumysters, whom he calleth Falsificantes metallorum & mineralium, witches and counterfetters of metals and minerals; and setteth/261. them as deepe in the/370. degree of theeves, as anie of the rest, whose injurious dealings are brought to open arreignment. It is demanded (saith he) why the art of Alcumystrie doth never proove that in effect, which it pretendeth in precept and promise. The answer is readie; that if by art gold might be made, then were it behoovefull to know the maner and proceeding of nature in generation; sith art is said to imitate and counterfet nature. Againe, it is bicause of the lamenesse and unperfectnesse of philosophie, speciallie concerning minerals: No certein ground in the art Alcumysticall. no such manner of proceeding being set downe by consent and agreement of philosophers in writing, touching the true and undoubted effect of the same. Where upon one supposeth that gold is made of one kind of stuffe this waie, others of another kind of stuffe that waie. And therefore it is a chance if anie atteine to the artificiall applieng of the actives and passives of gold and silver. Moreover, it is certeine, that quicke silver and sulphur are the materials (as they terme them) of mettals, and the agent is heate, which directeth: howbeit it is verie hard to know the due proportion of the mixture of the materials; which proportion the generation of gold doth require. And admit that by chance they atteine to such proportion; yet can they not readilie resume or doo it againe in another worke, bicause of the hidden diversities of materials, and the uncerteintie of applieng the actives and passives.
Goschalcus Boll. of the order of St. Augustine in his commentary, fol. 244, col. b, c, d, & I.An ancient writer from a religious order, who lived over a thousand308 years ago, explored different forms of theft. After a long list, he mentions alchemists, whom he calls Falsificantes metallorum & mineralium, witches and counterfeiters of metals and minerals; and places them as deep in the/261. degree of thieves as any of the others whose harmful actions are brought to public trial. He asks (he says) why the art of alchemy never actually produces what it claims in theory and promise. The answer is simple: if it were possible to make gold through art, it would be essential to understand how nature generates it since art is said to imitate and counterfeit nature. Moreover, this is due to the shortcomings and imperfections of philosophy, especially regarding minerals: No solid foundation in the practice of alchemy. There’s no agreed-upon method documented by philosophers that confirms the true and undeniable effects of the art. Some claim that gold is produced from one type of material in this way, while others suggest a different type of material in that way. Therefore, it's a gamble if anyone achieves the artificial manipulation of the active and passive properties of gold and silver. Additionally, it is certain that quicksilver and sulfur are considered the materials (as they call them) of metals, and heat is the agent that directs them; however, it's very challenging to determine the correct ratio for mixing the materials, which the creation of gold requires. Even if they happen to find that ratio, they cannot easily replicate it in another process because of the hidden differences in materials and the uncertainty of applying the active and passive properties.
Idem ibid.The same ancient author concluding against this vaine art, saith, that of all christian lawmakers it is forbidden, and in no case tollerable in anie commonwelth: first bicause it presumeth to forge idols for covetousnes, which are gold and silver; whereupon saith the apostle, Avaritia idolorum cultus. Covetousenesse is idolworship: secondlie, for that (as Aristotle saith) coine should be skant and rare, that it might be deere; but the same would waxe vile, and of small estimation, if by the art of Alcumystrie gold and silver might be multiplied: thirdlie, bicause (as experience prooveth) wisemen are thereby bewitched, couseners increased, princes abused, the rich impoverished, the poore beggered, the multitude made fooles, and yet the craft and craftesmaisters (oh madnes!) credited. Thus far he. Whereby in few words he discountenanceth that profession, not by the imaginations of his owne braine, but by manifold circumstances of manifest proofe. Touching the which practise I/371. thinke inough hath beene spoken, and more a great deale than needed; sith so plaine and demonstrable a matter requireth the lesse travell in confutation.
Same as above. The same ancient author concludes against this vain art and states that among all Christian lawmakers, it is forbidden and unacceptable in any commonwealth: first, because it pretends to create idols for greed, which are gold and silver; as the apostle says, Idolatry of greed. Greed is idol worship. Second, because (as Aristotle says) coin should be scarce and rare to maintain its value; but it would become worthless and less valued if through the art of alchemy gold and silver could be multiplied. Third, because (as experience shows) wise people are deceived, swindlers thrive, princes are misled, the rich become poor, the poor are turned into beggars, and the masses are made fools, yet the craft and its masters are (oh madness!) trusted. Thus far he goes. In a few words, he discredits that profession, not from his own imagination, but based on multiple clear examples. Regarding this practice, I/371. believe enough has been said, and much more than necessary, since such a clear and demonstrable matter requires less effort to refute.
309
309
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, &c.
That vain and deceitful hope is a major reason why people are drawn to this enticing art, and why their efforts in it are pointless, etc.
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 impertinent, to treate somewhat of the nature of that vaine andOf vaine hope.
frutelesse hope, which induceth and draweth men forward as it were with
chordes, not onelie to the admiration, but also to the approbation of
the same: in such sort that some are compelled rufullie to sing (as one
in old time did, whether in token of good or ill lucke, I doo not now
well remember) Spes & fortuna valete; Hope and good hap adieu.
UP TO NOW
I have somewhat broadly identified the tricks of the alchemical art, partly through reasoning and partly through examples, so that the subject itself can be just as clearly seen by the analytical eye of those considering it/262. as the bones and sinews of a dissected body can be seen by the physical eye of the observers. Now, it wouldn't hurt or be irrelevant to discuss a bit about the nature of that vain andOf empty hope.
fruitless hope that pulls people forward almost like a cord, not only leading to admiration but also to approval of the same: in such a way that some are compelled to sing sorrowfully (as someone did in ancient times, although I can’t quite recall if it was in expectation of good or bad luck) Spes & fortuna valete; Hope and good fortune, farewell.
No mervell then though Alcumystrie allure men so sweetlie, and intangle them in snares of follie; sith the baits which it useth is the hope of gold, the hunger wherof is by the poet termed Sacra, which some doo English, Holie; not understanding that it is rather to be interpreted, *Curssed* J. Cal. in Comment. upon Deut. serm. 127. pa. 781. col. 1. number. 40. or detestable, by the figure Acyron, when a word of an unproper signification is cast in a clause as it were a cloud: or by the figure Antiphrasis, when a word importeth a contrarie meaning to that which it commonlie hath. For what reason can there be, that the hunger of gold should be counted holie, the same having (as depending upon it) so manie milians of mischeefes and miseries: as treasons, theftes, adulteries, manslaughters, trucebreakings, perjuries, cousenages, and a great troope of other enormities, which were here too long/372. to rehearse. And if the nature of everie action be determinable by the end thereof,A maxime. then cannot this hunger be holie, but rather accurssed, which pulleth after it as it were with iron chaines such a band of outrages and enormities, as of all their labor, charge, care and cost, &c: they have nothing else left them in lieu of lucre, but onlie some few burned brickes of a ruinous fornace, a pecke or two of ashes, and such light stuffe, which they are forced peradventure in fine to sell, when beggerie hath arrested and laid his mace on their shoulders. As for all their gold, it is resolved In primam materiam, or rather In levem quendam fumulum, into a light smoke or fumigation of vapors, than the which 310 nothing is more light, nothing lesse substantiall, spirits onelie excepted, out of whose nature and number these are not to be exempted.
No wonder then that alchemy attracts people so sweetly and traps them in foolishness; since the bait it uses is the hope of gold, which the poet calls Sacra, translated by some as Holy; not realizing that it should rather be understood as *Cursed* J. Cal. in Commentary on Deuteronomy, sermon 127, page 781, column 1, number 40. or detestable, through the figure Acyron, when a word with an inappropriate meaning is thrown into a sentence like a cloud: or by the figure Antiphrasis, when a word implies a contrary meaning to what it typically has. For what reason should the craving for gold be considered holy, when it brings so many millions of troubles and miseries including treason, theft, adultery, murder, breaking of promises, perjury, fraud, and a whole host of other wrongs that would take too long to list here372.? And if the nature of every action is determined by its end,A motto. then this hunger cannot be holy but rather cursed, as it drags along a whole chain of outrages and wrongdoings, leaving those who pursue it with nothing but a few burnt bricks from a crumbling furnace, a peck or two of ashes, and such worthless stuff, which they may be forced to sell when poverty has arrested them and placed its burden on their shoulders. As for all their gold, it has turned In primam materiam, or rather In levem quendam fumulum, into a light smoke or vapor, which is lighter than nothing, and less substantial than anything, except for spirits, from which these are not to be excluded.
The eight Chapter.
A continuation of the former matter, with a conclusion of the same.
A follow-up on the previous topic, with a conclusion on it.
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 theErasmus in colloq. cui titulus Convivium fabulosum.
French king, the eleventh of that name, who being on a
time at Burgundie, fell acquainted by occasion of hunting with one
Conon, a clownish but yet an honest and hartie good fellow. For
princes and great men de/light263. much in such plaine clubhutchens. The
king oftentimes, by meanes of his game, used the countrimans house for
his refreshing; and as noble men sometimes take pleasure in homelie
and course things, so the king did not refuse to eate turnips and
rape rootes in Conons cotage. Shortlie after king Lewes being at
his pallace, void of troubles and disquietnesse, Conons wife/373. wild
him to repaire to the court, to shew himselfe to the king, to put him
in mind of the old intertainement which he had at his house, and to
present him with some of the fairest and choisest rape rootes that she
had in store. Conon seemed loth, alledging that he should but lose
his labour: for princes (saith he) have other matters in hand, than
to intend to thinke of such trifeling courtesies. But Conons wife
overcame him, and persuaded him in the end, choosing a certeine number
of the best and goodliest rape rootes that she had: which when she had
given hir husband to carrie to the court, he set forward on his journie
a good trudging pase.A hungrie bellie will not be brideled.
But Conon being tempted by the waie, partlie
with desire of eating, and partlie with the toothsomnes of the meate
which he bare, that by little and little he devoured up all the roots
saving one, which was a verie faire and a goodlie great one indeed.
Now when Conon was come to the court, it was his lucke to stand in
such a place, as the king passing by, and spieng the man, did well
remember him, and commanded that he should be brought in. Conon verie
cheerelie followed his guide hard at the heeles, and no sooner sawe the
king, but bluntlie comming to him, reached out
311 his hand, and presented
the gift to his maiestie. The king received it with more cheerefulnes
than it was offered, and bad one of those that stood next him, to take
it, and laie it up among those things which he esteemed most, & had
in greatest accompt. Then he had Conon to dine with him, and after
dinner gave the countriman great thanks for his rape roote; who made
no bones of the matter, but boldlie made challenge and claime to the
kings promised courtesie. Whereupon the king commanded,A princelie largesse. that a thousand
crownes should be given him in recompense for his roote.
THAT
which I have stated earlier, with reasons, examples, and references, I will now pursue and conclude with one more example; so that we, like others in past ages, may judge of vain hope accordingly, and be just as cautious to avoid the drawbacks of it, as Ulysses was careful to resist the enchantments of Circe, that old transforming witch. The example I'm using comes from Lewes the Erasmus in a conversation titled The Fabulous Banquet. French king, the eleventh of that name, who once, while in Burgundy, met a simple but honest and good-natured guy named Conon during a hunting trip. Princes and nobles enjoy such straightforward folk. The king often took breaks at the countryman's house during his hunts, and just as nobles sometimes find joy in humble and simple things, the king didn’t mind eating turnips and rape roots in Conon’s cottage. Soon after, when king Lewes was at his palace, free of troubles and stresses, Conon’s wife urged him to go to the court, to remind the king of the old hospitality he received at their home and to bring him some of the finest rape roots she had in stock. Conon was hesitant, claiming that he would just be wasting his time: for princes, he said, have more important things to focus on than such trivial gestures. However, Conon’s wife convinced him in the end, picking out a certain number of the best and largest rape roots she had. Once she handed them to her husband to take to the court, he set off on his journey at a good pace.An empty stomach can't be controlled. But Conon, tempted along the way, partly due to his desire to eat and partly because of the deliciousness of the food he carried, gradually devoured all the roots except for one, which was indeed a very fine and large one. When Conon arrived at the court, fortune had it that he stood in a place where the king, passing by, recognized him and ordered that he be brought in. Conon cheerfully followed his guide closely, and as soon as he saw the king, he approached him directly, extended his hand, and presented the gift to His Majesty. The king received it with more cheer than it was offered and instructed one of those nearby to take it and store it among the things he valued most highly. Then he invited Conon to dine with him, and after the meal, he thanked the countryman profusely for the rape root; Conon had no qualms about confidently claiming the king's promised generosity. Consequently, the king ordered,A royal generosity. that a thousand crowns should be given to him as a reward for his root.
The report of this bountifulnes was spred in short space over all the kings houshold: in so much as one of his courtiers, in hope of the like or a larger reward gave the king a verie proper ginnet. Whose drift the king perceiving, and judging that his former liberalitie to the clowne, provoked the courtier to this covetous attempt, tooke the ginnet verie thankefullie: and calling some of his noble men about him, began to consult with them, what mends he might make his servant for his horsse. Whiles this was a dooing, the courtier conceived passing good/374. hope of some princelie largesse, calculating and casting his cards in this maner; If his maiestie rewarded a sillie clowne so bountifullie for a simple rape roote, what will he doo to a jollie courtier for a gallent gennet? Whiles the king was debating the matter, and one said this, another that, and the courtier travelled all the while in vaine hope, at last saith the king, even upon the sudden; I have now bethought me what to bestowe upon him: and calling one of his nobles to him, whispered him in the eare, and willed him to fetch a thing, which he should find in his chamber wrapped up in silke. Sic ars deluditur arte.The roote is brought wrapped in silke, which the/264. king with his owne hands gave to the courtier, using these words therewithall, that he sped well, in so much as it was his good hap to have for his horsse a jewell that cost him a thousand crownes. The courtier was a glad man, and at his departing longed to be looking what it was, and his hart dansed for joy. In due time therefore he unwrapped the silke (a sort of his fellow courtiers flocking about him to testifie his good lucke) and having unfolded it, he found therein a drie and withered rape roote. Which spectacle though it set the standers about in a lowd laughter, yet it quailed the courtiers courage, and cast him into a shrewd fit of pensifenes. Thus was the confidence of this courtier turned to vanitie, who upon hope of good speed was willing to part from his horsse for had I wist.
The news of this generosity spread quickly throughout the king's household, so much so that one of his courtiers, hoping for a similar or even larger reward, gave the king a very fine horse. The king, realizing that his previous kindness to the clown encouraged this courtier's greedy attempt, accepted the horse gratefully. He then gathered some of his noblemen around him to discuss what he could give his servant for the horse. While this was happening, the courtier had high hopes of receiving a princely gift, thinking, "If the king rewarded a silly clown so generously for a simple turnip, what will he give to a distinguished courtier for a splendid horse?" As the king debated and different opinions were shared, the courtier waited in vain hope. Finally, the king suddenly said, "I've just thought of what to give him," and he called one of his nobles over, whispered in his ear, and instructed him to bring something he would find in his chamber wrapped in silk. The root was brought in wrapped in silk, which the king personally gave to the courtier, saying that he had done well to obtain a jewel worth a thousand crowns for his horse. The courtier was thrilled and, as he left, he couldn't wait to see what it was, his heart dancing with joy. Eventually, he unwrapped the silk (with a group of his fellow courtiers gathering around him to witness his good fortune), and when he unveiled it, he found a dry and withered turnip. Although this sight caused loud laughter from those present, it crushed the courtier's spirits and plunged him into deep sadness. Thus, the confidence of this courtier turned to emptiness, as he had been willing to part with his horse in hopes of a reward he never received.
The morall of the præmisses.This storie dooth teach us into what follie and madnes vaine hope may drive undiscreete and unexpert men. And therefore no mervell though Alcumysters dreame and dote after double advantage, faring like Aesops dog, who greedilie coveting to catch and snatch at the 312 shadowe of the flesh which he carried in his mouth over the water, lost both the one and the other: as they doo their increase and their principall. But to breake off abruptlie from this matter, and to leave these hypocrits (for whie may they not be so named, who as Homer, speaking in detestation of such rakehelles, saith verie divinelie and trulie;
The lesson of the premises.This story teaches us how foolish and crazy vain hope can make inexperienced and unwise people. It's no wonder that alchemists chase after double gains, like Aesop's dog, who, greedily trying to grab the shadow of the meat he was carrying in his mouth over the water, ended up losing both: just like they lose their profits and their principal. But let's abruptly shift away from this topic and leave behind these hypocrites (for what else can we call them, as Homer speaks with disdain for such scoundrels, saying very profoundly and truly;
To leave these hypocrits (I saie) in the dregs of their dishonestie, I will conclude against them peremptorilie, that they, with the rable above rehearsed, and the rowt hereafter to be mentioned, are ranke couseners, and consuming cankers to the common wealth, and therefore to be rejected and excommunicated from the fellowship of all honest men. For now their art, which turneth all kind of metals that they can come by into mist and smoke, is no lesse apparent to the world, than the cleere sunnie raies at noone sted; in so much that I may saie with the poet,
To leave these hypocrites behind, I will decisively argue that they, along with the crowd I mentioned earlier and the group I will bring up later, are deceitful frauds and destructive pests to society. They should be rejected and cut off from the company of all decent people. Their trickery, which turns any metal they can get their hands on into nothing but mist and smoke, is as clear to the world as the bright rays of the sun at noon. So much so that I can say, like the poet,
So that, if anie be so addicted unto the vanitie of the art Alcumysticall/265. (as everie foole will have his fansie) and that (beside so manie experimented examples of divers, whose wealth hath vanished like a vapor, whiles they have beene over rash in the practise hereof) this discourse will not moove to desist from such extreame dotage, I saie to him or them and that aptlie,
So, if anyone is so obsessed with the emptiness of alchemy (as every fool has their fancies) and that, despite so many examples of others whose wealth has disappeared like vapor while they recklessly practiced it, this discussion won't persuade them to stop this extreme foolishness, I say to him or them, and I say it rightly,
¶ The xv. Booke. 376.
The first Chapter.
The exposition of Iidoni, and where it is found, whereby the whole art of conjuration is deciphered.
The explanation of Iidoni, and its location, through which the entire practice of conjuration is revealed.
HIS
word Iidoni is derived of Iada, which properlie
signifieth to knowe: it is sometimes translated,
*Divinus,[* Ital.] which is a divinor or soothsaier, as in Deut.
18. Levit. 20: sometimes *Ariolus, which is one that
also taketh upon him to foretell things to come, and is
found Levit. 19. 2. Kings. 23. Esai. 19.
The large signification of the word Iidoni. To be short,
the opinion of them that are most skilfull in the toongs,
is, that it comprehendeth all them, which take upon them
to knowe all things past and to come, and to give answers
accordinglie. It alwaies followeth the word
*Ob, and in
the scriptures is not named severallie from it, and differeth
little from the same in sense, and doo both concerne oracles
uttered by spirits, possessed people, or couseners. What will
not couseners or witches take upon them to doo? Wherein will
they professe ignorance? Aske them anie question, they will
undertake to resolve you, even of that which none but God
knoweth. And to bring their purposes the better to passe, as
also to winne further credit unto the counterfet art which
they professe, they procure confederates, whereby they worke
wonders. And when they have either learning,/266. eloquence, or
nimblenesse of hands to accompanie their confederacie, or
ra/ther377. knaverie, then
Vide Philast Brix. episc. hæreseôn catal. de phitonissa.
(forsooth) they passe the degree of
witches, and intitle themselves to the name of conjurors. And
these deale with no inferiour causes: these fetch divels out
of hell, and angels out of heaven; these raise up what bodies
they list, though they were dead, buried, and rotten long
before; and fetch soules out of heaven or hell with much more
expedition than the pope bringeth them out of purgatorie.
These I saie (among the simple, and where they feare no law
nor accusation) take upon them also the raising of tempests,
and earthquakes, and to doo as much as God himselfe can
doo. These are no small fooles,J. Wierus in
Pseudomonarchia dæmonum. they go not to worke with
a baggage tode, or a cat, as witches doo; but with a kind
of majestie, and with authoritie they call up by name, and
have at their commandement seventie and nine principall and
princelie divels, who have under them, as their ministers, a
great multitude of legions of pettie divels; as for example.
HIS
word Iidoni comes from Iada, which means to know: it is sometimes translated as
*Divinus,[* Ital.] referring to a diviner or fortune teller, as seen in Deut. 18. Levit. 20; sometimes
*Ariolus, which also describes someone who claims to predict the future, mentioned in Levit. 19. 2. Kings. 23. Esai. 19.
The wider meaning of the word Iidoni. In short, experts in the languages believe that it covers all those who claim to know everything that has happened and what will happen, providing answers accordingly. It always follows the word
*Ob, and in the scriptures, it is not mentioned separately from it, sharing a similar meaning, both concerning oracles spoken by spirits, possessed individuals, or frauds. What won't frauds or witches claim to do? Where will they admit they lack knowledge? Ask them any question, and they'll say they can answer it, even on matters only God knows. To further their schemes and gain more credibility for the charlatanry they practice, they recruit accomplices to perform wonders. When they possess knowledge,/266. eloquence, or quickness of hands to support their deceit, or rather377. trickery, then
Check out Philast Brix’s catalog of heresies concerning the pythona.
(indeed) they surpass the level of witches and call themselves conjurers. They deal with no lesser matters: they summon demons from hell and angels from heaven; they can raise whatever bodies they want, even if they were dead, buried, and rotten long ago; and can bring souls from heaven or hell faster than the pope brings them out of purgatory. These people (among the naive, where they fear no law or accusation) also claim to cause storms and earthquakes, doing as much as God Himself can do. They are no small fools,J. Wierus in Pseudomonarchia Demonom. They don’t rely on a toad or a cat, like witches do; instead, with a sense of majesty and authority, they call names and have at their command seventy-nine principal and princely demons, who have a vast multitude of lesser demons under them as their minions; for example.
314
314
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.
A list of the names, forms, powers, governance, and effects of demons and spirits, detailing their various ranks and levels: an unusual discussion worth reading.
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
under his obedience and rule sixtie and six legions of divels.
HEIR
Salomon's notes on summoning. The first and most important king (which is from the east) is
called Baëll;Baell. When he is summoned, he appears with three heads:
the first like a toad; the second like a man; the third like a cat.
He speaks with a gruff voice, makes a person invisible, and has
under his command sixty-six legions of demons.
The first duke under the power of the east, is named Agares,Agares. he commeth up mildlie in the likenes of a faire old man, riding upon a crocodile, and carrieng a hawke on his fist; hee teacheth presentlie all maner of toongs, he fetcheth backe all such as runne awaie, and maketh them runne that stand still; he overthroweth all dignities supernaturall and temporall, hee maketh earth/quakes,378. and is of the order of vertues, having under his regiment thirtie one legions.
The first duke under the power of the east is named Agares,Agares. He appears gently in the form of a handsome old man, riding on a crocodile and carrying a hawk on his fist. He teaches all kinds of languages, brings back those who have run away, and makes those who are standing still run. He topples all supernatural and earthly powers, causes earthquakes,378. and is part of the order of virtues, commanding thirty-one legions.
Marbas,Marbas. *alias [* Ital.]Barbas is a great president, and appeareth in the forme of a mightie lion; but at the commandement of a conjuror commeth up in the likenes of a man, and answereth fullie as touching anie thing which is hidden or secret: he bringeth diseases, and cureth them, he promoteth wisedome, and the knowledge of mechanicall arts, or handicrafts; he changeth men into other shapes, and under his presidencie or gouvernement are thirtie six legions of divels conteined.
Marbas,Marbas. *also known as [* Ital.]Barbas is a powerful president who appears in the form of a mighty lion; however, at a conjuror's command, he manifests in the likeness of a man and fully answers any questions about things that are hidden or secret. He brings diseases and cures them, promotes wisdom, and provides knowledge of mechanical arts or crafts. He can change men into different shapes, and under his leadership, there are thirty-six legions of demons.
Amon,Amon. or Aamon, is a great and mightie marques, and commeth abroad in the likenes of a woolfe, having a serpents taile, spetting out and/267. breathing flames of fier; when he putteth on the shape of a man, he sheweth out dogs teeth, and a great head like to a mightie raven; he is the strongest prince of all other, and understandeth of all things past and to come, he procureth favor, and reconcileth both freends and foes, and ruleth fourtie legions of divels.
Amon,Amon. or Aamon, is a powerful and mighty marquis, appearing as a wolf with a serpent's tail, spitting and breathing flames of fire; when he takes the form of a man, he shows dog’s teeth and a large head resembling that of a powerful raven. He is the strongest prince of all, has knowledge of everything past and future, grants favor, and reconciles both friends and enemies, and commands forty legions of demons.
Barbatos,Barbatos. a great countie or earle, and also a duke, he appeareth in Signo sagittarii sylvestris, with foure kings, which bring companies and great troopes. He understandeth the singing of birds, the barking of dogs, the lowings of bullocks, and the voice of all living creatures. He detecteth treasures hidden by magicians and inchanters, and is of the order of vertues, which in part beare rule: he knoweth all things past, and to come, and reconcileth freends and powers; and governeth thirtie legions of divels by his authoritie.
Barbatos, Barbatos. a great count or earl, and also a duke, he appears in Signo sagittarii sylvestris, with four kings who bring groups and large troops. He understands the singing of birds, the barking of dogs, the mooing of bulls, and the voices of all living creatures. He reveals treasures hidden by magicians and sorcerers, and is part of the order of virtues that partly holds power: he knows all things past and future, reconciles friends and authorities; and commands thirty legions of demons by his authority.
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BuerBuer. is a great president, and is seene in this signe; he absolutelie teacheth philosophie morall and naturall, and also logicke, and the vertue of herbes: he giveth the best familiars, he can heale all diseases, speciallie of men, and reigneth over fiftie legions.
BuerBuer. is a powerful leader who is associated with this sign; he truly teaches moral and natural philosophy, as well as logic and the properties of herbs. He provides the best companions, can heal all illnesses, especially those of people, and commands over fifty legions.
GusoinGusoin. is a great duke, and a strong, appearing in the forme of a Xenophilus, he answereth all things, present, past, and to come, expounding all questions. He reconcileth freendship, and distributeth honours and dignities, and ruleth over fourtie legions of divels.
GusoinGusoin. is a great duke and a powerful one. In the form of a Xenophilus, he answers all things—present, past, and future—addressing all questions. He mends friendships, awards honors and ranks, and commands forty legions of demons.
Botis,Botis. otherwise Otis, a great president and an earle he com/meth379. foorth in the shape of an ouglie viper, and if he put on humane shape, he sheweth great teeth, and two hornes, carrieng a sharpe sword in his hand: he giveth answers of things present, past, and to come, and reconcileth friends, and foes, ruling sixtie legions.
Botis,Botis. also known as Otis, a powerful president and an earl, appears as an ugly viper, and when he takes on human form, he has large teeth and two horns, holding a sharp sword in his hand. He provides answers about things that are present, past, and future, and helps to reconcile friends and enemies, commanding sixty legions.
Bathin,Bathin. sometimes called Mathim, a great duke and a strong, he is seene in the shape of a verie strong man, with a serpents taile, sitting on a pale horsse, understanding the vertues of hearbs and pretious stones, transferring men suddenlie from countrie to countrie, and ruleth thirtie legions of divels.
Bathin,Bathing. sometimes called Mathim, is a powerful duke and a strong figure. He appears as a very strong man with a serpent's tail, sitting on a pale horse. He knows the properties of herbs and precious stones, can suddenly transport people from one country to another, and commands thirty legions of demons.
Purson, *alias Curson,Purson. [* Ital.]a great king, he commeth foorth like a man with a lions face, carrieng a most cruell viper, and riding on a beare; and before him go alwaies trumpets, he knoweth things hidden, and can tell all things present, past, and to come: he bewraieth treasure, he can take a bodie either humane or aierie; he answereth truelie of all things earthlie and secret, of the divinitie and creation of the world, and bringeth foorth the best familiars; and there obeie him two and twentie legions of divels, partlie of the order of vertues, & partlie of the order of thrones.
Purson, *alias Curson,Purson. [* Ital.]A great king, he appears as a man with the face of a lion, carrying a very fierce viper and riding on a bear; and before him always go trumpets. He knows hidden things and can reveal everything that is present, past, and future: he uncovers treasure, and he can take on either a human or airy form; he speaks truthfully about all earthly and secret matters, the divine, and the creation of the world, and he summons the best familiars; and under him obey two and twenty legions of demons, partly from the order of virtues and partly from the order of thrones.
Eligor, *alias Abigor,Eligor. is a great duke, and appeereth as a goodlie knight, carrieng a lance, an ensigne, and a scepter: he answereth fullie of things hidden, and of warres, and how souldiers should meete: he knoweth things to come, and procureth the favour of lords and knights, governing sixtie legions of divels.
Eligor, *alias Abigor,Eligor. is a powerful duke who appears as a noble knight, carrying a lance, a banner, and a scepter. He provides complete answers about hidden matters, wars, and how soldiers should confront one another. He knows what’s to come and earns the favor of lords and knights, commanding sixty legions of demons.
Leraie, *alias Oray, Leraie. a great marquesse, shewing himselfe in the like/nesse268. of a galant archer, carrieng a bowe and a quiver, he is author of all battels, he dooth putrifie all such wounds as are made with arrowes by archers, Quos optimos objicit tribus diebus, and he hath regiment over thirtie legions.
Leraie, *alias Oray, Leraie. a great marquise, appearing in the form268. of a stylish archer, carrying a bow and a quiver. He is the cause of all battles, he rots away all wounds made by arrows from archers, Quos optimos objicit tribus diebus, and he commands over thirty legions.
Valefar, *alias Malephar, Valefar. is a strong duke, comming foorth in the shape of a lion, and the head of a theefe, he is verie familiar with them to whom he maketh himselfe acquainted, till he hath brought them to the gallowes, and ruleth ten legions.
Valefar, *alias Malephar, Valefar. is a powerful duke, appearing in the form of a lion but with the head of a thief. He becomes very friendly with those he befriends until he leads them to the gallows, and he commands ten legions.
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Morax, *alias Foraii,Morax. [* Ital.] a great earle and a president, he is seene like a bull, and if he take unto him a mans face, he maketh men wonderfull cunning in astronomie, & in all the liberall sciences: he giveth good familiars and wise, knowing the power & vertue of hearbs and stones which are pretious, and ruleth thirtie six le/gions.380.
Morax, *alias Foraii,Morax. [* Ital.] a powerful earl and a ruler, he appears like a bull, and if he takes on a human face, he makes people incredibly skilled in astronomy and all the liberal arts. He provides good and wise familiars, knowing the power and properties of precious herbs and stones, and commands thirty-six legions.380.
Ipos, *alias Ayporos, Ipos. is a great earle and a prince, appeering in the shape of an angell, and yet indeed more obscure and filthie than a lion, with a lions head, a gooses feet, and a hares taile: he knoweth things to come and past, he maketh a man wittie, and bold, and hath under his jurisdiction thirtie six legions.
Ipos, *also known as Ayporos, Ipos. is a great earl and a prince, appearing in the form of an angel, but is actually more hidden and filthy than a lion, with a lion's head, a goose's feet, and a hare's tail. He knows the past and future, makes a person witty and bold, and commands thirty-six legions.
Naberius, *alias Cerberus, Naberius. is a valiant marquesse, shewing himselfe in the forme of a crowe, when he speaketh with a hoarse voice: he maketh a man amiable and cunning in all arts, and speciallie in rhetorike, he procureth the losse of prelacies and dignities: nineteene legions heare and obeie him.
Naberius, *also known as Cerberus, Naberius. is a brave marquis, appearing in the form of a crow, and he speaks in a hoarse voice. He makes a person charming and skilled in all arts, especially in rhetoric, and he can cause the loss of titles and positions. Nineteen legions hear and obey him.
Glasya Labolas, *alias Caacrinolaas, Glasya Labolas.or Caassimolar, is a great president, who commeth foorth like a dog, and hath wings like a griffen, he giveth the knowledge of arts, and is the captaine of all mansleiers: he understandeth things present and to come, he gaineth the minds and love of freends and foes, he maketh a man go invisible, and hath the rule of six and thirtie legions.
Glasya Labolas, *alias Caacrinolaas, Glasya Labolas. or Caassimolar, is a powerful president who appears like a dog and has wings like a griffin. He provides knowledge of the arts and is the captain of all murderers. He understands things that are happening now and things that will happen, he wins the affection and loyalty of both friends and enemies, he can make a person invisible, and he commands thirty-six legions.
ZeparZepar. is a great duke, appearing as a souldier, inflaming women with the loove of men, and when he is bidden he changeth their shape, untill they maie enjoie their beloved, he also maketh them barren, and six and twentie legions are at his obeie and commandement.
ZeparZepar. is a powerful duke who appears as a soldier, igniting women's desire for men, and when called upon, he changes their appearance until they can be with their loved ones. He also makes them infertile, and twenty-six legions are under his control and command.
BilethBileth. is a great king and a terrible, riding on a pale horsse, before whome go trumpets, and all kind of melodious musicke. When he is called up by an exorcist, he appeareth rough and furious, to deceive him. Then let the exorcist or conjuror take heed to himself, and to allaie his courage, let him hold a hazell bat in his hand, wherewithall he must reach out toward the east and south, and make a triangle without besides the circle; but if he hold not out his hand unto him, and he bid him come in, and he still refuse the bond or chaine of spirits; let the conjuror proceed to reading, and by and by he will submit himselfe, and come in, and doo whatsoever the exorcist commandeth him, and he shalbe safe. If Bileth the king be more stubborne, and refuse to enter into the circle at the first call, and the conjuror shew himselfe fearfull, or if he have not the chaine of spirits, certeinelie he will never feare nor regard him after. Also, if the place be unapt for a triangle to be made without the circle, then set 317 there a boll of/269. wine, and the ex/orcist381. shall certeinlie knowe when he commeth out of his house, with his fellowes, and that the foresaid Bileth will be his helper, his friend, and obedient unto him when he commeth foorth. And when he commeth, let the exorcist receive him courteouslie, and glorifie him in his pride, and therfore he shall adore him as other kings doo, bicause he saith nothing without other princes. Also, if he be cited by an exorcist, alwaies a silver ring of the middle finger of the left hand must be held against the exorcists face, as they doo for Amaimon.Vide Amaimon. And the dominion and power of so great a prince is not to be pretermitted; for there is none under the power & dominion of the conjuror, but he that deteineth both men and women in doting love, till the exorcist hath had his pleasure. He is of the orders of powers, hoping to returne to the seaventh throne, which is not altogether credible, and he ruleth eightie five legions.
BilethBileth. is a powerful king and a dangerous one, riding a pale horse, followed by trumpets and all kinds of beautiful music. When an exorcist summons him, he appears fierce and angry to trick them. The exorcist or conjurer must be careful, and to calm himself, he should hold a hazel branch in his hand, reaching it out towards the east and south, forming a triangle outside the circle. If he doesn’t reach out his hand and Bileth refuses to come, despite being invited, and rejects the bond or chain of spirits, the conjurer should proceed with the reading, and soon enough, he will submit and enter, obeying the exorcist's commands, ensuring safety. If Bileth is even more stubborn and refuses to enter the circle at the first call, and the conjurer appears afraid or lacks the chain of spirits, then Bileth will never fear or heed him afterward. Also, if the location is unsuitable for forming a triangle outside the circle, then place 317 a bowl of/269. wine there, and the exorcist381. will definitely know when Bileth comes out with his companions, and this Bileth will be his helper, friend, and obey him when he arrives. When he does come, the exorcist should greet him courteously and praise him for his pride, and he should worship him like other kings since he doesn’t act without other princes. Additionally, if he is summoned by an exorcist, a silver ring worn on the middle finger of the left hand must be held against the exorcist’s face, similar to what is done for Amaimon.Check out Amaimon. The dominion and power of such a great prince should not be overlooked; for no one under the conjurer’s control can hold men and women in infatuated love until the exorcist has had his pleasure. He is part of the hierarchy of powers, hoping to return to the seventh throne, which is not entirely believable, and he rules eighty-five legions.
Sitri, *alias Bitru, Sitri a bawdie divell.[* Ital.] is a great prince, appeering with the face of a leopard, and having wings as a griffen: when he taketh humane shape, he is verie beautifull, he inflameth a man with a womans love, and also stirreth up women to love men, being commanded he willinglie †deteineth[† See note.] secrets of women, laughing at them and mocking them, to make them luxuriouslie naked, and there obeie him sixtie legions.
Sitri, *alias Bitru, Sitri is a lustful demon.[* Ital.] He is a powerful prince, appearing with the face of a leopard and having wings like a griffin. When he takes on a human form, he is very beautiful; he ignites a man's love for women and also encourages women to desire men. When commanded, he willingly †holds[† See note.] the secrets of women, laughing at them and mocking them, to make them luxuriously naked, and there he commands sixty legions.
PaimonPaimon. is more obedient to Lucifer than other kings are. Lucifer is heere to be understood he that was drowned in the depth of his knowledge: he would needs be like God, and for his arrogancie was throwne out into destruction,Ezech. 88. of whome it is said; Everie pretious stone is thy covering. Paimon is constrained by divine vertue to stand before the exorcist; where he putteth on the likenesse of a man: he sitteth on a beast called a dromedarie, which is a swift runner, and weareth a glorious crowne, and hath an effeminate countenance. There goeth before him an host of men with trumpets and well sounding cymbals, and all musicall instruments. At the first he appeereth with a great crie and roring, as in Circulo Salomonis, and in the art is declared. And if this Paimon speake sometime that the conjuror understand him not, let him not therefore be dismaied. But when he hath delivered him the first obligation, to observe his desire, he must bid him also answer him distinctlie and plainelie to the questi/ons382. he shall aske you, of all philosophie, wisedome, and science, and of all other secret things. And if you will knowe the disposition of the world, and what the earth is, or what holdeth it up in the water, or any other thing, or what is Abyssus, or where the wind is, or from whence it commeth, he will teach you aboundantlie. Consecrations also as well of sacrifices as otherwise may be reckoned. 318He giveth dignities and confirmations; he bindeth them that resist him in his owne chaines, and subjecteth them to the conjuror; he prepareth good familiars, and hath the understanding of all arts.Cautions for the Exorcist or conjuror. Note, that at the calling up of him, the exorcist must looke towards the northwest, bicause there is his house. When he is called up, let the exorcist receive him constantlie without feare, let him aske what questions or demands he list, and no doubt he shall obteine the same of him. And the exorcist must beware/270. he forget not the creator, for those things, which have beene rehearsed before of Paimon, some saie he is of the order of dominations; others saie, of the order of cherubim. There follow him two hundred legions, partlie of the order of angels, and partlie of potestates. Note that if Paimon be cited alone by an offering or sacrifice, two kings followe him; to wit, Beball & Abalam, & other potentates: in his host are twentie five legions, bicause the spirits subject to them are not alwaies with them, except they be compelled to appeere by divine vertue.
PaimonPaimon. is more obedient to Lucifer than other kings. Lucifer is understood as the one who was drowned in his own knowledge; he wanted to be like God, and out of arrogance was cast into destruction,Ezech. 88. of whom it is said: Every precious stone is your covering. Paimon is compelled by divine power to stand before the exorcist; he takes on the appearance of a man: he sits on a swift creature known as a dromedary, wears a glorious crown, and has a delicate face. Preceding him is an entourage of men with trumpets, well-sounding cymbals, and all musical instruments. Initially, he appears with a loud cry and roaring, as described in Circulo Salomonis and in the art. If this Paimon ever speaks in a way that confuses the conjuror, do not be disheartened. After the conjuror makes the first request to fulfill his desires, he must also instruct Paimon to answer clearly and straightforwardly to the questions382. he will ask regarding all philosophy, wisdom, and science, and all other hidden matters. If you want to understand the world’s nature, what the earth is, what holds it up in the water, or anything else, or what Abyssus is, or where the wind is and where it comes from, he will instruct you abundantly. Consecrations, both of sacrifices and otherwise, can also be counted. 318 He grants dignities and confirmations; he binds those who resist him in their own chains and subjects them to the conjuror; he prepares good familiars and understands all arts.Cautions for the Exorcist or conjurer. Note that when summoning him, the exorcist must look toward the northwest because that's where his domain is. Once he is called forth, the exorcist should accept him confidently and without fear, ask any questions or requests he wishes, and there's no doubt he will obtain the same from him. The exorcist must be careful/270. not to forget the creator, for regarding the things discussed about Paimon, some say he belongs to the order of dominations; others say he belongs to the order of cherubim. He is followed by two hundred legions, partly of the order of angels, and partly of potestates. Note that if Paimon is called alone through an offering or sacrifice, two kings follow him, namely, Beball & Abalam, along with other powerful beings: his host consists of twenty-five legions, as the spirits under them are not always present unless compelled to appear by divine power.
The fall of Beliall.Some saie that the king Beliall was created immediatlie after Lucifer, and therefore they thinke that he was father and seducer of them which fell being of the orders. For he fell first among the worthier and wiser sort, which went before Michael and other heavenlie angels, which were lacking. Although Beliall went before all them that were throwne downe to the earth, yet he went not before them that tarried in heaven. This Beliall is constrained by divine vertue, when he taketh sacrifices, gifts, and offerings, that he againe may give unto the offerers true answers. But he tarrieth not one houre in the truth, except he be constrained by the divine power, as is said. He taketh the forme of a beautifull angell, sitting in a firie chariot; he speaketh faire, he distributeth preferments of senatorship, and the favour of friends, and excellent familiars: he hath rule over eightie legions, partlie of the order of vertues, partlie of angels; he/383. is found in the forme of an exorcist in the bonds of spirits. The exorcist must consider, that this Beliall doth in everie thing assist his subjects. If he will not submit himselfe, let the bond of spirits be read: the spirits chaine is sent for him, wherewith wise Salomon Salomon gathered al the divels togither in a brasen vessell. gathered them togither with their legions in a brasen vessell, where were inclosed among all the legions seventie two kings, of whome the cheefe was Bileth, the second was Beliall, the third Asmoday, and above a thousand thousand legions. Without doubt (I must confesse) I learned this of my maister Salomon; but he told me not why he gathered them together, and shut them up so: but I beleeve it was for the pride of this Beliall. Certeine nigromancers doo saie, that Salomon, being on a certeine daie seduced by the craft of a certeine woman, inclined himselfe to praie before the same idoll, 319 Beliall by name: which is not credible. And therefore we must rather thinke (as it is said) that they were gathered together in that great brasen vessell for pride and arrogancie, and throwne into a deepe lake or hole in Babylon. For wise Salomon did accomplish his workes by the divine power, which never forsooke him. And therefore we must thinke he worshipped not the image Beliall; for then he could not have constrained the spirits by divine vertue: for this Beliall, with three kings were in the lake. But the BabyloniansThe Babylonians disappointed of their hope. woondering at the matter, supposed that they should find therein a great quantitie of treasure, and therefore with one consent went downe into the lake, and uncovered and brake the vessell, out of the which immediatlie flew the capteine divels, and were delivered to their former and proper places. But this Beliall entred into a certeine image, and there gave answer to them that offered and sacrificed unto him: as Tocz. in his sentences reporteth, and the Babylonians did worship and sacrifice thereunto./
The fall of Beliall. Some say that the king Beliall was created right after Lucifer, and because of this, they believe he was the father and seducer of those who fell from their orders. He was the first to fall among the nobler and wiser ones who preceded Michael and the other heavenly angels that were absent. Although Beliall went before all those thrown down to earth, he did not go before those who stayed in heaven. This Beliall is compelled by divine power, when he accepts sacrifices, gifts, and offerings, to provide the offerers with true responses. However, he doesn't remain in truth for more than an hour unless he is compelled by divine power, as mentioned. He takes on the form of a beautiful angel, sitting in a fiery chariot; he speaks sweetly, and grants promotions to senatorships, favours with friends, and excellent companions: he rules over eighty legions, partly of the order of virtues, partly of angels; he/383. appears in the form of an exorcist among the bonds of spirits. The exorcist must be aware that this Beliall assists his subjects in everything. If he does not submit himself, the bond of spirits must be read: the spirits’ chain is sent for him, with which wise Salomon Salomon gathered all the demons together in a brass container. gathered them together with their legions in a brass vessel, where all the legions were enclosed, including seventy-two kings, the chief being Bileth, the second Beliall, the third Asmoday, and over a thousand thousand legions. Without a doubt (I must confess) I learned this from my master Salomon; but he did not tell me why he gathered them together and locked them up like that: but I believe it was because of Beliall's pride. Certain necromancers say that Salomon, on a certain day seduced by a particular woman's craft, inclined himself to pray before that same idol, Beliall by name: which is not credible. Therefore, we should rather think (as it is said) that they were gathered in that large brass vessel for pride and arrogance and thrown into a deep lake or pit in Babylon. Wise Salomon accomplished his works through divine power, which never abandoned him. Therefore we should believe he did not worship the image Beliall; for otherwise, he could not have constrained the spirits by divine power: because this Beliall, along with three kings, were in the lake. But the BabyloniansThe Babylonians were let down by their hopes., wondering about the matter, thought they would find a great quantity of treasure inside, and thus unanimously went down into the lake to uncover and break the vessel, from which immediately flew the chief devils and returned to their former and proper places. But this Beliall entered into a certain image, and then responded to those who offered and sacrificed to him: as Tocz. reports in his sentences, and the Babylonians worshipped and sacrificed there.
271.BuneBune. is a great and a strong Duke, he appeareth as a dragon with three heads, the third whereof is like to a man; he speaketh with a divine voice, he maketh the dead to change their place, and divels to assemble upon the sepulchers of the dead: he greatlie inricheth a man, and maketh him eloquent and wise, answering trulie to all demands, and thirtie legions obeie him.
271.BuneBune. is a powerful Duke, appearing as a three-headed dragon, with the third head resembling a man; he speaks with a divine voice, causes the dead to move from their resting places, and gathers demons at the graves of the deceased. He greatly enriches a person, making them eloquent and wise, providing truthful answers to all questions, and thirty legions obey him.
ForneusForneus. is a great marquesse, like unto a monster of the sea, he maketh men woonderfull in rhetorike, he adorneth a man/384. with a good name, and the knowledge of toongs, and maketh one beloved as well of foes as freends: there are under him nine and twentie legions, of the order partlie of thrones, and partlie of angels.
ForneusForneus. is a powerful marquis, resembling a sea monster. He makes people exceptionally skilled in rhetoric, gives a person a good reputation, and helps them become loved by both enemies and friends. He commands twenty-nine legions, partly of thrones and partly of angels.
RonoveRonove. a marquesse and an earle, he is resembled to a monster, he bringeth singular understanding in rhetorike, faithfull servants, knowledge of toongs, favour of freends and foes; and nineteene legions obeie him.
RonoveRonove. A marquis and an earl, he is likened to a monster. He brings unique knowledge in rhetoric, loyal servants, expertise in languages, and support from friends and enemies; and nineteen legions obey him.
BerithBerith a golden divell. is a great and a terrible duke, and hath three names. Of some he is called Beall; of the Jewes Berith; of Nigromancers Bolfry: he commeth foorth as a red souldier, with red clothing, and upon a horsse of that colour, and a crowne on his head. He answereth trulie of things present, past, and to come. He is compelled at a certeine houre, through divine vertue, by a ring of art magicke. He is also a lier, he turneth all mettals into gold, he adorneth a man with dignities, and confirmeth them, he speaketh with a cleare and a subtill voice, and six and twentie legions are under him.
BerithBerith a golden demon. is a powerful and fearsome duke with three names. Some call him Beall; among the Jews, he is known as Berith; and necromancers refer to him as Bolfry. He appears as a red soldier, dressed in red, riding a horse of the same color, and wearing a crown on his head. He truthfully answers questions about the present, past, and future. At a certain hour, he is compelled by divine power, using a magical ring. He is also a deceiver, able to turn all metals into gold, bestow honors upon a person, and affirm them. He speaks with a clear and subtle voice, and he commands twenty-six legions.
AstarothAstaroth. is a great and a strong duke, comming foorth in the shape of a fowle angell, sitting upon an infernall dragon, and carrieng on his right hand a viper: he answereth trulie to matters present, past, 320 and to come, and also of all secrets. He talketh willinglie of the creator of spirits, and of their fall, and how they sinned and fell: he saith he fell not of his owne accord. He maketh a man woonderfull learned in the liberall sciences, he ruleth fourtie legions. Let everie exorcist take heed, that he admit him not too neere him, bicause of his stinking breath. And therefore let the conjuror hold neere to his face a magicall ring, and that shall defend him.
AstarothAstaroth. is a powerful and formidable duke, appearing as a foul angel, sitting on an infernal dragon, and carrying a viper in his right hand. He answers truthfully about present, past, and future matters, as well as all secrets. He willingly discusses the creator of spirits, their fall, and how they sinned and fell; he claims he did not fall of his own accord. He makes a person remarkably knowledgeable in the liberal arts and commands forty legions. Every exorcist should be cautious not to let him get too close, because of his foul breath. Therefore, the conjurer should hold a magical ring close to his face, which will protect him.
Foras, *alias ForcasForas. [* Ital.] is a great president, and is seene in the forme of a strong man, and in humane shape, he understandeth the vertue of hearbs and pretious stones: he teacheth fullie logicke, ethicke, and their parts: he maketh a man invisible, wittie, eloquent, and to live long; he recovereth things lost, and discovereth treasures, and is lord over nine and twentie legions.
Foras, *alias ForcasForas. [* Ital.] is a powerful president and appears as a strong man, taking on a human form. He knows the properties of herbs and precious stones, teaches complete logic and ethics, and their components. He can make a person invisible, clever, eloquent, and grant them a long life; he retrieves lost items and uncovers treasures, and he commands twenty-nine legions.
FurfurFurfur. is a great earle, appearing as an hart, with a firie taile, he lieth in everie thing, except he be brought up within a triangle; being bidden, he taketh angelicall forme, he speaketh/385. with a hoarse voice, and willinglie maketh love betweene man and wife; he raiseth thunders and lightnings, and blasts. Where he is commanded, he answereth well, both of secret and also of divine things, and hath rule and dominion over six and twentie legions.
FurfurFurfur. is a powerful Earl, appearing as a stag with a fiery tail. He exists in everything, unless he’s summoned within a triangle. When called, he takes on an angelic form, speaks in a hoarse voice, and willingly brings couples together. He can create thunder and lightning. When commanded, he responds well, providing knowledge about both secret and divine matters, and he commands twenty-six legions.
MarchosiasMarchosias. is a great marquesse, he sheweth himselfe in the shape of a/272. cruell shee woolfe, with a griphens wings, with a serpents taile, and spetting I cannot tell what out of his mouth. When he is in a mans shape, he is an excellent fighter, he answereth all questions trulie, he is faithfull in all the conjurors businesse, he was of the order of dominations, under him are thirtie legions: he hopeth after 1200. yeares to returne to the seventh throne, but he is deceived in that hope.
MarchosiasMarchosias. is a powerful marquis, showing himself as a/272. cruel female wolf, with griffin wings, a serpent's tail, and spewing who knows what from his mouth. In human form, he is a skilled fighter, answers all questions truthfully, and is reliable in all the conjurer’s affairs. He belongs to the order of dominions, and there are thirty legions under him. He hopes to return to the seventh throne after 1200 years, but he is mistaken in that hope.
MalphasMalphas. is a great president, he is seene like a crowe, but being cloathed with humane image, speaketh with a hoarse voice, he buildeth houses and high towres wonderfullie, and quicklie bringeth artificers togither, he throweth downe also the enimies edifications, he helpeth to good familiars, he receiveth sacrifices willinglie, but he deceiveth all the sacrificers, there obeie him fourtie legions.
MalphasMalphas. is a powerful leader, often seen as a crow, but taking on a human form. He speaks with a rough voice and builds remarkable houses and tall towers quickly, gathering craftsmen together. He also tears down the structures of his enemies, aids loyal friends, and willingly accepts sacrifices, though he tricks all who make offerings to him. Forty legions obey him.
Vepar, *alias Separ,Vepar. a great duke and a strong, he is like a mermaid, he is the guide of the waters, and of ships laden with armour; he bringeth to passe (at the commandement of his master) that the sea shalbe rough and stormie, and shall appeare full of shippes; he killeth men in three daies, with putrifieng their wounds, and producing maggots into them; howbeit, they maie be all healed with diligence, he ruleth nine and twentie legions.
Vepar, *also known as Separ,Vepar. a powerful duke, resembles a mermaid. He controls the waters and ships loaded with armor. At his master’s command, he can make the sea rough and stormy, filling it with ships. He causes men to die in three days by making their wounds rot and producing maggots in them; however, with care, they can be healed. He commands twenty-nine legions.
Sabnacke, *alias Salmac,Sabnacke. is a great marquesse and a strong, he commeth foorth as an armed soldier with a lions head, sitting on a 321pale horsse, he dooth marvelouslie change mans forme and favor, he buildeth high towres full of weapons, and also castels and cities; he inflicteth men thirtie daies with wounds both rotten and full of maggots, at the exorcists commandement, he provideth good familiars, and hath dominion over fiftie legions.
Sabnacke, *also known as Salmac,Sabnacke. is a powerful marquis and a fierce warrior. He appears as an armed soldier with a lion's head, sitting on a 321pale horse. He can wonderfully transform into a man and change his appearance. He constructs high towers filled with weapons, as well as castles and cities. He causes men to suffer from wounds that are rotten and full of maggots for thirty days, following the command of exorcists. He provides helpful spirits and has control over fifty legions.
Sidonay, *alias Asmoday,Sidonay.[* Ital.] a great king, strong and mightie, he is seene with three heads, whereof the first is like a bull, the second like a man, the third like a ram, he hath a serpents taile, he belcheth flames out of his mouth, he hath feete like a goose, he sitteth/386. on an infernall dragon, he carrieth a lance and a flag in his hand, he goeth before others, which are under the power of Amaymon. When the conjuror exerciseth this office, let him be abroad, let him be warie and standing on his feete; if his cap be on his head, he will cause all his dooings to be bewraied, which if he doo not, the exorcist shalbe deceived by Amaymon in everie thing. But so soone as he seeth him in the forme aforesaid, he shall call him by his name, saieng; Thou art Asmoday: he will not denie it, and by and by he boweth downe to the ground; he giveth the ring of vertues, he absolutelie teacheth geometrie, arythmetike, astronomie, and handicrafts. To all demands he answereth fullie and trulie, he maketh a man invisible, he sheweth the places where treasure lieth, and gardeth it, if it be among the legions of Amaymon, he hath under his power seventie two legions.
Sidonay, *also known as Asmoday,Sidonay.[* Ital.] a powerful and mighty king, is seen with three heads: one like a bull, the second like a man, and the third like a ram. He has a serpent's tail, breathes fire from his mouth, and has feet like a goose. He sits on an infernal dragon, carrying a lance and a flag in his hand, leading those who are under the control of Amaymon. When the conjurer performs this task, he should be outdoors, cautious, and standing on his feet; if he wears a cap, it will reveal all his actions, and if he doesn’t, the exorcist will be misled by Amaymon in everything. However, as soon as he sees him in the aforementioned form, he should call him by name, saying, “You are Asmoday.” He will not deny it and will immediately bow down to the ground. He grants the ring of virtues and teaches geometry, arithmetic, astronomy, and crafts completely. He answers all questions fully and truthfully, makes a person invisible, reveals the locations of hidden treasures, and protects them if they are among the legions of Amaymon. He commands seventy-two legions.
Gaap, *alias Tap,Gaap. a great president and a prince, he appeareth in a meridionall signe, and when he taketh humane shape he is the guide of the foure principall kings, as mightie as Bileth. There were certeine necromancers that offered sacrifices and burnt offerings unto him; and to call him up, they exercised an art, saieng that Salomon the wise made it./273. Which is false: for it was rather Cham, the sonne of Noah,Who was the first necromancer. who after the floud began first to invocate wicked spirits. He invocated Bileth, and made an art in his name, and a booke which is knowne to manie mathematicians. There were burnt offerings and sacrifices made, and gifts given, and much wickednes wrought by the exorcists, who mingled therewithall the holie names of God, the which in that art are everie where expressed. Marie there is an epistle of those names written by Salomon, as also write Helias Hierosolymitanus and Helisæus. It is to be noted, that if anie exorcist have the art of Bileth, and cannot make him stand before him, nor see him, I may not bewraie how and declare the meanes to conteine him, bicause it is abhomination, and for that I have learned nothing from Salomon of his dignitie and office. But yet I will not hide this; to wit, that he maketh a man woonderfull in philosophie and all the liberall sciences: he maketh love, 322hatred, insensibilitie,*[* Not in Wier] invisibilitie, consecration,*[† Press duplication] and consecration of those things that are belonging unto the domination of Amaymon, and delivereth familiars out of the possession of o/ther387. conjurors, answering truly and perfectly of things present, past, & to come, & transferreth men most speedilie into other nations, he ruleth sixtie six legions, & was of the order of potestats.
Gaap, *also known as Tap, Gap. a powerful president and prince, he appears in a southern sign, and when he takes human form, he leads the four principal kings, as mighty as Bileth. There were certain necromancers who offered sacrifices and burnt offerings to him; and to summon him, they practiced an art, claiming that Solomon the Wise created it./273. This is false: it was actually Cham, the son of Noah, who was the first necromancer? After the flood, he was the first to invoke wicked spirits. He called upon Bileth, created an art in his name, and wrote a book known to many mathematicians. There were burnt offerings and sacrifices made, gifts given, and much wickedness done by the exorcists, who mixed with it the holy names of God, which are expressed everywhere in that art. Indeed, there is a letter of those names written by Solomon, as well as by Helias Hierosolymitanus and Helisæus. It should be noted that if any exorcist possesses the art of Bileth and cannot make him appear before them or see him, I cannot reveal how to contain him, because it is an abomination, and I have learned nothing from Solomon about his status and role. However, I will not hide this: he makes a person extraordinary in philosophy and all the liberal arts; he creates love, hatred, insensibility,*[* Not in Wier] invisibility, consecration,*[† Press copy] and consecration of those things belonging to the dominion of Amaymon, and delivers familiars from the possession of other387. conjurers, answering truly and perfectly about things present, past, and future, and quickly transferring men into other nations. He commands sixty-six legions, and is of the order of potestats.
Shax, *alias[* Ital.] Scox,Shax. is a darke and a great marquesse, like unto a storke, with a hoarse and subtill voice: he dooth marvellouslie take awaie the sight, hearing, and understanding of anie man, at the commandement of the conjuror: he taketh awaie monie out of everie kings house, and carrieth it backe after 1200. yeares, if he be commanded,†[† : in Wier] he is a horssestealer, he is thought to be faithfull in all commandements: and although he promise to be obedient to the conjuror in all things; yet is he not so, he is a lier, except he be brought into a triangle, and there he speaketh divinelie, and telleth of things which are hidden, and not kept of wicked spirits, he promiseth good familiars, which are accepted if they be not deceivers, he hath thirtie legions.
Shax, *alias[* Ital.] Scox,Shax. is a dark and powerful marquis, resembling a stork, with a harsh and cunning voice: he can remarkably take away the sight, hearing, and understanding of any person at the command of the conjurer: he takes money from every king's house and returns it after 1,200 years, if commanded,†[† : in Wier] he is a horse thief, and is believed to be loyal in all commands: and although he promises to obey the conjurer in everything; he does not truly do so, as he is a liar, unless he’s confined within a triangle, where he speaks divinely and reveals hidden things not guarded by wicked spirits. He promises good familiars, which are accepted if they are not deceivers, and he has thirty legions.
ProcellProcell.
[Pucel, Wier] is a great and a strong duke, appearing in the shape of
an angell, but speaketh verie darklie of things hidden, he teacheth
geometrie and all the liberall arts, he maketh great noises, and
causeth the waters to rore, where are none, he warmeth waters, and
distempereth bathes at certeine times, as the exorcist appointeth him,
he was of the order of potestats, and hath fourtie eight legions under
his power.
ProcellProcell. [Pucel, Wier] is a powerful and formidable duke, appearing in the form of an angel, but speaks very obscurely about hidden things. He teaches geometry and all the liberal arts, creates loud noises, and makes waters surge where there are none. He warms waters and alters baths at certain times, as the exorcist directs him. He belongs to the order of Potestates and commands forty-eight legions under his authority.
FurcasFurcas. is a knight and commeth foorth in the similitude of a cruell man, with a long beard and a hoarie head, he sitteth on a pale horsse, carrieng in his hand a sharpe weapon, he perfectlie teacheth practike philosophie, rhetorike, logike, astronomie, chiromancie, pyromancie, and their parts: there obeie him twentie legions.
FurcasFurcas. is a knight who appears as a fierce man, with a long beard and gray hair, sitting on a pale horse, holding a sharp weapon in his hand. He perfectly teaches practical philosophy, rhetoric, logic, astronomy, chiromancy, pyromancy, and their various aspects: he commands twenty legions.
MurmurMurmur. is a great duke and an earle, appearing in the shape of a souldier, riding on a griphen, with a dukes crowne on his head; there go before him two of his ministers, with great trumpets, he teacheth philosophie absolutelie, he constraineth soules to come before the exorcist, to answer what he shall aske them, he was of the order partlie of thrones, and partlie of angels, *and[* and, etc., not in Wier] ruleth thirtie legions.
MurmurMurmur. is a high-ranking duke and an earl, appearing as a soldier riding on a griffin, with a duke's crown on his head; he is accompanied by two of his ministers, who carry large trumpets. He teaches philosophy absolutely, compelling souls to appear before the exorcist to answer his questions. He is partly of the order of thrones and partly of angels, *and[* and, etc., not in Wier] commands thirty legions.
CaimCaim. is a great president, taking the forme of a thrush, but when he put/teth274. on mans shape, he answereth in burning ashes, carrieng in his hand a most sharpe swoord, he maketh the best/388. disputers, he giveth men the understanding of all birds, of the lowing of bullocks, and barking of dogs, and also of the sound and noise of waters, he answereth best of things to come, he was of the order of angels, and ruleth thirtie legions of divels.
CaimCaim. is a powerful president, taking the form of a thrush, but when he takes on a human shape, he responds in burning ashes, carrying a very sharp sword. He makes the best/388. debaters, giving people the understanding of all birds, the lowing of bulls, and the barking of dogs, as well as the sounds of water. He provides the best answers about future events, was one of the angels, and commands thirty legions of demons.
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Raum,Raum. or Raim is a great earle, he is seene as a crowe, but when he putteth on humane shape, at the commandement of the exorcist, he stealeth woonderfullie out of the kings house, and carrieth it whether he is assigned, he destroieth cities, and hath great despite unto dignities, he knoweth things present, past, and to come, and reconcileth freends and foes, he was of the order of thrones, and governeth thirtie legions.
Raum,Room. or Raim is a powerful earl, often seen as a crow. However, when he takes on human form at the command of the exorcist, he magically escapes from the king's house and carries things wherever he's ordered. He destroys cities and has a deep disdain for authority. He knows about the present, the past, and the future, and he can reconcile friends and enemies. He belongs to the order of thrones and commands thirty legions.
HalphasHalphas. is a great earle, and commeth abroad like a storke, with a hoarse voice, he notablie buildeth up townes full of munition and weapons, he sendeth men of warre to places appointed, and hath under him six and twentie legions.
HalphasHalphas. is a great Earl and appears like a stork, with a hoarse voice. He significantly builds up towns full of ammunition and weapons, sends soldiers to designated places, and commands twenty-six legions.
FocalorFocalor. is a great duke comming foorth as a man, with wings like a griphen, he killeth men, and drowneth them in the waters, and overturneth ships of warre, commanding and ruling both winds and seas. And let the conjuror note, that if he bid him hurt no man, he willinglie consenteth thereto: he hopeth after 1000. yeares to returne to the seventh throne, but he is deceived, he hath three legions.
FocalorFocalor. is a powerful duke appearing as a man with wings like a griffin. He kills people, drowns them in water, and sinks warships, commanding and controlling both winds and seas. The conjurer should note that if he asks Focalor not to harm anyone, Focalor will agree to that willingly. He hopes to return to the seventh throne after 1000 years, but he is mistaken; he has three legions.
VineVine. is a great king and an earle, he showeth himselfe as a lion, riding on a blacke horsse, and carrieth a viper in his hand, he gladlie buildeth large towres, he throweth downe stone walles, and maketh waters rough. At the commandement of the exorcist he answereth of things hidden, of witches, and of things present, past, and to come.
VineVine app. is a powerful king and a nobleman. He appears like a lion, riding a black horse, and carries a viper in his hand. He enjoys constructing large towers, demolishing stone walls, and making waters turbulent. At the command of the exorcist, he provides answers about hidden matters, witches, and things that are present, past, and future.
Bifrons Bifrons.is seene in the similitude of a monster, when he taketh the image of a man, he maketh one woonderfull cunning in astrologie, absolutelie declaring the mansions of the planets, he dooth the like in geometrie, and other admesurements, he perfectlie understandeth the strength and vertue of hearbs, pretious stones, and woods, he changeth dead bodies from place to place, he seemeth to light candles upon the sepulchres of the dead, and hath under him six and twentie legions.
Bifrons Bifrons. appears as a monster, but when he takes on a human form, he is remarkably skilled in astrology, precisely revealing the positions of the planets. He demonstrates the same expertise in geometry and other measurements. He fully understands the properties and powers of herbs, precious stones, and woods. He can move dead bodies from one place to another and seems to light candles on the graves of the deceased. He commands twenty-six legions.
GamiginGamigin. is a great marquesse, and is seene in the forme of a little horsse, when he taketh humane shape he speaketh with a/389. hoarse voice, disputing of all liberall sciences; he bringeth also to passe, that the soules, which are drowned in the sea, or which dwell in purgatorie (which is called Cartagra, that is, affliction of soules) shall take aierie bodies, and evidentlie appeare and answer to interrogatories at the conjurors commandement; he tarrieth with the exorcist, untill he have accomplished his desire, and hath thirtie legions under him.
GamiginGamigin. is a powerful marquis, and appears in the form of a small horse. When he takes on human shape, he speaks in a hoarse voice, discussing all liberal sciences. He also enables souls that have drowned in the sea or those residing in purgatory (known as Cartagra, meaning suffering of souls) to take on airy bodies so they can visibly appear and respond to questions at the conjuror's command. He stays with the exorcist until the desired outcome is achieved and commands thirty legions.
ZaganZagan. is a great king and a president, he commeth abroad like a bull, with griphens wings, but when he taketh humane shape, he maketh men wittie, he turneth all mettals into the coine of that dominion, and turneth water into wine, and wine into water, he also 324 turneth bloud into wine, & wine into bloud, & a foole into a wise man, he is head of thirtie and three legions./
ZaganZagan. is a powerful king and president, appearing like a bull with griffin wings. When he takes on a human form, he makes people clever, transforms all metals into the currency of his realm, and turns water into wine, and wine back into water. He also 324 changes blood into wine, wine into blood, and a fool into a wise person. He commands thirty-three legions.
275.OriasOrias. is a great marquesse, and is seene as a lion riding on a strong horsse, with a serpents taile, and carrieth in his right hand two great serpents hissing, he knoweth the mansion of planets, and perfectlie teacheth the vertues of the starres, he transformeth men, he giveth dignities, prelacies, and confirmations, and also the favour of freends and foes, and hath under him thirtie legions.
275.OriasOrias. is a great marquis, depicted as a lion riding a strong horse, with a serpent's tail. In his right hand, he holds two large hissing serpents. He knows the locations of the planets and teaches the virtues of the stars perfectly. He can transform people, grant honors, positions, and confirmations, and also offers the favor of friends and enemies. He commands thirty legions.
ValacValac. is a great president, and commeth abroad with angels wings like a boie, riding on a twoheaded dragon, he perfectlie answereth of treasure hidden, and where serpents may be seene, which he delivereth into the conjurors hands, void of anie force or strength, and hath dominion over thirtie legions of divels.
ValacValac. is a powerful president who comes forth with angelic wings, like a boy riding a two-headed dragon. He perfectly reveals the location of hidden treasures and where serpents can be found, which he hands over to the conjurers without any force or strength. He has control over thirty legions of devils.
GomoryGomory. a strong and a mightie duke, he appeareth like a faire woman, with a duchesse crownet about hir midle, riding on a camell, he answereth well and truelie of things present, past, and to come, and of treasure hid, and where it lieth: he procureth the love of women, especiallie of maids, and hath six and twentie legions.
GomoryGomory., a powerful and mighty duke, appears as a beautiful woman, with a duchess crown around her waist, riding on a camel. She answers accurately and truthfully about things that are present, past, and future, as well as hidden treasures and their locations. She attracts the love of women, especially maidens, and commands twenty-six legions.
DecarabiaDecarabia. or Carabia, he commeth like a ⚹ and knoweth the force of herbes and pretious stones, and maketh all birds flie before the exorcist, and to tarrie with him, as though they were tame, and that they shall drinke and sing, as their maner is, and hath thirtie legions.
DecarabiaDecarabia. or Carabia, he comes like a ⚹ and knows the power of herbs and precious stones, and makes all birds fly before the exorcist and stay with him as if they were tame, so that they will drink and sing, as they usually do, and he has thirty legions.
AmdusciasAmduscias. a great and a strong duke, he commeth foorth as an unicorne, when he standeth before his maister in humane/390. shape, being commanded, he easilie bringeth to passe, that trumpets and all musicall instruments may be heard and not seene, and also that trees shall bend and incline, according to the conjurors will, he is excellent among familiars, and hath nine and twentie legions.
AmdusciasAmduscias. A powerful and strong duke, he appears as a unicorn when he stands before his master in human/390. form. When commanded, he can easily make trumpets and all musical instruments sound without being seen, and he can also make trees bend and sway according to the conjuror's desire. He is highly regarded among familiars and has twenty-nine legions.
AndrasAndras. is a great marquesse, and is seene in an angels shape with a head like a blacke night raven, riding upon a blacke and a verie strong woolfe, flourishing with a sharpe sword in his hand, he can kill the maister, the servant, and all assistants, he is author of discords, and ruleth thirtie legions.
AndrasAndras. is a powerful marquis and appears in an angelic form with the head of a dark raven, riding a strong black wolf, wielding a sharp sword in his hand. He can kill the master, the servant, and all helpers; he is the source of conflicts and commands thirty legions.
AndrealphusAndrealphus. is a great marquesse, appearing as a pecocke, he raiseth great noises, and in humane shape perfectlie teacheth geometrie, and all things belonging to admeasurements, he maketh a man to be a subtill disputer, and cunning in astronomie, and transformeth a man into the likenes of a bird, and there are under him thirtie legions.
AndrealphusAndrealphus. is a powerful marquis, taking the form of a peacock. He makes loud noises, and in human form, he perfectly teaches geometry and all related measurements. He helps a person become a skilled debater and knowledgeable in astronomy, and he can transform a person into the likeness of a bird. There are thirty legions under his command.
OseOse. is a great president, and commeth foorth like a leopard, and counterfeting to be a man, he maketh one cunning in the liberall sciences, he answereth truelie of divine and secret things, he trans325formeth a mans shape, and bringeth a man to that madnes, that he thinketh himselfe to be that which he is not; as that he is a king or a pope, or that he weareth a crowne on his head, Durátque id regnum *ad horam.[* Wier has no ad]
OseOse. is a powerful president, and comes forth like a leopard, pretending to be a human. He makes someone skilled in the liberal arts, answers truthfully about divine and hidden matters, changes a person's form, and drives a person to such madness that they believe they are something they are not; for instance, that they are a king or a pope, or that they are wearing a crown on their head, Durátque id regnum*ad horam.[* Wier has no ad *]
AymAym. or Haborim is a great duke and a strong, he commeth foorth with three heads, the first like a serpent, the second like a man having two ⚹ the third like a cat, he rideth on a viper, carrieng in his hand a light fier brand, with the flame whereof castels and cities are fiered, he maketh one wittie everie kind of waie, he answereth truelie of privie matters, and reigneth over twentie six legions./
AymAym. or Haborim is a powerful duke. He appears with three heads: the first like a serpent, the second like a man with two ⚹, and the third like a cat. He rides on a viper and carries a glowing firebrand in his hand, which he uses to set castles and cities on fire. He makes one clever in every kind of way, answers truthfully about secret matters, and commands twenty-six legions.
276.OrobasOrobas. is a great prince, he commeth foorth like a horsse, but when he putteth on him a mans idol, he talketh of divine vertue, he giveth true answers of things present, past, and to come, and of the divinitie, and of the creation, he deceiveth none, nor suffereth anie to be tempted, he giveth dignities and prelacies, and the favour of freends and foes, and hath rule over twentie legions.
276.OrobasOrobas. is a powerful prince, appearing like a horse, but when he assumes the appearance of a human, he speaks of divine virtues. He provides accurate answers about the present, past, and future, as well as insights into divinity and creation. He deceives no one and prevents anyone from being tempted. He grants titles and positions of authority, influences the favor of friends and enemies, and commands twenty legions.
VapulaVapula. is a great duke and a strong, he is seene like a lion/391. with griphens wings, he maketh a man subtill and wonderfull in handicrafts, philosophie, and in sciences conteined in bookes, and is ruler over thirtie six legions.
VapulaVapula. is a powerful duke, often described as looking like a lion/391. with griffin wings. He makes a person skilled and amazing in crafts, philosophy, and the sciences found in books, and he commands thirty-six legions.
CimeriesCimeries. is a great marquesse and a strong, ruling in the parts of Aphrica; he teacheth perfectlie grammar, logicke, and rhetorike, he discovereth treasures and things hidden, he bringeth to passe, that a man shall seeme with expedition to be turned into a soldier, he rideth upon a great blacke horsse, and ruleth twentie legions.
CimeriesCimeries. is a powerful marquis who dominates the regions of Africa; he teaches grammar, logic, and rhetoric perfectly, uncovers treasures and hidden things, and enables a person to quickly become a soldier. He rides a large black horse and commands twenty legions.
AmyAmy. is a great president, and appeareth in a flame of fier, but having taken mans shape, he maketh one marvelous in astrologie, and in all the liberall sciences, he procureth excellent familiars, he bewraieth treasures preserved by spirits, he hath the governement of thirtie six legions, he is partlie of the order of angels, partlie of potestats, he hopeth after a thousand two hundreth yeares to returne to the seventh throne: which is not credible.
AmyAmy. is a great president and appears in a flame of fire, but having taken human form, he excels in astrology and all the liberal arts. He brings forth amazing familiars, reveals treasures protected by spirits, and commands thirty-six legions. He is partly of the order of angels and partly of the powers, hoping to return to the seventh throne after one thousand two hundred years, which is hard to believe.
FlaurosFlauros. a strong duke, is seene in the forme of a terrible strong leopard, in humane shape, he sheweth a terrible countenance, and fierie eies, he answereth trulie and fullie of things present, past, and to come; if he be in a triangle,†[† ? transpose ;—,] he lieth in all things ‡and[‡ an erroneous duplication of next clause] deceiveth in other things, and beguileth in other busines, he gladlie talketh of the divinitie, and of the creation of the world, and of the fall; he is constrained by divine vertue, and so are all divels or spirits, to burne and destroie all the conjurors adversaries. And if he be commanded, he suffereth the conjuror not to be tempted, and he hath twentie legions under him.
FlaurosFlauros. A powerful duke appears in the form of a fierce leopard. In human shape, he has a terrifying expression and fiery eyes. He answers truthfully and thoroughly about things that are present, past, and future. If he is contained within a triangle,†[† ? transpose ;—,] he lies about certain matters ‡and[‡ an erroneous duplication of next clause] deceives in other areas, tricking in various affairs. He eagerly discusses divinity, the creation of the world, and the fall. He is compelled by divine power, as are all demons or spirits, to burn and destroy all of the conjurer's enemies. When commanded, he prevents the conjurer from being tempted and commands twenty legions beneath him.
BalamBalam. is a great and a terrible king, he commeth foorth with three 326 heads, the first of a bull, the second of a man, the third of a ram, he hath a serpents taile, and flaming eies, riding upon a furious beare, and carrieng a hawke on his fist, he speaketh with a hoarse voice, answering perfectlie of things present, past, and to come, hee maketh a man invisible and wise, hee governeth fourtie legions, and was of the order of dominations.
BalamBalam. is both a great and a terrifying king. He appears with three 326 heads: one of a bull, another of a man, and the last of a ram. He has a serpent's tail and flaming eyes, riding on a fierce bear and carrying a hawk on his fist. He speaks in a hoarse voice, perfectly answering questions about the present, past, and future. He can make a person invisible and wise, commands forty legions, and belongs to the order of dominations.
AllocerAllocer. is a strong duke and a great, he commeth foorth like a soldier, riding on a great horsse, he hath a lions face, verie red, and with flaming eies, he speaketh with a big voice, he maketh a/392. man woonderfull in astronomie, and in all the liberall sciences, he bringeth good familiars, and ruleth thirtie six legions.
AllocerAllocer. is a powerful duke and a great figure; he appears like a soldier, riding a large horse. He has the face of a lion, very red, with fiery eyes. He speaks in a loud voice and makes a/392. person exceptional in astronomy and all the liberal arts. He brings forth good companions and commands thirty-six legions.
SaleosSaleos. is a great earle, he appeareth as a gallant soldier, riding on a crocodile, and weareth a dukes crowne, peaceable, &c.
SaleosSaleos. is a great earl; he appears as a dashing soldier, riding on a crocodile and wearing a duke's crown, peaceful, etc.
VuallVuall. is a great duke and a strong, he is seene as a great and terrible dromedarie, but in humane forme, he soundeth out in a base voice the Ægyptian toong. This man above all other procureth the especiall love/277. of women, and knoweth things present, past, and to come, procuring the love of freends and foes, he was of the order of potestats, and governeth thirtie seven legions.
VuallVuall. is a great duke and very strong; he’s seen as a great and fearsome dromedary, but in human form, he speaks in a deep voice the Egyptian tongue. This man, more than anyone else, wins the special love/277. of women, and he knows things that are present, past, and future, gaining the affection of friends and enemies alike. He belongs to the order of potentates and commands thirty-seven legions.
HaagentiHaagenti. is a great president, appearing like a great bull, having the wings of a griphen, but when he taketh humane shape, he maketh a man wise in everie thing, he changeth all mettals into gold, and changeth wine and water the one into the other, and commandeth as manie legions as Zagan.
HaagentiHaagenti. is a powerful president, appearing as a massive bull with the wings of a griffin, but when he takes on human form, he makes a person knowledgeable in everything, turns all metals into gold, and transforms wine into water and vice versa, commanding as many legions as Zagan.
PhœnixPhœnix. is a great marquesse, appearing like the bird Phœnix, having a childs voice: but before he standeth still before the conjuror, he singeth manie sweet notes. Then the exorcist with his companions must beware he give no eare to the melodie, but must by and by bid him put on humane shape; then will he speake marvellouslie of all woonderfull sciences. He is an excellent poet, and obedient, he hopeth to returne to the seventh throne after a thousand two hundreth yeares, and governeth twentie legions.
PhoenixPhoenix. is a powerful spirit that looks like the bird Phoenix and has the voice of a child. But before he stands still in front of the conjurer, he sings many sweet melodies. Then the exorcist and his companions must be careful not to listen to the song; instead, they should immediately command him to take on a human form; then he will speak marvelously about all kinds of wondrous knowledge. He is an excellent poet and obedient, hoping to return to the seventh throne after 1,200 years, and he commands twenty legions.
StolasStolas. is a great prince, appearing in the forme of a nightraven, before the exorcist, he taketh the image and shape of a man, and teacheth astronomie, absolutelie understanding the vertues of herbes and pretious stones; there are under him twentie six legions.
StolasStolas. is a powerful prince who shows up as a night raven, but before the exorcist, he takes on the form of a man. He teaches astronomy and fully understands the properties of herbs and precious stones; he commands twenty-six legions.
¶ Note that a legion is 6 6 6 6. and now by multiplication
count how manie legions doo arise out of
everie particular./
¶ Note that a legion is 6666. Now, by multiplication,
count how many legions arise from
each individual one./
327
327
The third Chapter.
The houres wherin principall divels may be bound, to wit, raised and restrained from dooing of hurt.
The hours when major demons can be restrained, meaning, summoned and stopped from causing harm.
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. Prelates may be
bound in anie houre of the daie. Knights from daie dawning, till sunne
rising; or from evensong, till the sunne set. A President may not be
bound in anie houre of the daie, except the king, whome he o/beieth,278. be
invocated; nor in the shutting of the evening. Counties or erles may be
bound at anie houre of the daie, so it be in the woods or feelds, where
men resort not.
MAYMON
king of the east, Gorson king of the south, Zimimar king
of the north, Goap king and prince of the west, can be bound from
3 AM to noon, and from 3 PM to evening. Marquesses can be bound from 3 PM
to night prayer, and from night prayer until the end of the day. Dukes can
be bound from 1 AM to noon; and clear weather should be observed. Prelates
can be bound at any hour of the day. Knights from dawn until sunrise; or from
evening prayer until sunset. A President cannot be bound at any hour of
the day, except when the king, whom he obeys,278. is invoked;
nor at the shutting of the evening. Counties or earls can be bound at any
hour of the day, as long as it's in the woods or fields where people do not go.
The fourth Chapter.
The forme of adjuring or citing of the spirits aforesaid to arise and appeare.
The way of calling or summoning the mentioned spirits to rise and appear.
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. praier following, and so no
spirit shall annoie you, and your purpose shall take effect.
†And[† This not in Wier]
note how this agreeth with popish charmes and conjurations.
WHEN
you want to summon a spirit, you need to know its name and purpose;
you should also fast,*[* fast not in Wier]
and stay pure from any impurities for three or four days beforehand; this way, the spirit will be more compliant with you. Then, create a circle, and summon the spirit with strong intent; while holding a ring in your hand, recite this/394. prayer in your own name and that of your companion (since you should always have someone with you), and no spirit will trouble you, and your intentions will be realized.
†And[† This not in Wier]
notice how this aligns with Catholic charms and conjurations.
In the name of our Lord Jesus Christ the ✠ father ✠ and the sonne ✠ and the Holie-ghost ✠ holie trinitie and unseparable unitie, 328I call upon thee, that thou maiest be my salvation and defense, and the protection of my bodie and soule, and of all my goods*[* goods. Through, Wier] through the vertue of thy holie crosse, and through the vertue of thy passion, I beseech thee O Lord Jesus Christ, by the merits of thy blessed mother S. Marie, and of all thy saints, that thou give me grace and divine power over all the wicked spirits, so as which of them soever I doo call by name, they may come by and by from everie coast, and accomplish my will, that they neither be hurtfull nor fearefull unto me, but rather obedient and diligent about me. And through thy vertue streightlie commanding them, let them fulfill my commandements, Amen. Holie, holie, holie, Lord God of sabboth, which wilt come to judge the quicke and the dead, thou which artNote what names are attributed unto Christ by the conjuror in this his exorcising exercise. Α and Ω, first and last, King of kings and Lord of lords, Ioth, Aglanabrath, El, Abiel, Anathiel, Amazim, Sedomel, Gayes, Heli, Messias, Tolimi, Elias, Ischiros, Athanatos, Imas. By these thy holie names, and by all other I doo call upon thee, and beseech thee O Lord Jesus Christ, by thy nativitie and baptisme, by thy crosse and passion, by thine ascension, and by the comming of the Holie-ghost, by the bitternesse of thy soule when it departed from thy bodie, by thy five wounds, by the bloud and water which went out of thy bodie, by thy vertue, by the sacrament which thou gavest thy disciples the daie before thou sufferedst, by the holie trinitie, and by the inseparable unitie, by blessed Marie thy mother, by thine angels, archangels, prophets, patriarchs, and by all thy saints, and by all the sacraments which are made in thine honour, I doo worship and beseech thee, I blesse and desire thee, to accept these praiers, conjurations, and words of my mouth, which I will use. I require thee O Lord Jesus Christ, that thou give me thy vertue & power over all thine angels (which were throwne downe from heaven to deceive mankind) to drawe them to me, to tie and bind them, & also to loose them, to gather them togither before me, & to command them to doo all that they can, and that by no meanes they con/temne395. my voice, or the words of my mouth;/279. but that they obeie me and my saiengs, and feare me. I beseech thee by thine humanitie, mercie and grace, and I require thee Adonay, Amay, Horta, Vege†[† Vigedara, Wier] dora, Mitai, Hel, Suranat, Ysion, Ysesy,‡[‡ Ysyesy, Wier] and by all thy holie names, and by all thine holie he saints and she saints, by all thine angels and archangels, powers, dominations, and vertues, and by that name that Salomon did bind the divels, and shut them up, Elhrach,§[§ Elhroch, Wier] Ebanher,¶[¶ eban her, Wier] Agle, Goth, Ioth, Othie, Venoch, Nabrat, and by all thine holie names which are written in this booke, and by the vertue of them all, that thou enable me to congregate all thy spirits throwne downe from heaven,What wonderfull force conjurors doo beleeve cōsisteth in these forged names of Christ. that they may give me a true answer of all my demands, and that they satisfie all my requests, without the hurt of 329my bodie or soule, or any thing else that is mine, through our Lord Jesus Christ thy sonne, which liveth and reigneth with thee in the unitie of the Holie-ghost, one God world without end.
In the name of our Lord Jesus Christ, the ✠ Father ✠, the Son ✠, and the Holy Spirit ✠, the Holy Trinity and inseparable unity, 328 I call upon you to be my salvation and defense, and the protection of my body and soul, and all my possessions*[* possessions. Through, Wier]. By the power of your holy cross, and through the power of your passion, I ask you, O Lord Jesus Christ, by the merits of your blessed mother St. Mary, and all your saints, to grant me grace and divine power over all wicked spirits, so that any of them I call by name may come immediately from every corner and fulfill my will, that they may not be harmful or frightening to me, but rather obedient and diligent about me. And by your power, commanding them directly, let them carry out my commands. Amen. Holy, holy, holy, Lord God of hosts, who will come to judge the living and the dead, you who areTake note of the names given to Christ by the conjuror in this exorcism. Α and Ω, the first and the last, King of kings and Lord of lords, Ioth, Aglanabrath, El, Abiel, Anathiel, Amazim, Sedomel, Gayes, Heli, Messias, Tolimi, Elias, Ischiros, Athanatos, Imas. By these your holy names, and by all others I call upon you, and I beseech you, O Lord Jesus Christ, by your nativity and baptism, by your cross and passion, by your ascension, and by the coming of the Holy Spirit, by the bitterness of your soul when it departed from your body, by your five wounds, by the blood and water that flowed from your body, by your power, by the sacrament you gave your disciples the day before you suffered, by the Holy Trinity, and by the inseparable unity, by blessed Mary your mother, by your angels, archangels, prophets, patriarchs, and by all your saints, and by all the sacraments made in your honor, I worship and beseech you, I bless you and ask you to accept these prayers, conjurations, and words of my mouth that I will use. I ask you, O Lord Jesus Christ, to grant me your power over all your angels (who were thrown down from heaven to deceive mankind), to draw them to me, to tie and bind them, and also to loose them, to gather them before me, and to command them to do all that they can, and that in no way they despise395. my voice, or the words of my mouth;/279. but that they obey me and my commands and fear me. I beseech you by your humanity, mercy, and grace, and I ask you Adonay, Amay, Horta, Vege†[† Vigedara, Wier] dora, Mitai, Hel, Suranat, Ysion, Ysesy,‡[‡ Ysyesy, Wier] and by all your holy names, and by all your holy saints, both men and women, by all your angels and archangels, powers, dominions, and virtues, and by that name that Solomon used to bind the devils and confine them, Elhrach,§[§ Elhroch, Wier] Ebanher,¶[¶ eban her, Wier] Agle, Goth, Ioth, Othie, Venoch, Nabrat, and by all your holy names written in this book, and by the power of them all, enable me to gather all your spirits thrown down from heaven,What an amazing power those who create believe exists in these crafted names of Christ. that they may give me true answers to all my requests, and that they fulfill all my demands, without harming 329 my body or soul, or anything else that is mine, through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, forever and ever.
Oh father omnipotent, oh wise sonne, oh Holie-ghost, the searcher of harts, oh you three in persons, one true godhead in substance, which didst spare Adam and Eve in their sins; and oh thou sonne, which diedst for their sinnes a most filthie death, susteining it upon the holie crosse; oh thou most mercifull, when I flie unto thy mercie, and beseech thee by all the means I can, by these the holie names of thy sonne; to wit, Α and Ω, and all other his names, grant me thy vertue and power, that I may be able to cite before me, thy spirits which were throwne downe from heaven, & that they may speake with me, & dispatch by & by without delaie, & with a good will, & without the hurt of my bodie, soule, or goods, &c: as is conteined in the booke called Annulus Salomonis.
Oh all-powerful Father, oh wise Son, oh Holy Spirit, the searcher of hearts, oh you three persons, one true God in essence, who spared Adam and Eve in their sins; and oh you Son, who died a most shameful death for their sins, enduring it on the holy cross; oh you most merciful, as I turn to your mercy and plead with you by every means I can, by these holy names of your Son; namely, Α and Ω, and all his other names, grant me your virtue and power so that I can summon before me your spirits who were cast down from heaven, and that they may speak with me, and act promptly and willingly, without harming my body, soul, or possessions, etc.: as contained in the book called Annulus Salomonis.
Oh great and eternall vertue of the highest, which through disposition, these being called to judgement, *Vaicheon[* Rom.], Stimulamaton, Esphares, Tetragrammaton, Olioram, †Cryon,[† irion, Wier] Esytion, Existion, Eriona, Onela, Brasim, Noym, Messias, Soter, Emanuel, Sabboth, Adonay, I worship thee, I invocate thee, I ‡imploie[‡ implore, Wier] thee with all the strength of my mind, that by thee, my present praiers, consecrations, and conjurations be hallowed: and whersoever wicked spirits are called, in the vertue of thy names, they may come togither from everie coast, and diligentlie fulfill the will of me the exorcist. §Fiat, fiat, fiat, Amen./[§ Ital.]
Oh great and eternal virtue of the highest, which, through your will, these are called to judgment, *Vaicheon[* Rom.], Stimulamaton, Esphares, Tetragrammaton, Olioram, †Cryon,[† irion, Wier] Esytion, Existion, Eriona, Onela, Brasim, Noym, Messias, Soter, Emanuel, Sabboth, Adonay, I worship you, I call upon you, I ‡implore[‡ beg, Wier] you with all the strength of my mind, that through you, my current prayers, consecrations, and conjurations be sanctified: and wherever evil spirits are summoned, by the power of your names, may they gather from every place, and diligently fulfill the will of me, the exorcist. §Fiat, fiat, fiat, Amen./[§ Ital.]
The fift Chapter.396.
A confutation of the manifold vanities conteined in the precedent chapters, speciallie of commanding of divels.
A refutation of the many vanities found in the previous chapters, especially regarding the commanding of demons.
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 & 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, of their offices, of their
personages, of their qualities, of their powers, of their properties,
of their kingdomes,/280. of their governments, of their orders, of their
dispositions, of their subjection, of their submission, and of the
waies to bind or loose them;This is contrarie to the scripture, which saith that everie
good gift commeth from the father of light, &c. with a note what wealth, learning,
office, commoditie, pleasure, &c: they can
330give, and may be forced
to yeeld in spight of their harts, to such (forsooth) as are cunning
in this art: of whome yet was never seene any rich man, or at least
that gained any thing that waie; or any unlearned man, that became
learned by that meanes; or any happie man, that could with the helpe
of this art either deliver himselfe, or his freends, from adversitie,
or adde unto his estate any point of felicitie: yet these men, in all
worldlie happinesse, must needs exceed all others; if such things
could be by them accomplished, according as it is presupposed. For if
they may learne of Marbas,A breviarie of the
inventarie of spirits. all secrets, and to cure all diseases;
and of Furcas, wisdome, and to be cunning in all mechanicall arts;
and to change anie mans shape, of Zepar: if Bune can make them
rich and eloquent, if Beroth can tell them of all things, present,
past, and to come; if Asmodaie can make them go invisible and shew
them all hidden treasure; if Salmacke will afflict whom they list,
& Allocer can procure them the love of any woman; if Amy can
provide them excellent familiars, if Caym can make them understand
the voice of all birds and beasts, and Buer and Bifrons can make
them live long; and finallie, if Orias/397. could procure unto them
great friends, and reconcile their enimies, & they in the end had all
these at commandement; should they not live in all worldlie honor and
felicitie? whereas contrariwise they lead their lives in all obloquie,
miserie, and beggerie, and in fine come to the gallowes; as though they
had chosen unto themselves the spirit Valefer, who they saie bringeth
all them with whom he entreth into familiaritie, to no better end than
the gibet or gallowes.The authors further purpose in
the detection of cōjuring. But before I proceed further to the confutation
of this stuffe, I will shew other conjurations, devised more latelie,
and of more authoritie; wherein you shall see how
fooles are trained to beleeve these absurdities, being woone
by little and little to such credulitie. For the author
heereof beginneth, as though all the cunning
of conjurors were derived and fetcht
from the planetarie motions,
and true course of the
stars, celestiall
bodies,
&c./
E
anyone who can be convinced that these things are true, or are indeed done according to the claims of deceivers, or based on the ideas of witch hunters and Catholics, could easily be led to believe that the moon is made of green cheese. You see in what is called Solomon's conjuration, there is a complete listing of the number of demons, their names, their roles, their appearances, their qualities, their powers, their characteristics, their kingdoms,/280. their governance, their ranks, their behaviors, their obedience, their submission, and the ways to bind or release them;This goes against scripture, which states that every good gift comes from the Father of lights, etc. along with a note on what wealth, knowledge, position, convenience, pleasure, etc., they can
330provide, and may be forced to give against their will, to those who are supposedly skilled in this art: yet no wealthy person has ever been seen, or at least no one who gained anything that way; nor any uneducated person who became educated by that means; nor any happy person who could, with the help of this art, either save himself or his friends from adversity, or add any kind of happiness to his situation: yet these people, in all worldly happiness, must certainly surpass all others; if such things could be achieved by them, as is presumed. For if they could learn from Marbas,A short list of the spirit inventory. all secrets, and cure all diseases; and from Furcas, wisdom, and be skilled in all practical arts; and change any man's shape, from Zepar: if Bune could make them rich and articulate, if Beroth could tell them all things, present, past, and future; if Asmodai could make them invisible and show them all hidden treasures; if Salmacke would afflict whomever they choose, & Allocer could win them the love of any woman; if Amy could provide them with excellent helpers, if Caym could make them understand the voices of all birds and beasts, and Buer and Bifrons could grant them long life; and finally, if Orias/397. could grant them great friends, and reconcile their enemies, and they ultimately had all these at their command; should they not live in all worldly honor and happiness? Yet, on the contrary, they lead lives filled with disgrace, misery, and poverty, and ultimately end up at the gallows; as if they had chosen the spirit Valefer, who they say leads everyone he becomes close with to no better end than the gallows.The authors also aim to reveal the tricks behind magic. But before I go further to refute this nonsense, I will show you other conjurations, devised more recently, and of greater authority; in which you shall see how fools are trained to believe these absurdities, being gradually led to such credulity. For the author
here begins, as though all the skill
of conjurers were derived and drawn
from the planetary motions,
and true courses of the
stars, celestial
bodies,
&c.
331
331
The vi. Chapter.281.
The names of the planets, their characters, togither with the twelve signes of the zodiake, their dispositions, aspects, and government, with other observations.
The names of the planets, their traits, along with the twelve signs of the zodiac, their influences, relationships, and rulership, along with other insights.
//
332
332
The disposition of the planets.398. 282.
The aspects of the planets.
- ☌ Is the best aspect, with good planets, and woorst with evill.
The five planetary aspects:
Conjunction.
Sextile.
Trine.
Square.
Opposition. - ⁎ Is a meane aspect in goodnesse or badnesse.
- △ Is verie good in aspect to good planets, & hurteth not in evill.
- □ This aspect is of enimitie not full perfect.
- ☍ This aspect is of enimitie most perfect.
How the daie is divided or distinguished.
A daie naturall is the space of foure and twentie houres, accounting the night withall, and beginneth at one of the clocke after midnight.
A natural day is the span of twenty-four hours, including the night, and starts at one o'clock after midnight.
An artificiall daie is that space of time, which is betwixt the rising and falling of the ☉ &c. All the rest is night, & beginneth at the ☉ rising.
An artificial day is the period of time between sunrise and sunset. Everything else is considered night, which begins at sunrise.
Hereafter followeth a table, showing how the daie and the night is divided by houres, and reduced to the regiment of the planets.//
Here’s a table that illustrates how day and night are divided into hours and arranged by the planets.
333
333
The division of the daie, and the planetarie regiment.399. 283.
The division of the night, and the planetarie regiment.
334
334
The seventh Chapter.400. 284.
The characters of the angels of the seaven daies, with their names: of figures, seales and periapts.
The characteristics of the angels of the seven days, along with their names: of figures, seals, and talismans.
[1st ed. ve]
which no spirit will appeere, except thou have them with thee.
335
335
401. 285.
[fo = foe]
The eight Chapter.
An experiment of the dead.
An experiment on the dead.
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 *fellow.* For the cousenor (the conjuror I should saie) can do
nothing to any purpose without his cōfederate. And about eleven
a clocke in the night, go to the place where he was buried, and saie
with a bold faith & hartie desire, to have the spirit come that thou
doost call for, thy fellow having a candle in his left hand, and in
his right hand a christall stone, and saie these words following, the
maister having a hazell wand in his right hand, and these names of God
written thereupon, †Tetragrammaton[† Rom.] ✠/
402. Adonay ✠ Agla ✠ Craton ✠
Then strike three strokes on the ground,Note that numerus ternarius, which is counted mysticall, be
observed. and saie: Arise N. Arise
N. Arise N. I conjure thee spirit N. by the resurrection of our
Lord Jesu Christ, that thou doo obey to my words, and come unto me this
night verelie and trulie, as thou beleevest to be saved at the daie
of judgement. And I will sweare to thee an oth, by the perill of my
soule, that if thou wilt come to me, and appeare to me this night, and
shew me true visions in this christall stone, and fetch me the fairie
Sibylia, that I may talke with hir visiblie, and she may come before
me, as the conjuration leadeth: and in so dooing, I will give thee an/286.
336almesse deed, and
Ex inferno nulla redemptio, saith the scripture: Ergo
you lie quoth Nota.praie for thee N. to my Lord God, wherby thou
maiest be restored to thy salvation at the resurrection daie, to be
received as one of the elect of God, to the everlasting glorie, Amen.
FIRST
Summoning a dead spirit. Fast and pray for three days, and keep yourself away from all impurities; go to someone who has just been buried, preferably someone who took their own life or ended it intentionally: or else have the promise of someone who will be hanged, and let him swear an oath to you, after his body is dead, that his spirit will come to you and serve you faithfully, at your command, at all times, hours, and minutes. And let no one see your actions, except your *fellow.The conjuror can't accomplish anything significant without his partner. And around eleven o'clock at night, go to the place where he was buried and say boldly and with heartfelt desire, to summon the spirit you are calling for, your fellow holding a candle in his left hand, and a crystal stone in his right hand, and say the following words, the master holding a hazel wand in his right hand, with these names of God written on it, †Tetragrammaton[† Rom.] ✠/
402. Adonay ✠ Agla ✠ Craton ✠
Then strike three blows on the ground,Please provide the text you would like me to modernize. and say: Arise N. Arise
N. Arise N. I conjure you, spirit N., by the resurrection of our Lord Jesus Christ, that you obey my words and come to me this night truly and sincerely, as you believe you will be saved on the day of judgment. And I will swear to you an oath, by the peril of my soul, that if you come to me, and appear to me this night, and show me true visions in this crystal stone, and bring me the fairy Sibylia, so that I can talk to her visibly, and she can come before me, as the conjuration directs: and in doing so, I will perform a/286.
336almsgiving, and
No redemption from hell, says the scripture: So you are lying, says Nota. pray for you N. to my Lord God, so that you may be restored to your salvation on the resurrection day, to be accepted as one of God's elect, to everlasting glory, Amen.
The maister standing at the head of the grave, his fellow having in his hands the candle and the stone, must begin the conjuration as followeth, and the spirit will appeare to you in the christall stone, in a faire forme of a child of twelve yeares of age. And when he is in, feele the stone, and it will be hot; and feare nothing, for he or shee will shew manie delusions, to drive you from your worke. Feare God, but feare him not. This is to constraine him, as followeth.
The master standing at the head of the grave, with his companion holding the candle and the stone, should begin the invocation as follows, and the spirit will appear to you in the crystal stone, in the fair form of a twelve-year-old child. And when he is inside, touch the stone, and it will feel warm; and don't be afraid, because he or she will show many illusions to distract you from your task. Fear God, but don't let fear control you. This is how to summon him, as follows.
I conjure thee spirit N. by the living God, the true God, and by the holie God, and by their vertues and powers which have created both thee and me, and all the world. I conjure thee N. by these holie names of God, *Tetragrammaton[* Rom.] ✠ Adonay ✠ Algramay ✠ Saday ✠ Sabaoth ✠ Planaboth ✠ Panthon ✠ Craton ✠ Neupmaton ✠ Deus ✠ Homo ✠ Omnipotens ✠ Sempiturnus ✠ Ysus ✠ Terra ✠ Unigenitus ✠ Salvator ✠ Via ✠ Vita ✠ Manus ✠ Fons ✠ Origo ✠ Filius ✠ And by their vertues and powers, and by all their names, by the which God gave power to man, both to speake or thinke; so by their vertues and powers I conjure thee spirit N. that now immediatlie thou doo appeare in this christall stone, visiblie to me and to my fellow, without anie tarrieng or deceipt. I conjure thee N. by the excellent name of Jesus Christ A and Ω. the first and the last. For this holie name of Jesus is above all names: for in this name of Jesus everie knee dooth bow and obeie, both of heavenlie/403. things, earthlie things, and infernall. And everie toong doth confesse, that our Lord Jesus Christ is in the glorie of the father: neither is there anie other name given to man, whereby he must be saved. Therefore in the name of Jesus of Nazareth, and by his nativitie, resurrection, and ascension, and by all that apperteineth unto his passion, and by their vertues and powers I conjure thee spirit N. that thou doo appeare visiblie in this christall stone to me, and to my fellow, without anie dissimulation. I conjure thee N. by the bloud of the innocent lambe Jesus Christ, which was shed for us upon the crosse: for all those that†† Dæmones credendo contremiscunt. doo beleeve in the vertue of his bloud, shalbe saved. I conjure thee N. by the vertues and powers of all the riall names and words of the living God of me pronounced, that thou be obedient unto me and to my words rehearsed. If thou refuse this to doo, I by the holie trinitie, and their vertues and powers doo condemne thee thou spirit N. into the place where there is no hope of 337remedie or rest, A heavie sentence denounced of the conjuror against the spirit in case of disobedience, contempt, or negligence. but everlasting horror and paine there dwelling, and a place where is paine upon paine, dailie, horriblie, and lamentablie, thy paine to be there augmented as the starres in the heaven, and as the gravell or sand in the sea: except thou spirit N. doo appeare to me and to my fellow visiblie, immediatlie in this christall stone, and in a faire forme and shape of a child of twelve yeares of age, and that thou alter not thy shape, I charge thee upon paine of everlasting condemnation. I conjure thee spirit N. by the golden girdle, which girded the loines of our Lord/287. Jesus Christ: so thou spirit N. be thou bound into the perpetuall paines of hell fier, for thy disobedience and unreverent regard, that thou hast to the holie names and words, and his precepts. I conjure thee N. by the two edged sword, which John sawe proceed out of the mouth of the almightie; and so thou spirit N. be torne and‡‡ How can that be, when a spirit hath neither flesh, bloud, nor bones? cut in peeces with that sword, and to be condemned into everlasting paine, where the fier goeth not out, and where the worme dieth not. I conjure thee N. by the heavens, and by the celestiall citie of Jerusalem, and by the earth and the sea, and by all things conteined in them, and by their vertues & powers. I conjure thee spirit N. by the obedience that thou doost owe unto the principall prince. And except thou spirit N. doo come and appeare in this christall stone visiblie in my presence, here imme/diatlie404. as it is aforesaid. Let the great cursse of God, the anger of God, the shadowe and darknesse of death, and of eternall condemnation be upon thee spirit N. for ever and ever; bicause thou hast denied thy faith, thy health, & salvation. For thy great disobedience, thou art worthie to be condemned. Therefore let the divine trinitie, thrones, dominions, principats, potestats, virtutes, cherubim and seraphim, and all the soules of saints, both of men and women, condemne thee for ever, and be a witnesse against thee at the daie of judgement, bicause of thy disobedience. And let all creatures of our Lord Jesus Christ, saie thereunto; Fiat, fiat, fiat: Amen.
I summon you, spirit N., by the living God, the true God, and the holy God, and by their virtues and powers that created both you and me and the entire world. I summon you, N., by these holy names of God, *Tetragrammaton[* Rom.] ✠ Adonay ✠ Algramay ✠ Saday ✠ Sabaoth ✠ Planaboth ✠ Panthon ✠ Craton ✠ Neupmaton ✠ Deus ✠ Homo ✠ Omnipotens ✠ Sempiturnus ✠ Ysus ✠ Terra ✠ Unigenitus ✠ Salvator ✠ Via ✠ Vita ✠ Manus ✠ Fons ✠ Origo ✠ Filius ✠ and by their virtues and powers, and by all their names, through which God gave power to humanity, both to speak and to think; so by their virtues and powers, I summon you, spirit N., to now immediately appear in this crystal stone, visibly to me and to my companion, without any delay or deceit. I summon you, N., by the powerful name of Jesus Christ, the Alpha and Omega, the first and the last. For this holy name of Jesus is above all names: in this name of Jesus every knee bows and obeys, both of heavenly things, earthly things, and infernal. And every tongue confesses that our Lord Jesus Christ is in the glory of the Father: nor is there any other name given to humanity, by which one must be saved. Therefore, in the name of Jesus of Nazareth, and by his birth, resurrection, and ascension, and by all that pertains to his passion, and by their virtues and powers, I summon you, spirit N., to appear visibly in this crystal stone to me and my companion, without any dishonesty. I summon you, N., by the blood of the innocent lamb, Jesus Christ, which was shed for us upon the cross: for all those who † Demons tremble at belief. believe in the power of his blood shall be saved. I summon you, N., by the virtues and powers of all the royal names and words of the living God that I have spoken, that you be obedient to me and to my words recited. If you refuse to do this, I, by the holy Trinity and their virtues and powers, condemn you, spirit N., to the place where there is no hope for remedy or rest, 337 only everlasting horror and pain, a place where pain is upon pain, daily, horrifically, and lamentably, and your pain to be increased as the stars in the heavens, and like the gravel or sand in the sea: unless you, spirit N., appear to me and my fellow visibly, immediately in this crystal stone, and in the fair form and shape of a twelve-year-old child, and that you do not change your shape, I charge you under the penalty of everlasting condemnation. I summon you, spirit N., by the golden girdle that girded the loins of our Lord 287. Jesus Christ: so you, spirit N., be bound into the eternal pains of hellfire, for your disobedience and irreverent attitude towards holy names and words, and His commandments. I summon you, N., by the two-edged sword, which John saw proceeding out of the mouth of the Almighty; and so you, spirit N., be torn and ‡ How is that possible when a spirit has no flesh, blood, or bones? cut into pieces with that sword, and be condemned to everlasting pain, where the fire does not go out, and where the worm does not die. I summon you, N., by the heavens, and by the celestial city of Jerusalem, and by the earth and the sea, and by all things contained in them, and by their virtues & powers. I summon you, spirit N., by the obedience that you owe to the principal prince. And unless you, spirit N., come and appear visibly in this crystal stone in my presence, here immediately 404. as it is aforementioned, let the great curse of God, the anger of God, the shadow and darkness of death, and of eternal condemnation be upon you, spirit N., forever and ever; because you have denied your faith, your health, and salvation. For your great disobedience, you are worthy to be condemned. Therefore, let the divine Trinity, thrones, dominions, principalities, powers, virtues, cherubim, and seraphim, and all the souls of saints, both of men and women, condemn you forever, and be a witness against you on the day of judgment, because of your disobedience. And let all creatures of our Lord Jesus Christ say to this; Fiat, fiat, fiat: Amen.
And when he is appeared in the christall stone, as is said before, bind him with this bond as followeth; to wit, I conjure thee spirit N. that art appeared to me in this christall stone, to me and to my fellow; I conjure thee by** The conjuror imputeth the appearing of a spirit by constraint unto words quoth Nota. all the riall words aforesaid, the which did constraine thee to appeare therein, and their vertues; I charge thee spirit by them all, that thou shalt not depart out of this christall stone, untill my will being fulfilled, thou be licenced to depart. I conjure and bind thee spirit N. by that omnipotent God, which commanded the angell S. Michael to drive Lucifer out of the heavens with a sword of vengeance, and to fall from joy to paine; and for dread of such paine as he is in, I charge thee spirit N. that thou shalt not go out of the christall stone; nor yet to alter thy shape at this time, 338except I command thee otherwise; but to come unto me at all places, and in all houres and minuts, when and wheresoever I shall call thee, by the vertue of our Lord Jesus Christ, or by anie conjuration of words that is written in this booke, and to shew me and my freends true visions in this christall stone, of anie thing or things that we would see, at anie time or times: and also to go and to fetch me the fairie Sibylia, that I may talke with hir in all kind of talke, as I shall call hir by anie conjuration of words conteined in this booke. I conjure thee spirit N. by the great wisedome and divinitie of his godhead, my will to fulfill, as is aforesaid: I charge thee upon paine of condemnation, both in this world, and in the world to come, Fiat, fiat, fiat: Amen.
And when you appear in the crystal stone, as mentioned before, bind yourself with the following bond; I conjure you, spirit N., who have appeared to me in this crystal stone, to me and my companion; I conjure you by all the powerful words mentioned before, which compelled you to appear there, and by their power; I charge you, spirit, by all these, that you will not leave this crystal stone until my wishes are fulfilled, and only then will you be allowed to depart. I conjure and bind you, spirit N., by the omnipotent God, who commanded the angel St. Michael to cast Lucifer out of heaven with a sword of vengeance, causing him to fall from joy to pain; and because of the fear of such pain as he is in, I charge you, spirit N., that you will not leave the crystal stone; nor will you change your shape at this time, except if I command you otherwise; but instead, come to me in all places and at all hours and minutes, whenever I call you, by the power of our Lord Jesus Christ, or by any conjuration of words written in this book, and show me and my friends true visions in this crystal stone, of anything we wish to see, at any time; and also to go and bring me the fairy Sibylia, so I can talk to her about anything I wish, as I call her using any conjuration of words contained in this book. I conjure you, spirit N., by the great wisdom and divinity of His Godhead, to fulfill my will, as stated above: I charge you under pain of condemnation, both in this world and the next, Fiat, fiat, fiat: Amen.
This done, go to a place fast by, and in a faire parlor or chamber, make a circle with chalke, as hereafter followeth: and make/405. another circle for the fairie Sibylia to appeare in, foure foote from the circle thou art in, & make no names therein, nor cast anie holie thing therein, but/288. make a circle round with chalke; & let the maister and his fellowe sit downe in the first circle, the maister having the booke in his hand, his fellow having the christall stone in his right hand, looking in the stone when the fairie dooth appeare. The maister also must have upon his brest this figure here written in parchment, and beginne to worke in the new of the ☽ and in the houre of ♃ the ☉ and the ☽ to be in one of inhabiters signes, as ♋︎ ♐︎ ♓︎. This bond as followeth, is to cause the spirit in the christall stone, to fetch unto thee the fairie Sibylia. All things fulfilled, beginne this bond as followeth, and be bold, for doubtles they will come before thee, before the conjuration be read seven times.
Once you've done that, go to a nearby place, and in a nice room or parlor, draw a circle with chalk, as described later. Make another circle for the fairy Sibylia to appear in, four feet away from your circle. Don't write any names in it or put any holy items in there; just draw a circle with chalk. The master and his associate should sit down in the first circle, with the master holding the book and his associate holding the crystal stone in his right hand, looking into the stone when the fairy appears. The master should also wear this symbol written on parchment around his neck and begin working during the new moon and at the hour when ♃, the ☉, and the ☽ are in one of the signs, like ♋︎, ♐︎, or ♓︎. This spell is meant to summon the spirit in the crystal stone to bring you the fairy Sibylia. Once everything is set, start this spell as described, and be confident, because they will definitely come before you even after you read the conjuration seven times.
I conjure thee spirit N. in this christall stone, by God the father, by God the sonne Jesus Christ, and by God the Holie-ghost, three persons and one God, and by their vertues. I conjure thee spirit, that thou doo go in peace, and also to come againe to me quicklie, and to bring with thee into that circle appointed,And whie might not he doo it himselfe, as well as madam Sibylia. Sibylia fairie, that I may talke with hir in those matters that shall be to hir honour and glorie; and so I charge thee declare unto hir. I conjure thee spirit N. by the bloud of the innocent lambe, the which redeemed all the world; by the vertue thereof I charge thee thou spirit in the christall stone, that thou doo declare unto hir this message. Also I conjure thee spirit339 N. by all angels and archangels, thrones, dominations, principats, potestates, virtutes, cherubim and seraphim, and by their vertues and powers. I conjure the N. that thou doo depart with speed, and also to come againe with speed, and to bring with thee the fairie Sibylia, to appeare in that circle, before I doo read the conjuration in this booke seven times. Thus I charge thee my will to be fulfilled, upon paine of everlasting condemnation: Fiat, fiat, fiat; Amen.
I summon you, spirit N., in this crystal stone, by God the Father, by God the Son Jesus Christ, and by God the Holy Spirit, three persons and one God, and by their powers. I summon you, spirit, to go in peace and to return to me quickly, bringing with you into this designated circle,And why couldn't he handle it himself, just like Madam Sibylia? Sibylia fairy, so that I can talk with her about matters that will honor her; and I charge you to convey this to her. I summon you, spirit N., by the blood of the innocent lamb, who redeemed the whole world; by its virtue, I charge you, spirit in the crystal stone, to deliver this message to her. I also summon you, spirit339 N., by all angels and archangels, thrones, dominations, principalities, powers, virtues, cherubim, and seraphim, and by their virtues and powers. I charge you N. to depart quickly and to return promptly, bringing with you the fairy Sibylia to appear in this circle before I read the conjuration in this book seven times. Thus I charge you to fulfill my will, under penalty of eternal condemnation: Fiat, fiat, fiat; Amen.
Then the figure aforesaid pinned on thy brest, rehearse the words therein, and saie, ✠ Sorthie ✠ Sorthia ✠ Sorthios ✠ then beginne your conjuration as followeth here, and saie; I/406. conjure thee Sibylia, O gentle virgine of fairies,The fairie Sibylia conjured to appeare, &c. by the mercie of the Holie-ghost, and by the dreadfull daie of doome, and by their vertues and powers; I conjure thee Sibylia, O gentle virgine of fairies, and by all the angels of ♃ and their characters and vertues, and by all the spirits of ♃ and ♀ and their characters and vertues, and by all the characters that be in the firmament, and by the king and queene of fairies, and their vertues, and by the faith and obedience that thou bearest unto them. I conjure thee Sibylia by the bloud that ranne out of the side of our Lord Jesus Christ crucified, and by the opening of heaven, and by the renting of the temple, and by the darkenes of the sunne in the time of his death, and by the rising up of the dead in the time of his resurrection, and by the virgine Marie/289. mother of our Lord Jesus Christ, and by the unspeakable name of God, Tetragrammaton. I conjure thee O Sibylia, O blessed and beautifull virgine, by all the riall words aforesaid; I conjure thee Sibylia by all their vertues to appeare in that circle before me visible, in the forme and shape of a beautifull woman in a bright and vesture white, adorned and garnished most faire, and to appeare to me quicklie without deceipt or tarrieng, and that thou faile not to fulfill my will & desire effectuallie. For I will choose thee to be my blessed virgine, & will have common copulation with thee. Therfore make hast & speed to come unto me, and to appeare as I said before: to whome be honour and glorie for ever and ever, Amen.
Then, pin the mentioned figure to your chest, recite the words written there, and say, ✠ Sorthie ✠ Sorthia ✠ Sorthios ✠ then start your invocation as follows, and say; I/406. conjure you Sibylia, O gentle maiden of fairies,The fairy Sibylia summoned to appear, etc. by the mercy of the Holy Spirit, and by the dreadful day of judgment, and by their virtues and powers; I conjure you Sibylia, O gentle maiden of fairies, and by all the angels of ♃ and their symbols and virtues, and by all the spirits of ♃ and ♀ and their symbols and virtues, and by all the symbols that exist in the sky, and by the king and queen of fairies, and their virtues, and by the faith and obedience that you owe to them. I conjure you Sibylia by the blood that flowed from the side of our Lord Jesus Christ on the cross, and by the opening of heaven, and by the tearing of the temple, and by the darkness of the sun at his death, and by the raising of the dead at his resurrection, and by the virgin Mary/289. mother of our Lord Jesus Christ, and by the unspeakable name of God, Tetragrammaton. I conjure you O Sibylia, O blessed and beautiful maiden, by all the royal words mentioned above; I conjure you Sibylia by all their virtues to appear in that circle before me visibly, in the form and shape of a beautiful woman in bright white clothing, adorned and embellished beautifully, and to appear to me quickly without deception or delay, and that you will not fail to fulfill my will and desire effectively. For I choose you to be my blessed maiden, and I wish to have intimate relations with you. Therefore, hurry and come to me, and appear as I have said: to whom be honor and glory forever and ever, Amen.
The which doone and ended, if shee come not, repeate the conjuration till they doo come: for doubtles they will come. And when she is appeared, take your censers, and incense hir with frankincense, then bind hir with the bond as followeth.The maner of binding the fairie Sibylia at hir appearing. ¶ I doo conjure thee Sibylia, by God the Father, God the sonne, and God the Holie-ghost, three persons and one God, and by the blessed virgine Marie mother of our Lord Jesus Christ, and by all the whole and holie companie of heaven, and by the dreadfull daie of doome, and by all angels and archangels, thrones, dominations, principates,340 potestates, virtutes, cherubim and seraphim, and their vertues and powers. I conjure thee, and bind thee Sibylia, that thou shalt not depart out of the circle wherein thou art appeared, nor yet to alter thy shape, except I give thee licence to depart. I conjure thee Sibylia by the bloud that ranne out of the side/407. of our Lord Jesus Christ crucified, and by the vertue hereof I conjure thee Sibylia to come to me, and to appeare to me at all times visiblie, as the conjuration of words leadeth, written in this booke. I conjure thee Sibylia, O blessed virgine of fairies, by the opening of heaven, and by the renting of the temple, and by the darknes of the sunne at the time of his death, and by the rising of the dead in the time of his glorious resurrection, and by the unspeakable name of God If all this will not fetch hir up the divell is a knave. ✠ Tetragrammaton ✠ and by the king and queene of fairies, & by their vertues I conjure thee Sibylia to appeare, before the conjuration be read over foure times, and that visiblie to appeare, as the conjuration leadeth written in this booke, and to give me good counsell at all times, and to come by treasures hidden in the earth, and all other things that is to doo me pleasure, and to fulfill my will, without anie deceipt or tarrieng; nor yet that thou shalt have anie power of my bodie or soule, earthlie or ghostlie, nor yet to perish so much of my bodie as one haire of my head. I conjure thee Sibylia by all the riall words aforesaid, and by their vertues and powers, I charge and bind thee by the vertue thereof, to be obedient unto me, and to all the words aforesaid, and this bond to stand betweene thee and me, upon paine of everlasting condemnation, Fiat, fiat, fiat, Amen./
Once you've done this and finished, if she doesn't show up, repeat the invocation until they do come, as they surely will. When she appears, take your incense burners and bless her with frankincense, then bind her using the following spell.The method for binding the fairy Sibylia when she appears. ¶ I conjure you Sibylia, by God the Father, God the Son, and God the Holy Spirit, three persons and one God, and by the blessed Virgin Mary, mother of our Lord Jesus Christ, and by all the holy company of heaven, and by the terrible day of judgment, and by all angels and archangels, thrones, dominions, principalities,340 powers, virtues, cherubim, and seraphim, and their virtues and powers. I conjure and bind you Sibylia, that you shall not leave the circle in which you appear, nor change your shape, unless I grant you permission to depart. I conjure you Sibylia by the blood that flowed from the side/407. of our Lord Jesus Christ crucified, and by the power of it, I conjure you Sibylia to come to me, and to appear to me visibly at all times, as the conjuration of words leads, written in this book. I conjure you Sibylia, O blessed virgin of fairies, by the opening of heaven, and by the tearing of the temple, and by the darkness of the sun at the time of his death, and by the rising of the dead at the time of his glorious resurrection, and by the unspeakable name of God If all this doesn't lift her spirits, then the devil is a prankster. ✠ Tetragrammaton ✠ and by the king and queen of fairies, and by their virtues, I conjure you Sibylia to appear before the invocation is read four times, and to appear visibly, as the conjuration leads, written in this book, and to give me good counsel at all times, and to bring me hidden treasures in the earth, and all other things that will please me, and fulfill my will, without any deceit or delay; so that you shall have no power over my body or soul, earthly or spiritual, nor shall you harm even a single hair on my head. I conjure you Sibylia by all the royal words mentioned above, and by their virtues and powers, I charge and bind you by their power to be obedient to me, and to all the previously stated words, and for this bond to exist between you and me, under pain of everlasting condemnation, Fiat, fiat, fiat, Amen.
The ninth Chapter.290.
A licence for Sibylia to go and come by at all times.
A permit for Sibylia to come and go at any time.
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 camest, but shalt remaine
peaceablie invisiblie, and looke thou be readie to come unto me, when
thou art called by anie conjuration of words that be written in this
booke, to come (I saie) at my commandement, and to answer unto me
truelie/408. and duelie of all341
things, my will quicklie to be fulfilled.
Vade in pace, in nomine patris, & filii, & spiritus sancti. And the
holie ✠ crosse ✠ be betweene thee and me, or betweene us and you, and
the lion of Juda, the roote of Jesse, the kindred of David, be
betweene thee & me ✠ Christ commeth ✠ Christ commandeth ✠ Christ giveth
power ✠ Christ defend me ✠ and his innocent bloud ✠ from all perils of
bodie and soule, sleeping or waking: Fiat, fiat, Amen.
I summon you, Sibylia, who have come here before me, by the authority of your Lord and mine, that you shall have no power, in your coming or going to me, to wish any harm in any way, on the earth or beneath it, towards any person. I conjure and command you, Sibylia, by all the royal words and virtues written in this book, that you shall not return to the place from which you came, but shall remain peacefully invisible, and be ready to come to me when called by any conjuration of words that are written in this book, to come (I say) at my command, and to answer me truly408. and duly about all341
things, so that my will may be swiftly fulfilled.
Go in peace, in the name of the Father, and of the Son, and of the Holy Spirit. And may the holy ✠ cross ✠ be between you and me, or between us and you, and the lion of Juda, the root of Jesse, the lineage of David, be between you and me ✠ Christ comes ✠ Christ commands ✠ Christ grants power ✠ Christ defend me ✠ and his innocent blood ✠ from all dangers of body and soul, whether sleeping or awake: So be it, so be it, Amen.
The tenth Chapter.
To know of treasure hidden in the earth.
To know about treasure buried in the ground.
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.
RITE
This would be commonly done if it weren't a trick. Write these symbols on paper on Saturday during the hour of the moon, and place it where you think treasure might be. If there is any treasure, the paper will catch fire; otherwise, it won’t. And these are the symbols.
This is the waie to go invisible by these three sisters of fairies.291.
IN the name of the Father, and of the Sonne, and of the Holie-ghost. First go to a faire parlor or chamber, & an even ground, and in no loft, and from people nine daies; for it is the better: and let all thy clothing be cleane and sweete. Then make a candle of virgine waxe, and light it, and make a faire fier of charcoles, in a faire place, in the middle of the parlor or chamber. Then take faire cleane water, that runneth against the east, and set it upon the fier: and *yer[* = ere.] thou washest thy selfe, saie these words, going about the fier, three times, holding the candle in the right hand ✠ Panthon ✠ Craton ✠ Muriton ✠ Bisecognaton ✠ Siston ✠409./ Diaton ✠ Maton ✠ Tetragrammaton ✠ Agla ✠ Agarion ✠ Tegra ✠ Pentessaron ✠ Tendicata ✠ Then reherse these names ✠ Sorthie ✠ Sorthia ✠ 342 Sorthios ✠ Milia ✠ Achilia ✠ SibyliaThe three sisters of the fairies, Milia, Achilia, and Sibylia. ✠ in nomine patris, & filii, & spiritus sancti, Amen. I conjure you three sisters of fairies, Milia, Achilia, Sibylia, by the father, by the sonne, and by the Holie-ghost, and by their vertues and powers, and by the most mercifull and living God, that will command his angell to blowe the trumpe at the daie of judgement; and he shall saie, Come, come, come to judgement; and by all angels, archangels, thrones, dominations, principats, potestates, virtutes, cherubim and seraphim, and by their vertues and powers. I conjure you three sisters, by the vertue of all the riall words aforesaid: I charge you that you doo appeare before me visiblie, in forme and shape of faire women, in white vestures, and to bring with you to me, the ring of invisibilitie, by the which I may go invisible at mine owne will and pleasure, and that in all houres and minuts: in nomine patris, & filii, & spiritus sancti, Amen. ❈ Being appeared, saie this bond following.
In the name of the Father, and of the Son, and of the Holy Spirit. First, go to a nice room or space with even ground, and avoid going up high; stay away from people for nine days, as it’s better that way. Make sure all your clothing is clean and fresh. Next, create a candle from pure beeswax, light it, and build a nice fire from charcoal in the middle of the room. Then, take clean water that flows east, place it over the fire, and before you wash yourself, say these words while walking around the fire three times, holding the candle in your right hand: ✠ Panthon ✠ Craton ✠ Muriton ✠ Bisecognaton ✠ Siston ✠ 409. / Diaton ✠ Maton ✠ Tetragrammaton ✠ Agla ✠ Agarion ✠ Tegra ✠ Pentessaron ✠ Tendicata ✠ Then recite these names: ✠ Sorthie ✠ Sorthia ✠ 342 Sorthios ✠ Milia ✠ Achilia ✠ Sibylia ✠ in nomine patris, & filii, & spiritus sancti, Amen. I summon you three sisters of the fairies, Milia, Achilia, Sibylia, by the Father, the Son, and the Holy Spirit, and by their virtues and powers, and by the most merciful and living God, who will command His angel to sound the trumpet on the day of judgment; and He will say, "Come, come, come to judgment;" and by all angels, archangels, thrones, dominions, principalities, powers, virtues, cherubim, and seraphim, and by their virtues and powers. I summon you three sisters, by the power of all the royal words mentioned above: I command you to appear before me visibly, in the form of beautiful women, dressed in white garments, and to bring with you the ring of invisibility, so that I may become invisible at my own will and pleasure, at any hour and moment: in nomine patris, & filii, & spiritus sancti, Amen. ❈ Once you have appeared, say the following binding words.
O blessed virgins ✠ Milia ✠ Achilia ✠ I conjure you in the name of the father, in the name of the sonne, and in the name of the Holie-ghost, and by their vertues I charge you to depart from me in peace, for a time. And Sibylia, I conjure thee, by the vertue of our Lord Jesus Christ, and by the vertue of his flesh and pretious bloud, that he tooke of our blessed ladie the virgine, and by all the holie companie in heaven: I charge thee Sibylia, by all the vertues aforesaid, that thou be obedient unto me, in the name of God; that when, and at what time and place I shall call thee by this foresaid conjuration written in this booke, looke thou be readie to come unto me, at all houres and minuts, and to bring unto me the The ring of invisibilitie.ring of invisibilitie, whereby I may go invisible at my will and pleasure, and that at all houres and minuts; Fiat, fiat, Amen.
O blessed virgins ✠ Milia ✠ Achilia ✠ I summon you in the name of the Father, in the name of the Son, and in the name of the Holy Spirit, and by their powers, I command you to leave me in peace, for a while. And Sibylia, I summon you, by the power of our Lord Jesus Christ, and by the power of His flesh and precious blood that He took from our blessed lady the virgin, and by all the holy company in heaven: I command you Sibylia, by all the powers mentioned, to be obedient to me, in the name of God; that whenever and wherever I call you using this conjuration written in this book, you be ready to come to me at all hours and minutes, and to bring me the The invisibility ring.ring of invisibility, so that I may be invisible at my will and pleasure, at all hours and minutes; Fiat, fiat, Amen.
And if they come not the first night, then doo the same the second night, and so the third night, untill they doo come: for doubtles they will come, and lie thou in thy bed, in the same parlor or chamber. And laie thy right hand out of the bed, and looke thou have a faire silken kercher bound about thy head, and be not afraid, they will doo thee no harme. For there will come before thee three faire/410. women, and all in white clothing; and one of them will put *a* Such a ring it was that advanced Giges to the kingdome of Lydia: Plato. lib. 2 de justo. ring upon thy finger, wherwith thou shalt go/ 292.invisible. Then with speed bind them with the bond aforesaid. When thou hast this ring on thy finger, looke in a glasse, and thou shalt not see thy selfe. And when thou wilt go invisible, put it on thy finger, the same finger that they did put it on, and everie new ☽ renew it againe. For after the first time thou shalt ever have it, and ever beginne this worke in the new of the ☽ and in the houre of ♃ and the ☽ in ♋︎ ♐︎ ♓︎.
And if they don't come the first night, do the same thing the second night, and continue on the third night until they show up. They will definitely come, and you should lie in your bed in the same room. Extend your right hand out of the bed, and make sure you have a nice silk scarf tied around your head. Don't be afraid; they won't harm you. Three beautiful women will appear before you, all dressed in white, and one of them will place a ring on your finger that will make you invisible. Then quickly bind them with the mentioned binding. Once you have this ring on your finger, look in a mirror, and you won't see yourself. When you want to become invisible, put the ring on the same finger they placed it on and renew it with each new moon. After the first time, you'll always have it, and always begin this work during the new moon and at the hour of Jupiter and the moon in Cancer, Sagittarius, or Pisces.
343
343
The eleventh Chapter.
An experiment following, of Citrael, &c: *angeli[* These three words Ital.] diei dominici.
An experiment following, of Citrael, etc: *angelsThese three words Ital. of the Lord's day.
¶ Saie first the praiers of the angels everie daie, for the space of seaven daies.
Ye glorious angels written in this square, be you my coadjutors &
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 & auxiliatores in omnibus quæstionibus & interrogationibus,
in omnibus negotiis, cæterísque causis, per eum qui venturus est
judicare vivos & mortuos, & mundum per ignem.
You glorious angels written in this square, be my helpers and supporters in all questions and requests, in all my business and other matters, by Him who will come to judge the living and the dead, and the world by fire. O angeli gloriosi in hac quadra scripti, estote coadjutores & auxiliatores in omnibus quæstionibus & interrogationibus, in omnibus negotiis, cæterísque causis, per eum qui venturus est judicare vivos & mortuos, & mundum per ignem.
¶ Saie this praier fasting, called *Regina* Queen or governor of the tongue. linguæ.
✠ Lemaac ✠ solmaac ✠ elmay ✠ gezagra ✠ raamaasin ✠ ezierego ✠ mial ✠ egziephiaz ✠ Josamin ✠ sabach ✠ ha ✠ aem ✠ re ✠ b ✠ e ✠ sepha ✠ sephar ✠ ramar ✠ semoit ✠ lemaio ✠ pheralon ✠ amic ✠ phin ✠ gergoin ✠ letos ✠ Amin ✠ amin ✠.
✠ Lemaac ✠ solmaac ✠ elmay ✠ gezagra ✠ raamaasin ✠ ezierego ✠ mial ✠ egziephiaz ✠ Josamin ✠ sabach ✠ ha ✠ aem ✠ re ✠ b ✠ e ✠ sepha ✠ sephar ✠ ramar ✠ semoit ✠ lemaio ✠ pheralon ✠ amic ✠ phin ✠ gergoin ✠ letos ✠ Amin ✠ amin ✠.
In the name of the most pitifullest and mercifullest God of Israel and of paradise, of heaven and of earth, of the seas and of/411. the infernalles, by thine omnipotent helpe may performe this worke, which livest and reignest ever one God world without end, Amen.
In the name of the most compassionate and merciful God of Israel and of paradise, of heaven and earth, of the seas and the underworlds, may Your all-powerful help enable us to complete this work, who lives and reigns as one God forever, Amen.
O most strongest and mightiest God, without beginning or ending, by thy clemencie and knowledge I desire, that my questions, worke, and labour may be fullie and trulie accomplished, through thy worthines, good Lord, which livest and reignest, ever one God, world without end, Amen.
O most powerful and mighty God, without beginning or end, through your mercy and wisdom, I pray that my questions, work, and efforts may be fully and truly fulfilled, through your worthiness, good Lord, who lives and reigns, one God forever, Amen.
O holie, patient, and mercifull great God, and to be worshipped, the Lord of all wisedome, cleare and just; I most hartilie desire thy holines and clemencie, to fulfill, performe and accomplish this my whole worke, thorough thy worthines, and blessed power: which livest and reignest, ever one God, Per omnia sæcula sæculorum, Amen./
O holy, patient, and merciful great God, to be worshipped, the Lord of all wisdom, clear and just; I sincerely desire your holiness and kindness to fulfill, perform, and complete this entire work of mine, through your goodness and blessed power: who lives and reigns, one God forever, Per omnia sæcula sæculorum, Amen.
344
344
The twelfe Chapter.293.
How to enclose a spirit in a christall stone.
How to trap a spirit in a crystal stone.
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, &c. ¶
First thou in the new of the ☽ being clothed with all new, and fresh,
& 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 two daies, with this praier following.
THIS
operation following aims to enclose a spirit
Observations of cleanliness, self-restraint, and dedication. in a crystal
stone or beryl glass, or into any other similar instrument, etc. ¶
First, you should, during the new moon, dress in all new, fresh,
and clean clothing, be shaven, and fast that day with just bread and water.
After being fully confessed, recite the seven*[* sorry] psalms, and the
litany for two days, along with the following prayer.
I desire thee O Lord God, my mercifull and most loving God, the giver of all graces, the giver of all sciences, grant that I thy welbeloved N. (although unworthie) may knowe thy grace and power, against all the deceipts and craftines of divels. And grant to me thy power, good Lord, to constraine them by this art: for thou art the true, and livelie, and eternall GOD, which livest and reignest ever one GOD through all worlds, Amen.
I desire You, O Lord God, my merciful and most loving God, the giver of all grace and knowledge. Please grant that I, Your beloved N. (though unworthy), may know Your grace and power against all the deceit and tricks of devils. And give me Your power, good Lord, to command them with this art; for You are the true, living, and eternal God, who lives and reigns as one God throughout all worlds. Amen.
An observation touching the use of the five swords. Thou must doo this five daies, and the sixt daie have in a redines, five bright swords: and in some secret place make one circle, with one of the said swords. And then write this name, Sitrael: which doone, standing in the circle, thrust in thy sword into that name. And write againe Malanthon, with another sword; and/412. Thamaor, with another; and Falaur, with another; and Sitrami, with another: and doo as ye did with the first. All this done, turne thee to Sitrael, and kneeling saie thus, having the christall stone in thine hands.
Here's a note on how the five swords are used. You must do this for five days, and on the sixth day have ready five shiny swords: and in a secret place, make a circle with one of the swords. Then write the name, Sitrael: once done, standing in the circle, stab your sword into that name. Write again Malanthon with another sword; and/412. Thamaor with another; and Falaur with another; and Sitrami with another: and do the same as you did with the first. Once all this is done, turn to Sitrael, and kneeling say this, holding the crystal stone in your hands.
O Sitrael, Malantha,*[* sic] Thamaor, Falaur, and Sitrami, written in these circles, appointed to this worke, I doo conjure and I doo exorcise you, by the father, by the sonne, and by the Holy-ghost, by him which did cast you out of paradise, and by him which spake the word and it was done, and by him which shall come to judge the quicke and the dead, and the world by fier, that all you five infernall maisters and princes doo come unto me, to accomplish and to fulfill all my desire and request, which I shall command you. Also I conjure you divels,A weightie charge of conjuration upon the five K. of the north. and command you, I bid you, and appoint you, by the Lord Jesus Christ, the sonne of the most highest God, and by the blessed and glorious virgine Marie, and by all the saints, both of men and women of God, and by all the angels, archangels, patriarches, and prophets, apostles, evangelists, martyrs, and confessors, virgins, and widowes, and all the elect of God. Also I conjure you, and everie of you, ye infernall kings, by heaven, by the starres, by the ☉ and by the ☽ and by all the planets, by the earth, fier, aier, 345and water, and by the terrestriall paradise, and by all things in them conteined, and by your hell, and by all the divels in it, and dwelling about it, and by your vertue and power, and by all whatsoever, and with whatsoever it be, which maie constreine and bind you. Therefore by all these foresaid vertues and powers, I doo bind you and constreine you into my will and power; that you being thus bound, may/294. come unto me in great humilitie, and to appeare in your circles before me visiblie, in faire forme and shape of mankind kings, and to obeie unto me in all things, whatsoever I shall desire, and thatA penaltie for not appearing, &c. you may not depart from me without my licence. And if you doo against my precepts, I will promise unto you that you shall descend into the profound deepenesse of the sea, except that you doo obeie unto me, in the part of the living sonne of God, which liveth and reigneth in the unitie of the Holie-ghost, by all world of worlds, Amen.
O Sitrael, Malantha,*[* sic] Thamaor, Falaur, and Sitrami, written in these circles, I call upon you and I banish you, by the Father, by the Son, and by the Holy Spirit, by the one who cast you out of paradise, and by the one who spoke, and it was done, and by the one who will come to judge the living and the dead, and the world with fire, that all five of you infernal masters and princes come to me, to fulfill all my wishes and requests that I shall command you. I also compel you devils,A serious accusation of calling upon the five Kings of the north. and command you, I instruct you, and direct you, by the Lord Jesus Christ, the Son of the most high God, by the blessed and glorious Virgin Mary, and by all the saints, both men and women of God, and by all the angels, archangels, patriarchs, prophets, apostles, evangelists, martyrs, confessors, virgins, and widows, and all the elect of God. I also summon you, and each of you, infernal kings, by heaven, by the stars, by the ☉ and by the ☽ and by all the planets, by the earth, fire, air, 345 and water, and by the terrestrial paradise, and by all the things contained within them, and by your hell, and by all the devils in it, and residing around it, and by your power and authority, and by everything that can bind and constrain you. Therefore, by all these aforementioned virtues and powers, I bind you and compel you to my will; that you, being thus bound, may/294. come to me in great humility, and appear in your circles visibly before me, in the fair form and shape of human kings, and obey me in all things I desire, and thatA penalty for not showing up, etc. you may not leave me without my permission. And if you go against my commands, I promise that you shall descend into the profound depths of the sea, unless you obey me, in the name of the living Son of God, who lives and reigns in unity with the Holy Spirit, forever and ever, Amen.
Saie this true conjuration five courses, and then shalt thou see come out of the northpart five kings, with a marvelous com/panie:413. which when they are come to the circle, they will allight downe off from their horsses, and will kneele downe before thee, saieng: Maister, command us what thou wilt, and we will out of hand be obedient unto thee. Unto whome thou shall saie; See that ye depart not from me, without my licence; and that which I will command you to doo, let it be done trulie, surelie, faithfullie and essentiallie. And then they all will sweare unto thee to doo all thy will. And after they have sworne, saie the conjuration immediatlie following.
Say this true conjuration five times, and then you shall see come out of the north five kings, with a marvelous company:413. when they arrive at the circle, they will dismount their horses and kneel before you, saying: Master, command us what you wish, and we will immediately be obedient to you. To whom you shall say: Make sure you do not leave me without my permission; and that which I command you to do, let it be done truly, surely, faithfully, and essentially. Then they will all swear to you that they will carry out all your wishes. After they have sworn, say the conjuration immediately following.
I conjure, charge, and command you, and everie of you, *Sirrael,[* Sitrael.] [† A third variation] The five spirits of the north: as you shall see in the type expressed in pag. 414. next folowing.†Malanthan, Thamaor, Falaur, and Sitrami, you infernall kings, to put into this christall stone one spirit learned and expert in all arts and sciences, by the vertue of this name of God Tetragrammaton, and by the crosse of our Lord Jesu Christ, and by the bloud of the innocent lambe, which redeemed all the world, and by all their vertues & powers I charge you, ye noble kings, that the said spirit may teach, shew, and declare unto me, and to my freends, at all houres and minuts, both night and daie, the truth of all things, both bodilie and ghostlie, in this world, whatsoever I shall request or desire, declaring also to me my verie name. And this I command in your part to doo, and to obeie thereunto, as unto your owne lord and maister. That done, they will call a certeine spirit, whom they will command to enter into the centre of the circled or round christall. Then put the christall betweene the two circles, and thou shalt see the christall made blacke.
I summon, charge, and command you, and each of you, *Sirrael,[* Sitrael.] [† A third version] The five spirits of the north: as you will see in the type described on page 414, coming up next.†Malanthan, Thamaor, Falaur, and Sitrami, you infernal kings, to place into this crystal stone one spirit who is knowledgeable and skilled in all arts and sciences, by the power of this name of God Tetragrammaton, and by the cross of our Lord Jesus Christ, and by the blood of the innocent lamb, which redeemed the whole world, and by all their virtues & powers, I charge you, noble kings, that the said spirit may teach, show, and reveal to me, and to my friends, at all hours and minutes, both night and day, the truth of all things, both physical and spiritual, in this world, whatever I may request or desire, also revealing to me my true name. And this I command you to do, and to obey as you would your own lord and master. Once that's done, they will call a certain spirit, whom they will instruct to enter into the center of the circled or round crystal. Then place the crystal between the two circles, and you will see the crystal turn black.
Then command them to command the spirit in the christall, not 346to depart out of the stone, till thou give him licence, & to fulfill thy will for ever. That done, thou shalt see them go upon the christall, both to answer your requests, & to tarrie your licence. That doone, the spirits will crave licence: and *say;[* i.e. do thou] Go ye to your place appointed of almightie God, in the name of the father, &c. And then take up thy christall, and looke therein, asking what thou wilt, and it will shew it unto thee. Let all your circles be nine foote everie waie, & made as followeth. Worke this worke in ♋︎ ♏︎ or ♓︎ in the houre of the ☽ or ♃. And when the spirit is inclosed, if thou feare him, bind him with some bond, in such sort as is elsewhere expressed alreadie in this our treatise./
Then instruct them to command the spirit in the crystal not to leave the stone until you give them permission, and to fulfill your wishes forever. Once that's done, you will see them appear in the crystal, both to respond to your requests and to wait for your permission. After that, the spirits will ask for permission and you should say: "Go to your place appointed by Almighty God, in the name of the Father," and so on. Then pick up your crystal, look into it, and ask whatever you desire, and it will reveal it to you. Make all your circles nine feet wide, crafted as follows. Perform this work in Cancer, Scorpio, or Pisces during the hour of the Moon or Jupiter. And when the spirit is enclosed, if you feel any fear, bind it with some kind of restraint, as explained elsewhere in this treatise.
414. 295.A figure or type proportionall, shewing what forme must be observed and kept, in making the figure whereby the former secret of inclosing a spirit in christall is to be accomplished, &c.
The names written in the five circles indicate the five infernal kings: See pages 411, 412, 413.
347
347
The xiii. Chapter.415. 296.
An experiment of Bealphares.
A Bealphares experiment.
HIS
is proved the noblest carrier that ever did serve anie man upon
the earth, & here beginneth the inclosing of the said spirit, & 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 him to bring to thee
gold or silver, he will bring it thee: or if thou wilt go from one
countrie to another, he will beare thee without anie harme of bodie
or soule. Therefore ** Memorandum with what vices the cousenor (the conjuror I
should saie) must not be polluted: therfore he must be no knave, &c.
he that will doo this worke, shall absteine
from lecherousnes and dronkennesse, and from false swearing, and doo
all the abstinence that he may doo; and namelie three daies before he
go to worke, and in the third daie, when the night is come, and when
the starres doo shine, and the element faire and cleare, he shall
bath himselfe and his fellowes (if he have anie) all together in a
quicke welspring. Then he must be cloathed in cleane white cloathes,
and he must have another privie place, and beare with him inke and
pen, wherewith he shall write this holy name of God almightie in his
right hand ✠ Agla ✠ & in his left hand this name
✠![[Symbols]](images/i_439a.png){kind=small}
✠.
And he must have a drie thong of a lions or of a harts skin, and make
thereof a girdle, and write the holie names of God all about, and in
the end ✠ Α and Ω ✠.
The conjurors brestplate.
And upon his brest he must have this present figure
or marke written in virgine parchment, as it is here shewed. And it
must be sowed upon a peece of new linnen, and so made fast upon thy
brest. And if thou wilt have a fellow to worke with thee, he must be
appointed in the same maner. You must have also a bright knife that
was never occupied, and he must write on the one/416. side of the blade
of the knife ✠ Agla ✠ and on the other side of the knifes blade
✠✠.
And with the same knife he must
make a circle, as hereafter followeth: the which is called SalomonsSalomons circle.
348circle. When that he is made, go into the circle, and close againe
the place, there where thou wentest in, with the same knife, and saie;
Per crucis hoc signum ✠ fugiat procul omne malignum; Et per idem
signum ✠ salvetur quodque benignum,†[† translated in 2 ed, see note]
and make suffumigations to
thy selfe, and to thy fellowe or fellowes, with frankincense, mastike,
lignum aloes: then put it in wine, and saie with good devotion,/‡299.
[‡ so & onwards] in
the worship of the high God almightie, all together, that he may defend
you from all evils. And when he that is maister will close the spirit,
he shall saie towards the east, with meeke and devout devotion, these
psalmes and praiers as followeth here in order.
THIS
proves to be the noblest spirit to ever serve any person on
earth, and this is where the process of summoning the spirit begins,
along with how to get a true response from him without any trickery or harm;
he will appear to you as a handsome man or a beautiful woman, and this spirit will
come to you anytime. If you command him to tell you about hidden treasures
in any location, he will do so; or if you command him to bring you
gold or silver, he will bring it to you; or if you want to travel from one
country to another, he will carry you safely, both body and soul.
Therefore ** Keep in mind that the magician must be free from any vices: he should not be a dishonest person, etc.
Anyone who wishes to perform this work must refrain from lustfulness and drunkenness,
from false swearing, and maintain a strict abstinence as much as possible;
specifically, three days prior to the operation, and on the third day,
when night falls, and when the stars are shining, and the weather is fair and clear,
he must bathe himself and his companions (if he has any) together in a
natural spring. Then he must dress in clean white clothing, and he
should have a private location, and carry with him ink and a pen,
with which he will write this holy name of Almighty God in his
right hand ✠ Agla ✠ and in his left hand this name
✠✠.
He must also have a dry strip of lion or deer hide to make
a belt, writing the holy names of God all around it, and at
the end of it, ✠ Α and Ω ✠.
The magician's breastplate.
And on his chest, he must have this figure or mark written
on virgin parchment, as shown here. It must be sewn onto a
piece of new linen and securely attached to his chest. If you wish
to have a partner to work with you, they must also be prepared in the
same manner. You must also have a sharp knife that has never been used,
and he must write on one/416. side of the blade
of the knife ✠ Agla ✠ and on the other side of the knife's blade
✠✠.
With the same knife, he must draw a circle, as follows: which is called Solomon'sSolomon's circle.
348circle. Once it's drawn, step into the circle, and close the
entrance with the same knife, and say;
Per crucis hoc signum ✠ fugiat procul omne malignum; Et per idem
signum ✠ salvetur quodque benignum,†[† translated in 2 ed, see note]
and make offerings to yourself and to your fellow or fellows,
with frankincense, myrrh, and
lignum aloes: then mix it with wine and say with good intention,
/‡299.
[‡ so & onwards]
in worship of the Almighty God, all together, that He may protect you
from all evils. And when the master is ready to dismiss the spirit,
he should face east, with a humble and devoted spirit, and recite
these psalms and prayers in the order following.
¶ The two and twentieth psalme.
O My God my God, looke upon me, whie hast thou forsaken me, and art so farre from my health,Memorandum that you must read the 22. and 51. psalms all over: or else rehearse them by hart: for these are counted necessarie, &c. and from the words of my complaint? ¶ And so foorth to the end of the same psalme, as it is to be founde in the booke.
O my God, my God, look at me. Why have you abandoned me and are so far from my help, Remember to read Psalms 22 and 51 in full, or if you can’t, recite them from memory, as they are very important, etc. and from the words of my complaint? ¶ And so on to the end of the same psalm, as it is found in the book.
This psalme also following, being the fiftie one psalme, must be said three times over, &c.
HAve mercie upon me, O God, after thy great goodnes, according to the multitude of thy mercies, doo awaie mine offenses. ¶ And so foorth to the end of the same psalme, concluding it with, Glorie to the Father and to the Sonne, and to the Holie-ghost, As it was in the beginning, is now, and ever shall be, world without end, Amen. Then saie this verse: O Lord leave not my soule with the wicked; nor my life with the bloudthirstie. Then saie a Pater noster an Ave Maria, and a Credo, & ne nos inducas. O Lord shew us thy mercie, and we shall be saved. Lord heare our praier, and let our crie come unto thee. Let us praie.
Have mercy on me, O God, according to your great goodness; in keeping with the multitude of your mercies, wipe away my offenses. ¶ And so forth to the end of the same psalm, concluding it with, Glory to the Father and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end, Amen. Then say this verse: O Lord, do not leave my soul with the wicked, nor my life with the bloodthirsty. Then say a Pater noster, an Ave Maria, and a Credo, & ne nos inducas. O Lord, show us your mercy, and we shall be saved. Lord, hear our prayer, and let our cry come to you. Let us pray.
O Lord God almightie, as thou warnedst by thine angell, the three kings of Cullen, Jasper, Melchior, and Balthasar, when they came with worshipfull presents towards Bethleem: Jasper brought myrrh; Melchior, incense; Balthasar, gold; worshipping the high king of all the world, Jesus Gods sonne of hea/ven,417. the second person in *trinitie, [* ? the]being borne of the holie and cleane virgine S. Marie, queene of heaven, empresse of hell, and ladie of all the world: at that time the holie angell Gabriel warned and bad the foresaid three kings, that they should take another waie, for dread of perill, that Herod the king by his ordinance would have destroied these †three † Gaspar, Balth[a]sar and Melchior, who followed the starre, wherin was ye image of a litle babe bearing a crosse: if Longa legēda Coloniæ lie not. noble kings, that meekelie sought out our Lord and saviour. As wittilie 349 and truelie as these three kings turned for dread, and tooke another waie: so wiselie and so truelie, O Lord GOD, of thy mightifull mercie, blesse us now at this time, for thy blessed passion save us, and keepe us all together from all evill; and thy holie angell defend us. Let us praie.
O Lord God Almighty, just as you warned through your angel, the three kings of Cullen, Jasper, Melchior, and Balthasar, when they came with honorable gifts towards Bethlehem: Jasper brought myrrh; Melchior brought incense; Balthasar brought gold; worshipping the high king of all the world, Jesus, God's son from heaven, 417. the second person in the *trinity, [* ? the] born of the holy and pure virgin, St. Mary, queen of heaven, empress of hell, and lady of all the world: at that time the holy angel Gabriel warned and told the three kings to take another path, for fear of danger, as Herod the king intended to destroy these three noble kings, who humbly sought out our Lord and savior. Just as wisely and truthfully as these three kings turned back in fear and took another way: so wisely and truly, O Lord God, in your mighty mercy, bless us now at this time, save us for your blessed passion, and keep us all together from all evil; and let your holy angel defend us. Let us pray.
O Lord, king of all kings, which conteinest the throne of heavens, and beholdest all deepes, weighest the hilles, and shuttest up with thy hand the earth; heare us, most meekest GOD, and grant unto us (being unworthie) according to thy great mercie, to have the veritie and vertue of knowledge of hidden treasures by this spirit invocated, through thy helpe O Lord Jesus Christ, to whome be all honour and glorie, from worlds to worlds everlastinglie, Amen. Then saie these names ✠ Helie ✠ helyon ✠ esseiere* [* jere. 2nd ed.] ✠ Deus æternus ✠ eloy ✠ clemens ✠ heloye ✠ Deus sanctus ✠ sabaoth ✠ Deus exercituum ✠ adonay ✠ Deus mirabilis ✠ iao ✠ verax ✠ anepheneton ✠ Deus ineffabilis ✠ so/doy300. ✠ dominator dominus ✠ ôn fortissimus ✠ Deus ✠ qui, the which wouldest be praied unto of sinners: receive (we beseech thee) these sacrifices of praise, and our meeke praiers, which we unworthie doo offer unto thy divine majestie. Deliver us, and have mercie upon us, and prevent with thy holie spirit this worke, and with thy blessed helpe to followe after; that this our worke begunne of thee, may be ended by thy mightie power, Amen. Then saie this anon after ✠ Homo ✠ sacarus ✠ museolameas†[† Two words, and lomeas in engr.] ✠ cherubozca ✠ being the figure upon thy brest aforesaid, the girdle about thee, the circle made, blesse the circle with holie water, and sit downe in the middest, and read this conjuration as followeth, sitting backe to backe at the first time.
O Lord, king of all kings, who holds the throne of heaven, sees all depths, weighs the hills, and encloses the earth with Your hand; hear us, most humble God, and grant us, despite our unworthiness, according to Your great mercy, the truth and virtue of knowledge of hidden treasures by this invoked spirit, through Your help, O Lord Jesus Christ, to whom all honor and glory belong, from eternity to eternity, Amen. Then say these names ✠ Helie ✠ helyon ✠ esseiere* [* jere. 2nd ed.] ✠ Deus æternus ✠ eloy ✠ clemens ✠ heloye ✠ Deus sanctus ✠ sabaoth ✠ Deus exercituum ✠ adonay ✠ Deus mirabilis ✠ iao ✠ verax ✠ anepheneton ✠ Deus ineffabilis ✠ so/doy300. ✠ dominator dominus ✠ ôn fortissimus ✠ Deus ✠ qui, who is to be prayed to by sinners: receive, we beseech You, these sacrifices of praise and our humble prayers, which we unworthy offer to Your divine majesty. Deliver us, and have mercy on us, and guide this work with Your holy spirit, and grant Your blessed help to follow afterward; that this work begun by You may be completed by Your mighty power, Amen. Then say immediately after ✠ Homo ✠ sacarus ✠ museolameas†[† Two words, and lomeas in engr.] ✠ cherubozca ✠ being the figure upon Your breast mentioned earlier, the girdle around You, the circle made, bless the circle with holy water, and sit down in the middle, and read this conjuration as follows, sitting back-to-back the first time.
I exorcise and conjure Bealphares, the practiser and preceptor of this art, by the maker of heavens and of earth, and by his vertue, and by his unspeakable name Tetragrammaton, and by all/418. the holie sacraments, and by the holie majestie and deitie of the living God. I conjure and exorcise thee Bealphares by the vertue of all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by their vertues, and by the most truest and speciallest name of your maister, that you doo come unto us, in faire forme of man or womankind, here visiblie, before this circle, and not terrible by anie manner of waies. This *circle* Which must be environed with a goodlie companie of crosses. being our tuition and protection, by the mercifull goodnes of our Lord and Saviour Jesus Christ, and that you doo make answer truelie, without craft or deceipt, unto all my demands and questions, by the vertue and power of our Lord Jesus Christ, Amen.
I exorcise and summon Bealphares, the practitioner and teacher of this art, by the creator of the heavens and the earth, and by his power, and by his unspeakable name Tetragrammaton, and by all the holy sacraments, and by the holy majesty and divinity of the living God. I summon and exorcise you, Bealphares, by the power of all angels, archangels, thrones, dominions, principalities, powers, virtues, cherubim, and seraphim, and by their powers, and by the most true and special name of your master, to come to us in a fair form of a man or woman, visibly here before this circle, and not fearsome in any way. This *circle* that must be accompanied by a beautiful arrangement of crosses. being our protection and shield, by the merciful goodness of our Lord and Savior Jesus Christ, and that you respond truthfully, without trickery or deceit, to all my requests and questions, by the power and authority of our Lord Jesus Christ, Amen.
350
350
The xiiii. Chapter.
To bind the spirit Bealphares, and to lose him againe.
To capture the spirit Bealphares, and then release him again.
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, but to be obedient to me, and to the
words of my conjuration, that be written in this booke. I conjure thee
Bealphares, by all angels and archangels, thrones, dominations,
principats, potestats, virtutes, cherubim and seraphim, and by their
vertues and powers. I conjure and charge, bind and constreine thee
Bealphares, by all the riall words aforesaid, and by their vertues,
that thou be obedient unto me, and to come and appeare visiblie unto
me, and that in *all* On sundaies, festival daies, and holie daies, none excepted. daies, houres, and minuts, whersoever I be,
being called by the vertue of our Lord Jesu Christ, the which words are
written in this booke. Looke readie thou be to appeare unto me, and to
give me good counsell, how to come by treasures hidden in the earth,
or in the water, and how to come to dig/nitie301. and knowledge of all
things, that is to saie, of the magike art, and of grammar, dialectike,
rhetorike, arythmetike, musike, geo/metrie,419. and of astronomie, and in
all other things my will quicklie to be fulfilled: I charge thee upon
paine of everlasting condemnation, Fiat, fiat, fiat, Amen.
NOW when he appears, bind him with the following words. ¶ I conjure you Bealphares, by God the Father, by God the Son, and by God the Holy Spirit, and by all the holy company in heaven; and by their virtues and powers, I charge you Bealphares, that you shall not leave my sight, nor change your physical form, nor have any power over our bodies or souls, earthly or ghostly, except to be obedient to me and to the words of my conjuration that are written in this book. I conjure you Bealphares, by all angels and archangels, thrones, dominions, principalities, powers, virtues, cherubim, and seraphim, and by their virtues and powers. I conjure and charge, bind and constrain you Bealphares, by all the royal words mentioned above, and by their virtues, that you be obedient to me, and come and appear visibly to me, at *all* On Sundays, festival days, and holy days, no exceptions. days, hours, and minutes, wherever I am, being called by the virtue of our Lord Jesus Christ, the words that are written in this book. Be ready to appear to me and give me good counsel on how to find treasures hidden in the earth or in the water, and how to achieve dignity301. and knowledge of all things, namely, of the magical art, and of grammar, dialectics, rhetoric, arithmetic, music, geometry,419. and astronomy, and in all other matters that I wish to be fulfilled quickly: I charge you under the penalty of everlasting condemnation, Fiat, fiat, fiat, Amen.
He dares doo no other being so conjured I trowe.When he is thus bound, aske him what thing thou wilt, and he will tell thee, and give thee all things that thou wilt request of him, without anie sacrifice dooing to him, and without forsaking thy God, that is, thy maker. And when the spirit hath fulfilled thy will and intent, give him licence to depart as followeth.
He doesn't have the guts to do anything else, I swear. When he’s bound this way, ask him whatever you want, and he’ll tell you, giving you everything you ask for, without any sacrifice to him and without abandoning your God, who is your creator. And when the spirit has carried out your wishes, give him permission to leave as follows.
A licence for the spirit to depart.
*GO [* All this par. in much smaller type.] unto the place predestinated and appointed for thee, where thy Lord GOD hath appointed thee, untill I shall call thee againe. Be thou readie unto me and to my call, as often as I shall call thee, upon paine of everlasting damnation. And if thou wilt, thou maiest recite, two or three times, the last conjuration, untill thou 351doo come to this tearme, In throno. If he will not depart, and then*[* ? thou] say In throno, that thou depart from this place, without hurt or damage of anie bodie, or of anie deed to be doone; that all creatures may knowe, that our Lord is of all power, most mightiest, and that there is none other God but he, which is three, and one, living for ever and ever. And the malediction of God the father omnipotent, the sonne and the holie ghost, descend upon thee, and dwell alwaies with thee, except thou doo depart without damage of us, or of any creature, or anie other evill deed to be doone: & thou to go to the place predestinated. And by our Lord Jesus Christ I doo else send thee to the great pit of hell, except (I saie) that thou depart to the place, whereas thy Lord God hath appointed thee. And see thou be readie to me and to my call, at all times and places, at mine owne will and pleasure, daie or night, without damage or hurt of me, or of anie creature; upon paine of everlasting damnation: Fiat, fiat, fiat; Amen, Amen. ¶ The peace of Jesus Christ bee betweene us and you; in the name of the father, and of the sonne, and of the Holie-ghost: Amen. Per crucis hoc ✠ signum, &c. Saie In principio erat verbum, & verbum erat apud Deum; In the beginning was the word, and the word was with God, and God was the word: and so forward, as followeth in the first chapter of saint Johns Gospell, staieng at these words, Full of grace and truth: to whom be all honour and glorie world without end, Amen.
*GO [* All this paragraph in much smaller font size.] to the place chosen and designated for you, where your Lord GOD has appointed you, until I call you again. Be ready for me and to respond to my call, as often as I call you, under the threat of everlasting damnation. And if you wish, you can repeat the last invocation two or three times until you 351 arrive at this term, In throno. If he does not leave, then*[* ? you] say In throno, that you leave this place without harming or damaging anyone, or causing any wrongdoing; that all creatures may know that our Lord is all-powerful and the mightiest, and that there is no other God but He, who is three and one, living forever and ever. And the curse of God the Father Almighty, the Son, and the Holy Spirit, descend upon you and always remain with you, unless you leave without harming us, or any creature, or committing any other evil deed: & you go to the appointed place. And by our Lord Jesus Christ, I will send you to the great pit of hell unless (I say) you go to the place where your Lord God has appointed you. And make sure you are ready for me and my call, at all times and in all places, at my will and pleasure, day or night, without causing harm or injury to me, or any creature; under the threat of everlasting damnation: Fiat, fiat, fiat; Amen, Amen. ¶ May the peace of Jesus Christ be between us and you; in the name of the Father, the Son, and the Holy Spirit: Amen. Per crucis hoc ✠ signum, &c. Say In principio erat verbum, & verbum erat apud Deum; In the beginning was the Word, and the Word was with God, and the Word was God: and so on, as follows in the first chapter of Saint John's Gospel, pausing at these words, Full of grace and truth: to whom be all honor and glory forever, Amen.
//The design of the conjuring knife, with the names theron engraved or written on it.
352
352
420. 302.A type or figure of the circle for the maister and his fellowes to sit in, shewing how and after what fashion it should be made.
This is the circle for the maister to sit in, and his fellowe or fel- lowes, at the first calling, sit backe to backe, when he calleth the spirit; and for the fairies make this circle with chalke on the ground, as is said before. This spirit Bealphares being once called and found, shall never have power to hurt thee. Call him in the houre of ♃ or ♀ the ☽ increasing.//
This is the circle for the master to sit in, and his companions sit back to back at the first call when he summons the spirit. For the fairies, make this circle with chalk on the ground, as mentioned earlier. This spirit Bealphares, once called and found, will never have the power to harm you. Call him during the hour of ♃ or ♀ the ☽ increasing.
353
353
The xv. Chapter.421. 303.
The making of the holie water.*[* These Rom.]
The making of the holy water.*[* These Romans.]
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 &
corporis, & effugiat atque discedat ab eo loco, qui aspersus fuerit
omnis phantasia & nequitia, vel versutia diabolicæ fraudis, omnisq;
spiritus immundus, adjuratus per eum, qui venturus est judicare vivos &
mortuos, & sæculum per ignem, Amen. Oremus:
XORCISO†Salt can't be blessed without an exorcism.
[† Lat. in small Ital.]
Here, creator of salt, through the living God ✠ through God ✠ the true ✠
through the holy God ✠ through God who commanded you, through the prophet Elisha, to be cast into the water, so that the water's barrenness may be healed, that you may become exorcised salt for the salvation of the faithful; that you may bring health to all who receive you, both in spirit and body, and that every phantasm and wickedness, or deceit of diabolical trickery may flee and depart from that place which has been sprinkled, and from every unclean spirit, called upon by Him who is to come to judge the living and the dead, and the world by fire, Amen. Let us pray:
Immensam clementiam tuam, omnipotens ceterne Deus, humiliter imploramus, ut hanc creaturam salis, quam in usum generis humani tribuisti, bene✠dicere & sancti✠ficare tua pietate digneris, ut sit omnibus sumentibus salus mentis & corporis, ut quicquid ex eo tactum fuerit, vel respersum, careat omni immundicia, omniq; impugnatione spiritualis nequitiæ, per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate spiritus sancti, Deus per omnia sæcula sæculorum, Amen.
We humbly ask for your immense mercy, Almighty eternal God, to bless and sanctify this salt, which you have provided for human use, so that it may bring health to all who receive it, and that whatever is touched or sprinkled with it may be free from all impurity and from every attack of spiritual wickedness, through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, forever and ever, Amen.
To the water saie also as followeth.
EXorciso te creaturam aquæ in nomine ✠ patris ✠ & Jesu Christi filii ejus Domini nostri, & in virtute spiritus ✠ sancti ✠ ut fias aqua exorcisata, ad effugandam omnem potestatem inimici, & ipsum inimicum eradicare & explantare valeas, cum angelis suis apostatis, per virtutem ejusdem Domini nostri Jesu Christi, qui venturus est judicare vivos & mortuos, & sæculum per ignem, Amen. Oremus:
I exorcise you, creature of water, in the name of ✠ the Father ✠ and of Jesus Christ, His Son, our Lord, and by the power of the Holy ✠ Spirit ✠ that you may become water of exorcism, to drive away all power of the enemy, and that you may be able to root out and destroy the enemy himself, along with his apostate angels, by the power of our Lord Jesus Christ, who is to come to judge the living and the dead, and the world by fire, Amen. Let us pray:
Deus, qui ad salutem humani generis maxima quæque sacramenta in aquarum substantia condidisti, adesto propitius invocationibus nostris, & elemento huic multimodis purificationibus præparato, virtutem tuæ bene✠dictionis infunde, ut creatura tua mysteriis tuis serviens, ad abigendos dæmones, morbosq; pellendos, divinæ gratiæ sumat effectum, ut quicquid in domibus, vel in locis fidelium hæc unda resperserit, careat omni immundicia, liberetur à noxa, non illic resideat spiritus pestilens, non aura corrumpens, discedant omnes insidiæ latentis inimici, & si quid est, quod aut incolumitati habitantium invidet aut quieti, aspersione hujus aquæ effugiat, ut salubritas per invocationem sancti tui nominis expetita ab omnibus sit impugnationibus 354 defensa, per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat, in unitate spiritus sancti Deus per omnia sæcula sæculorum, Amen./
God, who has created the greatest sacraments for the salvation of humanity in the substance of water, be graciously present to our prayers. Grant the power of your blessing to this element prepared for various purifications, so that your creation, serving your mysteries, may drive away demons and banish diseases, receiving the effect of divine grace. May anything this water touches in the homes or places of the faithful be free from all impurity, liberated from harm, and may no pestilential spirit dwell there. Let all hidden traps of the enemy depart, and if anything threatens the safety or peace of the inhabitants, may it flee at the sprinkling of this water, so that health, through the invocation of your holy name, may be defended against all attacks. 354 Through our Lord Jesus Christ, your Son, who lives and reigns with you, in the unity of the Holy Spirit, God, forever and ever, Amen./
304.Then take the salt in thy hand, and saie putting it into the water, making in the maner of a crosse.
Oratio ad Deum ut sali exorcisato vires addat. Commixtio salis & aquæ pariter fiat, in nomine patris, & filii, & spiritus sancti, Amen. Dominus vobiscum, Et cum spiritu tuo, Oremus: ¶ Deus invictæ virtutis author, & insuperabilis imperii rex, ac semper magnificus triumphator, qui adversæ dominationis vires reprimis, qui inimici rugientis sævitiam superas, qui hostiles nequitias potens expugnas; te Domine trementes & supplices deprecamur ac petimus, ut hanc creaturam salis & aquæ aspicias, benignus illustres, pietatis tuæ rore sancti fices, ubicunq; fuerit aspersa, per invocationem sancti tui nominis, omnis infestatio immundi spiritus abjiciatur, terrórq; venenosi serpentis procul pellatur, &/422. præsentia sancti spiritus nobis misericordiam tuam poscentibus ubiq; adesse dignetur, per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate spiritus sancti Deus per omnia sæcula sæculorum, Amen.
A Prayer to God for Strength through the Blessed Salt. Let the mixture of salt and water be made in the name of the Father, and of the Son, and of the Holy Spirit, Amen. The Lord be with you, and with your spirit. Let us pray: ¶ God, author of invincible strength, King of unbeatable power, and always magnificent victor, who restrains the forces of opposing dominion, who overcomes the savagery of the raging enemy, who powerfully vanquishes hostile evils; we humbly and earnestly beseech you, Lord, to look upon this creation of salt and water with kindness, to illuminate it with the dew of your mercy. Wherever it is sprinkled, may all infestation of unclean spirits be cast out, and let the terror of the venomous serpent be driven far away. And may the presence of the Holy Spirit graciously be with us, seeking your mercy, through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, forever and ever, Amen.
Then sprinkle upon anie thing, and saie as followeth.
Oratio, in qua dicenda, exorcista sese sacri laticis aspergine debes perrorare.Asperges me Domine hyssopo, & mundabor, lavabis me, & supra nivem dealbabor. Miserere mei Deus, secundum magnam misericordiam tuam, & supra nivem dealbabor. Gloria patri, & filio, & spiritui sancto: Sicut erat in principio, & nunc, & semper, & in sæcula sæculorum, Amen. Et supra nivem dealbabor, asperges me, &c. Ostende nobis Domine misericordiam tuam, & salutare tuum da nobis; exaudi nos Domine sancte, pater omnipotens, æterne Deus, & mittere dignare sanctum angelum tuum de cælis, qui custodiat, foveat, visitet, & defendat omnes habitantes in hoc habitaculo, per Christum Dominum nostrum, Amen, Amen.
In this prayer, the exorcist needs to sprinkle themselves with holy water.Sprinkle me, Lord, with hyssop, and I will be clean; wash me, and I will be whiter than snow. Have mercy on me, God, according to your great mercy, and I will be whiter than snow. Glory be to the Father, and to the Son, and to the Holy Spirit: As it was in the beginning, is now, and ever shall be, world without end, Amen. And I will be whiter than snow, sprinkle me, etc. Show us, Lord, your mercy, and grant us your salvation; hear us, Lord holy, almighty Father, eternal God, and please send your holy angel from heaven to guard, cherish, visit, and defend all who live in this dwelling, through Christ our Lord, Amen, Amen.
The xvi. Chapter.
To make a spirit to appeare in a christall.
To make a spirit appear in a crystal.
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 my355
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 to shew me,
without anie guile or craft, all that we doo desire or demand of thee
to know, by the vertue of him, which shall come to judge the quicke and
the dead, and the world by fier, Amen.
I conjure you N. by the Father, the Son, and the Holy Spirit, who is the beginning and the end, the first and the last, and by the coming day of judgment, that you N. appear, in this crystal stone or any other instrument, at my request, to me and my355 companion, gently and beautifully, in the fair form of a twelve-year-old boy, without harming or damaging any of our bodies or souls; and certainly to inform and show me, without any deceit or trickery, all that we desire or wish to know from you, by the virtue of Him who will come to judge the living and the dead, and the world by fire, Amen.
Also I conjure and exorcise theeMarke how consonant this is with poperie, &c. N. by the sacrament of the altar, and by the substance therof, by the wisedome of Christ, by the sea, and by his vertue, by the earth, & by all things that are above the earth,/305. and by their vertues, by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues, by the apostles, martyrs, confessors, and the virgins and widowes, and the chast, and by all saints of men or of women, and innocents, and by their vertues, by all the angels and archangels, thrones, dominations, principats, potestats, virtutes, cherubim, and seraphim, and by their vertues, & by the holie names of God, Tetragrammaton, El, Ousion, Agla, and by all the other holie names of God, and by their vertues, by the circumcision, passion, and resurrection of our Lord Jesus Christ, by the heavines of our ladie the virgine, and by the joy which she had/423. when she sawe hir sonne rise from death to life, that thou N. doo appeare in this christall stone, or in anie other instrument, at my pleasure, to me and to my felow, gentlie, and beautifullie, and visiblie, in faire forme of a child of twelve yeares of age, without hurt or damage of anie of our bodies or soules, and trulie to informe and shew unto me & to my felow, without fraud or guile, all things according to thine oth and promise to me, whatsoever I shall demand or desire of thee, without anie hinderance or tarrieng, and this conjuration be read of me three times, upon paine of eternall condemnation, to the last daie of judgement: Fiat, fiat, fiat, Amen.
I also summon and banish youNotice how consistent this is with papacy, etc. N. by the sacrament of the altar, and by its essence, by the wisdom of Christ, by the sea, and by His power, by the earth, and by everything above the earth,/305. and by their powers, by the ☉ and the ☽, by ♄ ♃ ♂ and ♀, and by their powers, by the apostles, martyrs, confessors, and the virgins and widows, and the chaste, and by all saints, whether men or women, and innocents, and by their powers, by all the angels and archangels, thrones, dominions, principalities, powers, virtues, cherubim, and seraphim, and by their powers, & by the holy names of God, Tetragrammaton, El, Ousion, Agla, and by all the other holy names of God, and by their powers, by the circumcision, passion, and resurrection of our Lord Jesus Christ, by the sorrow of our lady the virgin, and by the joy she felt/423. when she saw her son rise from death to life, that you N. appear in this crystal stone, or in any other medium, at my command, to me and my companion, gently, beautifully, and visibly, in the fair form of a twelve-year-old child, without causing any harm or damage to us or our souls, and truly to inform and show me & my companion, without deceit or trickery, all things according to your oath and promise to me, whatever I may ask or desire of you, without any hindrance or delay, and that this conjuration be read by me three times, under penalty of eternal condemnation, until the last day of judgment: Fiat, fiat, fiat, Amen.
And when he is appeared, bind him with the bond of the dead above written: then saie as followeth.For hidden treasure. ¶ I charge thee N. by the father, to shew me true visions in this christall stone, if there be anie treasure hidden in such a place N. & wherin it lieth, and how manie foot from this peece of earth, east, west, north, or south.
And when he appears, bind him with the bond of the dead mentioned above: then say the following.For secret treasure. ¶ I charge you N. by the father, to show me true visions in this crystal stone, if there is any treasure hidden in such a place N. and where it is, and how many feet from this piece of earth, east, west, north, or south.
356
356
The xvii. Chapter.
An experiment of the dead.
A test of the deceased.
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 & oths interchangeablie made betweene the conjuror
& the spirit. I N. doo sweare and promise to thee N. to
give for thee an almesse everie moneth, and also to praie for thee once
in everie weeke, to saie the Lords praier for thee, and so to continue
all the daies of my life, as God me helpe and holie doome, and by the
contents of this booke. Amen.
First, go and get someone who is going to be put to death, make a promise, and swear an oath to him that if he comes to you after his death, his spirit will be with you and will remain with you all the days of your life, and that he will serve you faithfully, as stated in the oath and promise below. Then place your hand on your book and swear this oath to him.Promises and oaths made back and forth between the conjurer and the spirit. I N. do swear and promise to you N. to give for you an offering every month, and also to pray for you once a week, to say the Lord's Prayer for you, and to continue this all the days of my life, as God helps me and holy judgment, and by the contents of this book. Amen.
Then let him make his oth to thee as followeth, and let him saie after thee, laieng his hand upon the booke. ¶ I N. doo sweare this oth to thee N. by God the father omnipotent, by God the son Jesus Christ, and by his pretious bloud which hath redeemed all the world, by the which bloud I doo trust to be saved at the generall daie of judgment, and by the vertues therof, I N. doo sweare this oth to thee N. that my spirit that is within my bodie now,/424. shall not ascend, nor descend, nor go to anie place of rest, but shall come to thee N. and be verie well pleased to remaine/306. with thee N. all the daies of thy life, and so to be bound to thee N. and to appeare to thee N. in anie christall stone, glasse, or other mirror, and so to take it for my resting place. And that, so soone as my spirit is departed out of my bodie, streightwaie to be at your commandements, and that in and at all daies, nights, houres, and minutes, to be obedient unto thee N. being called of thee by the vertue of our Lord Jesu Christ, & out of hand to have common talke with thee at all times, and in all houres & minuts, to open and declare to thee N. the truth of all things present, past, and to come, and how to worke the magike art, and all other noble sciences, under the throne of God.Note the penaltie of breaking promise with the spirit. If I doo not performe this oth and promise to thee N. but doo flie from anie part thereof, then to be condemned for ever and ever. Amen.
Then let him make his oath to you as follows, and let him say after you, laying his hand on the book. ¶ I N. swear this oath to you N. by God the Father Almighty, by God the Son Jesus Christ, and by His precious blood which has redeemed all the world. By this blood, I trust to be saved on the Day of Judgment, and by its virtues, I N. swear this oath to you N. that my spirit, which is within my body now,424. shall not ascend or descend, nor go to any place of rest, but shall come to you N. and be very pleased to remain/306. with you N. all the days of your life, and so to be bound to you N. and to appear to you N. in any crystal stone, glass, or other mirror, and to take that as my resting place. And that, as soon as my spirit departs from my body, I will immediately be at your command, and at all days, nights, hours, and minutes, will obey you N. when called by the virtue of our Lord Jesus Christ, and promptly have conversations with you at all times, and in all hours and minutes, to open and declare to you N. the truth of all things present, past, and to come, and how to work the magical art, and all other noble sciences, under the throne of God.Be aware of the consequences for breaking a promise to the spirit. If I do not fulfill this oath and promise to you N. but flee from any part of it, then I shall be condemned forever and ever. Amen.
Also I N. doo sweare to thee by God the Holie-ghost, and by the great wisedome that is in the divine Godhead, and by their vertues, and by all the holie angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by all their vertues doo I N. sweare, and promise thee to be obedient as is 357 rehearsed. And heere, for a witnesse, doo I N. give thee N. my right hand, and doo plight thee my faith and troth, as God me helpe and holiedoome. And by the holie contents in this booke doo I N. sweare, that my spirit shall be thy true servant, all the daies of thy life, as is before rehearsed. And here for a witnesse, that my spirit shall be obedient to thee N. and to those bonds of words that be written in this N. before the bonds of words shall be rehearsed thrise; else to be damned for ever: and thereto saie all faithfull soules and spirits, Amen, Amen.
Also I N. swear to you by God the Holy Spirit, and by the great wisdom that exists in the divine Godhead, and by their virtues, and by all the holy angels, archangels, thrones, dominions, principalities, powers, virtues, cherubim, and seraphim, and by all their virtues, I N. swear, and promise you to be obedient as stated in 357. And here, as a witness, I N. give you N. my right hand, and pledge you my faith and loyalty, as God helps me and the holy community. And by the holy contents of this book, I N. swear that my spirit will be your true servant all the days of your life, as previously stated. And here, as a witness, that my spirit will be obedient to you N. and to the bonds of words that are written in this N. before the bonds of words are repeated three times; otherwise, I shall be damned forever: and let all faithful souls and spirits say, Amen, Amen.
Then let him sweare this oth *three* Three times, in reverence (peradventure) of the Trinitie, P. F. S S. times, and at everie time kisse the booke, and at everie time make marks to the bond. Then perceiving the time that he will depart, get awaie the people from you, and get or take your stone or glasse, or other thing in your hand, and saie the Pater noster, Ave, and Credo, and this praier as followeth. And in all the time of his departing, rehearse the bonds of words; and in the end of everie bond, saie oftentimes; Remember thine oth and promise. And bind him stronglie to thee, and to thy stone, and suffer him not to depart, rea/ding425. thy bond 24 times. And everie daie when you doo call him by your other bond, bind him stronglie by the first bond: by the space of 24 daies applie it, & thou shalt be made a man for ever.
Then let him swear this oath three times, in reverence (perhaps) of the Trinity, P. F. S S. each time, and each time kiss the book, and at each instance make marks to the bond. Then, as he prepares to leave, clear the people away from you, and take your stone or glass, or whatever item in your hand, and say the Pater Noster, Ave, and Credo, followed by this prayer. Throughout his departure, repeat the words of the bond; and at the end of each bond, say repeatedly, "Remember your oath and promise." Bind him strongly to you and to your stone, and do not let him leave, reading your bond 24 times. And every day when you call him by your other bond, bind him strongly by the first bond: continue this for 24 days, and you will be made a man forever.
Now the Pater noster, Ave, and Credo must be said, and then the praier immediatlie following.
O God†[† This par. in smaller type.] of Abraham, God of Isaac, God of Jacob, God of Tobias; the which diddest deliver the three children from the hot burning oven, Sidrac, Misac and Abdenago,‡ [‡ sic] and Susanna from the false crime, and Daniel from the lions power: even so O Lord omnipotent, I beseech thee, for thy great mercie sake, to helpe me in these my works, and to deliver me this spirit of N. that he may be a true subject to me N. all the daies of my life, and to remaine with me, and with this N. all the daies of my life./307. O glorious God, Father, Sonne, and Holie-ghost, I beseech thee to help me at this time, and to give me power by thine holie name, merits and vertues, wherby I may conjure & constreine this spirit of N. that he may be obedient unto me, and may fulfill his oth and promise, at all times, by the power of all thine holines. This grant O Lord God of hosts, as thou art righteous and holy, and as thou art the word, and the word God, the beginning and the end, sitting in the thrones of thine everlasting kingdoms, & in the divinitie of thine everlasting Godhead, to whom be all honour and glorie, now and for ever and ever, Amen, Amen.
O God†[† This paragraph in smaller type.] God of Abraham, God of Isaac, God of Jacob, God of Tobias; who delivered the three children from the blazing furnace, Sidrac, Misac, and Abdenago,‡ [‡ sic] and Susanna from the false accusations, and Daniel from the power of lions: so, O Lord almighty, I ask you, for your great mercy, to help me in my endeavors, and to free me from this spirit of N. so that he may be a true servant to me N. all the days of my life, and to stay with me, and with this N. all the days of my life./307. O glorious God, Father, Son, and Holy Spirit, I ask you to assist me at this time, and to give me strength through your holy name, merits, and virtues, so that I may summon and compel this spirit of N. to be obedient to me, and to fulfill his oath and promise, at all times, by the power of all your holiness. Grant this, O Lord God of hosts, as you are righteous and holy, and as you are the Word, and the Word is God, the beginning and the end, sitting on the thrones of your everlasting kingdoms, and in the divinity of your eternal Godhead, to whom be all honor and glory, now and forever, Amen, Amen.
358
358
The xviii. Chapter.
A bond to bind him to thee, and to thy N. as followeth.
A bond to tie him to you, and to your N. as follows.
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 conjure
and constreine the spirit of N. by these holie names of God ✠
Tetragrammaton ✠ Adonay ✠ Agla ✠ Saday ✠ Sabaoth ✠ planabothe ✠ panthon
✠ craton ✠ neupmaton ✠ Deus ✠ homo ✠ omnipotens ✠ sempiternus ✠ ysus
✠ terra ✠ unigenitus ✠ salvator ✠ via ✠ vita ✠ manus ✠ fons ✠ origo
✠ filius ✠ and by their vertues and powers I conjure and constreine
the spirit of N. that thou shalt not rest nor remaine in the fier,
nor in the water, in the aier, nor in anie privie place of the earth,
but onelie with me N. and with this N. all the/426. daies of my life.
I charge the spirit of N. upon paine of everlasting condemnation,
remember thine oth and promise. Also I conjure the spirit of N. and
constreine thee by the excellent name of Jesus Christ, Α and Ω, the
first and the last; for this holie name of Jesus is above all names,
for †unto† Scripture as well applied of the conjuror,
as that of satan in tempting Christ, Matth. 4, 6. it all knees doo bow and obey, both of heavenlie things,
earthlie things, and infernalles. Nor is there anie other name given
to man, whereby we have anie salvation, but by the name of Jesus.
Therefore by the name, and in the name of Jesus of Nazareth, and by
his nativitie, resurrection and ascension, and by all that apperteineth
to his passion, and by their vertues and powers, I doo conjure and
constreine the spirit of N. that thou shalt not take anie resting
place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor
in ☿ nor in anie of the twelve signes, nor in the concavitie of the
clouds, nor in anie other privie place, to rest or staie in, but onelie
with me N. or with this N. all the daies of my life. If thou be
not obedient unto me, according to thine oth and promise, I N. doo
condemne the spirit of N. into the pit of hell for ever, Amen.
N.Please note the total amount of this obligation or bond.
I invoke and compel the spirit of N. by the living God, the true God, and the holy God, along with their virtues and powers. I summon and bind the spirit of you N. so that you shall not ascend or descend from your body to any place of rest, but only to find your resting place with *N.[* that is me] and with this N. all the days of my life, according to your oath and promise. I summon and bind the spirit of N. by these holy names of God ✠ Tetragrammaton ✠ Adonay ✠ Agla ✠ Saday ✠ Sabaoth ✠ planabothe ✠ panthon
✠ craton ✠ neupmaton ✠ Deus ✠ homo ✠ omnipotens ✠ sempiternus ✠ ysus
✠ terra ✠ unigenitus ✠ salvator ✠ via ✠ vita ✠ manus ✠ fons ✠ origo
✠ filius ✠ and by their virtues and powers I summon and bind
the spirit of N. that you shall not rest or remain in the fire, in the water, in the air, or in any secret place on earth, but only with me N. and with this N. all the/426. days of my life.
I command the spirit of N. under the pain of everlasting condemnation,
remember your oath and promise. Also, I invoke the spirit of N. and compel you by the powerful name of Jesus Christ, Α and Ω, the first and the last; for this holy name of Jesus is above all names, as Scripture says, both applied to the conjurer and that of Satan in tempting Christ, Matth. 4, 6. All knees bow and obey, whether in heavenly realms, earthly realms, or infernal. There is no other name given to mankind by which we can be saved, except the name of Jesus.
Therefore, by the name, and in the name of Jesus of Nazareth, and by his birth, resurrection, and ascension, and by everything related to his suffering, and by their virtues and powers, I do invoke and compel the spirit of N. that you shall not take any resting place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signs, nor in the concavity of the clouds, nor in any other secret place to rest or stay, but only with me N. or with this N. all the days of my life. If you do not obey me, according to your oath and promise, I N. do condemn the spirit of N. to the pit of hell forever, Amen.
I conjure and constreine the spirit of N. by the bloud of the innocent lambe Jesus Christ, the which was shed upon the crosse, for all those that/308. doo obeie unto it, and beleeve in it, shall be saved and by the vertue thereof, and by all the aforesaid riall names and words of the living God by mee pronounced, I doo conjure and constreine the spirit of N. that thou be obedient unto me, according to thine 359 oth and promise.Note what sore penalties the spirit is injoined to suffer for disobedience. If thou doo refuse to doo as is aforesaid, I N. by the holie trinitie, and by his vertue and power doo comdemne the spirit of N. into the place whereas there is no hope of remedie, but everlasting condemnation, and horror, and paine upon paine, dailie, horriblie, & lamentablie the paines there to be augmented, so thicke as the stars in the firmament, and as the gravell sand in the sea: except thou spirit of N. obeie me N. as is afore rehearsed; else I N. doo condemne the spirit of N. into the pit of everlasting condemnation; Fiat, fiat, Amen. Also I conjure thee, and constreine the spirit of N. by all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim & seraphim, & by the foure evangelists, Matthew, Marke, Luke, and John, and by all things conteined in the old lawe and the new, and by their vertues, and by the twelve apo/stles,427. and by all patriarchs, prophets, martyrs, confessors, virgins, innocents, and by all the elect and chosen,*[* ? which or that] is, and shall be, which followeth the lambe of God; and by their vertues and powers I conjure and constreine the spirit of N. stronglie, to have common talke with me, at all times, and in all daies, nights, houres, and minuts, and to talke in my mother toong plainelie, that I may heare it, and understand it, declaring the truth unto me of all things, according to thine oth and promise; else to be condemned for ever; Fiat, fiat, Amen.
I summon and command the spirit of N. by the blood of the innocent lamb, Jesus Christ, which was shed on the cross, for all those who/308. obey it and believe in it shall be saved. By its power, and by all the names and words of the living God that I speak, I command the spirit of N. to be obedient to me, according to your 359 oath and promise.Keep in mind the harsh consequences the spirit will face for not following orders. If you refuse to do as I command, I N., by the holy Trinity, and by its power and strength, condemn the spirit of N. to a place where there is no hope of remedy, only everlasting condemnation, horror, and pain upon pain, daily, horribly, and lamentably, increasing the torments there as thick as the stars in the sky, and as the gravel sand in the sea: unless you, spirit of N., obey me N. as previously stated; otherwise, I N. condemn the spirit of N. to the pit of everlasting condemnation; Fiat, fiat, Amen. I also summon you and command the spirit of N. by all angels, archangels, thrones, dominions, principalities, powers, virtues, cherubim & seraphim, and by the four evangelists, Matthew, Mark, Luke, and John, and by everything contained in the old law and the new, and by their powers, and by the twelve apostles,427. and by all patriarchs, prophets, martyrs, confessors, virgins, innocents, and by all the elect and chosen,*[* ? which or that] who are and will be, following the lamb of God; and by their powers, I strongly summon and command the spirit of N. to speak with me, at all times, in all days, nights, hours, and minutes, and to speak in my native tongue clearly, so I can hear and understand it, revealing the truth to me about all things, according to your oath and promise; otherwise, face eternal condemnation; Fiat, fiat, Amen.
Also I conjure and constreine the spirit of N. by the *golden* There is no mention made in the gospels that Christ was woorth a golden girdle. girdle, which girded the loines of our Lord Jesus Christ, so thou spirit of N. be thou bound, and cast into the pit of everlasting condemnation, for thy great disobedience and unreverent regard that thou hast to the holie names and words of God almightie, by me pronounced: Fiat, Amen.
Also, I summon and bind the spirit of N. by the *goldenThe gospels do not indicate that Christ was worthy of a golden belt. girdle, which was worn by our Lord Jesus Christ. So you, spirit of N., be bound and cast into the pit of everlasting condemnation for your great disobedience and disrespect towards the holy names and words of Almighty God that I have pronounced: Fiat, Amen.
Also I conjure, constreine, command, and bind the spirit of N. by the two edged sword, which John saw proceed out of the mouth of God almightie:Bugs words. except thou be obedient as is aforesaid, the sword cut thee in peeces, and condemne thee into the pit of everlasting paines, where the fier goeth not out, and where the worme dieth not; Fiat, fiat, fiat, Amen.
Also, I summon, compel, command, and bind the spirit of N. by the two-edged sword that John saw come out of the mouth of Almighty God:Bug issues. If you do not obey as stated, the sword will cut you into pieces and condemn you to the pit of eternal pain, where the fire doesn't go out, and where the worm does not die; Fiat, fiat, fiat, Amen.
Also I conjure and constreine the spirit of N. by the throne of the Godhead, and by all the heavens under him, and by the celestiall citie new Jerusalem, and by the earth, by the sea, and by all things created and conteined therein, and by their vertues and powers, and by all the infernalles, and by their vertues and powers, and all things conteined therein, and by their vertues and powers, I conjure and constreine the spirit of N. that now immediatlie thou be obedient unto me, at all times hereafter, and to those words of me pronounced, according to thine oth and promise: *else* Is it possible to be greater than S. Adelberts cursse? See in Habar. lib. 12. ca. 17: pag. 263, 264, 265. let the great cursse of 360 God, the anger of God, the shadowe and darknesse of everlasting condemnation be upon thee thou spirit of N. for ever and ever, bicause thou hast denied thine health, thy faith, and salvation, for thy great disobedience thou are worthie to be con/demned.309. Therefore let the divine trinitie, angels, and archangels, thrones, dominations, principats, potestates, virtutes, cherubim and seraphim, and all the soules of the saints, that shall stand on the right hand of our Lord Jesus/428. Christ, at the generall daie of judgement, condemne the spirit of N. for ever and ever, and be a witnesse against thee, bicause of thy great disobedience, in and against thy promises, Fiat, fiat, Amen.
Also, I summon and command the spirit of N. by the throne of the Godhead, by all the heavens beneath Him, by the celestial city of new Jerusalem, by the earth, by the sea, and by everything created and contained within, by their virtues and powers, and by all the infernals, along with their virtues and powers, and everything contained within them, by their virtues and powers, I summon and command the spirit of N. to be immediately obedient to me, now and at all times in the future, and to the words I speak, according to your oath and promise: *else * Is it possible to overcome S. Adelbert's curse? See in Habar. lib. 12. ca. 17: pag. 263, 264, 265. let the great curse of 360° God, the anger of God, the shadow and darkness of everlasting condemnation, be upon you, spirit of N., forever and ever, because you have rejected your health, your faith, and your salvation; for your great disobedience, you are worthy to be condemned.309. Therefore, let the divine Trinity, angels, archangels, thrones, dominations, principalities, powers, virtues, cherubim, and seraphim, and all the souls of the saints who will stand at the right hand of our Lord Jesus/428. Christ on the day of judgment, condemn the spirit of N. forever and ever, and be a witness against you because of your great disobedience, in and against your promises, Fiat, fiat, Amen.
Being thus bound, he must needs be obedient unto thee, whether he will or no: proove this. And here followeth a bond to call him to your N. and to shew you true visions at all times, as in the houre of ♄ to bind or inchant anie thing, and in the houre of ♃ for peace and concord, in the houre of ♂ to marre, to destroie, and to make sicke, in the houre of the ☉ to bind toongs and other bonds of men, in the houre of ♀ to increase love, joy, and good will, in the houre of ☿ to put awaie enimitie or hatred, to know of theft, in the houre of the ☽ for love, goodwill and concord, ♄ lead ♃ tinne ♂ iron ☉ gold ♀ coppar ☿ quicksilver ☽ silver, &c.
Being bound this way, he must obey you, whether he wants to or not: prove this. Here’s a bond to summon him to your N. and to show you true visions at all times, like in the hour of ♄ to bind or enchant anything, and in the hour of ♃ for peace and harmony, in the hour of ♂ to damage, to destroy, and to cause illness, in the hour of the ☉ to bind tongues and other people's ties, in the hour of ♀ to increase love, joy, and goodwill, in the hour of ☿ to remove enmity or hatred, to know about theft, and in the hour of the ☽ for love, goodwill, and harmony. ♄ lead ♃ tin ♂ iron ☉ gold ♀ copper ☿ quicksilver ☽ silver, etc.
The xix. Chapter.
This bond as followeth, is to call him into your christall stone, or glasse, &c.
This bond is to summon him into your crystal stone or glass, etc.
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, & to appeare visiblie, as
hereafter foloweth. Also I conjure thee spirit N. by these holie names
of God ✠ Tetragrammaton ✠ Adonay ✠ El ✠ Ousion ✠ Agla ✠ Jesus ✠ of
Nazareth ✠ and by the vertues thereof, and by his nativitie,
death, buriall, resurrection, and ascension, and by all other things
apperteining unto his passion, and by the *blessed* A popish supplement. virgine Marie
mother of our Lord Jesu Christ, and by all the joy which shee had
when shee saw hir sonne rise from death to life, and by the vertues
and powers therof I con361streine thee spirit N. to come into the
christall stone, & to appeare visiblie, as herafter shalbe declared.
Also I conjure thee N. thou spirit, by all angels, archangels,
thrones, dominations, principats, potestats, virtutes, cherubim and
seraphim, and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿, and by the twelve signes, and by
their vertues and powers,/429. and by all things created and confirmed in
the firmament, and by their vertues & powers I constreine thee spirit
N. to appeare visiblie in that christall stone, in faire †forme† Belike he had the gift to appeare in sundrie shapes,
as it is said of Proteus in Ovid lib. metamor. 8. fab. 10: and of
Vertumnus; lib. metamor. 14. fab. 16.
and shape of a white angell, a greene angell, a blacke angell, a man,
a woman, a boie, a maiden virgine, a white grehound, a divell with
great hornes, without anie hurt or danger of our bodies or soules,
and trulie to informe and shew unto us, true visions of all things in
that christall stone, according to thine oth and promise, and that
without anie hinderance or/310. tarrieng, to appeare visiblie, by this
bond of words read over by mee three times, upon paine of everlasting
condemnation; Fiat, fiat, Amen.
So I summon you, spirit N., by God the Father, by God the Son, and by God the Holy Spirit, the Alpha and Omega, the first and the last, and by the Day of Judgment, for those who will come to judge the living and the dead, and the world by fire, and by their virtues and powers, I compel you, spirit N., to come forth to the one who holds the crystal stone in their hand, and to appear visibly, as will be further described. Also, I summon you, spirit N., by these holy names of God ✠ Tetragrammaton ✠ Adonay ✠ El ✠ Ousion ✠ Agla ✠ Jesus ✠ of Nazareth ✠ and by their virtues, and by His birth, death, burial, resurrection, and ascension, and by all things pertaining to His passion, and by the *blessedA Catholic supplement. Virgin Mary, mother of our Lord Jesus Christ, and by all the joy she experienced when she saw her Son rise from death to life, and by the virtues and powers of that, I compel you, spirit N., to come into the crystal stone, and to appear visibly, as will be declared hereafter. Also, I summon you, N. spirit, by all angels, archangels, thrones, dominions, principalities, powers, virtues, cherubim, and seraphim, and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿, and by the twelve signs, and by their virtues and powers,/429. and by all things created and established in the firmament, and by their virtues and powers, I compel you, spirit N., to appear visibly in that crystal stone, in a beautiful †form† It looks like he had the ability to take on different forms, as mentioned about Proteus in Ovid lib. metamor. 8. fab. 10: and Vertumnus; lib. metamor. 14. fab. 16. and shape of a white angel, a green angel, a black angel, a man, a woman, a boy, a virgin maiden, a white greyhound, a devil with great horns, without any harm or danger to our bodies or souls, and truly to inform and reveal to us true visions of all things in that crystal stone, according to your oath and promise, and that without any hindrance or/310. delay, to appear visibly, by this bond of words recited by me three times, under penalty of everlasting condemnation; Fiat, fiat, Amen.
Then being appeared, saie these words following.
I Conjure* [* This par. is in small type.] thee spirit, by God the father, that thou shew true visions in that christall stone, where there be anie N. in such a place or no, upon paine of everlasting condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the sonne Jesus Christ, that thou doo shew true visions unto us, whether it be gold or silver, or anie other metals, or whether there were anie or no, upon paine of condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the Holie-ghost, the which dooth sanctifie all faithfull soules and spirits, and by their vertues and powers I constreine thee spirit N. to speake, open, and to declare, the true waie, how we may come by these treasures hidden in N. and how to have it in our custodie, & who are the keepers thereof, and how manie there be, and what be their names, and by whom it was laid there, and to shew me true visions of what sort and similitude they be, and how long they have kept it, and to knowe in what daies and houres we shall call such a spirit, N. to bring unto us these treasures, into such a place N. upon paine of everlasting condemnation ✠[.] Also I constreine thee spirit N. by all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim & seraphim, that you doo shew a true vision in this christall stone, who did conveie or steale away such a N. and where it is, & who hath it, and how farre off, and what is his or hir name, and how and when to come unto it, upon paine of eternall condemnation, Fiat, Amen. Also I conjure thee spirit N. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all the characters in the firmament, that 362thou doo shew unto me a true vision in this christall stone,Note that the spirit is tied to obediēce under paine of condemnation and hell fier. where such N. and in what state he is, and how long he hath beene there, and what time he will be in such a place, what daie and houre: and this and all other things to declare plainelie, in paine of hell fier; Fiat, Amen.
I conjure you, spirit, by God the Father, to show true visions in this crystal stone, whether there is any N. in such a place or not, under penalty of everlasting condemnation, Fiat, Amen. I also conjure you, spirit N., by God the Son, Jesus Christ, to reveal true visions to us, whether it be gold or silver, or any other metals, or whether there are any or none, under penalty of condemnation, Fiat, Amen. I also conjure you, spirit N., by the Holy Ghost, who sanctifies all faithful souls and spirits, and by their virtues and powers, I compel you, spirit N., to speak, open up, and declare the true way for us to find these treasures hidden in N. and how to have them in our possession, who the keepers are, how many there are, what their names are, by whom it was placed there, and to show me true visions of what they are like and how long they have held it, and to know on what days and hours we should call such a spirit, N., to bring us these treasures into such a place N. under penalty of everlasting condemnation ✠[.] I also compel you, spirit N., by all angels, archangels, thrones, dominations, principalities, powers, virtues, cherubim & seraphim, to show a true vision in this crystal stone, who conveyed or took away such a N., where it is, who has it, how far away it is, what his or her name is, and how and when to approach it, under penalty of eternal condemnation, Fiat, Amen. I also conjure you, spirit N., by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all the symbols in the sky, that you show me a true vision in this crystal stone,362 of where such N. is, in what state he is, how long he has been there, and what time he will be in such a place, what day and hour: and this, and all other things should be clearly declared, under penalty of hellfire; Fiat, Amen.
A licence to depart.
DEpart*[* This in still smaller.] out of the sight of this christall stone in peace for a time, and readie to appeare therein againe at anie time or times I shall call thee, by the vertue of our Lord Jesus Christ, and by the bonds of words which are written in this booke, and to appeere visiblie, as the words be rehersed. I constreine thee spirit N. by the divinitie of the Godhead, to be obedient unto these words rehearsed, upon paine of everlasting condemnation, both in this world, and in the world to come; Fiat, fiat, fiat, Amen.//
DEpart*[* This is still smaller.] out of sight of this crystal stone in peace for a while, and ready to appear again at any time I call you, by the power of our Lord Jesus Christ, and by the words written in this book, and to appear visibly, as the words are recited. I command you, spirit N. by the divinity of the Godhead, to obey these words recited, under the threat of everlasting condemnation, both in this world and in the next; Fiat, fiat, fiat, Amen.
The xx. Chapter.430. 311.
When to talke with spirits, and to have true answers to find out a theefe.
When to talk to spirits and get real answers to find out who the thief is.
HE daies and houres of ♄ ♂ ☿ and the ☽ is best to doo all crafts of
necromancie, & 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 purchase grace, and for to be invisible, and to doo anie operation,
whatsoever it be, for anie thing, the ☽ being in a convenient signe. ¶
As when thou laborest for theft, see the moone be in an earthie signe,
as ♉︎ ♍︎ ♑︎, or of the aier, as ♊︎ ♎︎ ♒︎. ¶ And if it be for love, favor or
grace, let the ☽ be in a signe of the fier, as ♈︎ ♌︎ ♐︎, and for hatred,
in a signe of the water, as ♋︎ ♏︎ ♓︎. For anie other experiment, let the
☽ be in ♈︎. ¶ And if thou findest the ☉ & the ☽ in one signe that is
called in even number, then thou maiest write, consecrate, conjure, and
make readie all maner of things that thou wilt doo, &c.
The days and hours of Saturn, Mars, Mercury, and the Moon are best for all types of necromancy, for communicating with spirits, for finding stolen items, and for getting accurate answers about them or anything else similar. Scholars consider this foolish, as pointed out by Chrysos. sup. Matth. Gregor. in homil. sup. Epiphan. Domini and others.¶ And during the days and hours of the Sun, Jupiter, and Venus, it's best to conduct all love experiments, to gain favor, to become invisible, and to perform any action for anything, with the Moon in a suitable sign. ¶ When you're working to recover stolen items, make sure the Moon is in an earth sign, like Taurus, Virgo, or Capricorn, or an air sign, like Gemini, Libra, or Aquarius. ¶ For love, favor, or grace, let the Moon be in a fire sign, like Aries, Leo, or Sagittarius, and for hatred, in a water sign, like Cancer, Scorpio, or Pisces. For any other experiment, let the Moon be in Aries. ¶ If you find the Sun and the Moon in the same sign that is classified as even, then you can write, bless, summon, and prepare all kinds of things you want to do, etc.
To speake with spirits.
CAll*[* This par. in the second-sized type.] these names, Orimoth, Belimoth, Lymocke, and say thus: I conjure you up by the names of the angels Satur and Azimor, 363that you intend to me in this houre, and send unto me a spirit called Sagrigrit, that hee doo fulfill my commandement and desire, and that also can understand my words for one or two yeares, or as long as I will, &c.
CAll*[* This paragraph in the second-sized type.] these names, Orimoth, Belimoth, Lymocke, and say this: I summon you by the names of the angels Satur and Azimor, 363that you appear to me at this hour and send me a spirit called Sagrigrit, that he may fulfill my commands and desires, and that he also can understand my words for one or two years, or as long as I wish, &c.
The xxi. Chapter.
A confutation of conjuration, especiallie of the raising, binding and dismissing of the divell, of going invisible, and other lewd practises.
A refutation of magic, especially regarding the raising, binding, and dismissing of the devil, becoming invisible, and other immoral practices.
HUSAll 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 so far from
building up the endevors of these blacke art practitioners, that they
doo altogether ruinate & overthrow them, making them in their follies
and falshoods as bare and naked as an anatomie. As for these ridiculous
conjurations, last rehearsed, being of no small reputation among the
ignorant, they are for the most part made by T. R. (for so much of
his name he bewraieth) and John/ Cokars,431. invented and devised for
the augmentation and maintenance of their living, for the edifieng of
the poore, and for the propagating and inlargingSee
the title of the booke, with the authors intent, in a
marginall note, pag. 393. [of this book.] of Gods glorie, as in
the beginning of their booke of conjurations they protest; which in
this place, for the further manifestation of their impietie, and of the
witchmongers follie and credulitie, I thought good to insert, whereby
the/312. residue of their proceedings may be judged, or rather detected.
For if we seriouslie behold the matter of conjuration, and the drift
of conjurors, we shall find them, in mine opinion, more faultie than
such as take upon them to be witches, as manifest offenders against
the majestie of God, and his holie lawe, and as apparent violators of
the lawes and quietnesse of this realme: although indeed they bring no
such thing to passe, as is surmised and urged by credulous persons,
couseners, liers, and witchmongers. For these are alwaies learned, and
rather abusers of others, than they themselves by others abused.
HUSAll the earlier practices have been briefly challenged.
we have gone to great lengths to show in detail the absurdity of
necromancers, conjurers, and those who claim to have real communication
and consultation with spirits and demons: in which (I hope) you
see the blatant blasphemy that occurs, alongside other misguided
superstitious rituals, a disordered mess that does nothing to support
the efforts of these practitioners of dark arts, instead ruining and
dismantling them, leaving them in their foolishness and lies as exposed
as an anatomy. As for the ridiculous conjurations mentioned earlier,
which hold some reputation among the gullible, they are mostly created
by T. R. (that much of his name is revealed) and John/ Cokars,431. invented to
sustain their livelihood, to help the poor, and to promote and expand
Refer to the book title and the authors' intention in a note on the margin, page 393. [of this book.] God's glory, as they declare at the beginning of their book of conjurations; which I thought important to include here to further reveal their wickedness and the folly and gullibility of those who dabble in witchcraft, so that the
312. rest of their actions may be judged, or rather exposed.
For if we seriously consider the nature of conjuration, and the aims of
conjurors, we will find them, in my opinion, more at fault than those who
claim to be witches, as clear offenders against the majesty of God,
his holy law, and as obvious violators of the laws and peace of this realm:
although in reality, they do not achieve what is assumed and claimed by
gullible individuals, frauds, liars, and those who peddle witchcraft.
For these are always learned, and more often abusers of others,
rather than themselves being abused by others.
But let us see what appearance of truth or possibilitie is wrapped within these mysteries, and let us unfold the deceipt. They have made choice of certeine words, whereby they saie they can worke miracles, &c. And first of all, that they call divels & soules out of364 hellLuk. 16. &c. (though we find in the scriptures manifest proofes that all passages are stopped concerning the egresse out of hell) so as they may go thither, but they shall never get out, for Ab inferno nulla est redemptio, out of hell there is no redemption. Well, when they have gotten them up, they shut them in a circle made with chalke, which is so stronglie beset and invironed with crosses and names, that they cannot for their lives get out;An ironicall confutation. which is a verie probable matter. Then can they bind them, and lose them at their pleasures, and make them that have beene liers from the beginning, to tell the truth: yea, they can compell them to doo anie thing. And the divels are forced to be obedient unto them, and yet cannot be brought to due obedience unto God their creator. This done (I saie) they can worke all maner of miracles (saving blew miracles) and this is beleeved of manie to be true:
But let's see what semblance of truth or possibility is hidden within these mysteries, and let’s uncover the deception. They have chosen certain words, claiming they can perform miracles, etc. First, they say they can call devils and souls out of hell (though we find clear evidence in the scriptures that all exits from hell are blocked), so they can go there, but they will never escape, for out of hell there is no redemption. Once they’ve summoned them, they trap them in a circle made with chalk, which is so strongly surrounded by crosses and names that they cannot escape for their lives; an ironic contradiction. This seems very plausible. They can bind them and release them at will, making those who have been liars from the beginning tell the truth: yes, they can force them to do anything. And the devils are compelled to obey them, yet cannot be made to truly obey God, their creator. After this, they claim they can perform all sorts of miracles (except for blue miracles), and many people believe this to be true:
But if Christ (onelie for a time) left the power of working mi/racles432.
among his apostles and disciples for the confirmation of his gospell,
and the faith of his elect: yet I denie altogether, that he left that
power with these knaves, which hide their cousening purposes under
those lewd and foolish words, according to that which Peter saith;
2. Pet. 2.
Ephes. 5.
Ps. 72, & 78.
With feined words they make merchandize of you. And therfore the
counsell is good that Paule giveth us, when he biddeth us take heed
that no man deceive us with vaine words. For it is the Lord only that
worketh great woonders, and bringeth mightie things to passe.Sap.
16.
Ecclus. 43. It is
also written, that Gods word, and not the words of conjurors, or the
charmes of witches, healeth all things, maketh tempests, and stilleth
them.
But if Christ only for a time left the ability to work miracles432.
among his apostles and disciples to confirm his gospel
and the faith of his chosen ones: I completely deny that he left that
power with those frauds, who disguise their deceptive intentions with
those wicked and foolish words, as Peter says;
2. Pet. 2.
Eph. 5.
Ps. 72 & 78.
With made-up words they exploit you. Therefore, the advice that Paule gives us is good when he warns us to be careful that no one deceives us with empty words. For it is the Lord alone who performs great wonders and accomplishes mighty things.Sap. 16.
Ecclus. 43. It is
also written that God's word, and not the words of conjurers or the spells of witches, heals all things, creates tempests, and calms them.
But put case the divell could be fetched up and fettered, and loosed againe at their pleasure, &c: I marvell yet, that anie can be so bewitched, as to be made to beleeve, that by vertue of their words, anie earthlie creature can be made invisible. We thinke it a lie, to saie that white is blacke, and blacke white: but it is a more shamelesse assertion to affirme, that white is not,To denie the subsistence or naturall being of a thing materiall and visible is impudēcie. or blacke is not at all; and yet more impudencie to hold that/313. a man is a horsse; but most apparent impudencie to saie, that a man is no man, or to be extenuated into such a quantitie, as therby he may be invisible, and yet remaine in life and health, &c: and that in the cleare light of the daie, even in the presence of them that are not blind. But surelie, 365 he that cannot make one haire white or blacke, whereof (on the other side) not one falleth from the head without Gods speciall providence, can never bring to passe, that the visible creature of God shall become nothing, or lose the vertue and grace powred therinto by God the creator of all things.
But suppose the devil could be summoned and bound, then released at their will, etc.: I still wonder how anyone can be so enchanted as to believe that, by the power of their words, any earthly creature can become invisible. We consider it a lie to say that white is black and black is white: but it's an even bolder claim to say that white is not or that black does not exist at all; and it’s even bolder to claim that a man is a horse; but the most outrageous claim is to say that a man is not a man, or to be reduced to such an extent that he could become invisible while still being alive and healthy, etc.: and that in broad daylight, in front of those who are not blind. But surely, he who cannot change one hair from white to black, knowing that none falls from the head without God’s special providence, can never cause God’s visible creature to become nothing or lose the dignity and grace bestowed upon it by God, the creator of all things.
If they saieEzec. 8. & 9.
Isai. 6, & 26 and 30.
that the divell covereth them with a cloud or veile, as
M. Mal. Bodin, & manie other doo affirme; yet (me thinkes) we should
either see the cover, or the thing covered. And though perchance they
saie in their harts; Tush, the Lord seeth not, who indeed hath blinded
them, so as seeing, they see not: yet they shall never be able to
persuade the wise, but that both God and man dooth see both them and
their knaverie in this behalfe. I have heard of a foole, who was made
beleeve that he should go invisible, and naked; while he was well
whipped by them, who (as he thought) could not see him. Into which
fooles paradise they saie** John Jauregui servant to Gasper Anastro both Spaniards.
Ann. Dom. 1582. March 18. after dinner upon a sundaie this mischeefe
was doone. Read the whole discourse hereof printed at London for Tho:
Chard and Will: Brome bookesellers.
he was brought, that enterprised to kill the prince of Orenge./
If they sayEzec. 8 & 9. Isai. 6, 26, and 30. that the devil covers them with a cloud or veil, as M. Mal. Bodin, and many others claim; still, it seems to me that we should either see the cover or the thing that's covered. And although they perhaps say in their hearts, "Tush, the Lord doesn't see," who has indeed blinded them, so that seeing, they do not see: yet they will never be able to convince the wise that both God and man see them and their trickery in this matter. I’ve heard of a fool who was made to believe he would go invisible and naked; while he was being well whipped by those who, as he thought, could not see him. Into which fool's paradise they say** John Jauregui, servant to Gasper Anastro, both Spaniards. Ann. Dom. 1582. March 18. After dinner on a Sunday, this incident occurred. Read the complete account printed in London for Tho: Chard and Will: Brome, booksellers. he was brought, who attempted to kill the prince of Orange./
The xxii. Chapter.433.
A comparison betweene popish exorcists and other conjurors, a popish conjuration published by a great doctor of the Romish church, his rules and cautions.
A comparison between Catholic exorcists and other conjurers, a Catholic conjuration published by a prominent scholar of the Roman church, his guidelines and warnings.
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
narrowlie to other cousenors, as having gotten the upper hand over
them. And bicause the papists shall be without excuse in this behalfe,
and that the world may see their cousenage, impietie, and follie to be
as great as the others, I will cite one conjuration (of which sort I
might cite a hundred) published by Jacobus de Chusa,Jac.
de Chusæ in lib. de apparitionib. quorundam spirituum. a great doctor
of the Romish church, which serveth to find out the cause of noise and
spirituall rumbling in houses, churches, or chappels, and to conjure
walking spirits: which evermore is knaverie and cousenage in the
highest degree. Marke the cousening devise hereof, and conferre the
impietie with the others.
I see no difference between these and Catholic rituals; they are the same in structure, wording, and content, differing only in that Catholics do it openly and without shame, while others do it secretly and in a sneaky manner. Catholics, I say, have officials in this regard, called exorcists or conjurers, who closely observe other deceivers, feeling superior to them. And to ensure that Catholics can’t make excuses in this matter, and to show the world that their deceit, impiety, and folly are just as significant as others, I will mention one ritual (of which I could name a hundred) published by Jacobus de Chusa,Jac. de Chusæ in the book about the appearances of certain spirits. a prominent doctor of the Roman church, which serves to identify the cause of noises and spiritual disturbances in houses, churches, or chapels, and to summon restless spirits: which is always trickery and deceit at the highest level. Notice the deceitful method here and compare the impiety with that of others.
Observations for the exorcising preest.First (forsooth) he saith it is expedient to fast three daies, and to celebrate a certeine number of masses, and to repeate the seven 366 psalmes penitentiall: then foure or five preests must be called to the place where the haunt or noise is, then a candle hallowed on candlemas daie must be lighted, and in the light/ing314. thereof also must the seven psalmes be said, and the gospell of S. John. Then there must be a crosse and a censer with frankincense, and therewithall the place must be censed or perfumed, holie water must be sprinkled, and a holie stoale must be used, and (after diverse other ceremonies) a praier to God must be made, in maner and forme following:
Instructions for the exorcist.First, he says it’s essential to fast for three days, hold a certain number of masses, and recite the seven 366 penitential psalms. Then, four or five priests must be summoned to the location of the disturbance or noise. A candle blessed on Candlemas must be lit, and while it’s burning, the seven psalms and the Gospel of St. John should be recited. Additionally, a cross and a censer with frankincense are needed, and the area should be censed or perfumed. Holy water must be sprinkled, and a holy stole should be used. After various other ceremonies, a prayer to God must be made, in the following manner and form:
O Lord Jesus Christ, the knower of all secrets, which alwaies/434. revealest all hoalsome and profitable things to thy faithfull children, and which sufferest a spirit to shew himselfe in this place, we beseech thee for thy bitter passion, &c: vouchsafe to command this spirit, to reveale and signifie unto us thy servants, without our terror or hurt, what he is, to thine honour, and to his comfort; In nomine patris, &c. And then proceed in these words: We beseech thee, for Christs sake, O thou spirit, that if there be anie of us, or among us, whom thou wouldest answer, name him, or else manifest him by some signe. Is itMemorandum that he must be the veriest knave or foole in all the companie. frier P. or doctor D. or doctor Burc. or sir Feats, or sir John, or sir Robert: Et sic de cæteris circunstantibus. For it is well tried (saith the glosse) he will not answer everie one. If the spirit make anie sound of voice, or knocking, at the naming of anie one, he is the cousener (the conjuror I would saie) that must have the charge of this conjuration or examination. And these forsooth must be the interrogatories, to wit: Whose soule art thou? Wherefore camest thou? What wouldest thou have? Wantest thou any suffrages, masses, or almes? How manie masses will serve thy turne, three, six, ten, twentie, thirtie, &c? By what preest? Must he be religious or secular? Wilt thou have anie fasts? What? How manie? How great? And by what persons? Among hospitalles? Lepres? Or beggars? What shall be the signe of thy perfect deliverance? Wherefore liest thou in purgatorie? And such like. This must be doone in the night.
O Lord Jesus Christ, who knows all secrets and always reveals helpful and beneficial things to your faithful children, and who allows a spirit to make an appearance in this place, we ask you, for your bitter passion, to please command this spirit to reveal to us, your servants, without causing us fear or harm, who he is, for your honor and for his comfort; In the name of the Father, &c. Then proceed with these words: We ask you, for Christ's sake, O spirit, that if there is anyone among us whom you would answer, name him, or otherwise show him to us by some sign. It isnoted that he must be the greatest fool or scoundrel in the entire group. friar P. or doctor D. or doctor Burc. or sir Feats, or sir John, or sir Robert: And so on with the others present. It is well established (says the gloss) that he will not answer just anyone. If the spirit makes any noise or knocking when someone's name is mentioned, he is the deceiver (the conjurer, I mean) who must handle this conjuration or examination. And these must be the questions, namely: Whose soul are you? Why have you come? What do you want? Do you need any prayers, masses, or alms? How many masses will serve your needs—three, six, ten, twenty, thirty, etc.? By which priest? Must he be religious or secular? Will you have any fasts? What kind? How many? How severe? And by which people? Among hospitals? Lepers? Or beggars? What will be the sign of your complete release? Why are you in purgatory? And such similar questions. This must be done at night.
These spirits are not so cunning by daie as by night. If there appeare no signe at this houre, it must be deferred untill another houre. Holie water must be left in the place. There is no feare (they saie) that such a spirit will hurt the conjuror: for he can sinne no more, as being in the meane state betweene good and evill, and as yet in the state of satisfaction. *If* For so they might be bewraied. the spirit doo hurt, then it is a damned soule, and not an elect. Everie man may not be present hereat, speciallie such as be weake of complexion. They appeare in diverse maners, not alwaies in bodie, or bodilie shapeFor so the cousenage may be best handled. (as it is read in the life of S. Martine, that the divell did) but sometimes invisible, as onelie by sound, voice, or noise. Thus farre Jacobus de Chusa.
These spirits aren't as mischievous during the day as they are at night. If there’s no sign at this time, it should be postponed until another time. Holy water must be left in the place. There is no fear (they say) that such a spirit will harm the conjurer: since he can’t sin anymore, being in a middle state between good and evil, and still in a state of satisfaction. *If* Because that could expose them. If the spirit does harm, then it is a damned soul, not one of the chosen. Not everyone can be present for this, especially those with weak constitutions. They appear in various forms, not always in bodily formThis way, the deception can be handled more effectively. (as it is read in the life of S. Martine, that the devil did) but sometimes they are invisible, appearing only through sound, voice, or noise. Thus far Jacobus de Chusa.
But bicause you shall see that these be not emptie words, nor 367 slanders; but that in truth such things are commonlie put in practise in the Romish church, I will here set downe an instance,/435. latelie and truelie, though lewdlie performed: and the same in effect as followeth./
But because you'll see that these are not empty words or slanders; but that in reality, such things are commonly practiced in the Roman Catholic Church, I will here provide an example, 367 recently and truly, although poorly executed: and what follows is essentially the same. /435.
The xxiii. Chapter.315.
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.
A recent experiment, or deceptive trick performed in Orléans by the Franciscan Friars, how it was uncovered, and the judgment against the creators of that comedy.
NA 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, &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 this order read noble stuffe in a booke printed at
Frankeford under the title of Alcoran. Franciscanorum.
besides her father and grandfather, and gave them
in reward onelie six crownes, whereas they hoped for a greater preie;
shortlie after it chanced, that as he felled certeine woods and sold
them, they desired him to give them some part thereof freelie without
monie: which he flatlie denied. This they tooke verie greevouslie. And
whereas before they misliked him, now they conceived such displeasure
as they devised this meanes to be revenged; to wit, that his wife was
damned for ever. The cheefe workemen and framers of this tragedie were
Colimannus, and Stephanus Aterbatensis, both doctors of divinitie;
this Coliman. was a great conjuror, & had all his implements in a
readines, which he was woont to use in such busines. And thus they
handled the matter.Note how the Franciscans cannot conjure without a
confederate. They place over the arches of the church, a yoong
novice; who about midnight, when they came to mumble their praiers, as
they were woont to do, maketh a great rumbling, and noise. Out of hand
the moonks beganne to conjure and to charme, but he answered nothing.
Then being required to give a signe, whether he were a dumme spirit or
no, he beganne to rumble againe: which thing they tooke as a certeine
signe. Having laid this foundation, they go unto certeine citizens,
cheefe men, and such as favoured them, decla/ring436. that a heavie chance
had happened at home in their monasterie; not shewing what the matter
was, but desiring them to come to their mattens at midnight.O
notorius impudencie! with such shamelesse faces to abuse
so worshipfull a companie. When these
citizens were come, and that praiers were begunne, the counterfet
spirit beginneth to make a marvellous noise in the top of the church.
And being asked what he meant, and who he was, gave signes that it was
not lawfull 368
for him to speake. Therefore they commanded him to make
answer by tokens and signes to certeine things they would demand of
him. Now was there a hole made in the vawt, through the which he might
heare and understand the voice of the conjuror. And then had he in his
hand a litle boord, which at everie question, he strake, in such sort
as he might easilie be heard beneath. First they asked him, whether he
were one of them that had beene buried in the same place. Afterwards
they reckoning manie by name, which had beene buried there; at the
last also they name the Maiors wife: and there by and by the spirit
gave a signe that he was hir soule. He was further asked, whether he
were damned or no; and if he were, for what cause, for what desert, or
fault; whether for covetousnes, or wanton lust, for pride or want of
charitie; or whether it were for heresie, or for the sect of Luther/316.
newlie sproong up: also what he meant by that noise and stirre he kept
there; whether it were to have the bodie now buried in holie ground to
be digged up againe, and laid in some other place. To all which points
he answered by signes, as he was commanded, by the which he affirmed
or denied anie thing, according as he strake the boord twise or thrise
together. And when he had thus given them to understand, that†
† The confederate spirit was taught that lesson before. the
verie cause of his damnation was Luthers heresie, and that the bodie
must needs be digged up againe: the moonks requested the citizens,
whose presence they had used or rather abused, that they would beare
witnesse of those things which they had seene with their eies; and that
they would subscribe to such things as were doone a few days before.
The citizens taking good advise on the matter, least they should offend
the Maior, or bring themselves in trouble, refused so to doo. But the
moonks notwithstanding take from thence the sweete bread, which they
called the host and bodie of our Lord, with all the relikes of saintes,
and carrie them to another place, and there saie their masse. The
bishops substi/tute437. judge (whome they called Officiall) understanding
that matter, commeth thither, accompanied with certeine honest men, to
the intent he might knowe the whole circumstance more exactlie: and
therefore he commandeth them to make conjuration in his presence; and
also he requireth certeine to be chosen to go up into the top of the
vawt, and there to see whether any ghost appeered or not. Stephanus
AterbatensisFor so might the confederate be found.
stiffelie denied that to be lawfull, and marvellouslie
persuading the contrarie, affirmed that the spirit in no wise ought to
be troubled. And albeit the Official urged them verie much, that there
might be some conjuring of the spirit; yet could he nothing prevaile.
NA misleading spell. In the year of our Lord 1534, in Orleans in France, the Mayor's wife died, wishing to be buried without any fuss or noise, etc. Her husband, who honored her memory, did exactly as she had asked. Since she was buried in the church of the *Franciscans,For more information about this order, check out significant content in a book published in Frankfort called Alcoran. Franciscanorum.
besides her father and grandfather, and only rewarded them with six crowns, when they had hoped for a larger sum; shortly after, it happened that as he cut down some woods and sold them, they asked him to give them some of it for free. He flatly refused. They took this very badly. Previously, they disliked him, but now they felt such anger that they devised a plan to get revenge, claiming that his wife was damned forever. The main conspirators in this tragedy were Colimannus and Stephanus Aterbatensis, both doctors of divinity; this Coliman. was a skilled conjurer and had all his tools ready for such tasks. They organized things this way.Note how the Franciscans can't conjure without a partner. They placed a young novice above the arches of the church; around midnight, when they came to mumble their prayers, as usual, he made a loud rumbling noise. Immediately, the monks began to conjure and chant, but he did not respond at all. When asked to give a sign of whether he was a mute spirit, he rumbled again, which they took as a definite sign. Having set this up, they approached certain key citizens who supported them, declaring436. that a terrible event had occurred at their monastery, without revealing the details, but asking them to come to their prayers at midnight.Oh, such blatant shamelessness! To deceive such a respected group so openly. When these citizens arrived and the prayers began, the fake spirit started making an incredible noise at the top of the church. When asked what he meant by that, and who he was, he indicated that it was not lawful 368
for him to speak. Therefore, they commanded him to respond by signals and signs to specific questions they would ask. A hole was made in the vault through which he could hear and understand the conjuror's voice. He had a small board in his hand, which he struck for every question, so that he could easily be heard below. First, they asked him if he was one of those who had been buried in the same place. Then, as they listed many by name who had been buried there, they eventually named the Mayor's wife, and immediately after, the spirit signaled that he was her soul. They further asked whether he was damned or not; and if he was, for what reason, for what sin or fault; whether for greed, or lewdness, for pride or lack of charity; or whether it was for heresy, or for the sect of Luther/316.
recently arisen: also what he meant by the noise and commotion he caused there; whether it was to have the body, now buried in holy ground, dug up again and reburied elsewhere. To all these questions, he responded by signs, as commanded, affirming or denying things based on whether he struck the board twice or thrice. And after he had indicated to them that†
The allied spirit had learned that lesson earlier. the very cause of his damnation was Luther's heresy, and that the body must indeed be dug up again: the monks asked the citizens, whose presence they had either used or rather abused, to bear witness to what they had seen with their own eyes; and that they would sign off on the events that had occurred a few days earlier. The citizens, thinking this over carefully, fearing that they might offend the Mayor or get themselves into trouble, refused to do so. However, the monks, taking the holy bread they called the host and the body of our Lord, along with all relics of saints, took them to another location and there held their mass. The bishop’s deputy437. (whom they called Official) understanding the situation, came there accompanied by certain respectable men, intending to get the complete details: and thus, he commanded them to perform the conjuration in his presence; and also requested that some be chosen to go up into the vault's top and see if any ghost appeared. Stephanus AterbatensisBecause that's how the ally could be found.
firmly denied that to be lawful, and remarkably persuading the opposite, claimed that the spirit should not be disturbed at all. And although the Official urged them strongly that some spirit should be conjured; he could not get his way.
Whilest these things were dooing, the Maior, when he had shewed the other Justices of the citie, what he would have them to doo, tooke his 369 journie to the king, and opened the whole matter unto him. And bicause the moonks refused judgement upon plea of their owne lawes and liberties, the king choosing out certeine of the aldermen of Paris, giveth them absolute and full authoritie to make inquirie of the matter. The like dooth the Chancelor maister Anthonius Pratensis cardinall and legat for the pope throughout France. Therefore, when they had no exception to alledge, they were conveied unto Paris, and there constrained to make their answer.An obstinate and wilfull persisting in the denieng or not confessing of a fault committed. But yet could nothing be wroong out of them by confession, whereupon they were put apart into divers prisons: the novice being kept in the house of maister Fumanus, one of the aldermen, was oftentimes examined, and earnestlie requested to utter the truth, but would notwithstanding confesse nothing; bicause he feared that the moonks would afterwards put him to death for staining their order, and putting it to open shame. But when the judges had made him sure promise that he should escape punishment, and that he should never come into their handling, he opened unto them the whole matter as it was doone: and being brought before his fellowes, avouched the same to their faces. The moonks, albeit they were convicted, and by these meanes almost taken tarde*[* = tarred] with the deed doing; yet did they refuse the judges, bragging and vaunting themselves on their priviledges, but all in vaine. For sentence passed upon them, and they were/317. condemned to be carried backe againe to Orleance, and there to be cast in prison, and so should finallie be/438. brought foorth into the cheefe church of the citie openlie, and from thence to the place of execution, where they should make open confession of their trespasses.
While all this was happening, the Mayor, after explaining to the other Justices of the city what he needed them to do, set out on his journey to the king and laid the whole matter before him. Because the monks refused to be judged based on their own laws and privileges, the king chose certain aldermen of Paris and gave them full authority to investigate the issue. The Chancellor, Master Anthonius Pratensis, cardinal and papal legate throughout France, did the same. So, when the monks had no objections to raise, they were taken to Paris and compelled to respond. A stubborn and deliberate refusal to recognize or admit a mistake. However, they could not be forced into confession, which led to them being separated into different prisons: the novice, who was kept at the home of Master Fumanus, one of the aldermen, was frequently questioned and urged to tell the truth, but he still confessed nothing, fearing that the monks would kill him for tarnishing their order and bringing them disgrace. But when the judges guaranteed him that he would escape punishment and would never be dealt with by them, he revealed the whole truth as it happened and later confirmed it in front of his peers. The monks, despite being convicted and nearly exposed for their wrongdoing, still refused to acknowledge the judges, boasting about their privileges, but all in vain. A sentence was passed against them, condemning them to be sent back to Orléans, where they would be imprisoned, and then they would be brought out publicly in the main church of the city and from there to the place of execution, where they would have to openly confess their offenses.
Surelie this was most common among moonks and friers, who mainteined their religion, their lust, their liberties, their pompe, their wealth, their estimation and knaverie by such cousening practises. Now IA parecuasis or transition of the author to matter further purposed. will shew you more speciall orders of popish conjurations, that are so shameleslie admitted into the church of Rome, that they are not onelie suffered, but commanded to be used, not by night secretlie, but by daie impudentlie. And these forsooth concerne the curing of bewitched persons, and such as are possessed; to wit, such as have a divell put into them by witches inchantments. And herewithall I will set downe certeine rules delivered unto us by such popish doctors, as are of greatest reputation.
Surely this was very common among monks and friars, who maintained their religion, their desires, their freedoms, their pomp, their wealth, their status, and their deceit through such deceitful practices. Now IA transition by the author to discuss further topics. will show you more specific practices of papal conjurations, which are so shamelessly accepted in the church of Rome that they are not only tolerated but required to be used, not secretly at night, but openly during the day. These, indeed, relate to the healing of bewitched individuals and those who are possessed; namely, those who have a devil placed within them by witches' enchantments. Along with this, I will outline certain rules provided to us by esteemed papal doctors.
370
370
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.
Who can be conjurers in the Catholic Church besides priests, a silly definition of superstition, what words can and can't be used in exorcisms, rebaptism allowed, it's lawful to conjure anything, differences between holy water and conjuring.
HOMAS
AQUINASIn 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 garment, but the person of the bewitched) hath power to
exercise the order of an exorcist or conjuror, even as well as any
preest may saie masse in a house unconsecrated. But that is (saith
M. Mal.) rather through the goodnesse and licence of the pope, than
through the grace of the sacrament. Naie, there are examples set downe,
where some being bewitched were cured (as M. Mal. taketh it) without
any conjuration at all. Marrie there were certeine Pater nosters,
Aves, and Credos/439. said, and crosses made, but they are charmes,
they saie, and no conjurations. For they saie that such charmes are
lawfull, bicause there is no superstition in them, &c.
THOMAS
AQUINASIn 4 dist. 23. sent. states that anyone, whether of a lower or higher order, or even of no order at all (and as Gulielmus
Durandus glossator Raimundi claims, a woman can bless the person of the bewitched, provided she does not bless the girdle or the garment) has the ability to act as an exorcist or conjuror, just as any priest can say mass in a non-consecrated space. However, this is (according to M. Mal.) more due to the goodness and permission of the pope than to the grace of the sacrament. In fact, there are documented cases where some who were bewitched were healed (as M. Mal. notes) without any kind of conjuration. Nevertheless, certain Pater nosters, Aves, and Credos/439. were recited, and crosses were made; they argue these are charms, not conjurations. They maintain that such charms are acceptable because they contain no superstition, etc.
And it is woorth my labour, to shew you how papists define superstition, and how they expound the definition thereof.Et glos. super illo ad coll. 2. Superstition (saie they) is a religion observed beyond measure, a religion practised with evill and unperfect circumstances. Also, whatsoever usurpeth the name of religion, through humane tradition, without the popes authoritie, is superstitious: as to adde or joine anie hymnes to the masse, to interrupt anie diriges, to to*[* sic] abridge anie part of the creed in the singing thereof, or to sing when the organs go, and not when the quier singeth, not to have one to helpe the priest to masse: and such like, &c.
And it's worth my effort to show you how Catholics define superstition and how they interpret that definition. And elaborate on that in Colossians 2. They say superstition is a religion practiced excessively, a religion practiced with bad and imperfect circumstances. Also, anything that claims to be religion, based on human tradition and without the pope's authority, is considered superstitious: for example, adding or joining any hymns to the mass, interrupting any dirges, shortening any part of the creed while singing, or singing when the organs play but not when the choir sings, or not having someone to assist the priest during the mass, and so on, etc.
Mendaces debent esse memores, multò magis astuti exorcistæ.These popish exorcists doo manie times forget their owne rules. For they should not directlie in their conjurations call upon the divell (as they doo) with intreatie, but with authoritie and commandement. Nei/ther318. should they have in their charmes and conjurations anie unknowne names. Neither should there be (as alwaies there is) anie falshood conteined in the matter of the charme of conjuration, as (saie they) old women have in theirs, when they saie; The blessed virgine passed over Jordan, and then S. Steven met hir, and asked hir, &c. Neither should they have anie other vaine characters, but the crosse (for those are the words:) and manie other 371such cautions have they, which they observe not, for they have made it lawfull elsewhere.
Liars need to be cautious, especially the smart exorcists. These Catholic exorcists often forget their own rules. They shouldn't directly ask the devil in their conjurations (which they do) with begging, but rather with authority and commands. Also318., they shouldn't use any unknown names in their spells and conjurations. There shouldn't be (as there always is) any lies in the content of the conjuration spell, like (they say) old women do when they say, "The blessed virgin crossed the Jordan, and then St. Stephen met her and asked her," etc. They shouldn't use any other useless symbols, just the cross (for those are the words); and many more371 such warnings exist that they ignore because they have made it acceptable elsewhere.
Tho. Aquin. super. Marc. ultim.But Thomas their cheefe piller prooveth their conjuring and charmes lawfull by S. Marke, who saith; Signa eos qui crediderunt; And, In nomine meo dæmonia ejicient, &c:Mark, 16, 17 whereby he also prooveth that they maie conjure serpents. And there he taketh paines to proove, that the words of God are of as great holinesse as relikes of saints, whereas (in such respect as they meane) they are both alike, and indeed nothing woorth. And I can tell them further, that so they maie be carried, as either of them maie doo a man much harme either in bodie or soule.
Thomas Aquinas on Mark's last But Thomas, their main supporter, argues that their spell-casting and charms are permissible according to St. Mark, who says; Signs will accompany those who believe; and, In my name they will drive out demons, etc.:Mark, 16, 17. This implies that they can also conjure serpents. He goes to great lengths to prove that the words of God are as holy as the relics of saints, whereas, in terms of what they signify, both are equal and essentially worthless. I can also tell them that either can lead to harm, whether to the body or the soul.
A trimme consequentBut they proove this by S. Augustine, saieng; Non est minus verbum Dei, quàm corpus Christi: whereupon they conclude thus; By all mens opinions it is lawfull to carrie about reverentlie the relikes of saints; Ergo it is lawfull against evill spirits, to in/vocate440. the name of God everie waie; by the Pater noster, the Ave, the nativitie, the passion, the five wounds, the title triumphant, by the seven words spoken on the crosse, by the nailes, &c: and there maie be hope reposed in them.Mal. malef. par. 2. quæ. 2. Yea, they saie it is lawfull to conjure all things, bicause the divell maie have power in all things. And first, alwaies the person or thing, wherein the divell is, must be exorcised, and then the divell must be conjured. Also they affirme, that it is as expedient to consecrate and conjure porrage and meate, as water and salt, or such like things.
A trimmed consequence But they prove this by S. Augustine, saying; Non est minus verbum Dei, quàm corpus Christi: from which they conclude; According to everyone's opinions, it is lawful to carry around the relics of saints with respect; Ergo it is lawful to invoke the name of God in every way against evil spirits; through the Pater noster, the Ave, the nativity, the passion, the five wounds, the title triumphant, by the seven words spoken on the cross, by the nails, etc.: and there may be hope placed in them.Mal. malef. part 2, question 2. Yes, they say it is lawful to conjure all things, because the devil may have power over all things. First, the person or thing that has the devil must be exorcised, and then the devil must be conjured. They also assert that it is just as necessary to consecrate and conjure porridge and food as it is for water and salt or similar items.
Rites, ceremonies, and relikes of exorcisme in rebaptising of the possessed or bewitched.The right order of exorcisme in rebaptisme of a person possessed or bewitched, requireth that exsufflation and abrenunciation be doone toward the west. Item, there must be erection of hands, confession, profession, oration, benediction, imposition of hands, denudation and unction, with holie oile after baptisme, communion, and induition of the surplis. But they saie that this needeth not, where the bewitched is exorcised: but that the bewitched be first confessed, and then to hold a candle in his hand, and in steed of a surplise to tie about his bare bodie a holie candle of the length of Christ, or of the crosse whereupon he died, which for monie maie be had at Rome. Ergo (saith M. Mal.) this maie be said; I conjure thee Peter or Barbara being sicke, but regenerate in the holie water of baptisme, by the living God, by the true God, by the holie God, by the God which redeemed thee with his pretious bloud, that thou maiest be made a conjured man, that everie fantasie and wickednesse of diabolicall deceipt doo avoid and depart from thee, and that everie uncleane spirit be conjured through him that shall come to judge the quicke and the dead, and the world by fier, Amen: Oremus, &c. And this conjuration, with Oremus, and a praier, must be thrise repeated, and at the end alwaies 372 must be said; Ergo maledicte diabole recognosce sententiam tuam, &c. And this order must alwaies be/319. followed. And finallie, there must be diligent search made,Memorandum that this is for one bewitched. in everie corner, and under everie coverlet and pallet, and under everie threshhold of the doores, for instruments of witchcraft. And if anie be found, they must streight-waie be throwne into the fier. Also they must change all their bedding, their clothing, and their habitation. And if nothing be found, the partie that is to be exorcised or conjured, must come to the church rath in the morning: and the holier the daie is, the/441. better, speciallie our Ladie daie. And the preest, if he be shriven himselfe and in perfect state, shall doo the better therein. And let him that is exorcised hold a holie candle in his hand, &c.Note the proviso. Alwaies provided, that the holie water be throwne upon him, and a stoale put about his necke, with Deus in adjutorium, and the Letanie, with invocation of saints. And this order maie continue thrise a weeke, so as (saie they) through multiplication of intercessors, or rather intercessions, grace maie be obteined, and favor procured.
Rituals, ceremonies, and practices of exorcism in the rebaptism of the possessed or cursed. The proper procedure for the exorcism in rebaptizing a person who is possessed or bewitched requires that the exsufflation and renunciation be done facing west. Additionally, there must be the raising of hands, confession, profession, prayer, blessing, laying on of hands, undressing, and anointing with holy oil after baptism, communion, and wearing of the surplice. However, it is said that this is not necessary when the bewitched person is being exorcised; instead, the bewitched should first confess, then hold a candle in their hand, and instead of a surplice, tie a holy candle of the length of Christ or the cross on which He died around their bare body, which can be obtained in Rome. Therefore (says M. Mal.), it can be stated; I conjure you Peter or Barbara, being sick but reborn in the holy water of baptism, by the living God, by the true God, by the holy God, by the God who redeemed you with His precious blood, that you may be made a conjured person, that every fantasy and wickedness of diabolical deceit may flee and depart from you, and that every unclean spirit be conjured through Him who will come to judge the living and the dead, and the world by fire, Amen: Let us pray, &c. And this conjuration, along with Let us pray, and a prayer, must be repeated three times, and at the end, it must always be said; Therefore cursed devil acknowledge your sentence, &c. And this order must always be/319. followed. Finally, there must be a thorough search made,Please modernize the following text into contemporary English while maintaining its meaning. Do not remove or add any information, and do not provide any commentary. If you find placeholders like __A_TAG_PLACEHOLDER_0__, do not change, alter, or rename them in any way. Keep them exactly as they are for future link replacements. Keep in mind this is for one who is enchanted. in every corner, under every bedding and mat, and under every threshold of the doors, for any instruments of witchcraft. If any are found, they must immediately be thrown into the fire. Additionally, they must change all their bedding, clothing, and living space. If nothing is found, the person to be exorcised or conjured must come to the church early in the morning: and the holier the day is, the/441. better, especially our Lady's day. And the priest, if he is himself absolved and in a perfect state, will perform better in this. And let the one being exorcised hold a holy candle in their hand, &c.Understood. Please provide the text you would like me to modernize. Always provided that holy water be sprinkled upon them, and a stole placed around their neck, with God in assistance, and the Litany, along with the invocation of saints. And this order may continue for three weeks so that (they say) through the multiplication of intercessors, or rather intercessions, grace may be obtained, and favor secured.
There is also some question in the Romish church, whether the sacrament of the altar is to be received before or after the exorcisme. Item in shrift, the confessor must learne whether the partie be not excommunicate, and so for want of absolution, endure this vexation. ThomasTho. Aquin. supr. dist. 6. sheweth the difference betwixt holie water and conjuration, saieng that holie water driveth the divell awaie from the externall and outward parts; but conjurations from the internall and inward parts; and therefore unto the bewitched partie both are to be applied.
There’s also some debate in the Roman Catholic Church about whether the sacrament of the altar should be received before or after the exorcism. Additionally, during confession, the confessor needs to determine whether the person is excommunicated, and if so, they may have to endure this hardship due to the lack of absolution. ThomasThomas Aquinas, above dist. 6. explains the difference between holy water and conjurations, saying that holy water drives the devil away from external and outward parts, while conjurations target the internal and inward parts; therefore, both should be used for the bewitched individual.
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.
The seven reasons why some people can’t seem to get rid of the devil despite all their Catholic rituals, why there were no conjurers in the early church, and why the devil isn’t expelled from those who are bewitched as quickly as from the possessed.
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 the bewitched;
fourthlie, for the neglecting of meete remedies; fiftlie, for the
reverence of vertues going out into others; sixtlie, for the purgation;
seventhlie, for the merit of the partie bewitched. And lo, the first
foure are proved by Matthew the 7. and Marke the 4./442. when one
presented his sonne, and the multitude
373 wanted faith, & the father
said, Lord help mine incredulitie or unbeleefe.Proper
proofes of the former seven reasons. Wherupon was said, Oh
faithlesse and perverse generation, how long shall I be with you? And
where these words are written; And Jesus rebuked him, &c. That is to
saie, saie they, the possessed or bewitched for his sinnes. For by the
neglect of due remedies it appeereth, that there were not with Christ
good and perfect men: for the pillers of the faith; to wit, Peter,
James, and John were absent. Neither was there fasting and praier,
without the which that kind of divels could not be cast out. For the
fourth point; to wit, the fault of the exorcist in faith maie ap/peare;320.
for that afterwards the disciples asked the cause of their impotencie
therin. And Jesus answered, it was for their incredulitie; saieng that
if they had as much faith as a graine of mustard seed, they should
move mountaines, &c. The fift is prooved by Vitas patrum, the lives
of the fathers, where it appeereth that S. Anthonie could not doo
that cure, when his scholar Paule could doo it, and did it. For the
proofe of the sixt excuse it is said, that though the fault be taken
awaie therby; yet it followeth not that alwaies the punishment is
released. Last of all it is said, that it is possible that the divell
was not conjured out of the partie before baptisme by the exorcist,
or the midwife hath not baptised him well, but omitted some part of
the sacrament.Why there were no conjurors in ye primitive church with
other subtill points. If any object that there were no exorcists in the
primitive church, it is answered, that the church cannot now erre. And
saint Gregorie would never have instituted it in vaine. And it is
a generall rule, that who or whatsoever is newlie exorcised, must be
rebaptised: as also such as walke or talke in their sleepe; for (saie
they) call them by their names, and presentlie they wake, or fall if
they clime: whereby it is gathered, that they are not trulie named in
baptisme. Item they saie, it is somewhat more difficult to conjure the
divell out of one bewitched, than out of one possessed: bicause in the
bewitched, he is double; in the other single. They have a hundred such
beggerlie, foolish, and frivolous notes in this behalfe.
THE
reason why some people don't get healed from all their ailments,
1
2
3
4
5
6, 7 the
Catholics say is due to seven reasons. First, because the faith of those around is lacking; second, because the faith of those presenting the person is no better; third, because of the sins of the afflicted; fourth, due to the neglect of appropriate remedies; fifth, because of the reverence of virtues transferring to others; sixth, due to the need for purification; and seventh, because of the merit of the afflicted person. And look, the first four are supported by Matthew 7 and Mark 4./442. When a father brought his son, the crowd
373 lacked faith, and the father said, "Lord, help my unbelief." Valid proofs of the previous seven reasons. Whereupon it was said, "Oh, faithless and perverse generation, how long shall I be with you?" And these words are documented; and Jesus rebuked him, etc. That is to say, they claim the possessed person suffers because of his sins. The lack of appropriate remedies suggests that there were not good and perfect men with Christ; for the pillars of faith, namely Peter, James, and John, were absent. There was also no fasting and prayer, without which that kind of devil cannot be cast out. For the fourth point; the fault of the exorcist in faith may be apparent; 320. as later the disciples asked why they were powerless in this regard. Jesus answered that it was due to their unbelief, saying that if they had faith as small as a mustard seed, they could move mountains, etc. The fifth reason is supported by Vitas patrum, the lives of the saints, where it appears that St. Anthony could not perform a certain healing that his disciple Paul could. To support the sixth excuse, it is said that although the fault might be removed, it does not follow that the punishment is always lifted. Lastly, it is said that it is possible the devil was not expelled from the person before baptism by the exorcist, or that the midwife did not properly baptize him, missing some part of the sacrament. Why there weren't any exorcists in the early church, along with other nuanced details. If anyone argues that there were no exorcists in the early church, the response is that the church cannot err now. And St. Gregory would never have instituted it in vain. And it is a general rule that anyone newly exorcised must be rebaptized; as well as those who walk or talk in their sleep, since (they say) if you call them by their names, they immediately wake up, or fall if they climb; which suggests that they are not truly named in baptism. They also say it is somewhat more difficult to cast out a devil from someone bewitched than from someone possessed, because in the bewitched, he is twofold; in the other, he is single. They have a hundred such foolish and trivial points on this matter.
The xxvi. Chapter.443.
Other grosse absurdities of witchmongers in this matter of conjurations.
Other huge absurdities of witch hunters in this matter of conjurations.
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 and374
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 certeine conjurations, he commeth up (they saie) at a
trice. Marrie if another that hath none intent to raise him, read or
pronounce the words, he will not stirre. And yet J. BodinA
conjuror then belike must not be timerous or fearefull. confesseth,
that he is afraid to read such conjurations, as John Wierus reciteth;
least (belike) the divell would come up, and scratch him with his
fowle long nailes. In which sort I woonder that the divell dealeth
with none other, than witches and conjurors. I for my part have read
a number of their conjurations, but never could see anie divels of
theirs, except it were in a plaie. But the divell (belike) knoweth my
mind; to wit, that I would be loth to come within the compasse of his
clawes. But lo what reason such people have.Where a witch
cureth by incantation, and the conjuror by conjuration. Bodin, Bartholomeus
Spineus, Sprenger, and Institor, &c: doo constantlie affirme,
that witches are to be punished with more extremitie than conjurors;
and sometimes with death, when the other are to be pardoned doing the
same offense: bicause (say they) the witches make a league with the
divell, &/321. so doo not conjurors. Now if conjurors make no league by
their owne confession, and divels indeed know not our cogitations (as
I have sufficientlie prooved) then would I weet of our witchmongers
the reason, (if I read the conjuration and performe the ceremonie) why
the divell will not come at my call? But oh absurd credulitie! Even in
this point manie wise & learned men have beene & are abused:/444. wheras,
if they would make experience, or dulie expend the cause, they might
be soone resolved; specially when the whole art and circumstance is so
contrarie to Gods word, as it must be false, if the other be true. So
as you may understand, that the papists do not onlie by their doctrine,
in bookes & sermons teach & publish conjurations, & the order thereof,
whereby they may induce men to bestowe, or rather cast awaie their
monie upon masses
and suffrages for their soules; but they make it also a par-
cell of their sacrament of orders (of the which number
a conjuror is one) and insert manie formes of
conjurations into their divine service, and
not onelie into their pontificals, but
into their masse bookes;
yea into the verie
canon of the
masse.
URELIE I can't see any difference between what the witch hunters say about the knowledge and power of God versus the devil; they seem to believe that when they pray—or rather talk to God—until their hearts ache, he never hears them. But the devil, they say, knows every thought and 374 imagination in their minds, and he can and will do anything for them. If someone who means well with the devil reads certain conjurations, he supposedly shows up immediately. However, if someone without the intent to summon him reads or says the words, he won't budge. Yet J. BodinA magician, then, doesn't seem to be shy or afraid. admits he is afraid to read such conjurations as John Wierus lists; afraid, apparently, that the devil would come up and scratch him with his filthy long nails. In this way, I wonder why the devil only deals with witches and conjurors. For my part, I've read plenty of their conjurations, but I've never seen any of their devils, unless it was in a play. But the devil must know my intentions; that is, I would hate to come within the reach of his claws. But just look at the reasoning such people have.Where a witch heals with spells, and a conjuror with magic. Bodin, Bartholomeus Spineus, Sprenger, and Institor, etc., consistently argue that witches should be punished more harshly than conjurors; sometimes even with death, while the latter might be forgiven for the same offense, because (they say) witches make a pact with the devil, while conjurors do not. Now, if conjurors admit they make no pact, and the devil really doesn't know our thoughts (as I've sufficiently proved), then I want to understand from our witchmongers why, when I read the conjuration and perform the ceremony, the devil won't come at my call? But oh, what absurd credulity! Even many wise and learned men have been and are misled on this point:/444. if they would only experiment or examine the cause, they could quickly find answers; especially when the whole art and circumstances are so contrary to God's word, making it false if the other is true. So you can understand that the papists not only teach and publish conjurations through their doctrine, in books and sermons, encouraging people to spend—or rather waste—their money on masses and suffrages for their souls, but they also make it part of their sacrament of orders (including conjurors), inserting many forms of conjurations into their divine service, not just in their pontificals, but also in their mass books; yes, even into the very canon of the mass.
375
375
The xxvii. Chapter.
Certaine conjurations taken out of the pontificall and out of the missall.
Certain spells taken from the book of prayers and from the mass.
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 corners of
this church and altar.Ibidem, fol. 108.
❈ You shall find in the same title, these
words following, to be used at the hallowing of churches. There must a
crosse of ashes be made upon the pavement, from one end of the church
to the other, one handfull broad: and one of the priests must write
on the one side thereof the Greeke alphabet, and on the otherside the
Latin alphabet. DurandusDurand. de ecclesiæ
dedicatione lib. 1. fol. 12. yeeldeth this reason thereof; to wit, It
representeth the union in faith of the Jewes and Gentiles. And yet well
agreeing to himselfe he saith even there, that the crosse reaching from
the one end to the other, signifieth that the people, which were in the
head, shalbe made the taile./
You'll see a little more of Catholic rituals and compare them with others. In the *pontifical* Title of church dedication., you'll find this ritual, which other practitioners use just as solemnly: I conjure you, creature of water, in the name of the Father, the Son, and the Holy Ghost, that you drive the devil away from the boundaries of the righteous, so he does not remain in the dark corners of this church and altar.Same source, p. 108.
❈ In the same title, you will find the following instructions for the consecration of churches. A cross of ashes must be made on the floor, spanning from one end of the church to the other, about a handful wide; and one of the priests must write on one side the Greek alphabet and on the other side the Latin alphabet. DurandusDurand. On the Dedication of the Church, Book 1, Page 12. gives this explanation; namely, it represents the unity in faith of the Jews and Gentiles. Yet, he accurately says that the cross extending from one end to the other signifies that the people, who were at the head, will become the tail.
¶ A conjuration written in the masse booke. Fol. 1.445.
In Missali. fol. 1.I Conjure thee O creature of salt by God, by the God ✠ that liveth, by the true ✠ God, by the holie ✠ God, which by Elizæus the prophet commanded, that thou shouldest be throwneThe maner of conjuring salt. into the water, that it thereby might be made whole and sound, that thou salt [here let the preest looke upon the salt] maist be conjured for the health of all beleevers, and that thou/322. be to all that take thee, health both of bodie and soule; and let all phantasies and wickednesse, or diabolicall craft or deceipt, depart from the place whereon it is sprinkled; as also everie uncleane spirit, being conjured by him that judgeth both the quicke and the dead by fier. Resp: Amen. Then followeth a praier to be said, without Dominus vobiscum; but yet with Oremus; as followeth:
In Missali, page 1.I call upon you, O creature of salt, by God, by the living God ✠, by the true ✠ God, by the holy ✠ God, who commanded through the prophet Elijah that you should be thrownHow to summon salt. into the water so that it may be made pure and sound. You, salt [here let the priest look at the salt], are to be blessed for the health of all believers, and may you/322. bring health to all who take you, both in body and soul. Let all evil thoughts, wickedness, and any demonic craft or deceit depart from the place where you are sprinkled, along with every unclean spirit, conjured by him who judges both the living and the dead by fire. Resp: Amen. Then a prayer follows, to be said without Dominus vobiscum; but still with Oremus; as follows:
¶ Oremus.
ALmightieA praier to be applied to the former exorcisme. and everlasting God, we humblie desire thy clemency [here let the preest looke upon the salt] that thou wouldest vouchsafe, through thy pietie, to bl✠esse and sanc✠tifie this creature 376of salt, which thou hast given for the use of mankind, that it may be to all that receive it, health of mind and bodie; so as whatsoever shall be touched thereby, or sprinkled therewith, may be void of all uncleannesse, and all resistance of spirituall iniquitie, through our Lord, Amen.
Almighty God, we humbly seek your mercy [here let the priest look at the salt] that you would graciously bless and sanctify this salt, which you have provided for the benefit of humanity. May it bring health to all who receive it, ensuring that anything touched or sprinkled with it is free from all impurity and resistant to spiritual wickedness, through our Lord. Amen.
What can be made but a conjuration of these words also, which are written in the canon, or rather in the saccaring of masse? This holie commixtion of the bodie and bloud of our Lord Jesus Christ, let it be made to me, and to all the receivers thereof, health of mind and bodie, and a wholesome preparative for the deserving and receiving of everlasting life, through our Lord Jesus, Amen./
What can be created but a summoning of these words as well, which are written in the canon, or rather in the sacrament of the mass? This holy combination of the body and blood of our Lord Jesus Christ, let it bring to me, and to all who receive it, health of mind and body, and a suitable preparation for deserving and receiving everlasting life, through our Lord Jesus, Amen.
The xxviii. Chapter.446.
That popish priests leave nothing unconjured, a forme of exorcisme for incense.
Those Catholic priests don't leave anything unblessed, a way to exorcise with incense.
LTHOUGH the papists have manie conjurations, so as neither water,
nor fier, nor bread, nor wine, nor wax, nor tallowe, nor church, nor
churchyard, nor altar, nor altar cloath, nor ashes, nor coles, nor
belles, nor bell ropes, nor copes, nor vestments, nor oile, nor salt,
nor candle, nor candlesticke, nor beds, nor bedstaves, &c; are without
their forme of conjuration: yet I will for brevitie let all passe, and
end here with incense, which they doo conjure in this sort ✠.*[* ? sort. ✠] I
conjureA conjuration of frankincense set foorth in forme.
thee most filthy and horrible spirit, and everie vision of
our enimie, &c: that thou go and depart from out of this creature of
frankincense, with all thy deceipt and wickednes, that this creature
may be sanctified, and in the name of our Lord ✠ Jesus ✠ Christ ✠ that
all they that taste, touch, or smell the same, may receive the virtue
and assistance of the Holie-ghost; so as wheresoever this incense or
frankincense shall remaine, that there thou in no wise be so bold as to
approch or once presume or attempt to hurt: but what uncleane spirit
so ever thou be, that thou with all thy craft and subtiltie avoid and
depart, being conjured by the name of God the father almightie, &c. And
that wheresoever the fume or smoke thereof shall come,
everie kind and sort of divels may be driven awaie, and
expelled; as they were at the increase†[† read incense, Tobit, viii. 2, 3.]
of the liver of fish, which the
archangell Raphaell
made, &c./
ALTHOUGH the Catholics have many rituals, so that neither water, fire, bread, wine, wax, tallow, church, churchyard, altar, altar cloth, ashes, coals, bells, bell ropes, robes, vestments, oil, salt, candles, candlesticks, beds, bedposts, etc., are without their specific ritual, I will keep it brief and focus on incense, which they invoke in this manner ✠.*[* ? way. ✠] I
invokeA proper presentation of frankincense.
you, most filthy and terrible spirit, and every vision of our enemy, etc.: that you may go and depart from this substance of frankincense, along with all your deceit and wickedness, so that this substance may be sanctified; and in the name of our Lord ✠ Jesus ✠ Christ ✠, may all who taste, touch, or smell it receive the power and help of the Holy Spirit; so that wherever this incense or frankincense remains, you shall not dare to come close or presume to harm it: but whatever unclean spirit you are, may you, with all your tricks and cunning, avoid and depart, being summoned by the name of God the Almighty Father, etc. And that wherever the fumes or smoke go, every kind and type of devil may be driven away and expelled, just as they were at the rising†[† read incense, Tobit, viii. 2, 3.]
of the fish liver, which the archangel Raphael made, etc./
377
377
The xxix. Chapter.447. 323.
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
The rules and laws of Catholic Exorcists and other conjurers are all the same, along with a refutation of their entire power, including how St. Martin drove out the devil.
HE papistsPapists 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, &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 you see) even in the same papisticall forme,
no whit swarving from theirs in faith and doctrine, nor yet in ungodlie
and unreasonable kinds of petitions. Me thinks it may be a sufficient
argument, to overthrow the calling up and miraculous works of spirits,
that it is written;1. Sam. 16, 7.
1. Reg. 8, 39.
Jere. 17, 10.
Psal. 44, 21.
Psal. 72, 18. God onelie knoweth and searcheth the harts, and
onelie worketh great woonders. The which argument being prosecuted
to the end, can never be answered: insomuch as that divine power is
required in that action.
The papistsCatholics and magicians tricking their peers.
you see, have their specific general rules and laws, like avoiding sin and fasting, as well as being clean from all impurities, etc.; and similarly, other conjurers have their own. Some will say that papists engage in divine service and prayers; common conjurers do the same (as you can see), following the same papist format, without deviating from their faith and doctrine, nor from their ungodly and unreasonable types of petitions. I think it’s a strong argument against summoning spirits and miraculous works that it is written; 1. 1 Samuel 16:7.
1 Kings 8:39.
Jeremiah 17:10.
Psalms 44:21.
Psalms 72:18. God alone knows and searches the hearts, and alone performs great wonders. This argument, when fully explored, can never be countered: divine power is necessary for that action.
And if it be said, that in this conjuration we speake to the spirits, and they heare us, & therefore need not know our thoughts and imaginations: I first aske them whether king Baell, or Amoimon, which are spirits reigning in the furthest regions of the east (as they saie) may heare a conjurors voice, which calleth for them, being in the extreamest parts of the west, there being such noises interposed, where perhaps also they may be busie, and set to worke on the like affaires. Secondlie, whether those spirits be of the same power that God is, who is everiewhere, filling all places, and able to heare all men at one instant, &c. Thirdlie, whence commeth the force of such words as raise the dead, and command divels. If sound doo it, then may it be doone by a taber and a pipe, or any other instrument that hath no life. If the voice doo it, then may it be doone by any beasts or birds. If words, then a parret may doo it. If in mans words onlie, where is the/448. force, in the first, second, or third syllable? If in syllables, then not in words. If in imaginations, then the divell knoweth our thoughts. But all this stuffe is vaine and fabulous.
And if it’s said that when we summon spirits, they hear us and don’t need to know our thoughts and imaginations: I first ask whether King Baell or Amoimon, spirits said to rule in the farthest regions of the east, can hear a conjurer’s voice calling for them while they are in the extreme west, especially with all the noise in between, and they might also be busy with similar matters. Secondly, are those spirits as powerful as God, who is everywhere, filling all places and able to hear all people at once, etc.? Thirdly, where does the power come from in words that can raise the dead and command demons? If sound does it, then it could be done by a drum and a pipe, or any other instrument that has no life. If the voice does it, then it could be done by any animals or birds. If it’s in words, then a parrot could do it. If it’s only in human words, where is the power—in the first, second, or third syllable? If it’s in syllables, then not in words. If it’s in imaginations, then the devil knows our thoughts. But all of this is pointless and made up.
It is written;Sap. 1. 14.
Ecclesi. 9.
Gen. 1.
All the generations of the earth were healthfull, and
there is no poison of destruction in them. Why then doo they conjure
holsome creatures; as salt, water, &c: where no divels are? God looked
upon all his works, and sawe they were all good.Act. 19. What effect (I praie
you) had the 7. sonnes of Sceva; which is the great
378 objection of
witchmongers? They would needs take upon them to conjure divels out
of the possessed. But what brought they to passe? Yet that was in the
time, whilest God suffered miracles commonlie to be wrought. By that
you may see what conjurors can doo.
It is written;Sap. 1:14.
Ecclesi. 9.
Gen. 1.
All the generations of the earth were healthy, and
there is no poison of destruction in them. So why do they summon
wholesome creatures like salt, water, etc.: where there are no demons? God looked
at all His works and saw that they were all good.Act 19. What happened, I ask
you, with the seven sons of Sceva; which is the main
378 argument against witches? They insisted on trying to cast out demons
from the possessed. But what did they achieve? Yet that was in a time when God allowed miracles to be commonly performed. From that, you can see what conjurers are capable of.
Where is such a promise to conjurors or witches, as is made in the Gospell to the faithfull?Mark 16. 17. where it is written; In my name they shall cast/324. out divels, speake with new toongs: if they shall drinke any deadlie thing, it shall not hurt them; they shall take awaie serpents, they shall laie hands on the sicke, and they shall recover. According to the promise, this grant of miraculous working was performed in the primitive church, for the confirmation of Christs doctrine, and the establishing of the Gospell.
Where is there a promise to conjurers or witches like the one in the Gospel made to the faithful?Mark 16:17. It is written: In my name they will cast out demons, speak in new tongues; if they drink anything deadly, it won’t hurt them; they will handle snakes, and if they lay hands on the sick, they will recover. According to the promise, this ability to perform miracles was granted in the early church to confirm Christ's teachings and establish the Gospel.
But as in another place I have prooved, the gift thereof was but for
a time, and is now ceased; neither was it ever made to papist, witch,
or conjuror. They take upon them to call up and cast out divels; and
to undoo with one divell, that which another divell hath doone. If one
divell could cast out another, it were a kingdome divided, and could
not stand. Which argument Christ himselfe maketh: and therfore I maie
the more boldlie saie even with Christ, that they have no such power.
For abesidesa Isai. 43. 11. him, there is no saviour,
bnoneb verse. 13.
cap. 44.
verse.
7.
verse. 25. can deliver out
of his hand. Who but hee can declare, set in order, appoint, and tell
what is to come? He destroieth the tokens of soothsaiers, and maketh
the conjecturers fooles, &c. He declareth things to come, and so cannot
witches.
But as I've proven elsewhere, the gift was only temporary and has now ended; it was never given to Catholics, witches, or conjurers. They claim they can summon and cast out demons, and undo what one demon has done with another. If one demon could cast out another, it would be a divided kingdom and could not stand. Christ himself makes this argument, so I can confidently say, just like Christ, that they have no such power. For besides him, there is no savior; no one can rescue from his hand. Who else can declare, organize, appoint, and predict what is to come? He destroys the signs of soothsayers and makes the forecasters fools, etc. He reveals future events, and witches cannot do that.
Isai. 46. 10. cap. 47. vers. 12. 13, &c.
Luke. 11. 20.
Matt. 12. 28.
Acts, 8. 19.There is no helpe in inchanters and soothsaiers, and other such vaine
sciences. For divels are cast out by the finger of God, which Matthew
calleth the spirit of God, which is the mightie power of God, and not
by the vertue of the bare name onelie, being spoken or pronounced: for
then might everie wicked man/449. doo it. And Simon Magus needed not then
to have proffered monie to have bought the power to doo miracles and
woonders: for he could speake and pronounce the name of God, as well as
the apostles. Indeed they maie soone throwe out all the divels that are
in frankincense, and such like creatures, wherein no divels are: but
neither they, nor all their holie water can indeed cure a man possessed
with a divell, either in bodie or mind; as Christ did. Naie, why doo
they not cast out the divell that possesseth their owne soules?
Isaiah 46:10; chapter 47, verses 12, 13, etc.
Luke 11:20.
Matthew 12:28.
Acts 8:19.There is no help from charmers, fortune tellers, or other such useless practices. Devils are cast out by the finger of God, which Matthew refers to as the spirit of God, the mighty power of God, and not just by the mere use of the name alone, when spoken or pronounced; otherwise, any wicked person/449. could do it. If that were the case, Simon Magus wouldn’t have needed to offer money to buy the power to perform miracles and wonders, since he could say and pronounce the name of God just like the apostles. Indeed, they might quickly cast out all the devils present in incense and similar objects, where there are no devils at all. But neither they, nor all their holy water, can truly cure someone possessed by a devil, whether in body or mind, as Christ did. Moreover, why don’t they cast out the devil that possesses their own souls?
Let me heare anie of them all speake with new toongs, let them drinke but one dramme of a potion which I will prepare for them, let them cure the sicke by laieng on of hands (though witches take it upon them, and witchmongers beleeve it) and then I will subscribe unto them. But if they, which repose such certeintie in the actions of witches and conjurors, would diligentlie note their deceipt, and 379how the scope whereat they shoote is monieMonie is the marke whereat al witches & conjurors doo aime. (I meane not such witches as are falselie accused, but such as take upon them to give answers, &c: as mother Bungie did) they should apparentlie see the cousenage. For they are abused, as are manie beholders of jugglers, which suppose they doo miraculouslie, that which is doone by slight and subtiltie.
Let me hear any of them speak with new tongues, let them drink just one drop of a potion I will prepare for them, let them heal the sick by laying on hands (though witches claim this power, and those who believe in witches buy into it) and then I will agree with them. But if those who place such certainty in the actions of witches and conjurers would carefully observe their deception, and how their aim is money (I don't mean the witches who are falsely accused, but those who take it upon themselves to provide answers, like Mother Bungie did), they would clearly see the trickery. For they are deceived, just like many spectators of magicians, who think they are performing miracles when it’s all done through sleight of hand and deception.
But in this matter of witchcrafts and conjurations, if men would rather trust their owne eies, than old wives tales and lies, I dare undertake this matter would soone be at a perfect point; as being easier to be perceived than juggling. But I must needs confesse, that it is no great marvell, though the simple be abused therein, when such lies concerning those matters are mainteined by such persons of account, and thrust into their divine service. As for example:/325. It is written that S. Martine thrust his fingers into ones mouth that had a divell within him, and used to bite folke; and then did bid him devoure them if he could. And bicause the divell could not get out at his mouth, being stopt with S. MartinsS. Martins cōjuration: In die sancti Martini. lect. 1. fingers, he was faine to run out at his fundament. O stinking lie!/
But when it comes to witchcraft and magic, if people would rather trust their own eyes instead of old wives' tales and lies, I dare say this issue would be resolved quickly, as it's easier to recognize than deception. However, I must admit, it's no surprise that the naive are fooled when such falsehoods about these matters are supported by reputable people and incorporated into their religious practices. For example: 325. It’s written that St. Martin put his fingers into the mouth of someone possessed by a devil who used to bite people; he then challenged the devil to consume him if he could. Since the devil couldn't escape through his mouth, blocked by St. Martin's fingers, he had to make his exit from the other end. Oh, what a ridiculous lie!/
The xxx. Chapter.450.
That it is a shame for papists to beleeve other conjurors dooings, their owne being of so litle force, Hipocrates his opinion herein.
It’s a pity that Catholics believe in the actions of other conjurers when their own have so little power, according to Hippocrates’ view on this.
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, &c: conjured by their holie bishop and preests; & that
in the words of consecration or conjuration (for so** To wit,
Vincent. dominica in albis: in octa. pasch. sermone. 15.
Durand. de exorcist. their owne
doctors terme them) they adjure the water, &c: to heale, not onelie
the soules infirmitie, but also everie maladie, hurt, or ach of the
bodie; and doo also command the candles, with the force of all their
authoritie and power, and by the effect of all their holie words, not
to consume: and yet neither soule nor bodie anie thing recover, nor
the candles last one minute the longer: with what face can they defend
the others miraculous workes; as though the witches and conjurors
actions were more effectuall than their owne? Hippocrates being but
a heathen, and not having the perfect knowledge of God, could see
and perceive 380
their cousenage and knaverie well enough, who saith;
They which boast so, that they can remoove or helpe the infections of
diseases, with sacrifices, conjurations, or other magicall instruments
or meanes, are but needie fellowes, wanting living; and therefore
referre their words to the divell: bicause they would seeme to know
somewhat more than the common people. It is marvell that papists doo
affirme, that their holie water, crosses, or bugges words have such
vertue and violence, as to drive awaie divels: so as they dare not
approch to anie place or person besmeered with such stuffe; when as it
appeareth in the gospell, that the divell presumed to assault and tempt
Christ himselfe. For the divell indeed most ernestlie busieth him/selfe451.
to seduce the godlie: as for the wicked, he maketh reckoning and just
accompt of them, as of his owne alreadie. But let us go forward in our
refutation./
I still think that Catholics (of all people), who are indeed the most gullible and promote the power of witchcraft and the tricks of conjurers the most, should realize that conjurers' actions have no real effect. When they see their own items, like holy water, salt, candles, etc., blessed by their holy bishops and priests; and that in the words of consecration or conjuration (as their own doctors call it) they command the water, etc., to heal not only the souls' ailments but also every sickness, injury, or pain of the body; and they also command the candles, using all their authority and power, and by the effect of all their holy words, not to burn up; yet neither the soul nor body recovers anything, nor do the candles last even a minute longer: with what credibility can they defend the miraculous works of others, as if the actions of witches and conjurers were more effective than their own? Hippocrates, being just a pagan and lacking full knowledge of God, could see and recognize their deceit and trickery well enough, as he said; Those who boast that they can remove or help the afflictions of diseases with sacrifices, conjurations, or other magical instruments or means, are just needy individuals without livelihood; therefore, they attribute their words to the devil, seeking to appear more knowledgeable than the average person. It is astonishing that Catholics claim that their holy water, crosses, or magical words possess such power to drive away devils, that they wouldn’t dare approach any place or person smeared with such substances; when it is clear from the Gospel that the devil dared to attack and tempt Christ himself. For the devil is indeed very eager to tempt the righteous; as for the wicked, he counts them as his own already. But let us continue with our argument.
The xxxi. Chapter.326.
How conjurors have beguiled witches, what bookes they carie about to procure credit to their art, wicked assertions against Moses and Joseph.
How magicians have tricked witches, what books they carry around to gain credibility for their craft, and false claims against Moses and Joseph.
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,
wherby they haveA fowle offense to backbite ye absent, & to beelie the
dead. obteined authoritie & great estimation. And further,
to adde credit to that art, these conjurors carrie about at this daie,
bookes intituled under the names of Adam, Abel, Tobie, & Enoch;
which Enoch they repute the most divine fellow in such matters.
They have also among them bookes that they saie Abraham, Aaron
and Salomon made. Item they have bookes of Zacharie, Paule,
Honorius, Cyprian, Jerome, Jeremie, Albert, and Thomas:
also of the angels, Riziel, Razael, and Raphael; and these
doubtlesse were such bookes as were said to have beene burnt in the
lesser Asia.Acts. 19. And for their further credit they boast, that they must
be and are skilfull and learned in these arts; to wit, Ars Almadell,
ars Notoria, ars Bulaphiæ, ars Arthephii, ars Pomenar,†[† ? Pomonæ]
ars Revelationis, &c. Yea, these conjurors in corners sticke not
(with Justine)Just. lib. 16. to report and affirme, that Joseph, who was a true
figure of Christ that delivered and redeemed us, was
381learned in these
arts, and thereby prophesied and expounded dreames: and that those arts
came from him to Moses, and finallie from Moses to them: which
thing both PliniePlin. lib. 30. cap. 2.
Strab. lib. 16.
and Tacitus affirme of Moses. Also Strabo in
his cosmographie maketh the verie like blasphemous report. And likewise
Apollonius,/452. Molon, Possidonius, Lisimachus, and Appian terme
Moses both a magician and a conjuror: whom Eusebius confuteth with
manie notable arguments. For Moses differed as much from a magician,
as truth from falshood, and pietie from vanitie: for in truth, he
confounded all magicke, and made the world see, and the cunningest
magicians of the earth confesse, that their owne dooings were but
illusions, and that his miracles were wrought by the finger of God. But
that the poore old witches knowledge reacheth thus farre (as Danæus
Dan. in dialog. de sortiariis.
affirmeth it dooth) is untrue: for their furthest fetches that I can
comprehend, are but to fetch a pot of milke, &c: from their neighbors
house, halfe a mile distant from them./
You see that conjurers are no small fools. While witches, being poor and needy, go door to door asking for help, they may have as many toads or cats at home as they want, or plenty of pig dung and hair*[* See p. 117.*] around them, or a lot of charms in stock: these conjurers (I say) have secured positions in the church of Rome, which has given themIt's wrong to speak ill of those who aren't here and to mislead the deceased. obtained authority and great respect. Furthermore, to give credibility to their craft, these conjurers today carry around books titled under the names of Adam, Abel, Tobie, and Enoch; whom they consider the most divine in these matters. They also claim to have books made by Abraham, Aaron, and Solomon. Additionally, they possess books by Zacharie, Paule, Honorius, Cyprian, Jerome, Jeremie, Albert, and Thomas; as well as those of the angels, Riziel, Razael, and Raphael; and these are undoubtedly books that were said to have been burned in the lesser Asia.Acts 19. To further their credibility, they boast that they must be and are skilled and knowledgeable in these arts; namely, Ars Almadell, ars Notoria, ars Bulaphiæ, ars Arthephii, ars Pomenar,†[† ? Pomona] ars Revelationis, & c. Yes, these conjurers in corners do not hesitate (with Justine)Just. lib. 16. to report and claim that Joseph, who was a true figure of Christ who delivered and redeemed us, was learned in these arts, and by them prophesied and interpreted dreams; and that these arts were passed down from him to Moses, and finally from Moses to them: which both PlinyPlin. book 30, chapter 2.
Strab. book 16. and Tacitus affirm about Moses. Also, Strabo in his geography makes a similar blasphemous claim. Likewise, Apollonius,/452. Molon, Possidonius, Lisimachus, and Appian describe Moses as both a magician and a conjurer: whom Eusebius refutes with many notable arguments. For Moses was as different from a magician as truth is from falsehood, and piety from vanity: for in truth, he exposed all magic and made the world see, and the cleverest magicians of the earth confess, that their own deeds were merely illusions, and that his miracles were performed by the finger of God. But the claim that the poor old witches' knowledge reaches this far (as DanæusDan. in dialogue. of exits. claims) is untrue: for their furthest reaches that I can comprehend are just to fetch a pot of milk, etc., from their neighbor's house, half a mile away from them./
The xxxii. Chapter.327.
All magicall arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written thereof, and prooved by experience.
All magical arts disproven by an argument about Nero, what Cornelius Agrippa and Carolus Gallus have written about it, and proven by experience.
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 would
have given halfe his kingdome to have learned those things, which
he heard might be wrought by magicians; he procured all the cunning
magicians in the world to come to Rome, he searched for bookes also,
and all other things necessarie for a magician;Tiridates the great magician biddeth the emperor Nero to a
banket, &c. and never could find
anie thing in it, but cousenage and legierdemaine. At length he met
with one Tiridates, the great magician, who having with him all his
companions, and fellowe magicians, witches, conjurors, and couseners,
invited Nero453. to certeine magicall bankets and exercises. Which when
Nero required to learne,/ he (to hide his cousenage) answered that he
would not, nor could not teach him, though he would have given him his
kingdome. The matter of his refusall (I saie) was, least Nero should
espie the cousening devises thereof. Which when Nero conceived, and
sawe the same, and all382
the residue of that art to be vaine, lieng andNero made lawes against conjurors and conjurations.
ridiculous, having onelie shadowes of truth, and that their arts were
onelie veneficall; he prohibited the same utterlie, and made good and
strong lawes against the use and the practisers thereof: as Plinie
and others doo report. It is marvell that anie man can be so much
abused, as to suppose that sathan may be commanded, compelled, or tied
by the power of man: as though the divell would yeeld to man, beyond
nature; that will not yeeld to God his creator, according to the rules
of nature. And in so much as there be (as they confesse) good angels
as well as bad; I would know whie they call up the angels of hell, and
not call downe the angels of heaven. But this they answer (as Agrippa
C. Agrip. lib. de vanitat. scient.
saith.) Good angels (forsooth) doo hardlie appeare, and the other are
readie at hand. Here I may not omit to tell you how Cor. Agrippa
bewraieth, detecteth, and defaceth this art of conjuration, who in
his youth travelled into the bottome of all these magicall sciences,
and was not onelie a great conjuror and practiser thereof, but also
wrote cunninglie De occulta philosophia. Howbeit, afterwards in his
wiser age, he recanteth his opinions, and lamenteth his follies in
that behalfe, and discovereth the impietie and vanities of magicians,
and inchanters, which boast they can doo miracles: which action is
now ceased (saith he) and assigneth them a place with Jannes and
Jambres, affirming that this art teacheth nothing but vaine toies
for a shew. Carolus Gallus also saith; I have tried oftentimes, by
the witches and conjurors themselves, that their arts (especiallie
those which doo consist of charmes, impossibilities,/328. conjurations, and
witchcrafts, whereof they were woont to boast) to be meere foolishnes,
doting lies, and dreames. I for my part can saie as much, but that I
delight not to alledge mine owne proofes and authorities; for that mine
adversaries will saie they are parciall, and not indifferent./
URELIE Nero proved all these magical arts to be empty and ridiculous lies, nothing but deceit and trickery. He was a remarkable prince, with enough natural talent to conceive such matters and enough wealth to have invested in the search for them. He had no qualms about it, held private discussions on the topic, and offered to give half his kingdom just to learn about the things he heard could be done by magicians. He gathered the most skilled magicians from all over the world to come to Rome, searched for books, and obtained all other necessary items for a magician; Tiridates the great magician invited Emperor Nero to a banquet, etc. yet he could never find anything in it apart from deception and trickery. Eventually, he encountered Tiridates, the great magician, who, along with all his companions and fellow magicians, witches, conjurors, and con artists, invited Nero 453. to certain magical banquets and exercises. When Nero asked to learn from him, he (to hide his deceit) replied that he would not, nor could not, teach him, even if he were to offer him his kingdom. The reason for his refusal, I say, was fear that Nero might discover the tricks behind it all. When Nero understood and saw that all 382 the rest of that art was vain, lying, and Nero enacted laws against magicians and their magic practices. ridiculous, having merely shadows of truth, and that their arts were only harmful; he prohibited it entirely and enacted strong laws against its practice, as Pliny and others report. It’s astonishing that anyone can be so misguided as to think that Satan can be commanded, forced, or bound by the power of man, as if the devil would yield to man, beyond natural reasons, when he does not yield to God, his creator, according to the laws of nature. And since there are, as they confess, good angels as well as bad; I wonder why they summon the angels of hell instead of calling down the angels of heaven. But this they answer (as Agrippa C. Agrip. Book on the Vanity of Science. mentions). Good angels, they say, rarely appear, while the others are readily available. Here I must not forget to mention how Cor. Agrippa exposes, detects, and derides this art of conjuration; he, in his youth, delved into all these magical sciences, was not only a great conjuror and practitioner but also cleverly wrote De occulta philosophia. However, later in his wiser years, he recanted his views, lamented his follies in that regard, and revealed the impiety and vanities of magicians and enchanters, who boast they can perform miracles: he states that this practice has now ceased (he says), placing them among Jannes and Jambres, affirming that this art teaches nothing but vain tricks for show. Carolus Gallus also says; I have often tested, by the witches and conjurors themselves, that their arts (especially those grounded in charms, impossibilities,/328. conjurations, and witchcrafts, which they used to boast about) are mere foolishness, insane lies, and dreams. I can say the same, but I prefer not to cite my own proofs and authorities; for my enemies will say I am biased and not impartial./
The xxxiii. Chapter.454.
Of Salomons conjurations, and of the opinion conceived of his cunning and practise therein.
Of Salomon's conjurations, and of the thoughts formed about his skill and practice in that.
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.
It's stated by various authors that Solomon was the first to come up with those conjurations; and Josephus is the earliest to report it, who in his fifth book De Judæorum antiquitatibus, cap. 22, recounts this story soberly; which Polydore Virgil and many others repeat word for word, and seem to believe the fable, of which there is barely a true word.
383
383
Salomon was the greatest philosopher, and did philosophie about all things, and had the full and perfect knowlege of all their proprieties: but he had that gift given from above to him, for the profit and health of mankind: which is effectuall against divels. He made also inchantments, wherewith diseases are driven awaie; and left diverse maners of conjurations written, whereunto the divels giving place are so driven awaie, that they never returne. And this kind of healing is very common among my countrimen: for I sawe a neighbour of mine, one Eleazer, that in the presence of VespasianProbatum est upon a patient before witnes: Ergo no lie. and his sonnes, and the rest of the souldiers, cured many that were possessed with spirits. The maner and order of his cure was this. He did put unto the nose of the possessed a ring, under the seale wherof was inclosed a kind of roote, whose verture Salomon declared, and the savour thereof drewe the divell out at his nose; so as downe fell the man, and then Eleazer conjured the divell to depart, & to return no more to him. In the meane time he made mention of Salomon, reciting incantations of Salomons owne making. And then Eleazer being willing to shew the standers by his cunning, and the wonderfull efficacie of his art, did set not farre from thence, a pot or basen full of water, & commanded the divell that went out of the man, that by the overthrowing thereof, he would give a signe to the beholders, that he had utterlie forsaken and leaft the man./455. Which thing being doone, none there doubted how great Salomons knowledge and wisedome was. Wherin a jugling knacke was produced, to confirme a cogging cast of knaverie or cousenage.
Salomon was the greatest philosopher, who explored all things and had complete and perfect knowledge of all their qualities. He was given this gift from above for the benefit and well-being of humanity, which is effective against demons. He also created spells that could drive away diseases and left behind various methods of conjurations written down, causing the demons to leave and never return. This type of healing is quite common among my countrymen. I saw a neighbor of mine, Eleazer, who, in the presence of VespasianIt has been proven on a patient in front of witnesses: Therefore, there's no lie. and his sons, along with the other soldiers, cured many who were possessed by spirits. The way he treated the possessed was as follows: he placed a ring under the nose of the afflicted, where a type of root sealed inside had properties that Salomon explained. The scent of it drew the demon out through his nose, causing the man to collapse. Then, Eleazer exorcised the demon, commanding it to leave and not return. In the meantime, he mentioned Salomon, reciting incantations of Salomon's own making. Then, wanting to impress those watching with his skill and the incredible effectiveness of his art, Eleazer placed a pot or basin full of water nearby and ordered the departing demon to knock it over as a sign to the onlookers that it had completely abandoned the man.455. Once this was done, no one doubted the greatness of Salomon's knowledge and wisdom, though it seemed like a trick to confirm a deceitful act of fraud or trickery.
Another storie of Salomons conjuration I find cited in the sixt lesson, read in the church of Rome upon S. Margarets daie, far more ridiculous than this. Also Peter Lombard maister of the sentences, and GratianLib. 4 dist. 14. Decret. aureum. dist. 21 Rub. de exorcist. his brother, the compiler of the golden decrees; and Durandus in his Rationale divinorum, doo all soberlie affirme Salomons cunning in this behalfe; and speciallie this tale; to wit, that Salomon inclosed certeine thousand di/vels329. in a brasen bowle, and left it in a deepe hole or lake, so as afterwards the Babylonians found it, and supposing there had beene gold or silver therein, brake it, and out flew all the divels, &c. And that this fable is of credit, you shall perceive, in that it is thought woorthie to be read in the Romish church as parcell of their divine service. Looke in the lessons of S. MargaretsLect. 5. & 6. daie the virgine, and you shall find these words verbatim: which I the rather recite, bicause it serveth me for divers turnes; to wit, for Salomons conjurations, for the tale of the brasen vessell, and for the popes conjurations, which extended both to faith and doctrine, and to shew of what credit their religion is, that so shamefullie is stained with lies and fables.
Another story of Solomon’s conjurations is mentioned in the sixth lesson, read in the church of Rome on St. Margaret’s day, which is even more ridiculous than this one. Also, Peter Lombard, master of the sentences, and GratianBook 4, Distinction 14. Golden Decree, Distinction 21. Rules on Exorcism. his brother, who compiled the golden decrees; and Durandus in his Rationale divinorum, all assert soberly that Solomon had skill in this regard; especially this tale, which states that Solomon trapped certain thousand demons329. in a brass bowl and left it in a deep hole or lake. Later, the Babylonians discovered it, thinking there were gold or silver inside, broke it open, and out flew all the demons, etc. The credibility of this fable is evident from the fact that it is deemed worthy to be read in the Roman church as part of their divine service. Look in the lessons for St. Margaret’sLecture 5 and 6 day, the virgin, and you will find these words verbatim: which I mention particularly because it serves various purposes; namely, for Solomon’s conjurations, for the tale of the brass vessel, and for the Pope’s conjurations, which pertain to both faith and doctrine, and to demonstrate the kind of credit their religion has, which is so shamefully tainted with lies and fables.
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384
The xxxiiii. Chapter.
Lessons read in all churches, where the pope hath authoritie, on S. Margarets daie, translated into English word for word.
Lessons read in all churches where the pope has authority, on St. Margaret's Day, translated into English word for word.
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.
OLIE
Margaret asked GOD to let her confront her secret enemy, the devil, face to face; and after rising from prayer,Lecture on the Feast of the Most Holy Virgin Mary 5. she saw a terrifying dragon that was about to devour her, but she made the sign of the cross, and the dragon split in half.
Lect. 6.Afterwards, she sawe another man/456. sitting like a Niger, having his hands bound fast to his knees, she taking him by the haire of the head, threw him to the ground, and set hir foote on his head; and hir praiers being made, a light shined from heaven into the prison where she was, and the crosse of Christ was seene in heaven, with a doove sitting thereon, who said; Blessed art thou O Margaret, the gates of paradise attend thy comming. Then she giving thanks to God, said to the divell, Declare to me thy name. The divell said; Take awaie thy foote from my head, that I may be able to speake, and tell thee: which being done, the divell said, I am Veltis,Looke in the word Iidoni, pag. 383. one of them whome Salomon shut in the brasen vessell, and the Babylonians comming, and supposing there had beene gold therein, brake the vessell, and then we flew out: ever since lieng in wait to annoie the just. But seeing I have recited a part of hir storie, you shall also have the end therof: for at the time of hir execution this was hir praier following.
Lecture 6.Later, she saw another man/456. sitting like a Black man, with his hands tightly bound to his knees. She grabbed him by his hair, threw him to the ground, and put her foot on his head. After praying, a light shone from heaven into the prison where she was, and the cross of Christ appeared in heaven, with a dove sitting on it, who said, "Blessed are you O Margaret, the gates of paradise await your arrival." Then, giving thanks to God, she said to the devil, "Tell me your name." The devil replied, "Lift your foot off my head so I can speak and tell you." Once she did that, the devil said, "I am Veltis,See the entry for Iidoni on page 383. one of those whom Solomon imprisoned in the brass vessel. When the Babylonians came, thinking there was gold inside, they broke the vessel, and then we escaped: ever since, we have been lying in wait to annoy the just. But since I have shared part of her story, you will also hear the end of it: for at the time of her execution, this was her prayer.
Grant therefore O father, that whosoever writeth, readeth, or heareth my passion, or maketh memoriall of me, may deserve pardon for all his sinnes: whosoever calleth on me, being at the point of death, deliver him out of the hands of his adversaries. And I also require, O Lord, that whosoever shall build a church in the honor of me, or ministreth unto me anie candles** For the preests profit, I warrant you. of his just labour, let him obteine whatsoever he asketh for his health. Deliver all women in travell that call upon me, from the danger thereof.
Grant, therefore, O Father, that anyone who writes, reads, or hears about my suffering, or remembers me, may receive forgiveness for all their sins. Whoever calls on me at the moment of death, deliver them from their enemies. And I also ask, O Lord, that anyone who builds a church in my honor or offers me candles** I assure you, this is for the benefit of the priests. from their honest work, let them obtain whatever they request for their well-being. Deliver all women in labor who call upon me from danger.
This is cōmon (they saie) when a witch or conjuror dieth.Hir praier ended, there were manie great thunderclaps, and a doove came downe from heaven, saieng; Blessed art thou O Margaret the spouse of Christ. Such things as thou hast asked, are granted unto thee; there/fore330. come thou into everlasting rest, &c. Then the hangman (though she did bid him) refused to cut off hir head: to whome she said; Except thou doo it, thou canst have no part with me, and then lo he did it, &c. But sithens I have beene, and must be tedious, I 385 thought good to refresh my reader with a lamentable storie, depending upon the matter precedent, reported by manie grave authors, word for word, in maner and forme following./
This is common (so they say) when a witch or magician dies. After her prayer, there were many loud thunderclaps, and a dove came down from heaven, saying; Blessed are you, O Margaret, the spouse of Christ. Everything you have asked for is granted to you; therefore330. come into everlasting rest, etc. Then the executioner (even though she told him to) refused to behead her: to whom she said; If you don’t do it, you can have no part with me, and then behold, he did it, etc. But since I have been, and must be, tedious, I 385 thought it would be good to refresh my reader with a lamentable story, related to the preceding matter, reported by many serious authors, word for word, in the following manner and form./
The xxxv. Chapter.457.
A delicate storie of a Lombard, who by S. Margarets example would needs fight with a reall divell.
A delicate story about a Lombard who, inspired by St. Margaret's example, was determined to fight a real devil.
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 hearing how great S.
MargaretsKakozelia. triumph was, began to consider with himselfe, how full of
slights the divell was. And among other things thus he said; Oh that
God would suffer, that the divell might fight with me hand to hand
in visible forme! I would then surelie in like maner overthrow him,
and would fight with him till I had the victorie. And therefore about
the twelfe houre he went out of the towne, and finding a convenient
place where to praie, secretlie kneeling on his knees, he praied among
other things, that God would suffer the divell to appeare unto him
in visible forme, that according to the example of S. Margaret, he
might overcome him in battell. And as he was in the middest of his
praiers, there came into that place a woman with a hooke in hir hand,
to gather certeine hearbs which grew there, who was dumme borne.Mutuall
error by meanes of sudden sight. And
when she came into the place, and saw the yoong man among the hearbs
on his knees, she was afraid, and waxed pale, and going backe, she
rored in such sort, as hir voice could not be understood, and with hir
head and fists made threatning signes unto him. The yoong man seeing
such an ilfavoured fowle queane, that was for age decrepit and full of
wrinkles, with a long bodie, leane of face, pale of colour, with ragged
cloathes, crieng verie lowd, and having a voice not understandable,
threatning him with the hooke which she carried in hir hand, he thought
surelie she had beene no woman, but a divell appea/ring458. unto him in the
shape of a woman, and thought God had heard his praiers. For the which
causes he fell upon hir lustilie, and at length threw hir downe to the
ground, saieng; Art thou come thou curssed divell, art thou come? No
no, thou shalt not overthrow me in visible fight, whome thou hast often
overcome in invisible temptation.
AFTER a sermon where the story of St. Margaret was told—because back then, their services and sermons were filled with such tales of faith—there was a young man, a Lombard, whose simplicity was remarkable; he had no interest in worldly things but was solely focused on saving his soul. Upon hearing about the great triumph of St. Margaret, he began to reflect on how clever the devil was. He said to himself, “Oh, if only God would allow the devil to fight me face to face in a visible form! I would surely defeat him and fight until I had the victory.” So, around noon, he left the town and found a suitable spot to pray. Kneeling there, he prayed, among other things, that God would let the devil appear to him in visible form so he could, like St. Margaret, conquer him in battle. While in the midst of his prayers, a woman entered the area, holding a hook to gather some herbs that grew there, who was mute by birth.Mutual misunderstanding through unexpected insight. When she arrived and saw the young man kneeling among the herbs, she became frightened and pale. She stepped back, crying out in a way that was unintelligible, and made threatening gestures towards him with her head and fists. The young man, seeing such an unattractive, decrepit old woman, full of wrinkles, with a long body, a gaunt face, pale skin, and ragged clothes, yelling loudly and sounding unintelligible, thought surely she was not a woman but rather a devil appearing to him in the form of a woman. He believed God had answered his prayers. Consequently, he lunged at her aggressively and eventually threw her to the ground, saying, “Have you come, you cursed devil, have you come? No, no, you will not defeat me in a visible fight, whom you have often overcome in invisible temptation.”
386
386
And as he spake these words, he caught hir by the haire, and drew hir about, beating hir sometimes with his hands, sometimes with his heeles, and sometimes with the hooke so long, and wounded hir so sore, that he/331. left hir a dieng. At the noise whereof manie people came running unto them, and seeing what was doone, they apprehended the yoong man, and thrust him into a vile prison. S. VincentS. Vincent raiseth the dead woman to life. by vertue of his holines understanding all this matter, caused the bodie that seemed dead to be brought unto him, and thereupon (according to his maner) he laid his hand upon hir, who immediatlie revived, and he called one of his chaplines to heare hir confession. But they that were present said to the man of God, that it were altogether in vaine so to doo, for that she had beene from hir nativitie dumbe, and could neither heare nor understand the priest, neither could in words confesse hir sinnes. Notwithstanding, S. VincentS. Vincent maketh the dumbe to speake. bad the priest heare hir confession, affirming that she should verie distinctlie speake all things unto him. And therfore, whatsoever the man of God commanded, the priest did confidentlie accomplish and obeie: and as soone as the priest approched unto hir, to heare hir confession, she, whome all Cathalonia knew to be dumbe borne, spake, and confessed hir selfe, pronouncing everie word as distinctlie, as though she had never beene dumbe. After hir confession she required the eucharist and extreame unction to be ministred unto hir, and at length she commended hir selfe to God; and in the presence of all that came to see that miracle, she spake as long as she had anie breath in hir bodie. The yoong man that killed hir being saved from the gallowes by S. Vincents meanes, and at his intercession, departed home into Italie. Dist. 8. exempl. 17. serm. 59. cap. 20.This storie last rehearsed is found in Speculo exemplorum, and repeated also by Robert Carocul: bishop of Aquinas, and manie others, and preached publikelie in the church of Rome./
As he spoke these words, he grabbed her by the hair and pulled her around, hitting her sometimes with his hands, sometimes with his feet, and sometimes with the hook, injuring her so badly that he left her dying. At the noise, many people came running to them, and upon seeing what had happened, they arrested the young man and threw him into a filthy prison. St. Vincent St. Vincent brings the dead woman back to life. , understanding the situation by virtue of his holiness, had the body that appeared dead brought to him, and then (as was his custom) laid his hand on her, causing her to revive immediately. He called one of his chaplains to hear her confession. However, those present told the man of God that it would be pointless to do so, as she had been mute since birth and could neither hear nor understand the priest, nor could she confess her sins in words. Nevertheless, St. Vincent St. Vincent gives a voice to the silent. instructed the priest to hear her confession, assuring him that she would speak very clearly to him. Therefore, whatever the man of God commanded, the priest confidently carried out and obeyed. As soon as the priest approached her to hear her confession, she, whom all of Catalonia knew to be mute from birth, spoke and confessed, articulating every word as clearly as if she had never been mute. After her confession, she asked for the Eucharist and extreme unction to be given to her, and finally, she commended herself to God; and in the presence of everyone who came to witness that miracle, she spoke as long as she had any breath left in her body. The young man who had killed her was saved from the gallows through St. Vincent’s intervention and returned home to Italy. Dist. 8. exempl. 17. serm. 59. cap. 20. This story was last recounted in Speculo exemplorum, and also repeated by Robert Carocul: bishop of Aquinas, and many others, and was publicly preached in the church of Rome.
The xxxvi. Chapter.459.
The storie of Saint Margaret prooved to be both ridiculous and impious in everie point.
The story of Saint Margaret turned out to be both ridiculous and disrespectful in every way.
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. He387
could not speake so long as she troad on his head,
and yet he said; Tread off, that I may tell you what I am. She sawe
the heavens open, and yet she was in a close prison. But hir sight was
verie cleare, that could see a little dove sitting upon a crosse so
farre off. For heaven is higher than the sunne; and the sunne, when it
is neerest to us, is 3966000. miles from us.Secundùm Bordinum Corrigens. Quæsit. Math. tract. 1. sect.
77. And she had a good paire
of eares, that could heare a dove speake so farre off. And she had good
lucke, that S. Peter, who (they saie) is porter, or else the pope,
who hath more dooings than Peter, had such leisure as to staie the
gates so long/332. for hir. Salomon provided no good place, neither tooke
good order with his brasen bowle. I marvell how they escaped that let
out the divels. It is marvell also they melted it not with their breath
long before: for the divels carrie hell and hell fier about with them
alwaies; in so much as (they saie) they leave ashes evermore where
they stand.Psellus de operatione dæmonum. Surelie she made in hir praier an unreasonable request.
But the date of hir patent is out: for I beleeve that whosoever at
this daie shall burne a pound of good candle before hir, shall be
never the better, but three pence the worsse. But now we may find
in S. Margarets life, who it is that is Christes wife: whereby we
are so much wiser than we were before. But looke in the life of S.
Katharine, in the golden legend, and you shall find that he was also
married to S. Katharine, and that our ladie made the marriage, &c. An
excellent authoritie for/460. bigamie. Here I will also cite other of their
notable stories, or miracles of authoritie, and so leave shaming of
them, or rather troubling you the readers thereof. Neither would I have
written these fables, but that they are authentike among the papists,
and that we that are protestants may be satisfied, as well of conjurors
and witches miracles, as of the others: for the one is as grosse as the
other.
FIRST, the story of S. Margaret is a fable, which can be proven by the incredible, impossible, foolish, impious, and blasphemous matters contained within it, as well as by its ridiculous circumstances. Although it was cruel of her to beat the devil while his hands were bound; it was gracious of her to pull her foot away at his request. He387
couldn't speak as long as she was standing on his head, yet he said, "Step off, so I can tell you who I am." She saw the heavens open, yet she was in a tight prison. But her eyesight was so clear that she could see a little dove sitting on a cross from far away. Heaven is higher than the sun; and even when the sun is closest to us, it is 3,966,000 miles away.According to Bordinum Corrigens. Questions. Math. tract. 1. section 77. And she had great hearing, to be able to hear a dove speak from that distance. She was also lucky that S. Peter, who (they say) is the gatekeeper, or the pope, who has more responsibilities than Peter, had the time to hold the gates open for her/332. Salomon didn’t prepare a good place, nor did he manage his bronze bowl properly. I wonder how those who let the devils out managed to escape. It’s also surprising they didn’t melt it with their breath long before now, since devils carry hell and hellfire with them everywhere; so much so that (they say) they always leave ashes wherever they go.Psellus on the operation of demons. Surely, she made an unreasonable request in her prayer. But the validity of her appeal has expired: for I believe whoever burns a pound of good candle before her today will be no better off, but three pence worse. But now we can find in S. Margaret's life who is Christ’s wife: thus, we are much wiser than we were before. But look at the life of S. Katharine in the golden legend, and you will find that he was also married to S. Katharine, and that our lady arranged the marriage, etc. An excellent authority for/460. bigamy. Here, I will also mention some of their other notable stories or authoritative miracles and then refrain from shaming them, or rather troubling you, the readers. I wouldn’t have written these fables, but they are considered authentic among the papists, and we, as Protestants, should be satisfied with both conjurers' and witches' miracles as well as with the others: for one is as gross as the other.
The xxxvii. Chapter.
A pleasant miracle wrought by a popish preest.
A nice miracle performed by a Catholic priest.
HAT time the WaldensesIn 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 true signes could not be joined with
false doctrine, brought the bodie of our Lord, with the pix, to
388 the
water,Memorandum, it is confessed in poperie that true miracles
cannot be joined with false doctrine: Ergo neither papist, witch, nor
conjuror can worke miracles. where they shewed their power and vertue to the people, and
said in the hearing of all that were present: I conjure thee O divell,
by him, whom I carrie in my hands, that thou exercise not these great
visions and phantasies by these men, to the drowning of this people.
Notwithstanding these words, when they walked still on the water, as
they did before, the preest in a rage threw the bodie of our Lord,
with the pix into the river, and by and by, so soone as the sacrament
touched the element, the phantasie gave place to the veritie; and they
being prooved and made false, did sinke like lead to the bottome, and
were drowned; the pix with the sacrament immediatlie was taken awaie
by an angell. The preest seeing all these things, was verie glad of
the miracle, but for the losse of the sacrament he was verie pensive,
passing awaie the whole night in teares and moorning: in the morning he
found the pix with the sacrament upon the altar.//
AT that time, the WaldensesIn the mirror of examples, dist. 6. from the book of examples, Cæsariis, example 69. heresies started to emerge, certain wicked men, empowered by diabolical forces, displayed certain signs and wonders that strengthened their heresies and misled many faithful believers; they walked on water without drowning. But a certain Catholic priest, witnessing this and knowing that true signs cannot accompany false doctrine, brought the body of our Lord, in the pix, to 388 the water,In Catholicism, it's recognized that genuine miracles can't be linked to false teachings: Therefore neither a Catholic, witch, nor magician can perform miracles. where they demonstrated their power to the people and declared publicly to all present: I command you, O devil, by Him whom I carry in my hands, not to show these great visions and illusions through these men, which would lead this people to their doom. Despite these words, when they continued walking on water as before, the priest, in a rage, threw the body of our Lord, together with the pix, into the river, and immediately, as soon as the sacrament touched the water, the illusion gave way to the truth; and they, exposed and proven false, sank like lead to the bottom and drowned; the pix with the sacrament was promptly taken away by an angel. The priest, seeing all these things, was very glad about the miracle, but grieved over the loss of the sacrament, spending the entire night in tears and mourning: in the morning he found the pix with the sacrament on the altar.
The xxxviii. Chapter.461. 333.
The former miracle confuted, with a strange storie of saint Lucie.
The previous miracle disproven, along with a strange story about Saint Lucie.
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 & cousening sacraments, there should have beene many a life
saved. But I may not omit one fable, which is of authoritie, wherein
though there be no conjuration expressed, yet I warrant you there was
cousenage both in the dooing and telling thereof. ☞ You shall read in
the lesson on saint Lucies daie, that she being condemned, could not
be remooved from the place with a teeme of oxen,Lect.
in die sanctæ Luciæ 7 & 8. neither could any fier
burne hir, insomuch as one was faine to cut off hir head with a sword,
and yet she could speake afterwards as long as she list. And this
passeth all other miracles, except it be that which
Bodin and M. Mal. recite out of Nider, of a witch
that could not be burned, till a scroll
was taken awaie from where
she hid it, betwixt
hir skin and
flesh.
Oh how glad Sir John was, though it would be foolish for me to say so. How he would have tormented the devil who threw his god into the river to drown! But if others had had no more power to destroy the Waldenses with sword and fire than this priest had to drown them with his magic box and deceitful sacraments, many lives could have been saved. However, I can’t overlook one famous story, which, though it contains no explicit magic, I assure you had its share of deceit both in its telling and in the events. ☞ You shall read in the lesson for Saint Lucie's day that she, being condemned, could not be moved from the spot with a team of oxen,Lecture on the feast of Saint Lucy 7 & 8. nor could any fire burn her, so much so that someone had to cut off her head with a sword, and yet she could speak afterwards as long as she wanted. And this surpasses all other miracles, except for the one that Bodin and M. Mal. mention from Nider, about a witch who couldn’t be burned until a scroll was removed from where she hid it, between her skin and flesh.
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389
The xxxix. Chapter.
Of visions, noises, apparitions, and imagined sounds, and of other illusions, of wandering soules: with a confutation thereof.
About visions, sounds, ghosts, imagined noises, and other illusions, as well as wandering souls: with a refutation of those ideas.
ANIE
thorough melancholie doo imagine, that they see or heare visions,
spirits, ghosts, strange noises, &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 timerous and afraid of/462. spirits, and bugs, &c. Some through
imperfection of sight also are afraid of their owne shadowes, and (as
Aristotle saith) see themselves sometimes as it were in a glasse.
And some through weakenesse of bodie have such unperfect imaginations.
Droonken men also sometimes suppose they see trees walke, &c: according
to that which Salomon saith to the droonkards; Thine eies shall see
strange visions, and mervellous appearances.
ANIE
Many people, steeped in melancholy, imagine that they see or hear visions, spirits, ghosts, strange noises, etc.: Check out the story of Simon Davie and his wife Ade in book 3, chapter 10, pages 55, 56, 57. As I have already proven before in detail. Many, again, out of fear that stems from a cowardly nature and character, or from a soft and coddled upbringing, are timid and afraid of spirits and monsters, etc. Some, due to poor eyesight, are scared of their own shadows, and (as Aristotle says) sometimes see themselves as if in a mirror. And others, because of physical weakness, have such imperfect imaginations. Drunk people sometimes think they see trees walking, etc., according to what Solomon says to the drunkards: Your eyes will see strange visions and marvelous appearances.
Against the counterfet visions of popish preests, & other cousening devises.In all ages moonks and preests have abused and bewitched the world with counterfet visions; which proceeded through idlenes, and restraint of marriage, wherby they grew hot and lecherous, and therefore devised such meanes to compasse and obteine their loves. And the simple people being then so superstitious, would never seeme to mistrust, that such holie men would make them cuckholds, but forsooke their beds in that case, and gave roome to the cleargie. Item, little children have beene so scared with their mothers maids, that they could never after endure to be in the darke alone, for feare of bugs. Manie are deceived by glasses through/334. art perspective. Manie hearkening unto false reports, conceive and beleeve that which is nothing so. Manie give credit to that which they read in authors. But how manie stories and bookes are written of walking spirits and soules of men, contrarie to the word of God; a reasonable volume cannot conteine. How common an opinion was it among the papists, that all soules walked on the earth, after they departed from their bodies? In so much as it was in the time of poperie a usuall matter, to desire sicke people in their death beds, to appeare to them after their death, and to reveale their estate. The fathers and ancient doctors of the church were too credulous herein, &c. Therefore no mervell, though the common simple sort of men, and least of all, that women be deceived herein. God in times past did send downe visible angels and appearances to men; but now he dooth not so. Through ignorance of late in religion, it was thought, that everie 390 churchyard swarmed with soules and spirits: but now the word of God being more free, open, and knowne, those conceipts and illusions are made more manifest and apparent, &c.
Against the false visions of popish priests and other misleading schemes. Throughout history, monks and priests have misled and enchanted the world with fake visions; these arose from idleness and forbidding marriage, which made them passionate and lustful, leading them to create schemes to pursue and win their loves. The naive people, being superstitious, never suspected that such holy men would betray them, so they abandoned their beds in those cases and made room for the clergy. Also, little children have been so frightened by their mothers' maids that they could never bear to be in the dark alone, fearing monsters. Many are deceived by mirrors through 334. perspective art. Many listening to false reports believe and conceive things that are not true. Many trust what they read in books. But how many stories and books discuss wandering spirits and souls of men, contrary to the word of God; a reasonable volume cannot contain that. How common was the belief among Catholics that all souls roamed the earth after leaving their bodies? So much so that it was common during the time of popery to ask sick people on their deathbeds to appear to them after death and reveal their state. The early church fathers and ancient doctors were too gullible in this regard, &c. Therefore, it’s no wonder that ordinary simple people, especially women, are deceived here. God in the past sent visible angels and appearances to men; but now He does not do that. Due to recent ignorance in religion, it was thought that every 390 churchyard was filled with souls and spirits: but now, with the word of God being more accessible, open, and known, those ideas and illusions have become clearer and more evident, &c.
The doctors, councels, and popes, which (they saie) cannot erre, have confirmed the walking, appearing, & raising of soules./463. But where find they in the scriptures anie such doctrine? And who certified them, that those appearances were true? Trulie all they cannot bring to passe, that the lies which have beene spread abroad herein, should now beginne to be true, though the pope himselfe subscribe, seale, and sweare thereunto never so much. Where are the soules that swarmed in times past? Where are the spirits? Who heareth their noises? Who seeth their visions? Where are the soules that made such mone for trentals, whereby to be eased of the paines in purgatorie? Are they all gone into Italie, bicause masses are growne deere here in England? Marke well this illusion, and see how contrarie it is unto the word of God. Consider how all papists beleeve this illusion to be true, and how all protestants are driven to saie it is and was popish illusion. This doctrine was not onlie preached, but also prooved; note the particular instāces following. Where be the spirits that wandered to have buriall for their bodies? For manie of those walking soules went about that busines. Doo you not thinke, that the papists shew not themselves godlie divines, to preach and teach the people such doctrine; and to insert into their divine service such fables as are read in the Romish church, all scripture giving place thereto for the time? You shall see in the lessons read there upon S. Stevens daie, that Gamaliel Nichodemus his kinsman, and Abdias his sonne, with his freend S. Steven, appeared to a certeine preest, called Sir Lucian, requesting him to remove their bodies, and to burie them in some better place (for they had lien from the time of their death, untill then, being in the reigne of Honorius the emperor; to wit, foure hundred yeeres buried in the field of Gamaliel, who in that respect said to Sir Lucian; Non mei solummodo causa solicitus sum, sed potiùs pro illis qui mecum sunt; that is, I am not onlie carefull for my selfe, but cheefelie for those my friends that are with me. Whereby the whole course may be perceived to be a false practise, and a counterfet vision, or rather a lewd invention. For in heaven mens soules remaine not in sorow and care; neither studie they there how to compasse/335. and get a worshipfull buriall here in earth. If they did, they would not have foreslowed it so long. Now therefore let us not suffer our selves to be abused anie longer, either with conjuring preests, or melancholicall witches; but be thankfull to God that hath delivered us from such blindnes and error./
The doctors, councils, and popes, which they say cannot be wrong, have confirmed the walking, appearing, and raising of souls. But where do they find any such doctrine in the scriptures? And who told them that those appearances were real? Honestly, none of them can make the lies that have long been spread about this suddenly become true, even if the pope himself signs, seals, and swears to it. Where are the souls that used to swarm in the past? Where are the spirits? Who hears their noises? Who sees their visions? Where are the souls that mourned for trentals to ease their pains in purgatory? Have they all gone to Italy because masses have become expensive here in England? Pay close attention to this illusion and see how contrary it is to the word of God. Consider how all papists believe this illusion to be true, while all Protestants are forced to say it is and always has been a popish illusion. This doctrine was not just preached but also demonstrated; see the specific examples below. Where are the spirits that wandered seeking burial for their bodies? Many of those walking souls went about that business. Do you not think that the papists do not show themselves to be godly divines by preaching and teaching such doctrine, and including such fables in their divine service as are read in the Romish church, allowing all scripture to take a backseat for the time? You will see in the lessons read there on St. Stephen's day that Gamaliel's kinsman, Nicodemus, and his son Abdias, along with his friend St. Stephen, appeared to a certain priest named Sir Lucian, asking him to move their bodies and bury them in a better place (for they had lain there from the time of their death until then, during the reign of Honorius the emperor; that is, buried for four hundred years in the field of Gamaliel, who at that time said to Sir Lucian: Non mei solummodo causa solicitus sum, sed potiùs pro illis qui mecum sunt; that is, I am not only concerned for myself but mainly for those friends who are with me). This shows that the whole practice is a false act, a counterfeit vision, or rather a wicked invention. For in heaven, men's souls do not remain in sorrow and care; they do not worry about how to arrange for a respectable burial here on earth. If they did, they would not have delayed it for so long. Therefore, let us not allow ourselves to be misled any longer, either by conjuring priests or melancholic witches; let us be grateful to God who has freed us from such blindness and error.
391
391
The xl. Chapter.464.
Cardanus opinion of strange noises, how counterfet visions grow to be credited, of popish appeerances, of pope Boniface.
Cardan's views on strange noises, how counterfeit visions come to be believed, of appearances related to the Pope, of Pope Boniface.
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: and
all hath beene by meere and ranke knaverie. And wheresoever you shall
heare, that there is in the night season such rumbling and fearefull
noises, be you well assured that it is flat knaverie, performed by some
that seemeth most to complaine, and is least mistrusted. And hereof
there is a verie art, which for some respects I will not discover.
The divell seeketh dailie as well as nightlie whome he may devoure,
and can doo his feats as well by daie as by night, or else he is a
yoong divell, and a verie bungler. But of all other couseners, these
conjurors are in the highest degree, and are most worthie of death
for their blasphemous impietie. But that these popish visions and
conjurations used as well by papists, as by the popes themselves, were
meere cousenages; and that the tales of the popes recited by Bruno
and Platina, of their magicall devises, were but plaine cousenages
and knaveries, may appeare by the historie of Bonifacius the eight,
who used this kind of inchantment, to get away the popedome from his
predecessor Cœlestinus. He counterfetted a voice through a cane reed,
as though it had come from heaven, persuading him to yeeld up his
authoritie of popeship, and to institute therein one Bonifacius,Pope Cœlestinus cousened of his popedome by pope
Boniface. a
worthier man: otherwise he threatened him with damnation. And therfore
the foole yeelded it up accordinglie, to the said Bonifacius, An.
1264. of whom it was said; He came in like a fox, lived like a woolfe,
and died like a dog./
ARDANUS
H. Card. lib. on various things 15. chapter 92.
talking about noises, among other things, says this: A noise is heard in your house; it might be a mouse, a cat, or a dog among the dishes; it could be a fake or a thief, or maybe the problem is in your ears. I could share many stories of how people have left their homes because of such disturbances and noises: and all of it has been pure trickery. And wherever you hear that there are such rumbling and frightening noises at night, be assured it’s just plain trickery, carried out by those who complain the most and are the least suspected. There’s a real skill to this, which I won’t reveal for certain reasons. The devil looks for whom he can devour every day and night, and he can pull off his tricks just as well during the day as at night, or he’s just a young devil and not very good at his job. But of all tricksters, these conjurers are the worst and deserve death for their blasphemous wickedness. And those popish visions and conjurations used both by papists and the popes themselves are just pure cons; the stories of the popes told by Bruno and Platina about their magical schemes are simply plain cons and tricks, as shown by the history of Bonifacius the eighth, who employed this kind of enchantment to take the papacy from his predecessor Cœlestinus. He faked a voice through a cane reed, as if it had come from heaven, persuading him to give up his authority as pope and appoint one Bonifacius,Pope Cœlestinus was deceived out of his papacy by Pope Boniface. a more worthy man: otherwise he threatened him with damnation. And so the fool yielded it up accordingly, to the said Bonifacius, An. 1264. of whom it was said; He came in like a fox, lived like a wolf, and died like a dog./
465.There be innumerable examples of such visions, which when they are not detected, go for true stories: and therefore when it is answered that some are true tales and some are false, untill they be able to shew foorth before your eies one matter of truth, you may replie upon them with this distinction; to wit: Visions distinguishedvisions tried are false visions, undecided and untried are true./
465.There are countless examples of such visions, which, if not recognized, are accepted as true stories. So, when it's claimed that some are real tales and some are not, until they can show you one true matter, you can respond with this distinction: namely, Distinct visions that have been tested are false visions, while those that are undecided and untested are true.
392
392
The xli. Chapter.336.
Of the noise or sound of eccho, of one that narrowlie escaped drowning thereby, &c.
Of the noise or sound of echo, of someone who barely escaped drowning, etc.
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? CardaneH. 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 his last word, supposing it to be a man
that answered him and informed him of the waie, he passed through the
river, even there where was a deepe whirlepoole, so as he hardlie
escaped with his life; and told his freends, that the divell had almost
persuaded him to drowne himselfe. And in some places these noises of
eccho are farre more strange than other, speciallie at Ticinum in
Italie,Idem, ibid. in the great hall, where it rendereth sundrie and manifold
noises or voices, which seeme to end so lamentablie, as it were a man
that laie a dieng; so as few can be persuaded that it is the eccho, but
a spirit that answereth.
Wow! How many natural things are there that seem so strange, almost miraculous to many? And how many fake things are there that seem even more wonderful to the unsuspecting? CardaneH. Card. lib. de subtilitat. 18. tells the story of a man named Comensis, who, arriving late at a riverside and not knowing where to cross, cried out loud for someone to show him the way. When he heard an echo respond with his last word, he mistakenly thought it was a person giving him guidance, and he crossed the river at a spot with a deep whirlpool, barely escaping with his life. He told his friends that the devil had almost convinced him to drown himself. In some places, these echo noises are even stranger than others, especially at Ticinum in Italy,Same, same. in a large hall, where it produces various and multiple sounds or voices that seem to end so sorrowfully, as if a man were lying dying; so few can be persuaded that it is just an echo, but rather think it's a spirit responding.
The noise at WinchesterOf Winchester noise. was said to be a verie miracle, and much wondering was there at it, about the yeare 1569. though indeed a meere naturall noise ingendered of the wind, the concavitie of the place, and other instrumentall matters helping the sound to seeme strange to the hearers; speciallie to such as would adde new reports to the augmentation of the woonder./
The noise at WinchesterWinchester noise. was considered quite a miracle, and many were amazed by it around the year 1569. However, it was actually just a natural noise created by the wind, the shape of the area, and other factors that made the sound seem unusual to those listening, especially to those who would add new stories to increase the wonder.
The xlii. Chapter.466.
Of Theurgie, with a confutation thereof, a letter sent to me concerning these matters.
About Theurgy, along with a rebuttal, a letter was sent to me regarding these topics.
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 skinne, in the apparell, in the house, in the vessell and
houshold stuffe, in393
oblations and sacrifices; the cleanlines whereof,
they saie, dooth dispose men to the contemplation of heavenlie things.
They cite these words of Esaie for their authoritie; to wit: Wash
your selves and be cleane, &c. In so much as I have knowne diverse
superstitious persons of good account, which usuallie washed all
their apparell upon conceits ridiculouslie. For uncleanlinesse (they
say) corrupteth the aire, infecteth man, and chaseth awaie cleane/337.
spirits. Hereunto belongeth the art of Almadel,Appendents
unto the supposed divine art of Theurgie. the art of Paule,
the art of Revelations, and the art Notarie. But (as Agrippa
saith) the more divine these arts seeme to the ignorant, the more
damnable they be. But their false assertions, their presumptions to
worke miracles, their characters, their strange names, their diffuse
phrases, their counterfet holines, their popish ceremonies, their
foolish words mingled with impietie, their barbarous and unlearned
order of construction, their shameles practises, their paltrie stuffe,
their secret dealing, their beggerlie life, their bargaining with
fooles, their cousening of the simple, their scope and drift for monie
dooth bewraie all their art to be counterfet cousenage. And the more
throughlie to satisfie you herein, I thought good in this place to
insert a letter, upon occasion sent unto me, by one which at this
present time lieth as a prisoner condemned for this verie matter in the
kings bench, and reprived by hir majesties mer/cie,467. through the good
mediation of a most noble and vertuous personage, whose honorable and
godlie disposition at this time I will forbeare to commend as I ought.
The person truelie that wrote this letter seemeth unto me a good bodie,
well reformed, and penitent, not expecting anie gaines at my hands, but
rather fearing to speake that which he knoweth further in this matter,
least displeasure might ensue and follow.
HERE is yet another practice claimed by these deceitful conjurers, which some naive religious figures argue is more honest and lawful than necromancy, known as Theurgy; in this, they claim to work with good angels. However, their rituals are entirely papist and superstitious, involving cleanliness of the mind, body, and surrounding objects; this includes cleanliness in skin, clothing, the house, utensils, and household items, as well as in offerings and sacrifices. They say that this cleanliness prepares people for the contemplation of heavenly matters. They cite these words from Isaiah for support: Wash yourselves and be clean, etc. I have known various superstitious individuals of good reputation who habitually washed all their clothing over ridiculous ideas. They believe that dirtiness corrupts the air, infects people, and drives away clean spirits. Additionally, there is the art of Almadel, along with supposed divine arts like Theurgy, the art of Paule, the art of Revelations, and the art Notarie. But (as Agrippa notes) the more divine these arts appear to the ignorant, the more damnable they are. Their false claims, their pretensions to perform miracles, their strange names, their elaborate phrases, their fake holiness, their popish rituals, their foolish words mixed with impiety, their clumsy and uneducated syntax, their shameless actions, their trivial practices, their secret dealings, their miserable lives, their negotiations with fools, their deceit of the simple, and their greed for money all expose their art as a counterfeit deception. To further clarify this for you, I thought it would be good to include a letter sent to me by someone currently imprisoned for this very matter in the king's bench, granted a reprieve by Her Majesty's mercy, through the good intervention of a noble and virtuous individual, whose honorable and godly character I will refrain from praising as I should. The person who wrote this letter seems to me to be a decent individual, well-reformed and penitent, not expecting any benefits from me, but rather fearing to speak about what he knows further on this matter, lest it lead to displeasure.
The copy of a letter sent to me, R. S., by T. E.
Maister of art, and practiser both of physicke, and also
in times past, of certeine vaine sciences; now
condemned to die for the same: wherein he
openeth the truth touching these deceits.*[* Lines 1, 3, 5 Rom. 2, 4 Ital.]
AISTER R. SCOT,†[† This letter in Rom.]
Marke the summe and scope of this letter.according to your request, I have
drawne out certeine abuses worth the noting, touching the
worke you have in hand; things which I my selfe have seene
within these xxvi. yeares, among those which were counted
famous and skilfull in those sciences. And bicause the whole
394
discourse cannot be set downe, without nominating certeine
persons, of whom some are dead & some living, whose freends
remaine yet of great credit: in respect therof, I knowing that
mine enimies doo alreadie in number exceed my freends; I have
considered with my selfe, that it is better for me to staie my
hand, than to commit that to the world, which may increase my
miserie more than releeve the same. Notwithstanding, bicause I
am noted above a great manie others to have had some dealings
in those vaine arts and wicked practises; I am therefore to
signifie unto you, and I speake it in the presence of God,
that among all those famous and noted practisers, that I have
beene conversant withall these xxvi. yeares, I could never see
anie matter of truth to be/468. doone in those wicked sciences,
but onelie meere cousenings and illusions. And they, whome I
thought to be most skilfull therein, sought to see some things
at my hands, who had spent my time a dozen or fourteen years,
to my great losse and hinderance, and could/338. never at anie time
see anie one truth, or sparkle of truth therein. Yet at this
present I stand worthilie condemned for the same; for that,
contrarie to my princes lawes, and the lawe of God, and also
to mine owne conscience, I did spend my time in such vaine
and wicked studies and practises: being made and remaining a
spectacle for all others to receive warning by. The Lord grant
I may be the last (I speake it from my hart) and I wish it, not
onlie in my native coūtrie, but also through the whole face
of the earth, speciallie among Christians. For mine owne part
I lament my time lost, & have repented me five yeares past:
at which time I sawe a booke, written in the old Saxon toong,
by one Sir John MalborneS. John Malbornes booke
detecting the devises of conjuratiō, &c. a divine of Oxenford, three hundred
yeares past; wherein he openeth all the illusions & inventions
of those arts and sciences: a thing most worthie the noting. I
left the booke with the parson of Slangham in Sussex, where if
you send for it in my name, you may have it. You shall thinke
your labour well bestowed, and it shall greatlie further the
good enterprise you have in hand: and there shall you see the
whole science throughlie discussed, and all their illusions
and cousenages deciphered at large. Thus craving pardon at
your hands for that I promised you, being verie fearefull,
doubtfull, and loth to set my hand or name under any thing
that may be offensive to the world, or hurtfull to my selfe,
considering my case, except I had the better warrant from
my L. of Leicester, who is my verie good Lord, and by whome
next under God (hir Majestie onelie excepted) I have beene
preserved; and therefore loth to doo any thing that may offend
his Lordships eares./469. And so I leave your Worship to the Lords
keeping, who bring you and all your actions to good end and
purpose, to Gods glorie, and to the profit of all Christians.
From395
the bench this 8. of March, 1582. Your Worships poore and
desolate friend and servant, T. E.
AISTER R. SCOT,†[† This letter in Romans.]
Here’s the main point and purpose of this letter. As per your request, I've outlined certain abuses worth mentioning regarding the work you’re undertaking; these are things I've witnessed over the past 26 years among those who were considered both renowned and skilled in these fields. Because I can't address the entire discussion without naming certain individuals, some of whom are deceased and some still living, whose friends maintain significant credibility, I've realized that since my enemies already outnumber my friends, it's wiser for me to hold back rather than publish something that could worsen my misery rather than alleviate it. However, because I'm noted more than many others for having dealt with those vain arts and wicked practices, I must tell you, and I say this in God’s presence, that among all those famous practitioners I've interacted with over these 26 years, I've never seen anything truthful done within those wicked sciences—only pure deceit and illusions. The people I thought were most skilled sought things from me, having spent twelve to fourteen years on this path to my great loss and hindrance, and I could never discover even a single truth or glimmer of truth in it. Yet now I stand justly condemned for this, as I have, against my prince's laws, God's law, and my own conscience, wasted my time on such vain and wicked studies and practices, becoming a warning to others. May the Lord grant that I might be the last to do so (I speak this sincerely) and I wish this not only in my native country but across the entire earth, especially among Christians. Personally, I regret the time I've wasted, and I've repented for the past five years: during which I came across a book written in Old Saxon by Sir John MalborneS. John Malborne's book exposing the tricks of conjuration, etc., a divine from Oxford, three hundred years ago; it reveals all the illusions and inventions of those arts and sciences—a matter truly worth noting. I left the book with the parson of Slangham in Sussex; if you request it in my name, you can have it. You'll find your efforts well spent, and it will greatly aid your worthwhile endeavor: there, you'll see the whole science thoroughly discussed, and all their illusions and deceit detailed extensively. Therefore, I ask your forgiveness for what I promised, as I'm very fearful, doubtful, and reluctant to attach my name or signature to anything that might be offensive to the world or harmful to myself, considering my situation, unless I had better assurance from my Lord of Leicester, who is a very good Lord to me and, next to God (only excepting Her Majesty), has preserved me; hence, I'm hesitant to do anything that might offend his Lordship's ears. And so, I leave your Worship in the Lord's care, who will guide you and all your actions to a good end and purpose, for God's glory and the benefit of all Christians. From395 the bench this 8th of March, 1582. Your Worship's poor and desolate friend and servant, T. E.
I sent for this booke of purpose, to the parson of Slangham, and procured his best friends, men of great worship and credit, to deale with him, that I might borrowe it for a time. But such is his follie and superstition, that although he confessed he had it; yet he would not lend it: albeit a friend of mine, being knight of the shire would have given his word for the restitution of the same safe and sound.
I requested this book on purpose from the parson of Slangham and got his best friends, well-respected men, to talk to him so I could borrow it for a while. But despite being foolish and superstitious, he admitted he had it; still, he refused to lend it. Even though a friend of mine, who is a knight of the shire, would have vouched for its safe return.
The author his conclusion.The conclusion therefore shall be this, whatsoever heeretofore hath gone for currant, touching all these fallible arts, whereof hitherto I have written in ample sort, be now counted counterfet, and therefore not to be allowed no not by common sense, much lesse by reason, which should sift such cloked and pretended practises, turning them out of their rags and patched clowts, that they may appeere discovered, and shew themselves in their nakednesse. Which will be the end of everie secret intent, privie purpose, hidden practise, and close devise, have they never such shrowds and shelters for the time: and be they with never so much cautelousnesse and subtill circumspection clouded and shadowed, yet will they at length be manifestlie detected by the light, according to that old rimed verse:/
The author reached his conclusion.The conclusion is this: everything that has previously been accepted as valid regarding all these unreliable practices, which I have written about in detail, should now be considered fake. Therefore, it should not be accepted by common sense, and even less so by reason, which should examine such disguised and pretended practices, stripping them of their rags and patched cloths so they can be revealed and show themselves in their nakedness. This will be the fate of every secret intent, private purpose, hidden practice, and covert scheme, no matter how much disguise and caution they employ at the moment. Even if they are covered in layers of slyness and shadow, they will ultimately be clearly exposed by the light, just as the old rhymed verse states:/
And according to the verdict of Christ, the true Nazarite, who never
told untruth, but who is the substance and groundworke of
truth it selfe, saieng; Nihil est tam occultum quod
non sit detegendum,Matt. 10, 26.
Mark 4, 22.
Luke. 8, 17.
*And.[* = and] 12, 2, Nothing is
so secret, but it shall
be knowne and
revealed./
And according to the judgment of Christ, the true Nazarite, who never told a lie but is the essence and foundation of truth itself, saying: Nihil est tam occultum quod non sit detegendum,Matt. 10:26.
Mark 4:22.
Luke 8:17.
*And.[* = and] 12:2, Nothing is so secret that it won't be known and revealed.
¶ The xvi. Booke. 470.
The first Chapter.
A conclusion, in maner of an epilog, repeating manie of the former absurdities of witchmongers conceipts, confutations thereof, and of the authoritie of James Sprenger and Henrie Institor inquisitors and compilers of M. Mal.
A conclusion, like an epilogue, repeating many of the earlier absurdities of witch hunters' beliefs, arguments against them, and the authority of James Sprenger and Henry Institor, the inquisitors and compilers of M. Mal.
ITHERTO you have had delivered unto you, that which I have conceived
and gathered of this matter. In the substance and principall parts
wherof I can see no difference among the writers heereupon; of
what countrie, condition, estate, or religion so ever they be; but
I find almost all of them to agree in unconstancie, fables, and
impossibilities; scratching out of M. Mal. the substance of all their
arguments: so as their authors being disapproved, they must coine new
stuffe, or go to their grandams maids to learne more old wives tales,
whereof this art of witchcraft is contrived. But you must know that
The compilers or makers of the booke called A Mallet to
braine witches.James Sprenger, and Henrie Institor, whome I have had occasion
to alledge manie times, were coparteners in the composition of that
profound & learned booke called Malleus Maleficarum, & were the
greatest doctors of that art: out of whom I have gathered matter and
absurditie enough, to confound the opinions conceived of witchcraft;
although they were allowed inquisitors and assigned by the pope, with
the authoritie and commendation of all the doctors of the universitie
of Collen, &c: to call before/471. them, to imprison, to condemne, and to
execute witches; and finallie to seaze and confiscate their goods./
UP TO NOW, you have received what I have thought out and gathered on this topic. In the essential aspects and main points, I notice no difference among the writers on this subject, regardless of their country, status, class, or religion. However, I find that almost all of them agree on inconsistency, fables, and impossibilities, dismissing the essence of M. Mal. in their arguments. Since their authors have been discredited, they need to create new material or go to their grandmas' maids to learn outdated tales from which this witchcraft art is developed. But you should know that The editors of the book called A Mallet to Brain Witches. James Sprenger and Henrie Institor, whom I have often mentioned, were partners in writing that insightful and learned book called Malleus Maleficarum, and they were the leading experts in that field. I have gathered enough material and absurdity from them to challenge the views held about witchcraft, even though they were appointed inquisitors by the pope and endorsed by the authority and praise of all the doctors at the university of Cologne, etc., to summon, imprison, condemn, and execute witches, and finally to seize and confiscate their property.
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 gave them over into strong delusions. For proofe whereof I remember they write in one place of their said booke, that by reason of their severe proceedings against witches, they suffered intollerable assaults, speciallie in the night, many times finding needdels sticking in their biggens, 397which were thither conveied by witches charmes: and through their innocencie and holinesse (they saie) they were ever miraculouslie preserved from hurt. Howbeit they affirme that they will not tell all that might make to the manifestation of their holines: for then should their owne praise stinke in their owne mouthes. And yet God knoweth their whole booke conteineth nothing but stinking lies and poperie. Which groundworke and foundation how weake and wavering it is, how unlike to continue, and how slenderlie laid, a child may soone discerne and perceive.
340.These two doctors, to maintain their credit, and to cover their injuries, have published those same monstrous lies that have misled all of Christendom, spreading them with such authority that it will be hard to discredit their writings, no matter how ridiculous and false they are. Even though they support and promote their own praises, people are so enchanted that they believe them.It's no surprise they're so set in their opinions about this; God has allowed them to fall into strong delusions. For proof, I recall they write in one part of their book that because of their harsh actions against witches, they faced unbearable assaults, especially at night, often finding needles stuck in their bodies, 397which they claim were planted there by witches' spells. They say that through their innocence and holiness, they were always miraculously protected from harm. However, they state that they won't reveal everything that could prove their holiness because then their own praise would stink in their mouths. Yet, God knows their whole book contains nothing but disgusting lies and popery. It’s easy for a child to see how weak and shaky this foundation is, how unlikely it is to last, and how poorly it is laid.
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.
How the ordinary people have come to believe in the miraculous works of witches, a definition of witchcraft, and a description of it.
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
whatsoever the grandfoole/472. their ghostlie father, or anie other morrow
masse preest had informed them; and finallie with whatsoever they have
swallowed up through tract of time, or through their owne timerous
nature or ignorant conceipt, concerning these matters of hagges and
witches: as they have so settled their opinion and credit thereupon,
that they thinke it heresie to doubt in anie part of the matter;
speciallie bicause they find this word witchcraft expressed in the
scriptures; which is as to defend praieng to saincts, bicause Sanctus,
Sanctus, Sanctus is written in Te Deum.
THE
common people have become so obsessed and fooled by whatever poets have made up about witchcraft, whether seriously, jokingly, or mockingly; and by all the loud liars and tricksters who have created stories for their own amusement, and by all the tales they've heard from old, foolish women, or from their maids, and by whatever their foolish parents, or any other priest from morning mass, have told them; and finally by everything they have absorbed over time, or through their own fearful nature or ignorant beliefs about these matters concerning witches: they have settled their opinions and faith on it to the point that they think it’s heresy to doubt any part of it; especially because they see the word witchcraft mentioned in the scriptures, which is like defending prayers to saints just because Sanctus, Sanctus, Sanctus is written in Te Deum.
The definition or description of witchcraft. And now to come to the definition of witchcraft, which hitherto I did deferre and put off purposelie: that you might perceive the true nature thereof, by the circumstances, and therefore the rather to allow of the same, seeing the varietie of other writers. Witchcraft is in truth a cousening art, wherin the name of God is abused, prophaned and blasphemed, and his power attributed to a vile creature. In estimation of the vulgar people, it is a supernaturall worke, contrived betweene a corporall old woman, and a spirituall divell.The formal cause. The maner thereof is so secret, mysticall,/341. and strange, that to this daie there hath never beene any credible witnes therof. It is incomprehensible to the wise, learned or faithfull; a probable matter to children, fooles, 398 melancholike persons and papists. The finall cause.The trade is thought to be impious. The effect and end thereof to be sometimes evill, as when thereby man or beast, grasse, trees, or corne, &c; is hurt: sometimes good, as whereby sicke folkes are healed, theeves bewraied, and true men come to their goods, &c. The materiall cause.The matter and instruments, wherewith it is accomplished, are words, charmes, signes, images, characters, &c: the which words although any other creature doo pronounce, in maner and forme as they doo, leaving out no circumstance requisite or usuall for that action: yet none is said to have the grace or gift to performe the matter, except she be a witch, and so taken, either by hir owne consent, or by others imputation./
The definition or description of witchcraft. Now let's get to the definition of witchcraft, which I have purposely delayed discussing so you can understand its true nature through the circumstances, and to make you more inclined to accept it given the variety of other writers' views. In reality, witchcraft is a deceitful art where the name of God is misused, profaned, and blasphemed, his power attributed to a worthless being. In the eyes of common people, it is a supernatural act, supposedly involving an old woman and a spiritual devil. The formal reason. The manner in which it operates is so secretive, mystical, and strange that, to this day, there has never been any credible witness to it. It is incomprehensible to the wise, learned, or faithful; it seems plausible to children, fools, 398 melancholic individuals, and Catholics. The ultimate purpose. This practice is considered wicked. Its effects and purposes can be both harmful—such as when it causes harm to people, animals, plants, or crops—and beneficial, as when it heals the sick, exposes thieves, and helps honest individuals recover their property, among other things. The physical cause. The materials and tools used to carry it out include words, charms, signs, images, characters, etc. These words, even if spoken by others in the same manner and form, without missing any necessary details, still do not seem to possess the grace or gift to accomplish the act unless the person is a witch, either by her own agreement or by others’ accusations.
The third Chapter.473.
Reasons to proove that words and characters are but bables, & that witches cannot doo such things as the multitude supposeth they can, their greatest woonders prooved trifles, of a yoong gentleman cousened.
Reasons to prove that words and symbols are just nonsense, & that witches can't do the things that most people think they can; their biggest wonders turned out to be trivial, involving a young gentleman who was fooled.
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 the same maie be further and more plainelie perceived by
these short and compendious reasons following.
THOSE words, symbols, images, and other such items that are seen as essential tools for witchcraft (without which nothing can be achieved) are just nonsense, created by tricksters to deceive the public; I believe I have proven this adequately. This can be further and more clearly understood through the following brief and concise reasons.
A necessarie sequele.First, in that the Turkes and infidels, in their witchcraft, use both other words, and other characters than our witches doo, and also such as are most contrarie. In so much as, if ours be bad, in reason theirs should be good. If their witches can doo anie thing, ours can doo nothing. For as our witches are said to renounce Christ, and despise his sacraments: so doo the other forsake Mahomet, and his lawes, which is one large step to christianitie.
A must-have sequel. First, the Turks and non-believers, in their magic, use different words and symbols than our witches do, and they are also completely opposed to ours. So, if our witches are bad, logically theirs should be good. If their witches can accomplish anything, ours can do nothing. Just as our witches are said to reject Christ and disregard his sacraments, the others abandon Mohammed and his laws, which is a significant step towards Christianity.
Probatum est, by mother Bungies confessiō that al witches are couseners.It is also to be thought, that all witches are couseners; when mother Bungie, a principall witch, so reputed, tried, and condemned of all men, and continuing in that exercise and estimation manie yeares (having cousened & abused the whole realme, in so much as there came to hir, witchmongers from all the furthest parts of the land, she being in diverse bookes set out with authoritie, registred and chronicled by the name of the great witch of Rochester, and reputed among all men for the cheefe ringleader of all other witches) by good 399 proofe is found to be a meere cousener; confessing in hir death bed freelie, without compulsion or inforcement, that hir cunning consisted onlie in deluding and deceiving the people: saving that she had (towards the maintenance of hir credit in that cousening trade) some sight in physicke and surgerie, and the assistance of a freend of hirs,/ 342. cal/led474. Heron, a professor thereof. And this I know, partlie of mine owne knowledge, and partlie by the testimonie of hir husband, and others of credit, to whome (I saie) in hir death bed, and at sundrie other times she protested these things; and also that she never had indeed anie materiall spirit or divell (as the voice went) nor yet knew how to worke anie supernaturall matter, as she in hir life time made men beleeve she had and could doo.
Probatum est, according to Mother Bungie's confession that all witches are scams. It’s also worth considering that all witches are frauds; when Mother Bungie, a well-known witch, was tried and condemned by everyone, and continued in that practice and reputation for many years (having deceived and taken advantage of the entire realm, drawing witch hunters from all corners of the land, as she was recorded in various authoritative texts, chronicled as the great witch of Rochester, and recognized by everyone as the main leader of all other witches), good 399 evidence shows that she was merely a fraud; confessing freely on her deathbed, without pressure or coercion, that her skill was entirely about tricking and deceiving people: except that she had (to maintain her reputation in that fraudulent trade) some knowledge of medicine and surgery, along with the help of a friend of hers, 342. called474. Heron, who was a professional in that field. And I know this partly from my own experience and partly from the testimony of her husband and others of good standing, to whom (I say) she affirmed these things on her death bed and at various other times; and she also stated that she never had any actual spirit or devil (as the rumors suggested) nor did she know how to perform any supernatural acts, despite having made people believe otherwise during her lifetime.
The like may be said of one T. of Canturburie, whose name I will not litterallie discover, who wonderfullie abused manie in these parts, making them thinke he could tell where anie thing lost became: with diverse other such practises, whereby his fame was farre beyond the others. And yet on his death bed he confessed, that he knew nothing more than anie other, but by slight and devises, without the assistance of anie divell or spirit, saving the spirit of cousenage: and this did he (I saie) protest before manie of great honestie, credit, & wisedome, who can witnesse the same, and also gave him good commendations for his godlie and honest end.
The same can be said of one T. from Canturburie, whose name I won’t reveal, who greatly deceived many people in this area, making them believe he could find anything that was lost. He had various other tricks that made his reputation far greater than others. Yet, on his deathbed, he confessed that he knew nothing more than anyone else, but relied on tricks and schemes, without the help of any devil or spirit, except the spirit of deception. He made this claim (I say) in front of many reputable, trustworthy, and wise individuals who can attest to it, and he was also praised for his pious and honest end.
Againe, who will mainteine, that common witchcrafts are not cousenages, when the great and famous witchcrafts, which had stolne credit not onlie from all the common people, but from men of great wisdome and authoritie, are discovered to be beggerlie slights of cousening varlots? Which otherwise might and would have remained a perpetuall objection against me. Were there not *three[*] J. Bodin in the preface before his booke of Dæmonomania reporteth this by a conjuring preest late Curat of Islington: hee also sheweth to what end: read the place you that understād Latine. images of late yeeres found in a doonghill, to the terror & astonishment of manie thousands? In so much as great matters were thought to have beene pretended to be doone by witchcraft. But if the Lord preserve those persons (whose destruction was doubted to have beene intended therby) from all other the lewd practises and attempts of their enimies; I feare not, but they shall easilie withstand these and such like devises, although they should indeed be practised against them. But no doubt, if such bables could have brought those matters of mischeefe to passe, by the hands of traitors, witches, or papists; we should long since have beene deprived of the most excellent jewell and comfort that we enjoy in this world. Howbeit, I confesse, that the feare, conceipt, and doubt of such mischeefous pretenses may breed inconvenience to them that stand in awe of the/475. same. And I wish, that even for such practises, though they never can or doo take effect, the practisers be punished with all extremitie: bicause therein 400 is manifested a traiterous heart to the Queene, and a presumption against God.
Again, who will argue that ordinary witchcraft isn’t deceitful, when the well-known witchcrafts that have gained credibility not only from the common people but also from wise and authoritative figures are shown to be mere tricks by deceitful scoundrels? These could have remained a constant point of contention against me. Were there not *three[*] J. Bodin, in the preface of his book Dæmonomania, talks about this conjuring priest who was recently the Curate of Islington. He also explains the purpose: read the section if you know Latin. images discovered recently in a dung heap, causing fear and astonishment among many thousands? So much so that serious matters were thought to have been faked as witchcraft. But if the Lord protects those individuals (whose ruin was feared to be intended), from all the wicked schemes and actions of their enemies, I have no doubt they will easily withstand these and similar tricks, even if they were truly aimed at them. Yet, without a doubt, if such nonsense could have brought about those harmful actions through the hands of traitors, witches, or Catholics; we should have long since lost the most precious jewel and comfort we enjoy in this world. However, I admit that the fear, thought, and doubt of such malicious intentions can cause issues for those who are afraid of them. And I wish that even for such attempts, although they can never or do not succeed, the perpetrators be punished severely: because in that is shown a traitorous heart to the Queen, and a presumption against God.
Note this devise of the waxen images found of late neere London.But to returne to the discoverie of the aforesaid knaverie and witchcraft. So it was that one old cousener, wanting monie, devised or rather practised (for it is a stale devise) to supplie his want, by promising a yoong Gentleman, whose humor he thought would that waie be well served, that for the summe of fourtie pounds, he would not faile by his cunning in that art of witchcraft, to procure unto him the love of anie three women whome he would name, and of whome he should make choise at his pleasure. The yoong Gentleman being abused with his cunning devises, and too hastilie yeelding to that motion, satisfied this cunning mans demand of monie. Which, bicause he had it not presentlie to disbursse, provided it for him at the/343. hands of a freend of his. Finallie, this cunning man made the three puppets of wax, &c: leaving nothing undone that appertained to the cousenage, untill he had buried them, as you have heard. But I omit to tell what a doo was made herof, and also what reports and lies were bruted; as what white dogs and blacke dogs there were seene in the night season passing through the watch, mawgre all their force and preparation against them, &c. But the yoong Gentleman, who for a litle space remained in hope mixed with joy and love, now through tract of time hath those his felicities powdered with doubt and despaire. For in steed of atchieving his love, he would gladlie have obteined his monie. But bicause he could by no meanes get either the one or the other (his monie being in hucksters handling, and his sute in no better forwardnes) he revealed the whole matter, hoping by that meanes to recover his monie; which he neither can yet get againe, nor hath paied it where he borrowed. But till triall was had of his simplicitie or rather follie herein, he received some trouble himselfe hereabouts, though now dismissed./
Check out this trick with the wax figures that were recently found near London. But to return to the uncovering of the mentioned deceit and witchcraft. An old con artist, short on cash, came up with—or rather practiced (since it’s an old trick)—a way to meet his needs by promising a young gentleman, whom he thought would be well-pleased, that for the sum of forty pounds, he would successfully use his skills in witchcraft to gain the love of any three women he could name, those of which he would choose at his leisure. The young gentleman, taken in by his crafty schemes and eager to agree, fulfilled this con man's monetary request. Since he didn’t have the money on hand, he arranged for it through a friend. Finally, this clever man made the three wax figures, etc., leaving nothing to chance until he buried them, as you have heard. But I won’t go into the fuss that was made about this, nor the rumors and lies that were spread; such as the sightings of white and black dogs passing through the watch during the night, despite all their preparations against them, etc. However, the young gentleman, who for a little while held out hope mixed with joy and love, eventually found those feelings tainted with doubt and despair over time. Instead of winning the love he sought, he would have gladly taken his money back. But because he couldn’t get either one or the other (his money being tied up with merchants and his case making no progress), he revealed the whole situation, hoping to recover his funds; which he still can't get back, nor has he repaid where he borrowed it from. However, until his foolishness—or rather simplicity—was uncovered, he faced some trouble here, though he has since been dismissed.
The fourth Chapter.476.
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.
About someone who was so enchanted that he could only read canonical scriptures, and about a devil that couldn't speak any Latin, proof that witchcraft is pure deception.
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 & cousenages. There was one, whom for some respects I name
not,401
that was taken blind, deafe, & dumbe; so as no physician could
helpe him. That man (forsooth) though he was (as is said) both blind,
dumbe & deafe, yet could he read anie canonicall scriptures; but as
for apocrypha, he could read none: wherein a Gods name consisted the
miracle.There the hypocrite was overmatcht for all his dissembled
gravitie. But a leafe of apocrypha being extraordinarilie inserted among
the canonicall scriptures, he read the same as authentike: wherein his
knaverie was bewraied. Another had a divell, that answered men to all
questions, marie hir divell could understand no Latine, and so was she
(and by such meanes all the rest may be) bewraied. Indeed our witching
writers saie, that certeine divels speake onelie the language of that
countrie where they are resiant, as French, or English, &c.
HERE A strange miracle, if it’s true.
I can also share another significant miracle that happened within the scope of a child's memory, which might lead any reasonable person to believe that these supernatural events are just tales and tricks. There was someone, whom for certain reasons I won't name,401
who was blind, deaf, and mute; no doctor could help him. That man, despite being (as they say) both blind, mute, and deaf, could still read any canonical scriptures; however, he couldn't read any apocryphal texts, which was where the miracle lay. There the hypocrite was outsmarted, despite all his false seriousness. But when an apocryphal page was uniquely inserted among the canonical scriptures, he read it as authentic, revealing his deceit. Another person had a devil that answered questions for people, but her devil couldn't understand Latin, which exposed her (and in similar ways, others could be exposed too). Indeed, our witchcraft writers say that certain devils only speak the language of the country where they live, like French, English, etc.
Furthermore, in my conceipt, nothing prooveth more apparentlie that witchcraft is cousenage, and that witches instruments are but ridiculous bables, and altogither void of effect; than when learned and godlie divines, in their serious writings, produce experiments as wrought by witches, and by divels at witches commandements: which they expound by miracles, although indeed meere trifles. Whereof they conceive amisse, being overtaken with credulitie.//
Furthermore, in my opinion, nothing proves more clearly that witchcraft is a scam and that witches' tools are just silly props with no real power than when educated and religious scholars, in their serious writings, showcase experiments supposedly performed by witches and demons at their command, which they interpret as miracles, even though they are actually just trivial matters. They misunderstand this because they are caught up in gullibility.
The fift Chapter.477. 344.
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.] &c.
About divination using the sieve and shears, along with the book and key, Hemingius refuted his opinion on that, a nonsense way to know what time it is, involving certain tricks, various reasons for the downfall of witches and conjurers, and their deceptions, the devil's transformations, and hot iron,*[* Latin in Italics.] & etc.
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 zeale & learning
otherwise I might justlie commend: howbeit I am sorie and ashamed to
see his ignorance and follie in this behalfe. Neither would I have
bewraied it, but that he himselfe, among other absurdities concerning
the maintenance of witches omnipotencie, hath published it to his
great discredit. Popish preests (saith he) as the Chaldæans used
the divination by sive & sheeres*[* p. 262] for the detection of theft,
doo practise with a psalter and a keie fastned upon the 49. psalme,
to discover a theefe. And when the names of the suspected persons
are orderlie put into the pipe of the keie, at the reading of these
words of the psalme [If thou sawest a theefe thou diddest consent unto
him]† [† [] in text] the booke will 402wagge, and fall out of the fingers of them
that hold it, and he whose name remaineth in the keie must be the
theefe. Hereupon HemingiusThe greatest clarkes are not the wisest men. inferreth, that although conjuring preests
and witches bring not this to passe by the absolute words of the
psalme, which tend to a farre other scope; yet sathan dooth nimblie,
with his invisible hand, give such a twitch to the booke, as also in
the other case to the sive and the sheeres, that downe falles the booke
and keie, sive and sheeres, up starts the theefe, and awaie runneth the
divell laughing, &c.
O
skipping over all the tales backed by the Catholic scholars, you will hear the words of N. Hemingius,Heming. in book on superstition and magic. whose enthusiasm and knowledge I might otherwise rightly praise: however, I feel sorry and ashamed to witness his ignorance and folly in this matter. I wouldn’t have revealed it, but he himself, among other absurdities regarding the support of witches' power, has made it public to his great discredit. Catholic priests (he says) like the Chaldeans used divination with a sieve and shears[* p. 262] for identifying thieves, practice with a psalter and a key attached to the 49th psalm to uncover a thief. When the names of the suspected individuals are inserted into the key's pipe, upon reading these words from the psalm [If you saw a thief, you consented to him]†[† [] in text] the book will 402shake and fall from the fingers of those holding it, and whoever’s name remains in the key must be the thief. Following this, HemingiusThe smartest scholars aren't always the wisest people. concludes that even though conjuring priests and witches do not achieve this through the actual words of the psalm, which have a completely different purpose; still, Satan swiftly uses his invisible hand to give the book such a tug, just like with the sieve and shears, causing the book and key to drop, the sieve and shears to fall, the thief to rise up, and the devil to run away laughing, etc.
But alas, Hemingius is deceived, as not perceiving the conceipt, or rather the deceipt hereof. For where he supposeth those actions to be miraculous, and done by a divell; they are in truth/478. meere bables, wherein consisteth not so much as legierdemaine. For everie carter may conceive the slight hereof: bicause the booke and keie, sive and sheeres, being staied up in that order,A naturall reason of the former knacke. by naturall course, of necessitie must within that space (by meanes of the aire, and the pulse beating at the fingers end) turne and fall downe. Which experience being knowne to the witch or conjuror, she or he doo forme and frame their prophesie accordinglie: as whosoever maketh proofe thereof shall manifestlie perceive it. By this art, practise, or experience, you shall knowe what it is a clocke, if you hold betweene your finger and your thumbe a thred of six or seven inches long, unto the other end whereof is tied a gold ring, or some such like thing: in such sort as upon the beating of your pulse, and the mooving of the ring, the same may strike upon either side of a goblet or glasse. These things are (I confesse) witchcraft, bicause the effect or event proceedeth not of that cause which such couseners saie, and others beleeve they doo. As when they laie a medicine for the ague, &c: to a childs wrists, they also pronounce certeine words or charmes, by vertue whereof (they saie)/345. the child is healed: whereas indeed the medicine onelie dooth the feate. And this is also a sillie jugglers knacke, which wanteth legierdemaine, whom you shall see to thrust a pinne, or a small knife, through the head and braine of a chicken or pullet, and with certeine mysticall words seeme to cure him:*[* p. 346.] whereas, though no such words were spoken, the chicken would live, and doo well enough; as experience teacheth and declareth.
But sadly, Hemingius is misled, not realizing the trickery involved. He thinks those actions are miraculous and done by a devil; in reality, they are simple tricks, lacking any true skill. Any cart driver can understand the deception because the book and key, sieve and shears, when positioned in that order, must naturally turn and fall within that time frame, thanks to the air and the pulse beating at the fingertips. Knowing this, the witch or magician adjusts their predictions accordingly; anyone who tries it will clearly see this. Through this art, practice, or experience, you can tell the time if you hold a thread of six or seven inches long between your finger and thumb, with a gold ring or something similar tied to the other end. As your pulse beats and the ring moves, it might strike one side of a goblet or a glass. I admit these things are tricks because the results don’t come from the causes that these deceivers claim, and that others believe. For example, when they apply a remedy for a fever to a child's wrists and recite certain words or charms, they claim that this is what heals the child, but in reality, the medicine does all the work. This is also a silly magician's trick, lacking true skill. You will see someone push a pin or small knife through a chick's head and brain, and with some mystical words, they seem to cure it; whereas, even without such words, the chick would survive and do fine, as experience shows.
Againe, when such as have mainteined the art and profession of conjuring, and have written thereupon most cunninglie, have published recantations, and confessed the deceipts thereof, as Cornelius Agrippa C. Agripp. in lib. de vanit. scient. & in epistola ante librum de occulta philosophia.did, whie should we defend it? Also, when heathen princes, of great renowne, authoritie, & learning, have searched, with much industrie and charge, the knowledge & secrecie of conjuration and witchcraft, & finallie found by experience all to be false and vaine that is reported 403 of them, as Plin. lib. natural. hist. 30. cap. 1. Pet. Mart. in locis communibus.Nero, Julianus apostata, and Valence did; whie should we seeke for further triall, to proove witchcraft and conjuration to be cousenage?
Again, when those who have practiced the art and profession of conjuring and have written about it skillfully have published recantations and admitted the deceptions involved, as Cornelius Agrippa C. Agrippa in the book on the vanity of science and in the letter before the book on hidden philosophy. did, why should we defend it? Also, when renowned, powerful, and knowledgeable pagan princes have diligently and expensively sought the knowledge and secrets of conjuration and witchcraft, only to find through experience that everything reported about them is false and vain, as Pliny, Natural History, Book 30, Chapter 1. Peter Martyr, on common places. Nero, Julian the Apostate, and Valens did, why should we seek further proof to demonstrate that witchcraft and conjuration are just tricks?
Also, when the miracles imputed unto them, exceed in quantitie, qualitie and number, all the miracles that Christ wrought here upon earth, for the establishing of his gospell, for the confir/mation479. of our faith, and for the advancement of his glorious name; what good christian will beleeve them to be true? And when Christ himselfe saith; The works that I doo, no man else can accomplish; whie should we thinke that a foolish old woman can doo them all, and manie more?
Also, when the miracles attributed to them surpass in quantity, quality, and number all the miracles that Christ performed on earth to establish his gospel, confirm our faith, and promote his glorious name; what good Christian would believe they are true? And when Christ himself says, "The works that I do, no one else can accomplish," why should we think that a foolish old woman can do them all, and many more?
Also, when Christ knew not these witches, nor spake one word of them
in all the time of his being here upon earth, having such necessarie
occasion (if at leastwise they with their familiars could doo as he
did by the spirit of God, as is constantlie affirmed) whie should
we suppose that they can doo as they saie, but rather that they are
deceivers[?*][* text (.)] When they are faine to saie, that witches wrought not
in that art, all those thirtie three yeares that Christ lived,Note that during all Christs time upon earth, which was 33.
yeares, witches were put to silence, &c. and that
there were none in Jobs time, and that the cousening oracles are now
ceased; who seeth not that they are witlesse, and madde fooles that
mainteine it? When all the mischeefes are accomplished by poisons and
naturall meanes, which they affirme to be brought to passe by words,
it manifesteth to the world their cousenage. When all the places of
scripture, which witchmongers allowe for the proofe of such witches,
are prooved to make nothing for their purpose, their own fables & lies
deserve small credit. When one of the cheefe points in controversie;
to wit, execution of witches, is grounded upon a false translation;
namelie, You shall not suffer a witch to live (which is in Latine,†[† Not in Vulg.]
Veneficam non retinebitis in vita) where the word in everie mans
eare soundeth to be a poisoner, rather than a worker of miracles, and
so interpreted by the seventie interpretors, Josephus, and almost
of all the Rabbins, which were Hebrues borne: whie should anie of
their interpretations or allegations be trusted, or well accounted
of? When working of miracles is ceased, and the gift of prophesie
also; so as the godlie, through invocation of the holie spirit, cannot
performe such wonderfull things, as these witches and conjurors by
the invocation of divels and wicked spirits undertake, and are said
to doo; what man that knoweth and honoureth God will be so in/fatuate346.
as to beleeve these lies, and so preferre the power of witches and
divels before the godlie endued with Gods holie spirit? When manie
printed bookes are published, even with authoritie, in confirmation
of such miracles wrought by those couseners, for the detection of
witchcraft;/480. and 404
in fine all is not onelie found false, and to have
beene accomplished by cousenage, but that there hath beene therein
a set purpose to defame honest matrones, as to make them be thought
to be witches: whie should we beleeve Bodin, M. Mal. &c: in their
cousening tales and fables? When they saie that witches can flie in
the aire, and come in at a little coane,‡[‡ = crack]
[‡ Cf. p. 91.] or a hole in a glasse
windowe, and steale awaie sucking children, and hurt their mothers; and
yet when they are brought into prison, they cannot escape out of the
grate, which is farre bigger: who will not condemne such accusations or
confessions to be frivolous, &c? When (if their assertions were true)
concerning the divels usuall taking of shapes, and walking, talking,
conferring, hurting, and all maner of dealing with mortall creatures,
Christs argumentBut Christs argument was undoubted: Ergo, &c. to Thomas had beene weake and easilie answered; yea
the one halfe, or all the whole world might be inhabited by divels,
everie poore mans house might be hired over his head by a divell, he
might take the shape and favor of an honest woman, and plaie the witch;
or of an honest man, and plaie the theefe, and so bring them both,
or whome he list to the gallowes: who seeth not the vanitie of such
assertions? For then the divell might in the likenes of an honest man
commit anie criminall offense; as Lavater in his nineteenth chapter
De spectris reporteth of a grave wise magistrate in the territorie
of Tigurie, who affirmed, that as he and his servant went through
certeine pastures, he espied in a morning, the divell in likenes of one
whome he knew verie well, wickedlie dealing with a mare.I marvell for what purpose the magistrate went to that
fellowes house. Upon the sight
whereof he immediatlie went to that fellowes house, and certeinlie
learned there, that the same person went not out of his chamber that
daie. And if he had not wiselie boolted out the matter, the good honest
man (saith he) had surelie beene cast into prison, and put on the
racke, &c.
Also, when Christ didn't know about these witches, nor said a word about them during his time here on earth, despite having every reason to (if they and their spirits could do what he did through the spirit of God, as is often claimed), why should we believe that they can do what they say, instead of thinking they are just deceivers? When they have to say that witches didn't practice their art during all thirty-three years that Christ lived, and that there were none during Job's time, and that the deceptive oracles are now silent; who doesn't see that those who maintain this are clueless and foolish? When all the harm is done through poisons and natural means, which they claim to achieve through words, it shows the world their trickery. When all the scriptures that witchmongers use to prove the existence of such witches are proven to support nothing for their claims, their own fables and lies deserve little belief. When one of the main points of contention, namely the execution of witches, is based on a false translation—specifically, "You shall not suffer a witch to live" (which in Latin is *Veneficam non retinebitis in vita*) where the word in everyone's ear sounds to be a poisoner rather than a miracle worker, and is interpreted so by the seventy interpreters, Josephus, and almost all the Rabbis, who were Hebrew born; why should any of their interpretations or claims be trusted? When the performing of miracles has ceased, and the gift of prophecy as well, so that the godly, through invocation of the Holy Spirit, cannot perform such wonderful things as these witches and conjurers claim to do by invoking devils and evil spirits; what person who knows and honors God would be so infatuated as to believe these lies and prefer the power of witches and devils over the godly filled with God's Holy Spirit? When many printed books are published, even with authority, confirming such miracles performed by these tricksters, for the exposure of witchcraft; and in the end, it is found that all is not only false and accomplished through deception, but that there has been a deliberate intention to defame decent women, making them thought to be witches; why should we believe Bodin, M. Mal., etc., in their trickster tales and fables? When they say that witches can fly in the air and come in through a small crack or a hole in a glass window, and kidnap suckling children and hurt their mothers; yet when they are brought into prison, they cannot escape from the bars, which are far bigger: who wouldn't condemn such accusations or confessions as ridiculous, etc.? When (if their claims were true) regarding the devil's usual taking of shapes, walking, talking, conferring, hurting, and all kinds of dealings with mortals, Christ’s argument to Thomas would have been weak and easily rebutted; yes, half or the entire world could be inhabited by devils, every poor man's house could be occupied by a devil, who might take the form of an honest woman and play the witch, or of an honest man and play the thief, thus bringing both or whoever he chooses to the gallows: who doesn't see the vanity of such claims? For then the devil could, in the likeness of an honest man, commit any criminal offense; as Lavater reports in his nineteenth chapter *De spectris* about a wise magistrate in the territory of Tigurie, who claimed that as he and his servant walked through certain pastures one morning, he saw the devil in the likeness of someone he knew very well, wickedly dealing with a mare. I wonder what purpose the magistrate had in going to that fellow’s house. Upon witnessing this, he immediately went to that fellow’s house and found out for sure that the same person hadn’t left his room that day. And if he hadn't wisely dismissed the matter, the good honest man, he says, would surely have been thrown into prison and put on the rack, etc.
Albertus Crantzius in lib. 4. metropolis. cap. 4. The like storie we read of one Cunegunda, wife to Henrie the second emperor of that name, in whose chamber the divell (in the likenes of a yoongman, with whome she was suspected to be too familiar in court) was often seene comming in and out. How beit, she was purged by the triall Candentis ferri, and prooved innocent: for she went upon glowing iron unhurt, &c. And yet SalomonProv. 6. saith; Maie a man carrie fier in his bosome, and his/481. clothes not be burned? Or can a man go upon coles, & his feete not scortched? And thus might the divell get him up into everie pulpit, and spred heresies, as I doubt not but he dooth in the mouth of wicked preachers, though not so grosselie as is imagined and reported by the papists and witchmongers. And because it shall not be said that I beelie them, I will cite a storie crediblie reported by their cheefest doctors; namelieMal. malef. par. 2. quæ. 1. cap. 9. James Sprenger, and Henrie Institor, who saie as followeth, even word for word./
Albertus Crantzius in book 4, metropolis, chapter 4. We read a similar story about Cunegunda, the wife of Henry, the second emperor of that name. In her chamber, the devil (in the form of a young man, with whom she was suspected of being too familiar at court) was often seen coming in and out. However, she was cleared by the trial of Candentis ferri and proved innocent: she walked over glowing iron unharmed, etc. And yet SolomonProv. 6. says, “Can a man carry fire in his bosom, and his clothes not be burned? Or can a man walk on coals, and his feet not be scorched?” Thus, the devil could get into any pulpit and spread heresies, as I have no doubt he does through wicked preachers, though not as obviously as is imagined and reported by the papists and witch-hunters. And to ensure it won't be said that I believe them, I will cite a story credibly reported by their leading doctors; namelyMal. malef. par. 2. que. 1. cap. 9. James Sprenger and Henry Institor, who say the following, word for word./
405
405
The sixt Chapter.347.
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.
How the devil preached good doctrine in the form of a priest, how he was revealed, and that it is shameful (after disproving the bigger witchcrafts) for anyone to believe in the smaller aspects of it.
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 the sermon was doone,He should rather have asked who gave him orders and licence
to preach. he called the divell unto him,
demanding the cause of his sincere preaching; who answered: Behold I
speake the truth, knowing that while men be hearers of the word, and
not followers, God is the more offended, and my kingdome the more
inlarged. And this was the strangest devise (I thinke) that ever anie
divell used: for the apostles themselves could have done no more.
Againe, when with all their familiars, their ointments, &c: whereby
they ride invisiblie, nor with all their charmes, they can neither
conveie themselves from the hands of such as laie wait for them; nor
can get out of prison, that otherwise can go in and out at a mouse
hole*;[* pp. 91, 222.] nor finallie can save themselves from the gallowes, that can
transubstantiate their own and others bodies into flies or fleas, &c:
who seeth not, that either they lie, or are beelied in their miracles?
When they are said to transfer their neighbors corne into/482. their owne
ground, and yet are perpetuall beggers, and cannot inrich themselves,
either with monie or otherwise: who is so foolish as to remaine longer
in doubt of their supernaturall power? When never any yet from the
beginning of the world till this daie, hath openlie shewed any other
tricke, conceipt, or cunning point of witchcraft, than legierdemaine
or cousenage: who will tarrie any longer for further triall? When both
the common law and also the injunctions doo condemne prophesieng, &
likewise false miracles, and such as beleeve them in these daies: who
will not be afraid to give credit to those knaveries? When heereby they
make the divell to be a god that heareth the praiers, and understandeth
the minds of men: who will not be ashamed, being a christian, to be
so abused by them? When they that doo write most franklie of these
matters, except lieng Sprenger & Institor, have never seene any
thing heerin; insomuch as the most credible proofe that BodinJohn. Bodin.
bringeth of his woonderfull tales of witchcraft,
406 is the report of his
host at an alehouse where he baited: who will give further eare unto
these incredible fables? When in all the new testament, we are not
warned of these bodilie appearances of divels, as we are of his other
subtilties, &c: who will be afraid of their bugs? When no such bargaine
is mentioned in the scriptures, why should we beleeve so incredible and
impossible covenants, being the ground of all witchmongers religion,
without the which they have no probabilitie in the rest of their
foolish assertions? Yet manie that beare the shew of honest men are verie
credulous heerein.When as, if any honest mans conscience be appealed
unto, he must confesse he never saw triall of such witch/craft348. or
conjuration to take effect, as is now so certeinlie affirmed: what
conscience can condemne poore soules that are accused wrongfullie,
or beleeve them that take upon them impiouslie to doo or worke those
impossible things? When the whole course of the scripture is utterlie
repugnant to these impossible opinions, saving a few sentences, which
neverthelesse rightlie understood, releeve them nothing at all: who
will be seduced by their fond arguments? When as now that men have
spied the knaverie of oracles, & such pelfe, and that there is not one
oracle in the world remaining: who cannot perceive that all the residue
heeretofore of those devises, have beene cousenages, knaveries, and
lies? When the power of God is so impudentlie transferred to a base
crea/ture,483. what good christian can abide to yeeld unto such miracles
wrought by fooles? When the old women accused of witchcraft, are
utterlie insensible, and unable to saie for themselves; and much lesse
to bring such matters to passe, as they are accused of: who will not
lament to see the extremitie used against them? When the foolisher sort
of people are alwaies most mistrustfull of hurt by witchcraft, and the
simplest and dotingest people mistrusted to doo the hurt: what wise man
will not conceive all to be but follie? Witches are cōmonlie verie beggers.When it were an easie matter
for the divell, if he can doo as they affirme, to give them great store
of monie, and make them rich, and dooth it not; being a thing which
would procure him more disciples than any other thing
in the world: the wise must needs condemne the divell of follie,
and the witches of peevishnesse, that take such paines, and
give their soules to the divell to be tormented
in hell fier, and their bodies to the
hangman to be trussed on
the gallowes, for
nichels in
a bag.
Once, the devil went up into a pulpit and gave a very universal sermon. But a holy priest, coming to the good speed, realized by his holiness that it was the devil. So, he listened carefully but couldn’t find any fault in his message. Therefore, as soon as the sermon was over,He should have instead asked who gave him the authority and permission to preach. he called the devil over to ask why he preached sincerely. The devil replied: Look, I speak the truth, knowing that while people are just listeners and not followers, God is more offended, and my kingdom grows larger. This was the strangest trick (I think) that any devil could use; the apostles themselves could not have done better. Again, with all their companions, their ointments, etc., by which they ride invisibly, and with all their charms, they can neither escape those waiting for them nor break out of prison, whereas they can go in and out through a mouse hole*;[* pp. 91, 222.*] nor can they save themselves from the gallows, even though they can turn their own and others' bodies into flies or fleas, etc.: who does not see that they either lie or are deceived about their miracles? When they are said to transfer their neighbor's grain into/482. their own fields and yet are perpetual beggars, unable to enrich themselves, either with money or otherwise: who is so foolish as to remain in doubt about their supernatural power? When no one has openly shown any trick, cleverness, or cunning form of witchcraft from the beginning of the world until now, who would wait any longer for further proof? When both common law and the rules condemn prophesying and false miracles, and those who believe in them these days: who will not hesitate to give credit to those schemes? When this makes the devil seem like a god who hears prayers and understands people's minds: who will not feel embarrassed, as a Christian, to be misled by them? When those who write most candidly about these matters, except lying Sprenger & Institor, have never seen anything in this regard; such that the most credible evidence that BodinJohn Bodin. provides about his wonderful tales of witchcraft,
406 is the account from his host at an inn where he rested: who will pay further attention to these unbelievable stories? When all through the New Testament, we aren’t warned about these physical appearances of devils, as we are of his other subtleties, etc.: who will fear their horrors? When no such agreements are mentioned in the scriptures, why should we believe such incredible and impossible covenants, which are the foundation of all witchcraft enthusiasts' beliefs, without which they have no validity in the rest of their foolish claims? Many people who seem honest are quite gullible in this matter. When any honest person’s conscience is questioned, they must confess they have never seen evidence of such witchcraft348. or conjuration have any effect, as is now so confidently claimed: what conscience can condemn poor souls wrongfully accused, or trust those who claim to do impossible things impiously? When the entire course of scripture is utterly against these impossible beliefs, save for a few phrases which, nonetheless, properly understood, help them not at all: who will be fooled by their silly arguments? Now that people have seen through the deceit of oracles, and such nonsense, and there is not a single oracle left in the world: who cannot see that all the remnants of those tricks have been deceptions and lies? When the power of God is so shamelessly attributed to a low creature,483. what good Christian can tolerate such miracles performed by fools? When the old women accused of witchcraft are utterly insensible and unable to defend themselves; and much less capable of causing the actions they are accused of: who would not mourn to see the extreme measures taken against them? When the more foolish people are always the most suspicious of being harmed by witchcraft, and the simplest and most foolish people are suspected to be those causing the harm: what wise person will not see it all as folly? Witches are often very poor. When it would be easy for the devil, if he can do as they claim, to give them plenty of money and make them rich, and he doesn't; which would gain him more followers than anything else in the world: wise people must necessarily condemn the devil for folly, and the witches for stubbornness, who take such labor and sell their souls to the devil to be tormented in hellfire, and give their bodies to the hangman to be trussed on the gallows, for nothing in a bag.
407
407
The seventh Chapter.
A conclusion against witchcraft, in maner and forme of an Induction.
A conclusion against witchcraft, in the manner and form of an induction.
Y A generall conclusion against them whō the subject of this
book concerneththis 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 be toies and devises onelie to keepe the people blind,
and to inrich the cleargie. All christians see, that to confesse
witches can doo as they saie, were to attribute to a creature the
power of the Creator. All children well brought up conceive and spie,
or at the least are taught, that juglers miracles doo consist of
legierdemaine and confederacie. The verie heathen people are driven to
confesse, that there can be no such conference betweene a spirituall
divell and a corporall witch, as is supposed. For no doubt, all the
heathen would/484. then have everie one his familiar divell; for they would
make no conscience to acquaint themselves with a divell that are not
acquainted with God.
Y A general conclusion regarding those who are the focus of this book at this time, all Kentish people know (with a few fools as exceptions) that Robin Goodfellow is a con artist. All wise people understand that the miraculous actions of witches, being contrary to nature, probability, and reason, are devoid of truth or possibility. All Protestants recognize that papist charms, conjurations, curses, and blessings are ineffective, merely tricks and devices to keep the people ignorant and enrich the clergy. All Christians see that to believe witches can do what they claim would be to give a creature the power of the Creator. All well-raised children understand and recognize, or at least are taught, that the miracles of jugglers consist of sleight of hand and collaboration. Even the heathens are forced to admit that there can be no real connection between a spiritual devil and a physical witch, as is assumed. For surely, all the heathens would then have each their own familiar devil; they wouldn’t hesitate to associate with a devil if they were not acquainted with God.
I have dealt, and conferred with manie (marrie I must confesse papists/349. for the most part) that mainteine every point of these absurdities. And surelie I allow better of their judgements, than of others, unto whome some part of these cousenages are discovered and seene: and yet concerning the residue, they remaine as wise as they were before; speciallie being satisfied in the highest and greatest parts of conjuring and cousening; to wit, in poperie, and yet will be abused with beggerlie jugling, and witchcraft.
I have dealt with and talked to many people (I must admit, mostly Catholics) who support every aspect of these ridiculous beliefs. And honestly, I think more highly of their judgments than those of others, to whom some of these deceptions are revealed and obvious; yet, regarding the rest, they remain just as ignorant as they were before, especially being convinced in the most significant and major elements of trickery and deceit; namely, in Catholicism, and still fall for petty tricks and witchcraft.
The eight Chapter.
Of naturall witchcraft or fascination.
Of natural witchcraft or fascination.
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 some408
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.
But because I am reluctant to go against all the writers here, or completely discredit their stories, or entirely dismiss their accounts regarding the effects of fascination or witchcraft; I will now outline certain parts of it, which although I myself cannot fully accept without some408
doubts, difficulties, and exceptions, I will allow others the freedom to believe them if they choose; since they do not directly oppose my purpose.
Isigonus. Memphradorus. Solon, &c. Vairus. J. Bodinus. Mal. malef.Manie great and grave authors write, and manie fond writers also affirme, that there are certeine families in Aphrica which with their voices bewitch whatsoever they praise. Insomuch as, if they commend either plant, corne, infant, horsse, or anie other beasts, the same presentlie withereth, decaieth and dieth. This mysterie of witchcraft is not unknowne or neglected of our witchmongers, and superstitious fooles heere in Europa. But to shew you examples neere home heere in England, as though our voice had the like operation: you shall not heare a butcher or horssecourser cheapen a bullocke or a jade, but if he/485. buie him not, he saith, God save him; if he doo forget it, and the horsse or bullocke chance to die, the fault is imputed to the chapman. Certeinelie the sentence is godlie, if it doo proceed from a faithfull and a godlie mind: but if it be spoken as a superstitious charme, by those words and syllables to compound with the fascination and misadventure of infortunate words, the phrase is wicked and superstitious, though there were farre greater shew of godlinesse than appeereth therein.
Isigonus. Memphradorus. Solon, etc. Vairus. J. Bodinus. Mal. malef.Many great and serious authors write, and many foolish writers also claim, that there are certain families in Africa whose voices can enchant whatever they praise. So much so that if they commend any plant, grain, infant, horse, or any other animal, that thing immediately withers, decays, and dies. This mystery of witchcraft is not unknown or ignored by our witches and superstitious fools here in Europe. But to show you examples closer to home here in England, as if our voices had a similar effect: you won't hear a butcher or horse dealer bargain over a bull or a horse without saying, "God save him"; if he forgets to say it, and the horse or bull happens to die, the blame falls on the dealer. Certainly, the statement is godly if it comes from a faithful and righteous mind: but if it is expressed as a superstitious charm, using those words and syllables to meddle with the misfortune of unlucky phrases, then the expression is wicked and superstitious, even if it seems to show more piety than what appears on the surface.
The ninth Chapter.
Of inchanting or bewitching eies.
Of enchanting or bewitching eyes.
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) with
their angrie lookes doo bewitch and hurt not onelie yoong lambs, but
yoong children. There be other that/350. reteine such venome in their
eies, and send it foorth by beames and streames so violentlie, that
therewith they annoie not onlie them with whom they are conversant
continuallie; but also all other, whose companie they frequent, of what
age, strength, or complexion soever they be: as Cicero, Plutarch,
Philarchus, and manie others give out in their writings.
ANIE
writers agree with Virgil and Theocritus about the effects of enchanting eyes, claiming that in Scythia, there are women known as Bithiæ,Like the ancient Illyrian people, as pointed out by Sabinus based on the report from Aul. Gell. who have two dark spots in the iris of their eyes. According to Didymus, some have two such spots in one eye and the image of a horse in the other. These women, with their fierce gazes, can bewitch and harm not only young lambs but also little children. There are others who/350. possess such venom in their eyes that they release it with such intensity that they annoy not just those they interact with regularly, but also everyone else they come into contact with, regardless of age, strength, or complexion: a claim supported by Cicero, Plutarch, Philarchus, and many others in their writings.
This fascination (saith John Baptista Porta Neapolitanus) J. Bap. Neapol. in lib. de naturali magia. though it begin by touching or breathing, is alwaies accomplished and finished by the eie, as an extermination or expulsion of the spirits 409 through the eies, approching to the hart of the bewitched, and infecting the same, &c. Wherby it commeth to passe, that a child, or a yoong man endued with a cleare, whole, subtill and sweet bloud, yeeldeth the like spirits, breath, and vapors springing from the purer bloud of the hart. And the lightest and finest/486. spirits, ascending into the highest parts of the head, doo fall into the eies, and so are from thence sent foorth, as being of all other parts of the bodie the most cleare, and fullest of veines and pores, and with the verie spirit or vapor proceeding thence, is conveied out as it were by beames and streames a certeine fierie force;This is held of some for truth. whereof he that beholdeth sore eies shall have good experience. For the poison and disease in the eie infecteth the aire next unto it, and the same proceedeth further, carrieng with it the vapor and infection of the corrupted bloud: with the contagion whereof, the eies of the beholders are most apt to be infected. By this same meanes it is thought that the cockatrice depriveth the life, and a woolfe taketh awaie the voice of such as they suddenlie meete withall and behold.
This fascination (says John Baptista Porta Neapolitanus) J. Bap. Neapol. in the book on natural magic. may start with touch or breath, but it's always completed and finalized by the eyes, as a way of driving out or expelling spirits 409 through the eyes, approaching the heart of the bewitched, and infecting it, etc. This is why a child or a young man with clear, healthy, subtle, and sweet blood emits similar spirits, breath, and vapors that come from the purer blood of the heart. The lightest and finest/486. spirits rise to the highest parts of the head, falling into the eyes, and from there are sent out, as the eyes are the clearest parts of the body, full of veins and pores, and the very spirit or vapor that comes from there is conveyed outward like beams and streams with a certain fiery force;Some people consider this to be true. Those who look into bright eyes will have good experience of this. For the poison and disease in the eye infect the air nearby, which then spreads further, carrying with it the vapor and infection of the corrupted blood: with this contagion, the eyes of the onlookers are very likely to be infected. It is believed that by similar means, the cockatrice takes life, and a wolf steals the voice of those they suddenly encounter and gaze upon.
Old women, in whome the ordinarie course of nature faileth in the office of purging their naturall monethlie humors, shew also some proofe hereof. For (as the said J.B.P.N. reporteth, alledging Aristotle for his author) they leave in a looking glasse a certeine froth, by meanes of the grosse vapors proceeding out of their eies. Which commeth so to passe, bicause those vapors or spirits, which so abundantlie come from their eies, cannot pearse and enter into the glasse, which is hard, and without pores, and therefore resisteth: Non est in speculo res quæ speculatur in eo. but the beames which are carried in the chariot or conveiance of the spirits, from the eies of one bodie to another, doo pearse to the inward parts, and there breed infection, whilest they search and seeke for their proper region. And as these beames & vapors doo proceed from the hart of the one, so are they turned into bloud about the hart of the other: which bloud disagreeing with the nature of the bewitched partie, infeebleth the rest of his bodie, and maketh him sicke: the contagion wherof so long con- tinueth, as the distempered bloud hath force in the members. And bicause the infection is of bloud, the fever or sicknes will be continuall; whereas if it were of choler, or flegme, it would be intermittent or alterable.//
Older women, in whom the regular natural process fails to purge their monthly humors, also provide some evidence of this. For (as the said J.B.P.N. reports, citing Aristotle as his source) they leave a certain froth on a mirror due to the thick vapors coming from their eyes. This happens because those vapors or spirits, which flow abundantly from their eyes, can't penetrate and enter the mirror, which is hard and without pores, and therefore resists: There is nothing in the mirror that reflects on it. But the beams carried along by the spirits from one person's eyes to another do penetrate into the inner parts and cause infection while searching for their proper place. And just as these beams and vapors come from the heart of one person, they are transformed into blood around the heart of another: this blood, which is incompatible with the nature of the afflicted person, weakens the rest of their body and makes them sick; the contagion lasts as long as the disturbed blood still has power in the limbs. Because the infection comes from the blood, the fever or illness will be continuous; whereas if it were due to bile or phlegm, it would be intermittent or changeable.
410
410
The tenth Chapter.487. 351.
Of naturall witchcraft for love, &c.
About natural witchcraft for love, etc.
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 brought to passe or provoked
by the desire, by the wishing and coveting of anie beautifull shape or
favor, the venome is strained through the eies, though it be from a
far, and the imagination of a beautifull forme resteth in the hart of
the lover, and kindleth the fier wherewith it is afflicted. And bicause
the most delicate, sweete, and tender bloud of the belooved doth there
wander, his countenance is there represented shining in his owne bloud,
and cannot there be quiet; and is so haled from thence, that the bloud
of him that is wounded, reboundeth and slippeth into the wounder,
according to the saieng of Lucretius the poet to the like purpose and
meaning in these verses:
UT I don’t know which eye is casting a spell on my gentle lambs, says
Virgil: and this is how Abraham Fleming translated it:
I don’t know
What bewitched eye
Is lurking over my
Gentle lambs
Nursing from their mothers
And enchanting them, just as there is fascination and witchcraft from malicious and angry eyes
that bring displeasure: so there are enchanting looks that lead to love, or at least, to gaining good will and affection.
For if the fascination or witchcraft is caused or stirred by the desire, by longing and craving for any beautiful form or feature, the poison seeps through the eyes, even from a distance, and the imagination of a beautiful figure rests in the heart of the lover, igniting the fire with which they are tormented. And because the most delicate, sweet, and tender blood of the beloved wanders there, their face is represented shining in their own blood and cannot find rest; and is so pulled from there, that the blood of the wounded flows back into the wounding one, according to the saying of Lucretius the poet in verses with a similar meaning:
Thus much may seeme sufficient touching this matter of naturall magicke; whereunto though much more may be annexed, yet for the avoiding of tediousnes, and for speedier passage to that which remaineth; I will breake off this present treatise. And now somewhat shall be said con- cerning divels and spirits in the discourse following.//
Thus, that should be enough regarding this topic of natural magic. While there's a lot more that could be added, to avoid being tedious and to move more quickly to what's next, I'll end this current discussion. Now, a bit will be said about devils and spirits in the following discourse.
A Discourse upon divels and spirits,
489. 351[2].
and first, the views of philosophers, as well as the way they reason about this; and the same is refuted.
The first Chapter.
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 end should men take paines either to live
well or die well, when no reward for vertue nor punishment for vice
insueth after this life, the which otherwise they might spend in ease
and securitie? The other sortThe Epicureans and Peripatetiks.
saie that vertue and honestie is to be
pursued, Non spe præmii, sed virtutis amore, that is, Not for hope of
reward, but for love of vertue. If the soule live ever (saie the other)
the least portion of life is here. And therefore we that mainteine the
perpetuitie of the soule, may be of the better comfort and courage,
to susteine with more constancie the losse of children, yea and the
losse of life it selfe: whereas, if the/490. soule were mortall, all
our hope and felicitie were to be placed in this life, which manie
Atheists (I warrant you) at this daie doo. But both the one and the
other missed the cushion. For, to doo anie thing without Christ, is
to wearie our selves in vaine; sith in him onelie our corruptions are
purged. And therefore the follie of the Gentils, that place Summum
bonumSummum bonum cannot consist in the happines of the bodie
or mind. in the felicitie of the bodie, or in the happines or pleasures
of the mind, is not onelie to be derided, but also abhorred. For, both
our bodies and minds are intermedled with most miserable calamities:
and therefore therin cannot consist perfect felicitie. But in the
word of God is exhibited and offered unto us that hope which is most
certeine, absolute, sound & sincere, not to be answered or denied
by the judgement of philosophers themselves.Morall tēperance. For they that preferre
412
temperance before all other things as Summum bonum, must needs
see it to be but a witnesse of their naturall calamitie, corruption
and wickednes; and that it serveth for nothing, but to restraine the
dissolutenes, which hath place in their minds infected with vices;
which are to be bridled with such corrections: yea and the best of
them all faileth in some point of modestie. Wherefore serveth our
philosophers prudence,Morall prudence. but to provide for their owne follie and
miserie; whereby they might else be utterlie overthrowne? And if their
nature were not intangled in errors, they should have no need/353. of such
circumspection. Morall justice.The justice whereof they speake, serveth but to keepe
them from ravine, theft, and violence: and yet none of them all are so
just, but that the verie best and uprightest of them fall into great
infirmities, both dooing and suffering much wrong and injurie. And what
is their fortitude,Morall fortitude. but to arme them to endure miserie, greefe, danger,
and death it selfe? But what happinesse or goodnesse is to be reposed
in that life, which must be waited upon with such calamities, and
finallie must have the helpe of death to finish it? I saie, if it be so
miserable, why doo they place Summum bonumRom. 2. therein? S. Paule to the
Romans sheweth, that it cannot be that we should atteine to justice,
through the morall and naturall actions and duties of this life:
bicause that never the Jewes nor the Gentiles could expresse so much in
their lives, as the verie lawe of nature or of Moses required. And
therefore he that worketh without Christ, doth as he that reckoneth
without his host./
HERE H. Card. lib. de var. rer. 16. cap. 93.
there's no question or topic (says Hierome Cardane) as challenging
or as significant to debate as the topic of devils and spirits.
Because once that's acknowledged or questioned, the eternity of the soul
is either confirmed or denied. The pagan philosophers discussed this
among themselves in this way. First, Platonists and Stoics. They
who maintain the immortality of the soul argue that if the soul died with
the body, what would be the point of trying to live well or die well, when
no reward for virtue or punishment for vice would follow after this life,
which they could otherwise spend in comfort and security? The other group
The Epicureans and the Peripatetics. say that virtue and honesty
should be pursued, Non spe præmii, sed virtutis amore, meaning, not out
of hope for reward, but out of love for virtue. If the soul lives forever,
they say, then this life is just a small part of that eternity. So we
who believe in the immortality of the soul can find more comfort and
strength to bear the loss of children, and even the loss of life itself.
But if the soul were mortal, all our hope and happiness would be based
on this life, which many atheists, I assure you, do today. Yet both sides
are missing the point. For doing anything without Christ is to tire
ourselves in vain; since in Him alone, our corruption is cleansed.
Therefore, the foolishness of the Gentiles, who place Summum bonumSummum bonum cannot be based on the happiness of the body or mind. in the happiness of the body or the pleasures of the mind,
isn't just to be mocked, but also detested. Both our bodies and minds
are tangled with most miserable afflictions; therefore, perfect happiness
can't be found in them. But in the Word of God, we are presented with
a hope that is most certain, complete, sound, and sincere, beyond what
even philosophers can judge.Moral self-control. For those who place
412
temperance above all else as Summum bonum must recognize it as merely a
witness to their natural calamity, corruption, and wickedness; and that it
serves only to restrain the disorder present in their vice-infected minds;
which needs such corrections. And even the best of them fails in some
point of modesty. What good is our philosophers' prudence,Moral responsibility.
if not to guard against their own folly and misery; or else they’d be
completely overwhelmed? If their nature weren’t mired in errors, they
wouldn’t need such caution. Social justice.The justice
they talk about only serves to keep them from greed, theft, and violence;
yet none are so just that even the best and most upright among them
don't fall into significant flaws, both committing and suffering wrong
and injury. And what about their courage,Moral strength. but
just equipping them to endure misery, grief, danger, and even death itself?
But what happiness or goodness can be found in a life lived amidst such
hardships, which ultimately requires death to conclude it? I say, if it’s
that miserable, why do they place Summum bonumRom. 2. there? St.
Paul to the Romans shows that we cannot attain justice
through the moral and natural actions and duties of this life: because
neither the Jews nor the Gentiles could fulfill even as much as the law of
nature or of Moses demanded. And therefore, whoever works without
Christ acts like one who counts without their host.
The second Chapter.491.
Mine owne opinion concerning this argument, to the disproofe of some writers hereupon.
My own opinion about this issue, in response to some writers on the subject.
FOR The question about spirits doubtfull and difficult.my part doo also thinke this argument, about the nature &
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 & Peripatetiks,
who denie that there are any divels or spirits at all; nor the fond
& superstitious treatises of Plato, Proclus, Plotinus, Porphyrie;
nor yet the vaine & absurd opinions of Psellus, Nider, Sprenger,
Cumanus, Bodin, Michaël, Andræas, Janus Matthæus, Laurentius Ananias,
Jamblichus, &c: who with manie others write so ridiculouslie in these
matters, as if they were babes fraied
413
with bugges; some affirming
that the soules of the deadPlotinus. The Greks.
Laur. Ananias. become spirits, the good to be angels, the
bad to be divels; some that spirits or divels are onelie in this life;
some, that they are men; some, that they are women; some, that divelsThe Manicheis.
Plutarch.
Psellus.
Mal. malef.
Avicen, and the Caballists.
are of such gender as they list themselves; some, that they had no
beginning, nor shall have ending, as the Manicheis mainteine; some,
that they are mortall & die, as Plutarch affirmeth of Pan; some,
that they have no bodies at all, but receive bodies, according to their
phantasies & imaginations; some, that their bodies are given unto them;
some, that they make themselves.Psellus, &c.
Some saie they are wind;The Thalmudists. some, that
they are the breath of living creatures; some, that one of them begat
another; some, that they were created of the least part of the masse,
whereof the earth was made; and some, that they are substances betweene
God and man, and that of them some are terrestriall, some celestiall,The Platonists.
some waterie, some airie, some fierie, some starrie, and some of each
and everie part of the elements, and that they know our thoughts, and
carrie our good works and praiers to God,The Papists. and returne his benefits
backe unto us,/492. and that they are to be worshipped: wherein they
meete and agree jumpe with the papists; as if you read the notes upon
the second chapter to the Colossians,/354. in the Seminaries testament
printed at Rhemes, you shall manifestlie see, though as contrarie to
the word of God as blacke to white, as appeareth in the Apocalypse,
Apoc. 19. 10
Ibid. 22. 8. 9.
where the angell expresselie forbad John to worship him.
FOR The question about spirits is uncertain and challenging. I also think this discussion about the nature and substance of demons and spirits is so challenging that I believe no author has written about it in any definite or perfect way until now. For this reason, I can't accept the ungodly and profane beliefs of the Sadducees and Peripatetics, who deny that there are any demons or spirits at all; nor the foolish and superstitious writings of Plato, Proclus, Plotinus, Porphyry; nor the vain and absurd opinions of Psellus, Nider, Sprenger, Cumanus, Bodinus, Michaël, Andreas, Janus Matthaeus, Laurentius Ananias, Jamblichus, &c: who, along with many others, write so ridiculously about these matters as if they were children scared by ghosts. Some claim that the souls of the deadPlotinus. The Greeks. Laur. Ananias. become spirits, the good ones becoming angels and the bad ones becoming demons; some say that spirits or demons only exist in this life; some claim that they are men; others say that they are women; some suggest that demonsThe Manicheans.
Plutarch.
Psellus.
Mal. malef.
Avicenna and the Kabbalists. can be of any gender they choose; some believe they had no beginning and will have no end, as the Manicheans argue; some think they are mortal and die, as Plutarch claims about Pan; some assert that they have no bodies at all but receive bodies according to their fantasies and imaginations; some think their bodies are given to them; others say that they create themselves.Psellus, etc. Some say they are wind;The Talmud scholars. some believe they are the breath of living beings; some claim that one of them gives birth to another; some think they were created from the smallest part of the mass from which the earth was made; and others say they are substances between God and man, with some being terrestrial, some celestial,The Platonists. some watery, some airy, some fiery, some starry, and some made from each of the elements, and that they know our thoughts, carry our good deeds and prayers to God,The Catholics. and return His benefits to us,/492. and that they should be worshipped: in this, they precisely align with the Papists; as you can clearly see if you read the notes on the second chapter of the Colossians,/354. in the Seminary edition printed at Rheims, where it is evidently contradicted by the word of God, as clearly shown in the Apocalypse,
Rev. 19:10
See also 22:8-9.
where the angel explicitly forbids John from worshipping him.
Againe, some saie that they are meane betwixt terrestriall and celestiall bodies, communicating part of each nature; and that although they be eternall, yet that they are mooved with affections: and as there are birds in the aire, fishes in the water, and wormes in the earth; so in the fourth element, which is the fier, is the habitation of spirits and divels. And least we should thinke them idle, they saie they have charge over men, and governement in all countries and nations. The Sadduces.Some saie that they are onelie imaginations in the mind of man. Tertullian saith they are birds, and flie faster than anie fowle of the aire. Some saie that divels are not, but when they are sent; and therefore are called evill angels. Some thinke that the divell sendeth his angels abrode, and he himselfe maketh his con- tinuall abode in hell, his mansion place.
Again, some say that they are a link between earthly and heavenly bodies, sharing traits from both. And although they are eternal, they are still moved by emotions. Just as there are birds in the air, fish in the water, and worms in the earth, so too in the fourth element, which is fire, there is the dwelling place of spirits and demons. And lest we think them idle, they say they have responsibility over humans and governance in all countries and nations. The Sadducees. Some say they are just creations of the human mind. Tertullian claims they are birds that fly faster than any fowl of the air. Some say that demons don’t exist until they are sent out; hence they are called evil angels. Others believe that the devil sends his angels out while he himself remains in hell, his permanent residence.
414
414
The third Chapter.
The opinion of Psellus touching spirits, of their severall orders, and a confutation of his errors therein.
The views of Psellus on spirits, their various orders, and a rebuttal of his mistakes regarding them.
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 the state of this question, that the bodies of angels and divels
consist not now of all one element, though perhaps it were otherwise
before the fall of Luci/fer;493. and
that the bodies of spiritsSuch are spirits walking in white sheetes, &c. and
divels can feele and be felt, doo hurt and be hurt: in so much as they
lament when they are stricken; and being put to the fier are burnt, and
yet that they themselves burne continuallie, in such sort as they leave
ashes behind them in places where they have beene; as manifest triall
thereof hath beene (if he saie truelie) in the borders of Italie.Psellus, ibid. cap. 9.
He also saith upon like credit and assurance, that divels and spirits
doo avoid and shed from out of their bodies, such seed or nature, as
whereby certeine vermine are ingendered; and that they are nourished
with food, as we are, saving that they receive it not into their
mouthes, but sucke it up into their bodies,Idem. cap. 10. in such sort as sponges
soke up water. Also he saith they have names, shapes, and dwelling
places, as indeed they have, though not in temporall and corporall sort.
SELLUS
Psellus on the Operation of Demons, Chapter 8.
Being authorized in the church of Rome, and not disprovable by any Catholic, he was also educated on these supernatural, or rather demonic, matters by a monk named Marcus, who claimed to have had a long-standing familiarity with a certain devil. He reports, based on the devil’s own words, which must surely have the best insight into this issue, that the bodies of angels and devils are not made of the same element now, though it might have been different before the fall of Luci/fer;493. and that the bodies of spiritsThese are spirits that appear in white sheets, and so on. and devils can feel and be felt, can hurt and be hurt: so much so that they lament when struck; and when burned, they catch fire, yet they continue to burn in such a way that they leave ashes behind wherever they go; as clear evidence of this has been (if he speaks truly) in the regions of Italy.Psellus, same source, chapter 9. He also claims, with similar credibility and certainty, that devils and spirits can shed from their bodies the seed or essence that gives rise to certain vermin; and that they are nourished with food, just like we are, except they don’t take it into their mouths but absorb it into their bodies,Same. chap. 10. much like how sponges soak up water. He further states they have names, forms, and dwellings, as they indeed do, though not in a temporal and physical sense.
Idem ibid. cap. 11.Furthermore, he saith, that there are six principall kind of divels, which are not onelie corporall, but temporall and worldlie.Oh hethenish, nay oh papisticall follie! The first sort consist of fier, wandering in the region neere to the moone, but/355. have no power to go into the moone. The second sort consisting of aire, have their habitation more lowe and neere unto us: these (saith he) are proud and great boasters, verie wise and deceitfull, and when they come downe are seene shining with streames of fier at their taile. He The opinions of all papists.saith that these are commonlie conjured up to make images laugh, and lamps burne of their owne accord; and that in Assyria they use much to prophesie in a bason of water. A cousening knaverie.Which kind of incantation is usuall among our conjurors: but it is here commonlie performed in a pitcher or pot of water; or else in a violl of glasse filled with water, wherin they say at the first a litle sound is heard without a voice, which is a token of the divels comming. Anon the water seemeth to be troubled, and then there are heard small voices,415 wherewith they give their answers, speaking so softlie as no man can well heare them: bicause (saith Cardane)H. Card. lib. de var. rer. 16. cap. 93. they would not be argued or rebuked of lies. But this I have else-where more largelie described and confuted. The third sort of divels Psellus saith are earthlie; the fourth waterie, or of the sea; the fift under the earth; the sixt sort are Lucifugi, that is, such as delight in darkenes, & are scant indued with sense, and so dull, as they can scarse be mooved with charmes or conjurations./
Idem ibid. chap. 11.Furthermore, he says that there are six main types of demons, which are not only physical but also temporal and worldly.Oh, paganism, no, oh, Catholic nonsense! The first type consists of fire, wandering in the area near the moon, but/355. they have no power to enter the moon. The second type, made of air, resides lower and closer to us: these (he says) are proud and boastful, very wise and deceitful, and when they come down, they are seen glowing with streams of fire at their tails. He The views of all Catholics.claims that these are commonly summoned to make images laugh and lamps burn on their own; and that in Assyria they often prophesy using a basin of water. A cheating hack.This kind of incantation is typical among our conjurers: but here it is usually done in a pitcher or pot of water; or in a glass vial filled with water, in which they say initially a faint sound is heard without a voice, signaling the demons' arrival. Soon the water appears to be disturbed, and then faint voices are heard,415 giving their responses, speaking so softly that no one can really hear them: because (says Cardane)H. Card. lib. de var. rer. 16. cap. 93. they do not want to be challenged or accused of lying. But I have described and refuted this more thoroughly elsewhere. The third type of demons, according to Psellus, are earthly; the fourth are watery or from the sea; the fifth are underground; the sixth type are Lucifugi, which means they delight in darkness and are barely endowed with sense, so dull that they can hardly be moved by charms or conjurations./
494.The same man saith, that some divels are woorse than other, but yet that they all hate God, and are enimies to man. But the woorser moitie of divels areDivels of diverse natures, and their operations. Aquei, Subterranei, and Lucifugi;*[* These three Ital.] that is, waterie, under the earth, and shunners of light: bicause (saith he) these hurt not the soules of men, but destroie mens bodies like mad and ravening beasts, molesting both the inward and outward parts thereof. Aquei are they that raise tempests, and drowne seafaring men, and doo all other mischeefes on the water. Subterranei and Lucifugi enter into the bowels of men, and torment them that they possesse with the phrensie, and the falling evill. They also assault them that are miners or pioners, which use to worke in deepe and darke holes under the earth. Such divels as are earthie and aierie, he saith enter by subtiltie into the minds of men, to deceive them, provoking men to absurd and unlawfull affections.
494.The same man says that some demons are worse than others, but they all hate God and are enemies of mankind. However, the worse category of demons areDemons of different kinds and their behaviors. Aquei, Subterranei, and Lucifugi;*[* These three italics.] which means they are watery, underground, and light-avoiding: because (he says) these do not harm the souls of men, but destroy their bodies like mad and ravenous beasts, troubling both their inner and outer parts. Aquei are those that cause storms, drown sailors, and create all sorts of trouble on the water. Subterranei and Lucifugi enter the insides of men and torment those they possess with madness and seizures. They also attack miners or laborers who work in deep and dark holes underground. Demons that are earthly and airy, he says, subtly enter the minds of men to deceive them, pushing them towards absurd and unlawful desires.
The former opinion confuted.But herein his philosophie is verie unprobable, for if the divell be earthie, he must needs be palpable; if he be palpable, he must needs kill them into whose bodies he entereth. Item, if he be of earth created, then must he also be visible and untransformable in that point: for Gods creation cannot be annihilated by the creature. So as, though it were granted, that they might adde to their substance matter and forme, &c: yet is it most certeine, that they cannot diminish or alter the substance whereof they consist, as not to be (when they list) spirituall, or to relinquish and leave earth, water, fier, aier, or this and that element whereof they are created. But howsoever they imagine of water, aier, or fier, I am sure earth must alwaies be visible and palpable; yea, and aier must alwaies be invisible, and fier must be hot, and water must be moist. And of these three latter bodies, speciallie of water and aier, no forme nor shape can be exhibited to mortall eies naturallie, or by the power of anie creature.//
The previous opinion is disproven. However, his philosophy is quite unlikely because if the devil is earthly, he must be tangible; and if he is tangible, he must kill those whose bodies he enters. Also, if he is created from earth, then he must also be visible and unchangeable in that regard, since God's creation cannot be destroyed by the creature. So, even if we assume they could add matter and form to their substance, it is certain that they cannot decrease or change the substance they consist of, nor can they choose to be spiritual or abandon earth, water, fire, air, or any of the elements from which they were created. But regardless of how they think about water, air, or fire, I know that earth must always be visible and tangible; and air must always be invisible, fire must be hot, and water must be wet. And of these last three elements, especially of water and air, no form or shape can naturally be shown to mortal eyes, nor can it be done by the power of any creature.
416
416
The fourth Chapter.495. 356.
More absurd assertions of Psellus and such others, concerning the actions and passions of spirits, his definition of them, and of his experience therein.
More ridiculous claims by Psellus and others about the actions and emotions of spirits, his definition of them, and his experiences with them.
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, &c. of satan, it were tollerable. but in such
sort as our soules speake together when they are dissolved; making
an example by lowd speaking a farre off, and a comparison of soft
whispering neere hand, so as the divell entreth so neere to the mind as
the eare need not heare him; and that everie part of a divell or spirit
seeth, heareth, and speaketh, &c. But herein I will beleeve Paule
better than Psellus,1. Cor. 12. or his monke, or the moonks divell. For Paule
saith; If the whole bodie were an eie, where were hearing? If the whole
bodie were hearing, where were smelling, &c. Whereby you may see what
accord is betwixt Gods word and witchmongers.
MOREOVER, Psellus, Book on the Operations of Demons, Chapter 12.
the same author says that spirits whisper in our minds,
but not so loudly that our ears can hear them:If this were about the temptations and other things from Satan, it would be acceptable. But they do it in a way that resembles how our souls communicate when they are separated; making an example of loud speaking from afar and comparing it to soft whispering nearby, so that the devil can get close to the mind without our ears needing to pick him up; and every part of a devil or spirit sees, hears, and speaks, etc. But in this matter, I will trust Paule
more than Psellus,Cor. 12. or his monk, or the monk's devil. For Paule
says: If the whole body were an eye, where would hearing be? If the whole body were hearing, where would smelling be, etc. This shows the connection between God's word and those who practice witchcraft.
The papists proceed in this matter, and saie, that these spirits use great knaverie and unspeakeable bawderie in the breech and middle parts of man and woman, by tickeling, and by other lecherous devises; so that they fall jumpe in judgement and opinion, though verie erroniouslie, with the foresaid Psellus,Psellus. ibid. cap. 13. of whose doctrine also this is a parcell; to wit, that these divels hurt not cattell for the hate theyIf a babe of two yeeres old throwe stones from Powles steeple, they will doo hurt, &c. beare unto them, but for love of their naturall and temperate heate and moisture, being brought up in deepe, drie and cold places: marie they hate the heate of the sun and the fier, bicause that kind of heate drieth too fast. They throwe downe stones upon men, but the blowes thereof doo no harme to them whome they hit; bicause they are not cast with anie force: for (saith he) the divels have little and small strength, so as these stones doo nothing but fraie and terrifie men, Howbeit I thinke the spirit of tentation to be that divell; & therefore Christ biddeth us watch and praie, least we be temted, &c.as scarecrowes doo birds out of the corne feelds. But when these divels enter into the pores, than doo they raise woonderfull tumults in the bodie/496. and mind of man. And if it be a subterrene divell, it dooth writh and bow the possessed, and speaketh by him, using the spirit of the patient as his instrument. But he saith, that when Lucifugus possesseth a man, he maketh him dumbe, and as it were dead: and these be they that are cast out (saith he) onelie by fasting and praier.
The papists say that these spirits engage in deceitful and outrageous behavior targeting the private areas of both men and women, tickling and using other lewd tactics; this leads them to mistakenly align their judgments with the views of the aforementioned Psellus,Psellus. same source, chapter 13. whose teachings include the claim that these demons do not harm livestock out of spite, but rather out of a fondness for their natural warmth and moisture, since they thrive in deep, dry, and cold environments. They dislike the heat of the sun and fire because that type of heat dries things out too quickly. They drop stones on people, but these blows don't actually hurt anyone; they aren't thrown with any real force. (He states) that demons are weak and those stones only serve to frighten and startle people, I believe that the essence of temptation is that demon; that's why Christ advises us to stay alert and pray, so we don't fall into temptation, etc. much like scarecrows frighten birds away from the fields. Yet when these demons enter through the pores, they create tremendous chaos in a person's body/496. and mind. If it's an underground demon, it twists and contorts the possessed person and speaks through them, using the spirit of the afflicted as its tool. However, he claims that when Lucifugus possesses someone, it renders them mute and lifeless, and these are the ones that can only be expelled through fasting and prayer.
Psel. in operat. dæm. cap. 14.The same Psellus, with his mates Bodin and the penners of M. Mal. and others, doo find fault with the physicians that affirme such417 infirmities to be cureable with diet, and not by inchantments; saieng, that physicians doo onlie attend upon the bodie, & that which is perceiveable by outward sense; and that as touching this kind of divine philosophie, they have no skill at all.Idem. cap. 17 And to make divels and spirits seeme yet more corporall and terrene, he saith that certeine divels are belonging to certeine countries, and speake the languages of the same countries, and none other; some the Assyrian, some the Chaldæan, & some the Persian toong, and that they feele stripes, and feare hurt, and speciallie the dint of the sword/357. (in which respect conjurors have swords with them in their circles, to terrifie them) and that they change shapes, even as suddenlie as men doo change colour with blushing, feare, anger, and other moods of the mind. He saith yet further, that there be brute beasts among them,Beastlike divels. and yet divels, and subject to anie kind of death; insomuch as they are so foolish, as they may be compared to flies, fleas, and wormes, who have no respect to any thing but their food, not regarding or remembring the hole from out of whence they came last. Marrie divels compounded of earth, cannot often transforme themselves, but abide in some one shape, such as they best like, and most delight in; to wit, in the shape of birds or women: and therefore the Greeks call them Neidas, Nereidas, and Dreidas in the feminine gender; which Dreidæ inhabited (as some write) the ilands beside Scotland called Druidæ, which by that meanes had their denomination and name. Other divels that dwell in drier places transforme themselves into the masculine kind. Finallie Psellus saith they know our thoughts, and can prophesie of things to come.But Psellus sawe nothing himselfe. His definition is, that they are perpetuall minds in a passible bodie.
Psalms in the works of demons, chapter 14.The same Psellus, along with his colleagues Bodin and the writers of M. Mal. and others, criticize the doctors who claim that such conditions can be cured with diet rather than enchantments; they argue that physicians only focus on the body and what can be perceived through the senses, and regarding this form of divine philosophy, they have no understanding at all.Same. cap. 17 To make demons and spirits seem more physical and earthly, he states that certain demons are associated with specific countries and speak the languages of those countries, and no others; some speak Assyrian, some Chaldæan, and some Persian, and that they feel pain, fear injury, especially from a sword/357. (in this regard, conjurers carry swords in their circles to intimidate them) and that they can change shapes as quickly as humans can change color with blushing, fear, anger, and other emotions. He also mentions that there are beastly demons,Beastly devils. which are still demons and can be killed; they are so foolish that they can be compared to flies, fleas, and worms, which care only about their food, ignoring or forgetting the holes they came from. However, demons made of earth cannot often transform themselves but remain in one shape that they prefer and enjoy; for example, in the shape of birds or women: hence the Greeks refer to them as Neidas, Nereidas, and Dreidas in the feminine form; these Dreidæ are said (according to some) to have inhabited the islands near Scotland called Druidæ, which is how they got their name. Other demons living in drier regions transform into male forms. Finally, Psellus states they know our thoughts and can predict future events.But Psellus saw nothing. His definition is that they are eternal minds in a mortal body.
To verefie these toies he saith, that he himselfe sawe in a certeine night a man brought up by Aletus Libius into a moun/taine,497. and that he tooke an hearbe, and spat thrise into his mouth, and annointed his eies with a certeine ointment,Probable and likelie stuffe. so as thereby he sawe great troopes of divels, and perceived a crowe to flie into his mouth; and since that houre he could prophesie at all times, saving on good fridaie, and easter sundaie. If the end of this tale were true, it might not onelie have satisfied the Greeke church, in keeping the daie of easter, togither with the church of Rome; but might also have made the pope (that now is) content with our christmas and easter daie, and not to have gathered the minuts together, and reformed it so, as to shew how falselie he and his predecessors (whome they saie could not erre) have observed it hitherto. And trulie this, and the dansing of the sunne on easter daie morning sufficientlie or rather miraculouslie proveth that computation, which the pope now beginneth to doubt of, and to call in question.
To verify these stories, he says that he himself saw one night a man brought up by Aletus Libius into a mountain,497. and that he took an herb, spat three times into his mouth, and anointed his eyes with a certain ointment,Probable and likely things. Because of this, he saw great crowds of devils and noticed a crow flying into his mouth; and from that hour on, he could prophesy at all times, except on Good Friday and Easter Sunday. If the end of this story were true, it might not only have satisfied the Greek church in observing Easter, along with the church of Rome; but it could also have made the current pope happy with our Christmas and Easter dates, and not brought together the minutes to reform it, showing how falsely he and his predecessors (whom they say could not err) have observed it until now. And truly, this, along with the dancing of the sun on Easter morning, sufficiently or rather miraculously proves that computation, which the pope is now starting to doubt and question.
418
418
The fift Chapter.
The opinion of Fascius Cardanus touching spirits, and of his familiar divell.
The views of Fascius Cardanus on spirits and his familiar devil.
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 & eight yeares, and loose five yeares. And during the
time that he was bound, he told him that there were manie divels or
spirits. He came not alwaies alone, but sometimes some of his fellowes
with him. He rather a/greed358. with Psellus than with Plato: for he
said they were begotten, borne, died, and lived long; but how long,
they told him not: howbeit as he might conjecture by his divels face,
who was 42. yeares old, and yet appeared verie yoong, he thought they
lived two or three hundred yeares; and they said that their soules/498. and
ours also died with their bodies. They had schooles and universities
among them: but he conceived not that anie were so dull headded, as
Psellus maketh them. But they are verie quicke in credit, that
beleeve such fables, which indeed is the groundworke of witchcraft and
conjuration. But these histories are so grosse and palpable, that I
might be thought as wise in going about to confute them, as to answer
the stories of Frier Rush, Adam Bell, or the golden Legend.
ASCIUS
CARDANUS Fasc. Card. operat. de dæmon.had
(as he and his son Hierome Cardanus report) a familiar demon, made of fire, who gave true answers to all his questions as long as he continued with the conjurations. However, when he burned his book of conjurations, even though he still called on the demon, it started giving false answers all the time. He kept it bound for twenty-eight years and free for five years. During the time it was bound, the demon told him that there were many demons and spirits. It didn't always come alone; sometimes it brought others with it. He agreed more with Psellus than with Plato: he claimed they were born, lived, died, and had a long lifespan; but how long, they didn’t say. However, judging by the demon's appearance, which was 42 years old but looked very young, he guessed they lived two or three hundred years, and they said that their souls/498. and ours also died with their bodies. They had schools and universities among them, but he didn’t think any were as dull-headed as Psellus described. Yet, those who believe in such fables are very quick to accept them, which is the basis of witchcraft and conjuration. But these stories are so coarse and obvious that it would be as foolish to try to debunk them as it would be to respond to the tales of Friar Rush, Adam Bell, or the Golden Legend.
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.
Plato's views on spirits, demons, and angels, what sacrifices they prefer, what they fear, and Socrates' familiar demon.
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 intreatie, of men and
women; bicause419
in nature they are their inferiors, and use authoritie
over men none otherwise than priests by vertue of their function, and
bicause of religion, wherein (they saie) they execute the office of
God. Sometimes they saie that the fierie spirits or supreme substances
enter into the puritie of the mind, and so obteine their purpose;
sometimes otherwise, to wit, by vertue of holie charmes, and even as a
poore man obteineth for Gods sake anie thing at a princes hand as it
were by importunatnesse.
LATO and his followers believe that good spirits appear in their true form; The Platonists’ perspective. however, evil spirits show themselves in the shape of other beings, and one devil rules over the others like a prince does in any well-functioning society. Additionally, they achieve their goals and desires solely through persuasion of men and women, because in nature they are their superiors, exercising power over humans much like priests do through their roles and religious authority, claiming they act on behalf of God. Sometimes they say the fiery spirits or supreme beings enter the purity of the mind to achieve their aims; other times, they do so through sacred charms, much like a poor man obtains anything from a prince for God's sake through persistence.
The other sort of divels and defiled soules are so conversant on earth, as that they doo much hurt unto earthlie bodies, speciallie in lecherie. Gods and angels (saie they)What kind of sacrifices each spirit liketh best. bicause they want all materiall and grosse substance, desire most the pure sacrifice of the mind. The grosser and more terrestriall spirits desire the grosser sacrifices; as beasts and cattell. They in the middle or/499. meane region delight to have frankincense, and such meane stuffe offered unto them: and therefore (saie they) it is necessarie to sacrifice unto them, all maner of things, so the same be slaine, and die not of their owne accord: for such they abhorre. Some saie that spirits feare woonderfullie vaine threats, and thereupon will depart; as if you tell them that you will cut the heavens in peeces, or reveale their secrets, or complaine of them to the gods, or saie that you will doo anie impossibilitie, or such things as they cannot understand; they are so timerous, as they will presentlie be gone: and that is thought the best waie to be rid of them. But these be most commonlie of that sort or companie,/359. which are called Principatus, being of all other the most easie to be conjured.
The other type of devils and corrupted souls are so active on earth that they cause a lot of harm to human bodies, especially in matters of lust. Gods and angels, they say, prefer the pure sacrifice of the mind because they do not want anything material or physical. The more earthly spirits prefer animal sacrifices, like livestock. Those in the middle realm enjoy offerings of frankincense and similar items; thus, they say it's necessary to sacrifice various things as long as they are killed and do not die naturally, which they detest. Some say that spirits are incredibly scared of empty threats, and because of that, they will leave; for example, if you threaten to tear the heavens apart, reveal their secrets, complain about them to the gods, or claim you'll do something impossible or incomprehensible to them, they get so frightened that they will leave immediately. This is thought to be the best way to be rid of them. But those are most commonly of the group called Principatus, which are the easiest to summon.
They saie SocratesOf Socrates his private divell or familiar spirit. had a familiar divell: which Plato relieth much upon, using none other argument to proove that there are such spirits, but bicause Socrates (that would not lie) said so; and partlie bicause that divell did ever dissuade and prohibit, not onelie in Socrates his owne cases, but sometimes in his freends behalfe; who (if they had beene ruled) might through his admonition have saved their lives. His disciples gathered that his divell was Saturnall, and a principall fierie divell; and that he, and all such as doo naturallie know their divels, are onlie such as are called Dæmonii viri, otherwise, Couseners. Item, they saie that fierie spirits urge men to contemplation, the aierie to busines, the waterie to lust; and among these there are some that are Martiall, which give fortitude; some are Joviall, giving wisedome; some Saturniall, alwaies using dissuasion and dehorting. Item, some are borne with us, and remaine with us all our life; some are meere strangers, who are nothing else but the soules of men departed this life, &c./
They say SocratesOf Socrates' personal demon or familiar spirit. had a familiar spirit, which Plato relies heavily on, using no other argument to prove that such spirits exist except that Socrates (who wouldn't lie) said so; and partly because that spirit always discouraged and prohibited, not only in Socrates’s own cases, but sometimes on behalf of his friends; who, if they had listened, might have saved their lives through his warnings. His followers believed that his spirit was Saturnine and a principal fiery demon; and that he, and all those who naturally know their spirits, are the ones called Dæmonii viri, otherwise, deceivers. They also say that fiery spirits push people toward contemplation, airy spirits toward business, and watery spirits toward lust; among these, some are martial, providing courage; some are jovial, granting wisdom; some are Saturnine, always dissuading and warning against things. Additionally, some are born with us and stay with us our entire lives; others are mere strangers, who are nothing but the souls of those who have passed on, etc.
420
420
The seventh Chapter.500.
Platos nine orders of spirits and angels, Dionysius his division thereof not much differing from the same, all disprooved by learned divines.
Plato's nine categories of spirits and angels, along with Dionysius's similar classification, have all been challenged by knowledgeable theologians.
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 are divels, who are ministers to infernall powers,
as angels are to supernall; the seventh are halfe gods; the eight are
principalities; the ninth are princes. From which division Dionysius
Dionys. in cælest. hierarch. cap. 9. 10.
dooth not much swarve, saving that he dealeth (as he saith) onelie with
good spirits, whome he likewise divideth into nine parts or offices.
The first he calleth Seraphim, the second Cherubim, the third thrones,
the fourth dominations, the fift vertues, the sixt powers, the seventh
principalities, the eight archangels, the ninth and inferior sort he
calleth angels. Howbeit, some of these (in my thinking) are evill
spirits: or else PauleEphes. 6. gave us evill counsell, when he willed us to
fight against principalities, and powers, and all spirituall wickednes.
LATO
presents nine different types of spirits, in addition to the spirits and souls of humans. The first spirit is God, who commands all the others; the second are those called Ideæ, which provide everything to everyone; the third are the souls of heavenly bodies that are mortal; the fourth are angels; the fifth are archangels; the sixth are demons, who serve infernal powers, just as angels serve supernal ones; the seventh are half-gods; the eighth are principalities; and the ninth are princes. This classification does not significantly differ from Dionysius
Dionys. in heavenly hierarchy, chapter 9. 10.
except that he claims to focus only on good spirits, which he also divides into nine roles or offices. He calls the first Seraphim, the second Cherubim, the third Thrones, the fourth Dominations, the fifth Virtues, the sixth Powers, the seventh Principalities, the eighth Archangels, and the ninth and lower rank he calls Angels. However, I believe some of these are evil spirits; otherwise, PauleEphesians 6. misled us when he advised us to fight against principalities, powers, and all spiritual wickedness.
But DionysiusDionys. in cælest. hierarch. in that place goeth further, impropriating to everie countrie, and almost to everie person of anie accompt, a peculiar angell; as to Jewrie, he assigneth Michael; to Adam, Razael; to Abraham, Zakiel; to Isaach, Raphael; to Jacob, Peliel; to Moses, Metraton, &c. But in these discourses he either folowed his owne imaginationsJ. Calv. lib. instit. 1. c. 14. and conceipts, or else the corruptions of that age. Nevertheles, I had rather confute him by M. Calvine, and my kinseman M. Deering, than by my selfe, or/360. mine owne words. For M. Calvine saith, that Dionysius herein speaketh not as by hearesaie, but as though he had slipped downe from heaven, and told of things which he had seene. And yet (saith he)/501. Paule was rapt into the third heaven, and reporteth no such matters. But if you read M. DeeringEdw. Deering, in lect. upon the Hebrues reading. 6. upon the first chapter to the Hebrues, you shall see this matter notablie handled; where he saith, that whensoever archangell is mentioned in the scriptures, it signifieth our saviour Christ, and no creature. And certeine it is that Christ himselfe was called an angell. The names also of angels, as Michael, Gabriel, &c:Mal. 3. 1. are given to them (saith Calvine) according to the capacitie of 421 our weakenesse. But bicause the decision of this question is neither within the compasse of mans capacitie, nor yet of his knowledge, I will proceed no further to discusse the same, but to shew the absurd opinions of papists and witchmongers on the one side, and the most sober and probable collections of the contrarie minded on the other side.
But DionysiusDionysius in celestial hierarchy. goes further here, assigning a specific angel to each country and almost every notable person; for example, he assigns Michael to Jewry, Razael to Adam, Zakiel to Abraham, Raphael to Isaac, Peliel to Jacob, and Metraton to Moses, etc. However, in these discussions, he appears to have followed either his own fantasiesJ. Calv. lib. instit. 1. c. 14. and ideas, or the corruptions of his time. Nonetheless, I would prefer to refute him through M. Calvine and my cousin M. Deering rather than by myself or using my own words. For M. Calvine states that Dionysius speaks not as if he heard something from others, but as if he had come down from heaven, sharing what he claims to have seen. Yet (he says)/360. Paul was taken up to the third heaven and reported no such matters. But if you read M. DeeringEdw. Deering, in his lecture on Hebrews 6. on the first chapter of the Hebrews, you will see this matter notably discussed; where he states that whenever the archangel is mentioned in the scriptures, it signifies our Savior Christ, and not a creature. It is certain that Christ himself was referred to as an angel. The names of angels, such as Michael, Gabriel, &c:Mal. 3:1 are given to them (says Calvine) according to the limits of our weakness. However, since the resolution of this question lies beyond human understanding and knowledge, I will not continue to debate it, but will instead present the absurd views of Catholics and witchmongers on one side, and the most reasonable and credible arguments of the opposing side on the other side.
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.
The beginning of devils, collected from the 14th chapter of Isaiah, about Lucifer and his fall, along with the views of the Kabbalists, Talmudists, and scholars on the creation of angels.
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 LuciferIsai. 14. is
cited, as the name of an angell; who on a time being desirous to be
checkemate with God himselfe, would needs (when God was gone a litle
asside) be sitting downe, or rather pirking up in Gods owne principall
and cathedrall chaire; and that therfore God cast him and all his
confederates out of heaven: so as some fell downe from thence to the
bottome of the earth; some having descended but into the midle region,
and the taile of them having not yet passed through the higher region,
staied even then & there, when God said, Ho. But God knoweth there is
no such thing ment nor mentioned in that place. For there is onlie
foreshewed the deposing and deprivation of king Nabuchadnez-zar,/502. who
exalting himselfe in pride (as it were above the starres) esteemed his
glorie to surmount all others, as farre as Lucifer the bright morning
starre shineth more gloriouslie than the other common starres, and was
punished by exile, untill such time as he had humbled himselfe; and
therefore metaphoricallie was called Lucifer.
The witchmongers, who are usually illegitimate divine figures, foolishly gather and mistakenly interpret the beginning of devils from the fourteenth chapter of Isaiah; where they believe LuciferIsai 14. is mentioned as the name of an angel; who, at one point wanting to challenge God directly, decided (when God briefly stepped away) to sit down, or rather sneak into God’s own main and cathedral seat; and that’s why God cast him and all his allies out of heaven: some fell from there to the depths of the earth; some only descended into the middle realm, and their tails hadn’t yet crossed through the upper realm, so they remained stuck right there when God said, “Ho.” But God knows that none of this was meant or mentioned in that passage. For it only foreshadows the removal and downfall of king Nebuchadnezzar,/502. who, in his pride (as if he were above the stars) thought his glory was greater than all others, just as Lucifer, the bright morning star, shines more brilliantly than the other common stars, and was punished with exile until he humbled himself; and so he was metaphorically called Lucifer.
But forsooth, bicause these great clarkes would be thought methodicall,
and to have crept out of wisedomes bosome, who rather cralled out of
follies breeches; they take upon them to shew us, first, whereof these
angels that fell from heaven were created;The opinion
of the Thalmudists. to wit, of the left side of
that massie moold, whereof the world was compounded, the which (saie
they) was Putredo terræ, that is, the rottennesse of the earth.
The Cabalists, with whome Avicen seemeth to agree, saie that one
of these begat another:/361. others saie, they were made all at once.
The Greekes doo write that angels were created before the world. The
Latinists saie they were made the fourth daie, when the starres
422 were
made. Laurence AnaniasLaur. Anan. lib. de
natur. dæm. 1. saith, they were made the first daie, and
could not be made the fourth daie, bicause it is written; Quando facta
sunt sidera, laudaverunt me angeli: so as (saith he) they were made
under the name of theCrœavit* cælum & terram.
[* Creavit]
[* Gen. 1. 1. Vulg.] heavens.
But truly, because these great scholars want to be seen as methodical and to have emerged from the lap of wisdom, when in fact they've crawled out of the pants of folly, they take it upon themselves to show us where these angels that fell from heaven were created; The view of the Talmudists. specifically, from the left side of that massive mold from which the world was formed, which they say was Putredo terræ, meaning the rottenness of the earth. The Cabalists, with whom Avicen seems to agree, say that one of these produced another:/361. others say they were all made at once. The Greeks write that angels were created before the world. The Latins say they were made on the fourth day, when the stars 422 were created. Laurence AnaniasLaur. Anan. book on the nature of demons. 1. states they were made on the first day and could not have been made on the fourth day, because it is written; Quando facta sunt sidera, laudaverunt me angeli: so he states, they were created under the name of theCreated heaven and earth. [* Created]
[* Gen. 1. 1. Vulg.] heavens.
There is also a great question among the schoolemen, whether more angels fell downe with Lucifer, or remained in heaven with Michael. Manie having a bad opinion of the angels honesties, affirme that the greater part fell with Lucifer: but the better opinion is (saith Laurentius Ananias)Lau. Anan. lib. de natur. dæm. 1. that the most part remained. And of them that thinke so, some saie the tenth part were cast downe, some the ninth; and some gather upon S. John, that the third part were onelie damned; bicause it is written, that the dragon with his taile plucked downe with him the third part of the starres./
There is also a big question among scholars about whether more angels fell with Lucifer or stayed in heaven with Michael. Many, having a low opinion of the angels' integrity, claim that the majority fell with Lucifer: but the more favorable view is (says Laurentius Ananias)Lau. Anan. book on the nature of demons. 1. that most of them remained. Among those who believe this, some say that one-tenth of the angels were cast down, some say one-ninth; and some draw from S. John that only one-third were condemned, because it is written that the dragon with his tail swept down one-third of the stars.
The ninth Chapter.503.
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.
About the disagreement between the Greek and Latin churches regarding the fall of angels, the differences among Catholics themselves on this issue, and the conflict between Michael and Lucifer.
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, and the inferior
of a lesse worthie nature, the more part of the inferior orders
fell as guiltie and offenders with Lucifer.Lau. Anan. lib. de natur. dæm. 1. Some saie the divell
himselfe was of the inferior order of angels, and some that he was
of the highest order: bicause it is written, In cherubim extentus
& protegens posui te in monte sancto Dei. And these saie further,
that he was called the dragon, bicause of his excellent knowledge.
Finallie, these great doctors conclude, that the divell himselfe was
of the order of seraphim, which is the highest, because it is written,
Quomodo enim manè oriebaris Lucifer?*[* Isai. 14. 12] They of this sect affirme,
that Cacodæmones were they that rebelled against Jove; I meane
they of Plato his sect, himselfe also holding the same opinion.I
will settle my selfe in the north, and will be like the highest. Our
schoolemen differ much in the cause of Lucifers fall. For some said
it was for speaking these words, Ponam sedem meam in aquilone, &
similis ero altissimo:†[† Isai. 14. 13, 14] others saie, bicause he utterlie refused
felicitie, and thought scorne therof; others saie, bicause he thought
all his strength proceeded from him423
selfe, and not from God; others
saie that it was, bicause he attempted to doo that by himselfe, and
his owne abilitie, which he should have obteined by the gift of
another;/362. others saie, that his condemnation grew hereupon, for that he
challenged the place of the Messias; others saie, bicause he detracted
the time to adore the majestie of God, as other angels did; others
saie, bi/cause504. he utterlie refused it. Scotus and his disciples saie
that it was, bicause he rebelliouslie claimed equall omnipotencie with
God: with whom lightlie the Thomists never agree. Others saie it was
for all these causes together, and manie more: so as hereupon (saith
Laurentius Ananias)Laur. Anan. lib. de natur.
dæm. 1. grew a wonderfull conflict betweene Michaël and
the good angels on the one side, and Lucifer and his freends on the
other: so as, after a long and doubtfull skirmish, Michaël overthrew
Lucifer, and turned him and his fellowes out of the doores.
There was also another debate between the Greek church and the Latin; specifically, about which orders of angels fell with Lucifer. Our scholars say they were from all nine orders of angels in Lucifer's conspiracy. But because the higher order had a more noble constitution and excellent standing, while the lower order was of lesser worth, the majority of the lower orders fell as guilty offenders alongside Lucifer.Lau. Anan. book on the nature of demons. 1. Some say the devil himself was of the lower order of angels, while others claim he was of the highest order, since it is written, In cherubim extentus & protegens posui te in monte sancto Dei. Furthermore, these say that he was called the dragon because of his exceptional knowledge. Finally, these great scholars conclude that the devil himself was of the seraphim order, which is the highest, because it is written, Quomodo enim manè oriebaris Lucifer?*[* Isaiah 14:12] Those in this group assert that Cacodæmones were the ones who rebelled against Jove; I mean those from Plato's school, he himself holding the same opinion.I will establish myself in the north and will be like the ultimate. Our scholars differ greatly on the cause of Lucifer's fall. Some said it was for speaking these words, Ponam sedem meam in aquilone, & similis ero altissimo:†[† Isa. 14. 13, 14] others say it was because he utterly rejected happiness and looked down on it; others say it was because he thought all his strength came from himself423 and not from God; others say it was because he tried to do what he should have obtained by the gift of another; others say his condemnation arose because he claimed the place of the Messiah; others say it was because he delayed to worship the majesty of God, unlike the other angels; others say because504. he completely refused it. Scotus and his followers say it was because he rebelliously claimed equal omnipotence with God: with whom the Thomists rarely agree. Others say it was due to all these reasons combined, and many more: so it was that (says Laurentius Ananias)Laur. Anan. book on the nature of demons. 1. a remarkable conflict arose between Michaël and the good angels on one side, and Lucifer and his allies on the other: so that, after a long and uncertain battle, Michaël defeated Lucifer and drove him and his companions out.
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.
Where the battle between Michael and Lucifer took place, how long it lasted, and about their power, how foolishly Catholics and non-believers write about them, and how respectfully Christians should think of them.
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 and felicitie. Augustine and manie others saie,
that the battell was fought in the highest region of the aier; others
saie, in the firmament; others in paradise. The ThomistsInstans,
viz. punctum temp. nempe individuum Nunc. also saie
it continued but one instant or pricke of time; for they tarried but
two instants in all, even from their creation to their expulsion.
The Scotists saie, that betweene their production and their fall,
there were just foure instants. Nevertheles, the greatest number of
schoolemen affirme, that they continued onelie three instants: bicause
it stood with Gods justice, to give them three warnings; so as at the
third warning Lucifer fell downe like led (for so are the words) to
the bottome of hell; the rest were left in the aire, to tempt man.
The Sadduces were as grosse the other waie: for they said, that by
angels was ment nothing else, but the motion that God dooth inspire in
men, or the/505. tokens of his power. He that readeth Eusebius shall see
424manie moreEuseb.
in ecclesi. histor. absurd opinions and asseverations of angels: as how manie
thousand yeares they serve as angels, before they come to the promotion
of archangels, &c.
NOW, where this battle took place and how long it lasted is a topic of great debate among scholars, similar to the conflict between Michaël and Lucifer. The Thomists say this battle occurred in the imperial*[* sic] heaven, the home of blessed spirits, a place of joy and happiness. Augustine and many others believe the battle was fought in the highest part of the air; some say in the firmament; others in paradise. The ThomistsInstant, that is, a moment in time, specifically an individual Now. also claim it lasted only for an instant or a brief moment in time; their entire duration was just two instants, from their creation to their expulsion. The Scotists argue that there were exactly four instants between their creation and their fall. Nevertheless, the majority of scholars agree that they lasted only three instants: this was in line with God's justice, to give them three warnings; so upon the third warning, Lucifer fell down like lead (as the words say) to the depths of hell; the others were left in the air to tempt mankind. The Sadducees took an entirely different approach: they claimed that angels were nothing more than the movement that God inspires in humans, or the/505. signs of His power. Anyone who reads Eusebius will find many more424 absurd opinions and assertions about angels: such as how many thousands of years they serve as angels before being promoted to archangels, etc.
Monsieur Bodin, M. Mal. and manie other papists gather upon the seventh of Daniel, that there are just ten millians10000000. Johannes Cassianus in confessione theolog. tripart. of angels in heaven. Manie saie that angels are not by nature, but by office. Finallie, it were infinite to shew the absurd and curious collections hereabout. I for my part thinke with Calvine, that angels are creatures of God; though Moses spake nothing of their creation, who onelie applied himselfe to the capacitie of the common people, reciting nothing but things seene. And I saie further with him, that they are heavenlie spirits, whose ministration and service God useth: and in that respect are called angels. I saie yet againe with him,/363. that it is verie certeine,J. Cal. lib. instit. 1. cap. 14. sect. 8. that they have no shape at all; for they are spirits, who never have anie: and finallie, I saie with him, that the scriptures, for the capacitie of our wit, dooth not in vaine paint out angels unto us with wings; bicause we should conceive, that they are readie swiftlie to succour us. And certeinlie all the sounder divines doo conceive and give out, that both the names and also the number of angels are set downe in the scripture by the Holie-ghost, in termes to make us understand the greatnesse and the manner of their messages; which (I saie) are either expounded by the number of angels, or signified by their names.
Monsieur Bodin, M. Mal., and many other Catholics say that there are exactly ten million10,000,000. Johannes Cassianus in confessione theolog. tripart. angels in heaven. Many claim that angels exist not by nature, but by their role. Ultimately, it would be endless to list the ridiculous and intricate theories on this topic. Personally, I agree with Calvin that angels are creations of God; although Moses said nothing about their creation since he focused solely on what the common people could understand, mentioning only things that are visible. I also agree with him that they are heavenly spirits whose service God employs, which is why they are called angels. I affirm once more with him that it is very certain,J. Cal. lib. instit. 1. cap. 14. sect. 8. that they have no physical form at all; they are spirits and never possess one. Finally, I agree with him that the scriptures, considering our limited understanding, do not mistakenly depict angels with wings because they want us to grasp that they are always ready to assist us. Certainly, all reputable theologians understand and assert that both the names and the number of angels are specified in scripture by the Holy Spirit, in terms that help us comprehend the magnitude and nature of their messages; which (I say) are either clarified by the number of angels or indicated by their names.
Mich. And. thes. 107. 101. Idem thes. 103. 108.Furthermore, the schoole doctors affirme, that foure of the superior
orders of angels never take anie forme or shape of bodies, neither are
sent of anie arrand at anie time. As for archangels, they are sent
onelie about great and secret matters; and angels are common hacknies
about evere trifle; and that these can take what shape or bodie they
list: marie they never take the forme of women or children. Item they
saie that angels take most terrible shapes: for Gabriel appeared
to Marie, when he saluted hir, Facie rutilante, veste coruscante,
ingressu mirabili, aspectu terribili, &c: that is, with a bright
countenance, shining attire, wonderfull gesture, and a dredful vissage,
&c. But of apparitions I have spoken somewhat before, and will saie
more hearafter. It hath beene long, and continueth yet a constant
opinion, not one/lie506. among the papists; but among others also, that
everie man hath assigned him, at the time of his nativitie, a good
angell and a bad. For the which there is no reason in nature, nor
authoritie in scripture. For not one angell, but all the angels are
said to rejoise more of one convert, than of ninetie and nine just.
Neither did one onelie angell conveie LazarusLuk. 15, 7.
Luk. 16, 23.
J. Cal. lib. instit. 1. cap. 14. into Abrahams bosome.
And therefore I conclude with Calvine, that he which referreth to one
angell, the care that GOD hath to everie one
425 of us, dooth himselfe
great wrong: as may appeare by so manie fierie chariots shewed by
Elizæus2. Reg. 16. 17 to his servant. But touching this mysterie of angels, let us
reverentlie thinke of them, and not curiouslie search into the nature
of them, considering the vilenes of our condition, in respect of the
glorie of their creation. And as for the foresaid fond imaginations and
fables of Lucifer, &c: they are such as are not onelie ridiculous,
but also accomptable among those impious curiosities, and vaine
questions, which Paule speaketh of: neither have they anie tittle or
letter in the scripture for the maintenance of their grosse opinions in
this behalfe.
Mich. And. thes. 107. 101. Same thes. 103. 108.Additionally, the school doctors claim that four of the higher orders of angels never take on any form or shape of bodies, nor are they sent on any errands at any time. As for archangels, they are only sent for significant and secret matters; angels are common messengers for every little task, and they can take whatever shape or body they choose: however, they never assume the form of women or children. They also say that angels can take on the most fearsome appearances: for Gabriel appeared to Mary, when he greeted her, Facie rutilante, veste coruscante, ingressu mirabili, aspectu terribili, &c: that is, with a bright face, shining clothing, marvelous movements, and a dreadful appearance, &c. But I've touched on apparitions a bit before, and will speak more about them later. There has long been, and still is, a prevailing opinion, not only among Catholics but among others as well, that every person is assigned, at the time of their birth, a good angel and a bad one. However, there is no reason for this in nature, nor is there any authority in scripture. For it is said that all the angels rejoice more over one person who converts than over ninety-nine righteous ones. Nor did only one angel bring LazarusLuk. 15, 7.
Luk. 16, 23.
J. Cal. lib. instit. 1. cap. 14. into Abraham's bosom. Therefore, I conclude with Calvin that anyone who attributes the care that God has for each of us to a single angel is making a great mistake: as is evident from the many fiery chariots shown by Elisha2. Reg. 16. 17 to his servant. Regarding this mystery of angels, let us think of them with reverence and not curiously delve into their nature, considering the lowliness of our condition compared to the glory of their creation. And as for the aforementioned fanciful imaginations and tales about Lucifer, &c: they are not only ridiculous but also fall under those impious curiosities and vain questions that Paul speaks of; nor do they have any basis or support in scripture for their misguided opinions in this regard.
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.
Whether they became devils who, being angels, did not keep their role, as mentioned in Jude and Peter; regarding the misguided beliefs of the Rabbis about spirits and insects, along with a refutation of those ideas.
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 darkenes, unto the judgement of the great daie. But manie divines
saie, that they find not anie where, that God made divels of them, or
that they became the princes of the world, or else of the aire; but
rather prisoners. Howbeit, divers doctors affirme, that this Lucifer,
Mal. malef. par. 2. quæ 1. cap. 2. 3.
notwithstanding his fall, hath/507. greater power than any of the angels
in heaven: marrie they say that there be certeine otherMal.
malef. part. 2. cap. 1. quæst. 1. divels of
the inferiour sort of angels, which were then thrust out for smaller
faults, and therefore are tormented with little paines, besides eternal
damnation: and these (saie they) can doo little hurt. They affirme
also, that they onelie use certeine jugling knacks, delighting thereby
Mich. And. Laur. Anan. Mal. malef. &c.
to make men laugh, as they travell by the high waies: but other (saie
they) are much more churlish. For proofe heereof they alledge the
eighth of Matthew, where he would none otherwise be satisfied but by
exchange, from the annoieng of one man, to the destruction of a whole
heard of swine. The Rabbines, and namelie Rabbi Abraham,
Author. lib. Zeor hammor in Gen. 2. writing
upon the second of Genesis, doo say, that God made the fairies, bugs,
Incubus, Robin good fellow, and other familiar or domesticall spirits
& divels on the fridaie: and being prevented with the evening of the
sabboth, finished them not, but left them unperfect; and therefore that
ever426
since they use to flie the holinesse of the sabboth, seeking
darke holes in mountaines and woods, wherein they hide themselves till
the end of the sabboth, and then come abroad to trouble and molest men.
I read in Jude,Jud. verse 6. 2 Pet. 2. 4. and
find it supported in Peter, that the
angels did not stay in their original position, but left their own home, sinned, and (as Job says) acted foolishly: and because of this, God cast/364. them down into hell, keeping them in everlasting chains
under darkness, until the judgment of the great day. However, many scholars
say that they do not find anywhere that God made devils from them, or that they became the rulers of the world, or the air; but instead, they are considered prisoners. Nevertheless, various scholars claim that this Lucifer,
Mal. malef. part 2, question 1, chapter 2, section 3.
despite his fall, has/507. greater power than any of the angels
in heaven: yet they say there are certain otherMal. malef. part. 2. ch. 1. q. 1. devils of
a lower rank of angels, who were expelled for lesser faults and therefore endure minor pains, in addition to eternal damnation: and these (they say) can do little harm. They also claim that they only perform certain tricks, delighting in this
Mich. And. Laur. Anan. Mal. malef. &c.
to make people laugh as they walk along the roads: but others (they say) are much more malicious. To prove this, they cite the eighth of Matthew, where He would not be satisfied only by the tormenting of one man, leading to the destruction of an entire herd of pigs. The Rabbis, particularly Rabbi Abraham,
Author. lib. Zeor hammor in Gen. 2. writing
on the second of Genesis, say that God made fairies, bugs,
Incubus, Robin Goodfellow, and other familiar or domestic spirits
& devils on Friday: and when the evening of the Sabbath came, He did not finish them, leaving them imperfect; and therefore, ever since they tend to avoid the holiness of the Sabbath, seeking dark places in mountains and woods, where they hide until the end of the Sabbath, and then come out to disturb and trouble people.
But as these opinions are ridiculous and fondlie collected; so if we
have onelie respect to the bare word, or rather to the letter, where
spirits or divels are spoken of in the scriptures, we shall run into as
dangerous absurdities as these are. The grosse dulnesse of manie at the hearing of a spirit
named.For some are so carnallie minded,
that a spirit is no sooner spoken of, but immediatlie they thinke of
a blacke man with cloven feet, a paire of hornes, a taile, clawes,
and eies as broad as a bason, &c. But surelie the divell were not so
wise in his generation, as I take him to be, if he would terrifie men
with such uglie shapes, though he could doo it at his pleasure. For by
that meanes men should have good occasion & oportunitie to flie from
him, & to run to God for succour; as the maner is of all them that are
terrified, though perchance they thought not upon God of long time
before. But in truth we never have so much cause to be afraid of the
divell, as when he flatteringlie insinuateth himselfe into our harts,
to satisfie, please, and serve our humors, entising us to prosecute our
owne appetits and pleasures, without anie of these externall terrors. I
would weete of these men, where they doo find in the scrip/tures,508. that
some divels be spirituall, and some corporall; or how these earthie
or waterie divels enter into the mind of man. Augustine
Aug. in ser. 4.
Greg. 29. sup. Job.
Leo pont. ser. 8. Nativit. saith, and
diverse others affirme, that sathan or the divell while we feed,
allureth us with gluttonie: he thrusteth lust into our generation;
and sloth into our exercise; into our conversation, envie; into our
traffike, avarice; into our correction, wrath; into our government,
pride: he putteth into our harts evill cogitations; into our mouthes,
lies, &c. When we wake, he mooveth us to evill works; when we sleepe,
to evill and filthie dreames; he provoketh the merrie to loosenesse,
and the sad to despaire./
But since these opinions are ridiculous and foolishly gathered; if we only focus on the bare word, or more accurately, on the letter, where spirits or devils are mentioned in the scriptures, we will end up in equally dangerous absurdities as these. The sheer dullness of many people when they hear a spirit talked about. Some are so carnally minded that as soon as a spirit is mentioned, they immediately think of a black man with cloven feet, a pair of horns, a tail, claws, and eyes as wide as basins, etc. But surely the devil wouldn't be as clever as I believe him to be if he terrified people with such ugly forms, even if he could do it at will. Because that way, people would have a good reason and opportunity to run away from him and turn to God for help; as is the case with all those who are scared, even though they hadn't thought about God for a long time before. But in reality, we have the least reason to be afraid of the devil when he flatteringly insinuates himself into our hearts, satisfying, pleasing, and serving our desires, enticing us to pursue our own appetites and pleasures without any of these external terrors. I wonder where these people find in the scriptures,508. that some devils are spiritual and some are corporeal; or how these earthly or watery devils enter into the mind of man. Augustine August in series 4.
Gregory 29, on Job.
Leo, Pope, series 8, on the Nativity. says, and various others confirm, that Satan or the devil, while we eat, lures us with gluttony; he pushes lust into our generation; into our activity, sloth; into our conversations, envy; into our business, greed; into our discipline, anger; into our leadership, pride: he plants evil thoughts in our hearts; lies in our mouths, etc. When we wake, he moves us to evil deeds; when we sleep, to wicked and filthy dreams; he provokes the cheerful to looseness and the sad to despair.
The twelfe Chapter.365.
That the divels assaults are spirituall and not temporall, and how grosselie some understand those parts of the scripture.
That the devil's attacks are spiritual and not physical, and how crudely some interpret those parts of the scripture.
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.> that we may be
able to stand against427
the invasions of the divell. For we wrestle
not against flesh and bloud; but against principalities, powers, and
spirituall wickednesse.2. Tim. 2, 8, 9. And therefore he adviseth us to be sober and
watch: for the divell goeth about like a roring lion, seeking whome he
may devoure. He meaneth not with carnall teeth:Idem ibid. for it followeth thus,
Whome resist ye stedfastlie in faith. And againe he saith, That which
is spirituall onelie discerneth spirituall things:1. Cor. 2. 14. for no carnall man
can discerne the things of the spirit. Why then should we thinke that
a divell, which is a spirit, can be knowne, or made tame and familiar
unto a naturall man; or contrarie to nature, can be by a witch made
corporall, being by God ordeined to a spirituall proportion?
Based on what has been said, you can see that the attacks of Satan are spiritual, not physical. In this regard, Paul advises us not to put on a steel breastplate to protect ourselves from his claws, but to wear the whole armor of God,Ephesians 6:11, 12. so that we can stand against427
the devil's schemes. For we do not wrestle against flesh and blood, but against principalities, powers, and spiritual wickedness.2 Timothy 2:8, 9. Therefore, he counsels us to be sober and alert, because the devil prowls around like a roaring lion, looking for someone to devour. He doesn't mean with physical teeth:Same source. for it continues, Resist him steadfastly in faith. And again he says, Only spiritual things can be discerned by what is spiritual:1 Cor. 2:14. because no natural person can understand the things of the spirit. So why should we think that a devil, being a spirit, can be known or tamed by a natural person; or, contrary to nature, can be made physical by a witch, when it has been ordained by God to be spiritual?
The cause of this grosse conceipt is, that we hearken more diligentlie to old wives, and rather give credit to their fables, than/509. to the word of God; imagining by the tales they tell us, that the divell is such a bulbegger, as I have before described. For whatsoever is proposed in scripture to us by parable, or spoken figurativelie or significativelie, or framed to our grosse capacities, &c: is by them so considered and expounded, as though the bare letter, or rather their grosse imaginations thereupon were to be preferred before the true sense and meaning of the word. For I dare saie, that when these blockheads read Jothans parable in the ninth of Judges to the men of Sichem;Judg. 9. 7, 8, 9, 10, 11, 12, 13, 14. to wit, that the trees went out to annoint a king over them, saieng to the olive tree, Reigne thou over us: who answered and said, Should I leave my fatnesse, &c? They imagine that the woodden trees walked, & spake with a mans voice: or else, that some spirit entred into the trees, and answered as is imagined they did in the idols and oracles of Apollo, and such like; who indeed have eies, and see not; eares and heare not; mouthes, and speake not, &c./
The reason for this gross misconception is that we listen more closely to old wives and are more likely to believe their tales than to the word of God; thinking from the stories they tell us that the devil is just as I’ve described before. Everything presented in scripture through parables or figurative language, simplified for our limited understanding, is interpreted by them as if the literal text—or rather their crude interpretations of it—should be prioritized over the true meaning of the word. I dare say, when these fools read Jotham's parable in Judges 9 to the men of Shechem; namely, that the trees went out to anoint a king over them, saying to the olive tree, "Reign over us," which replied, "Should I leave my richness?" They imagine that wooden trees walked and spoke with a human voice, or that some spirit possessed the trees and answered like it was thought to happen with the idols and oracles of Apollo, which truly have eyes but do not see; ears but do not hear; mouths but do not speak, etc.
The xiii. Chapter.366.
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.
The ambiguity of the word spirit and how differently it is used in the scriptures, where it is also taught that the scripture should not always be interpreted literally, nor understood solely in an allegorical way.
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 asometimesa Exod. 31, 1 in the scriptures, spirits and
divels are taken for infirmities of 428
the bodie; bb Acts. 8, 19.
Gal. 3.sometimes for
the vices of the mind; sometimes also for the gifts of either of
them. cSometimesc John. 6.
Matth. 16. a man is called a divell, as Judas in the sixt
of John, and Peter in the xvi. of Matthew. dSometimesd 1. Cor. 3.
Gal. 3.
1. Cor. 2.
2. Cor. 7. a
spirit is put for the Gospell; sometimes for the mind or soule of man;
sometimes efore Luke 9.
1. Cor. 5.
Philip 1.
1 Thes. 5. the will of man, his mind and counsell; sometimes
fforf 1. John. 4. teachers and prophets; sometimes
gforg 1. Tim. 4. zeale to/wards510. God;
sometimes hforh Ephes. 5.
Isai. 11, 2. joie in the Holie-ghost, &c.
Those who seek with the spirit of wisdom and understanding will find that spirits, both good and bad, are represented in the scriptures in various ways. They will clearly see that the devil is not a horned beast. For asometimesa Exod. 31:1 in the scriptures, spirits and devils refer to bodily weaknesses; bb Acts 8:19
Galatians 3sometimes to the faults of the mind; and sometimes to the gifts of either. cSometimesc John 6.
Matt 16. a person is called a devil, like Judas in the sixth chapter of John, and Peter in the sixteenth chapter of Matthew. dSometimesd 1 Cor. 3.
Gal. 3.
1 Cor. 2.
2 Cor. 7. a spirit refers to the Gospel; sometimes it means the mind or soul of a person; sometimes eit referse Luke 9.
1 Cor. 5.
Phil. 1.
1 Thess. 5. to the will of a person, their thoughts and guidance; sometimes fit designatesf 1. John. 4. teachers and prophets; sometimes git expressesg 1 Timothy 4. zeal for God; sometimes hit refersh Ephesians 5.
Isaiah 11:2. to joy in the Holy Spirit, etc.
And to interpret unto us the nature and signification of spirits, we
find these words written in the scripture; to wit, The spirit of the
Lord shall rest upon him; The spirit of counsell and strength; The
spirit of wisedome and understanding;Zach. 12, 10. The spirit of knowledge and the
feare of the Lord. Againe, I will powre out my spirit upon the house
of David, &c: The spirit of grace and compassion. Againe, Ye have
not received the spirit of bondage, but the spirit of adoption. And
therefore PauleRom. 1, 15.
1. Cor. 12, 8, 9, 10. saith, To one is given, by the spirit, the word of
wisedome;1. Co. 12, 11. to another, the word of knowledge by the same spirit; to
another, the gift of healing; to another, the gift of faith by the same
spirit; to another, the gift of prophesie; to another, the operation
of great works; to another, the discerning of spirits; to another, the
diversitie of toongs; to another, the interpretation of toongs: and all
these things worketh one and the selfesame spirit. Thus farre the words
of Paule.Isai. 19, 14. And finallie, Esaie saith, that the Lord mingled among
them the spirit of error. And in another place, The Lord hathIsaie. 29. covered
you with a spirit of slumber.
And to explain the nature and meaning of spirits, we find these words written in scripture: The Spirit of the Lord will rest on him; the Spirit of counsel and strength; the Spirit of wisdom and understanding; Zach, 12, 10. the Spirit of knowledge and the fear of the Lord. Again, I will pour out my Spirit upon the house of David, &c: the Spirit of grace and compassion. Again, you have not received the Spirit of bondage, but the Spirit of adoption. And therefore, PaulRom. 1:15.
1 Cor. 12:8, 9, 10. says, to one is given, by the Spirit, the word of wisdom;Co. 12, 11. to another, the word of knowledge by the same Spirit; to another, the gift of healing; to another, the gift of faith by the same Spirit; to another, the gift of prophecy; to another, the working of miracles; to another, the discerning of spirits; to another, the diversity of tongues; to another, the interpretation of tongues: and all these things are carried out by one and the same Spirit. So far the words of Paul.Isai 19:14. And finally, Isaiah says that the Lord mixed among them the spirit of error. In another place, the Lord hasIsaiah 29. covered you with a spirit of slumber.
As for the spirits of divination spoken of in the scripture, they are
such as was in the woman of Endor,1. Sam. 28.
Hest. 16. the Philippian woman, the wench
of Westwell, and the holie maid of Kent; who were indued with
spirits or gifts of divination, whereby they could make shift to gaine
monie, and abuse the people by slights and craftie inventions. But
these are possessed of borrowed spirits, as it is written in the booke
of Wisedome;Sap. 15, 15, 19. and spirits of meere cousenage and deceipt, as I have
sufficientlie prooved elsewhere. I denie not therefore that there are
spirits and divels, of such substance as it hath pleased GOD to create
them. But in what place soever it be found or read in the scriptures,
a spirit or divell is to be understood spirituallie, and is neither a
corporall nor a visible thing. Where it is written, that God sent an
evill spirit betweene Abimelech,Judg. 9, 23.
and the men of Sichem, we are to/367.
understand, that he sent the spirit of hatred, and not a bulbegger.
AlsoNum. 5, 14. where it is said; If the spirit of gelosie come upon him: it is
as much to saie as; If he be mooved with a gelous mind: and not that a
corporall divell assaulteth him. It is said in the Gospell; There was
a woman,Luke. 13, 11. which had a spirit of
infirmitie 18. yeeres,/511. who was bowed
togither, &c: whome Christ, by laieng his hand upon
429hir, delivered of
hir disease. Wherby it is to be seene, that although it be said, that
sathan had bound hir, &c: yet that it was a sicknes or disease of bodie
that troubled hir; for Christs owne words expound it. Neither is there
any word of witchcraft mentioned, which some saie was the cause thereof.
Regarding the spirits of divination mentioned in the scriptures, they are similar to those found in the woman of Endor,Sam, 28.
Hest, 16. the Philippian woman, the girl from Westwell, and the holy maid of Kent; who were gifted with spirits or powers of divination, allowing them to earn money and mislead people through tricks and crafty schemes. However, these individuals are influenced by borrowed spirits, as stated in the book of Wisdom;Sap. 15, 15, 19. and they possess spirits that are purely deceptive and fraudulent, as I have adequately demonstrated elsewhere. I do not deny that there are spirits and demons, created by GOD. But wherever it is stated in the scriptures, a spirit or demon should be understood spiritually, and is not a physical or visible entity. When it is written that God sent an evil spirit between Abimelech,Judges 9:23. and the people of Sichem, we should understand that He sent the spirit of hatred, not a physical being. Also,Num. 5, 14. when it says, "If the spirit of jealousy comes upon him," it means "If he is moved by a jealous mind," and not that a physical demon attacks him. The Gospel states that there was a woman,Luke 13:11. who had a spirit of infirmity for 18 years,/511. who was bent over, etc.; whom Christ healed by laying His hand on her,429 freeing her from her illness. This shows that although it is said that Satan had bound her, it was in fact a sickness or bodily ailment that troubled her; for Christ’s own words clarify this. Additionally, there is no mention of witchcraft, which some say was the cause of her condition.
There were seven divels cast out of Marie Magdalen.Mark. 16, 9. Which is not so
grosselie understood by the learned, as that there were in hir just
seven corporall divels, such as I described before elsewhere; but that
by the number of seven divels, a great multitude, and an uncerteine
number of vices is signified: which figure is usuall in divers places
of the scripture.Levit. 26.
Prov. 24.
Luk.
17. And this interpretation is more agreeable with Gods
word, than the papisticall paraphrase, which is; that Christ, under
the name of the seven divels, recounteth the seven deadlie sinnes
onelie. Others allow neither of these expositions; bicause they suppose
that the efficacie of Christs miracle should this waie be confounded:
as though it were not as difficult a matter, with a touch to make a
good Christian of a vicious person; as with a word to cure the ague,
or any other disease of a sicke bodie.Matth. 8, 16. I thinke not but any of both
these cures may be wrought by meanes, in processe of time, without
miracle; the one by the preacher, the other by the physician. But I
saie that Christs worke in both was apparentlie miraculous: for with
power and authoritie, even with a touch of his finger, and a word of
his mouth, he made the blind to see,Luk. 4, 36.
Luk. 7, 21. the halt to go, the lepers cleane,
the deafe to heare, the dead to rise againe, and the poore to receive
the Gospell, out of whom (I saie) he cast divels, and miraculouslie
conformed them to become good Christians, which before were dissolute
livers;John 8, 11. to whome he said, Go your waies and sinne no more./
There were seven demons cast out of Mary Magdalene.Mark 16:9. This isn't understood by scholars as meaning she had exactly seven physical demons, like I mentioned elsewhere; rather, the number seven represents a large number and a variety of vices, which is a common figure in different parts of scripture.Leviticus 26.
Proverbs 24.
Luke 17. This interpretation aligns more closely with God's word than the Catholic explanation that interprets the seven demons as only the seven deadly sins. Others reject both interpretations because they think it would undermine the power of Christ's miracle: as if it were no harder to make a good Christian out of a sinful person with just a touch than it is to heal a fever or any other sickness with a word.Matth. 8:16 I believe both types of healing can be achieved over time without a miracle; one through preaching, the other through medicine. But I say that Christ's work in both cases was clearly miraculous: for with power and authority, with just a touch of his finger and a word from his mouth, he made the blind see,Luk. 4, 36.
Luk. 7, 21. the lame walk, the lepers clean, the deaf hear, the dead rise, and the poor receive the Gospel, from whom (I say) he cast out demons and miraculously transformed them into good Christians, who had previously lived dissolute lives;John 8:11. to whom he said, "Go your way and sin no more."
The xiiii. Chapter.512.
That it pleased God to manifest the power of his sonne and not of witches by miracles.
That it pleased God to show the power of His Son and not of witches through miracles.
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
& extraordinarie meanes, providing and as it were preparing diseases,
that none otherwise could be cured, that his sonnes glorie, and his
peoples430
faith might the more plainelie appeere;Levit. 14, 7, 8
Luk. 7. 17, 4. as namelie, leprosie,
lunacie, and blindnesse: as it is apparent in the Gospell, where it
is said, that the man was not stricken with blindnesseJohn. 9. for his owne
sinnes, nor for any offense of his ancestors;/368. but that he was made
blind, to the intent the works of God should be shewed upon him by the
hands of Jesus Christ. But witches with their charmes can cure (as
witchmongers affirme) all these diseases mentioned in the scripture,
and manie other more; as the gowt, the toothach, &c: which we find not
that ever Christ cured.
JESUS
CHRIST, Luke 8:14 to show his divine power, commanded the winds, and they
stopped; and the waves of water calmed down: which neither our
theologians nor doctors can achieve, much less our conjurers, and least
of all our old witches can bring about any such thing. But it pleased God to reveal the power of Christ Jesus through such miraculous
and extraordinary means, arranging and preparing diseases that could not be cured any other way, so that his Son's glory and his people's430
faith might be more clearly demonstrated; Lev. 14:7-8
Luke 7:17-4. namely, leprosy,
lunacy, and blindness: as is evident in the Gospel, where it is stated that the man was not born blindJohn 9. because of his own
sins, nor due to any wrongdoing of his ancestors;/368. but he was made
blind so that the works of God could be revealed through him by the
hands of Jesus Christ. But witches with their charms can cure (as
witchmongers claim) all these diseases mentioned in the scripture,
and many others too, like gout, toothaches, etc.: which we find that Christ never cured.
Mat. 4, 17, &c.As touching those that are said in the Gospell to be possessed of spirits, it seemeth in manie places that it is indifferent, or all one, to saie; He is possessed with a divell; or, He is lunatike or phrentike: which disease in these daies is said to proceed of melancholie. But if everie one that now is lunatike, be possessed with a reall divell; then might it be thought, that divels are to be thrust out of men by medicines. But who saith in these times with the woman of Canaan; My daughter is vexed with a divell, except it be presupposed, that she meant hir daughter was troubled with some disease? Indeed we saie, and saie truelie, to the wicked, The divell is in him: but we meane not thereby, that a reall divell is gotten into his guts. And if it were so, I marvell/513. in what shape this reall divell, that possesseth them, remaineth. Entreth he into the bodie in one shape, and into the mind in another? If they grant him to be spirituall and invisible, I agree with them.
Mat. 4, 17, &c.When it comes to those mentioned in the Gospel as being possessed by spirits, it seems in many cases that it doesn't matter whether you say, "He is possessed by a devil," or "He is insane or mentally ill," which today is often said to come from melancholy. But if everyone who is currently considered insane is really possessed by a devil, then it could be argued that devils could be driven out of people with medicine. But who today, like the woman from Canaan, would say, "My daughter is troubled by a devil," unless it is assumed that she meant her daughter was suffering from some illness? Indeed, we do say, and say truthfully, of the wicked, "The devil is in him," but we don't mean that a real devil has taken over his insides. And if it were the case, I wonder/513. in what form this real devil, that possesses them, exists. Does he enter the body in one form and the mind in another? If they accept him as spiritual and invisible, I agree with them.
Some are of opinion, that the said woman of Chanaan ment indeed that hir daughter was troubled with some disease; bicause it is written in sted of that the divell was cast out,Matt. 15, 28. that hir daughter was made whole, even the selfesame houre. According to that which is said in the 12. of Matthew;Matt. 12, 22. There was brought unto Christ one possessed of a divell, which was both blind and dumbe, and he healed him: so as, he that was blind and dumbe both spake and sawe. But it was the man, and not the divell, that was healed, and made to speake and see. Whereby (I saie) it is gathered, that such as were diseased, as well as they that were lunatike, were said sometimes to be possessed of divels.
Some people believe that the woman from Chanaan meant that her daughter was suffering from some illness; because it is written instead that the devil was cast out,Matt. 15:28 and that her daughter was healed at that very hour. According to what is mentioned in chapter 12 of Matthew;Matt. 12:22 a man who was possessed by a devil, who was both blind and mute, was brought to Christ, and He healed him: so that the man who was blind and mute began to speak and see. But it was the man, not the devil, who was healed and made to speak and see. From this, it can be inferred that those who were sick, as well as those who were lunatic, were sometimes said to be possessed by devils.
431
431
The xv. Chapter.
Of the possessed with divels.
Of those possessed by demons.
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 thereof (the *moone* A maxime in philosophie, as the sunne in aridis & siccis. having dominion
over all moist things) so as they take advantage therby, the better
to bring their purposes to passe. And further they saie, that divels
being conjured and called up, appeere and come sooner in some certeine
constellations, than in other some: thereby to induce men to thinke,
that there is some godhead in the starres. But when Saule was
releeved with the sound of the harpe, they saie that the departure
of the divell was/514. by meanes of the signe of the crosse imprinted
in Davids veines. Whereby we maie see how absurd the imaginations
and de/vises369. of men are, when they speake according to their owne
fansies, without warrant of the word of God. But me thinks it is verie
absurd that JosephusJoseph. de antiquitat. Jud. item de bello Jud. lib. 7. ca. 35. affirmeth; to wit, that the divell should be
thrust out of anie man by vertue of a root. And as vaine it is, that
Ælianus writeth of the magicall herbe Cynospastus, otherwise called
Agla[o]photis; which is all one with Salomons root named Baaros,
as having force to drive out anie divell from a man possessed.
HERE I cannot overlook how fondly various writers, notably, James Sprenger,Mal. malef. quest. 5. p. 1. and Henrie Institor, gather and note the reasons why the devil chooses to possess people at certain times of the moon; which they say is for two reasons: first, to defame such a good creation as the moon; second, because the brain is the moistest part of the body. The devil considers the suitability and convenience of this (the *moonA principle in philosophy, just like the sun in aridis & siccis. having dominion over all moist things) so that he can take advantage of it to better accomplish his goals. Moreover, they say that devils, when summoned, appear and come sooner in certain constellations than in others, leading people to believe that there is some divine presence in the stars. But when Saule was relieved by the sound of the harp, they say that the devil’s departure was/514. due to the sign of the cross impressed in David's veins. From this, we can see how absurd the imaginations and ideas369. of men are when they speak according to their own fancies without the support of the word of God. However, I find it very absurd that JosephusJosephus. On the Antiquities of the Jews and also On the Jewish War, Book 7, Chapter 35. asserts that the devil can be expelled from any man by the power of a root. And it is just as vain that Ælianus writes about the magical herb Cynospastus, also known as Agla[o]photis; which is the same as Salomon's root called Baaros, claiming it has the power to drive out any devil from a possessed person.
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.
Since we aren't fully informed about the nature of demons and spirits, we must rely on what is presented to us in the scriptures regarding this, including how the term demon is understood both in singular and plural form, the spirit of God, the spirit of the demon, the tame spirits, and Ahab.
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 our selves faithfullie to beleeve
the words and sense there delivered unto us by the high spirit, which
is theNum. 27, 16. Holie-ghost,432
who is Lord of all spirits; alwaies considering,
that evermore spirits are spoken of in scripture, as of things
spirituall; though for the helpe of our capacities they are there
sometimes more grosselie and corporallie expressed, either in parables
or by metaphors, than indeed they are. 1. Reg. 18. verse.
23. verse. 4.As for example (and to omit the
historie of Job, which elsewhere I handle) it is written; The Lord
said, Who shall entise Ahab, that he maie fall at Ramoth Gilead,
&c? Then came foorth a spirit, and stood before the Lord, and said; I
will entise him. And the Lord said, Wherewith? And he said; I will go
and be a lieng spirit in the mouth of all his prophets. Then he said;
Go foorth, thou shalt prevaile, &c./
The nature and essence of devils and spirits isn't clearly laid out in scripture, so we should be content and committed to genuinely believe the words and meaning conveyed to us by the Holy Spirit, who is theNum. 27:16 Holy Ghost,432
the Lord of all spirits; always keeping in mind that spirits are often referred to in scripture as spiritual entities; although, for our better understanding, they are sometimes presented in a more physical and tangible way, either through parables or metaphors, than they truly are. 1. Reg. 18:23, 4. For instance (and to set aside the
story of Job, which I discuss elsewhere), it's written: The Lord asked, Who will entice Ahab to fall at Ramoth Gilead,
&c? Then a spirit came forward, stood before the Lord, and said, I will entice him. The Lord asked, How? And he replied, I will go and be a lying spirit in the mouths of all his prophets. Then the Lord said, Go, you will succeed, &c.
515.This storie is here set foorth in this wise, to beare with our
capacities, and speciallie with the capacitie of that age, that could
not otherwise conceive of spirituall things, than by such corporall
demonstrations. And yet here is to be noted, that one spirit, and not
manie or diverse, did possesse all the false prophets at once. Even as
in another place,Luke. 8. 27. 28.
Mark. 5. 9.
Luk. 8.
manie thousand divels are said to possesse one man:
and yet it is also said even in the selfe same place, that the same man
was possessed onelie with one divell. For it is there said that Christ
met a man, which had a divell, and he commanded the fowle spirit to
come foorth of the man, &c. But CalvineJ. Cal. lib. instit. lib. 1. cap. 14. sect. 14. saith; Where sathan or the
divell is named in the singular number, thereby is meant that power of
wickednesse, that standeth against the kingdome of justice. And where
manie divels are named in the scriptures, we are thereby taught, that
we must fight with an infinite multitude of enimies; least despising
the fewnesse of them, we should be more slacke to enter into battell,
and so fall into securitie and idlenes.
515.This story is presented in this way to match our understanding, especially that of the time, which couldn't grasp spiritual matters except through physical examples. It's important to note that a single spirit, not many different ones, possessed all the false prophets at once. Just as in another instance, Luke 8:27-28
Mark 5:9
Luke 8 many thousands of demons are said to have possessed one man: yet it's also stated in the same context that this man was possessed by only one demon. It says that Christ encountered a man who had a demon, and he commanded the unclean spirit to come out of him, etc. But CalvinJ. Cal. lib. instit. lib. 1. cap. 14. sect. 14. states that when Satan or the devil is mentioned in the singular, it refers to that force of wickedness that opposes the kingdom of righteousness. And when many demons are named in the scriptures, we are taught that we must contend with an endless multitude of enemies; lest we, underestimating their numbers, become lazy in entering battle and fall into complacency and idleness.
On the other side, it is as plainelie set downe in the scripture,
that some/370. are possessed with the spirit of God, as that the other
are endued and bound with the spirit of the divell. Yea sometimes we
read, that one good spirit was put into a great number of persons;Num. 11.
and againe, that diverse spirits rested in and upon one man: and yet
no reall or corporall spirit meant. As for example; The Lord tooke of
the spirit that was upon Moses,Ibid. vers. 25 and put it upon the seventie elders,
and when the spirit rested upon them, they prophesied. Why should not
this be as substantiall and corporall a spirit, as that, wherewith
the maid in the ActsActs. 16.
2. Reg. 2.
Judg. 3. 10. of the apostles was possessed? Also Elisha
intreated Elia, that when he departed, his spirit might double upon
him. We read also that the spirit of the Lord came upon aOthniel,a Judg. 11. 39.
upon bGedeon,b Ibid. 14. 6.
cJeptha,c Ibid. 14. 6.
dSamson,d Num. 24. 2.
eBalaam,e 1. Sam. 16. 13.
fSaule,f 1. Sam. 18. 14.
gDavid,g Ezec. 11. 5.
hEzechiel,h 2. Chr. 14.
iZacharie,i 1. Ch. 12. 18.
kAmasay:k Numb. 14.
yea it is written, that Caleb had another spirit
than all the Israelits beside: & in another place it is said, that
433
lDaniell Dan. 5. 11.
John. 3, 34.
had a more excellent spirit than anie other. So as,
though the spirits, as well good as bad, are said to be given by number
and proportion; yet the qualitie and not the quantitie of them is
alwaies thereby ment and presupposed. Howbeit I must confesse, that
Christ had the spirit of God without mea/sure,516. as it is written in the
evangelist John. But where it is said that spirits can be made tame,
and at commandement, I saie to those grosse conceivers of scripture
with Salomon, who (as they falslie affirme was of all others the
greatest conjuror) saith thus in expresse words;Eccles. 8. [8.] No man is lord over a
spirit, to reteine a spirit at his pleasure.
On the other hand, it is clearly stated in the scripture that some are possessed by the Spirit of God, while others are influenced and bound by the spirit of the devil. Sometimes we read that one good spirit was given to many people; and again, that various spirits rested on one person, without referring to any real or physical spirit. For example, the Lord took some of the spirit that was on Moses and placed it on the seventy elders, and when the spirit came upon them, they prophesied. Why shouldn't this be just as substantial and physical a spirit as that which possessed the girl in the Acts of the Apostles? Also, Elisha asked Elijah that when he left, his spirit could be doubled upon him. We also read that the Spirit of the Lord came upon Othniel, upon Gideon, upon Jephthah, upon Samson, upon Balaam, upon Saul, upon David, upon Ezekiel, upon Zechariah, and upon Amasai. It is even written that Caleb had a different spirit than all the other Israelites, and in another place, it says that Daniel had a more excellent spirit than anyone else. So, while both good and evil spirits are said to be given in number and proportion, it is always the quality, not the quantity, that is implied and assumed. However, I must acknowledge that Christ had the Spirit of God without measure, as it is written in the Gospel of John. But when it is said that spirits can be tamed and commanded, I tell those misguided interpreters of scripture, as Solomon said (who falsely claimed to be the greatest magician), "No one has power over a spirit to hold it at their will."
[a Judg. 3. 10.
b [Judg. 6. 34.]
c Judg. 11. [2]9.
d Ibid 14. 6.
e Num. 24. 2.
f [1. Sam. 11. 3.]
g 1. Sam. 16. 13.
1. Sam. 18. 14.
h Ezec. 11. 5.
h* 2. Chr. 14. [15. 1. is Azariah.]
i [Zech. 24. 20.]
k 1. Chr. 12. 18.
Num. 14. [24.]]
[Azariah is omitted in the text, and the margin references are
wrong; they are rightly given opposite]
[a Judg. 3. 10.
b [Judg. 6. 34.]
c Judg. 11. [2]9.
d Ibid 14. 6.
e Num. 24. 2.
f [1. Sam. 11. 3.]
g 1. Sam. 16. 13.
1. Sam. 18. 14.
h Ezec. 11. 5.
h* 2. Chr. 14. [15. 1. is Azariah.]
i [Zech. 24. 20.]
k 1. Chr. 12. 18.
Num. 14. [24.]]
[Azariah is excluded from the text, and the margin references are incorrect; they are correctly stated on the opposite side.]
The xvii. Chapter.
Whether spirits and soules can assume bodies, and of their creation and substance, wherein writers doo extreamelie contend and varie.
Whether spirits and souls can take on physical bodies, and regarding their creation and substance, is a topic where writers strongly argue and differ.
OME hold opinion, that spirits and soules can assume & take unto them
bodies at their pleasure, of what shape or substance they list: of
which mind all papists, and some protestants are, being more grosse
than another sort, which hold, that such bodies are made to their
hands. Howbeit, these doo varie in the elements, wherewith these
spirituall bodies are composed. For (as I have said) some affirme that
they consist of fier, some thinke of aier, and some of the starres and
other celestiall powers. But if they be celestiall, then (as Peter
Martyr saith) must they follow the circular motion: and if they be
elementarie,For everie naturall motion is either circular or elemētarie. then must they follow the motions of those elements, of
which their bodies consist. Of aier they cannot be: for aier is Corpus
homogenium; so as everie part of aier is aier, whereof there can be
no distinct members made. For an organicall bodie must have bones,
sinewes, veines, flesh, &c: which cannot be made of aier. Neither (as
Peter Martyr affirmeth) can an aierie bodie receive or have either
shape or figure.
But some ascend up into the clouds, where they find (as they
saie) diverse shapes and formes even in the aier. Unto
which objection P. Martyr answereth, saieng,
and that trulie, that clouds are not/371.
altogether aier, but have a mix-
ture of other elements
mingled with
them.
Some people believe that spirits and souls can take on bodies at will, in any shape or substance they choose. This view is held by all Catholics and some Protestants, who are more straightforward than another group that believes such bodies are created for them. However, these views differ regarding the elements that make up these spiritual bodies. Some claim they are made of fire, others think they are made of air, while some believe they come from stars and other celestial powers. But if they are celestial, then, as Peter Martyr says, they must move in circular motions; and if they are made of elements, Every natural motion is either circular or basic. then they must follow the motions of the elements that compose their bodies. They cannot be made of air because air is Corpus homogenium; every part of air is air, so distinct members cannot be formed. An organic body must have bones, sinews, veins, flesh, etc., which cannot be made of air. Neither can an airy body, as Peter Martyr asserts, have any definite shape or figure.
However, some claim to rise into the clouds, where they find (as they say) diverse shapes and forms even in the air. To this objection, P. Martyr responds, truthfully stating that clouds are not entirely air but are a mixture of other elements blended with them.
434
434
The xviii. Chapter.517.
Certeine popish reasons concerning spirits made of aier, of daie divels and night divels, and why the divell loveth no salt in his meate.
Certain Catholic beliefs about spirits made of air, day demons and night demons, and why the devil doesn't like salt in his food.
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 veritie and truth. Which sights and apparitions,
as they have beene common among the unfaithfull; so now, since the
preaching of the gospell they are most rare. And as among faintharted
people; namelie, women, children, and sicke folkes, they usuallie
swarmed: so among strong bodies and good stomachs they never used to
appeare; as elsewhere I have prooved: which argueth that they were
onelie phantasticall and imaginarie. Now saie they that imagine divels
and spirits to be made of aier, that it must needs be that they consist
of that element; bicause otherwise when they vanish suddenlie awaie,
they should leave some earthie substance behind them. If they were of
water, then should they moisten the place where they stand, and must
needs be shed on the floore. If they consisted of fier, then would they
burne anie thing that touched them: and yet (saie they) Abraham and
LotGen. 18, 19. washed their feete, and were neither scalded nor burnt.
ANIE claims (based on a fable mentioned by M. Mal.) that spirits are made of air because, as he says, they are split apart and then come back together immediately; and also because they disappear so quickly. But I've already talked about such appearances and will share more soon, which are more likely seen in the imagination of the weak and sick rather than in reality and truth. These sights and apparitions, as they have been common among the unfaithful, are now quite rare since the preaching of the gospel. And just as they typically appeared among the faint-hearted—namely, women, children, and sick people—they never showed up among strong individuals and the healthy, as I've proven elsewhere, which suggests that they were merely fantastical and imaginary. Now, those who imagine devils and spirits to be made of air argue that they must consist of that element; otherwise, when they suddenly vanish, they would leave some physical substance behind. If they were made of water, they would wet the ground where they stand and would have to leave a puddle. If they were made of fire, they would burn anything that touched them; and yet (they point out), Abraham and LotGen. 18, 19. washed their feet without getting scalded or burned.
I find it not in the Bible, but in Bodin,J. Bod. lib. de dæm. 3. ca. 4. that there are daie divels, and night divels. The same fellow saith, that Deber is the name of that divell, which hurteth by night; and Cheleb is he that hurteth by daie: howbeit, he confesseth that Sathan can hurt both by daie and by night; although it be certeine (as he saith) that he can doo more harme by night than by daie; producing for example, how in a night he slew the first borne of Ægypt./518. And yet it appeareth plainelie in the text, that the Lord himselfe did it.Exod. 12 29. Whereby it seemeth, that Bodin putteth no difference betweene God and the divell. For further confirmation of this his foolish assertion, that divels are more valiant by night than by daie, he alledgeth the 104. Psalme,Psa. 104. 20. wherein is written, Thou makest darknesse, and it is night, wherein all the beasts of the forrest creepe foorth, the lions rore, &c: when the sunne riseth, they retire, &c. So as now he maketh all beasts to be divels, or divels to be beasts. Oh barbarous blindnes! This Bodin J. Bod. lib. de dæm. 3. ca. 5. 435 also saith, that the divell loveth no salt in his meate, for that it is a signe of eternitie, and used by Gods commandement in all sacrifices; abusing the scriptures,Levit. 1. which he is not ashamed to quote in that behalfe. But now I will declare how the scripture teacheth our dull capacities to conceive what maner of thing the divell is, by the verie names appropriated unto him in the same./
I find it not in the Bible, but in Bodin,J. Bod. book on demons, chapter 3, section 4. that there are day devils and night devils. The same guy says that Deber is the name of the devil that harms at night, and Cheleb is the one that harms during the day; however, he admits that Satan can cause harm both day and night, although he claims that he can do more damage at night. He gives the example of how he killed the firstborn of Egypt in one night.518. Yet it is clearly stated in the text that the Lord himself did it.Exodus 12:29. This suggests that Bodin sees no difference between God and the devil. To back up his silly claim that devils are braver at night than during the day, he cites the 104th Psalms,Psa. 104:20. which states, "You make darkness, and it is night, when all the beasts of the forest creep out, the lions roar, etc.: when the sun rises, they retreat, etc." This implies he thinks all beasts are devils, or that devils are beasts. Oh, what barbaric blindness! This Bodin J. Bod. book on demons, chapter 3, section 5.435 also says that the devil loves no salt in his food, since it is a sign of eternity and used by God's command in all sacrifices, misusing the scriptures,Leviticus 1. which he isn't ashamed to quote in that regard. But now I will show how the scripture helps our dull minds understand what kind of being the devil is, by the very names associated with him in the text./
The xix. Chapter.372.
That such divels as are mentioned in the scriptures, have in their names their nature and qualities expressed, with instancies thereof.
The demons mentioned in the scriptures have their nature and qualities clearly expressed in their names, along with examples of them.
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 oracle
erected at Ekron, to whom Ahaziah sent to know whether he should
recover his disease: as though there had beene no God in Israell. This
divell Beelzebub was among the JewesMatth. 10. & 12.
Mark. 3.
Luk. 11. reputed the principall divell.
The Græcians called him Pluto, the Latines Sumanus, quasi
summum deorum manium, the cheefe ghost or spirit of the dead whom
they supposed to walke by night: although they absurdlie beleeved also
that the soule died with the bodie. So as they did put a difference
be/tweene519. the ghost of a man and the soule of a man: and so doo our
papists; howbeit, none otherwise, but that the soule is a ghost,
when it walketh on the earth, after the dissolution of the bodie, or
appeareth to anie man, either out of heaven, hell, or purgatorie, and
not otherwise. aNisrocha 2. Reg. 19.
signifieth a delicate tentation, and was worshipped by Senacherib in Assyria.
bb 2. Reg. 17.Tarcat*[* Tartac] is
in English, fettered, and was the divell or idoll of the Hevites.
cBeelphegor,c Ose. 9, 11. [10]
Num. 25.
Deut. 3. &. 4
Josu. 22.
otherwise called Priapus, the gaping or naked god was worshipped among the Moabits.
dAdramelech,d 2. Reg. 17. that is,
the cloke or power of the king, was an idoll at Sepharvais, which was a citie of the Assyrians.
eChamos,e Numb. 21.
1. Reg. 11.
2. Reg. 23.
that is feeling, or departing, was worshipped among the Moabits.
fDagon,f Judg. 16.
1. Macc. 10.
that is, corne or greefe, was the idoll of the Philistines.
gAstarte,g 1. Reg. 11.
2. Reg. 23.
that is, a fold or flocke, is the name of a shee idoll at Sydonia,
whom Salomon worshipped: some thinke it was Venus.436
hMelchom,h 2. Reg. 23.
1. Chro. 20.
Jerem. 49.
that is, a king, was an idoll or divell, which the sonnes of Ammon
worshipped.
The evil spirits mentioned in the scriptures by name have their nature and qualities reflected in their names, mainly being the idols of certain nations idolatrously erected as a challenge to God. For Beelzebub,2. Reg. 13. which means the lord of the flies, because he ensnares every simple thing, was an idol or oracle set up at Ekron, to which Ahaziah sent to ask if he would recover from his illness, as if there were no God in Israel. This devil Beelzebub was considered the primary devil among the JewsMatt. 10 and 12.
Mark 3.
Luke 11.. The Greeks called him Pluto, and the Romans called him Sumanus, as in the highest of the dead gods, the chief spirit of the dead whom they believed walked by night, even though they absurdly thought that the soul died with the body. So they distinguished between519. the ghost of a man and the soul of a man: and so do our Catholics; however, not in any other way than that the soul is a ghost when it walks on the earth after the body has died or appears to anyone, whether out of heaven, hell, or purgatory, and not otherwise. aNisrocha 2. Reg. 19. means a delicate temptation, and was worshipped by Senacherib in Assyria. bb 2. Reg. 17.Tarcat*[* Tartac] translates to fettered, and was the devil or idol of the Hevites. cBeelphegor,c Ose. 9, 11. [10]
Num. 25.
Deut. 3. & 4
Josu. 22. also known as Priapus, the exposed or naked god, was worshipped among the Moabites. dAdramelech,d 2. Reg. 17. meaning the cloak or power of the king, was an idol in Sepharvais, a city of the Assyrians. eChamos,e Num. 21.
1. 1 Kings 11.
2. 2 Kings 23. meaning feeling or departing, was worshipped among the Moabites. fDagon,f Judg. 16.
1. Macc. 10. meaning corn or grief, was the idol of the Philistines. gAstarte,g 1. Rule 11.
2. Rule 23. meaning a fold or flock, is the name of a female idol at Sydonia, whom Solomon worshipped; some think it was Venus.436 hMelchom,h 2. Reg. 23.
1. Chro. 20.
Jerem. 49. meaning a king, was an idol or devil that the sons of Ammon worshipped.
Sometimes also we find in the scriptures, that divels and spirits take
their names of wicked men, or of the houses or stats of abhominable
persons: as Astaroth, which (as Josephus saith)Joseph.
lib. de antiquit.
Judæor. 6. cap. 14.
1. Sam. 7.
2. Reg. 23. was the idoll of
the Philistines, whome the Jewes tooke from them at Salomons
commandement, and was also worshipped of Salomon. Which though
it signifie riches, flocks, &c: yet it was once a citie belonging
to Og the king of Basan, where they saie the giants dwelt. In
these respects Astaroth is one of the speciall divels named in
Salomons conjuration, and greatlie emploied by the conjurors. I have
sufficientlie prooved in these quotations, that these idols are Dii
gentium, the gods of the Gentiles: and then the prophet David may
satisfie you, that they are divels, who saith Dii gentium dæmonia
sunt,Psal. 96. [Vulg. vers.] The gods of the Gentiles are divels. What a divell was the rood
of grace to be thought, but such a one as before is mentioned and
described, who tooke his name of his courteous and gratious behaviour
towards his worshippers, or rather those that offered/373. unto him? The
idolatrous knaverie wherof being now bewraied, it is among the godlie
reputed a divell rather than a god: and so are diverse others of the
same stampe./
Sometimes we also find in the scriptures that devils and spirits take their names from wicked people or from the homes and states of despicable individuals: like Astaroth, which (as Josephus says) was the idol of the Philistines, whom the Jews took from them at Solomon's command, and was also worshipped by Solomon. Though it signifies wealth, flocks, etc., it was once a city belonging to Og, the king of Bashan, where they say the giants lived. For these reasons, Astaroth is one of the special devils mentioned in Solomon's conjuration and greatly used by conjurers. I have sufficiently proven in these references that these idols are Dii gentium, the gods of the Gentiles: and then the prophet David can clarify for you that they are devils, who says Dii gentium dæmonia sunt. The gods of the Gentiles are devils. What a devil was the rood of grace thought to be, but one like the one mentioned and described earlier, who took his name from his courteous and gracious behavior towards his worshippers, or rather those who offered to him? The idolatrous trickery of which, now exposed, is considered a devil rather than a god among the righteous. The same goes for various others of the same kind.
The xx. Chapter.520.
Diverse names of the divell, whereby his nature and disposition is manifested.
Diverse names of the devil, which reveal his nature and disposition.
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.
aElephasa Job. 40.
Job. 3.
Isai. 27.
is called in Job, Behemoth, which is, Bruta; whereby the greatnes and brutishnes of the divell is
figured. Leviathan is not much different from Elephas; whereby the divels great subtiltie and power is shewed unto us.
bMammonb Matth. 6.
Matt. 4. &c.
Marc. 16.
is the covetous desire of monie, wherewith the divell overcommeth the reprobate.
cDæmonc Jam. 2. signifieth one that is cunning or craftie.
Cacodæmon is perverslie knowing. All those which in ancient times were worshipped as gods, were so called.
dDiabolusd Matth. 4. John. 8. Apoc. 12. is
Calumniator, an accuser, or a slanderer. Sathan is Adversarius, an adversarie, that troubleth and molesteth.
eAbaddone Apoc. 9.
437 a destroier.
fLegio,f Marc. 5.
Luke. 8. bicause they are manie.
gPrinceg Eph. 2. of the aire.
hPrinceh John. 8. 12. 14. 16. of the world.
iA kingi Job. 41. of the sonnes of pride.
kA roringk 1. Pet. 5. lion.
lAnl John. 8.
homicide or manslear, a lier, and the father of lies. The
mauthorm 1. John. 3. of sinne.
nA spirit.n Acts. 16.
Yea somtimes he is called the spirit of the Lord, as the executioner and minister of his displeasure, &c. Sometimes, the
ospirito Ose. 4.
of fornication, &c. And manie other like epithets or additions are given him for his name. He is also called
pthep Psal. 34.
1. Chr. 21. angell of the Lord.
qTheq Prov. 17. cruell angell. The
rangellr 2. Cor. 12. of sathan. The
sangells Apoc. 9. of hell. The
tgreatt Apoc. 12. dragon, for his pride and force. The
uredu Job. 41. dragon for his blouddines. A
xserpent.x Gen. 3. An
yowle,y Apoc. 12. a
zkite,z Isai. 27.
Isai. 13. 34.
a satyre, a crowe, a pellicane, a hedghog, a griph, a storke, &c./
It has also pleased God to inform our weak understanding, as if by similitudes and examples, or rather by comparisons, to help us grasp what the devil is like, through the very names assigned to him in the scriptures: sometimes he is called by one name, sometimes by another, using metaphors according to his nature.
aElephasa Job. 40.
Job. 3.
Isaiah. 27.
is referred to in Job as Behemoth, which means Bruta; illustrating the greatness and brutishness of the devil. Leviathan is similar to Elephas; showing us the devil’s great cunning and power.
bMammonb Matt. 6.
Matt. 4. &c.
Mark 16.
represents the greedy desire for money, which the devil uses to overpower the unworthy.
cDæmonc Jam. 2. signifies someone who is clever or crafty.
Cacodæmon refers to evil knowledge. All those who were worshipped as gods in ancient times were called this.
dDiabolusd Matt. 4. John 8. Rev. 12. is
Calumniator, an accuser or slanderer. Satan is Adversarius, an adversary who troubles and harasses.
eAbaddone Rev. 9.
437 a destroyer.
fLegio,f Mark 5.
Luke 8. because they are many.
gPrinceg Eph. 2. of the air.
hPrinceh John 8:12, 14, 16. of the world.
iA kingi Job 41. of the sons of pride.
kA roaringk 1. Pet. 5. lion.
lAnJohn 8.
murderer, a liar, and the father of lies. The
mauthorm 1. John 3. of sin.
nA spirit.n Acts. 16.
Sometimes he is called the spirit of the Lord, as the executor and minister of His displeasure, etc. Sometimes, the
ospirito Ose. 4.
of fornication, etc. Many other similar titles or descriptions are given to him. He is also called
pthePsalms 34; Chronicles 21 angel of the Lord.
qTheq Prov. 17. cruel angel. The
rangelr 2 Cor 12. of Satan. The
sangels Rev. 9. of hell. The
tgreatt Rev. 12. dragon, representing his pride and power. The
uredJob 41. dragon for his bloodthirstiness. A
xserpent.x Gen. 3. An
yowl,y Rev. 12. a
zkite,z Isaiah. 27.
Isaiah. 13. 34.
a satyr, a crow, a pelican, a hedgehog, a griffin, a stork, etc.
[x should reach to Isai. 27. and y Mark Isai. 13. 34.]
[x should go to Isaiah. 27. and y Mark Isaiah. 13. 34.]
The xxi. Chapter.521.
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.
That the idols or gods of non-believers are demons, their various names, and the areas in which their efforts and powers are used, revealing the blind superstition of pagan people.
NDPsalm. 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
offices unto them assigned. PenatesJuno and Minerva. are the domesticall gods, or
rather divels/374. that were said to make men live quietlie within doores.
But some thinke these rather to be such, as the Gentiles thought to
be set over kingdomes: and that Lares are such as trouble private
houses, and are set to oversee crosse waies and cities. Larvæ are
said to be spirits that walke onelie by night. Genii are the two
angels, which they supposed were appointed to wait upon each man.
Manes are the spirits which oppose themselves against men in the
waie. Dæmones were feigned gods by poets, as Jupiter, Juno, &c.
Virunculi terreiCousening gods or knaves.
are such as was Robin good fellowe, that would
supplie the office of servants, speciallie of maids; as to make a
fier in the morning, sweepe the house, grind mustard and malt, drawe
water, &c: these also rumble in houses, drawe latches, go up and downe
staiers, &c. Dii genialesTerra, aqua, aer, ignis,
sol, & Luna. are the gods that everie man did sacrifice
unto at the daie of their birth. Tetrici be they that make folke
afraid, and have such ouglie shape, which manie of our divines
438 doo
call Subterranei. Cobali are they that followe men, and delight
to make them laugh, with tumbling, juggling, and such like toies.
Virunculi are dwarfes about three handfulles long, and doo no hurt;
but seeme to dig in mineralles, and to be verie busie, and yet doo
nothing. Guteli or Trulli522. are spirits (they saie) in the likenes
of women, shewing great kind/nesse to all men: & hereof it is that we
call light women, truls. Dæmones montani are such as worke in the
mineralles, and further the worke of the labourers woonderfullie, who
are nothing afraid of them. Hudgin
*Hudgin[* Hutgin, Wier.] of Germanie,
and Rush of England. is a verie familiar divell, which
will doo no bodie hurt, except he receive injurie: but he cannot abide
that, nor yet be mocked: he talketh with men freendlie, sometimes
visiblie, and sometimes invisiblie. There go as manie tales upon this
Hudgin, in some parts of Germanie, as there did in England
of Robin good fellowe. But this Hudgin was so called, bicause he
alwaies ware a cap or a hood†;[† See note.] and therefore I thinke it was
Robin hood. Frier Rush was for all the world such another fellow as
this Hudgin, and brought up even in the same schoole; to wit, in a
kitchen: in so much as the selfe-same tale is written of the one as of
the other, concerning the skullian, which is said to have beene slaine,
&c: for the reading whereof I referre you to Frier Rush his storie,
or else to John Wierus De præstigiis dæmonum.J. Wier. lib. de præst. dæm. 1. cap. 23.
NDPsalm 96. since the idols of the nations are referred to as devils, and
are confused and mixed up among the ignorant with the devils
mentioned in the scriptures; I thought it would be appropriate here to provide
a note about them, to whom the Gentiles gave names, based on
the roles assigned to them. PenatesJuno and Minerva. are the household gods, or
rather devils/374. said to help people live peacefully indoors.
However, some believe these are more like those whom the Gentiles thought were
assigned to kingdoms: and that Lares are those that disturb private
homes, and are set to oversee crossroads and cities. Larvæ are
said to be spirits that walk only at night. Genii are the two
angels that they believed were appointed to watch over each person.
Manes are the spirits that oppose men on their way. Dæmones were imaginary gods created by poets, like Jupiter, Juno, etc.
Virunculi terreiCunning gods or tricksters.
are like Robin Goodfellow, who would
take on the responsibilities of servants, especially maids; like starting a fire in the morning, sweeping the house, grinding mustard and malt, drawing water, etc.: these also rattle around in houses, lift latches, go up and down stairs, etc. Dii genialesEarth, water, air, fire, sun, and moon. are the gods that everyone sacrificed to on the day of their birth. Tetrici are those that scare people and have such ugly shapes, which many of our theologians
438
call Subterranei. Cobali are the ones that follow people and enjoy making them laugh, with tricks, juggling, and similar antics.
Virunculi are dwarves about three handfuls tall, who cause no harm;
they appear to dig in minerals and seem very busy, yet do nothing. Guteli or Trulli522. are spirits (they say) resembling women, showing great kindness to all men: and this is why we call promiscuous women trulls. Dæmones montani are those that work in minerals, and remarkably help the laborers, who are not afraid of them. HudginHudgin[* Hutgin, Wier.] is from Germany, and Rush is from England. is a very familiar devil, who does no one any harm unless he is wronged: but he cannot stand that, nor be mocked: he speaks to people friendly, sometimes visibly, and sometimes invisibly. There are as many tales about this Hudgin in some parts of Germany as there were in England
about Robin Goodfellow. But this Hudgin was so named because he
always wore a cap or a hood†;[† See note.] and therefore I think it was
Robin Hood. Friar Rush was just like this Hudgin, and brought up in the same school; namely, in a
kitchen: so much so that the same story is told of both, regarding the skylark that is said to have been slain,
etc.: for the reading of which I refer you to Friar Rush's story,
or to John Wierus De præstigiis dæmonum.J. Wier. Book on the Power of Demons, 1. Chapter 23.
There were also Familiares dæmones, which we call familiars: such as Socrates and Cæsar were said to have; and such as Feats sold to doctor Burcot. Quintus Sertorius had Diana hir selfe for his familiar; and Numa Pompilius had Aegeria: but neither the one nor the other of all these could be preserved by their familiars from being destroied with untimelie death. Simon Samareus boasted, that he had gotten by conjuration, the soule of a little child that was slaine, to be his familiar, and that he told him all things that were to come, &c. I marvell what privilege soules have, which are departed from the bodie, to know things to come more than the soules within mans bodie. There were spirits, which they called Albæ mulieres, and Albæ Silyllæ, which were verie familiar, and did much harme (they saie) to women with child, and to sucking children. Deumus as a divell is worshipped among the Indians in Calecute, who (as they thinke) hath power given him of God to judge the earth, &c: his image is horriblie pictured in a most ouglie shape. Thevet saith, that a divell/375. in America, called Agnan, beareth swaie in that countrie. In Ginnie Bawdie preests in Ginnie. one Grigrie is accounted the great divell, and keepeth the woods: these have preests called Charoibes, which prophesie, after they have lien by the space of one houre prostrate upon a wench/523. of twelve yeares old, and all that while (saie they) he calleth upon a divell called Hovioulsira, and then commeth foorth and uttereth his 439prophesie. For the true successe whereof the people praie all the while that he lieth groveling like a lecherous knave. There are a thousand other names, which they saie are attributed unto divels; and such as they take to themselves are more ridiculous than the names that are given by others, which have more leasure to devise them.Looke in the word (Ob) lib. 7. cap. 3. pag. 132, 133. In litle bookes conteining the cousening possessed, at Maidstone, where such a woonder was wrought, as also in other places, you may see a number of counterfeit divels names, and other trish trash.
There were also Familiares dæmones, which we call familiars, like Socrates and Cæsar were said to have; and like Feats sold to doctor Burcot. Quintus Sertorius had Diana herself as his familiar, and Numa Pompilius had Aegeria: but neither of them could be saved by their familiars from dying an untimely death. Simon Samareus claimed he had conjured the soul of a little child who was slain to be his familiar, and that it told him everything that was to come, etc. I wonder what privilege souls have, once they leave the body, to know things to come more than the souls still inside human bodies. There were spirits known as Albæ mulieres and Albæ Silyllæ, which were very familiar, and allegedly did much harm to pregnant women and to infants. Deumus, as a devil, is worshipped among the Indians in Calecute, who believe he has been given power by God to judge the earth, etc.: his image is horrifically depicted in a very ugly form. Thevet says that a devil in America, called Agnan, rules that country. In Ginnie, Bawdie priests in Ginnie. one Grigrie is regarded as the great devil and keeps the woods: they have priests called Charoibes, who prophesy after lying prostrate for an hour on a twelve-year-old girl, during which time (they say) he calls upon a devil named Hovioulsira, and then comes forth to deliver his 439 prophecy. For the true outcome of this, the people pray all the while he lies there groveling like a lecherous man. There are a thousand other names that they say are attributed to devils, and the names they give themselves are more ridiculous than the ones given by others, who have more time to come up with them. Check in the book (Ob) lib. 7, chap. 3, pages 132 and 133. In little books containing the deceiving possessed, at Maidstone, where such a wonder was worked, as well as in other places, you can see a number of counterfeit devil names and other nonsense.
The xxii. Chapter.
Of the Romanes cheefe gods called Dii selecti, and of other heathen gods, their names and offices.
About the main Roman gods known as the select deities, and other pagan gods, their names and roles.
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, were all she gods. No man might appropriate anie
of these unto himselfe, but they were left common and indifferent to
all men dwelling in one realme, province, or notable citie. These
heathen gentiles had also their gods, which served for sundrie
purposes; as to raise thunder, they had Statores, Tonantes,
Feretrii, and Jupiter Elicius. They had Cantius,A good god and goddesse for women. to whome they
praied for wise children, who was more apt for this purpose than
Minerva that issued out of Jupiters owne braine. Lucina was to
send them that were with child safe deliverie, and in that respect was
called the mother of childwives. Opis was called the mother of the
babe new borne, whose image women with child hanged upon their girdles
before their bellies, and bare it so by/524. the space of nine moneths; and
the midwife alwaies touched the child therewith, before she or anie
other laied hand thereon.
HERE were among the Romans twenty idolatrous gods, known as Dii selecti sive electi, chosen gods; of these, twelve were male and eight female, whose names are as follows: Janus, Saturnus, Jupiter, Genius, Mercurius, Apollo, Mars, Vulcanus, Neptunus, Sol, Orcus, and Vibar, [* Free]—all of which were male gods. The female gods included Tellus, Ceres, Juno, Minerva, Luna, Diana, Venus, and Vesta. No man could claim any of these gods for himself; they were accessible to everyone living in the same realm, province, or notable city. These pagan gentiles also had their gods, serving various purposes; for raising thunder, they worshipped Statores, Tonantes, Feretrii, and Jupiter Elicius. They had Cantius, a good god and goddess for women, to whom they prayed for wise children, and there was no better choice for this purpose than Minerva, who sprang from Jupiter's own mind. Lucina was invoked to ensure safe delivery for those who were pregnant, which is why she was called the mother of childbirth. Opis was known as the mother of newborns, and women expecting children would hang her image on their girdles before their bellies, keeping it there for nine months; the midwife would always touch the child with it before she or anyone else laid hands on the child.
If the child were well borne, they sacrificed therunto, although the mother miscaried: but if the child were in any part unperfect, or dead, &c: they used to beate the image into powder, or to burne or drowne it. VagianusThe names of certeine heathenish gods, and their peculiar offices. was he that kept their children from crieng, and therefore they did alwaies hang his picture about babes necks: for they thought much crieng in youth portended ill fortune in age. Cuninus, otherwise Cunius, was he that preserved (as they thought) 440their children from misfortune in the cradell. Ruminus was to keepe their dugs from corruption. Volumnus and his wife Volumna were gods, the one for yoong men, the other for/376. maids that desired marriage: for such as praied devoutlie unto them, should soone be married. Agrestis was the god of the fields, and to him they praied for fertilitie. Bellus was the god of warre & warriers, and so also was Victoria, to whome the greatest temple in Rome was built. Honorius was he that had charge about inkeepers, that they should well intreat pilgrimes. Berecynthia was the mother of all the gods. Aesculanus was to discover their mines of gold and silver, and to him they praied for good successe in that behalfe. Aesculapius was to cure the sicke, whose father was Apollo, and served to keepe weeds out of the corne. Segacia was to make seeds to growe. Flora preserved the vines from frosts and blasts. Sylvanus was to preserve them that walked in gardens. Bacchus was for droonkards, Pavor for cowherds; Meretrix for whores, to whose honour there was a temple built in Rome, in the middest of fortie and foure streets, which were all inhabited with common harlots. Finallie Colatina, *[* alias Ital.]alias Clotina, was goddesse of the stoole, the jakes, and the privie, to whome as to everie of the rest,A verie homelie charge. there was a peculiar temple edified: besides that notable temple called Pantheon, wherein all the gods were placed togither; so as everie man and woman, according to their follies and devotions, might go thither and worship what gods they list./
If the child was born healthy, they sacrificed to it, even if the mother had a miscarriage; but if the child was imperfect or dead, they would crush the image into powder, burn it, or drown it. VagianusThe names of certain pagan gods and their specific functions. was the deity who kept their children from crying, so they always hung his picture around babies' necks because they believed that crying in early life would lead to bad fortune in old age. Cuninus, also known as Cunius, was thought to protect their children from misfortune in the cradle. Ruminus was responsible for keeping their milk from going bad. Volumnus and his wife Volumna were gods for young men and young women hoping for marriage; those who prayed devoutly to them would soon get married. Agrestis was the god of the fields, and they prayed to him for fertility. Bellus was the god of war and warriors, as was Victoria, to whom the largest temple in Rome was dedicated. Honorius oversaw innkeepers to ensure they treated pilgrims well. Berecynthia was considered the mother of all gods. Aesculanus was called upon to find their gold and silver mines, and they prayed for success in that regard. Aesculapius was there to heal the sick; his father was Apollo, and he also helped keep weeds out of the grain. Segacia was responsible for making seeds sprout. Flora protected the vines from frost and blights. Sylvanus safeguarded those walking in gardens. Bacchus was for drinkers, Pavor for herdsmen; Meretrix for sex workers, to whose honor a temple was built in Rome, located at the intersection of forty-four streets, all populated by common prostitutes. Finally, Colatina, *[* aka Ital.]alias Clotina, was the goddess of the toilet, the outhouse, and the privy, for whom, as for every other deity listed above,A very modest fee. there was a specific temple built; in addition to that famous temple called Pantheon, where all the gods were gathered together, allowing every man and woman, according to their desires and beliefs, to go there and worship whichever gods they wished.
The xxiii. Chapter.525.
Of diverse gods in diverse countries.
Of different gods in different countries.
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. a
bullocke, a dog, & a cat; of flieng fowles, Ibis (which is a bird
with a long bill, naturallie devouring up venemous things and noisome
serpents) and a sparrowhawke; of fishes they had two gods; to wit,
Lepidotus piscis, and Oxyrinchus. The Saitans and Thebans
had to their god a sheepe. In the citie Lycopolis they worshipped
a woolfe; in Herinopolis, the Cynocephalus; the Leopolitans,
a lion; in Lætopolis, a fish in Nilus called Latus.
441In the
citie Cynopolis they worshipped Anubis. At Babylon, besides
Memphis, they made an onion their god; the Thebans an eagle; the
Mændeseans, a goate; the Persians, a fier called Orimasda;
the Arabians, Bacchus, Venus, and Diasaren; the Bœotians,
Amphiaraus; the Aphricans, Mopsus; the Scithians, Minerva;
the Naucratits, Serapis, which is a serpent; Astartes (being as
Cicero writeth the fourth Venus, who was she, as others affirme,
whom Salomon worshipped at his concubines request) was the goddesse
of the Assyrians. At Noricum, being a part of Bavaria, they
worship Tibilenus; the Moores worship Juba; the Macedonians,
Gabirus; the Pœnians, Uranius; at Samos Juno was their god;
at Paphos, Venus; at Lemnos, Vulcane; at Naxos, Liberus;
at/377. Lampsacke, Priapus with the great genitals, who was set up
at Hellespont to be adored. In the ile Diomedea, Diomedes; at
Delphos, Apollo; at Ephesus, Diana was worshipped. And bicause
they would plaie small game ra/ther526. than sit out, they had Acharus
Cyrenaicus, to keepe them from flies and flieblowes; Hercules
Canopius, to keepe them from fleas; Apollo Parnopeius, to keepe
their cheefes from being mouseaten. The GreeksImperiall gods and their assistants. were the first, that I
can learne to have assigned to the gods their principall kingdomes and
offices: as Jupiter to rule in heaven, Pluto in hell, Neptune in
the sea, &c. To these they joined, as assistants, divers commissioners;
as to Jupiter, Saturne, Mars, Venus, Mercurie, and Minerva:
to Neptune, Nereus, &c. Tutilina was onelie a mediatrix to
Jupiter, not to destroie corne with thunder or tempests, before whom
they usuallie lighted candels in the temple, to appease the same,
according to the popish custome in these daies. But I may not repeate
them all by name, for the gods of the gentiles were by good record,The
number of gods among the gentiles as
Varro and others report, to the number of 30. thousand, and upward.
Whereby the reasonable reader may judge their superstitious blindnesse.
THE
Aegyptians were even more foolish in this regard than the
Romans (I mean the pagan Romans of that time, not
the Catholic Romans of today, as no nation comes close
to them in any kind of idolatry.) The Aegyptians worshipped
Anubis in the form of a dog because he loved dogs and hunting.
Yes, they worshipped all living creatures, including beasts,Animals, birds, pests, fish, plants, and other insignificant things are worshipped as gods. a
bull, a dog, and a cat; of flying birds, the Ibis (which is a bird
with a long bill, naturally eating up poisonous things and harmful
snakes) and a sparrowhawk; among fish, they had two gods; namely,
Lepidotus piscis and Oxyrinchus. The Saitans and Thebans
had a sheep as their god. In the city Lycopolis they worshipped
a wolf; in Herinopolis, the Cynocephalus; the Leopolitans,
a lion; in Lætopolis, a fish in Nilus called Latus.
441In the
city Cynopolis they worshipped Anubis. At Babylon, besides
Memphis, they made an onion their god; the Thebans an eagle; the
Mændeseans, a goat; the Persians, a fire called Orimasda;
the Arabians, Bacchus, Venus, and Diasaren; the Bœotians,
Amphiaraus; the Africans, Mopsus; the Scythians, Minerva;
the Naucratites, Serapis, which is a serpent; Astartes (as
Cicero writes, the fourth Venus, who was she, as others say,
whom Solomon worshipped at his concubine's request) was the goddess
of the Assyrians. At Noricum, part of Bavaria, they
worship Tibilenus; the Moorish worship Juba; the Macedonians,
Gabirus; the Phoenicians, Uranius; at Samos Juno was their god;
at Paphos, Venus; at Lemnos, Vulcan; at Naxos, Liberus;
at/377. Lampsacus, Priapus with the large genitals, who was set up
at Hellespont to be worshipped. In the island Diomedea, Diomedes; at
Delphi, Apollo; at Ephesus, Diana was worshipped. And because
they preferred to play small games rather526. than sit out, they had Acharus
Cyrenaicus, to keep them from flies and flyblows; Hercules
Canopius, to keep them from fleas; Apollo Parnopeius, to keep
their heads from being eaten by mice. The GreeksImperial deities and their aides. were the first, as far
as I know, to assign principal kingdoms and roles to their gods: like Jupiter
ruling the heavens, Pluto in hell, Neptune in the sea, etc. To these
they added various assistants;
like Jupiter, Saturn, Mars, Venus, Mercury, and Minerva:
to Neptune, Nereus, etc. Tutilina was only a mediator to
Jupiter, to prevent him from destroying crops with thunder or storms, before whom
they would typically light candles in the temple to appease him,
similar to the Catholic practices of today. But I cannot mention all of them by name, as the gods of the pagans were recorded to be,The number of gods among pagans according to Varro and others, over
30,000. Thus, any reasonable reader can judge their superstitious blindness.
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.
Of Catholic regional gods, a comparison between them and pagan gods, of physical gods, and of what each Catholic god's role is.
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 gentium1. Reg. 20.
2. Chr. 32.
1. Chr. 16.
Judg. 3.
2. Chr. 33.
2. Reg. 23, &c. spoken of in the psalmes: or as
Dii montium set foorth & rehearsed in the first booke of the kings;
or as Dii442
terrarum or Dii populorum mentioned in the second of
the Chronicles 32. & in the first of the Chronicles 16. or as Dii
terræ in Judges 3. or as Dii filiorum Seir in the second of the
Chronicles 25. or as Dii alieni, which are so often mentioned in the
scriptures.
NOW
if I thought I could wrap this up in a reasonable amount of time, I'd start with our anti-Christian gods, also known as popish idols, which are just as vile as the Dii gentium1. Kings 20.
2. Chronicles 32.
1. Chronicles 16.
Judges 3.
2. Chronicles 33.
2. Kings 23, etc. referred to in the psalms: or like the Dii montium mentioned in the first book of Kings; or like the Dii442
terrarum or Dii populorum in the second Chronicles 32 and the first Chronicles 16; or like the Dii
terræ in Judges 3; or like the Dii filiorum Seir in the second Chronicles 25; or like the Dii alieni, which are frequently mentioned in the scriptures.
Surelie, there were in the popish church more of these in number, more in common, more private, more publike, more for lewd purposes, and more for no purpose, than among all the heathen, either heretofore, or at this present time: for I dare undertake,/527. that for everie heathen idoll I might produce twentie out of the popish church.Popish gods of nations. For there were proper idols of everie nation: as S. George on horssebacke for England (excepting whome there is said to be no more horssemen in heaven save onelie saint Martine) S. Andrew for Burgundie and Scotland, S. Michael for France, S. James for Spaine, S. Patrike for Ireland, S. Davie for Wales, S. Peter for Rome, and some part of Italie. Had not everie citie in all the popes dominions his severall patrone? As Paule for London, Denis for Paris, Ambrose for Millen, Loven for Gaunt, Romball for Mackline, S. Marks lion for Venice, the three magician kings for Cullen,*[* = Cologne] and so of other./378. Yea, had they not for everie small towne,Parish gods or popish idols and everie village and parish,† [† . in text] (the names wherof I am not at leisure to repeat) a severall idoll? As S. Sepulchre, for one; S. Bride, for another; S. All halowes, All saints, and our Ladie for all at once: which I thought meeter to rehearse, than a bedroll‡[‡ = bead—] of such a number as are in that predicament. Had they not hee idols and shee idols, some for men, some for women, some for beasts, and some for fowles, &c? Doo you not thinke that S. Martine might be opposed to Bacchus? If S. Martine be too weake we have S. Urbane, S. Clement, and manie other to assist him. Was Venus and Meretrix an advocate for whoores among the Gentiles? Behold, there were in the Romish church to encounter with them, S. Aphra, S. Aphrodite, and S. Maudline. But insomuch as long Meg was as verie a whoore as the best of them, she had wrong that she was not also canonized, and put in as good credit as they: for she was a gentlewoman borne; whereunto the pope hath great respect in canonizing of his saints. For (as I have said) he canonizeth the rich for saints, and burneth the poore for witches. But I doubt not, Magdalen, and manie other godlie women are verie saints in heaven, and should have beene so, though the pope had never canonized them: but he dooth them wrong, to make them the patronesses of harlots and strong strumpets.
Surely, there were in the Catholic Church more of these in number, more in common, more private, more public, more for immoral purposes, and more for no purpose at all, than among all the pagans, either in the past or at this present time: for I dare say that for every pagan idol I could produce twenty from the Catholic Church. For there were specific idols for every nation: like St. George on horseback for England (except that it’s said there are no more horsemen in heaven except Saint Martin), St. Andrew for Burgundy and Scotland, St. Michael for France, St. James for Spain, St. Patrick for Ireland, St. David for Wales, St. Peter for Rome, and parts of Italy. Didn’t every city in the Pope’s dominions have its own patron? Like St. Paul for London, Denis for Paris, Ambrose for Milan, Loven for Ghent, Romball for Macline, St. Mark’s lion for Venice, the three magician kings for Cologne, and so on for others. Yes, didn’t they have for every small town and every village and parish (the names of which I don’t have the time to repeat) a separate idol? Like St. Sepulchre for one, St. Bride for another, All Hallows, All Saints, and Our Lady all at once: which I thought was better to mention than a lengthy list of the many in that situation. Didn’t they have male idols and female idols, some for men, some for women, some for beasts, and some for birds, etc.? Don’t you think St. Martin could stand up to Bacchus? If St. Martin is too weak, we have St. Urbane, St. Clement, and many others to support him. Was Venus and Meretrix an advocate for prostitutes among the Gentiles? Look, there were in the Roman church to counter them, St. Aphra, St. Aphrodite, and St. Magdalen. But since long Meg was just as much a prostitute as any of them, it was unfair that she wasn’t also canonized and given the same respect as they were, since she was of noble birth; the Pope pays a lot of attention to that in canonizing his saints. Because (as I’ve said) he canonizes the wealthy as saints and burns the poor as witches. But I have no doubt that Magdalen and many other godly women are true saints in heaven and should have been so, even if the Pope had never canonized them: but he does them wrong by making them the patronesses of harlots and strong strumpets.
Was there such a traitor among all the heathen idols,See the golden Legend for the life of S. Bridget. as S. Thomas Becket? Or such a whoore as S. Bridget? I warrant you S. Hugh was as good a huntesman as Anubis. Was Vulcane the protector of the heathen smithes? Yea forsooth, and S. Euloge was patrone for 443ours. Our painters had Luke, our weavers/528. had Steven,He saints & shee saincts of the old stamp with their peculiar vertues touching the curing of diseases. our millers had Arnold, our tailors had Goodman, our sowters had Crispine, our potters had S. Gore with a divell on his shoulder and a pot in his hand. Was there a better horseleech among the gods of the Gentiles than S. Loy? Or a better sowgelder than S. Anthonie? Or a better toothdrawer than S. Apolline? I beleeve that Apollo Parnopeius was no better a ratcatcher than S. Gertrude, who hath the popes patent and commendation therefore. The Thebans had not a better shepherd than S. Wendeline, nor a better gissard to keepe their geese than Gallus. But for physicke and surgerie, our idols exceeded them all. For S. John, and S. Valentine excelled at the falling evill, S. Roch was good at the plague, S. Petronill at the ague. As for S. Margaret, she passed Lucina for a midwife, and yet was but a maid: in which respect S. Marpurge is joined with hir in commission.
Was there ever a traitor among all the pagan idols,Check out the Golden Legend for the life of St. Bridget. like St. Thomas Becket? Or such a whore as St. Bridget? I bet St. Hugh was just as good a hunter as Anubis. Was Vulcan the protector of the pagan blacksmiths? Yes indeed, and St. Eulogius was the patron for 443ours. Our painters had Luke, our weavers/528. had Stephen,the saints and saintesses of the past with their unique abilities to heal illnesses. Our millers had Arnold, our tailors had Goodman, our shoemakers had Crispin, our potters had St. Gore with a devil on his shoulder and a pot in his hand. Was there a better leech among the gods of the Gentiles than St. Loy? Or a better pig surgeon than St. Anthony? Or a better tooth puller than St. Apolline? I believe that Apollo Parnopeius was no better a rat catcher than St. Gertrude, who has the Pope's patent and endorsement for that. The Thebans didn’t have a better shepherd than St. Wendelin, nor a better gooseherd to tend their geese than Gallus. But for medicine and surgery, our idols surpassed them all. For St. John and St. Valentine were excellent for epilepsy, St. Roch was good with the plague, and St. Petronilla was skilled at treating ague. As for St. Margaret, she surpassed Lucina as a midwife, yet was only a maid: for which reason St. Marpurge is paired with her in duty.
For mad men, and such as are possessed with divels, S. Romane was excellent, & frier Ruffine was also pretilie skilfull in that art. For botches and biles, Cosmus and Damian; S. Clare for the eies, S. Apolline for teeth, S. Job for the *pox.* For the Frēch pox or the cōmon kind of pox, or both? This would be knowne. And for sore brests S. Agatha was as good as Ruminus. Whosoever served Servatius well, should be sure to loose nothing: if Servatius failed in his office, S. Vinden could supplie the matter with his cunning; for he could cause all things that were lost to be restored againe. But here laie a strawe for a while, and I will shew you the names of some, which exceed these verie far, and might have beene canonized for archsaints; all the other saints or idols being in comparison of them but bunglers, and bench-whistlers. And with your leave, when all/379. other saints had given over the matter, and the saints utterlie forsaken of their servitors, they repaired to these that I shall name unto you, with the good consent of the pope, who is the fautor, or rather the patrone of all the saints, divels, and idols living or dead, and of all the gods save one. And whereas none other saint could cure above one disease, in so much as it was idolatrie, follie I should have said, to go to Job for anie other maladie than the pox; nothing commeth amisse to these. For they are good at anie thing, and never a-whit nice of their cunning: yea greater matters are said to be in one of their powers, than is in all the other saints. And these are they: S. mo/ther529. Bungie, S. mother Paine, S. Feats,New saints. S. mother Still, S. mother Dutton, S. Kytrell, S. Ursula Kempe, S. mother Newman, S. doctor Heron, S. Rosimund a good old father, & diverse more that deserve to be registred in the popes kalendar, or rather the divels rubrike.
For madmen and those possessed by devils, St. Roman was exceptional, and Friar Ruffine was also quite skilled in that field. For boils and tumors, Cosmus and Damian were the go-to. St. Clare helped with eyesight, St. Apolline for teeth, and St. Job for the pox.* Is it the French pox, the common kind of pox, or both? That is yet to be determined. And for sore breasts, St. Agatha was as good as Ruminus. Anyone who served Servatius well would be sure to lose nothing; if Servatius failed in his duty, St. Vinden could handle it with his skills, as he could recover all that was lost. But let’s pause here for a moment, and I will share the names of some that far exceed these and might have been canonized as archsaints; all the other saints or idols pale in comparison and are just amateurs. And if I may, when all the other saints had given up, and the saints were utterly abandoned by their followers, they turned to these I am about to name, with the approval of the pope, who is the supporter, or rather the patron of all saints, devils, and idols, living or dead, and all gods except one. While no other saint could heal more than one ailment—indeed, it would be folly to seek out Job for anything other than the pox—these saints can handle anything. They're good at everything and are never picky about their skills: it is said that greater matters are within the power of even one of them than in all the other saints combined. And these are the ones: St. Mother529. Bungie, St. Mother Paine, St. Feats,New saints. St. Mother Still, St. Mother Dutton, St. Kytrell, St. Ursula Kempe, St. Mother Newman, St. Doctor Heron, St. Rosimund, a good old father, and several more who deserve to be listed in the pope's calendar, or rather the devil's register.
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The xxv. Chapter.
A comparison betweene the heathen and papists, touching their excuses for idolatrie.
A comparison between the heathens and Catholics regarding their excuses for idolatry.
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 English. But they will saie also that I doo them wrong to
gibe at them; bicause they were holie men and holie women. I grant some
of them were so, and further from allowance of the popish idolatrie
emploied upon them, than greeved with the derision used against that
abuse. Yea even as silver and gold are made idols unto them that love
them too well, and seeke too much for them: so are these holie men and
women made idols by them that worship them, and attribute unto them
such honor, as to God onelie apperteineth.
ND
Because I know that Catholics will say their idols are saints and not like the demons of the Gentiles: you can tell them that not only their saints, but even the very images of them were called Divi.They call "gods" those who have become divine from among humans. While this means gods, and thus can imply idols or demons: just add an (ll) to it, and it becomes Divill in English. They will also argue that I wrong them by mocking them because they are holy men and women. I admit that some of them were indeed holy, and I am more troubled by the idolatry practiced on them than I am by the ridicule directed at that abuse. Indeed, just as silver and gold become idols to those who love them too much and seek them excessively, so too are these holy men and women turned into idols by those who worship them and give them honors that should belong only to God.
The heathen gods were for the most part good men, and profitable members to the commonwealth wherein they lived, and deserved fame, &c: in which respect they made gods of them when they were dead; as they made divels of such emperors and philosophers as they hated, or as had deserved ill among them. And is it not even so, and woorsse, in the commonwealth and church of poperie? Dooth not the pope excommunicate, cursse, and condemne for heretikes, and drive to the bottomlesse pit of hell, proclaming to be verie divels, all those that either write, speake or thinke contrarie to his idolatrous doctrine? Cicero, when he de/rided530. the heathen gods, Cic. de natur. deorum.and inveied against them that yeelded such servile honor unto them, knew the persons, unto whom such abuse was committed, had well deserved as civill citizens; and that good fame was due unto them, and not divine estimation. Yea the infidels that honored those gods, as hoping to receive benefits for their devotion emploied that waie, knew and conceived that the statues and images, before whome with such reverence/380. they powred foorth their praiers, were stockes and stones, and onelie pictures of those persons whome they resembled: yea they also knew, that the parties themselves were creatures, and could not doo so much as the The papists see a moth in the eie of others, but no beame in their owne.papists and witchmongers thinke the Roode of grace, or mother Bungie could doo. And yet the papists can see the abuse of the Gentils, and may not heare of their owne idolatrie more grosse and damnable than the others.
The pagan gods were mostly good people and valuable members of the society they lived in, and they deserved fame, etc. For that reason, they turned them into gods after they died; similarly, they condemned emperors and philosophers they hated to be demons, or those who deserved ill among them. Isn't it the same, and even worse, in the society and church of popery? Doesn’t the pope excommunicate, curse, and condemn those he labels as heretics, casting them to the bottomless pit of hell, declaring all who write, speak, or think against his idolatrous doctrine to be real demons? Cicero, when he mocked the pagan gods and criticized those who gave such servile honor to them, understood that the individuals who were thus abused had deserved good standing as citizens, and that good reputation was owed to them, not divine recognition. Indeed, the non-believers who honored those gods, hoping to receive benefits for their devotion, knew and believed that the statues and images, before which they poured out their prayers with such reverence, were mere wood and stone, just pictures of those they resembled. They also understood that those figures were created beings and couldn’t do anything like what the papists and witchmongers think the Rood of Grace or Mother Bungie could. Yet the papists can see the mistakes of the Gentiles but cannot acknowledge their own idolatry, which is far more gross and damnable than the others.
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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, &c.
The belief of the pagans and the Catholics is the same in idolatry, as seen in the Council of Trent, and there's a remarkable story about a hangman who was tried after he was dead and buried, etc.
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 in this behalfe;
whose eiesight and insight herein reached as farre as the papisticall
distinctions published by popes and their councels. Neither doo anie of
them admit so grosse idolatrie, as the councell of TrentThe idolatrous councell of Trent. hath doone,
who alloweth that worship to the Rood that is due to Jesus Christ
himselfe, and so likewise of other images of saints. I thought it not
impertinent therfore in this place to insert an example taken out of
the Rosarie of our Ladie, in which booke doo remaine (besides this)
ninetie and eight examples to this effect: which are of such authoritie
in/531. the church of Rome, that all scripture must give place unto
them. And these are either read there as their speciall homilies, or
preached by their cheefe doctors. And this is the sermon for this daie
verbatim translated out of the said Rosarie, a booke much esteemed and
reverenced among papists.
But Catholics might deny that they attribute as much to these idols as I claim, or that they believe it’s so beneficial to pray to the images of saints as suggested. They argue that they worship God and the saints themselves through the forms of images. This was also the belief of the pagans, who used this as an excuse; their sight and understanding here reached as far as the papal distinctions published by popes and their councils. Moreover, none of them accept the crude idolatry that the council of TrentThe idolatrous Council of Trent. has allowed, which grants worship of the cross that is due to Jesus Christ himself, as well as other images of saints. I thought it would be relevant to include an example from the Rosary of Our Lady, which contains (besides this) ninety-eight examples to this effect: all of which hold such authority in the church of Rome that all scripture must yield to them. These are either read there as their special homilies or preached by their leading theologians. And this is the sermon for today, translated verbatim from the aforementioned Rosary, a book that is highly valued and revered among Catholics.
Exempl. 4.A certeine hangman passing by the image of our Ladie, saluted hir, commending himselfe to hir protection. Afterwards, while he praied before hir, he was called awaie to hang an offendor: but his enimies intercepted him, and slew him by the waie. And lo a certeine holie preest, which nightlie walked about everie church in the citie, rose up that night, and was going to his ladie, I should saie to our ladie church. And in the churchyard he saw a great manie dead men, and some of them he knew, of whome he asked what the matter was, &c. Who answered, that the hangman was slaine, and the divell challenged his soule, the which our ladie said was hirs: and the judge was even at hand comming thither to heare the cause, & therefore (said they) we are now come togither. The preest thought he would be at the hearing hereof, and hid himselfeBut our ladie spied him well enough: as you shal read. behind a tree; and anon he saw the judiciall seat readie prepared and furnished, where the judge, to wit Jesus Christ, sate, who tooke up his mother unto him. Soone after the divels brought in the hangman446 pinnioned, and prooved by good evidence, that his soule belonged to them. On the/381. other side, our ladie pleaded for the hangman, prooving that he, at the houre of death, commended his soule to hir. The judge hearing the matter so well debated on either side, but willing to obeie (for these are his words) his mothers desire, and loath to doo the divels anie wrong, gave sentence, that the hangmans soule should returne to his bodie, untill he had made sufficient satisfaction; ordeining that the pope should set foorth a publike forme of praier for the hangmans soule. It was demanded, who should doo the arrand to the popes holines? Marie quoth our ladie, that shall yonder preest that lurketh behind the tree.The preests arse made buttons. The preest being called foorth, and injoined to make relation hereof, and to desire the pope to take the paines to doo according to this decree, asked by what token he should be directed. Then was delivered unto him a rose of such beautie, as when the pope saw it, he knew his message was true. And so, if they doo not well, I praie God we may./
Example 4.A certain executioner passing by the image of Our Lady greeted her, seeking her protection. Later, while he prayed in front of her, he was called away to hang a criminal, but his enemies intercepted him and killed him on the way. Then, a certain holy priest, who walked around every church in the city at night, rose up that same night, intending to go to the church of Our Lady. In the churchyard, he saw many dead men, some of whom he recognized, and he asked them what was happening, etc. They replied that the executioner had been killed and that the devil was claiming his soul, which Our Lady declared belonged to her. The judge was on his way there to hear the case, and that’s why we have gathered here, they explained. The priest wanted to hear this matter and hid himselfBut Our Lady recognized him right away, as you'll read. behind a tree; and soon he saw the judicial seat prepared and set up, where the judge, namely Jesus Christ, sat, who took his mother with him. Shortly after, the devils brought in the executioner446 in chains, and provided strong evidence that his soul belonged to them. On the/381. other hand, Our Lady argued for the executioner, proving that he, at the moment of death, had commended his soul to her. The judge, having heard the case well argued on both sides, but wanting to fulfill (for these are his words) his mother’s request, and reluctant to do any wrong to the devils, ruled that the executioner’s soul should return to his body until he had made sufficient atonement; ordering that the pope should establish a public form of prayer for the executioner’s soul. It was asked who would carry the message to the pope. “Well,” said Our Lady, “that will be the priest hiding behind the tree.”The priest's rear made buttons. The priest was called forth and instructed to report this matter, and to ask the pope to take the effort to act according to this decree. He then asked what sign he should take with him. He was handed a rose of such beauty that when the pope saw it, he knew the message was true. And so, if they don’t do well, I pray God we may.
The xxvii. Chapter.532.
A confutation of the fable of the hangman, of manie other feined and ridiculous tales and apparitions, with a reproofe thereof.
A refutation of the fable of the hangman, along with many other fabricated and absurd tales and apparitions, including a critique of them.
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 faith, repentance, nor yet of honestie in him. Neverthelesse, so
credulous is the nature of man, as to beleeve this and such like
fables: yea, to discredit such stuffe, is thought among the papists
flat heresie. And though we that are protestants will not beleeve these
toies, being so apparentlie popish: yet we credit and report other
appearances, and assuming of bodies by soules and spirits; though they
be as prophane, absurd, and impious as the other. We are sure the holie
maide of Kents vision was a verie cousenage: but we can credit,
imprint, and publish for a true possession or historie, the knaverie
used by Greg. 4. dialog. cap. 51. Alexand lib. 5. cap. 23. & lib.
2. cap. 9. &c.a cousening varlot at Maidstone;*
[* p. 132.] and manie other such as
that was. We thinke soules and spirits may come out of heaven or hell,
and assume bodies, beleeving manie absurd tales told by the schoolemen
and Romish doctors to that effect: but we discredit
447 all the stories
that they, and as grave menGreg. lib. 4. dialog. ca. 40. idem cap. 55, and in other
places elsewhere innumerable. as they are, tell us upon their knowledge
and credit, of soules condemned to purgatorie, wandering for succour
and release by trentals and masses said by a popish preest, &c: and yet
they in probabilitie are equall, and in number farre exceed the other.
Y
the story mentioned above illustrates what it means to worship the image
of our lady.Our Lady's favor. For even though we kneel to God himself and make the most humble requests to Him, without faith and repentance, it will bring us no benefit at all. Yet this executioner received great kindness for one act of courtesy shown to our lady, even though he had not an ounce of faith, repentance, or even honesty in him. Nevertheless, human nature is so gullible that people believe such fables; indeed, to disbelieve these tales is considered flat heresy among Catholics. Although we Protestants will not believe these superstitions, which are clearly Catholic, we still accept and share other claims about souls and spirits taking on bodies; even though those are just as profane, absurd, and impious as the others. We are sure that the vision of the holy maiden of Kent was a real deception, yet we can accept, spread, and publish as truth the dishonesty practiced by Gregory, Book 4, Dialogue, Chapter 51. Alexander, Book 5, Chapter 23, and Book 2, Chapter 9, etc. a deceitful rogue at Maidstone;*
[* p. 132.] and many others like him. We believe that souls and spirits can come from heaven or hell and take on bodies, accepting many absurd tales told by the scholars and Roman doctors to that effect: but we dismiss
447 all the stories that they, and as esteemed menGreg. lib. 4. dialog. ca. 40. idem cap. 55, and in countless other places. as they are, tell us based on their knowledge and authority, about souls condemned to purgatory, wandering for help and release through trentals and masses said by a Catholic priest, etc.: and yet those stories are probably no less believable and are far more numerous than the other claims.
Micha. And. thes. 151.We thinke that to be a lie, which is written, or rather fathered upon
Luther; to wit, that he knew the divell, and was verie conversant
with him, and had eaten manie bushels of salt and made jollie good
cheere with him; and that he was confuted in a/533. disputation with a
reall divell/382. about the abolishing of private masse. Neither doo we
beleeve this report, that the divell in the likenes of a tall man,
was present at a sermon openlie made by Carolostadius;Alex. ab Alexand. lib. 4. genealog. dierum. cap. 19.
Plutarch. oratione ad Apollonium.
Item. Basiliens. in epist.
Platina de vitis pontificum.
Nauclerus. 2 generat. 35. and from
this sermon went to his house, and told his sonne that he would fetch
him awaie after a daie or twaine: as the papists saie he did in deed,
although they lie in everie point thereof most maliciouslie. But we can
beleeve Platina and others, when they tell us of the appearances of
pope Benedict the eight, and also the ninth; how the one rode upon a
blacke horsse in the wildernesse, requiring a bishop (as I remember)
whome he met, that he would distribute certeine monie for him, which he
had purloined of that which was given in almes to the poore, &c: and
how the other was seene a hundred yeares after the divell had killed
him in a wood, of an heremite, in a beares skinne, and an asses head on
his shoulders, &c: himselfe saieng that he appeared in such sort as he
lived. And diverse such stuffe rehearseth Platina.
Micha. And. thes. 151.We believe it’s a lie that’s attributed to Luther; specifically, that he was familiar with the devil, often socializing with him, and that he had shared many meals with him. There’s also no truth to the claim that he was outsmarted in a/533. debate with a real devil/382. regarding the abolition of private mass. We also doubt the report that the devil appeared as a tall man during a sermon publicly delivered by Carolostadius;Alex. from Alexand. book 4, genealogy of days, chapter 19.
Plutarch, speech to Apollonius.
Also, Basel's in epistles.
Platina on the lives of the popes.
Nauclerus, 2 generations, 35. and that after this sermon, he went home and told his son that he would take him away in a day or two: as the papists claim he did, although they lie maliciously about every detail. However, we can believe Platina and others when they recount the appearances of Pope Benedict the Eighth and the Ninth; like how one rode a black horse in the wilderness, asking a bishop (if I recall correctly) whom he encountered to distribute some money for him, which he had stolen from what was given as alms to the poor, etc.; and how the other was seen a hundred years after the devil had killed him in a wood, by a hermit, wearing a bear skin and with a donkey's head on his shoulders, etc., claiming that he appeared in that form just as he lived. And Platina recounts various such tales.
Now bicause S. AmbroseAmbr. ser. 90 de passione Agn.
Euseb. lib. eccles. hist. 5.
Niceph. lib. 5 cap. 7. writeth, that S. Anne appeared to
Constance the daughter of Constantine, and to hir parents watching
at hir sepulchre: and bicause Eusebius and Nicephorus saie,
that the Pontamian virgine, Origins disciple, appeared to S.
Basil, and put a crowne upon his head, in token of the glorie of
his martyrdome, which should shortlie followe: and bicause HieromeHieronym. in vita Pau.
Theodor. lib. hist. 5. ca. 24.
Athan. in vita Antho.
writeth of Paules appearance; and Theodoret, of S. John the
Baptist; and Athanasius, of Ammons, &c: manie doo beleeve the
same stories and miraculous appearances to be true. But few protestants
will give credit unto such shamefull fables, or anie like them, when
they find them written in the Legendarie, Festivall, Rosaries of our
Ladie, or anie other such popish authors. Whereby I gather, that if the
protestant beleeve some few lies, the papists beleeve a great number.
This I write, to shew the imperfection of man, how attentive our eares
are to hearken to tales. And though herein consist no great point
of faith or infidelitie; yet let us that professe the gospell take
warning of papists, not to be carried awaie with everie vaine blast of
doctrine: but let us cast awaie these prophane and old wives fables.
And448
although this matter have passed so long with generall credit and
authoritie: yet manie *grave* Melancth. in Calendar. Manlii. 23. April.
authors have condemned/534. long since all
those vaine visions and apparitions, except such as have beene shewed
by God, his sonne, and his angels. Athanasius saith, that soules
once loosed from their bodies,Marbach. lib. de miracul. adversus Ins. have no more societie with mortall men.
Augustine saith, that if soules could walke and visit their freends,
&c: or admonish them in sleepe, or otherwise, his mother that followed
Johannes Rivius de veter. superstit.
Athan. lib. 99. quæ. 11.
August. de cura pro mortu. ca. 13.
Luk. 16.
him by land and by sea would shew hir selfe to him, and reveale hir
knowledge, or give him warning, &c. But most true it is that is written
in the gospell; We have Moses and the prophets, who are to be
hearkened unto, and not the dead./
Now because S. AmbroseAmbr. ser. 90 on the Passion of the Lamb.
Eusebius, book 5 of Church History.
Nicephorus, book 5, chapter 7. writes that S. Anne appeared to
Constance, the daughter of Constantine, and to her parents while they were watching
at her tomb: and because Eusebius and Nicephorus say
that the Pontamian virgin, a disciple of Origen, appeared to S.
Basil and placed a crown on his head as a sign of the glory of
his martyrdom, which was to follow shortly: and because JeromeHieronymus on the life of Paul.
Theodorus, History, Book 5, Chapter 24.
Athanasius on the life of Anthony.
writes about the appearance of Paul; and Theodoret mentions S. John the
Baptist; and Athanasius talks about Ammons, &c. Many people believe these
stories and miraculous appearances are true. But few Protestants
will trust such shameful fables, or anything like them, when they find them written in the Legendaries, Festival texts, Rosaries to our Lady, or any other such Catholic authors. This leads me to conclude that if Protestants believe a few lies, Catholics believe a great number.
I write this to illustrate the imperfection of humanity, how eager we are
to listen to tales. And though this may not be a major issue of faith or disbelief; let us who profess the gospel take warning from Catholics, not to be swayed by every vain gust of doctrine: but let us cast away these profane and old wives' tales.
And448
although this subject has enjoyed long-standing general belief and authority: many *serious* Melancthon. in Calendar. Manlius. April 23. authors have condemned/534. long ago all
those vain visions and apparitions, except those shown
by God, His Son, and His angels. Athanasius says that souls
once released from their bodies,Marbach. Book on Miracles Against the Ins. have no more connection with mortal men.
Augustine states that if souls could walk and visit their friends,
etc.: or warn them in their sleep, or otherwise, his mother who followed
Johannes Rivius on ancient superstitions.
Athanasius, book 99, question 11.
Augustine, on the care for the dead, chapter 13.
Luke 16.
him by land and by sea would show herself to him and reveal her
knowledge, or warn him, etc. But what is truly written in the gospel is this: We have Moses and the prophets, who should be listened to, not the dead./
The xxviii. Chapter.383.
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.
A rebuttal of Johannes Laurentius and many others who support these fabricated and absurd stories and sightings, and what drives them away: about the appearance of Moses and Elijah on Mount Tabor.
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 HeliasMatth 17.
Luke. 9. appeared in mount Thabor, and talked
with Christ, in the presence of the principall apostles: yea, and that
God appearedJohan. Laur. lib. de natur. dæmon. in the bush, &c. As though spirits and soules could doo
whatsoever it pleaseth the Lord to doo, or appoint to be doone for his
owne glorie, or for the manifestation of his sonne miraculouslie. And
therefore I thought good to give you a taste of the witchmongers absurd
opinions in this behalfe.
FURTHERMORE,
to elaborate on this matter; if I say that
these appearances of souls are just tricks and deceits; they argue that Moses and ElijahMatth 17.
Luke 9. appeared on Mount Thabor, and spoke
with Christ in front of the key apostles: yes, and that
God appearedJohan. Laur. book on the nature of demons. in the bush, etc. As if spirits and souls could do
whatever the Lord wishes to do, or commands to be done for his
own glory, or for the miraculous revelation of his son. And
so I thought it would be useful to give you a glimpse of the absurd
opinions held by those who profit from witchcraft in this regard.
Mich. Andr. thes. 222, &c And first you shall understand, that they hold, that all the soules in heaven may come downe and appeare to us when they list, and assume anie bodie saving their owne: otherwise (saie they) such soules should not be perfectlie happie.Idem thes. 235. &. 136. They saie that you may know the good soules from the bad verie easilie. For a damned soule hath a verie heavie and sowre looke; but a saints soule hath a cheerefull and a merrie countenance: these also are white/535. and shining, the other cole blacke. And these damned soules also maie come up out of hell at their pleasure; although AbrahamIdem thes. 226. made DivesTh. Aq. 1. pa. quæ. 89. ar. 8. beleeve the contrarie. They affirme that damned soules walke oftenest: next unto them the soules of purgatorie; and most seldome the soules of saints. Also they saie that in the old lawe soules did 449 appeare seldome; and after doomes daieGregor. in dial. 4. they shall never be seene more: in the time of grace they shall be most frequent. The walking of these soules (saith Michael Andr.)Mich. And. thes. 313. 316. 317. is a most excellent argument for the proofe of purgatorie: for (saith he) those soules have testified that which the popes have affirmed in that behalfe; to wit, that there is not onelie such a place of punishment, but that they are released from thence by masses, and such other satisfactorie works; whereby the goodnes of the masse is also ratified and confirmed.
Mich. Andr. thes. 222, etc. And first, you should know that they believe all the souls in heaven can come down and appear to us whenever they want and can take on any body except their own; otherwise, they say, such souls would not be perfectly happy. Same thes. 235. &. 136. They claim you can easily tell the good souls from the bad. A damned soul has a very heavy and sour look, while a saint’s soul has a cheerful and happy demeanor: the former are dark and shadowy, while the latter are bright and shining. 535. They also say that these damned souls can come up out of hell whenever they wish, even though AbrahamSame thes. 226. made DivesTh. Aq. 1. pa. quæ. 89. ar. 8. believe the opposite. They assert that damned souls walk most often, followed by the souls in purgatory, and the souls of saints appear very rarely. Additionally, they say that in the old law, souls appeared infrequently, and after the day of judgmentGregor. in dial. 4. they will never be seen again: during the time of grace, they will be most common. The appearances of these souls (says Michael Andr.)Mich. And. thes. 313. 316. 317. are a strong argument for the existence of purgatory: for, he says, these souls have testified to what the popes have affirmed regarding it; namely, that there not only exists such a place of punishment, but that they are released from there through masses and other satisfactory works, which also confirms the goodness of the mass.
Idem thes. 346.These heavenlie or purgatorie soules (saie they) appeare most commonlie
to them that are borne upon ember daies, and they also walke most
usuallieLeo. serm. de jejuniis 10. mens.
Gelas. in epistola ad episc. on those ember daies: bicause we are in best state at that
time to praie for the one, and to keepe companie with the other.
Also they saie, that soules appeare oftenest by night; bicause men
may then be at best leasure,Mich. Andr. thes. 345. and most quiet. Also they never appeare
to the whole multitude, seldome to a few, and most commonlie to one
alone: for so one may tell a lie without controlment.Greg.
dial. 4. cap. 1. 12. 14.
Mich. And. thes. 347. Also they are
oftenest seene by them that are readie to die: as Trasilla sawe pope
Fœlix; Ursine, Peter and Paule; Galla Romana, S. Peter;
and as Musa the maid sawe our Ladie: which are the most certeine
appearances, credited and allowed in the church of Rome:Greg.
dial. 4. cap. 11.
Mich. And. thes. 347. also they
may be seene of some, and of some other in that presence not seene/384.
at all; as Ursine sawe Peter and Paule, and yet manie at that
instant being present could not see anie such sight, but thought it
a lie: as I doo. Michael AndræasMich. And. thes. 341.
Ide. thes. 388. confesseth, that papists see more
visions than protestants: he saith also, that a good soule can take
none other shape than of a man; marie a damned soule may and dooth
take the shape of a blacke moore, or of a beast, or of a serpent, or
speciallie of an heretike. The christian signesIde. thes. 411.
Mal. malef. J. Bod. &c.
Mich. And. these. 412. that drive awaie these
evill soules, are the crosse, the name of Jesus, and the relikes of
saints: in the number whereof are holiwater, holie bread, Agnus Dei,
&c. For Andrew saith, that notwithstanding
Julianus was/536. an Apostata, and a betraier of christian religion: yet
at an extremitie, with the onelie signe of the crosse,Idem. thes. 414. he drave
awaie from him manie such evill spirits; whereby
also (he saith) the greatest diseases and
sicknesses are cured, and the
sorest dangers
avoided.
Same thesis. 346.These heavenly or purgatorial souls (they say) often appear to those born on ember days, and they also commonly walk on those ember days: because we are in the best state to pray for one and to keep company with the other. They also say that souls most often appear at night; because people can then be at their most leisure,Mich. Andr. thes. 345. and most at peace. They never appear to a large crowd, rarely to a small group, and most commonly to just one person: as one can then tell a lie without being challenged.Gregory, Dial 4, Chapter 1, Sections 12-14.
Michigan Andrew, these 347. They are most often seen by those who are close to death: like Trasilla saw Pope Fœlix; Ursine, Peter and Paule; Galla Romana, S. Peter; and like Musa, the maid, saw our Lady: which are the most certain appearances, recognized and accepted in the church of Rome:Greg. dial. 4. cap. 11.
Mich. And. thes. 347. They may also be seen by some, while others in the same presence do not see them at all;384. as Ursine saw Peter and Paule, while many present could not see anything and thought it was a lie: like I do. Michael AndræasMich. And. thes. 341.
Ide. thes. 388. acknowledges that Catholics see more visions than Protestants: he also says that a good soul can only take the shape of a human; however, a damned soul can and does take the shape of a black Moor, or a beast, or a serpent, or especially of a heretic. The Christian symbolsIde. thes. 411.
Mal. malef. J. Bod. & etc.
Mich. And. thes. 412. that drive away these evil souls are the cross, the name of Jesus, and the relics of saints: including holy water, holy bread, Agnus Dei, &c. For Andrew says that despite Julianus being an Apostate and a traitor to the Christian faith: at a critical moment, with just the sign of the cross,Idem. thes. 414. he drove away many such evil spirits; through which (he says) the greatest diseases and illnesses are cured, and the most severe dangers are avoided.
450
450
The xxix. Chapter.
A confutation of assuming of bodies, and of the serpent that seduced Eve.
A rebuttal to the assumption of bodies, and to the serpent that tricked Eve.
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
purpose so spoken, as our weake capacities may thereby best conceive
the substance, tenor, and true meaning of the word, which is there set
downe in the manner of a tragedie, in such humane and sensible forme,
as woonderfullie informeth our understanding; though it seeme contrarie
to the spirituall course of spirits and divels, and also to the nature
and divinitie of God himselfe; who is infinite, and whome no man ever
sawe with corporall eies, and lived. And doubtles, if the serpent there
had not beene taken absolutelie, nor metaphoricallie for the divell,
the Holie-ghost would have informed us thereof in some part of that
storie. But to affirme it sometimes to be a divell, and sometimes a
snake; whereas there is no such distinction to be found or seene in the
text, is an invention and a fetch (me thinks) beyond the compasse of
all divinitie. Gen. 3. 1.
1. Cor. 11. 3.
Certeinlie the serpent was he that seduced Eve: now
whether it were the divell, or a snake; let anie wise man (or rather
let the word of God) judge. Doubtles the scripture in manie places
expoundeth it to be the divell. And I have (I am sure) one wiseman on
my side/537. for the interpretation hereof,
namelie Salomon;Sap. 2, 24. who saith,
Through envie*[* = hatred] of the divell came death into the world: referring
that to the divell, which Moses in the letter did to the serpent. But
a better expositor hereof needeth not, than the text it selfe, even in
the same place, where it is written; I will put enmitie betweene thee
and the woman, and betweene thy seed and hir seed: he shall breake
thy head, and thou shalt bruse his heele. What christian knoweth not,
that in these words the mysterie of/385. our redemption is comprised and
promised? Wherein is not meant (as manie suppose) that the common seed
of woman shall tread upon a snakes head, and so breake it in peeces,
&c: but that speciall seed, which is Christ, should be borne of a
woman, to the utter overthrow of sathan, and to the
451redemption of
mankind, whose heele or flesh in his members the divell should bruse
and assault, with continuall attempts, and carnall provocations, &c.
HEY
those who argue so earnestly about the devil's taking on bodies
and visible forms believe they have a strong point based on the
words found in the third chapter of Genesis,Gen 3:14-15 where it says the devil
entered into a serpent: and that due to the curse, it seems
that all of God's wrath fell solely on the poor snake.
How these words should be understood can be seen in that they are intentionally spoken so
that our limited minds can best grasp
the essence, intent, and true meaning of the message presented dramatically,
in such a human and relatable way, which wonderfully informs our understanding; even though it might seem contrary
to the spiritual nature of spirits and devils, as well as to the nature
and divinity of God himself; who is infinite, and whom no one has ever
seen with physical eyes and lived. And surely, if the serpent there
weren’t taken literally, nor metaphorically as the devil,
the Holy Spirit would have clarified this in some part of that
story. But to claim it is sometimes a devil, and sometimes a
snake; while there is no such distinction in the text, is a concept (I think) beyond any divine understanding. Gen. 3:1.
1 Cor. 11:3.
Certainly, the serpent was the one that tempted Eve: now
whether it was the devil or a snake; let any wise person (or rather
let the word of God) judge. Undoubtedly the scripture in many places
explains it to be the devil. And I know (I'm sure) I have one wise person on
my side/537. for this interpretation,
namely Solomon;Sap. 2, 24. who says,
Through the envy*[* = hate] of the devil came death into the world: attributing
that to the devil, which Moses literally referred to as the serpent. But
a better explanation is found in the text itself, in the same place, where it says; I will put enmity between you
and the woman, and between your offspring and hers: he will crush your head,
and you will strike his heel. What Christian does not know
that in these words the mystery of/385. our redemption is contained and
promised? It does not mean (as many think) that the general offspring
of woman will trample on a snake’s head and break it to pieces,
etc.: but that particular offspring, which is Christ, would be born of a
woman, leading to the total defeat of Satan, and to the
451redemption of
humanity, whose heel or flesh in his members the devil would bruise
and attack, with continual temptations and carnal provocations, etc.
The xxx. Chapter.
The objection concerning the divels assuming of the serpents bodie answered.
The objection regarding the devils taking on the serpent's body is addressed.
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, &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. & 9.
John. 3, 14.
lifted up the serpent in the wildernesse, so must the sonne of man be
lifted up upon the crosse. Moreover, it is taken for wicked men: O yee
serpents and generation of vipers.Matt. 23, 33. Thereby also is signified as well
wise as a subtile man: and in that sense did Christ himselfe use it;
saieng, Be ye wise as serpents, &c.Matt. 10, 16. So that by this breefe collection
you see, that the word serpent, as it is equivocall, so likewise it
is sometimes taken in the good and sometimes in the evill part. But
where it is said, that the serpent was father of lies, author of death,
and the worker of deceipt: me/538. thinks it is a ridiculous opinion to
hold, that thereby a snake is meant; which must be, if the letter be
preferred before the allegorie. Trulie CalvinesJ.
Cal. in Genes. cap. 3. 1. opinion is to be
liked and reverenced, and his example to be embraced and followed, in
that he offereth to subscribe to them that hold, that the Holie-ghost
in that place did of purpose use obscure figures, that the cleare
light thereof might be deferred, till Christs comming.Idem ibid. He saith also
with like commendation (speaking hereof, and writing upon this place)
that Moses doth accommodate and fitten for the understanding of
the common people, in a rude and grosse stile, those things which he
there delivereth; forbearing once to rehearse the name of sathan. And
further he saith, that this order may not be thought of MosesIdem ibid. his
owne devise; but to be taught him by the spirit of God: for such was
(saith he)Idem ibid. in those daies the childish age of the church, which was
unable to receive higher or profounder doctrine. Finallie, he saith
even hereupon, that the Lord hath supplied, with the secret light of
his spirit, whatsoever wanted in plainenes and clearenes of externall
words.
HIS
word "serpent" in holy scripture refers to the devil:Gen. 3:1 The
serpent was more cunning than all the other animals in the field. It also refers to those who are malicious speakers, those with slandering tongues, and heretics, etc.: They have sharpened their tongues like serpents.Psalms 139:4 It similarly symbolizes the death and sacrifice of Christ: Just as Moses
Num. 8 & 9.
John 3:14.
lifted up the serpent in the wilderness, so must the Son of Man be lifted up on the cross. Moreover, it is used to describe wicked people: O you serpents and brood of vipers.Matt. 23:33 It also signifies both wisdom and craftiness: in that sense, Christ himself used it; saying, "Be wise as serpents," etc.Matt. 10:16. So, from this brief collection, you can see that the word "serpent" has multiple meanings, sometimes good and sometimes evil. But when it is said that the serpent is the father of lies, the author of death, and the source of deceit: me/538. thinks it is absurd to believe that a snake is meant; which must be the case if the literal meaning is preferred over the allegory. Truly Calvin'sJ. Cal. in Genes. cap. 3. 1. opinion is to be appreciated and respected, and his example should be embraced and followed, as he suggests subscribing to those who hold that the Holy Spirit deliberately used obscure figures in that passage, so that the clear understanding would be delayed until Christ's coming.Same as above. He also states, with similar admiration (speaking of this and writing on this passage), that Moses adjusted and simplified the concepts for the understanding of the common people, in a rough and basic style, avoiding mentioning Satan's name. Furthermore, he states that this approach should not be thought of as Moses's own idea,Same as above. but rather something taught to him by the Spirit of God: because such was (he says)Same as above. the immature state of the church at that time, which was unable to grasp deeper teachings. Finally, he asserts that the Lord has provided, with the hidden light of His Spirit, whatever was lacking in the clarity and straightforwardness of the external words.
If it be said, according to experience, that certeine other beasts are
452
farre more subtill than the serpent: they answer, that it is not absurd
to confesse, that the same gift was taken awaie from him, by God,
bicause he brought destruction to mankind. Which is more (me thinkes)
than need be granted in that behalfe.Matt. 10, 16. For Christ saith not; Be yee wise
as serpents/386. were before their transgression: but, Be wise as serpents
are. I would learne what impietie, absurditie, or offense it is to
hold, that Moses, under the person of the poisoning serpent or snake,
describeth the divell that poisoned Eve with his deceiptfull words,
and venomous assault.Isai. 30, 6.
Matth 3. 12. 13.
Luk.
3, &c.
Gen. 3. Whence commeth it else, that the divell is called
so often, The viper, The serpent, &c: and that his children are called
the generation of vipers; but upon this first description of the divell
made by Moses? For I thinke none so grosse, as to suppose, that the
wicked are the children of snakes, according to the letter: no more
than we are to thinke and gather, that God keepeth a booke of life,
written with penne and inke upon paper; as citizens record their free
men./
If it’s said, based on experience, that certain other animals are
452
much cleverer than the serpent, they respond that it’s not unreasonable to admit that this gift was taken away from him by God because he brought destruction to humanity. What’s more, I think that’s more than enough to accept in this regard.Matt. 10:16 For Christ doesn’t say, “Be wise as serpents/386. were before their transgression,” but rather, “Be wise as serpents are.” I want to understand what impiety, absurdity, or offense it is to believe that Moses, through the figure of the poisonous serpent or snake, describes the devil who poisoned Eve with his deceitful words and venomous attack.Isaiah 30:6.
Matthew 3:12-13.
Luke 3, etc.
Genesis 3. Where else does it come from that the devil is so often called The viper, The serpent, etc., and that his children are referred to as the generation of vipers, except from this initial description of the devil made by Moses? Because I don’t think anyone is foolish enough to assume that the wicked are literally the children of snakes, just as we shouldn’t think that God keeps a book of life written with pen and ink on paper like citizens record their free citizens.
The xxxi. Chapter.539.
Of the cursse rehearsed Gen. 3. and that place rightlie expounded, John Calvines opinion of the divell.
Of the curse mentioned in Gen. 3, and that passage properly explained, John Calvin's view of the devil.
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, &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, and is farre unlikelie to extend
to plague the generation of snakes: as though they had beene made
with legs before that time, and through this cursse were deprived
of that benefit. And yet, if the divell should have entred into the
snake, in maner and forme as they suppose; I cannot see in what degree
of sinne the poore snake should be so guiltie, as that God, who is
the most righteous judge, might be offended with him. But although
I abhorre that lewd interpretation of the familie of love,Familie of love. and such
other heretikes, as would reduce the whole Bible into allegories:
yet (me thinkes) the creeping there is rather metaphoricallie or
significativelie spoken, than literallie; even by that figure, which
is there prosecuted to the end. Wherein the divell is resembled to
an odious creature, who as he creepeth upon us to annoie our bodies;
so doth453
the divell there creepe into the conscience of Eve, to
abuse and deceive hir: whose seed nevertheles shall tread downe and
dissolve his power and malice. And through him, all good christians (as
CalvineJ. Cal. lib. instit. 1. cap. 14. sect.
18. saith) obteine power to doo the like. For we may not imagine
such a materiall tragedie, as there is described, for the ease of our
feeble and weake capacities.
THE
curse declared by God in that place, where witch hunters work so hard to prove that the devil entered the body of a snake, and by extension can possess any other creature at will, addresses (I believe) deeper issues regarding the devil than we can understand or need to know, especially since we don't grasp how the devil operates, and it’s unlikely to suggest a punishment for the snake population, as if they had legs at some point and lost that ability through this curse. Yet, if the devil did enter the snake as they claim, I’m not sure why the poor snake would be guilty enough to provoke the wrath of God, who is the most just judge. While I reject the corrupt interpretation of the Familie of Love and similar heretics, who try to turn the entire Bible into allegories, it seems to me that the creeping mentioned is more metaphorical or significant than literal; it’s a figure that is explored throughout. In this, the devil is likened to a repulsive creature that, as it creeps upon us to bother our bodies, also sneaks into the conscience of Eve to misuse and trick her: yet her offspring will ultimately crush and eliminate his power and malice. And through him, all good Christians (as CalvinJ. Cal. lib. instit. 1. cap. 14. sect. 18. says) gain the power to do the same. We shouldn’t envision such a literal tragedy as described for the sake of our fragile and weak minds.
For whensoever we find in the scriptures, that the divell is called god, the prince of the world, a strong armed man, to whome is given the power of the aier, a roring lion, a serpent, &c: the Holie-ghost mooved us thereby, to beware of the most subtill, strong and mightie enimie, and to make prepara/tion,540. and arme our selves with faith against so terrible an adversarie. And this is the opinion and counsell of Calvine,J. Cal. li. inst. 1. cap. 14. sect. 13. that we seeing our owne weakenes, & his force manifested in such termes, may beware of/387. the divell, and may flie to God for spirituall aid and comfort. And as for his corporall assaults, or his attempts upon our bodies, his nightwalkings, his visible appearings, his dansing with witches, &c: we are neither warned in the scriptures of them, nor willed by God or his prophets to flie them; neither is there anie mention made of them in the scriptures. And therefore thinke I those witchmongers and absurd writers to be as grosse on the one side, as the Sadduces are impious and fond on the other; which saie, that spirits and divels are onlie motions and affections, and that angels are but tokens of Gods power. I for my part confesse with Augustine,Aug. de cura pro mort. &c. that these matters are above my reach and capacitie: and yet so farre as Gods word teacheth me, I will not sticke to saie, that they are living creatures, ordeined to serve the Lord in their vocation. And although they abode not in their first estate, yet that they are the Lords ministers, and executioners of his wrath, to trie and tempt in this world, and to punish the reprobate in hell fier in the world to come.
Whenever we find in the scriptures that the devil is called god, the prince of the world, a strong armed man who has been given the power of the air, a roaring lion, a serpent, etc., the Holy Spirit has moved us to be cautious of this subtle, strong, and powerful enemy. We need to prepare and arm ourselves with faith against such a terrible adversary. This is the belief and advice of Calvin, who notes that by recognizing our own weakness and his strength described in such terms, we should be wary of the devil and seek spiritual help and comfort from God. As for his physical attacks, his attempts on our bodies, his night walkings, his visible appearances, his dancing with witches, etc., the scriptures do not warn us about them or instruct us to flee from them; nor are they mentioned in the scriptures. Therefore, I think those who obsess over witches and write absurdities are as misguided as the Sadducees are impious and foolish when they claim that spirits and devils are merely motions and feelings, and that angels are just symbols of God's power. For my part, I confess with Augustine that these matters are beyond my understanding and capacity; yet, as far as God's word teaches me, I will not hesitate to say that they are living beings intended to serve the Lord in their roles. And even though they did not remain in their original state, they are the Lord's ministers and executors of his wrath, meant to test and tempt in this world and to punish the damned in the hellfire in the next.
The xxxii. Chapter.
Mine owne opinion and resolution of the nature of spirits, and of the divell, with his properties.
My own opinion and decision about the nature of spirits and the devil, along with his characteristics.
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,454
nor a spirit a bodie. And that the divell,
whether he be manie or one (for by the waie you shall understand, that
he is so spoken of in the scriptures, as though there were
abuta 1. Sam. 22.
Luk. 8.
John. 8.
Eph. 6.
2. Tim. 2.
1. Pet. 5.
one, and sometimes as though bone/541.
b Coloss. 1, verse. 16.
1. Cor. 10.
Matth. 8, &, 10.
Luke. 4.
were manie legions, the sense whereof I have alreadie declared according to Calvins opinion, he is
a creature made by God, and that for vengeance, as it is
cwrittenc Sap. 1.
Apocal. 4.
in Eccl. 39. verse. 28: and of himselfe naught, though emploied
by God to necessarie and good purposes. For in places, where it is written, that
dalld 1. Tim. 4, 4
the creatures of God are good; and againe, when God, in the creation of the world,
esawee Gen. 1.
all that he had made was good: the divell is not comprehended within those words of
commendation. For it is written that he was a
fmurthererf Gen. 8. 44.
from the beginning, and abode not in the truth, bicause there is no truth in
him; but when he speaketh a lie, he speaketh of his owne, as being
a lier, and the father of lies, and (as John saith)1. Joh. 3. 8.
Isai. 54. 16. a sinner from
the beginning. Neither was his creation (so farre as I can find) in
that weeke that God made man, and those other creatures mentioned in
Genesis the first; and yet God created him purposelie to destroie.
I take his substance to be such as no man can by learning define, nor
by wisedome search out. M. DeeringEdw. Deering,
in his read. upon the Hebr. 1. reading the 6. saith, that Paule himselfe,
reckoning up principalities, powers, &c: addeth, Everie name that is
named in this world, or in the world to come. A cleere sentence (saith
he) of Paules modestie, in confessing a holie ignorance of the state/388.
of angels: which name is also given to divels in other places of the
scripture. His essence also and his forme is so proper and peculiar
(in mine opinion) unto himselfe, as he himselfe cannot alter it, but
must needs be content therewith, as with that which God hath ordeined
for him,Eph. 6, 12.
Col. 2, 16.
Matth. 25. and assigned unto him, as peculiarlie as he hath given to us
our substance without power to alter the same at our pleasures. For we
find not that a spirit can make a bodie, more than a bodie can make a
spirit: the spirit of God excepted, which is omnipotent. Nevertheles,
I learne that their nature is prone to all mischeefe: for as the verie
signification of an enimie and an accuser is wrapped up in Sathan
and Diabolus;1. Pet. 5. so dooth Christ himselfe declare him to be in the
thirteenth of Matthew.Idem ibid. And therefore he brooketh well his name: for
he lieth dailie in wait, not onelie to corrupt, but also to destroie
mankind;Matt. 25. 41. being (I saie) the verie tormentor appointed by God to afflict
the wicked in this world with wicked temptations, and in the world
to come with hell fier. But I may not here forget how M. Mal.Mal.
malef. par. 1. quæ. 5. and
the residue of that crew doo ex/pound542. this word Diabolus: for Dia
(saie they) is Duo, and Bolus is Morsellus;The
etymon of the word Diabolus. whereby they gather
that the divell eateth up a man both bodie and soule at two morselles.
Whereas in truth the wicked may be said to eate up and swallowe downe
the divell, rather than the divell to eate up them; though it may well
be said by a figure, that the divell like a roring lion seeketh whome
he may devoure: which is ment of the soule and spirituall devouring, as
verie novices in religion may judge.
However,
P. Mart. in the relevant location, commentary 9, section 14.to
be brief in a complex matter and to use clear language in uncertain situations, this is my view on the current topic. First, that devils are spirits and not physical bodies. As Peter Martyr states, spirits and bodies are opposites: a body is not a spirit,
454
nor is a spirit a body. Regarding the devil, whether he is many or one (note that he is referred to in scripture as if there were
abuta 1. Sam. 22.
Luke 8.
John 8.
Ephesians 6.
2 Timothy 2.
1 Peter 5.
one, and at times as if bone/541.
b Colossians 1:16.
1 Corinthians 10.
Matthew 8, & 10.
Luke 4.
there are many legions; I have already explained this according to Calvin's opinion) he is a creature made by God for the purpose of vengeance, as it is
cwrittenc Wisdom 1.
Revelation 4.
in Eccl. 39. verse. 28: and by nature he is nothing, even though used by God for necessary and good purposes. In places where it is written that
dalld 1. Tim. 4:4
the creatures of God are good; and again, when God, in the creation of the world,
enoticede Genesis 1.
that everything he had made was good: the devil is not included in those statements of praise. For it is written that he was a
fmurdererf Gen. 8. 44.
from the beginning and did not abide in the truth because there is no truth in him; when he tells a lie, he speaks from his own nature as he is a liar and the father of lies, and (as John states)1. John 3:8.
Isaiah 54:16. a sinner from the start. His creation (as far as I can determine) did not occur in the week when God created man and the other creatures mentioned in
Genesis the first; and yet God created him intentionally to destroy. I believe his substance is such that no one can define it through study, nor can it be discovered through wisdom. M. DeeringEdw. Deering, in his commentary on Hebrews 1, is discussing verse 6. says that Paul himself, listing principalities, powers, etc., adds, every name that is named in this world, or in the world to come. He calls it a clear statement of Paul's modesty, acknowledging a holy ignorance of the state/388.
of angels: this name is also used for devils in other parts of scripture. His essence and form are so unique (in my view) that he himself cannot change it and must accept it as what God has ordained for him,Eph. 6:12.
Col. 2:16.
Matt. 25. assigned to him as uniquely as we have been given our own substance without the ability to change it at will. For we see that a spirit cannot create a body any more than a body can create a spirit: God’s spirit being the exception, as He is omnipotent. Nevertheless, it seems that their nature is inclined to all evil: for as the very meaning of an enemy and an accuser is wrapped up in Satan
and Diabolus;Pet. 5. so Christ himself describes him in the thirteenth of Matthew.Same as above. And thus he fits his name well: for he lies in wait daily, not only to corrupt but also to destroy mankind;Matt. 25:41 being (I say) the very tormentor appointed by God to afflict the wicked in this life with wicked temptations and in the next with hellfire. But I must not forget how M. Mal.Mal. malef. part 1, question 5. and the rest of that group interpret this word Diabolus: for Dia (they say) is Duo, and Bolus is Morsellus;The origin of the word Diabolus. which leads them to conclude that the devil consumes a person, both body and soul, in two bites. In truth, the wicked could be said to consume and swallow the devil rather than the other way around, even though it can be said figuratively that the devil seeks whom he may devour like a roaring lion: this refers to the spiritual consumption, as very inexperienced individuals in religion might interpret.
455
455
The xxxiii. Chapter.
Against fond witchmongers, and their opinions concerning corporall divels.
Against beloved witch hunters, and their views on physical demons.
OW,
how Brian Darcies he spirits and shee spirits, Tittie and
Tiffin, Suckin and Pidgin, Liard and Robin, &c: his white spirits and
blacke spirits, graie spirits and red spirits, divell tode and divell
lambe, divels cat and divels dam, agree herewithall, or can stand
consonant with the word of GOD, or true philosophie, let heaven and
earth judge. In the meane time, let anie man with good consideration
peruse that booke published by W. W.The booke of
W. W. published, &c. and it shall suffice to satisfie
him in all that may be required touching the vanities of the witches
examinations, confessions, and executions: where, though the tale
be told onlie of the accusers part, without anie other answer of
theirs than their adversarie setteth downe; mine assertion will be
sufficientlie prooved true. And bicause it seemeth to be performed
with some kind of authoritie, I will saie no more for the confutation
thereof, but referre you to the booke it selfe; whereto if nothing be
added that may make to their reproch, I dare warrant nothing is left
out that may serve to their condemnation. See whether the witnesses
be not single of what credit, sex and age they are; namelie lewd,
miserable, and envious poore people; most of them which/389. speake to anie
purpose being old women, & children of the age of 4. 5. 6. 7. 8. or 9.
yeares.
NOW, how Brian Darcies and his spirits and her spirits, Tittie and Tiffin, Suckin and Pidgin, Liard and Robin, etc.: his white spirits and black spirits, gray spirits and red spirits, devil toad and devil lamb, devil's cat and devil's dame, agree with this, or can align with the word of GOD, or true philosophy, let heaven and earth be the judge. In the meantime, let anyone with a thoughtful mind read that book published by W. W.The book by W. W. was published, etc. and it should be enough to satisfy him on everything that may be required regarding the vanities of the witches' examinations, confessions, and executions: where, although the story is only told from the accuser's side, without any other response from them than what their opponent presents; my claim will be sufficiently proven true. And because it appears to be done with some sort of authority, I will say no more to refute it but refer you to the book itself; to which, if nothing is added that may disgrace them, I dare say nothing is left out that may condemn them. See whether the witnesses are not singular in their credibility, sex, and age; namely, lewd, miserable, and envious poor people; most of those who/389. speak meaningfully are old women and children aged 4, 5, 6, 7, 8, or 9 years.
And note how and what the witches confesse, and see of what weight and importance the causes are; whether their confessions/543. be not woonne through hope of favour, and extorted by flatterie or threats, without proofe. But in so much as there were not past seventeene or eighteene condemned at once at S. OseesAt S. Osees 17. or 18. witches cōdemned at once. in the countie of Essex, being a whole parish (though of no great quantitie) I will saie the lesse: trusting that by this time there remaine not manie in that parish. If anie be yet behind, I doubt not, but Brian Darcie will find them out; who, if he lacke aid, Richard Gallis of Windesor were meete to be associated with him; which Gallis hath set foorth another booke to that effect, of certeine witches of Windsore executed 456 at Abington. But with what impudencie and dishonestie he hath finished it, with what lies and forgeries he hath furnished it, what follie and frensie he hath uttered in it; I am ashamed to report: and therefore being but a two pennie booke, I had rather desire you to buie it, and so to peruse it, than to fill my booke with such beastlie stuffe.
And take note of how and what the witches confess, and consider the weight and importance of their reasons; whether their confessions 543. are not obtained through hope for leniency, and coerced by flattery or threats, without any evidence. However, since only seventeen or eighteen were condemned at once at St. OseesAt St. Osees on the 17th or 18th, witches were condemned immediately. in the county of Essex, which is a whole parish (though not a large one), I will say less: trusting that by now there aren’t many left in that parish. If there are still some around, I have no doubt that Brian Darcie will find them; and if he needs help, Richard Gallis of Windsor would be a good partner for him; this Gallis has published another book about certain witches of Windsor who were executed 456 at Abington. But with what audacity and dishonesty he has finished it, with what lies and forgeries he has filled it, and what foolishness and madness he has expressed in it; I am embarrassed to mention it: and so, being just a cheap little book, I would rather ask you to buy it and read it for yourself than to fill my book with such disgusting content.
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.
A conclusion that describes the Spirit of spirits, through whose illumination all spirits will be judged: along with a rebuttal of the Pneumatomachi who outright deny the divinity of this Spirit.
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
indifferentlie used by the Holie-ghost, and called by this Hebrue word
רוח in the sacred scripture. For further proofe whereof I cite unto you
the words of Isaie;Isai. 30, 28. For his spirit (or breath) is as a river that
overfloweth up to the necke, &c: in which place the prophet describeth
the comming of God in heate and indignation unto judgement, &c. I cite
also unto you the words of Zacharie;Zach. 6, 5.
These are the foure spirits of
the heaven, &c. Likewise in Genesis;Gen. 1, 2. And the spirit of GOD mooved
upon the waters. Moreover, I cite unto you the words of Christ;Joh. 3, 8. The
spirit (or/544. wind) bloweth where it listeth. Unto which said places
infinite more might be added out of holie writ, tending all to this
purpose; namelie, to give us this for a note, that all the saiengs
above cited, with manie more that I could alledge, where mention is
made of spirit, the Hebrue text useth no word but one; to wit, רוח
which signifieth (as I said) Spiritum, ventum, flatum, halitum; which
may be Englished, Spirit, wind, blast, breath.
TOUCHING
the many meanings of this word [Spirit]*[*[] in text.] I have already shared my thoughts in this brief discussion: it’s a word that is essentially the same as breath or wind in Hebrew. All the following words—Spiritus, Ventus, Flatus, Halitus—are used interchangeably by the Holy Spirit and referred to by this Hebrew word רוח in the sacred scripture. To further support this, I reference the words of Isaiah;Isai, 30, 28. For his spirit (or breath) is like a river that overflows up to the neck, etc.: in this passage, the prophet describes God's coming in heat and indignation to judgment, etc. I also refer to the words of Zachariah;Zach. 6'5". These are the four spirits of heaven, etc. Likewise in Genesis;Gen. 1, 2. And the spirit of GOD moved upon the waters. Furthermore, I cite the words of Christ;Joh. 3:8 The spirit (or/544. wind) blows where it wishes. To these mentioned passages, countless others from holy scripture could be added to emphasize this point; namely, that in all the verses cited, along with many more I could mention, where spirit is referenced, the Hebrew text uses only one word: רוח which signifies (as I mentioned) Spiritum, ventum, flatum, halitum; which can be translated as spirit, wind, blast, breath.
But before I enter upon the verie point of my purpose, it shall not be amisse, to make you acquainted with the collection of a certeine Schoole divine, who distinguisheth and divideth this word [Spirit]* *Eras. Sarcer. in dictio. Scholast. doctr. lit. S. into six significations; saieng that it is sometimes taken for the aier, sometimes for the wind, sometimes for/390. the bodies of the blessed, sometimes for the soules of the blessed, sometimes for the power imaginative or the mind of man; and sometimes for God. Againe 457 he saith, that of spirits there are two sorts, some created and some uncreated.
But before I get into the main point of my purpose, it would be helpful to inform you about a certain school of thought that distinguishes and divides the word [Spirit]* *Eras. Sarcer. in dictio. Scholast. doctr. lit. S.* into six meanings; stating that it is sometimes used to refer to air, sometimes to wind, sometimes to the bodies of the blessed, sometimes to the souls of the blessed, sometimes to the imaginative power or the mind of man; and sometimes to God. Furthermore, 457 he says that there are two types of spirits: some created and some uncreated.
A spirit uncreated (saith he) is God himselfe, and it is essentiallie taken, and agreeth unto the three persons notionallie, to the Father, the Sonne, and the Holie-ghost personallie. A spirit created is a creature, and that is likewise of two sorts; to wit, bodilie, and bodilesse. A bodilie spirit is also of two sorts: for some kind of spirit is so named of spiritualnes, as it is distinguished from bodilinesse: otherwise it is called Spiritus á spirando, id est, á flando, of breathing or blowing, as the wind dooth.
A spirit that isn’t created (he says) is God himself, and it is essentially understood to relate to the three persons: the Father, the Son, and the Holy Spirit. A created spirit is a creature, which comes in two types: physical and non-physical. A physical spirit can also be broken down further: some spirits are called spiritual because they are different from the physical, while others are referred to as Spiritus á spirando, id est, á flando, meaning they are related to breathing or blowing, like the wind.
A bodilesse spirit is one waie so named of spiritualnes, and then it is taken for a spirituall substance; and is of two sorts: some make a full and complet kind, and is called complet or perfect, as a spirit angelicall: some doo not make a full and perfect kind, and is called incomplet or unperfect, as the soule. There is also the spirit vitall, which is a certeine subtill or verie fine substance necessarilie disposing and tending unto life. There be moreover spirits naturall, which are a kind of subtill and verie fine substances, disposing and tending unto equall complexions of bodies. Againe there be spirits animall, which are certeine subtill and verie fine substances disposing and tempering the bodie, that it might be animated of the forme, that is, that it might be perfected of the reasonable soule. Thus farre he. In whose division you see a philosophicall kind of proceeding, though not altogether/545. to be condemned, yet in everie point not to be approoved.
A bodiless spirit is one way to refer to spirituality, and it is understood as a spiritual substance. There are two types: some form a complete kind and are called complete or perfect, like an angelic spirit; others do not form a full and perfect kind and are called incomplete or imperfect, like the soul. There is also the vital spirit, which is a certain subtle or very fine substance that is essential for life. Additionally, there are natural spirits, which are a kind of subtle and very fine substances that help and maintain balanced bodily states. Furthermore, there are animal spirits, which are certain subtle and very fine substances that manage and temper the body, allowing it to be animated by the form, meaning it is perfected by the rational soul. Thus far, he explains. In his classification, you can see a philosophical approach that, while not completely to be condemned, has points that are not entirely approved.
Erasm. Sar. in lib. loc. & lit. prædictis.
Now to the spirit of spirits, I meane the principall and holie spirit
of God, which one defineth or rather describeth to be the third person
in trinitie issuing from the father and the sonne, no more the charitie
dilection and love of the father and the sonne, than the father is the
charitie dilection and love of the sonne and Holie-ghost. An other
treating upon the same argument, proceedeth in this reverent manner:
Laurent. à Villavicentio in phrasib. s. script. lit. S.
pag. 176.The holie spirit is the vertue or power of God, quickening, nourishing,
fostering and perfecting all things: by whose onlie breathing it
commeth to passe that we both know and love GOD, and become at the
length like unto him: which spirit is the pledge and earnest pennie of
grace, and beareth witnesse unto our heart, whiles wee crie Abba,
Father.Rom. 8, 15.
2. Cor. 6, 5.
This spirit is called the spirit of GOD, the spirit of Christ,
and the spirit of him which raised up Jesus from the dead.
Erasmus, Sar, in the previously mentioned books and literature.
Now to the spirit of spirits, I mean the principal and holy spirit of God, which is defined or rather described as the third person in the Trinity, coming from the Father and the Son, just as much the charity, affection, and love of the Father and the Son, as the Father is the charity, affection, and love of the Son and the Holy Spirit. Another author addressing the same topic writes in this respectful manner: Laurent. in Villavicencio in phrasib. s. script. lit. S. p. 176.The Holy Spirit is the power or virtue of God, bringing life, nurturing, supporting, and perfecting all things: through whose sole breath it happens that we both know and love God, and ultimately become like Him: this spirit is the pledge and earnest payment of grace, and bears witness to our hearts while we cry Abba, Father.Rom. 8:15.
2 Cor. 6:5. This spirit is called the Spirit of God, the Spirit of Christ, and the Spirit of Him who raised Jesus from the dead.
Jesus Christ, for that he received not the spirit by measure, but in fulnesse, doth call it his spirit; saieng:John. 15, 26. When the comforter shall come, whome I will send, even the holie spirit, he shall testifie of me. This spirit hath diverse metaphoricall names attributed thereunto in the holie scriptures. It is called by the name of water, 458 bicause it washeth, comforteth, moisteneth, softeneth, and maketh fruitefull with all godlinesse and vertues the minds of men, which otherwise would be uncleane, comfortlesse, hard, drie, and barren of all goodnesse: wherupon the prophet IsaieIsai. 44. saith; I will powre water upon the thirstie, and floods upon the drie ground, &c./391. Wherewith-all the words of Christ doo agree;John. 7, 38. Hee that beleeveth in me, as saith the scripture, out of his bellie shall flowe rivers of waters of life. And else where; John. 4, 14.Whosoever drinketh of the water that I shall give him, shall never be more a thirst. Other places likewise there be, wherein the holie spirit is signified by the name of water and flood: as in the 13. of Isaie, the 29. of Ezech. the 146. Psalme, &c. The same spirit by reason of the force and vehemencie thereof is termed fier. For it doth purifie and cleanse the whole man from top to toe, it doth burne out the soile and drosse of sinnes, and setteth him all in a flaming and hot burning zeale to preferre and further God’s glorie. Which plainelie appeared in the apostles, who when they had re/ceived546. the spirit, they spake fierie words, yea such words as were uncontrollable, in so much as in none more than in them this saieng of the prophet JeremieJer. 23, 29. was verified, Nunquid non verba mea sunt quasi ignis? Are not my words even as it were fier? This was declared and shewed by those fierie toongs, which were seene upon the apostles after they had received the holie spirit.
Jesus Christ, because he received the spirit without limitation but in its fullness, refers to it as his spirit, saying: John 15:26 "When the Comforter comes, whom I will send, the Holy Spirit, he will testify about me." This spirit has various metaphorical names in the holy scriptures. It's referred to as water, 458 because it washes, comforts, moistens, softens, and makes fruitful the minds of people with all godliness and virtues, which would otherwise be unclean, comfortless, hard, dry, and barren of goodness. As the prophet Isaiah Isai 44. says, "I will pour water on the thirsty and streams on the dry ground," etc. The words of Christ align with this: John 7:38. "Whoever believes in me, as the scripture says, out of his belly shall flow rivers of living water." And elsewhere: John 4:14. "Whoever drinks of the water that I give him will never thirst again." There are also other passages where the Holy Spirit is referred to as water and flood, such as in Isaiah 13, Ezekiel 29, Psalm 146, etc. This same spirit, due to its power and intensity, is called fire. It purifies and cleanses a person from head to toe, burning away the filth and dross of sins, igniting a passionate zeal in them to honor and promote God’s glory. This was clearly demonstrated in the apostles, who, after receiving the spirit, spoke fiery words—words that were unstoppable, fulfilling the saying of the prophet Jeremiah Jeremiah 23:29. "Are not my words like fire?" This was evident from the fiery tongues that appeared on the apostles after they received the Holy Spirit.
Moreover, this spirit is called annointing, or ointment, bicause that as in old time preests and kings were by annointing deputed to their office and charge, and so were made fit and serviceable for the same: even so the elect are not so much declared as renewed and made apt by the training up of the holie spirit, both to live well and also to glorifie God. Whereupon dependeth the saieng of John;1. Joh. 2, 20. And yee have no need that anie should teach you, but as the same ointment doth teach you. It is also called in scripture, The oile of gladnesse and rejoising, whereof it is said in the booke of Psalmes;Psal. 44. God even thy God hath annointed thee with the oile of joy & gladnes, &c.Cyrill. in evang. Joh. lib. 3. cap. 14. And by this goodlie and comfortable name of oile in the scriptures is the mercie of God oftentimes expressed, because the nature of that doth agree with the propertie and qualitie of this. For as oile doth flote and swim above all other liquors, so the mercie of God doth surpasse and overreach all his works, and the same doth most of all disclose it selfe to miserable man.
Moreover, this spirit is referred to as anointing or ointment because just like in ancient times, priests and kings were chosen for their roles through anointing, thereby being made suitable and capable for their duties. In the same way, the chosen ones are not just recognized but renewed and prepared by the training of the Holy Spirit, enabling them to live righteously and glorify God. This is the meaning behind John;Joh. 2, 20. And you don’t need anyone to teach you, since the same anointing teaches you. It is also called in scripture, the oil of gladness and joy, as mentioned in the book of Psalms;Psalms 44. God, your God, has anointed you with the oil of joy and gladness, etc.Cyril, in the Gospel of John, Book 3, Chapter 14. This beautiful and comforting term "oil" in the scriptures often represents the mercy of God, as its nature aligns with the qualities of mercy. Just as oil floats and rises above all other liquids, the mercy of God surpasses and exceeds all His works, revealing itself most of all to the miserable.
Exod. 8.It is likewise called the finger of God, that is, the might and power of God: by the vertue whereof the apostles did cast out divels; to wit, even by the finger of God. It is called the spirit of truth, because it maketh men true and faithfull in their vocation: and for that it is the touchstone to trie all counterfet devises of mans braine,459 and all vaine sciences, prophane practises, deceitfull arts, and circumventing inventions; such as be in generall all sorts of witchcrafts and inchantments, within whose number are comprehended all those wherewith I have had some dealing in this my discoverie; to wit, charmes or incantations, divinations, augurie, judiciall astrologie, nativitie casting, alcumystrie, conjuration, lotshare, poperie which is meere paltrie, with diverse other: not one wherof no nor all together are able to stand to the triall and examination, which this spirit of truth shall and will take of those false and evill spirits. Naie, they shalbe found, when/547. they are laid into the balance, to be lighter than vanitie: verie drosse, when they once come to be tried by the fervent heate of this spirit; and like chaffe, when this spirit bloweth upon them, driven awaie with a violent whirlewind: such is the per/fection,392. integritie, and effectuall operation of this spirit, whose working as it is manifold, so it is marvellous, and therefore may and is called the spirit of spirits.
Exodus 8. It's also known as the finger of God, meaning the strength and power of God; by this power, the apostles cast out demons, truly by the finger of God. It's referred to as the spirit of truth because it makes people honest and faithful in their work. It serves as a touchstone to test all counterfeit ideas of human creation,459 all vain sciences, impure practices, deceitful arts, and misleading inventions; these include all kinds of witchcraft and enchantments. This category encompasses everything I have encountered in my research, such as charms or incantations, divination, augury, judicial astrology, natal charting, alchemy, conjuring, and popery, which is sheer nonsense, along with various others: none of these, nor all of them together, can withstand the scrutiny and test that this spirit of truth will impose on those false and evil spirits. In fact, when they are weighed, they will be found lighter than vanity, mere dross when exposed to the intense heat of this spirit; and like chaff, blown away by a strong whirlwind: such is the perfection,392. integrity, and effective power of this spirit, whose workings, as they are many, so they are marvelous, and therefore it can and is called the spirit of spirits.
The holie spirit can abide nothing that is carnall, and uncleane.This spirit withdrawing it selfe from the harts of men, for that it will not inhabit and dwell where sinne hath dominion, giveth place unto the spirit of error and blindnesse, to the spirit of servitude and compunction, which biteth, gnaweth, and whetteth their harts with a deadlie hate of the gospell; in so much as it greeveth their minds and irketh their eares either to heare or understand the truth; of which disease properlie the phariseis of old were, and the papists even now are sicke. Yea, the want of this good spirit is the cause that manie fall into the spirit of perversenes and frowardnes, into the spirit of giddinesse, lieng, drowzines, and dulnesse: according as the prophet IsaieIsai. 29, 10. saith; For the Lord hath covered you with a spirit of slumber, and hath shut up your eies: and againe else-where, Dominus miscuit in medio, &c:Isai. 19, 14. The Lord hath mingled among them the spirit of giddinesse, and hath made Aegypt to erre, as a dronken man erreth in his vomit: as it is said by Paule;Ro. 1, 21, 23. And their foolish hart was blinded, and God gave them over unto their owne harts lusts. Which punishment MosesDeuter. 28, 28, 29. threateneth unto the Jews; The Lord shall smite thee with madnesse, with blindnesse and amazednesse of mind, and thou shalt grope at high noone as a blind man useth to grope, &c.
The Holy Spirit cannot stand anything sinful or unclean.This spirit withdraws from people's hearts because it will not live where sin controls, allowing the spirit of error and blindness, along with the spirit of servitude and guilt, to take over. This spirit torments and gnaws at their hearts with a deadly hatred of the gospel, making it painful for them to hear or understand the truth. The Pharisees of old were afflicted by this, and the Catholics of today are just as sick. In fact, the absence of this good spirit is why many fall into a spirit of wickedness and rebellion, experiencing confusion, lying, drowsiness, and dullness. As the prophet IsaiahIsai. 29:10. says: "For the Lord has covered you with a spirit of slumber and has closed your eyes." And again in another place, Dominus miscuit in medio, &c:Isai 19:14. "The Lord has mixed among them the spirit of confusion and has caused Egypt to stumble as a drunk man stumbles in his vomit." As stated by Paul;Ro. 1, 21, 23. "Their foolish hearts were blinded, and God gave them over to their own desires." This punishment MosesDeuteronomy 28:28-29. warns the Jews about: "The Lord will strike you with madness, blindness, and bewilderment of mind, and you will grope at noon as a blind man gropes," &c.
In summe, this word [Spirit] dooth signifie a secret force and power, wherewith our minds are mooved and directed; if unto holie things, then is it the motion of the holie spirit, of the spirit of Christ and of God: if unto evill things, then is it the suggestion of the wicked spirit, of the divell, and of satan.A question. Whereupon I inferre, by the waie of a question, with what spirit we are to suppose such to be mooved, as either practise anie of the vanities treated upon in this 460 booke, or through credulitie addict themselves thereunto as unto divine oracles, or the voice of angels breakeing through the clouds? We cannot impute this motion unto/548. the good spirit; for then they should be able to An answer.discerne betweene the nature of spirits, and not swarve in judgement: it followeth therefore, that the spirit of blindnes and error dooth seduce them; so that it is no mervell if in the alienation of their minds they take falsehood for truth, shadowes for substances, fansies for verities, &c: for it is likelieA great likelihood no doubt. that the good spirit of God hath forsaken them, or at leastwise absented it selfe from them: else would they detest these divelish devises of men, which consist of nothing but delusions and vaine practises, whereof (I suppose) this my booke to be a sufficient discoverie.
In summary, this word [Spirit] signifies a hidden force and power that moves and guides our minds; if towards holy things, then it is the influence of the holy spirit, the spirit of Christ, and of God; if towards evil things, then it is the prompting of the wicked spirit, the devil, and Satan.A question? Therefore, I ask, with what spirit should we assume those are moved who either engage in any of the vanities discussed in this 460 book, or who, through gullibility, cling to these as though they were divine oracles, or the voice of angels breaking through the clouds? We cannot attribute this motivation to/548. the good spirit; for then they would have the ability to discern between the nature of spirits and would not stray in judgment: it follows, therefore, that the spirit of blindness and error is deceiving them; so it is no wonder if, in the alienation of their minds, they mistake falsehood for truth, shadows for substances, fantasies for realities, etc.; for it is likelyA strong chance, no doubt. that the good spirit of God has abandoned them, or at the very least distanced itself from them: otherwise, they would reject these devilish schemes of men, which consist of nothing but deceptions and empty practices, of which (I believe) this book of mine serves as a sufficient exposure.
Judgement distinguished.It will be said that I ought not to judge, for he that judgeth shalbe judged. Whereto I answer, that judgement is to be understood of three kind of actions in their proper nature; whereof the first are secret, and the judgement of them shall apperteine to God, who in time will disclose what so ever is done in covert, and that by his just judgement. The second are mixed actions, taking part of hidden and part of open, so that by reason of their uncerteintie and doubtfulnes they are discussable and to be tried; these after due examination are to have their competent judgement, and are incident to the magistrate. The third are manifest and/393. evident, and such as doo no lesse apparentlie shew themselves than an inflammation of bloud in the bodie: and of these actions everie private man giveth judgement, bicause they be of such certeintie, as that of them a man may as well conclude, as to gather, that bicause the sunne is risen in the east, Ergo*[* Ital.] it is morning: he is come about and is full south, Ergo* it is high noone; he is declining and closing up in the west, Ergo* it is evening. So that the objection is answered.
Judgment varied. Some might say that I shouldn’t judge, because those who judge will be judged. To that, I respond that judgment should be understood in relation to three types of actions based on their nature. The first type is secret actions, and the judgment of these belongs to God, who will eventually reveal everything that has been done in private, and he will do so with just judgment. The second type consists of mixed actions, which contain both hidden and open elements, making them uncertain and debatable; these actions should be examined and properly judged by the magistrate after due consideration. The third type is clear and obvious actions, which are as unmistakable as a flush of blood in the body; regarding these actions, any individual can make a judgment, because they are so certain that one can deduce from them just as one would conclude that because the sun rises in the east, Ergo*[* Ital.] it is morning; it is now overhead and full south, Ergo* it is high noon; it is setting in the west, Ergo* it is evening. Thus, the objection is addressed.
Howbeit, letting this passe, and spirituallie to speake of this spirit, which whiles manie have wanted, it hath come to passe that they have prooved altogether carnall; & not savouring heavenlie divinitie have tumbled into worsse than philosophicall barbarisme:* Josias Simlerus li. 4. ca. 5. adversus veteres & novos Antitrinitarios, &c. & these be such as of writers are called Pneumatomachi, a sect so injurious to the holie spirit of God, that contemning the sentence of Christ, wherein he foretelleth that the sinne against the holie spirit is never to be pardoned, neither in this world nor in the world to come, they doo not onelie denie him to be God, but also pull from him all being, and with the Sadduces main/teine549. there is none such; but that under and by the name of holie spirit is ment a certeine divine force, wherewith our minds are mooved, and the grace and favour of God whereby we are his beloved. Against these shamelesse enimies of the holie spirit, I will not use materiall weapons, but syllogisticall charmes. And 461 first I will set downe some of their paralogysmes or false arguments; and upon the necke of them inferre fit confutations grounded upon sound reason and certeine truth.
However, setting this aside, and to speak spiritually about this spirit, many have lacked it, resulting in them becoming completely carnal; lacking a heavenly understanding of divinity, they have fallen into worse than philosophical barbarism: * Josias Simler, book 4, chapter 5, against the old and new Antitrinitarians, etc. These are known as Pneumatomachi, a sect so damaging to the holy spirit of God that, disregarding Christ’s warning that the sin against the holy spirit will never be forgiven, neither in this life nor in the next, they not only deny his divinity but also strip him of all existence, asserting, like the Sadducees, that there is no such being; but that the term holy spirit refers to a certain divine force that stirs our minds, and to the grace and favor of God through which we are his beloved. Against these shameless enemies of the holy spirit, I will not employ physical weapons, but logical arguments. And 461 first, I will outline some of their false arguments and then follow them up with suitable refutations based on sound reasoning and certain truth.
1. Objectiō. The scripture dooth never call the holie spirit God.Their first argument is knit up in this manner. The holie spirit is no where expresselie called God in the scriptures; Ergo he is not God, or at leastwise he is not to be called God. The antecedent of this argument is false; bicause the holie spirit hath the title or name of God in the fift of the Acts. * The first answer. A refutation of the antecedent, &c.Againe, the consequent is false. For although he were not expresselie called God, yet should it not therupon be concluded that he is not verie God; bicause unto him are attributed all the properties of God, which unto this doo equallie belong. And as we denie not that the father is the true light, although it be not directlie written of the father, but of the sonne; He was the true light giving light to everie man that cōmeth into this world: so likewise it is not to be denied, that the spirit is God, although the scripture dooth not expresselie and simplie note it; sithence it ascribeth equall things thereunto; as the properties of God, the works of God, the service due to GOD, and that it dooth interchangeablie take the names of Spirit and of God oftentimes. They therefore that see these things attributed unto the holie spirit, and yet will not suffer him to be called by the name of God; doo as it were refuse to grant unto Eve the name of Homo,†[† Ital.] whome notwithstanding they confesse to be a creature reasonable and mortall.
1. Objection. The scripture never refers to the Holy Spirit as God.Their first argument goes like this: The Holy Spirit is never explicitly called God in the scriptures; Therefore, he is not God, or at least he shouldn't be called God. The first part of this argument is false because the Holy Spirit is referred to as God in the fifth chapter of the Acts. * The initial response. A rebuttal of the first part, etc.Moreover, the conclusion is also false. Because even if he were not explicitly called God, it does not mean we should conclude that he is not truly God; since to him are attributed all the qualities of God, which belong equally to this. Just as we don’t deny that the Father is the true light, even though it isn’t directly stated about the Father but rather about the Son; He was the true light giving light to every person coming into this world: likewise, it cannot be denied that the Spirit is God, even though the scripture does not explicitly and plainly state it; since it ascribes equal attributes to him, such as the characteristics of God, the works of God, the service owed to God, and it often interchangeably uses the names of Spirit and God. Therefore, those who see these things attributed to the Holy Spirit but still refuse to call him by the name of God, are like those who would deny Eve the name Homo,†[†Ital.] while still acknowledging her as a rational and mortal being.
The second reason is this. Hilarie2. Objectiō. Hilarie doth not call the spirit God, neither is he so named in the common collects. in all his twelve bookes of the Trinitie dooth no where write that the holie spirit is to be worshipped; he never giveth therunto the name of God, neither dares he otherwise pronounce thereof, than that it is the spirit of God. Besides this, there are usuall praiers of the church commonlie called the Collects, whereof some are made to the father, some to the sonne, but none to the holie spirit; and/395[4]. yet in them all mention is made of the three persons. *Hereunto* The 2. answer. I answer, that although Hilarie dooth not openlie call the holie spirit, God:/550. yet doth he constantly denie it to be a creature. Now if any aske me why Hilarie was so coie & nice to name the holie spirit, God, whom he denieth to be a creature, when as notwithstanding betweene God and a creature there is no meane: I will in good sooth saie what I thinke. I suppose that Hilarie, Hilarius lib. 12. de Triade for himselfe, thought well of the godhead of the holie spirit: but this opinion was thrust and forced upon him of the Pneumatomachi, who at that time rightlie deeming of the sonne did erwhiles joine themselves to those that were sound of judgement. There is also in the ecclesiasticall historie a little booke which they gave Liberius a bishop of Rome, whereinto they foisted the Nicene creed. And that Hilarie was a freend of the Pneumatomachi, it is perceived in his booke De synodis, 462 where he writeth in this maner;The place is long, and therefore I had rather referre the reader unto the booke than heere to insert so many lines. Nihil autem mirum vobis videri debet, fratres charissimi, &c: It ought to seeme no wonder unto you deere brethren, &c. As for the objection of the praiers of the church called the collects, that in them the holie spirit is not called upon by name: we oppose and set against them the songs of the church, wherein the said spirit is called upon. But the collects are more ancient than the songs, hymnes, and anthems. I will not now contend about ancientnesse, neither will I compare songs and collects togither; but I say thus much onelie, to wit, that in the most ancient times of the church the holie spirit hath beene openlie called upon in the congregation. Now if I be charged to give an instance, let this serve. In the collect upon trinitie sundaie it is thus said: Almightie and everlasting God,Collecta in die domin. sanctæ Trinit. which hast given unto us thy servants grace by the confession of a truth to acknowledge the glorie of the eternall trinitie, and in the power of the divine Majestie to worship the unitie: we beseech thee that thorough the stedfastnesse of this faith, we may evermore be defended from all adversitie, which livest and reignest one God world without end. Now bicause that in this collect, where the trinitie is expresselie called upon, the names of persons are not expressed; but almightie and everlasting God invocated, who abideth in trinitie and unitie; it doth easilie appeare elsewhere also that the persons being not named, under the name of almightie and everlasting God, not onelie the father*[* ? is] to be understood, but God which abideth in trinitie and unitie, that is the father, the sonne, and the Holie-ghost./
The second reason is this. Hilarie2. Objection. Hilarie does not refer to the spirit as God, nor is it called that in the usual prayers. In all his twelve books on the Trinity, he never writes that the Holy Spirit should be worshipped; he never refers to it as God, nor does he describe it any other way than as the spirit of God. Additionally, there are usual prayers of the church commonly called the Collects, some of which are directed to the Father, some to the Son, but none to the Holy Spirit; and/395[4]. yet all of them mention the three persons. *To thisThe second answer. I respond that even though Hilarie does not explicitly call the Holy Spirit God:/550. he consistently denies it being a creature. Now, if anyone asks why Hilarie was so hesitant and careful to name the Holy Spirit God, which he denies as a creature, given that there is no middle ground between God and a creature: I will honestly tell you what I think. I believe that Hilarie, Hilarius book 12 on the Trinity for himself, thought positively about the divinity of the Holy Spirit; but this opinion was pressured upon him by the Pneumatomachi, who at that time rightly considered the Son and occasionally aligned themselves with those who were sound in judgment. There is also a small book in ecclesiastical history that they gave to Liberius, a bishop of Rome, where they inserted the Nicene creed. And that Hilarie was a friend of the Pneumatomachi is evident in his book De synodis, 462 where he writes this way;The text is lengthy, so I would prefer to direct the reader to the book instead of including so many lines here. Nihil autem mirum vobis videri debet, fratres charissimi, &c: It should seem no wonder to you, dear brethren, &c. As for the objection regarding the church prayers known as the collects, that the Holy Spirit is not called upon by name: we counter this with the songs of the church, where the Spirit is indeed invoked. However, the collects are older than the songs, hymns, and anthems. I won’t now argue about which is older, nor will I compare songs and collects; but I will say this: in the earliest times of the church, the Holy Spirit has been openly called upon in the congregation. Now, if I am asked for an example, let this serve. In the collect for Trinity Sunday, it says: Almighty and everlasting God,Collect on the Sunday of the Holy Trinity. who has given us your servants grace to acknowledge the glory of the eternal Trinity through the confession of the truth, and to worship the unity in the power of divine Majesty: we beseech you that through the steadfastness of this faith, we may ever be defended from all adversity, who lives and reigns one God, world without end. Now, because this collect, where the Trinity is explicitly called upon, does not specify the names of the persons, but invokes Almighty and everlasting God, who exists in Trinity and unity; it clearly appears elsewhere also that when the persons are not named, under the name of Almighty and everlasting God, not only the Father*[* ? is] should be understood, but also God who exists in Trinity and unity, that is, the Father, the Son, and the Holy Spirit./
551.A third objection of theirs is this.3. Objectiō. The spirit is not to be praied unto but the father onlie. The sonne of GOD oftentimes praieng in the gospels, speaketh unto the father, promiseth the holie spirit, and dooth also admonish the apostles to praie unto the heavenlie father, but yet in the name of the sonne. Besides that, he prescribeth them this forme of praier: Our father which art in heaven. Ergo†[† Ital.] the father onlie is to be called upon, and consequentlie the father onelie is that one and verie true God, of whome it is written; Thou shalt worship the Lord thy God, and him onelie shalt thou serve.
551.A third objection they have is this.3. Objection. We should not pray to the spirit, but only to the Father. The Son of God often prayed in the gospels, speaking to the Father, promising the Holy Spirit, and also instructing the apostles to pray to the Heavenly Father, but still in the name of the Son. Additionally, he gives them this format for prayer: Our Father who art in heaven. Therefore†[† Ital.] only the Father should be called upon, and consequently, the Father is the one true God, of whom it is written; You shall worship the Lord your God, and him only shall you serve.
*Whereto* 3. Answer. The consequent is denied. I answer first by denieng the consequent; The sonne praied to the father onelie, Ergo[B] the father onlie is of us also to be praied unto. For the sonne of GOD is distinguished of us both in person and in office: he as a mediator maketh intercession for us to the father: and although the/395. sonne and the holie spirit doo both togither receive and take us into favour with God; yet is he said to intreat the father for us; bicause the father is the fountaine of all counsels & divine works. Furthermore, touching the forme of praieng prescribed of Christ, it is not necessarie that the fathers 463name shuld personallie be there taken, sith there is no distinction of persons made: but by the name of father indefinitelie we understand God or the essence of God, the father, the son, and the Holie-ghost. For this name hath not alwaies a respect unto the generation of the sonne of God; but God is called the father of the faithfull, bicause of his gratious and free adopting of them, the foundation whereof is the sonne of God, in whom we be adopted: but yet so adopted, that not the father onelie receiveth us into his favour; but with him also the sonne and the holy spirit dooth the same. Therefore when we in the beginning of praier doo advertise our selves of Gods goodnesse towards us; we doo not cast an eie to the father alone, but also to the sonne, who gave us the spirit of adoption; and to the holie spirit, in whom we crie Abba, Father. And if so be that invocation and praier were restreined to the father alone, then had the saints doone amisse, in calling upon, invocating, and praieng to the sonne of God, and with the sonne the holy spirit, in baptisme, according to the forme by Christ himselfe assigned and delivered.
*Whereto* 3. Answer. The outcome is rejected. I start by denying the consequence; the Son only prayed to the Father, therefore[B] we should only pray to the Father. The Son of God is distinct from us both in person and in role: He, as a mediator, makes intercession for us to the Father. Although both the Son and the Holy Spirit together receive and bring us into favor with God, it is said that He intercedes with the Father because the Father is the source of all counsel and divine works. Furthermore, regarding the form of prayer prescribed by Christ, it is not necessary to mention the Father's name specifically since there is no distinction of persons made; rather, by the name of Father, we refer generally to God or the essence of God—Father, Son, and Holy Spirit. This name does not always refer to the generation of the Son of God, but God is called the Father of the faithful because of His gracious and free adoption of them, which is founded on the Son of God, through whom we are adopted. However, we are adopted in such a way that not only the Father receives us into His favor, but the Son and the Holy Spirit do too. Therefore, when we begin our prayer by acknowledging God's goodness towards us, we do not look solely to the Father, but also to the Son, who gave us the Spirit of adoption, and to the Holy Spirit, through whom we cry Abba, Father. If invocation and prayer were restricted to the Father alone, then the saints would have done wrong in calling upon, invoking, and praying to the Son of God, and with the Son, the Holy Spirit, in baptism, according to the form assigned and delivered by Christ Himself.
Another objection is out of the fourth of Amos,[Am. 4, 13.] in this maner. For lo it is I that make the thunder, and create the spirit, and/552. shew unto men their Christ,4. Objectiō. Amos saith that the spirit was created. making the light and the clouds, and mounting above the hie places of the earth, the Lord God of hosts is his name. Now bicause it is read in that place, Shewing unto men their Christ; the Pneumatomachi contended that these words are to be understood of the holie spirit.
Another objection comes from the fourth chapter of Amos,[Am. 4, 13.] in this way. For it is I who make the thunder, create the spirit, and/552. show people their Christ,4. Objection. Amos claims that the spirit was created. making the light and the clouds, and rising above the high places of the earth; the Lord God of hosts is His name. Since it is read in that place, "Showing unto men their Christ," the Pneumatomachi argued that these words should be understood as referring to the Holy Spirit.
*But* 4. Answer. Spirit in this place signifieth wind. Ambrose in his booke De spiritu sancto, lib. 2. cap. 7. doth rightlie answer, that by spirit in this place is ment the wind: for if the prophets purpose and will had beene to speake of the holie spirit, he would not have begunne with thunder, nor have ended with light and clouds. Howbeit, the same father saith; If anie suppose that these words are to be drawne unto the interpretation of the holie spirit, bicause the prophet saith, Shewing unto men their Christ; he ought also to draw these words unto the mysterie of the Lords incarnation: and he expoundeth thunder to be the words of the Lord, and spirit to be the reasonable and perfect soule. But the former interpretation is certeine and convenient with the words of the prophet, by whom there is no mention made of Christ; but the power of God is set foorth in his works. Behold (saith the prophet) he that formeth the mountaines, and createth the wind, and declareth unto man what is his thought, which maketh the morning darknesse, and walketh upon the hie places of the earth, the Lord God of hosts is his name. In this sort SantesTo create is not him to be made that was not. a right skilfull man in the Hebrew toong translateth this place of the prophet. But admit this place were written of the holie spirit, & were not appliable either to the 464wind or to the Lords incarnation: yet doth it not follow that the holie spirit is a creature; bicause this word of Creating doth not alwaies signifie a making of something out of nothing; as EusebiusEuseb. Cæsariens. li. 3. adversus Marcellum. in expounding these words (The Lord created me in the beginning of his waies) writeth thus. The prophet in the person of God,/396. saieng; Behold I am he that made the thunder, and created the spirit, and shewed unto men their Christ: this word Created is not so to be taken, as that it is to be concluded thereby, that the same was not before. For God hath not so created the spirit, sithence by the same he hath shewed & declared his Christ unto all men. Neither was it a thing of late beginning under the sonne: but it was before all beginning, and was then sent, when the apostles were gathered togither, when a sound like thunder came/553. from heaven, as it had beene the comming of a mightie wind: this word Created being used for sent downe, for appointed, ordeined, &c: and the word thunder signifieng in another kind of maner the preaching of the gospels. The like saieng is that of the Psalmist, A cleane hart create in me O God: wherein he praied not as one having no hart, but as one that had such a hart as needed purifieng, as needed perfecting: & this phrase also of the scripture, That he might create two in one new man; that is, that he might joine, couple, or gather together, &c.
*But* 4. Answer. In this context, spirit refers to wind. Ambrose in his book De spiritu sancto, lib. 2. cap. 7. rightly explains that by spirit here, it refers to the wind: for if the prophets intended to speak about the Holy Spirit, they would not have started with thunder, nor ended with light and clouds. However, the same father asserts; If anyone thinks these words should be interpreted as referring to the Holy Spirit because the prophet says, Showing to men their Christ; they should also relate these words to the mystery of the Lord's incarnation: and he interprets thunder as the words of the Lord, and spirit as the rational and perfect soul. But the earlier interpretation is certain and aligns with the prophet's words, who does not mention Christ; rather, the power of God is demonstrated in His works. Behold (says the prophet) He who forms the mountains, creates the wind, and reveals to man what is his thought, who makes the morning darkness, and walks on the high places of the earth, the Lord God of hosts is His name. In this way, SantesCreating does not mean that He came from something that didn’t exist. a skilled translator in Hebrew translates this passage of the prophet. But even if this passage were written about the Holy Spirit, and did not apply to either the wind or the Lord's incarnation: it does not follow that the Holy Spirit is a creature; because the term Creating does not always mean making something out of nothing; as EusebiusEusebius of Caesarea, Book 3, Against Marcellus. in explaining these words (The Lord created me in the beginning of His ways) writes thus. The prophet, speaking in the person of God,396. says; Behold I am He who made the thunder, and created the spirit, and revealed to men their Christ: this word Created should not be taken to mean that it was made at that point, as if it did not exist before. For God did not create the spirit in such a way that He has revealed and declared His Christ to all men through it. Nor was it something that started recently; rather, it existed before all beginnings and was sent when the apostles were gathered together, when a sound like thunder came553. from heaven, like the arrival of a mighty wind: this word Created being used to mean sent down, appointed, ordained, etc.; and the word thunder signifying in another way the preaching of the gospels. Similarly, the Psalmist says, Create in me a clean heart, O God: where he prays not as someone who has no heart, but as one who has a heart that needs purification, that needs perfection: and this phrase from scripture, That he might create two in one new man; that is, that he might join, couple, or bring together, etc.
5. Objectiō. All things were made by the son, Ergo the spirit was also made by him.Furthermore, the Pneumatomachi by these testimonies insuing endevor to proove the holie spirit to be a creature. Out of John the 1. chap. By this word were all things made, and without it nothing was made. Out of 1. Cor. 8. Wee have one God the father, even he from whome are all things, and we in him, and one Lord Jesus Christ, through whome are all things, and we by him. Out of the 1. Coloss. By him were all things made, things in heaven, and things in earth, visible and invisible, &c. Now if al things were made by the sonne, it followeth that by him the holie spirit was also made.
5. Objection. Everything was made by the Son, therefore the Spirit was also made by Him. Furthermore, the Pneumatomachi try to prove from the following testimonies that the Holy Spirit is a creature. From John 1: All things were made through Him, and without Him nothing was made. From 1. Corinthians 8: We have one God, the Father, from whom are all things, and we exist in Him, and one Lord, Jesus Christ, through whom are all things, and we exist through Him. From 1. Colossians: All things were created through Him, both in heaven and on earth, visible and invisible, etc. Now, if all things were made by the Son, it follows that the Holy Spirit was also made by Him.
*Whereto* 5. Answer. Universall propositiōs or speeches are to be restrained. I answer, that when all things are said to be made by the sonne, that same universall proposition is restrained by John himselfe to a certeine kind of things: Without him (saith the evangelist) was nothing made that was made. Therefore it is first to be shewed that the holie spirit was made, and then will we conclude out of John, that if he were made, he was made of the sonne. The scripture doth no where saie that the holie spirit was made of the father or of the sonne, but to proceed, to come, and to be sent from them both. Now if these universall propositions are to suffer no restraint, it shall follow that the father was made of the sonne: than the which what is more absurd and wicked?
*Whereto* 5. Answer. Universal propositions or statements should be limited. I respond that when everything is said to have been made by the Son, that universal statement is limited by John himself to a specific category of things: Without him (says the evangelist) nothing was made that was made. Therefore, it must first be shown that the Holy Spirit was created, and then we will conclude from John that if he was created, he was made by the Son. The scripture does not say anywhere that the Holy Spirit was created by the Father or by the Son, but rather that he proceeds, comes, and is sent from both. Now, if these universal propositions cannot be restricted, it would imply that the Father was made by the Son, which is more absurd and wicked than anything.
6. Objectiō. The spirit knoweth not the father & the sonne. Againe, they object out of Matth. 11. None knoweth the sonne465 but the father, and none the father but the sonne; to wit, of and by himselfe: for otherwise both the angels, & to whomsoever else it shall please the sonne to reveale the father, these doo know both the father and the sonne. Now if so be the spirit be not equall with the father and the sonne in knowledge, he is not onelie unequall and lesser than they, but also no God: for ignorance is not/554. incident unto God.
6. Objection. The spirit doesn’t know the father and the son. Again, they reference Matthew 11. No one knows the son465 except the father, and no one knows the father except the son; that is, of and by himself: for otherwise both the angels and anyone else to whom the son chooses to reveal the father, they know both the father and the son. Now if the spirit is not equal to the father and the son in knowledge, he is not only unequal and less than they are, but also not God; for ignorance is not/554. characteristic of God.
*Whereto* 6. Answer. How exclusive propositions or speeches are to be interpreted. I answer, that where in holie scripture we doo meete with universall propositions negative or exclusive, they are not to be expounded of one person, so as the rest are excluded; but creatures or false gods are to be excluded, and whatsoever else is without or beside the essence and being of God. Reasons to proove and confirme this interpretation, I could bring verie manie, whereof I will adde some for example. In the seaventh of John it is said; When Christ shall come, none shall knowe from whence he is: notwithstanding which words the Jewes thought that neither God nor his angels should be ignorant from whence Christ/397. should be. In the fourth to the Galathians; A mans covenant or testament confirmed with authoritie no bodie dooth abrogate, or adde anie thing thereunto. No just man dooth so; but tyrants and truce-breakers care not for covenants. In John eight; Jesus was left alone, and the woman standing in the middest. And yet it is not to be supposed that a multitude of people was not present, and the disciples of Christ likewise; but the word Solus, alone, is referred to the woman’s accusers, who withdrew themselves awaie everie one, and departed. In the sixt of Marke; When it was evening, the ship was in the middest of the sea, and he alone upon land: he was not alone upon land or shore, for the same was not utterlie void of dwellers: but he had not anie of his disciples with him, nor anie bodie to carrie him a shipboord unto his disciples. Manie phrases or formes of speeches like unto these are to be found in the sacred scriptures, and in authors both Greeke and Latine, whereby we understand, that neither universall negative nor exclusive particles are strictlie to be urged, but to be explaned in such sort as the matter in hand will beare. When as therefore the sonne alone is said to know the father, and it is demanded whether the holie spirit is debarred from knowing the father; out of other places of scriptures judgment is to be given in this case. In some places the holie spirit is counted and reckoned with the father and the sonne jointlie: wherefore he is not to be separated. Else-where also it is attributed to the holie spirit that he alone dooth know the things which be of God, and searcheth the deepe secrets of God: wherefore from him the knowing of God is not to be excluded./
*Whereto6. Answer. How to interpret exclusive statements or speeches. I answer that when we encounter universal negative or exclusive propositions in holy scripture, they should not be interpreted to apply to just one person at the expense of others; rather, creatures or false gods should be excluded, along with anything else that is outside or apart from the essence and being of God. I could provide many reasons to support this interpretation, but I'll add a few examples. In John 7, it says that when Christ comes, no one will know where he's from; however, the Jews believed that neither God nor His angels would be ignorant of where Christ should come from.397. In Galatians 4, it states that a person's covenant or testament, once confirmed with authority, cannot be annulled or added to by anyone. No just person would do that; only tyrants and those who break promises disregard covenants. In John 8, Jesus was left alone with the woman standing in the middle. It's not to be assumed that a crowd of people wasn't there, including Christ's disciples, but the word "alone" refers specifically to the woman's accusers, who each withdrew and left. In Mark 6, it says that when evening came, the ship was in the middle of the sea and He was alone on land; He wasn't truly alone because the shore wasn't completely void of people, but He didn't have any of His disciples with Him or anyone to take Him to them by boat. Many phrases or forms of speech like these can be found in sacred scriptures and in Greek and Latin authors, through which we understand that neither universal negative nor exclusive terms should be taken too strictly but should be interpreted according to the context of the matter. Therefore, when it says that the Son alone knows the Father, and it is asked whether the Holy Spirit is excluded from knowing the Father, judgment should be made based on other scripture passages. In some places, the Holy Spirit is included together with the Father and the Son; therefore, He should not be separated. Elsewhere, it is also said that only the Holy Spirit knows the things of God and searches the deep secrets of God; thus, knowledge of God should not be excluded from Him.
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466
555.7. Objectiō. The spirit praieth for us.They doo yet further object, that it is not convenient or fit for God after the manner of suters to humble and cast downe himselfe: but the holie spirit dooth so, praieng and intreating for us with unspeakeable grones: Rom. 8. Ergo the holie spirit is not God.
555.7. Objection. The Spirit intercedes for us.They further argue that it's not proper for God, like a suitor, to humble and lower Himself: but the Holy Spirit does this, praying and pleading for us with unutterable groans: Rom. 8. Therefore the Holy Spirit is not God.
*Whereto* 7. Answer. The spirit dooth provoke us to praie. I answer that the holie spirit dooth praie and intreat, in so much as he provoketh us to praie, and maketh us to grone and sigh. Oftentimes also in the scriptures is that action or deed attributed unto God, which we being stirred up and mooved by him doo bring to passe. So it is said of God unto Abraham; Now I know that thou fearest God: and yet before he would have sacrificed Isaach, God knew the verie heart of Abraham: and therefore this word Cognovi, I know, is as much as Cognoscere feci, I have made or caused to know. And that the spirit to praie and intreat, is the same that, to make to praie and intreat, the apostle teacheth even there, writing that we have received the spirit of adoption, in whome we crie Abba Father. Where it is manifest that it is we which crie, the Holie-ghost provoking and forcing us thereunto.
*Whereto7. Answer. The Spirit encourages us to pray. I respond that the Holy Spirit prays and intercedes, as He encourages us to pray and causes us to groan and sigh. Often in the scriptures, actions or deeds are attributed to God, which we carry out because we are inspired and motivated by Him. For example, it is said of God to Abraham; "Now I know that you fear God," yet before he sacrificed Isaac, God already knew the very heart of Abraham. Therefore, the word Cognovi (I know) essentially means Cognoscere feci (I have made or caused to know). The Spirit who prompts us to pray and intercede is the same one that makes us pray and intercede; the apostle teaches this when he writes that we have received the Spirit of adoption, in whom we cry Abba, Father. It is clear that it is us who cry out, with the Holy Spirit urging and compelling us to do so.
8. Objectiō. The spirit is sent from the father and the son.Howbeit they go further, and frame this reason. Whosoever is sent, the same is inferior and lesser than he of whome he is sent, and furthermore he is of a comprehensible substance, bicause he passeth by locall motion from place to place: but the holie spirit is sent of the father and the sonne, John. 14, 15, & 16. It is powred foorth and shed upon men, Acts. 10. Ergo the holie spirit is lesser than the Father and the Sonne, and of a comprehensible nature, and consequentlie not verie God./
8. Objection. The Spirit is sent from the Father and the Son. However, they go further and present this argument. Whoever is sent is inferior and lesser than the one who sends them, and furthermore, they have a tangible substance because they move from place to place. But the Holy Spirit is sent by the Father and the Son, John. 14, 15, & 16. It is poured out and shared with people, Acts. 10. Therefore the Holy Spirit is lesser than the Father and the Son, has a tangible nature, and consequently is not truly God.
398.*Whereto* 8. Answer. How the spirit is sent. I answer first, that he which is sent is not alwaies lesser than he that sendeth: to proove which position anie meane wit may inferre manie instances. Furthermore, touching the sending of the holie spirit, we are here to imagine no changing or shifting of place. For if the spirit when he goeth foorth from the father and is sent, changeth his place, then must the father also be in a place, that he may leave it and go to another. And as for the incomprehensible nature of the spirit, he cannot leaving his place passe unto another. Therefore the sending of the spirit is the eternall and unvariable will of God, to doo something by the holie spirit; and the revealing and executing of this will by the/556. operation and working of the spirit. The spirit was sent to the apostles; which spirit was present with them, sith it is present everie-where: but then according to the will of God the father hee shewed himselfe present and powerfull.
398.*Whereto8. Answer. How the spirit is sent. I want to first clarify that the one who is sent isn’t always lesser than the one who sends. To support this idea, even a simple mind can come up with many examples. Additionally, when discussing the sending of the Holy Spirit, we shouldn't think of it as a change of location. If the Spirit goes out from the Father and is sent, it would imply that the Father must also be in a location, so He could leave it to go elsewhere. Concerning the incomprehensible nature of the Spirit, it cannot leave one place to go to another. Therefore, the sending of the Spirit reflects the eternal and unchanging will of God to accomplish something through the Holy Spirit; this will is made known and carried out through the Spirit's work. The Spirit was sent to the apostles, who had the Spirit with them since it is everywhere. However, at that moment, according to the will of God the Father, He revealed Himself as present and powerful.
Some man may saie; If sending be a revealing and laieng open of presence and power, then may the father be said to be sent, bicause he himselfe is also revealed. I answer, that when the spirit is said to be sent, not onlie the revealing, but the order also of his revealing is 467 declared; bicause the will of the father and of the sonne, of whom he is sent, going before, not in time, but in order of persons, the spirit dooth reveale himselfe, the father, and also the sonne. The father revealeth himselfe by others, the sonne and the holie spirit, so that his will goeth before. Therefore sending is the common worke of all the three persons; howbeit, for order of dooing, it is distinguished by diverse names. The father will reveale himselfe unto men with the sonne and the spirit, and be powerfull in them, and therefore is said to send. The sonne and the spirit doo assent unto the will of the father, and will that to be doone by themselves, which God will to be doone by them; these are said to be sent. And bicause the will of the sonne dooth go before the spirit in order of persons, he is also said to send the spirit.
Some might say: If sending means revealing and making one's presence and power known, then the Father can be said to be sent, because He is also revealed. I respond that when the Spirit is said to be sent, it not only indicates the revealing but also the order of that revealing. The will of the Father and the Son, from whom He is sent, comes first—not in time, but in the order of persons. The Spirit reveals Himself, the Father, and also the Son. The Father reveals Himself through others, the Son and the Holy Spirit, so His will comes first. Therefore, sending is a common work of all three persons, although it is distinguished by different names for the sake of order. The Father intends to reveal Himself to people through the Son and the Spirit and to be powerful in them, which is why He is said to send. The Son and the Spirit agree with the will of the Father and will do what God wants them to do; these are the ones said to be sent. Since the will of the Son precedes that of the Spirit in the order of persons, He is also said to send the Spirit.
9. Objectiō. The spirit speaketh not of himselfe.Yet for all this they allege, that if the spirit had perfection, then would he speake of himselfe, and not stand in need alwaies of anothers admonishment: but he speaketh not of himselfe, but speaketh what he heareth, as Christ expresselie testifieth John. 16. Ergo he is unperfect, and whatsoever he hath it is by partaking, and consequentlie he is not God.
9. Objection. The spirit doesn’t speak for itself. Yet despite this, they argue that if the spirit were perfect, he would speak for himself and wouldn't always need someone else's guidance. But he does not speak for himself; he speaks what he hears, as Christ explicitly testifies in John 16. Therefore, he is imperfect, and whatever he has is by participation, and consequently, he is not God.
*Whereto* The 9. answer. I answer, that this argument is stale: for it was objected by heretikes long ago against them that held the true opinion, as CyrillCyrill. lib. 13. thesaur. cap. 3. saith; who answereth, that by the words of Christ is rather to be gathered, that the son and the spirit are of the same substance. For, the spirit is named the mind of Christ. 1. Cor. 2: and therefore he speaketh not of his owne proper will, or against his will in whom and from whom he is; but hath all his will and working naturallie proceeding from the substance as it were of him.
*WheretoThe 9th answer. I respond that this argument is outdated: it was criticized by heretics long ago against those who held the true belief, as CyrillCyrill, Book 13, Thesaurus, Chapter 3. states; who argues that from the words of Christ, it is clearer that the Son and the Spirit are of the same substance. The Spirit is referred to as the mind of Christ. 1. Cor. 2: and therefore he does not speak of his own will, or against his will, in whom and from whom he is; but has all his will and actions naturally coming from the substance, as it were, of him.
10. Objection.Lastlie they argue thus: Everie thing is either unbegotten or unborne, or begotten and created; the spirit is not unbegotten,/557. for then he were the father; & so there should be two without beginning: neither is he begotten, for then he is begotten of the father, and so there shall be two/399. sonnes, both brothers; or hee is begotten of the sonne, and then shall he be Gods nephue, than the which what can be imagined more absurd? Ergo he is created.
10. Disagreement. Lastly, they argue this: Everything is either uncreated or created, or it is begotten and made; the spirit is not uncreated,/557. because then he would be the father; and that would mean there are two beings with no beginning: neither is he begotten, because then he would be begotten by the father, leading to two/399. sons, both brothers; or he is begotten by the son, and then he would be God's nephew, which is more absurd than anything that can be imagined. Ergo he is created.
*Wherto* 10. Ans. The spirit proceedeth I answer, that the division or distribution is unperfect: for that member is omitted which is noted of the verie best divine that ever was, even Jesus Christ our saviour; namelie, to have proceeded, or proceeding: That same holie spirit (saith he) which proceedeth from the father. Which place Nazanzen dooth thus interpret. The spirit, bicause he proceedeth from thence, is not a creature: and bicause he is not begotten, he is not the son; but bicause he is the meane of begotten and unbegotten, he shall be God, &c.
*Wherto* 10. Answer: The spirit moves forward I answer that the division or distribution is incomplete: for that aspect is left out which is noted by the very best divine who ever was, even Jesus Christ our savior; namely, to have proceeded or proceeding: That same holy spirit (he says) which proceeds from the Father. This passage Nazanzen interprets as follows. The spirit, because he proceeds from there, is not a creature: and because he is not begotten, he is not the Son; but because he is the means of the begotten and unbegotten, he shall be God, etc.
And thus having avoided all these cavils of the *Pneumatomachi,* Such were the Arrians, Tritheits,† Samosatenians, &c.† [Tritheists] a468 sect of heretikes too too injurious to the holie spirit, insomuch as they seeke what they can, to rob and pull from him the right of his divinitie; I will all Christians to take heed of their pestilent opinions, the poison whereof though to them that be resolved in the truth it can doo little hurt, yet to such as stand upon a wavering point it can doo no great good. Having thus far waded against them, and overthrowne their opinions; I must needs exhort all to whom the reading hereof shall come, that first they consider with themselves what a reverend mysterie all that hitherto hath beene said in this chapter concerneth; namelie, the spirit of sanctification, and that they so ponder places to and fro, as that they reserve unto the holie spirit the glorious title of divinitie, which by nature is to him appropriate: esteeming of these Pneumatomachi or Theomachi,Sus magis in cœno gaudet quàm fonte sereno. as of swine, delighting more in the durtie draffe of their devises, than in the faire fountaine water of Gods word: yea, condemning them of grosser ignorance than the old philosophers, who though they savoured little of heavenlie theologie, yet some illumination they had of the holie and divine spirit,The hethenish philosophers acknowledged the holie spirit. marrie it was somewhat mistie, darke, lame and limping; neverthelesse, what it was, and how much or little soever it was, they gave thereunto a due reverence, in that they acknowledged and intituled it Animam mundi, The soule or life of the world, and (as Nazanzen witnesseth) τὸν τοῦ παντος νοῦν, The/558. mind of the universall, and the outward breath, or the breath that commeth from without. Porphyrie Cyrill. lib. 1. contra Julianum. expounding the opinion of Plato, who was not utterlie blind in this mysterie, saith that the divine substance doth proceed and extend to three subsistencies and beings: and that God is chieflie and principallie good, next him the second creator, and the third to be the soule of the world: for he holdeth that the divinitie doth extend even to this soule. As for Hermes Trismegistus, he saith that all things have need of this spirit: for according to his worthinesse he supporteth all, he quickeneth and susteineth all, and he is derived from the holie fountaine, giving breath and life unto all, and evermore remaineth continuall, plentifull, and unemptied.
And so, having avoided all these arguments from the *Pneumatomachi,* which refers to the Arians, Tritheists,† Samosatenians, etc.† [Tritheists] a468 group of heretics who are significantly harmful to the Holy Spirit, as they try to undermine His divine nature; I urge all Christians to be cautious of their toxic beliefs. While these beliefs may not harm those firmly grounded in the truth, they won't benefit those who are uncertain. Having addressed their views and dismantled their arguments, I must encourage everyone who reads this to first reflect on the profound mystery contained in this chapter, specifically the spirit of sanctification. They should carefully consider the relevant scriptures, ensuring they give the Holy Spirit the rightful title of divinity, which inherently belongs to Him. We should regard these *Pneumatomachi* or *Theomachi* as swine, who find pleasure in the muddy dregs of their own theories rather than the pure waters of God's word. Indeed, we condemn them for their ignorance, which is more profound than that of the ancient philosophers, who, although lacking in heavenly theology, possessed some insight into the Holy and divine spirit,The non-Christian philosophers recognized the Holy Spirit. Admittedly, their understanding was somewhat cloudy, dim, and incomplete; nevertheless, they acknowledged its significance, referring to it as Animam mundi, the soul or life of the world, and as Nazanzen attests, τὸν τοῦ παντος νοῦν, the mind of the universe, and the external breath that comes from outside. PorphyryCyrill. book 1. against Julian. explains the views of Plato, who was not entirely blind to this mystery, stating that the divine substance proceeds and extends to three existences or beings: that God is primarily and fundamentally good, the second being the creator, and the third being the soul of the world, for he believes that divinity also extends to this soul. As for Hermes Trismegistus, he asserts that everything depends on this spirit; for according to its worth, it sustains everything, gives life, and continually remains abundant and inexhaustible.
And here by the waie I give you a note woorth reading and considering; namelie, how all nations in a manner, by a kind of heavenlie influence, agree in writing and speaking the name of God with no more than foure letters.Marsilius Ficinus in arg. in Cratyl. Plat. As for example, the Ægyptians doo call him Theut, the Persians call him Syre, the Jewes expresse his unspeakable name as well as they can by/400. the word Adonai consisting of foure vowels; the Arabians call him Alla, the Mahometists call him Abdi, the Greekes call him Theos, the Latines call him Deus, &c. This, although it be not so proper to our present purpose, yet (because we are in hand with the holie spirits deitie) is not altogether 469impertinent. But why GOD would have his name as it were universallie bounded within the number of foure letters, I can give sundrie reasons, which require too long a discourse of words by digression: and therefore I will conceale them for this time. These opinions of philosophers I have willinglie remembred, that it might appeare, that the doctrine concerning the holie spirit is verie ancient; which they having taken either out of Moses writings, or out of the works of the old fathers, published and set foorth in bookes, though not wholie, fullie, and perfectlie understood and knowne: and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the heathen, who will not acknowledge that essentiall and working power of the divinitie wherby all things are quickened: which the heathen did after a sort see; after a sort (I saie) bicause they separated the soule of the world (which they also call the begotten mind) from the most sovereigne and unbe/gotten559. God, and imagined certeine differences of degrees, and (as Cyrill saith) did Arrianize** [Arianize] in the trinitie.
And here by the way, I want to share something worth reading and thinking about; namely, how almost all nations, through some heavenly influence, agree in writing and speaking the name of God with only four letters. Marsilius Ficinus in his commentary on Cratylus by Plato. For example, the Egyptians call Him Theut, the Persians call Him Syre, the Jews express His unspoken name as best they can with the word Adonai, which has four vowels; the Arabians call Him Alla, the Mohammedans call Him Abdi, the Greeks call Him Theos, the Latins call Him Deus, etc. This, while not directly relevant to our current topic, is still somewhat pertinent since we're discussing the divine nature of the holy spirit. But I have various reasons for why GOD would want His name universally limited to four letters, and explaining those would take too long, so I’ll hold off on that for now. I have willingly mentioned these philosophical views to show that the teaching about the holy spirit is very ancient; they either drew from Moses' writings or from the works of the early church fathers, published in books, though not fully understood. Additionally, our Pneumatomachi should realize that they are less informed about divine matters than the pagans, who at least acknowledge the essential and active power of divinity that animates all things. The pagans had some understanding of this, though it was partial, because they separated the soul of the universe (which they also referred to as the begotten mind) from the supreme and unbegotten559. God, and created certain distinctions of levels, and (as Cyril said) they did adopt some Arian ideas regarding the Trinity.
So then I conclude against these Pneumatomachi, that in so much as they imitate the old giants, who piling up PelionOvid. lib. metamorph. 1 fab. 5. de gigantib. cœlum obsident. upon Ossa, and them both upon Olympus, attempted by scaling the heavens to pull Jupiter out of his throne of estate, & to spoile him of his principalitie, and were notwithstanding their strength, whereby they were able to carrie huge hilles on their shoulders, overwhelmed with those mountaines, and squized under the weight of them even to the death: so these Pneumatomachi, being enimies both to the holie spirit, and no freends to the holie church (for then would they confesse the trinitie in unitie, and the unitie in trinitie, and consequentlie also the deitie of the holie spirit) deserve to be consumed with the fier of his mouth, the heate whereof by no meanes can be slaked, quenched, or avoided. For there is nothing more unnaturall, nothing more monstrous, than against the person of the deitie (I meane the spirit of sanctification) to oppose mans power, mans wit, mans policie, &c: which was well signified by that poeticall fiction of the giants, who were termed Anguipedes, Snakefooted: which as Joachimus Camerarius expoundeth of wicked counsellors, to whose filthie persuasion tyrants doo trust as unto their feete; and James Sadolet Jacob. Sadol. in lib. de laud. philosoph. inscript. Phædrus. interpreteth of philosophers, who trusting overmuch unto their owne wits, become so bold in challenging praise for their wisedome, that in fine all turneth to follie and confusion: so I expound of heretickes and schismatikes, who either by corrupt doctrine, or by mainteining precise opinions, or by open violence, &c: assaie to overthrow the true religion, to breake the unitie of the church, to denie Cæsar his homage, and GOD his dutie, &c: and therefore let Jovis fulmen, wherewith they were slaine, 470 assure these that there is Divina ultio due to all such, as dare in the ficklenes of their fansies arreare themselves against the holie spirit; of whom sith they are ashamed here upon earth (otherwise they would confidentlie and boldlie confesse him both/401. with mouth and pen) he will be ashamed of them in heaven, where they are like to be so farre from having anie societie with the saints, that their portion shalbe even in full and shaken measure with miscreants and infidels. And therefore let us,/560. if we will discerne and trie the spirits whether they be of God or no, seeke for the illumination of this inlightning spirit, which as it bringeth light with it to discover all spirits, so it giveth such a fierie heat, as that no false spirit can abide by it for feare of burning. Howbeit the holie spirit must be in us, otherwise this prerogative of trieng spirits will not fall to our lot.
So I conclude against these Pneumatomachi that, just like the old giants, who stacked PelionOvid. Metamorphoses, Book 1, Fable 5, about the giants who threaten the sky. on Ossa, and both on Olympus, tried to reach the heavens to pull Jupiter from his throne and take away his power, they too face a downfall. Despite their strength that allowed them to carry huge mountains on their backs, they were crushed under the weight and perished. Similarly, these Pneumatomachi, who are enemies of the Holy Spirit and not friends of the Holy Church (for if they were, they would acknowledge the Trinity in unity and the unity in Trinity, thus recognizing the divinity of the Holy Spirit), deserve to be consumed by the fire of His mouth, a fire that cannot be quenched or avoided. There is nothing more unnatural or monstrous than opposing the divine nature (specifically the Spirit of Sanctification) with human power, intellect, or cunning. This was famously represented in the myth of the giants, called Anguipedes, or Snake-footed, which Joachimus Camerarius explained as referring to wicked advisors, whose filthy persuasion tyrants rely on like their feet; and James Sadolet Jacob. Sadol. in the book about the praise of philosophy titled Phædrus. interpreted as philosophers, who, overly trusting in their own intelligence, become so bold as to claim praise for their wisdom that ultimately leads to folly and chaos. Similarly, I interpret this in reference to heretics and schismatics, who either through corrupt teachings, rigid opinions, or outright violence, attempt to undermine true religion, disrupt the unity of the Church, deny Cæsar his due, and fail to honor God. Therefore, let Jovis fulmen, the divine punishment with which they were struck down, remind everyone that Divina ultio awaits all who dare to oppose the Holy Spirit. Since they are ashamed of Him here on earth (or else they would boldly confess Him both 401. with their words and writings), He will be ashamed of them in heaven, where they will be far from associating with the saints; their lot will be among miscreants and infidels. So let us,/560. if we wish to discern and test whether spirits are from God, seek the illumination of this enlightening spirit, which brings light to reveal all spirits and provides such a fiery heat that no false spirit can endure it for fear of being burned. However, the Holy Spirit must dwell within us; otherwise, this privilege of testing spirits will not belong to us.
Peter Mart. in loc. com. part. 2. cap. 18. sect. 33. pag. 628.But here some will peradventure move a demand, and doo aske how the holie spirit is in us, considering that Infiniti ad finitum nulla est proportio, neque loci angustia quod immensum est potest circumscribi: of that which is infinite, to that which is finite there is no proportion; neither can that which is unmeasurable be limited or bounded within anie precinct of place, &c. I answer, that the most excellent father for Christes sake sendeth him unto us, according as Christ promised us in the person of his apostles; The comforter (saith he)John. 14, 26. which is the holie spirit, whome my father will send in my name. And as for proportion of that which is infinite to that which is finite, &c: I will in no case have it thought, that the holie spirit is in us, as a bodie placed in a place terminablie; but to attribute thereunto, as dulie belongeth to the deitie, an ubiquitie, or universall presence; not corporallie and palpablie; but effectuallie, mightilie, mysticallie, divinelie, &c. John. 16, 14. & 14, 16.Yea, and this I may boldlie adde, that Christ Jesus sendeth him unto us from the father: neither is he given us for anie other end, but to inrich us abundantlie with all good gifts and excellent graces; and (among the rest) with the dis- cerning of spirits aright, that we be not deceived. And here an end.
Peter Mart. in the location mentioned, part 2, chapter 18, section 33, page 628.Some might ask how the Holy Spirit is present in us, given that there is no proportion between the infinite and the finite, nor can the infinite be confined within any physical boundaries: there’s no comparison between what is infinite and what is finite; something that cannot be measured cannot be limited by space, etc. I respond that the most excellent Father sends Him to us for Christ's sake, just as Christ promised through His apostles; The comforter (He said)John 14:26 which is the Holy Spirit, whom my Father will send in my name. And regarding the relationship between the infinite and the finite, I want to be clear that the Holy Spirit is not in us like a body occupying a specific space; instead, we should attribute to Him, as is right for the divine, an ubiquity or universal presence; not physically and palpably, but effectively, powerfully, mystically, divinely, etc. John 16:14 and 14:16. Moreover, I can confidently add that Christ Jesus sends Him to us from the Father; He is given to us for no other purpose than to enrich us abundantly with all good gifts and excellent graces; and (among other things) to help us discern spirits correctly, so that we are not deceived. And here an end.
FINIS.
THE END.
[Appendix I.]
[The nine chapters forming the beginning of the fifteenth Book in the third edition, 1665, are numbered Ch. I, etc., and Scot’s Ch. I made Ch. X, and so onward]
[The nine chapters at the start of the fifteenth Book in the third edition, 1665, are numbered Ch. I, etc., and Scot’s Ch. I is now Ch. X, and so forth.]
[This is the page number of the 3rd edition.]
Ch. 1.
Of Magical Circles, and the reason of their Institution.
About Magical Circles and Why They Were Created.
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 with words and Ceremonies, spattering their Holy Water
all about so far as the said Limit extendeth; and with a form of
Consecration following, do alter the property of the ground, that from
common (as they say) it becomes sanctifi’d, and made fit for Magicall
uses.
Agitians,
Imaginary Circles. and the more knowledgeable types of Conjurers use
Circles in different ways and for various purposes. First, when it's not convenient, either in terms of time or location, to draw a real Circle, they create an imaginary Circle through Incantations and Consecrations, without using any Knife, Pencil, or Compass, outlining nine feet of space around them, which they claim to sanctify with words and Ceremonies, splashing their Holy Water around as far as the mentioned limit extends; and with a form of Consecration that follows, they change the nature of the ground so that, from being common (as they say), it becomes sanctified and suitable for magical uses.
How to consecrate an imaginary Circle.
LEt The form of Consecration.the Exorcist, being cloathed with a black Garment, reaching to his knee, and under that a white Robe of fine Linnen that falls unto his ankles, fix himself in the midst of that place where he intends to perform his Conjurations: And throwing his old Shooes about ten yards from the place, let him put on his consecrated shooes of russet Leather with a Cross cut on the top of each shooe. Then with his Magical Wand, which must be a new hazel-stick, about two yards of length, he must stretch forth his arm to all the four Windes thrice, turning himself round at every Winde, and saying all that while with fervency:
Let The way of Consecration. the Exorcist, dressed in a black garment that reaches his knees, and under that a white robe made of fine linen that falls to his ankles, position himself in the middle of the area where he plans to carry out his conjurations. After throwing his old shoes about ten yards away from the spot, he should put on his consecrated shoes made of russet leather with a cross cut on the top of each shoe. Then, with his magical wand, which must be a new hazel stick about two yards long, he should stretch out his arm towards all four winds three times, turning around at each wind and saying fervently the corresponding incantations:
I who am the servant of the Highest, do by the vertue of his Holy Name Immanuel, sanctifie unto my self the circumference of nine foot472 round about me, ✠✠✠ from the East, Glaurah; from the West, Garron; from the North, Cabon; from the South, Berith; which ground I take for my proper defence from all malignant spirits, that they may have no power over my soul or body, nor come beyond these Limitations, but answer truely being summoned, without daring to transgress their bounds: Worrh*. [* ? Mispr. for Worrah.] worrah. harcot. Gambalon. ✠✠✠.
I, who am the servant of the Highest, by the virtue of His Holy Name Immanuel, sanctify for myself a space of nine feet472 all around me, ✠✠✠ from the East, Glaurah; from the West, Garron; from the North, Carbon; from the South, Berith; which ground I claim for my protection from all harmful spirits, so that they have no power over my soul or body, nor can they come beyond these boundaries, but must respond truthfully when summoned, without daring to overstep their limits: Worth*. [* ? Typo for Worrah.] worrah. harcot. Gambalon. ✠✠✠.
The time for Conjurations.Which Ceremonies being performed, the place so sanctified is equivalent to any real Circle whatsoever. And in the composition of any Circle for Magical feats, the fittest time is the brightest Moon-light, or when storms of lightning, winde, or thunder, are raging through the air; because at such times the infernal Spirits are nearer unto the earth, and can more easily hear the Invocations of the Exorcist.
The time for conjuring. Once these ceremonies are completed, the space that’s been sanctified is just as effective as any real Circle. When creating any Circle for magical tasks, the best time is during the brightest moonlight or when storms with lightning, wind, or thunder are happening; because during these times, the infernal spirits are closer to the earth and can more easily hear the Exorcist's calls.
The places for Circles.As for the places of Magical Circles, they are to be chosen melancholly, dolefull, dark and lonely; either in Woods or Deserts, or in a place where three wayes meet, or amongst ruines of Castles, Abbies, Monasteries, &c. or upon the Sea-shore when the Moon shines clear, or else in some large Parlour hung with black, and the floor covered with the same, with doors and windowes closely shut, and Waxen Candles lighted. But if the Conjuration be for the Ghost of one deceased, the fittest places to that purpose are places of the slain,/216. Woods where any have killed themselves, Church-yards, Burying-Vaults, &c. As also for all sorts of Spirits, the places of their abode ought to be chosen, when they are called; as Pits, Caves, and hollow places, for Subterranean Spirits: The tops of Turrets, for Aerial Spirits: Ships and Rocks of the Sea, for Spirits of the Water: Woods and Mountains for Faries, Nymphs, and Satyres; following the like order with all the rest.
The spots for Circles. When it comes to the locations for Magical Circles, they should be chosen to be sad, gloomy, dark, and isolated; either in forests or deserts, at a crossroads, among the ruins of castles, abbeys, monasteries, &c., or on the beach when the moon shines brightly. Alternatively, it could be in a large parlor draped in black, with a similarly covered floor, with doors and windows tightly shut, and wax candles lit. If the conjuration is for the ghost of someone who has passed away, the best locations for that purpose are sites of violence, places where people have taken their own lives, graveyards, burial vaults, &c. For all types of spirits, their dwelling places should be selected according to their nature; such as pits, caves, and hollows for subterranean spirits, the tops of towers for aerial spirits, ships and sea rocks for water spirits, and forests and mountains for fairies, nymphs, and satyrs, following similar guidelines for all others.
The form of a Circle.And as the places where, so the manner how the Circles are to be drawn, ought to be perfectly known. First, for Infernal Spirits, let a Circle nine foot over be made with black, and within the same another Circle half a foot distant, leaving half a foot of both these Circles open for the Magitian and his assistant to enter in: And betwixt these Circles round about, write all the holy Names of God, with Crosses and Triangles at every Name; making also a larger triangle at one side of the Circle without on this manner with the names of the Trinity at the seven corners, viz. Yehowah,*[* sic] Ruah Kedesh, Immanuel, written in the little circles.
The shape of a circle. And just as the locations are important, the way to draw the Circles should be clearly understood. First, for Infernal Spirits, create a Circle nine feet wide using black, and inside that, draw another Circle half a foot away, leaving half a foot open in both Circles for the Magician and their assistant to enter. Around the space between these Circles, write all the holy Names of God, adding Crosses and Triangles at each Name; also make a larger triangle on one side of the outside Circle like this, with the names of the Trinity at the seven corners, namely. Yahweh,*[* sic] Ruah Kedesh, God with us, written in the smaller circles.
The reason of Circles.The reason that Magitians give for Circles and their Institution, is, That so much ground being blessed and consecrated by holy Words, hath a secret force to expel all evil Spirits from the bounds thereof; and being sprinkled with holy water, which hath been blessed by the473 Master, the ground is purified from all uncleanness; besides the holy Names of God written all about, whose force is very powerful; so that no wicked Spirit hath the ability to break through into the Circle after the Master and Scholler are entered, and have closed up the gap, by reason of the antipathy they possesse to these Mystical Names. And the reason of the Triangle is, that if the Spirit be not easily brought to speak the truth, they may by the Exorcist be conjured to enter the same, where by vertue of the names of the Sacred Trinity, they can speak nothing but what is true and right.
The purpose of Circles. The explanation that Magitians provide for Circles and their creation is that the area, being blessed and consecrated by sacred words, has a hidden power to drive away all evil spirits from its boundaries. When sprinkled with holy water blessed by the473 Master, the ground is cleansed of all impurities; in addition, the holy names of God inscribed around it have a very strong influence. As a result, no wicked spirit can enter the Circle once the Master and Scholar have entered and sealed the opening, due to their aversion to these mystical names. The purpose of the Triangle is that if a spirit is not easily made to reveal the truth, they can be compelled by the Exorcist to enter it, where, by virtue of the names of the Sacred Trinity, they can only speak what is true and correct.
But if Astral Spirits as Faries, Nymphs, and Ghosts of men, be called upon, the Circle must be made with Chalk, without any Triangles; in the place whereof the Magical Character of that Element to which they belong, must be described at the end of every Name./
But if Astral Spirits like Fairies, Nymphs, and Ghosts of people are summoned, the Circle must be drawn with chalk, without any triangles; instead, the magical symbol of the element to which they belong must be written at the end of each name.
Chap. 2. 217.
How to raise up the Ghost of one that hath hanged himself.
How to bring back the spirit of someone who has hanged themselves.
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 Carcass474 hangs, the Magitian must betake himself to the aforesaid place, at 12 a clock at night, and begin his Conjurations in this following manner.
This experiment must be carried out while the carcass is hanging; therefore, the Exorcist must find the straightest hazel wand possible. To the top of this wand, he must attach the head of an owl, along with a bundle of St. John’s Wort or Milliès Perforatum: once that's done, he needs to learn about a miserable person who has hanged themselves in some woods or a deserted area (which doesn’t usually go unnoticed). While the carcass474 is hanging, the magician must go to that place at midnight and begin his conjurations as follows.
The ceremonies of Necromancy.First, stretch forth the consecrated Wand towards the four corners of the World, saying, By the mysteries of the deep, by the flames of Banal, by the power of the East, and the silence of the night, by the holy rites of Hecate, I conjure and exorcize thee thou distressed Spirit, to present thy self here, and reveal unto me the cause of thy Calamity, why thou didst offer violence to thy own liege life, where thou art now in beeing, and where thou wilt hereafter be.
The rituals of Necromancy. First, extend the consecrated Wand toward the four corners of the World, saying, By the mysteries of the deep, by the flames of Boring, by the power of the East, and the silence of the night, by the holy rites of Hecate, I summon and banish you, distressed Spirit, to appear here and reveal to me the cause of your suffering, why you brought harm to your own life, where you currently are, and where you will be in the future.
Then gently smiting the Carcase nine times with the rod, say, I conjure thee thou spirit of this N. deceased, to answer my demands that I am to propound unto thee, as thou ever hopest for the rest of the holy ones, and the ease of all thy misery; by the blood of Jesu which he shed for thy soul, I conjure and bind thee to utter unto me what I shall ask thee.
Then gently hitting the body nine times with the rod, say, I summon you, spirit of this N. deceased, to respond to my questions that I am about to ask you, as you ever hope for the rest of the holy ones and the relief of all your suffering; by the blood of Jesus that he shed for your soul, I summon and bind you to tell me what I will ask you.
Then cutting down the Carcass from the tree, lay his head towards the East, and in the space that this following Conjuration is repeating, set a Chafing-dish of fire at his right hand, into which powre a little Wine, some Mastick, and Gum Aromatick, and lastly a viol full of the sweetest Oyl, having also a pair of Bellows, and some unkindled Charcole to make the fire burn bright at the instant of the Carcass’s rising. The Conjuration.The Conjuration is this:
Then, after cutting down the body from the tree, place its head facing East, and while reciting the following conjuration, set a fire dish to its right. Pour in a bit of wine, some mastic, aromatic gum, and finally a vial full of the sweetest oil. Also, have a pair of bellows and some unlit charcoal to make the fire burn bright at the moment the body rises. The Summoning.The Conjuration is this:
I conjure thee thou spirit of N. that thou do immediately enter into thy antient body again, and answer to my demands, by the virtue of the holy resurrection, and by the posture of the body of the Saviour of the world, I charge thee, I conjure thee, I command thee on pain of the torments and wandring of thrice seven years, which I by the power of sacred Magick rites, have power to inflict upon thee; by thy sighs and groans, I conjure thee to utter thy voice; so help thee God and the prayers of the holy Church. Amen.
I summon you, spirit of N. to immediately return to your ancient body and respond to my requests, by the power of the holy resurrection, and by the posture of the body of the Savior of the world. I charge you, I summon you, I command you, under the threat of the torments and wanderings of thirty-seven years, which I have the power to inflict on you through sacred magical rites. By your sighs and groans, I compel you to speak; may God and the prayers of the holy Church assist you. Amen.
Which Conjuration being thrice repeated while the fire is burning with Mastick and Gum Aromatick, the body will begin to rise, and at last will stand upright before the Exorcist, The answers of the Spirit.answering with a faint and hollow voice, the questions proposed unto it. Why it strangled it self; where its dwelling is; what its food and life is; how long it will be ere it enter into rest, and by what means the Magitian may assist it to come to rest: Also, of the treasures of this world, where they are hid: Moreover, it can answer very punctually of the places where Ghosts reside, and how to communicate with them; teaching the nature of Astral Spirits and hellish beings, so far as its capacity reacheth.
Which Conjuration being repeated three times while the fire burns with Mastic and Aromatic Gum, the body will begin to rise and eventually stand upright before the Exorcist, The Spirit's answers. answering in a faint and hollow voice the questions asked. It will explain why it took its own life; where it resides; what sustains it; how long it will be before it finds rest, and how the Magician can help it achieve that rest. It can also provide precise information about where the treasures of this world are hidden. Additionally, it can accurately identify the locations where Ghosts live and how to communicate with them, teaching about the nature of Astral Spirits and hellish beings, as far as its knowledge allows.
All which when the Ghost hath fully answered, the Magitian ought out of commiseration and reverence to the deceased,How to lay the Spirit. to use what means can possibly be used for the procuring rest unto the Spirit. 475 To which effect he must dig a grave, and filling the same half full of quick Lime, and a little Salt and common Sulphur, put the Carcass naked into the same; which experiment, next to the burning of the body into ashes, is of great force to quiet and end the disturbance of the Astral Spirit.
Once the Ghost has fully responded, the magician should, out of compassion and respect for the deceased,How to lay the spirit. take whatever steps are necessary to help bring peace to the Spirit. 475 To achieve this, he must dig a grave and fill it halfway with quicklime, along with some salt and regular sulfur, then place the naked body inside. This method, next to cremating the body into ashes, is very effective in calming and resolving the disturbance of the Astral Spirit.
But if the Ghost with whom the Exorcist consulteth, be of one that dyed the common death, and obtain’d the ceremonies of burial, the body must be dig’d out of the ground at 12 a clock at night; and the Magician must have a com/panion218. with him, who beareth a torch in his left hand, and smiting the Corps thrice with the consecrated rod, the Exorcist must turn himself to all the four winds, saying:
But if the Ghost that the Exorcist is consulting was someone who died a normal death and received burial rites, the body must be dug up from the ground at midnight. The Magician must have a companion218. with him, holding a torch in his left hand. After striking the corpse three times with the consecrated rod, the Exorcist must face in all four directions and say:
Another form.By the virtue of the holy resurrection, and the torments of the damned, I conjure and exorcize thee spirit of N. deceased, to answer my liege demands, being obedient unto these sacred ceremonies on pain of everlasting torment and distress: Then let him say, Berald, Beroald, Balbin gab gabor agaba; Arise, arise, I charge and command thee.
Another version.Through the power of the holy resurrection and the suffering of the damned, I summon and banish you, spirit of N. who has passed away, to respond to my commands, obeying these sacred rituals, or face eternal torment and distress: Then let him say, Berald, Beroald, Balbin, gave, gabor, agaba.; Get up, get up, I charge and command you.
After which Ceremonies, let him ask what he desireth and he shall be answered.
After those ceremonies, let him ask what he wants, and he will be answered.
A Caution for the Exorcist.But as a faithful caution to the practicer of this Art, I shall conclude with this, That if the Magician, by the Constellation and Position of the Stars at his nativity, be in the predicament of those that follow Magical Arts, it will be very dangerous to try this experiment for fear of suddain death ensuing, which the Ghosts of men deceased, can easily effect upon those whose nativities lead them to Conjuration: And which suddain and violent death, the Stars do alwayes promise to such as they mark with the Stigma of Magicians.
A Warning for the Exorcist. But as a faithful warning to anyone practicing this Art, I want to conclude with this: If the Magician, based on the alignment and position of the stars at their birth, falls into the category of those who pursue Magical Arts, it can be very dangerous to attempt this experiment due to the risk of sudden death, which the spirits of the deceased can easily bring upon those whose birth charts lead them to Conjuration. And this sudden and violent death is something the stars always predict for those they label with the Stigma of Magicians.
Chap. 3.
How to raise up the three Spirits, Paymon, Bathin, and Barma: And what wonderful things may be effected through their assistance.
How to summon the three Spirits, Paymon, Bathin, and Barma: And what amazing things can be achieved with their help.
THe Their order.Spirit Paymon is of the power of the Air, the sixteenth in the ranck of Thrones, subordinate to Corban and Marbas.
The Their request. Spirit Paymon has the power of Air, ranking sixteenth among the 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.
Bathin is deeper in the source of the fire, the second after Lucifer's companion, and has no equal in nimbleness and friendliness throughout the entire Infernal Hierarchy.
Barma is a mighty Potentate of the order of Seraphims, whom 20 Legions of Infernal Spirits do obey; his property is to metamorphose476 the Magician or whom he pleaseth, and transport into foreign Countreys.
Barma is a powerful ruler from the order of Seraphims, commanding 20 legions of infernal spirits. He has the ability to transform the magician or anyone he chooses and transport them to distant lands.476
These three Spirits, though of various ranks and orders, are all of one power, ability and nature, and the form of raising them all is one. Therefore the Magician that desireth to consult with either of these Spirits, must appoint a night in the waxing of the Moon, wherein the Planet Mercury reigns, at 11 a clock at night; not joyning to himself any companion, because this particular action will admit of none; and for the space of four dayes before the appointed night,The Utensils to be used. he ought every morning to shave his beard, and shift himself with clean linnen, providing beforehand the two Seals of the Earth, drawn exactly upon parchment, having also his consecrated Girdle ready of a black Cats skin with the hair on, and these names written on the inner side of the Girdle: Ya, Ya ✠ Aie, Aaie ✠ Elibra ✠ Elohim ✠ Saday ✠ Yah Adonay ✠ tuo robore ✠ Cinctus sum ✠.
These three Spirits, although of different ranks and types, all share the same power, abilities, and nature, and the way to summon them is the same. Therefore, the Magician who wishes to consult with any of these Spirits must choose a night during the waxing of the Moon when the Planet Mercury is dominant, specifically at 11 o'clock at night; he should not have any companions, as this particular ritual allows for none. For four days leading up to the chosen night, The utensils to use. he should shave his beard every morning and wear clean linen, preparing in advance the two Seals of the Earth, drawn precisely on parchment, along with his consecrated Girdle made of black cat skin with the fur on, and these names written on the inner side of the Girdle: Yeah, yeah ✠ Aie, Aaie ✠ Elibra ✠ God ✠ Saday ✠ Yahweh ✠ tuo robore ✠ Cinctus sum ✠.
Upon his Shooes must be written Tetragrammaton, with crosses round about, and his garment must be a Priestly Robe of black, with a Friers hood, and a Bible in his hand.
Upon his shoes must be written Tetragrammaton, with crosses all around, and his outfit must be a black priestly robe, with a friar's hood, and a Bible in his hand.
When all these things are prepared, and the Exorcist hath lived
chastly, and retired until the appointed time: Let him have ready
a fair Parlour or Cellar, with every chink and window closed; then
lighting seven Candles,The Circle. and drawing a double Circle with his own
blood, which he must have ready before hand: let him divide the Circle
into seven parts, and write these seven names at the seven divisions,
setting at every Name a Candle lighted in a brazen Candlestick in
the space betwixt the Circles: The names are these, Cados ✠
Escherie △ Anick ✠ Sabbac
![[Symbols]](images/i_568.png){kind=small}
Sagun ✠
✠ Aba ✠ Abalidoth ◬/
When all these things are ready, and the Exorcist has lived a chaste life and secluded himself until the designated time: He should have a clean Room or Cellar with every crack and window shut; then, lighting seven Candles,The Circle. and drawing a double Circle with his own blood, which he must have prepared in advance: he should divide the Circle into seven parts and write these seven names at the seven divisions, placing a lit Candle in a brass Candlestick in the space between the Circles for each Name: The names are these, Cado ✠ Escherie △ Anick ✠ Sabbac
Sagun ✠ ✠ Aba ✠ Abalidoth ◬/
219.When the Candles are lighted, let the Magician being in the midst of the Circle, and supporting himself with two drawn Swords, say with a low and submissive voyce; The Consecration.I do by the vertue of these seven holy Names which are the Lamps of the living God, Consecrate unto my use this inclosed Circle, and exterminate out of, it*[* transp. it,] all evill Spirits, and their power; that beyond the limit of their circumference they enter not on pain of torments to be doubled, Yah, Agion, Helior, Heligah, Amen.
219.When the candles are lit, the Magician, positioned in the middle of the Circle and holding two drawn swords, should say in a soft and humble voice; The Blessing.Through the power of these seven holy Names, which are the Lamps of the living God, I consecrate this enclosed Circle for my use and eliminate from it*[* transp. it,] all evil Spirits and their influence; that they may not cross the boundary of its circumference under the threat of intensified torment, Yah, Agion, Helior, Heligah, Amen.
When this Consecration is ended, Let him sprinkle the Circle with consecrated Water, and with a Chafing-dish of Charcole, perfume it with Frankincense and Cinamon, laying the Swords a cross the Circle, and standing over them; then whilest the fumigation burneth, let him begin to call these three Spirits in this following manner:
When this Consecration is finished, let him sprinkle the Circle with consecrated Water, and using a Chafing dish of Charcoal, perfume it with Frankincense and Cinnamon, placing the Swords across the Circle and standing over them; then, while the incense is burning, let him start to invoke these three Spirits in the following way:
The Conjuration.I Conjure and Exorcize you the three Gentle and Noble Spirits of the power of the North, by the great and dreadful name of Peolphan your King, and by the silence of the night, and by the holy rites of477 Magick, and by the number of the Infernal Legions, I adjure and invocate you; That without delay ye present your selves here before the Northern quarter of this Circle, all of you, or any one of you, and answer my demands by the force of the words contained in this Book. This must be thrice repeated, and at the third repetition, the three Spirits will either all appear, or one by lot, if the other be already somewhere else imployed; at their appearance they will send before them The Appearanees. [sic]three fleet Hounds opening after a Hare, who will run round the Circle for the space of half a quarter of an hour; after that more hounds will come in, and after all, a little ugly Æthiop, who will take the Hare from their ravenous mouths, and together with the Hounds vanish; at last the Magician shall hear the winding of a Hunts-mans horn, and a Herald on Horseback shall come galloping with three Hunters behind upon black Horses, who will compass the Circle seven times, and at the seventh time will make a stand at the Northern quarter, dismissing the Herald that came up before them, and turning their Horses towards the Magician, will stand all a brest before him, saying; Gil pragma burthon machatan dennah; to which the Magician must boldly answer; Beral, Beroald, Corath, Kermiel; By the sacred rites of Magick ye are welcome ye three famous Hunters of the North, and my command is, that by the power of these Ceremonies ye be obedient and faithful unto my summons, unto which I conjure you by the holy Names of God, Yah, Gian, Soter, Yah, Jehovah, Immanuel, Tetragrammaton, Yah, Adonay, Sabtay, Seraphin; Binding and obliging you to answer plainly, faithfully and truly, by all these holy names, and by the awful name of your mighty King Peolphon.*[* sic]
The Conjuring.I summon and drive away you, the three Gentle and Noble Spirits of the North, by the great and fearsome name of Peolphan your King, and by the stillness of the night, and by the sacred rituals of477 Magic, and by the count of the Infernal Legions, I call upon you; that without delay you present yourselves here at the Northern part of this Circle, all of you, or any one of you, and respond to my requests using the power of the words in this Book. This must be repeated three times, and on the third repetition, the three Spirits will either all appear, or one by chance, if the others are already engaged elsewhere; when they appear, they will send ahead The Appearances. [sic]three swift Hounds chasing after a Hare, who will circle the Circle for half a quarter of an hour; after that, more hounds will arrive, and finally, a little ugly Æthiop will take the Hare from their hungry jaws, and together with the Hounds will disappear; eventually, the Magician will hear the sound of a hunter's horn, and a Herald on horseback will come racing in with three Hunters behind on black Horses, who will circle the Circle seven times, and on the seventh time will halt at the Northern part, sending away the Herald that came with them, and turning their Horses towards the Magician, will line up in front of him, saying; Gil pragma burthon machatan dennah; to which the Magician must confidently reply; Beral, Beroald, Corath, Kermiel; By the sacred rites of Magic, you are welcome, you three famous Hunters of the North, and my command is that by the power of these Ceremonies, you be obedient and faithful to my summons, to which I conjure you by the holy Names of God, Yeah, Gian, Soter, Yeah, Jehovah, Immanuel, Tetragrammaton, Yeah, Adonay, Sabtay, Seraphim; Binding and obliging you to answer clearly, faithfully, and truthfully, by all these holy names, and by the fearsome name of your mighty King Peolphon.*[* sic]
The Condition.Which when the Magician hath said, the middle Hunter named Paymon, will answer, Gil pragma burthon machatan dennah, We are the three mighty Hunters of the North, in the Kingdom of Fiacim, and are come hither by the sound of thy Conjurations, to which we swear by him that liveth to yield obedience, if Judas that betrayed him be not named.
The Situation. When the Magician says this, the middle Hunter named Paymon will respond, Gil pragma burthon machatan dennah, We are the three powerful Hunters of the North, in the Kingdom of Fiacim, and we have come here at the sound of your Conjurations, to which we vow by him who lives to obey, if Judas who betrayed him is not mentioned.
Then shall the Magician swear,The Magicians Oath. By him that liveth, and by all that is
contained in this holy Book, I swear unto you this night, and by the
mysteries of this action, I swear unto you this night, and by the bonds
of darkness I swear unto you this night, That Judas the Traitor shall
not be named, and that blood shall not be offered unto you, but that
truce and equal terms shall be observed betwixt us. Which being said,
the Spirits will bow down their heads to the Horses crests, and then
alighting down will call their Herald to withdraw their Horses; which
done, The Magician may begin to bargain with all, or any one of them,
as a familiar invisibly to attend him, or to answer all difficulties
that he propoundeth: Then may he begin to ask them of the frame of
the World, and the Kingdoms therein contained, which are
478unknown
unto Geographers: He may also be informed of all Physical processes
and operations; also how to go invisible and fly through the airy
Region: They can likewise give unto him the powerful The
girdle of Victory.Girdle of Victory,
teaching him how to compose and consecrate the same, which hath/
221.
[i.e., 220.] the
force, being tyed about him, to make him conquer Armies, and all men
whatsoever. Besides, there is not any King or Emperour throughout the
world; but if he desires it, they will engage to bring him the most
pretious of their Jewels and Riches in twenty four hours; discovering
also unto him the way of finding hidden treasures and the richest mines.
Then the Magician will swear, The Magicians' Oath. By the one who lives and by everything in this holy Book, I swear to you tonight, and by the mysteries of this action, I swear to you tonight, and by the bonds of darkness, I swear to you tonight, that Judas the Traitor will not be named, and that blood will not be offered to you, but that a truce and equal terms will be observed between us. After saying this, the Spirits will bow their heads to the Horses’ crests, and then, coming down, will call their Herald to take away their Horses; once that is done, the Magician can start to negotiate with any or all of them, as an invisible familiar to assist him or to answer any questions he poses. Then he can begin to ask them about the structure of the World and the Kingdoms it contains, which are 478unknown to Geographers. He can also gain knowledge of all physical processes and operations; additionally, how to become invisible and fly through the air. They can also give him the powerful The Victory Belt. Girdle of Victory, teaching him how to create and consecrate it, which has/221.
[i.e., 220.] the power, when tied around him, to help him conquer armies and all men in general. Moreover, there isn’t any King or Emperor in the world; if he wants it, they will commit to bringing him their most precious jewels and riches within twenty-four hours, also revealing to him how to find hidden treasures and the richest mines.
The form of discharge.And after the Conjurer hath fulfilled his desires, he shall dismiss the aforesaid Spirits in this following form.
The method to banish the spirits.And after the Conjurer has completed his wishes, he shall send away the mentioned Spirits in this following manner.
I charge you ye three officious Spirits to depart unto the place whence ye were called, without injury to either man or Beast, leaving the tender Corn untouched, and the seed unbruised; I dismiss you, and licence you to go back untill I call you, and to be alwayes ready at my desire, especially thou nimble Bathin, whom I have chosen to attend me, that thou be alwayes ready when I ring a little Bell to present thy self without any Magical Ceremonies performed; and so depart ye from hence, and peace be betwixt you and us, In the Name of the Father, Son, and Holy Ghost. Amen.
I command you three eager Spirits to return to the place you came from, without harming either man or beast, leaving the delicate crops untouched and the seeds unharmed; I release you and give you permission to go back until I call for you, and to always be ready at my request, especially you, quick Bathing, whom I have chosen to assist me, so that you are always prepared to appear when I ring a small bell, without any magical rituals needed; now depart from here, and may there be peace between us. In the Name of the Father, Son, and Holy Spirit. Amen.
When the Magician hath repeated this last form of dismission, he will hear immediately a horn winding, after which the Herald with the jet black Horses, and the three Spirits will mount upon them, compassing the Circle seven times, with the Herald winding his horn before them, and at every Candle they will bow towards the Horses crest, till coming towards the Northern quarter, they will with great obeysance seem to march away out through the solid wall as through a City gate.
When the Magician has finished this final dismissal, he'll immediately hear a horn blowing. After that, the Herald with the jet-black horses and the three Spirits will mount them, circling the area seven times while the Herald blows his horn in front of them. At each candle, they'll bow toward the horses' crest, and when they reach the northern side, they'll respectfully seem to march right through the solid wall as if it were a city gate.
Chap. 4.
How to Consecrate all manner of Circles, Fumigations, Fire, Magical Garments, and Utensills.
How to Bless all types of Circles, Smoke, Fire, Magical Clothing, and Tools.
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 479 and waxen Tapers, the Pentacles, Periapts, Lamins, and Sigils, Vests, Caps, and Priestly Garments; these are the materials to be consecrated.
Consecrations What things should be dedicated? relate either to the person or the object being consecrated. The person is the Magician himself, whose consecration involves Abstinence, Temperance, and holy Garments. The things to be consecrated include Oil, Fire, and Water. The Fumigations made of exotic Gums and Spices; the magical Sword, Brushes, Pens and Compasses, the measuring Rule 479, and wax Tapers, the Pentacles, Amulets, Talismans, and Sigils, Vests, Caps, and Priestly Garments; these are the materials to be consecrated.
Pentacles.The sacred Pentacles are as signs and charms for the binding of Evil Dæmons, consisting of Characters and Names of the Superior order of the good Spirits opposite unto those evil ones whom the Magitian is about to Invocate: And of sacred Pictures, Images, and Mathematical Figures adapted to the names and natures of separated Substances whither good or evil. Now the form of Consecrating such Magical Pentacles is to name the vertue of the holy Names and Figures, their Antiquity and Institution with the intention of the Consecration purifying the Pentacle by consecrated fire, and waving the same over the flames thereof.
Coins. The sacred Pentacles serve as symbols and charms for binding Evil Spirits, made up of the Characters and Names of the higher order of good Spirits, in contrast to those evil ones that the Magician intends to summon. They also include sacred Pictures, Images, and Mathematical Figures that relate to the names and natures of different Entities, whether good or evil. The process of consecrating these Magical Pentacles involves invoking the power of the holy Names and Figures, acknowledging their ancient origins and purposes, with the intent of purifying the Pentacle by consecrated fire, while waving it over the flames.
Utensils.When the Exorcist would consecrate Places or Utensils, Fire or Water for magical uses, he must repeat the Consecration or Dedication of Solomon the King at the building of the Temple, the Vision of Moses at the Bush, and the Spirit of the Lord on the tops of the Mulberry-trees, repeating also the sacrifice of it self being kindled; the Fire upon Sodom, and the Water of Eternal Life: Wherein the Magitian must still remember to speak of the seven golden Candlesticks, and Ezekiels Wheels, closing the Consecration with the deep and mysterious Names of God and holy Dæmons.
Kitchen tools. When the Exorcist would bless places or utensils, fire or water for magical purposes, he must repeat the consecration or dedication of Solomon the King at the building of the Temple, the vision of Moses at the burning bush, and the Spirit of the Lord on the tops of the mulberry trees, also recalling the sacrifice itself being ignited; the fire upon Sodom, and the water of eternal life. In this, the magician must remember to mention the seven golden candlesticks and Ezekiel's wheels, concluding the consecration with the profound and mysterious names of God and holy demons.
Instruments.When particular Instruments are to be sanctified, the Magitian must sprinkle the same with consecrated Water, and fumigate them with fumigations, anoint them with consecrated Oyl: And lastly, Seal them with holy/221. Characters; after all which is performed, an Oration or Prayer must follow, relating the particulars of the Consecration with Petitions to that Power in whose Name and Authority the Ceremony is performed.
Tools. When specific instruments are to be blessed, the magician must sprinkle them with holy water, use incense to purify them, and anoint them with sacred oil. Finally, they should be sealed with holy/221. characters. Once all this is done, a prayer or invocation must follow, detailing the specifics of the blessing and including requests to the power under whose name and authority the ceremony is conducted.
How to consecrate.And in like manner shalt thou consecrate and sanctifie every Utensil whatsoever, by Sprinklings, Fumigations, Unctions, Seals, and Benedictions, commemorating and reiterating the sanctifyings in the holy Scripture, of the Tables of the Law delivered to Moses; of the two Testaments in the New Covenant, of the holy Prophets in their Mothers wombs, and of Aholiah, and Aholibah, whom the Spirit of God inspired to frame all sorts of curious workmanship for the Tabernacle. This is the sum of Consecrationn.*[* sic]
How to bless. In the same way, you should consecrate and sanctify every utensil in any way, through sprinkling, fumigating, anointing, sealing, and blessing, recalling and repeating the sanctifications mentioned in the holy Scriptures, of the Tablets of the Law given to Moses; of the two Testaments in the New Covenant, of the holy prophets in their mothers' wombs, and of Aholiah and Aholibah, whom the Spirit of God inspired to create all kinds of intricate craftsmanship for the Tabernacle. This is the essence of consecration.*[* sic]
480
480
Ch. 5.
Treating more practically of the Consecration of Circles, Fires, Garments, and Fumigations.
Dealing more practically with the Consecration of Circles, Fires, Clothing, and Incense.
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 another Circle three inches from the outermost must be also made, in the Center whereof the name of the hour, the Angel of the hour, the Seal of the Angel, the Angel of the day predominant, wherein the work is undertaken. Note, these attributes are to be inscribed betwixt the Circles round about with Alpha at the beginning, and Omega at the close.
IN How to make circles. In the Construction of Magical Circles, you need to consider the hour, day, or night, the season of the year, and the Constellation; also, you should think about what kind of Spirits you want to summon and which Region, Air, or Climate they come from. Therefore, this method should be followed for a more organized and reliable approach. First, draw a circle nine feet wide, and within that, make another circle three inches from the outer edge. In the center, inscribe the name of the hour, the Angel of the hour, the Seal of the Angel, and the Angel of the dominant day on which you’re performing the task. Note that these attributes should be written between the circles all around with Alpha at the beginning and Omega at the end.
When the Circle is composed, it must be sprinkled with holy Water, while the Magician saith,Fumigations. Wash me O Lord, and I shall be whiter then Snow: And as for the Fumigations over them, this Benediction must be said; O God of Abraham, Isaac, and Jacob, bless these thy subservient creatures, that they may multiply the force of their excellent odors, to hinder evil spirits and phantasms from entring the Circle, through our Lord. Amen.
When the Circle is made, it has to be sprinkled with holy water, while the Magician says, Pest control treatments. Wash me, O Lord, and I will be whiter than snow: And for the Fumigations over them, this Blessing must be recited; O God of Abraham, Isaac, and Jacob, bless these your obedient creatures, so that they can amplify the strength of their wonderful scents, preventing evil spirits and phantoms from entering the Circle, through our Lord. Amen.
An Exorcism for the fire.
Fire.The Exorcist ought to have an earthen Censer, wherein to preserve the fire for magical uses, and the expiations and fumigations, whose consecration is on this manner.
Fire.The Exorcist should have a clay censer to keep the fire for magical purposes, as well as for purification and incense, which are consecrated in this way.
By him that created Heaven and Earth, and is the God and Lord of all, I exorcize and sanctifie thee thou creature of Fire, that immediately thou banish every phantasm from thee, so that thou prove not hurtful in any kind: Which I beseech thee O Lord to confirm by sanctifying and making pure this creature of fire, that it may be blessed and consecrate to the honour of thy holy Name. Amen.
By the one who created Heaven and Earth, and is the God and Lord of all, I cleanse and sanctify you, creature of Fire, so that you immediately drive away any harmful spirits, ensuring that you do not cause any harm in any way. I ask you, O Lord, to affirm this by purifying and making this creature of Fire holy, so that it may be blessed and dedicated to the honor of your holy Name. Amen.
At the putting on the Garments,
Garments.Let the Magician say, By the figurative mystery of this holy Stole or Vestment, I will cloath me with the armour of Salvation in 481 the strength of the highest. Ancor, Amacor, Amides, Theodonias, Anitor. That my desired end may be effected through thy strength Adonai, to whom the praise and glory will for ever belong.
Clothes.Let the Magician say, Through the symbolic mystery of this sacred Stole or Vestment, I will be clothed with the armor of Salvation in the strength of the highest. Ancor, Amacor, Amides, Theodonias, Anitor. So that my intended goal may be achieved through your strength God, to whom the praise and glory will always belong.
Practice.Which Ceremonies being finished, the Exorcist shall proceed to the practical part of Invocation and Conjuration of all degrees of Spirits, having every utensil and appendix in readiness for the performance, and proceeding according to the method in these following Chapters.
Practice. Once the ceremonies are complete, the Exorcist will move on to the practical part of invoking and conjuring spirits of all levels, ensuring that all tools and materials are ready for the task and following the procedures outlined in the upcoming chapters.
Chap. 6.222.
How to raise and exorcize all sorts of Spirits belonging to the Airy Region.
How to summon and banish all kinds of Spirits from the Airy Realm.
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 be sprinkled with holy Water. At the putting on the Magical Garment, this Prayer must be repeated: By thy holy power Adonai Sabaoth, And by the power and merit of thine Angels and Archangels, and by the vertue of holy Church, which thou hast sanctified, do I cloath me with this consecrated Garment, that what I am to practice may take effect through thy Name who art for ever and ever.
The What type of clothing should be used?The garment that the Exorcist wears during this action should, according to the views of the leading Magicians, be a Priestly Robe. If that's unavailable, a neat and clean linen vest can be used, with the holy Pentacle attached onto parchment made from a goat's skin. An invocation must be recited over it, and then the Pentacle should be sprinkled with holy water. When putting on the magical garment, this prayer must be repeated: By your holy power Lord of Hosts, And by the power and merit of your Angels and Archangels, and by the virtue of the holy Church, which you have sanctified, I dress myself in this consecrated garment, so that what I am about to practice may take effect through your Name, who is forever and ever.
The manner of Conjuring.Now as for the time of operation, and the manner thereof, The Instructions before set down, are sufficient to direct the Exorcist; only the Acter and his Scholar must be mindful in the way, as they go towards the place of Conjuration, to reiterate the sacred forms of Consecrations, Prayers, and Invocations, the one bearing an Earthen Vessel with consecrated fire, and the other the Magical Sword, the Book and Garments, till approaching nigh the place where the Circle is to be drawn, they must then proceed to compose it after the aforesaid manner. And at last Exorcize the Spirits on this following manner:
The art of conjuring. Now regarding the timing of the operation and how to perform it, the instructions given earlier are adequate to guide the Exorcist. However, both the Actor and his Student need to be mindful along the way to the Conjuration site to repeat the sacred forms of Consecrations, Prayers, and Invocations. One should carry an Earthen Vessel with consecrated fire, while the other holds the Magical Sword, the Book, and the Garments. Once they get close to the spot where the Circle will be drawn, they should then proceed to set it up as described before. Finally, they must Exorcize the Spirits in the following manner:
The form.Seeing God hath given us the power to bruise the Serpents head, and command the Prince of Darkness, much more to bear rule over every airy Spirit: Therefore by his strong and mighty Name Jehovah do I conjure you, (naming the Spirits), and by his secret commands delivered to Moses on the Mount, and by his holy Name482 Tetragrammaton, and by all his wonderful Names and Attributes, Sadai, Ollon, Emillah, Athanatos, Paracletos, &c. That ye do here immediately appear before this Circle, in humane form, and not terrible or of monstrous shape, on pain of eternal misery that abides you, unless you speedily fulfil my commands, Bathar, Baltar, Archim, Anakim, Nakun. Amen.
The document.Since God has given us the power to crush the Serpent's head and to command the Prince of Darkness, we have even more authority over every spirit in the air: Therefore, by His strong and mighty Name God I summon you, (naming the Spirits), and by His secret commands given to Moses on the Mount, and by His holy Name482 Tetragrammaton, and by all His wonderful Names and Attributes, Sadai, Ollon, Emillah, Athanatos, Paracletos, &c. That you should immediately appear before this Circle, in human form, not fearsome or monstrous, on pain of eternal misery that awaits you, unless you quickly obey my commands, Bathar, Baltar, Archim, Anakim, Nakun. Amen.
When the Exorcist hath finished this Conjuration, he and his companion shall continue constantly turning themselves to the East, West, North and South, The Apparitions.saying, with their Caps in their hands, Gerson, Anek, Nephaton, Basannah, Cabon; and within a little space they will behold various apparitions upon the ground, and in the air, with various habits, shapes, and instruments; after that, he shall perceive a troop of armed men with threatning carriage appear before the Circle, who after they are conjured to leave off their phantasms, will at last present themselves before the Exorcist in humane form.
When the Exorcist finishes this Conjuration, he and his companion should keep facing East, West, North, and South, The Ghosts. saying, with their Caps in their hands, Gerson, Anek, Nephaton, Basannah, Cabon; and soon they will see various apparitions on the ground and in the air, with different outfits, shapes, and tools; after that, they will notice a group of armed men with threatening looks appear before the Circle, who, after being commanded to stop their phantasms, will ultimately present themselves before the Exorcist in human form.
Then the Master must be mindful to take the consecrated Sword, and the cup of Wine into his hands; the Wine he shall pour into the fire, and the Sword he shall brandish in his right arm, being girded about with a Scarlet Ribbon; after this the Magician shall say, Gahire, Gephna, Anepheraton; then the Spirits will begin to bow unto the Exorcist, saying, We are ready to fulfil thy pleasure.
Then the Master needs to remember to take the consecrated Sword and the cup of Wine into his hands; he will pour the Wine into the fire and brandish the Sword in his right arm, secured with a Scarlet Ribbon; after this, the Magician will say, Gahire, Gephna, Anepheraton; then the Spirits will begin to bow to the Exorcist, saying, We are ready to fulfill your wishes.
So that when the Magician hath brought the Spirits to this length, he may ask what ever he desireth, and they will answer him, provided the questions belong to that order whereof they are.
So that when the Magician has summoned the Spirits to this point, he can ask whatever he wants, and they will respond, as long as the questions pertain to the order they belong to.
What these Spirits can do.Now the properties wherein they excel, are these; They can give the gift of Invisibility, and the fore-knowledge of the change of weather; they can teach the Exorcist how to excite Storms and Tempests, and how to calm them again; they can bring news in an hours space of the success of any Battle, Seidge, or Navy, how farr off soever; they can also teach the language of Birds, and how to fly through the air invisibly./
What these spirits can do. Now, the abilities in which they excel are these: They can grant the gift of invisibility and knowledge of upcoming weather changes; they can instruct the Exorcist on how to create storms and tempests, as well as how to calm them down; they can provide updates within an hour about the outcomes of any battle, siege, or naval engagement, no matter how far away; they can also teach the language of birds and how to fly through the air invisibly.
223.An example of their power. ’Twas through the assistance of these airy Spirits, that Chanchiancungi, the Tartarian Emperour did give the Chinois such a desperate rout near the year 1646. for it is reported, that he had constantly in his presence two Magicians, named Ran and Sionam, who perceived every motion of the China’s Army, and had intelligence by these Spirits of the Emperours private Counsels and Consultations.
223.An example of their influence. It was with the help of these airy Spirits that Chanchiancungi, the Tartarian Emperor, dealt the Chinois a crushing defeat around the year 1646. It's said that he always had two Magicians, named Ran and Sionam, with him, who could sense every movement of the China's Army and received information from these Spirits about the Emperor's private meetings and discussions.
And it is credibly reported by Magicians, that wonderful things may be with facility effected through the assistance of these aforesaid Spirits, so that the Exorcist must be very affable unto them, and gently dismiss them (when he is satisfied) in this following manner;
And it's reliably reported by magicians that amazing things can easily be accomplished with the help of these mentioned spirits. Therefore, the exorcist must be very friendly towards them and kindly send them away (once he is satisfied) in the following manner;
How to dismiss them.Seeing ye have willingly answered all our Interrogations and desires, we give you leave and licence, In the Name of the Father, Son, 483 and Holy-Ghost, to depart unto your place, and be ever ready to attend our call; Depart, I say, in peace, and peace be confirmed betwixt us and you. Amen. ✠ ✠ ✠.
How to ignore them.Since you have willingly answered all our questions and requests, we allow you, in the Name of the Father, Son, 483 and Holy Spirit, to go back to your place, and to be always ready to respond to our call; Leave, I say, in peace, and may peace be established between us and you. Amen. ✠ ✠ ✠.
After all these Ceremonies are finished, the Spirits will begin to depart, making obeysance as they go; and then the Master must demolish the Circle, and taking up all the Utensils repeat the Pater Noster as they are going away from the place of Conjuration.
After all these ceremonies are done, the spirits will start to leave, bowing as they go; then the Master must break the circle, gather all the utensils, and repeat the Pater Noster as they are leaving the place of conjuration.
Chap. 7.
How to obtain the familiarity of the Genius or Good Angel, and cause him to appear.
How to gain the familiarity of the Genius or Good Angel, and make him 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 this is done, Let him compose an earnest Prayer unto the said Genius, which he must repeat thrice every morning for seven dayes before the Invocation.
According to the previous instructions on summoning spirits, we need to consult with the Familiars or Genii. First, as required by magicians, the exorcist must find out the name of his good Genius, which he can find in the rules of Travius and Philermus. He should also determine the Character and Pentacle, or Lamin, associated with each Genius. Once this is done, he should write a sincere prayer to the Genius, which he needs to repeat three times every morning for seven days before the invocation.
The Magician must also perfectly be informed to what Hierarchy or Order the Genius belongs, and how he is dignified in respect of his Superiours and Inferiours; for this form of Conjuration belongs not to the Infernal or Astral Kingdom, but to the Celestial Hierarchy; and therefore great gravity and sanctity is herein required, besides the due observation of all the other injunctions, until the time approach wherein he puts the Conjuration in execution.
The Magician must also be fully aware of the Hierarchy or Order to which the Genius belongs, and how he ranks in relation to his Superiors and Inferiors; because this kind of Conjuration is not part of the Infernal or Astral Kingdom, but rather belongs to the Celestial Hierarchy. Therefore, it requires great seriousness and sacredness, along with strict adherence to all other instructions, until the moment comes when he carries out the Conjuration.
When the day is come wherein the Magician would invocate his proper Genius, he must enter into a private closet, having a little Table and Silk Carpet, and two Waxen Candles lighted; as also a Chrystal Stone shaped triangularly about the quantity of an Apple, which Stone must be fixed upon a frame in the center of the Table: And then proceeding with great devotion to Invocation, he must thrice repeat the former Prayer, concluding the same with Pater Noster, &c. and a Missale de Spiritu Sancto.
When the day arrives that the Magician wants to summon his own Genius, he must go into a private room with a small table and silk carpet, and two lit wax candles. He also needs a triangular crystal about the size of an apple, which should be placed in the center of the table on a stand. Then, with deep devotion, he should begin the invocation by repeating the previous prayer three times, ending with Pater Noster, & c. and a Missale de Spiritu Sancto.
Then he must begin to Consecrate the Candles, Carpet, Table and Chrystal; sprinkling the same with his own blood, and saying, I do by the power of the holy Names Aglaon, Eloi, Eloi, Sabbathon, Anepheraton, Jah, Agian, Jah, Jehovah, Immanuel, Archon Archonton, Sadai,484 Sadai, Jeovaschah, &c. The form of Consecration. sanctifie and consecrate these holy utensils to the performance of this holy work, In the Name of the Father, Son, and Holy Ghost, Amen.
Then he must start to consecrate the candles, carpet, table, and crystal; sprinkling them with his own blood and saying, I do by the power of the holy Names Aglaon, Eloi, Eloi, Sabbathon, Anepheraton, Jah, Agian, Jah, Jehovah, Immanuel, Archon Archonton, Sadai,484 Sadai, Jehovah, etc. The process of consecration. sanctify and consecrate these holy utensils to the performance of this holy work, in the Name of the Father, Son, and Holy Ghost, Amen.
The Prayer.Which done, the Exorcist must say this following Prayer with his face towards the East, and kneeling with his back to the consecrated Table.
The Prayer.Once that is done, the Exorcist must say the following Prayer facing East, kneeling with his back to the consecrated Table.
O thou blessed Phanael my Angel Guardian, vouchsafe to descend with thy holy Influence and presence into this spotless Chrystal, that I may behold thy glory and enjoy thy society O thou who art higher then the fourth Heaven, and know’st the secrets of/224. Elanel. Thou that ridest upon the wings of the wind, and art mighty and potent in thy celestial and super-lunary motion, do thou descend and be present I pray thee, and desire thee, if ever I have merited thy society, or if my actions and intentions be pure and sanctified before thee, bring thy external presence hither, and converse with thy submissive Pupil, by the tears of Saints and Songs of Angels, In the Name of the Father, Son, and Holy Ghost, who are one God for ever and ever.
O you blessed Phanael my Guardian Angel, please come down with your holy Influence and presence into this pure Crystal, so that I may see your glory and enjoy your company. O you who are higher than the fourth Heaven, and know the secrets of/224. Elanel. You who ride on the wings of the wind, and are powerful and mighty in your celestial and supernatural movement, please come down and be present, I ask you, and I hope that if I have ever deserved your company, or if my actions and intentions are pure and sanctified in your eyes, bring your divine presence here, and talk with your devoted Pupil, by the tears of Saints and Songs of Angels. In the Name of the Father, Son, and Holy Spirit, who are one God forever and ever.
This Prayer being first repeated towards the East, must be afterwards said towards all the four winds thrice. And next the 70. Psalm repeated out of a Bible that hath been consecrated in like manner as the rest of the utensils; which ceremonies being seriously performed; the Magician must arise from his knees, and sit before the Crystal bare-headed with the consecrated Bible in his hand, and the Waxen Candles newly lighted, waiting patiently and internally for the coming and appearance of the Genius.
This prayer should first be said facing East, and then repeated towards all four directions three times. Next, recite the 70th Psalm from a Bible that has been consecrated just like the other items. Once these rituals are done properly, the magician should get up from their knees, sit in front of the crystal without a hat, hold the consecrated Bible, and have the newly lit wax candles nearby, waiting patiently and quietly for the arrival and appearance of the Genius.
Signs of the appearanceNow about a quarter of an hour before the Spirit come. There will appear great variety of apparitions and sights within the glass; as first a beaten road or tract, and travelers, men and women marching silently along; next there will Rivers, Wells, Mountains and Seas appear: after that a Shepherd upon a pleasant hill feeding a goodly flock of Sheep, and the Sun shining brightly at his going down; and lastly, innumerable shews of Birds and Beasts, Monsters and strange appearances, noises, glances, and affrightments, which shews will all at last vanish at the appearance of the Genius.
Appearance signs About fifteen minutes before the Spirit arrives, a wide range of visions and images will appear in the glass; first, a well-traveled path and travelers—both men and women—walking silently; then, rivers, wells, mountains, and seas will show up. After that, there will be a shepherd on a lovely hill tending to a fine flock of sheep, with the sun shining brightly as it sets. Finally, countless displays of birds, beasts, monsters, and strange sights, along with sounds, glances, and frightful moments, will all fade away with the arrival of the Genius.
The AppearanceAnd then the Genius will present it self amidst the Crystal, in the very same apparel and similitude that the person himself is in, giving instructions unto the Exorcist how to lead his life and rectifie his doings.
The LookAnd then the Genius will show up in the Crystal, looking exactly as the person does, providing guidance to the Exorcist on how to live and correct his actions.
But especially (which is the proper work of every Genius) he will touch his heart and open his senses and understanding, so that by this means, he may attain to the knowledge of every Art and Science, which before the opening of his Intellect was lockt and kept secret from him.
But especially (which is the true work of every Genius) he will touch his heart and open his senses and understanding, so that through this process, he can gain knowledge of every Art and Science, which was previously locked away and kept secret from him before his Intellect was opened.
After which, the Genius will be familiar in the Stone at the Prayer of the Magician.
After that, the Genius will be recognized in the Stone during the Magician's Prayer.
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485
Chap. 8.
A form of Conjuring Luridan the Familiar, otherwise called Belelah.
A form of Conjuring Luridan the Familiar, also known as Belelah.
LUuridanThe 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 over with Julius Cæsar, and remained some hundred of years in Cambria, or Wales, instructing their Prophetical Poets in British Rhimes, being then surnamed Urthin-Wadd Elgin, from thence he betook himself unto this Island, Anno 1500. and continued there for 50 years, after which he resigned his Dominion to Balkin, and hath continued ever since an attendant unto this Prince.
LUuridanThe essence of Luridan. is a familiar domestic spirit of the North, who is now a servant to Balkin, Lord and King of the Northern Mountains. He calls himself the Astral Genius of Pomonia, an island in the Orcades beyond Scotland. However, he doesn't actually live there; during the days of Solomon and David, he was in Jerusalem, or Salem, going by the name of Belilah. After that, he came over with Julius Cæsar and spent several hundred years in Cambria, or Wales, teaching their prophetic poets in British rhymes, at which point he was known as Urthin-Wadd Elgin. From there, he moved to this island in Anno 1500 and stayed for 50 years, after which he handed over his rule to Balkin and has been a companion to this prince ever since.
His OfficeHe is a Spirit of the Air in the order of Glauron, and is said to procreate as mortals do; He is often sent by his Master upon errands to Lapland, Finland, and Strik-finia; as also to the most Northern parts of Russia, bordering on the Northern frozen Ocean: His office (being called by Magicians) is to demolish strong holds of Enemies, destroying every night what they build the day before; to extinguish fires, and make their Gunshot that it hath no power to be enkindled; for his nature is to be at enmity with fire: and under his Master with many Legions he wageth continual warrs with the fiery Spirits that inhabit the Mountain Hecla in Ise-land, where they endeavour to extinguish these fiery flames, and the inhabiting Spirits defend the flames from his Master and his Legions./
His workspace He is a Spirit of the Air in the order of Glauron, and it’s said that he creates life like humans do; he is often sent by his Master on missions to Lapland, Finland, and Strik-finia; as well as to the most Northern regions of Russia, near the Northern frozen Ocean: His role (as referred to by Magicians) is to tear down strongholds of Enemies, destroying everything they build each night; to put out fires, and to make their gunfire powerless to ignite; for his nature is to be opposed to fire: and under his Master with many Legions, he wages constant wars against the fiery Spirits that dwell in the Mountain Hecla in Ise-land, where they try to extinguish these fiery flames, while the resident Spirits protect the flames from him and his Legions.
225.The Warrs of Spirits. In this contest they do often totally extirpate and destroy one another, killing and crushing when they meet in mighty and violent Troops in the Air upon the Sea; and at such a time many of the fiery Spirits are destroyed, when the Enemy hath brought them off the Mountain to fight upon the water; on the contrary, when the battle is on the Mountain it self, the Spirits of the Air are often worsted, and then great mournings and doleful noises are heard both in Iseland and Russia, and Norway for many days after.
225.The Spirit Wars. In this battle, they often completely wipe each other out, killing and crushing one another in massive and violent groups in the air over the sea; during these times, many of the fiery Spirits are destroyed when the Enemy drags them down from the Mountain to fight on the water. On the other hand, when the battle takes place on the Mountain itself, the Spirits of the Air often come out worse for wear, and then there are great mournings and sad noises heard in Iceland, Russia, and Norway for many days afterward.
The form of the Circle and Ceremonies.But to proceed to the form of conjuring this aforesaid Spirit, the Magician must draw a Circle in a Moonshine night in some solitary Valley; the Circle must be 18 foot over, and another Circle a foot distance within the same, being both drawn with chalk, and the486 Exorcist being girded about with two Snakes skins tyed together, and having many Snakes skins tyed to his cap, and hanging down before and behinde, must also with Chalk draw the form of a fiery Mountain at one side of the Circle on this manner;The Consecration of the Mountain. And round about the Mountain these following names must be wrote, Glauron, Opotok, Balkin, Opotok, Urthin, Opotok, Swaknar, Nalah, Opotok, ✠ ✠ ✠. After the Mountain is drawn, he must consecrate the same in these following words, Ofron, Anepheraton, Baron Barathron, Nah halge tour hecla, In the Name of the Father, Son and Holy Ghost, Amen. ✠ ✠ ✠. After the Magician hath consecrated the Mountain, he must write betwixt the circles these following words; Urthin ✠ Malc hii ✠ ✠ Kiddal Katttron*[* ? Kattron] ✠ Agla ✠ Glaura ✠ Bashemo ✠ Phowah ✠ Elohim ✠ Immannel†[† Immanuel] ✠ Amen. △ ✠ △ ✠ △ ✠. Which done, he must begin to Invocate the Spirit on this following manner.
The structure of the Circle and Ceremonies. To start the process of summoning the mentioned Spirit, the Magician needs to draw a Circle on a moonlit night in a secluded Valley. The Circle should be 18 feet in diameter, with another Circle drawn a foot inside it, both created with chalk. The 486 Exorcist should wear a belt made from two snake skins tied together and have multiple snake skins attached to his hat, hanging in front and behind. He must also use chalk to draw the shape of a fiery Mountain on one side of the Circle, like this: The Blessing of the Mountain. Around the Mountain, the following names must be written: Glauron, Opotok, Balkin, Opotok, Urthin, Opotok, Swaknar, Nalah, Opotok, ✠ ✠ ✠. After drawing the Mountain, he must consecrate it with these words: Ofron, Anepheraton, Baron Barathron, Nah halge tour hecla, In the Name of the Father, Son and Holy Ghost, Amen. ✠ ✠ ✠. Once the Magician has consecrated the Mountain, he should write the following words between the circles: Urthin ✠ Malc hi ✠ ✠ Kiddal Katttron*[* ? Kattron] ✠ Agla ✠ Glaura ✠ Bashemo ✠ Phwoah ✠ God ✠ Immanuel†[† Immanuel] ✠ Amen. △ ✠ △ ✠ △ ✠. After this is done, he must begin to invoke the Spirit in the following manner.
The Conjuration.O ye Powers of the East, Athanaton; of the West, Orgon; of the South, Boralim; of the North, Glauron; I charge and command you by the dreadful Names here mentioned, and the Consecration of this terrible Mountain, to present your selves one of every sort before this Circle by the power of Immanuel, and his holy Name. After this hath with fervency been thrice repeated, the Exorcist will hear great noises of Swords and fighting, Horses neighing, and Trumpets sounding, 487and at last there will appearThe Apparitions. four little Dwarfs or Pigmies naked before the Circle, their speech will be antient Irish; which afterwards being confined to a Triangle, they will interpret; the substance thereof will be from whence they came last, and what wonderful things they can do; Then the Magician must ask them, if they know one Luridan a familiar; they will answer/226. Hamah ni trulloh Balkin, he is Secretary or servant unto Balkin,Luridan. and after the Exorcist hath charged them to bring the said Luridan unto him, they will immediately bring him like a little Dwarf with a crooked nose, and present him before the Magician in the triangle; then the Magician shall bind and tye him with the bond of obligation, and with his own blood, without any contract of conditions to be performed, that he will attend him constantly at his thrice repeating Luridan, Luridan, Luridan, And be ever ready to go whether he will, to the Turks, or to the uttermost parts of the Earth, which he can do in an hour, and destroy all their Magazines.
The Conjuring.O you Powers of the East, Athanaton; of the West, Orgon; of the South, Boralim; of the North, Glauron; I charge and command you by the terrible Names mentioned here, and the Consecration of this fearsome Mountain, to present yourselves, each of your kind, before this Circle by the power of Immanuel, and his holy Name. After this has been fervently repeated three times, the Exorcist will hear loud sounds of swords clashing, fighting, horses neighing, and trumpets sounding, 487and eventually, there will appearThe Spirits. four small dwarfs or pigmies, naked before the Circle, speaking an ancient Irish; which, once they are confined to a triangle, they will interpret. The content will be about where they last came from and what amazing things they can do. Then the Magician must ask them if they know one Luridan, a familiar spirit; they will respond/226. Hamah is a trullo in Balkin., he is the Secretary or servant of Balkin,Luridan. After the Exorcist commands them to bring Luridan to him, they will immediately bring him, appearing as a little dwarf with a crooked nose, and present him before the Magician within the triangle; then the Magician shall bind him with a bond of obligation, and with his own blood, without any conditions to fulfill, that he will always serve him as he repeats Luridan, Luridan, Luridan, and be ready to go wherever he wishes, whether to the Turks or to the farthest parts of the globe, which he can do in an hour, and destroy all their resources.
The Compact.After the Magician hath so bound him, he shall receive from the Spirit a scrole written in this manner;
The Agreement.After the Magician has bound him, he will receive from the Spirit a scroll written in this way;
which is the Indenture to serve him for a year and a day; and then the Magician shall dismiss him for that time in the form of dismission.
which is the agreement to work for him for a year and a day; and then the Magician shall release him at that time in the form of dismissal.
Chap. 9.
How to Conjure the Spirit Balkin the Master of Luridan.
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 that the authority of these names must be used in the calling up of this Spirit, because he is a great Lord, and very lofty, neither will he appear without strong and powerful Invocations.
As in the previous chapter, the Exorcist is instructed to draw the shape of the Mountain Hecla within the circle. In this form of Conjuration, he must do the same, adding these names to be written around the Mountain The names of Olympic 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 to the Northern Climate. Therefore, the authority of these names must be used in calling up this Spirit, as he is a great Lord and very lofty; he will not appear without strong and powerful Invocations.
Therefore the Magician must make upon Virgin Parchment the two Seals of the Earth, and provide unto himself a Girdle made of a 488 Bears skin with a rough side next his body, and these names wrote round about in the outerside, ✠ Alpha ✠ Coronzon, Yah, Taniah, Adonay ✠ Soncas ✠ Damael ✠ Angeli fortes ✠ pur pur ✠ Elibra, Elohim ✠ Omega ✠ per flammam ignis ✠ per vitam Coronzon ✠ Amen. ✠. Also he must provide a black Priestly Robe to reach to his ankles, and a new Sword with Agla on the one side, and On upon the other; having likewise been very continent and chast for three days before the execution of his design: and when the appointed night approacheth, he must take with him an earthen pan with fire therein, and a little Viol with some of his own blood, as also some of the Gum or Rozin that comes from the Firr-tree.
Therefore, the Magician must create the two Seals on Virgin Parchment and make himself a Girdle made from a Bears skin, with the rough side against his body. He should write these names around the outside: ✠ Alpha ✠ Coronzon, Yah, Taniah, Adonai ✠ Soncas ✠ Damael ✠ Strong angels ✠ pur pur ✠ Elibra, God ✠ Omega ✠ by the flame of fire ✠ for the life of Coronzon ✠ Amen. ✠. He must also have a black Priestly Robe that reaches his ankles and a new Sword with Agla on one side and On on the other. Additionally, he should remain chaste and continent for three days before carrying out his plan. When the appointed night approaches, he should bring an earthen pan with fire in it and a small vial containing some of his own blood, as well as some Gum or Rosin from the Fir tree.
And coming to the appointed place in some solitary Valley, the circle must be drawn with chalk, as the former, one circle within another, and these powerful names in the circumference, Otheos on Panthon ✠ Breschit, Hashamaim, Waharetz Wahayah ✠ Tohu ✠ va Bohu ⚝ ✠ ✠ ✠ ⚝ magnus es tu ben Elohim qui super alas ventorum equitaris ✠.
And arriving at the designated spot in a secluded valley, draw a circle with chalk, just like before, one circle inside another, and write these powerful names around the edge: Otheos on Panthon ✠ Breschit, Hashamaim, and Wahayah ✠ Tohu ✠ va Bohu ⚝ ✠ ✠ ✠ ⚝ Great are You, God, who rides on the wings of the winds. ✠.
This Circumscription is accounted amongst Magicians of all the most powerful and prevalent.
This restriction is considered one of the most powerful and influential among all practitioners of magic.
After this the Circle, Mountain, Fire, Turpentine, Girdle, Garments, Sword and Blood must be consecrated according to the foregoing forms of Consecration, adding also this to the end of the consecration.
After this, the Circle, Mountain, Fire, Turpentine, Girdle, Garments, Sword, and Blood must be dedicated according to the previously described methods of dedication, also adding this to the end of the dedication.
Mighty art thou O Adonay, Elohim, Ya, Ya, Aie, Aie, Acimoy, who hast created the light of the day, and the darkness of the night, unto whom every knee bows in Heaven and on Earth, who hast created the Tohu and the Bohu, that is stupor or numbness in a thing to be admired, and mighty are thy magnificient An/gels227. Damael and Guael, whose influence can make the winds to bow, and every airy Spirit stoop; Let thy right hand sanctifie these consecrated utensils, exterminating every noxious thing from their bodies, and the circumference of this Circle. Amen. Calerna, Shalom, Shalom, Agla on Sassur, Tafrac, Angeli fortes. In Nomine Patris, Filii, & Spiritus Sancti. Amen, Amen, Amen. After that, he shall sweep the circle gently with a Foxes tayl, and sprinkle the same round with his blood, dipping also the Sword, or anointing it with the same, and brandishing the same in his right hand, he shall begin to conjure the Spirit on this following manner:
Great are you, O Adonay, Elohim, Ya, Ya, Aie, Aie, Acimoy, who has created the light of day and the darkness of night, to whom every knee bows in Heaven and on Earth, who has created Tohu and Bohu, which means confusion or numbness in a thing to be admired, and powerful are your magnificent An/gels227. Damael and Gavel, whose influence can make the winds bow and every airy spirit submit; Let your right hand sanctify these consecrated tools, removing every harmful thing from their essence and the space around this Circle. Amen. Calerna, Peace, peace, Agla on Sassur, Tafrac, powerful angels. In the name of the Father, the Son, & the Holy Spirit. Amen, Amen, Amen. After that, he shall gently sweep the circle with a fox's tail and sprinkle it with his blood, also dipping the sword or anointing it with the same, and brandishing it in his right hand, he shall begin to conjure the spirit as follows:
I Exorcize and Conjure thee thou great and powerful Balkin, Lord of Glauron, Lord of Luridan, and of fifteen hundred Legions, Lord of the Northern Mountains, and of every Beast that dwells thereon by the holy and wonderful Names of the Almighty Jehovah, Athanato*[* Athanatos] ✠ Aionos ✠ Dominus sempiternus ✠ Aletheios ✠ Saday ✠ Jehovah, 489Kedesh, El gabor ✠ Deus fortissimus ✠ Anapheraton, Amorule, Ameron ✠ ✠ ✠ Panthon ✠ Craton ✠ Muridon ✠ Jah, Jehovah, Elohim pentasseron ✠ ✠ trinus et unus ✠ ✠ ✠ ⚝ I Exorcize and Conjure, I Invocate and Command thee thou aforesaid Spirit, by the powers of Angels and Archangels, Cherubim and Seraphim, by the mighty Prince Coronzon, by the blood of Abel, by the righteousness of Seth, and the Prayers of Noah, by the voyces of Thunder and dreadful day of Judgment; by all these powerful and royal words abovesaid, that without delay or malitious intent, thou do come before me here at the circumference of this consecrated Circle, to answer my proposals and desires without any manner of terrible form either of thy self, or attendants; but only obediently, fairly, and with good intent, to present thy self before me, this Circle being my defence, through his power who is Almighty, and hath sanctified the same, In the Name of the Father, Son, and Holy Ghost. Amen.
I exorcise and summon you, great and powerful Balkin, Lord of Glauron, Lord of Luridan, and of fifteen hundred Legions, Lord of the Northern Mountains, and of every Beast that dwells there by the holy and magnificent names of the Almighty Jehovah, Athanato*[* Athanatos] ✠ Aionos ✠ Eternal Lord ✠ Aletheios ✠ Saday ✠ God, 489Kedesh, El Gabor ✠ God is strongest ✠ Anapheraton, Amorule, Ameron ✠ ✠ ✠ Panthion ✠ Craton ✠ Muridon ✠ Jah, Jehovah, Elohim pentasseron ✠ ✠ three and one ✠ ✠ ✠ ⚝ I exorcise and summon, I invoke and command you, aforementioned Spirit, by the powers of Angels and Archangels, Cherubim and Seraphim, by the mighty Prince Coronzon, by the blood of Abel, by the righteousness of Seth, and the prayers of Noah, by the voices of thunder and the dreadful day of Judgment; by all these powerful and royal words mentioned above, that without delay or malicious intent, you come before me here at the edge of this consecrated Circle to answer my requests and desires without any terrifying form, either of yourself or your attendants; but only obediently, peacefully, and with good intent, to present yourself before me, this Circle being my protection, through His power who is Almighty and has sanctified it, In the Name of the Father, Son, and Holy Spirit. Amen.
After the Magician hath thrice repeated this Conjuration, Let him immediately set the fire before him, and put the Rozin thereon to fumigate at the appearance of the conjured Spirits, and at the instant of their appearance he shall hold the Censer of fire in his left hand, and the Sword in his right, still turning round as the Spirits do.
After the Magician has repeated this spell three times, he should immediately set the fire in front of him and place the Rozin on it to create smoke for the summoned Spirits. At the moment they appear, he should hold the Censer of fire in his left hand and the Sword in his right, continuing to turn around as the Spirits do.
For in a little space after the Invocation is repeated, he shall hear the noise of Thunders, and perceive before him in the Valley a mighty storm of Lightning and Rain; after a while the same will cease, and an innumerable company of Dwarfs or Pigmies will appear mounted upon Chamelions to march towards the Circle surrounding the same.
For a short time after the Invocation is repeated, he will hear the sound of thunder and see a huge storm of lightning and rain in the valley ahead of him; after a while, this will stop, and a countless group of dwarfs or tiny people will appear riding on chameleons to march toward the circle surrounding it.
Next comes Balkin with his Attendants; he will appear like the god Bacchus upon a little Goat, and the rest that follow will march after him afoot.
Next comes Balkin with his attendants; he will appear like the god Bacchus on a little goat, and the others following will walk behind him on foot.
Assoon as they come near the Circle, they will breath out of their mouths a mist, or fog, which will even obscure the light of the Moon, and darken the Magician, that he cannot behold them nor himself; yet let him not be discomfited, or afraid, for that fog will be quickly over; and the Spirits will run round the Circle after Balkin their Lord, who rides upon a Goat; they will continue to surround the Circle, till the Magician begin the form of obligation or binding their Leader or King in this form, with the Sword in his right hand, the Fire and Rozin burning before him.
As soon as they get close to the Circle, they'll exhale a mist that will even block out the light of the Moon and shroud the Magician so he can't see them or himself. But he shouldn't feel worried or scared, because that fog will pass quickly. The Spirits will circle around the Circle after Balkin, their Lord, who rides on a Goat. They'll keep surrounding the Circle until the Magician begins to bind their Leader or King in this form, holding the Sword in his right hand, with Fire and Rozin burning in front of him.
I conjure and bind thee Balkin, who art appeared before me, by the Father, by the Son, and by the Holy Ghost, by all the holy Consecrations I have made, by the powerful Names of Heaven, and of Earth, and of Hell, that I have used and uttered in calling upon thee, by the Seals which thou here beholdest, and the Sword which I present*[* show, not give] unto thee, by this sanctified Girdle, and all the sanctified and potent things 490 aforesaid, That here thou remain peaceably, and of thy present shape before the Northern quarter of this Circle, without injury to me in body, soul, or fortune; but on the contrary, to answer faithfully unto my demands, and not hence to remove, till I have licenced thee to depart, In the Name of the Father, Son, and holy Spirit. Amen./
I summon and bind you Balkin, who has appeared before me, by the Father, by the Son, and by the Holy Spirit, by all the holy Consecrations I have made, by the powerful Names of Heaven, Earth, and Hell, that I have used and spoken in calling upon you, by the Seals that you see here, and the Sword that I present*[* show, not tell] to you, by this sacred Girdle, and all the sacred and potent things 490 mentioned before, That you remain here peacefully, and in your current form before the Northern quarter of this Circle, without causing me any harm in body, soul, or fortune; but instead, to answer faithfully to my requests, and not to leave here until I have allowed you to depart, In the Name of the Father, Son, and Holy Spirit. Amen./
228.When he is thus obliged, he will alight from his Goat, and cause his Attendants to remove further into the Valley, then will he stand peaceably before the Circle to answer the Magician.
228.When he has to do this, he will get off his Goat and have his Attendants move further into the Valley, then he will stand calmly before the Circle to respond to the Magician.
After this the Magician shall begin to demand into his own possession a Familiar to build or pull down any Castle or strong hold in a night; and that this Familiar bring with him the Girdle of Conquest, or Victory, that the Magician being girded with the same may overcome all enemies whatsoever,
After this, the Magician will start asking for a Familiar to build or tear down any castle or stronghold in one night; and for this Familiar to bring the Belt of Conquest or Victory, so that the Magician, wearing it, can defeat all enemies.
And further, the Spirit is able to inform him of all questions concerning Thunder and Lightning, the Motions of the Heavens, the Comets and Apparitions in the air, Pestilence and Famine, noxious and malevolent blasts, as also of the Inhabitants of the Northern Pole, and the wonders undiscovered throughout the world.
And on top of that, the Spirit can answer all his questions about Thunder and Lightning, the movements of the Heavens, Comets and sightings in the sky, Plague and Famine, harmful and evil winds, as well as the inhabitants of the Northern Pole, and the wonders that remain undiscovered around the world.
Likewise if the Exorcist inquire concerning the habitations of starry Spirits, he will readily answer him, describing their orders, food, life, and pasttime truly and exactly.
Similarly, if the Exorcist asks about the homes of celestial Spirits, he will quickly respond, accurately describing their ranks, sustenance, lifestyle, and leisure activities.
After the Magician hath satisfied himself with inquiries, and curious questions unto the Spirit, there will come from amongst the company a little Spirit of a span long, like a little Ethiop, which the great King Balkin will deliver unto the Exorcist to continue as a Familiar with him as long as his life shall last. This familiar the possessor may name at*[* as] it pleaseth him.
After the Magician has satisfied his curiosity with questions to the Spirit, a small Spirit about a span long will appear from among the group, resembling a little Ethiop. The great King Balkin will give this Spirit to the Exorcist to keep as a Familiar for the rest of his life. The possessor can name this Familiar whatever he likes.
The three last, who had this Spirit into possession, were three Northern Magicians, the first Honduros a Norwegian, who called it Philenar, and commanded it at his pleasure with a little Bell.
The last three, who possessed this Spirit, were three Northern Magicians. The first, Honduros, was a Norwegian who named it Philenar and controlled it at will with a little bell.
After him Benno his eldest Son injoy’d the same under the same name.
After him, Benno, his eldest son enjoyed the same title.
And Swarkzar a Polonian Priest was the last who enjoy’d it under the Name of Muncula; all which names were imposed upon it, according to the pleasure of the Masters; and therefore the naming of this familiar is left to the discretion of the Exorcist.
And Swarkzar, a Polonian Priest, was the last to enjoy it under the name of Muncula; all these names were given based on the preference of the Masters, so the choice of this familiar's name is left to the Exorcist's discretion.
Now when the Master hath taken this familiar into his custody and service, the Spirit Balkin will desire to depart, being wearied if the action continue longer then an hour. Therefore the Magician must be careful to dismiss him in this following form:
Now that the Master has taken this familiar into his care and service, the Spirit Balkin will want to leave, as he becomes tired if the action goes on for longer than an hour. So, the Magician must be careful to dismiss him in the following way:
Because thou hast diligently answered my demands, and been ready to come at my first call, I do here licence thee to depart unto thy proper place, without injury or danger to man or Beast; depart, I say, and 491be ever ready at my call, being duly exorcized and conjured by sacred Rites of Magick; I charge thee to withdraw with quiet and peace; and peace be continued betwixt me and thee, In the Name of the Father, Son, and Holy Ghost. Amen.
Because you have diligently met my requests and have been ready to respond at my first call, I hereby grant you permission to return to your rightful place, without harm or danger to any person or animal; leave, I say, and 491be always ready at my summons, having been properly exorcised and summoned through sacred rites of magic; I ask you to depart in peace and tranquility; and may peace continue between us, In the Name of the Father, Son, and Holy Spirit. Amen.
Then the Spirits company will begin to march about their Prince, and in a formal Troop will march along the Valley, whilest the Magician repeateth Pater Noster, &c. until the Spirits be quite out of sight and vanished.
Then the Spirits company will start to march around their Prince, and in an organized group will march through the Valley, while the Magician recites Pater Noster, &c. until the Spirits are completely out of sight and disappeared.
This is a compleat form of conjuring the aforesaid Spirit, according to the Rules of Vaganostus the Norwegian.
This is a complete method of summoning the aforementioned Spirit, according to the rules of Vaganostus the Norwegian.
[Appendix 2.]
[This second Book of “A Discourse concerning Devils and Spirits”, like the Chapters in Appendix I, were added to the third edition, 1665, by some one unknown.]
[This second book of “A Discourse concerning Devils and Spirits,” like the chapters in Appendix I, was added to the third edition in 1665 by an unknown person.]
Chapter 1.
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.
About Spirits in General; What They Are and How to View Them: Also how far the Power of Magicians and Witches can function in Diabolical Magic.
1.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; therefore I thought
fit to adjoyn this subsequent discourse; as succedaneous to the
fore-going, and conducing to the compleating of the whole work.
1.Because
The reason for this update.the Author in his previous work on the Nature
of Spirits and Devils, only touched on the subject briefly, leaving out the more important parts; and with a short and quick discussion, chose to say the least about a topic that really needs to be explained in detail; so I thought it was appropriate to add this follow-up discussion, as a continuation of the previous work, to help complete the entire project.
The nature of Spirits.2. The Nature of Spirits is variously to be considered, according to the source to which each Caterva doth belong: for as some are altogether of a divine and celestial nature; not subject to the abominable Inchantments and Conjurations of vitious mankind; so others are the grand Instigators, stirring up mans heart to attempt the enquiry after the darkest, and most mysterious part of Magick, or Witchcraft: neither is this their suggestion without its secret end: that is, that by the private insinuation, and as it were incorporating themselves into the affection, or desire of the Witch, or Magician; they may totally convert him into their own nature: reducing him at last by constant practice, to such obdurateness and hardness of heart, that he becometh one with them, and delighted with their association, being altogether dead to any motions in himself that may be called good.
The nature of spirits.2. The Nature of Spirits should be viewed in different ways depending on the source of each Caterva: some are entirely divine and celestial, not affected by the vile spells and rituals of flawed humanity; while others are the main influencers, provoking humans to delve into the darkest and most mysterious aspects of magic or witchcraft. Their suggestions have a hidden purpose: they aim to subtly blend themselves into the feelings or desires of the witch or magician, ultimately transforming that person into their own likeness. Through continuous practice, they make the individual hard and unyielding, leading them to become one with them and find joy in their company, completely indifferent to any good impulses within themselves.
3. And if we may credit example, which is the surest proof; the 493 very The original of evil essences. imaginations, and affection of a Magician, doth create an evil Essence or Devil; which was not before in being: for, as the Astral Spirits are believed by many to Germinate and procreate one another, so likewise are the infernal Spirits capable of multiplication in their power and essence, according to their Orders, Ranks and Thrones; by means of the strong imagination in a Witch, or malevolous person, earnestly desiring their assistance.
3. If we can trust examples, which are the most reliable proof; the 493 very The source of evil spirits. thoughts and feelings of a magician can create an evil essence or devil that didn’t exist before: just as many believe that astral spirits can reproduce and create each other, infernal spirits can also multiply in their power and essence according to their orders, ranks, and thrones; this happens through the intense imagination of a witch or a malevolent person who truly desires their help.
Their Germination.4. Not that the Spirits or Devils so begotten do any whit add or contribute to the number in general; for as they are capable of increasing into distinct and separated substances, so are they likewise again contracted, and as it were annihilated; when the force of that Imagination is gone, which was the cause of their production: The nature of a spirit, whither heavenly or hellish, being to dilate, or contract themselves into as narrow compass, as they please; so that in a moment they can be as big in circumference as an hundred worlds, and on a sodain reduce themselves to the compass of an atome.
Their Sprouting.4. It's not that the Spirits or Devils created this way add to the overall number; they can increase into distinct and separate entities, but they can also shrink back and essentially disappear when the power of the imagination that caused their creation fades away. The nature of a spirit, whether celestial or infernal, is to expand or contract as much as they want; in an instant, they can be as large as a hundred worlds, and then suddenly reduce themselves to the size of an atom.
Their Habitation.5. Neither are they somuch limited as Tradition would have them; for they are not at all shut up in any separated place: but can remove millions of miles in the twinkling of an eye, yet are they still where they were at first: for, out of their own element, or quality, they can never come: go whither they will, they are in darkness: and the cause is within them, not without them: as one whose mind is troubled here in England, can remove/40. his Carcase from the place where it was before; but should he go to the utmost bounds of the Earth, he cannot leave his perplexed and tormented minde behind him.
Their Home.5. They aren't as limited as tradition suggests; they're not stuck in any one place. They can travel millions of miles in the blink of an eye, but they remain where they started. Out of their own nature, they can never escape: no matter where they go, they are still in darkness. The source of this is within them, not outside of them: just like someone whose mind is troubled here in England can move/40. their body from one location to another; but even if they travel to the farthest corners of the Earth, they can't leave their troubled and tormented mind behind.
Their shapes.6. As for the shapes and various likenesses of Devils, It is generally believed, that according to their various capacities in wickedness, so their shapes are answerable after a Magical manner: resembling spiritually some horrid and ugly monsters, as their conspiracies against the power of God, were high and monstrous, when they fell from Heaven: for the condition of some of them is nothing but continual horrour and despair; others triumph in firie might and pomp, attempting to pluck God from out of his Throne; but the quality of Heaven is shut from them, that they can never find it, which doth greatly add to their torment and misery.
Their forms.6. When it comes to the shapes and various forms of Devils, it's widely believed that their appearances correspond to their levels of wickedness in a magical way. They resemble some terrifying and grotesque monsters, as their schemes against God's power were grand and monstrous when they fell from Heaven. Some of them endure nothing but constant horror and despair; others revel in fiery strength and show, trying to topple God from His Throne. However, the nature of Heaven is forever closed to them, which greatly enhances their torment and misery.
Their place of pleasure or torment. 7. But that they are materially vexed and scorched in flames of fire, is inferiour to any to give credit to, who is throughly verst in their nature and existence: for their substance is spiritual; yea their power is greater, then to be detain’d or tormented with any thing without them: doubtless their misery is sufficiently great, but not through outward flames; for their Bodies are able to pierce through Wood and Iron, Stone, and all Terrestrial things: Neither is all the 494 fire, or fewel of this World able to torment them; for in a moment they can pierce it through and through. But the infinite source of their misery is in themselves, and is continually before them, so that they can never enjoy any rest, being absent from the presence of God: which torment is greater to them, then all the tortures of this world combin’d together.
Their place of enjoyment or suffering. 7. But the idea that they are physically troubled and burned in flames is not credible to anyone who truly understands their nature and existence: their substance is spiritual; their power is greater than to be restrained or tortured by anything external. Without a doubt, their suffering is immense, but not due to external flames; for their bodies can pass through wood and iron, stone, and all earthly things. Neither all the fire nor fuel of this world can torment them; in an instant, they can pass through it. But the true source of their suffering lies within themselves and is always present, meaning they cannot find any rest while being away from the presence of God: this torment is worse for them than all the combined tortures of this world.
The cause of their torment.8. The wicked souls that are departed this life, are also capable of appearing again, and answering the Conjurations of Witches, and Magicians, for a time: according to Nagar the Indian, and the Pythagoreans. And it cannot be easily conceived, that their torment is much different from the rest of the Devils: for the Scripture saith: every one is rewarded according to their works. And, that which a man sows, that he shall reap. Now as the damned Spirits, when they lived on earth, did heap up vanity, and load their souls with iniquity, as a treasure to carry with them into that Kingdom, which sin doth naturally lead into: so when they are there, the same abominations which here they committed, do they ruminate and feed upon; and the greater they have been, the greater is the torment, that ariseth before them every moment.
The source of their pain.8. The wicked souls that have left this life can also come back and respond to the conjurations of witches and magicians for a while, according to Nagar the Indian and the Pythagoreans. It’s hard to believe that their torment is much different from that of the other devils because Scripture says: everyone is rewarded according to their works. And, what a person sows, that they will reap. Just as the damned spirits, when they lived on earth, piled up vanity and burdened their souls with iniquity as a treasure to take with them into that realm that sin naturally leads to: so when they arrive there, the same abominations they committed here linger and consume them; and the more evil they were, the greater the torment they endure every moment.
How Magicians deal with them.9. And although these Infernal Spirits, are open Enemies to the very means which God hath appointed for mans salvation; yet such is the degenerate and corrupted mind of mankind, that there is in the same an itching after them for converse and familiarity, to procure their assistance, in any thing that their vain imagination suggesteth them with: to effect which, they inform themselves in every Tradition of Conjuration and Exorcism; as also in the names, natures and powers of Devils in general, and are ever restless, till their souls be totally devoted to that accursed and detestable nature, which is at enmity with God and goodness.
How magicians handle them.9. Even though these evil spirits are direct enemies of the very means that God has set for human salvation, the corrupted and twisted nature of humanity still leads people to seek out interactions and familiarity with them, hoping to gain their help for whatever vain ideas they come up with. To achieve this, they learn all about various traditions of magic and exorcism, as well as the names, characteristics, and powers of demons in general. They remain restless until their souls are completely devoted to that cursed and detestable nature, which is hostile to God and goodness.
The Orders of heavenly Beings.10. Now to proceed in the description of these Infernal Spirits and separated Dæmons, or Astral Beings, as also of those in the Angelical Kingdom; they that pertain to the Kingdom of Heaven, are either Angels which are divided into their degrees and orders; or else the righteous souls departed, who are entred into rest: And it cannot be, but that the life of Angels and Souls departed, is the same in Heaven, as also the food that nourisheth them, and the fruits that spring before them: Nor is it possible for any, how expert so ever in Magical Arts, to compel either of them, of what degree soever they be, to present themselves, or appear before them: Although many have written large Discourses and Forms of Convocation, to compel the Angels unto communication with them by Magical Rites and Ceremonies.
The Hierarchies of Celestial Beings.10. Now to continue describing these Infernal Spirits and separated Dæmons, or Astral Beings, as well as those in the Angelic Kingdom; those that belong to the Kingdom of Heaven are either Angels, which are categorized into their degrees and orders, or the righteous souls that have passed on and entered into rest: And it must be that the life of Angels and departed Souls is the same in Heaven, as is the nourishment that sustains them, and the fruits that grow before them: Nor is it possible for anyone, no matter how skilled they are in Magical Arts, to force either of them, regardless of their degree, to present themselves or appear before them: Although many have written extensive Discourses and Forms of Convocation to summon the Angels for communication through Magical Rites and Ceremonies.
That they are not subject to conjurations.11. It may indeed be believed, that seeing there are infinite numbers 495 of Angels, they are also imployed for the glory of God, and protection of man/kind,41. (but not subject to Conjurations:) And that they accompany many righteous men Invisibly, and protect Cities and Countries from Plagues, War, and infestings of wicked Spirits, against which Principalities and Powers of Darkness, it is their place to contend and war, to the confusion of the Kingdom of Darkness.
That they are not affected by spells.11. It can be believed that, since there are countless Angels, they are also employed for the glory of God and the protection of humanity,41. (but not subject to Conjurations:) And that they invisibly accompany many righteous individuals, safeguarding cities and countries from plagues, war, and attacks from evil spirits. It is their role to fight against the principalities and powers of darkness, bringing confusion to the Kingdom of Darkness.
What Spirits may be conjured.12. But such Spirits as belong to this outward World, and are of the Elemental quality, subject to a beginning and ending, and to degrees of continuance; These may be solicited by Conjurations, and can also inform Magicians in all the secrets of Nature; yet so darkly, (because they want the outward organ); that it is hardly possible for any that hath fellowship with them, to learn any manual operation perfectly and distinctly from them.
What spirits can be conjured.12. But the Spirits that belong to this physical world, made of elemental qualities, which have a beginning and an end, and vary in duration; These can be summoned through conjurations and can also reveal to magicians all the secrets of nature; however, their communication is often unclear (since they lack a physical form), making it very difficult for anyone who interacts with them to learn any practical skills in a clear and precise manner.
The nature of the Astral Spirits.13. Many have insisted upon the Natures of these Astral Spirits: some alledging, That they are part of the faln Angels, and consequently subject to the torments of Hell at the last Judgment: Others, That they are the departed souls of men and women, confined to these outward Elements until the Consummation: Lastly, others, As Del rio, Nagar the Indian Magician, and the Platonists affirm, That their nature is middle between Heaven and Hell; and that they reign in a third Kingdom from both, having no other judgment or doom to expect for ever.
The nature of Astral Spirits.13. Many people have debated the nature of these Astral Spirits: some claim, that they are part of the fallen Angels, and therefore subject to the torments of Hell at the final Judgment: Others argue, that they are the souls of deceased men and women, trapped in these outer Elements until the end of time: Lastly, some, like Del Rio, Nagar, the Indian Magician, and the Platonists, assert, that their nature is between Heaven and Hell; and that they exist in a third Kingdom separate from both, with no other judgment or fate to anticipate for eternity.
Their degrees.14. But to speak more nearly unto their natures, they are of the source of the Stars, and have their degrees of continuance, where of*[* whereof] some live hundreds, some thousands of years: Their food is the Gas of the Water, and the Blas of the Air: And in their Aspects, or countenances, they differ as to vigour and cheerfulness: They occupy various places of this world; as Woods, Mountains, Waters, Air, fiery Flames, Clouds, Starrs, Mines, and hid Treasures: as also antient Buildings, and places of the slain. Some again are familiar in Houses, and do frequently converse with, and appear unto mortals.
Their diplomas.14. But to talk more closely about their natures, they come from the Stars and have varying lifespans, with some living for hundreds and others for thousands of years. Their food consists of the Gas from Water and the Blas from Air. In their appearances or expressions, they vary in energy and cheerfulness. They inhabit different areas of this world, including Woods, Mountains, Waters, Air, fiery Flames, Clouds, Stars, Mines, and hidden Treasures, as well as ancient Buildings and sites of battles. Some are also known to be present in Houses and often interact with and appear to humans.
Their actions and affections 15. They are capable of hunger, grief, passion, and vexation: they have not any thing in them that should bring them unto God: being meerly composed of the most spiritual part of the Elemeuts†:[† n reversed] And when they are worn out, they return into their proper essence or primary quality again; as Ice when it is resolved into Water: They meet in mighty Troops, and wage warr one with another: They do also procreate one another; and have power sometimes to make great commotions in the Air, and in the Clowds, and also to cloath themselves with visible bodies, out of the four Elements, appearing in Companies upon Hills and Mountains, and do often deceive and delude the observers of Apparitions, who take such for portents of great alterations, which are nothing but the sports and pastime of 496these frolick Spirits: as Armies in the Air, Troops marching on the Land, noises and slaughter, Tempest and Lightning, &c.
Their thoughts and emotions 15. They can experience hunger, grief, passion, and annoyance: there’s nothing within them that draws them to God; they are purely made up of the most spiritual part of the Elements†:[† n reversed] And when they wear out, they revert back to their original essence or primary quality again; like ice melting into water: They gather in large groups and battle each other: They also give rise to one another; and sometimes they can create significant disturbances in the Air and in the Clouds, and even take on visible forms made from the four Elements, appearing in groups on Hills and Mountains, often deceiving and misleading those who observe Apparitions, who interpret these as signs of major changes, which are nothing but the antics and amusements of 496 these playful Spirits: like Armies in the Air, Groups marching on the Ground, sounds of battle, Storms and Lightning, &c.
The distinct orders of starry Spirits.16. These Astral Spirits are variously to be considered; some are beings separate and absolute, that are not constitute to any work or service: Others are subservient to the Angels that have dominion over the Influences of the Stars: Others are the Astral Spirits of men departed, which (if the party deceased was disturbed and troubled at his decease,) do for many years, continue in the source of this world; amongst these airy Spirits, to the great disquietness of the soul of the person, to whom they belong: Besides the causes are various that such Spirits rest not; 1. When by Witchcraft they are inchanted, and bound to wander so many years; as thrice or fourtimes seven, before they can be resolved into nothing. 2. When the person hath been murthered; so that the Spirit can never be at rest, till the crime be discovered. 3. When desires and lusts, after Wife, or Children, House, Lands, or Money, is very strong at their departure; it is a certain truth, that this same spirit belonging to the Starrs will be hanckering after these things, and drawn back by the strong desires and fixation of the Imagination, which is left behind it: Nor can it ever be at rest, till the thing be accomplished, for which it is disturbed. 4. When Treasure hath been hid, or any secret thing hath been commit/ted42. by the party; there is a magical cause of something attracting the starry spirit back again, to the manifestation of that thing. Upon all which, the following Chapters do insist more largely and particularly.
The different types of starry Spirits.16. These Astral Spirits can be viewed in different ways; some are independent beings that are not tied to any task or role: Others serve the Angels who control the influences of the stars: Some are the Astral Spirits of deceased individuals, which (if the person who died was troubled at the time of their passing) can linger in this world for many years; among these airy Spirits, it creates significant unrest for the soul to whom they belong: Additionally, there are various reasons why such Spirits do not find peace; 1. When they are enchanted by Witchcraft and forced to wander for many years, typically three or four times seven, before they can disappear completely. 2. When someone has been murdered, so that the Spirit can never find peace until the crime is revealed. 3. When strong desires and attachments to a spouse, children, home, land, or money linger after their departure; it is a truth that this spirit connected to the stars will keep yearning for these things, drawn back by strong desires and fixations of the imagination that it leaves behind. It will remain restless until the matter for which it is disturbed is resolved. 4. When treasure has been hidden, or any secret act has been committed by the individual; there is a magical reason that pulls the starry spirit back to reveal that thing. The following Chapters will explore these topics in greater depth and detail.
Chap. 2.
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.
Of the Good and Evil Dæmons or Genii: Where they are; what they are, and how they show themselves; also their names, powers, abilities, roles; how they should be understood.
1.ACcording 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 the person of eminent danger, sometimes by inward instinct, sometimes by dreams in the night, and sometimes by appearing outwardly. The Dæmon or Genius changeth its nature and power, as the person497 changeth his: and if from good, the party degenerate to iniquity; then by degrees the good Angel leaves him, and an evil Dæmon doth naturally succeed: for each thing draws after that which is like it self.
1.AAccording The office of Dæmons or Genii.to the state of the mind or soul, there is a good or evil Dæmon that follows a person, either visibly or invisibly; and they have different ranks, orders, and names, depending on the capacity of the person's soul to whom they belong. Their role is to warn the person of imminent danger, sometimes through inner instincts, sometimes through dreams at night, and sometimes through physical appearances. The Dæmon or Genius changes its nature and power, as the person497 changes their own: and if a person shifts from good to wrongdoing, then gradually the good Angel departs, and an evil Dæmon naturally takes its place, as each thing attracts what is similar to itself.
2. MagiciansThree ways of enjoying their society. mention three several wayes of enjoying the society of the Bonus Genius; The first way.first by intellectual association, when secret and mental instigations do arise in their hearts, to do this or that, and to forbear the other: as in the Manuscript of Nagar the Indian, his own testimony of himself is to this effect: My blessed Guardian Damilkar, hath now so sweetly communicated himself unto me; That by all the manifestations, whereby a holy Dæmon can attend and converse with mankind, he appeareth unto me: first in the intellectual way, he is ever present, and every moment prompts me, what to act, what to forbear from acting: Ah had he not rushed up through the powers of my soul, and suddenly warned me in my Travel to Quiansi in China, through the airy Region, to turn nimbly to the right hand, at an instant, a mighty Troop of Devils, whose Leader was Grachnoek, coming through that tract of air, had crusht me into a thousand peices: This is the first degree of its appearing.
2. MagiciansThree ways to enjoy their community. mention three different ways to enjoy the company of the Bonus Genius; The first method. first through intellectual companionship, when deep feelings and thoughts arise in their hearts, prompting them to act in certain ways or to hold back from other actions: as noted in the Manuscript of Nagar the Indian, his own testimony reflects this: My blessed Guardian Damilkar, has now so sweetly revealed himself to me; That through all the ways a holy Dæmon can interact and communicate with humans, he appears to me: first in an intellectual manner, he is always present, constantly guiding me on what to do and what to avoid: Ah, if he hadn't rushed through the depths of my soul and suddenly warned me during my journey to Quiansi in China, through the airy Region, to quickly turn to the right, at that moment, a huge troop of devils, led by Grachnoek, coming through that path of air, would have crushed me into a thousand pieces: This is the first level of his appearance.
The second way.3. Then he proceedeth in the language of Sina, describing the second way of its manifestation: And when the deepest sleep hath overpoured me, I am never without him; sometimes my Damilkar stands before me like a glorious Virgin, administring to me a Cup of the drink of the Gods, which my Intellectual man exhausteth: sometimes he brings cælestial Companies, and danceth round about me; and when after the weariness of the Senses, through contemplation I fell into gentle sleep on the holy Mountain of Convocation, which is called Adan, he shewed me the motion of the Heavens, the nature of all things, and the power of every evil Dæmon.
The second method.3. Then he continues in the language of Sina, explaining the second way it reveals itself: And when deep sleep washes over me, I am never without him; sometimes my Damilkar appears before me like a glorious Virgin, offering me a Cup of the drink of the Gods, which my mind consumes: sometimes he brings celestial Companies and dances around me; and when, after the fatigue of the senses, I fall into a gentle sleep while contemplating on the holy Mountain of Convocation, known as Adan, he shows me the motion of the Heavens, the nature of all things, and the power of every evil Dæmon.
The third way of their appearance.4. Thirdly, he continueth to describe the External appearance of the Genius, to this effect: Damilkar appears before me at my desire; for my desires are as his desires: When I slept a long space in my private dwelling, he appeared outwardly, and watering me with the dew of the fourth Heaven, I awakned, when he had thrise said Nankin Nagar; so the time being come, we mounted through the Air, unto the holy Mountain of Convocation.
The third way they reveal themselves.4. Thirdly, he continues to describe the external appearance of the Genius, saying: Damilkar comes to me at my request; for my wishes align with his: When I slept for a long time in my private space, he appeared visibly, and refreshing me with the dew of the fourth Heaven, I awoke, after he had said Nanjing Road three times; so when the time had come, we ascended through the air to the holy Mountain of Convocation.
Their number.5. In this Example the three degrees of the Apparition of the Bonus Genius, or Good Dæmon are excellently deciphered, which is also the same in the appearance of the bad Genius: and according to the deepest Magicians, there be seven good Angels, who do most frequently become particular Guardians, of all others, each to their respective capacities; and also seven evil Dæmons, that are most frequent in association with depraved persons, as Guardians to them./
Their count.5. In this example, the three levels of the appearance of the Good Genius are clearly defined, which is similar to the appearance of the bad Genius: According to the most knowledgeable magicians, there are seven good Angels who often act as specific Guardians for others, each according to their unique abilities; and there are also seven evil Dæmons that frequently associate with corrupt individuals, serving as their Guardians.
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43.The seven good Angels.6. These are the seven good Angels, or Dæmons.
43.The seven good angels.6. These are the seven good Angels, or Demons.
Jubanladace a mighty Prince in the Dominion of Thrones, he cometh unto such as follow national affairs, and are carryed forth unto warr and conquest; he beareth alwayes a flaming Sword, and is girded about, having a helmet upon his head, and appearing still before the party in the Air: he must be sollicited and invocated with Chastity, Vows, Fumes, and Prayers: and this is his*[* his is text] Character to be worn as a Lamin.
Jubanladace is a powerful Prince in the Dominion of Thrones. He comes to those who follow national affairs and are driven to war and conquest. He always carries a blazing sword and wears a helmet on his head, appearing consistently before the group in the sky. He must be approached and invoked with purity, promises, incense, and prayers. This is his*[* his is text] character to be worn as a talisman.
Yah=li=Yah one of the Powers, accompanying such as are Virgins, and devoted to Religion, and a Hermits life: he teacheth all the names and powers of Angels, and gives holy Charms against the assaults of Evil Dæmons: he must be addrest unto by Prayer, resignation, and fasting, with a celestial Song out of the Canto’s of Nagar: this is his Character.
Yah=li=Yah is one of the Powers, accompanying those who are Virgins and dedicated to Religion and a life of Hermits. He teaches all the names and powers of Angels and provides holy Charms to protect against the attacks of Evil Dæmons: he should be approached through Prayer, surrender, and fasting, along with a heavenly Song from the Canto’s of Nagar: this is his Character.
Nal=gab appearing to those that are devoted to the knowledge of Magick; teaching them how to exercise Infernal Witchcraft without danger, and in despight to the Devils: he must be sought by hours, minutes, constellations, privacy and blood, &c. He hath a bow bent in his hand, and a Crown of Gold upon his head: this is his Character.
Nal=gab appears to those who are dedicated to the knowledge of Magic, teaching them how to practice Infernal Witchcraft safely and in defiance of the Devils. He must be summoned through hours, minutes, stars, secrecy, and blood, &c. He carries a drawn bow in his hand and wears a Crown of Gold on his head: this is his signature.
Maynom one of the Powers who hath the ability of subservient administration; that is, at one time to be present with many; he resembleth a Ew with Lamb, typifying his nature in that appearance.
Maynom is one of the Powers who has the ability to serve through administration; that is, he can be present with many at once. He resembles a ewe with a lamb, symbolizing his nature in that appearance.
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Gaonim an Angel, causing his Pupil to go invisible, and transporting him at his pleasure in a moment, to the outmost parts of the earth.
Gaonim an Angel, making his Pupil invisible, and moving him anywhere he wanted in an instant, to the farthest corners of the earth.
Halanu the Instructer in Manual operations, by whom Bezaliah, and Aholibah were divinely inspired for the structre*[* sic] of the Tabernacle.
Halanu, the instructor in manual operations, was the one through whom Bezaliah and Aholibah were divinely inspired to build the structure*[* sic] of the Tabernacle.
Rama=umi who is the Instructer in Cabalistical Magick, and reveals the secrets of numbers, the names of Angels, and the virtue of Boim.
Rama=umi is the Instructor in Kabbalistic Magic, revealing the secrets of numbers, the names of Angels, and the power of Boim.
7. These are the seven bad Angels or Dæmons.
7. These are the seven bad Angels or Dæmons.
The nature of both.As the power and capacity of the good, proceeds from the strength of God, in the quality of heaven; so is the force of the evil Genii, in the hellish quality correspondent: for it is to be noted, that these evil Angels did before their fall, enjoy the same places and degrees that now the good or holy Angels do: so that as their power is to instruct men in Government, Abstinence, Philosophy, Magick, and Mechanick Arts, for a good intent, and for the glory of God: The power of the evil ones is the very same to inform and instigate unto the same attainments, as farr as they may be instrumental for the Devil, or the Kingdom of Darkness therein.
The essence of both. The power and ability of the good comes from the strength of God, reflecting the qualities of heaven; similarly, the force of the evil Genii stems from their hellish qualities. It's important to note that these evil Angels once held the same positions and ranks that the good or holy Angels hold now. Just as their power serves to guide people in governance, self-control, philosophy, magic, and practical skills with good intentions for the glory of God, the power of the evil ones is used to inform and provoke the same achievements, as far as they can be tools for the Devil or the Kingdom of Darkness.
The seven evil Genii, and the manner of their appearances. 8. Their names are 1. Panalcarp, like a Crocodile with two heads. 2. Baratron appearing like a Conjurer in a Priestly habit. 3. Sondennah like a Hunts-man. 4. Greizmodal accompanying his Pupil like a Spaniel-Dog. 5. Ballisargon the grand Inticer to theeving and robbery, till he hath brought his followers to destruction. 6. Morvorgran who can put on various likenesses, especially appearing as a Serving-man. 7. Barman who most commonly possesseth the soul of those that are joyned unto him./
The seven evil Genii and their appearances. 8. Their names are 1. Panalcarp, resembling a crocodile with two heads. 2. Baratron, appearing like a magician in priestly robes. 3. Sondennah, like a huntsman. 4. Greiz modal, accompanying his pupil like a spaniel dog. 5. Ballisargon, the great tempter to thievery and robbery, leading his followers to ruin. 6. Morvorgran, who can take on various forms, often appearing as a servant. 7. Bartender, who most often possesses the souls of those who are joined to him.
44.9. These are the names of the 7 good and evil Dæmons; according to the antient writing, on the Magical Art: who do also to many particular Cities and Countries, ascribe certain good and evil Angels; the one whereof protects and defends, the other inflicts Pestilence and Famin upon them: Like unto which is the story recorded by SigbertusAn example. in Chronicis: That in the 11th year of the reign of Constans, a good Angel and a bad were seen by the whole City of Constantinople, nightly to fly about the City; and as often as by the command of the good Angel, the other smote any house with a dart in his hand, such was the number that dyed in that house, according to the stroaks given.
44.9. Here are the names of the 7 good and evil Dæmons; as stated in the ancient writings on the Magical Art: which also assign specific good and evil Angels to many particular Cities and Countries, where the one protects and defends, while the other brings Pestilence and Famine upon them. This is similar to the story recorded by SigbertusAn example. in the Chronicis: That in the 11th year of the reign of Constans, a good Angel and a bad one were seen by the entire City of Constantinople, flying around the City at night; and whenever the good Angel commanded, the other would strike a house with a dart in his hand, which resulted in a number of deaths in that house, proportional to the blows dealt.
The uncertainty of communicating with Angels. 10. And indeed it is to be feared, that whosoever have ever pretended, or do at present alledge, that they enjoy familiarity with a familiar Spirit; I say its greatly to be suspected, that all such familiars belong to the Kingdom of Darkness; for such are too too officious, and ready to attend the depraved desires of mortal men; 500whereas if communication with Angels, or good and holy Guardians be at all attainable, yet such is the difficulty of the attainment, that the examples thereof, if true, are exceeding rare: But in general, the writings of Magicians and Naturallists do plentifully abound with examples of this nature; whether good or evil, is yet to be determined. I have been told of a certain Country-man, in these dayes, who was continually pestered with the company of a woman, discerned by none but by himself: If he was upon Horse-back, she would be behind him: if at dinner, she sate at his elbow; if lying on his bed, there she was also present; And if at any time he had taken a journey, or gone about some unprofitable business, at such a time she accompanyed him not; and seldom escaped he some mischief when she was absent: But at last, for all her dutiful pretences, as she accompanyed him, riding through a deep and swift running River, she tumbled him into the deepest part, and lay upon him till she had strangled or drowned him.
The unpredictability of communicating with Angels. 10. And it's definitely concerning that anyone who has ever claimed, or currently claims, to have a close relationship with a familiar Spirit; I say it's highly suspect that all such spirits belong to the Kingdom of Darkness; because they are far too eager and quick to cater to the warped desires of people; 500whereas if communication with Angels, or good and holy Guardians, is even possible, the challenge of achieving this is so great that true examples are incredibly rare. Generally, the writings of Magicians and Naturalists are filled with stories of this sort; whether good or evil remains to be seen. I've heard about a certain farmer these days who was constantly bothered by the presence of a woman seen only by him: when he was on horseback, she would be behind him; at dinner, she sat next to him; when he lay in bed, she was there too; and if ever he took a trip or engaged in some pointless task, she wouldn’t accompany him; and he often faced some kind of trouble when she was gone. But eventually, despite all her seemingly loyal intentions, while he was crossing a deep and fast-flowing river, she pushed him into the deepest part and lay on him until he drowned.
Familiars in the time of the Jews. 11. Amongst the Jews this kind of Idolatry was frequent, to consult with and associate themselves unto familiar Spirits, whom they compelled to do them domestick service, dressing their Camels, lifting their burthens, and doing their messages: for the attaining their service they had many blasphemous Forms, and superstitious Ceremonies and Sacrifices; making the holy Names of God subservient to their accursed practices: one whose name was Baal=Ben=ammin, was adjudged by the Law of Moses to be burnt for the like practices; being condemned in the time of one Judah a high Priest in the Captivity for killing an Infant, and with its blood performing Sacrifice to Baalzebub, with various ceremonies intermixed; by which means his God had bequeathed unto him a certain Lacky from the Infernal Troop to attend and serve him for his whole life time: this is to be found in Zoar’s Coment upon Berosus, and Belus, who affirms, That at his tryal he endeavoured to prove, that the same was the good Angel or Genius given unto him by the mercy of God.
Familiar Spirits during the time of the Jews. 11. Among the Jews, it was common to practice this type of idolatry by seeking out and associating with familiar spirits. They forced these spirits to do household chores, such as grooming their camels, carrying their loads, and running errands for them. To gain their service, they used many blasphemous forms, superstitious ceremonies, and sacrifices, making the sacred names of God part of their cursed activities. One individual named Baal is Ben-ammin was sentenced to death by the Law of Moses for similar actions; he was condemned during the time of a high priest named Judah while in captivity for killing an infant and using its blood to perform a sacrifice to Beelzebub, mixing in various ceremonies. Because of this, his god granted him a certain servant from the infernal realm to be at his service for his entire life. This is recorded in Zoar's commentary on Berosus and Belus, which states, That at his trial he tried to prove that this was the good angel or genius given to him by God's mercy.
Several men have wrote and methodized the Art of Conjuration.12. Both the Hebrew Cabalists and Heathen Magicians, as also those addicted to Magick in Christianity, have all of them laid down certain forms of attaining the company of a good, or evil Angel, by number and astrological Observations, fitted to the rules of Conjuration and Invocations: And many of the superstitious Rabbi’s have affirmed, That they were able by such practices, to cause the ghost of Adam, Eve, or any of the holy Patriarchs to appear unto them: which was surely the delusion of Satan to harden their hearts. But in the Addition to the 15th Book of the Discovery this Subject is more practically handled; where many forms of obtaining the Society of the Bonus, or Malus Genius, are plainly decyphered: so far as with safety and convenience they could be described./
Several men have written about and organized the Art of Conjuration.12. Both the Hebrew Cabalists and Heathen Magicians, along with those involved in magic in Christianity, have all established specific methods to summon either a good or evil angel, based on numbers and astrological observations, according to the principles of Conjuration and Invocations. Many superstitious Rabbis have claimed that they were able, through such practices, to make the ghost of Adam, Eve, or any of the holy Patriarchs appear before them: which was surely a deception of Satan to harden their hearts. However, in the 15th Book of the Discovery, this topic is addressed more practically; where various methods for obtaining the company of the Bonus or Malus Genius are clearly explained, as far as it could be done safely and conveniently./
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Chap. 3.45.
Of the Astral Spirits of men departed: What they are: And why they appear again: And what Witchcraft may be wrought by them.
About the Astral Spirits of people who have passed away: What they are: Why they show up again: And what kind of Witchcraft can be done through them.
1.AS 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 may come into their desired rest.
1.AS The spirits of people return. The Astral Spirits that don’t belong to any deceased person can survive or continue for many years; if the deceased left in discontent or sadness, it's often seen that they return, causing fear to families and households, waiting for a chance to release what troubles them, so they can finally find their peace.
2. The opinionAll men have starry Spirits. of many is, That the Devill in their likenesse is all that appears: But the more Learned have sufficiently demonstrated, through Example, and Experience; That the apparition is really proper to the person deceased. Nor can it easily be denyd, That to every man, and woman, while they live the natural Life, there belongs a Syderial, or starry Spirit; which takes its original wholly from the Elemental property: And according to the weaker, or stronger capacity of the party, it hath the longer, or shorter continuance, after the bodyes decease.
2. Many people think that all humans have celestial spirits, and that the devil only takes on their appearance. However, more knowledgeable individuals have shown, through examples and experiences, that the apparition truly belongs to the deceased person. It's hard to deny that every man and woman, while they are alive, has a sidereal or starry spirit, which originates entirely from elemental properties. Depending on the individual's strength or weakness, this spirit lasts longer or shorter after their death.
What sort of persons most frequently re-appear. 3. Such persons as are secretly murthered, and such as secretly murthur themselves, do most frequently appear again, and wander near the place where their Carcase is, till the radical moisture be totally consumed: according to the opinion of Paracelsus, after the consumption whereof, they can re-appear no longer, but are resolv’d into their first being, or Astrum, after a certain term of months, or years, according to the vigour, or force of that first attraction which was the only cause of their returning.
What type of people tend to come back? 3. People who are secretly murdered, and those who take their own lives in secret, tend to appear again frequently and linger near where their bodies are until their fundamental life force is completely used up. According to the belief of Paracelsus, once this life force is gone, they can no longer return and instead dissolve back into their original state, or Astrum, after a certain number of months or years, depending on the strength of the initial pull that caused their return.
The manner and time of their appearance. 4. The manner and seasons of their appearing are various: Sometimes before the person, unto whom they do belong, depart this life, they do by external presentations forewarn him, near the time, that the day of death approacheth. As it is reported of Codrus Laænus, to whom an empty, meager Ghost appeared at midnight, signifying unto him, how sad and lachrymable a Tragedy was shortly to attend him; and also adding, that he would visit him in the Execution thereof: which proved not contrary to the words of the apparition; for at the very instant, when his Treacherous Wife had stab’d him at the heart, on a suddain he beheld the same, with preparations for his interment, whilst he yet survived, after the fatall wound was given.
The manner and timing of their arrival. 4. The way and times they show up can vary: Sometimes, before the person to whom they belong passes away, they give external warnings close to the time that death is approaching. It’s reported about Codrus Laænus, who was visited by an empty, ghostly figure at midnight, indicating to him, how tragic and sorrowful an event was about to unfold; and also mentioning, that he would see him during the execution of that event: which turned out to be true, for at the very moment his treacherous wife stabbed him in the heart, he suddenly saw the same figure, preparing for his burial, while he still lived after receiving the fatal wound.
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The reason thereof.5. Sometimes the starry spirit of a person appears to his beloved Companion, many hundred of miles asunder, who was ignorant of the death of the party: And it hath often been heard, that when none of the kindred or family of the said party deceased, have ever been disturbed by it, or in the least been sensible of its appearing; yet to some of its most intimate acquaintance, it discovers it self, and importunes them to perform some ceremony, or other, that it may be returned into rest; or else discovers some treasure, which was hid by the party whilest alive, or else some murther which it had commited: But the most frequent cause of their returning, is when the party hath himself been privately murthered.
The reason for this.5. Sometimes the spirit of a person appears to their beloved companion, even when they are hundreds of miles apart and that person is unaware of their death. It's often reported that the relatives or family of the deceased are not disturbed or aware of the spirit's appearance; however, it reveals itself to some of its closest friends and urges them to carry out some ceremony or another so it can find peace, or it may reveal some treasure that the person hid while they were alive, or even a murder they committed. But the most common reason for their return is when the person was privately murdered.
The power of Magitians over them.6. For such is the poysonous malice, and bloudy spirit of the murtherers, that it sufficeth them not to have privately bereaved them of their Lives; but also by certain earnest Wishes, Curses, and Conjurations, they do afterwards adjure them, that for such a term of years, they shall never have power to appear again: Which wishes, being earnestly given forth, from the hellish root in the murtherer, do exceedingly torment the murthered parties spirit, taking deep impression thereon; so that it is alwayes in continual sorrow, and anguish, till the term of years be expired, and till the murther be made manifest to the world: after which discovery, it returns to perfect rest; This is well known to those that are exercised in Witchcraft, and cruell Murthers, though not common to those that murther but once./
The power of Magitians over them.6. The toxic malice and bloodthirsty nature of the murderers is such that it’s not enough for them to just take lives; they also, through intense wishes, curses, and conjurations, make it so the victims can’t return for a certain number of years. These wishes, coming from the twisted depths of the murderers, deeply torment the spirits of the murdered, leaving them in constant sorrow and anguish until that time period is up and the murder is revealed to the world. After that revelation, they can finally find peace. This is well known among those skilled in witchcraft and cruel murders, though it’s not something familiar to those who kill only once.
46.7. There be many Ancient families, in Europe, to whom the Ghost of their first Progenitor, or Ancestor appears immediately before the departure of some Heir, or chief in the same family: which assertion is confirmed by Cardan,Example. in an Example of “an Antient family, in the Dukedome of Parma, called the Tortells, to whom there belongs an ancient Castle, with a spatious Hall; near the Chimney of the said Hall an old decrepit Woman, for these hundreds of years, is wonted to appear, when any of the Family is about to dye: And it is reported amongst them that the same is the Ghost of one belonging to the same name, and family, who for her Riches, was murthered by some of her Nephews, and thrown into a pit.”
46.7. There are many ancient families in Europe where the ghost of their first ancestor appears right before the passing of an heir or leader in the family. This claim is supported by Cardan,Example. In an example from an ancient family in the Dukedom of Parma, known as the Tortells, there is an old castle with a spacious hall. Near the chimney of that hall, an old, frail woman has been appearing for hundreds of years when a family member is about to die. It's said among them that she is the ghost of one of their own, who was murdered by her nephews due to her wealth and then thrown into a pit.
The cause of the difficulty and paucity of appearances.8. Many such apparitions do for many years continue to be seen in one particular place; ever watching for opportunity, to discover some murther, or Treasure hid: And the cause of the difficulty of the said discovery, consists in the nature of their substance; for could they make use of the organ of the Tongue, they might quickly discover it: or if they had the outward benefit of Hands, they might produce the said Treasure, or Carcase murthered, but this they are seldome able to accomplish; being destitute of the outward Organs, 503 and mediation of Hands to hold withall, or Tongue to vent their grievances: And that this is true, the manner of their appearance doth confirm it: For all that they are able to effect, if they have been murthered, is commonly to appear near the very place, where their body lies, and to seem as if they sunk down, or vanished in the same; or else to appear in the posture of a murthered person, with mangled, and bloudy wounds, and hair disshevel’d: But it is rarely known, that any such apparitions have plainly spoken, or uttered by words, the time of their murther, with the cause, the persons name, or place; unless the murther, by circumstances hath been more then ordinary, horrid, and execrable: then the remembrance of the same doth sometimes enable the apparition to frame a voice, by the assistance of the Air, and discover the fact.
The reason for the challenges and the few sightings.8. Many of these apparitions can be seen for many years in a specific location; always looking for a chance to reveal some murder or hidden treasure. The reason for the challenge in discovering this lies in their essence; if they could use a tongue, they might quickly reveal it: or if they had hands, they could bring forth the treasure or the corpse of the murdered individual, but they rarely manage to do so; they lack the physical organs, 503 and the means of hands to hold anything, or a tongue to express their grievances. The way they appear confirms this truth: typically, the only thing they can do if they have been murdered is to show up near the exact spot where their body is buried, appearing to sink down or vanish there, or to be seen in the position of a murdered person, with torn, bloody wounds and disheveled hair. However, it is very rare for these apparitions to clearly speak or articulate the time of their murder, the reason, the name of the person involved, or the location; unless the murder, due to unusual circumstances, was particularly horrific and abominable: then the memory of it sometimes allows the apparition to form a voice, with the help of the air, to reveal the incident.
More particularly of the same.9. But to speake in general concerning apparitions, why they are so seldome seen; and why such spirits as appear, can not without mans assistance accomplish their design; It may easily be apprehended, that all Spirits, or spiritual Substances, and Devills, have their life, breath, and motion in another source, or Element then this external world; And as any creature, whom the Element of Water hath nourished, and bred, can live but short while upon the Land; So its with them, when they come out of their proper habitations: which is the cause of the rarity of apparition; it being as difficult for any spirit to manifest it self in this outward principle, of the four Elements, as for a man to continue with his head under water: yea it is rather pain, then pleasure for any spirit, whether good, or bad, to come into this outward world.
Specifically about the same.9. But to talk in general about apparitions, the reason why they are so rarely seen and why the spirits that do appear cannot achieve their purpose without human help is fairly straightforward. All spirits, or spiritual beings, and demons draw their life, breath, and movement from a different source or element than this physical world. Just like any creature that has been nourished and developed in water can only survive for a short time on land, it's the same for them when they leave their proper realms. This explains the rarity of apparitions, as it's just as hard for a spirit to manifest in this physical realm of the four elements as it is for a person to stay underwater with their head down. In fact, it is more painful than pleasurable for any spirit, whether good or evil, to venture into this physical world.
The nefarious practices of Necromancers in an example.10. Great is the villany of Necromancers, and wicked Magicians, in dealing with the spirits of men departed; whom they invocate, with certain forms, and conjurations, digging up their Carkasses again, or by the help of Sacrifices, and Oblations to the infernal Gods; compelling the Ghost to present it self before them: how this was performed in antient times, by Hags, and Witches, is notably described in the Æthiopian History of Heliodorus, in the practice “of an antient woman, who coming into the Camp, in the dead of night; where amongst many slaughtered bodies, the body of her Son was also slain; whose carkase she laid before her, digging a hole, and making a fire on each side, with the body in the midst; Then taking an earthen pot from a three footed stool, she poured honey out of it, into the pit; then out of another pot, she poured milk; and likewise out of the third: Lastly, she cast a Lump of hardned dough, in the form of a man into the pit: the Image was Crowned with Lawrell: then she threw in some of the Shrub called Bdellium: This done, with a sword she ran frantickly up and down,504 cutting herself; and with a Lawrell branch sprinkled of her blood into the fire: at length whispering at her Sons ear, she caused him to arise, and questioning him of the fortune of his Brother, what was become of him, he answered dubiously speaking prospe/rity47. to two persons that secretly beheld her, and telling her, That suddain death for her impiety attended her, which came to passe ere she left the place; after all these predictions, the Carcase ceased to answer any more: and tumbled groveling on the ground again.”
The evil actions of Necromancers as an example.10. The villainy of Necromancers, and evil Magicians, is great, as they engage with the spirits of the deceased; they invoke them using certain rituals and spells, digging up their remains again, or through sacrifices and offerings to the underworld gods; forcing the ghost to appear before them. This was depicted in ancient times, especially by Hags and Witches, as notably described in the Æthiopian History of Heliodorus: in the account of an elderly woman who entered the camp at night; where among many slaughtered bodies, her son's body was also found slain; she laid his remains before her, digging a hole and making a fire on each side, with the body in the middle. Then she took an earthen pot from a three-legged stool, poured honey into the pit from it; then from another pot, she poured milk; and from a third pot as well. Finally, she tossed a lump of hardened dough shaped like a man into the pit: the figure was crowned with laurel. She then added some of the shrub called Bdellium: After this, she ran around crazily with a sword, cutting herself; and with a laurel branch, sprinkled her blood into the fire: finally, whispering in her son's ear, she caused him to rise, and when she asked him about the fate of her brother, he answered vaguely suggesting prosperity47. to two people who were secretly watching her, warning her that sudden death awaited her due to her impiety, which indeed happened before she left the spot; after all these predictions, the corpse stopped responding and fell back to the ground again.”
Example.11. And although by most men, as also by the Author in his foregoing Discovery, it is constantly believed, that the Witch of Endor raised not Samuel, nor the Ghost of Samuel, as not beleeving that there is an Astral Spirit or Ghost belonging unto every Man; yet it is very probable, that by her conjurations she caused his Sydereal Spirit to appear: which is possible to be effected: and hath been often done: as Weaver in his Funeral Monuments records of Edward Kelly, “who in the Park of Walton Ledale in the County Lancaster, with one Paul Waring, Invocated a Devil, and afterwards digg’d up the Corps of a poor man, that had been buried that very day, in a place near the same, called Law Church-yard: whom he compelled by Incantations, and Conjurations to speak, and utter prophetical words, concerning the master of one of his Assistants.”
Example.11. Although most people, including the Author in his earlier findings, believe that the Witch of Endor did not raise Samuel or his Ghost, doubting that each person has an Astral Spirit or Ghost, it’s quite possible that through her spells she made his Sydereal Spirit appear: something that can be done and has been done before. For instance, Weaver records in his Funeral Monuments about Edward Kelly, “who in the Park of Walton Ledale in the County Lancaster, along with one Paul Waring, summoned a Devil, and later dug up the body of a poor man who had been buried that very day in a nearby location called Law Church-yard: he made him speak and proclaim prophetic words regarding the master of one of his assistants.”
The state of the Starry Spirit.12. According to the state and condition wherein a person dyes, so is it with their Astral Spirit: for if they died in perfect peace, and had come through the valley of true Repentance; being dead to this Life before it left them; then their starry Spirit doth enter into rest, in its proper source, or quality at the instant of their Decease: nor is it possible for all the Conjurations in Hell, to cause them to return, or appear again.
The condition of the Starry Spirit.12. The state and condition in which a person dies affects their Astral Spirit: if they die in perfect peace and have gone through the true valley of Repentance, being dead to this Life before it left them, then their starry Spirit enters rest in its proper source or quality at the moment of their death; and no amount of conjuring from Hell can make them return or appear again.
Why the Ghost of Samuel appeared.13. But some might object, That Samuel was an Holy Prophet, and attaind unto a perfect Life; which is thus to be answered, that before Christ came into the world, none of the most Holy Prophets of God, did ever attain to that degree of blessednesse, that the Christians after Christ possessed: for in the time of the Law, a covering, or vail was spread over the faces of all people: and something there was that letted, or hindred their souls from any plain and perfect vision, and fruition of God; otherwise then through types, and shaddows, which partition wall, the end of Christs Incarnation was to break down.
Why the ghost of Samuel appeared.13. However, some might argue that Samuel was a Holy Prophet and lived a perfect life; to this, the response is that before Christ came into the world, none of the most Holy Prophets of God ever reached the level of blessedness that Christians experience after Christ's arrival. During the time of the Law, a veil was spread over the faces of all people, and something prevented their souls from having a clear and complete vision and enjoyment of God, except through types and shadows. The purpose of Christ's Incarnation was to break down that barrier.
The opinions of Plato.14. In the writings of Plato, there be many strange Relations of the apparitions of Souls, of their torments, and purgations, of the cause of their returning, what their nature is, what their substance and property is, and what their food, and nourishment is: but he 505 mistakes the Soul for the Astral Spirit: for the Soul in its returning and apparition is farr different; if a Holy Soul appear, it is to persons like it self, and that in sleep, warning them of dangers, and discovering heavenly secrets unto them: And if a Damned Soul appear, it is likewise to such as are of a nature like it self: whom it instigates, asleep, teaching them notorious Villanies in Dreams; and provoking them to every wicked cogitation.
The views of Plato.14. In the writings of Plato, there are many strange accounts of the appearances of souls, their torments, and purifications, the reasons for their return, what their essence is, what their substance and qualities are, and what sustenance they require. However, he 505 confuses the Soul with the Astral Spirit: because the Soul, when it returns or appears, is very different; if a holy Soul appears, it does so to those who are like it, typically in dreams, warning them of dangers and revealing heavenly secrets. Conversely, if a damned Soul appears, it does so to others similar in nature, inciting them in their sleep and teaching them disgraceful acts in their dreams, leading them to every wicked thought.
Of Pythagoras.15. The sect of Pythagoras have strange and antick opinions, concerning Souls, and Ghosts, or starry Spirits: whom they alledge to be frequently converted into Gods, or Dæmons, or Demi-Gods, and Heroes: (as the Platonicks do,) And that there is a continual traduction, and transmigration of Souls, from one to another, till they attain to be deify’d at last; and then that they do frequently appear, to those that be like themselves; instructing, and forewarning them: It was also the belief of many wise, and antient Philosophers, that the Oracles were from such Dæmons, as had been the Ghosts, or Souls of wise and excellent men: as Apollo’s Oracle, and the Oracle of Pallas, or Minerva: which opinions have much of reason and probability.
Of Pythagoras.15. The followers of Pythagoras have some unusual and strange beliefs about souls, ghosts, and celestial spirits. They claim that these beings often transform into gods, demigods, or heroes, similar to the ideas of the Platonists. They believe in a continuous process of the transfer and reincarnation of souls from one being to another until they ultimately become divine. After this transformation, they frequently appear to those who are like them, providing guidance and warnings. Many ancient and wise philosophers also believed that the oracles came from such demons, which were once the souls of wise and exceptional individuals, like in the cases of Apollo’s Oracle and the Oracle of Pallas or Minerva. These beliefs have a good amount of reason and plausibility.
Of other Philosophers.16. It is also the opinion of some, that the particular Spirits of famous men do after the death of the body, take up some particular habitations, near such places Cities, Towns, or Countries, as they most do affect, as Tutelaries, and Guardians unto them; Which is reported by Vopiscus, of Apollonius Thyaneus; That when his City Thyana was taken by Aurelianus the Emperour: and when he was in his Tent, pondering furiously how to destroy the same; the Ghost of Apollonius appeared unto him saying, Aurelianus, if thou desirest to be a Conquerour, suppose not to slay these my Citizens: Aurelianus, if thou wilt be a Ruler, shed no innocent blood: Aurelianus, be meek, and gentle, if thou wouldst be a Conquerour./
Of other philosophers.16. Some believe that the spirits of famous individuals, after their bodies die, take up residence in places—cities, towns, or regions—that they were fond of, acting as protectors and guardians for those areas. This is mentioned by Vopiscus regarding Apollonius of Tyana; that when his city Thyana was captured by the Emperor Aurelian, and while he was in his tent, desperately considering how to destroy it, the ghost of Apollonius appeared to him, saying, “Aurelian, if you want to be a conqueror, don’t think about killing my citizens: Aurelian, if you want to be a ruler, don’t shed innocent blood: Aurelian, be humble and kind if you want to be a conqueror.”
48.17. I have heard many wonderful Relations from Lunaticks or such as are almost natural fools, who have asserted,The Raptures of Lunaticks. That being for many daies together conversant amongst Faeries in Woods, Mountains, and Caverns of the Earth, they have feasted with them, and been magnificently Entertaind with variety of dainties, where they have seen several of their Neighbours or Familiar acquaintance in the habit they were wont to weare, notwithstanding they were known to have been dead some years before.
48.17. I've heard many incredible stories from people who are either crazy or nearly fools, who have claimed,The Delights of Lunatics. That for many days, they were with Fairies in the woods, mountains, and caverns of the Earth, feasting with them and being lavishly entertained with all sorts of treats, where they saw some of their neighbors or familiar faces dressed as they used to be, even though they were known to have died several years before.
Their Entertainments.18. And many Learned Authors have also insisted upon this particular, alledging, That when such as the Faeryes have brought into their Society do feast and junket with them, though they have a real and perfect knowledge of their neighbours and acquaintance amongst the rest, yet their Language they are not able to understand, neither 506 do these Acquaintance of theirs acknowledge or take notice of them at all, but do either sit (both they and all the rest) in a profound and tedious silence, or else discourse in a most stupendious kinde of Gibberish, not intelligible to strangers.
Their Entertainment.18. Many knowledgeable authors have also pointed out this specific idea, stating, That when people brought into the company of fairies feast and enjoy themselves, even though they have a clear understanding of their friends and acquaintances outside this realm, they still cannot comprehend the language. Moreover, these acquaintances do not acknowledge or even notice them at all; instead, they either sit in a deep and exhausting silence or engage in a bizarre form of gibberish that is completely unintelligible to outsiders.
A strange example.19. But more particularly to illustrate this conjecture, I could name the person who hath lately appeared thrice since his Decease, at least some Ghostly being or other, that calls it self by the name of such a person who was dead above an hundred years agoe, and in his life time accounted as a Prophet or Prædicter by the assistance of Sublunary Spirits. And now at his appearance did also give out strange Prædictions concerning Famine, and Plenty, Warrs, and Bloodshed, and the end of this world.
A weird example.19. To specifically illustrate this idea, I could mention someone who has recently appeared three times since his death, or at least some ghostly being that claims to be that person who died over a hundred years ago. During his lifetime, he was regarded as a prophet or predictor with the help of earthly spirits. Now, during his appearances, he also made unusual predictions about famine, abundance, wars, and bloodshed, as well as the end of this world.
20. By the affirmation of the person that had Communication with him, the last of his Appearances was on this following manner; I had been, said he, to sell a Horse at the next Market Town, but not attaining my price, as I returned home by the way I met this man aforesaid who began to be familiar with me, asking what news, and how affairs moved throughout the Country; I answered as I thought fit; withall I told him of my Horse whom he began to cheapen, and proceeded with me so far, that the price was agreed upon; so he turned back with me and told me, that if I would go along with him, I should receive my Money; on our way we went, I upon my Horse and he on another milk white beast; after much discourse I askt him where he dwelt, and what his name was; he told me, That his dwelling was about a mile off, at a place called Farran; of which place I had never heard though I knew all the Country round about; he also told me, That he himself was that person of the Family of Learmonts so much spoken off for a Prophet; At which I began to be somewhat fearful, perceiving us in a road which I had never been in before, which increased my fear and admiration more. Well on we went till he brought me under ground I know not how into the presence of a beautiful woman that payd me the moneys without a word speaking; he conducted me out again through a large and long entry, where I saw above 600 men in Armour layd prostrate on the ground as if asleep: at last I found my self in the open field by the help of Moon-light in that very place where first I met him, and made shift to get home by three in the morning, but the money I received was just double of what I esteemed it, and what the woman payd me, of which at this instant I have several pieces to show consisting of nine pences, thirteen pence halfpennies, &c.
20. According to the person who talked to him, the last time he appeared was like this: "I had gone to sell a horse at the next market town, but since I didn't get my asking price, on my way back home, I met this man who started chatting with me, asking what was new and how things were going in the country." I answered as I thought was right, and I mentioned my horse, which he began to haggle over. We negotiated to the point where we agreed on a price, so he turned back with me and said, "If you come with me, you'll get your money." We continued on our way, me on my horse and he on a milk-white stallion. After some discussion, I asked him where he lived and what his name was. He told me, "I live about a mile away, in a place called Farran," a place I had never heard of, even though I knew the surrounding area well. He also mentioned, "I am from the Learmont family, the one that's talked about as a prophet." This made me a bit uneasy, especially since we were on a path I had never been on before, which only added to my fear and curiosity. Eventually, we reached a point underground—I'm not sure how—where I was brought before a beautiful woman who paid me the money without saying a word. He then guided me back through a long, wide corridor, where I saw over 600 armored men lying on the ground as if asleep. Finally, I found myself back in the open field by the light of the moon, right where I first met him. I managed to get home by about three in the morning, and the amount of money I received was double what I expected. I still have several coins to show for it, including nine pence, thirteen and a half pence, and so on.
Apparitions before Christianity, were frequent.21. The variety of Examples throughout the writings of Learned men may serve as stronge inducements to confirm this particular of Astral Spirits, or Ghosts that belong unto Mortal men, returning 507 after death untill the cause of their returning be taken away. In Ancient times before the name of Christianity, there was nothing more frequent than millions of Apparitions in fields where battails had been fought, seeming to fight as they had done at first, which the Ancient Heathens believed to proceed from the want of Burying. And from this arose the Poetical Romance of the wandring of Ghosts besides the River Styx for an hundred years. And the custome of Solemn Interment amongst them.
Apparitions before Christianity were common.21. The various examples found in the writings of scholars may strongly encourage belief in this aspect of Astral Spirits or Ghosts that belong to mortal beings, returning 507 after death until the reasons for their return are resolved. In ancient times, long before Christianity, there were millions of apparitions in places where battles had been fought, appearing to fight just as they did initially, which the ancient pagans believed was due to the lack of proper burial. From this belief arose the poetic tale of the wandering of ghosts by the River Styx for a hundred years, and the custom of solemn burials among them.
Why Funeral Piles were instituted.22. But with more probability, The Custome of the Funeral Piles used by the Romans, and the Urns to reduce their Corpses into Ashes, was instituted at first to prevent the torment of the Deceased, least his Ghost should wander, or return, which doubtlesse from a natural cause may have the same effect, that the/49. reducing of the carcase into Ashes suddainly after its decease may prevent the return of the Astral Spirit; for if it be true what is affirmed by Paracelsus, that the starry Spirit can continue no longer then the radical moisture in the body; it will naturally follow that its appearance is at an end when the body is burnt, seeing that the moisture is totally exterminate and consumed thereby. And in some sense the Ceremony may be said to be Laudable and Judicious, having so beneficial a consequence.
Why Funeral Piles were created.22. But with more likelihood, the practice of Funeral Piles used by the Romans, and the Urns to turn their bodies into ashes, was first established to prevent the suffering of the deceased, so that their spirit wouldn’t wander or return. This certainly could have a natural cause, as the quick reduction of the body to ashes after death may prevent the return of the astral spirit. If what Paracelsus claims is true, that the starry spirit can only last as long as the body's vital moisture; then it logically follows that its appearance ends when the body is cremated, since that moisture is entirely destroyed and consumed in the process. In some sense, this ceremony could be viewed as commendable and wise, given its beneficial outcome.
What the want of Burial causeth.23. As there is some semblance of a natural cause in the custome of the Antient urns, so likewise may the Interment of slaughtered bodies by the like cause prevent the like Appearances; for many are the examples that I have read of such as appeared to their surviving kindred and acquaintance, after they had been slaughtered in the Warrs, beseeching them to perform unto their bodies the Sacred Funeral Rites that their Ghosts might return into Rest, for which many have consulted with the Oracles to be informed whether the deceased deserved Burial, because they held it unlawful to bury Murtherers, Incestuous and Sacriligious, persons, which Nature her self doth also seem to hold if this following Relation be not false: which was, “That some Learned men returning from Persia where they had been to see the King Cosroes, by the way interr’d a dead Carcase which they found unburied: And in the following night the Ghost of an Ancient Matron, as if it had been the Spirit of the World or Madam Nature her self, appeard unto them, saying, Why Interr ye that nefarious Carcase? let the Doggs devoure it; The Earth who is the Mother of us all admitts not of that man that depraves his Mother: So returning they found the Carcase yet unburied.
The Consequences of Not Having a Burial.23. Just as there seems to be a natural reason behind the custom of ancient urns, so too can the burial of slaughtered bodies prevent similar hauntings; there are many accounts I've read of those who appeared to their surviving relatives and friends after being killed in wars, asking them to give their bodies the sacred funeral rites so their spirits could find peace. Many have consulted oracles to find out if the deceased deserved a burial, since they believed it was wrong to bury murderers, incestuous individuals, and sacrilegious people. Nature itself seems to agree with this if the following story is true: Some learned men returning from Persia, where they had gone to see King Cosroes, buried a dead body they found along the way. That night, the ghost of an ancient matron, as if it were the spirit of the world or Mother Nature herself, appeared to them and said, Why are you burying that wicked corpse? Let the dogs eat it; the Earth, who is the mother of us all, does not accept a man who disrespects his mother: When they returned, they found the body still unburied.
24. To confirm the verity of Astral Spirits proper, and their returning, The conclusion of this Chapter with an example.I shall conclude this Chapter with the Example of the 508 famous Aristeus the Poet who “in the Isle Marmora dyed suddainly, at which instant a certain Philosopher of Athens arriving there, affirmed, That he had lately been in Company and discourst with him. In the mean time going to Bury him they found him yet alive, but never after that had he any constant residence amongst Mortals. Seven years after that he was seen at Proconnesus his native Town, and remaind a while composing several Poems and Verses called Arimaspei, and then vanished. In Metapontis he was seen 300 years after that, charging that Apollo’s Altar should be erected by the name of Aristeus Proconnesius. The like stories are reported of Apollonius, and Pythagoras, whom their followers would have to be Ubiquitaryes, affirming, That at one instant of time they were seen in several places thousands of miles in distance. And though in *Iamblichus[* sic] who hath wrote the Life of Pythagoras, in Philostratus that wrote the Life of Apollonius Tyanus, there be many fabulous things reported as to the Astral Spirits separation, and return unto the body; Yet I have sufficiently here endeavoured to separate the true from the more Poetical part in this particular Subject of the starry Spirits belonging to every individual man and woman, and their returning after the body falls away.
24. To confirm the truth about Astral Spirits and their return, I'll conclude this chapter with an example. I'll finish this chapter with the example of the famous Aristeus, the Poet, who “suddenly died on the Isle of Marmora, at which moment a certain Philosopher from Athens arrived there and claimed, That he had just been in company and conversed with him. In the meantime, when they went to bury him, they found him still alive, but after that, he never settled among mortals again. Seven years later, he was seen in Proconnesus, his hometown, where he stayed for a while writing several poems and verses called Arimaspei, and then he disappeared. He was seen again in Metapontis 300 years later, insisting that Apollo’s altar should be built in the name of Aristeus Proconnesius. Similar stories are told of Apollonius and Pythagoras, whose followers claimed they were Ubiquitous, asserting that at one time, they were seen in various locations thousands of miles apart. Although in *Iamblichus[* sic], who wrote the Life of Pythagoras, and in Philostratus, who wrote the Life of Apollonius Tyanus, there are many fanciful stories reported regarding the Astral Spirits parting from and returning to the body, I have made a sufficient effort here to distinguish the truth from the more poetic aspects of this particular subject concerning the starry Spirits linked to every individual man and woman and their return after the body perishes.
Chap. 4.
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.
About Astral Spirits or individual Dæmons in all their differences, names, and natures, and where they live, and what can be achieved with their help.
1.HAving 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, haunt such places in the sublunary world as are most correspendent*[* sic] to their natures, and existence./
1.Having in the previous Chapter clearly explained the nature of the Astral Spirits that belong to each person, the topic of this current Chapter will focus on common Astral Spirits.Separate Astral Spirits; which are not assigned to any specific task or duty, but merely, based on their nature and temperament, inhabit those places in the physical world that are most aligned[* sic] with their natures and existence./
2. According50.The Spirits of the Planets. to the Judgment of Magicians, the Seven Planets have seven starry Spirits peculiar to themselves, whose natures are answerable to that peculiar Planet under which they are constitute. And they are said to be substitute under the seven Cælestial Angels that govern the influences of the superiour Spheres, being equal in509 their name and continuance with that planet whose Spirit they are, that is, till the Consummation of all things visible.
2. According50.The Planetary Spirits. to the Judgment of Magicians, the Seven Planets each have their own unique starry Spirits that correspond to them, and these Spirits reflect the nature of the specific Planet they represent. They are said to serve under the seven Celestial Angels that oversee the influences of the higher Spheres, being aligned in their name and existence with the Planet they embody, lasting until the end of all visible things.
The Power of the Planets.3. And in that houre, month, day or year, wherein their Planet hath the most dominion, then is their efficacy most prevalent, and their operation the most powerful upon inferiour bodies, whether to the destruction or prosperity of that animal vegitative or mineral subject to their Influences, according to the dignification of the Planet at that instant Dominion; for if ill affected, their nature is to blast with Mildew, Lightning, and Thunder any Vegetative proper to their Planet; To deprive any Animal of sight or the motion of the nerves under their Dominion; And lastly, bring Plagues, Pestilence, and Famine, Storms, and Tempests, or on the Contrary to bring sweet and excellent Influences upon Animals, or Vegetatives under their Planetary Regiment, if well and honourably dignified.
The Influence of the Planets.3. At the hour, month, day, or year when a planet is strongest, its effects are most powerful and can significantly impact lower bodies, whether for destruction or prosperity of the living things—plants, animals, or minerals—affected by their influences, depending on the planet's status at that moment. If the influences are negative, they can cause blight from mildew, lightning, and thunder to anything related to that planet; they can take away an animal's sight or control over its nerves; and ultimately bring diseases, plagues, famine, storms, and tempests. Conversely, if the planet is positively positioned, it can bring beneficial and pleasant influences to animals or plants under its control.
Spirits of the Air.4. Innumerable are the Spirits that inhabit the Aiery Region, germinating amongst themselvs as Magicians affirm, and begetting one another after a Mystical manner. It is their property to be instant in storms and boistrous weather, which is said to be joy and delight unto them; And in such a season they may with most facility be calld upon, and make their appearance, which they do accordingly to their age, and youthfulness, seeming young or old at their appearance answerable to their years. Besides they march in mighty Troops through the Aiery Region, waging warr amongst themselves, and destroying one anothers beings or Existences, after which they are reduced to the primary source or nature of the Starrs. This is likewise to be observed that according to the Language, Vigour, Life, and Habit of that Region wherein they live, such is their Habit, Language, and Ability, one Caterva or Company being ignorant of their Neighbours, or Enemies Language, so that they have need of the Assistance of such Spirits as dwell in omnibus Elementis, to be their Interpreters.
Spirits of the Sky.4. There are countless Spirits that live in the Airy Region, growing among themselves as Magicians say, and giving birth to one another in a mystical way. They thrive during storms and wild weather, which brings them joy and pleasure; during such times, they can be easily summoned and will appear, looking either young or old depending on their age. Additionally, they move in large groups through the Airy Region, fighting amongst themselves and destroying each other's beings or existences, after which they return to the original essence or nature of the Stars. It's also important to note that, depending on the language, energy, life, and habits of their region, their own habits, language, and abilities vary, with one Caterva or group unaware of their neighbors' or enemies' language, meaning they rely on the help of Spirits that dwell in omnibus Elementis to interpret for them.
Their Actions.5. And doubtless from hence arise the various deceptions that*[* thut text] men are incident unto in their judgments of Apparitions, perswading themselves that they are portents and foretokens of Warr and Famine, when such numerous Spirits are beheld Fighting or Marching either in the Air, Earth, or Water: whereas it is nothing else but the bare effect of the Natures and Tempers of such Aerial beings to fight and randevouse immediately after sun-set, or else later in the Summer evenings, which is their principal time of such Conventions. And though it must be confest that such Spirits may be, and are the Devils Instruments as appertaining to the Kingdom whereof he is Ruler; Yet considered in themselves, their Nature is wholly harmless, as to ought that may be called innate Evill, having nothing in them 510that is eternal as the Soul of Man: and consequently nothing in them that is able to make them capable of enjoying Heaven, or induring the torments of Hell.
Their Actions.5. And it's clear that various deceptions arise from this, leading people to mistakenly believe that the apparitions they see are omens of war and famine. When they observe numerous spirits fighting or marching in the air, on the ground, or in the water, they convince themselves these are significant signs. In reality, it's just the natural behavior of these aerial beings to gather and engage in such activities right after sunset or later during summer evenings, which is when they mostly congregate. While it's true that these spirits can be used as instruments by the Devil in his realm, their intrinsic nature is completely harmless in terms of any inherent evil, lacking anything eternal like the human soul. Therefore, they hold no potential for experiencing heaven or enduring the torments of hell.
Spirits appropriate to the Spheres.6. And it is believed by some, that according to the motion of the spheres, there are certain companies of Aerial Spirits good and bad that follow them in their motions round the earth, the good distilling influences that are good, and the bad, such influences as are destructive to every thing that is under their Dominion. It is also believed that by the assistance of Devils, and damned Spirits, such Aerial Spirits are given for Familiars to some Magicians add*[* read, and] Witches with whom they are said to have actual copulation, and the enjoyment of every dainty meat through their assistance, being able thereby to go invisible, to fly through the air, and steal Treasures and Jewels from the Coffers of Princes, as also carouse in Wine-sellers, and Pantries of those that are most amply provided with the choisest Daynties.
Spirits connected to the Spheres.6. Some believe that based on the movement of the spheres, there are certain groups of Aerial Spirits, both good and bad, that move alongside them around the earth. The good spirits bring positive influences, while the bad ones bring harmful effects to everything under their control. It's also believed that with the help of Devils and damned Spirits, some Magicians and Witches are given Aerial Spirits as Familiars, with whom they supposedly have actual sexual relations, enjoying all kinds of delicious food through their help. This allows them to become invisible, fly through the air, and steal treasures and jewels from the coffers of princes, as well as indulge in the wine and delicacies of those who are well-stocked with the finest treats.
Terrestial Spirits.7. Subordinate unto these of the Air are the Terrestrial Spirits, which are of several degrees according to the places which they occupy, as Woods, Moun/tains,51. Caves, Fens, Mines, Ruins, Desolate places, and Antient Buildings, calld by the Antient Heathens after various names, as Nymphs, Satyrs, Lamii,*[* read, Lamiæ] Dryades, Sylvanes, Cobali, &c. And more particularly the Faeries, who do principally inhabit the Mountains, and Caverns of the Earth, whose nature is to make strange Apparitions on the Earth in Meddows, or on Mountains being like Men, and Women, Souldiers, Kings, and Ladyes Children, and Horse-men cloathed in green, to which purpose they do in the night steal hempen stalks from the fields where they grow, to Convert them into Horses as the Story goes. Besides, it is credibly affirmed and beleev’d by many, That such as are real Changlings, or Lunaticks, have been brought by such Spirits and Hobgoblins, the true Child being taken away by them in the place whereof such are left, being commonly half out of their wits, and given to many Antick practices, and extravagant fancies, which passions do indeed proceed from the powerful influence of the Planet in their nativity, and not from such foolish conjectures.
Earth Spirits.7. Below the Air Spirits are the Terrestrial Spirits, which vary in ranking based on the places they inhabit, such as Woods, Mountains,51. Caves, Marshes, Mines, Ruins, Desolate areas, and Ancient Buildings, named by the Ancient Heathens with various titles, such as Nymphs, Satyrs, Lamii,*[* read, Lamiæ] Dryades, Sylvanes, Cobali, &c. Notably, the Faeries primarily dwell in the Mountains and Earth's Caves, known for creating strange apparitions in meadows or mountains that resemble Men, Women, Soldiers, Kings, and Ladies, along with Horsemen dressed in green. They supposedly steal hemp stalks from fields at night to transform them into horses, according to the tale. Additionally, many people credibly believe that those who are true Changlings or Lunatics have been taken by these Spirits and Hobgoblins, with the real child replaced in the location where such individuals are found, often appearing half-crazed and prone to various strange behaviors and extravagant imaginings, which indeed stem from the powerful influence of the Planet at their birth, rather than from silly assumptions.
Faeries.8. Such jocund and facetious Spirits are sayd to sport themselvs in the night by tumbling and fooling with Servants and Shepherds in Country houses, pinching them black and blew, and leaving Bread, Butter, and Cheese sometimes with them, which if they refuse to eat, some mischief shall undoubtedly befall them by the means of these Faeries. And many such have been taken away by the sayd Spirits, for a fortnight, or a month together, being carryed with them in Chariots through the Air, over Hills, and Dales, Rocks and Precipices, till at last they have been found lying in some Meddow or Mountain511 bereaved of their sences, and commonly of one of their Members to boot.
Fairies.8. These cheerful and playful spirits are said to entertain themselves at night by tumbling and messing around with servants and shepherds in country houses, pinching them all over, and sometimes leaving bread, butter, and cheese with them. If they refuse to eat it, something bad is sure to happen to them because of these faeries. Many have been taken away by these spirits for a fortnight or even a month, carried in chariots through the air, over hills and valleys, rocks and cliffs, only to be found later lying in some meadow or mountain, disoriented and often missing a body part as well.511
Lares, and Domestick Spirits.9. Certainly the Lares and Penates, or houshold Gods of the antient Heathens were no other than such like Spirits who for several years would keep their residence in one house till upon some displeasure offered, or offences done by any of the sayd Family, they departed and were never afterwards heard of. There are plenty of such examples to be found in Olaus Magnus, and Hector Boethus*[* read, Boethius] in his History of Scotland, relating wonderful passages of Robin-goodfellows, and such as have been familiar amongst mankind.
Household Spirits.9. The Lares and Penates, or household gods of the ancient Heathens, were essentially spirits that would stay in one house for many years. However, if any offense was committed or displeasure was shown by the family, these spirits would leave and were never seen again. There are many examples of this in Olaus Magnus and Hector Boethius*[* read, Boethius] in his History of Scotland, describing remarkable stories about Robin-goodfellows and other entities that were familiar to people.
Luridan a famaliar Spirit.10. Luridan a familiar of this kinde did for many years inhabit the Island Pomonia, the largest of the Orcades in Scotland, suplying the place of Man-servant and Maid-servant with wonderful diligence to these Families whom he did haunt, sweeping their rooms, and washing their dishes and making their fires before any were up in the morning. This Luridan affirmed, That he was the genius Astral, of that Island that his place or residence in the dayes of Solomon and Davidwas at Jerusalem; That then he was called by the Jewes Belelah, and after that he remaind Long in the Dominion of Wales, instructing their Bards in Brittish Poesy and Prophesies being called Urthin, Wadd, Elgin: And now said he, I have removed hither, and alas my continuance is but short, for in 70 years I must resigne my place to Balkin Lord of the Northern mountains.
Luridan a familiar spirit.10. Luridan was a familiar of this kind who lived for many years on the island of Pomonia, the largest of the Orcades in Scotland, taking the place of a servant with remarkable dedication for the families he served. He swept their rooms, washed their dishes, and started their fires before anyone woke up in the morning. This Luridan claimed that he was the astral genius of that island, and that in the days of Solomon and David, he resided in Jerusalem. He stated that he was then known by the Jews as Belelah, and afterward spent a long time in Wales, teaching their Bards about Brittish poetry and prophecies under the name Urthin, Wadd, Elgin. And now, he said, I have moved here, but alas, my time is short because in 70 years I must give up my place to Balkin, Lord of the Northern mountains.
Balkin a Familiar.11. Many wonderful and incredible things did he also relate of this Balkin, whom he called the Lord of the Northern Mountains, affirming that he was shaped like a Satyr and fed upon the Air, having Wife and Children to the number of 12 thousand which were the brood of the Northern Faeries inhabiting Southerland and Catenes with the adjacent Islands; And that these were the Companies of Spirits that hold continual wars with the Fiery Spirits in the Mountain Heckla that vomits fire in Islandia. That their speech was antient Irish, and their dwelling the Caverns of the Rocks, and Mountains, which relation is recorded in the Antiquities of Pomonia.
Balkin a Friend.11. He also shared many amazing and unbelievable stories about this Balkin, whom he referred to as the Lord of the Northern Mountains, claiming that he looked like a Satyr and survived on air, with a wife and children numbering 12 thousand, who were the offspring of the Northern Faeries living in Southerland and Catenes, along with the nearby Islands; and that these were the groups of Spirits that are constantly at war with the Fiery Spirits in the Mountain Heckla that erupts fire in Islandia. Their language was ancient Irish, and they lived in the Caverns of the Rocks and Mountains, a story recorded in the Antiquities of Pomonia.
A strange example.12. I have read another wonderful relation in a book de Annulis Antiquorum, Concerning a young man from whom the power of Venus was taken away so that he could not Company with his new marryed Wife. The Story is briefly thus; “Being busy at play or exercise with some of his Companions on his marriage day, he put his wedding Ring on the finger of the Statue of Venus that stood besides the place least it should be lost; when he had done, returning to take his Ring, the finger was bended inward, so that he could by no means pluck off/52. the Ring to his great amazement, at which instant he forsooke the place, and in the night the Image of Venus 512appeared unto him, saying, Thou hast espoused me, and shalt not meddle with any other: in the morning returning, the Ring was gone, and the finger made straight again, which troubled him mightily, so that he consulted with a Magician, who wrote a Letter to some Principal Spirit in that Dominion to which Venus belong’d, bidding the party stand watching at such a place at such an houre till he saw many troops of Spirits pass by him, and describing one in a Chariot, of stern and terrible Countenance, to whom he bad him deliver the Letter; All which he performed, and after the person in the Chariot had read the contents thereof, he broke out into this expression, great God, how long shall we be subject to the insolencies of this accursed Rascal, naming the Magitian: But withal calling to a most beauteous Woman from amongst the Company, he charged her to deliver back the Ring which at length she did with much aversness, and after that he injoyd his Marriage rites without impediment.”
A weird example.12. I've read another amazing story in a book de Annulis Antiquorum about a young man who lost the power of Venus and couldn't be intimate with his newly married wife. The story goes like this: “On his wedding day, while he was playing or exercising with some friends, he placed his wedding ring on the finger of a statue of Venus nearby to keep it safe. When he went back to get his ring, the finger bent inward, and he couldn't pull off the ring, which shocked him. He left the place, and that night, the image of Venus appeared to him, saying, 'You’ve married me and can't be with anyone else.' The next morning, he returned to find the ring gone and the finger straightened again, which troubled him a lot. So, he consulted a magician, who wrote a letter to a significant spirit in Venus’ domain, instructing him to wait at a certain place at a specific time until he saw many spirits pass by, including one in a chariot with a fierce and terrifying look, to whom he was to give the letter. He did all that, and after the chariot figure read the letter, he exclaimed, 'Great God, how long will we be at the mercy of this wretched magician!' But he then called over a stunning woman from the group and ordered her to return the ring, which she did reluctantly, and after that, he enjoyed his marital rights without any obstacles.”
Spirits of Woods, and Mountains. 13. Besides the innumerable Troops of Terrestrial Spirits called Faeryes there are also Nymphs of the Woods, Mountains, Groves, and Fountains, as Eagle,*[* read, Aegle] Arethusa, Io, Menippa, Irene, &c. who are sayd to be altogether of the fæminine kinde, sporting and dancing, and feasting amongst the trees in Woods, and bathing in clean and limpid Fountains; such have been seen by many, and are often alluded to, by the Roman and Greek Poets. There is also a relation of a German Prince, “who being exceeding thirsty and weary with hunting and hawking, lost his Company in the Woods, on a suddain beheld an opening at a little hillock amongst the trees, and a most beautiful Maiden offering a Golden Horn full of Liquor, which he received and drunk, and after rid quite away with the sayd Horn, not regarding the Virgins tears, who lamented after him; tis sayd that having spilt some of the sayd Liquor, it fetcht the hair from off his Horses skin, and the horn is yet to be seen in Germany, which I have been told by one that hath seen and handled it, affirming, That the Gold for purity cannot be parallel’d.”
Spirits of the Woods and Mountains. 13. In addition to the countless groups of earthly spirits called Faeries, there are also Nymphs of the woods, mountains, groves, and fountains, like Eagle,*[* read, Aegle] Arethusa, Io, Menippa, Irene, and others who are said to be entirely female, playing, dancing, and feasting among the trees in the woods, and bathing in clean, clear fountains; many have seen them, and they are often referenced by Roman and Greek poets. There’s also a story about a German prince who, being extremely thirsty and tired from hunting, lost his group in the woods. Suddenly, he saw an opening at a small hill among the trees, and a beautiful maiden offered him a golden horn full of drink, which he took and drank. He then rode away with the horn, ignoring the maiden's tears as she wept after him; it’s said that when he spilled some of the drink, it removed the hair from his horse’s skin. The horn can still be seen in Germany, as I've been told by someone who has seen and handled it, affirming, That the gold for purity cannot be matched.
Incubi, and Succubi.14. Another sort are the Incubi, and Succubi, of whom it is reported, that the Hunns have the original, being begotten betwixt these Incubi, and certain Magical women whom Philimer the King of the Goths banished into the deserts, whence arose that savage and untamed Nation, whose speech seemed rather the mute attempts of brute Beasts, than any articulate sound and well distinguished words. To these Incubi are attributed the diseases of the blood called the Nighthag, which certainly have a natural cause, although at the instant of time when the party is oppressed, it is probable that certain malevolent Spirits may mix themselvs therein and terrifie the soul and minde of the afflicted party.
Incubus and Succubus.14. Another type is the Incubus and Succubi, of whom it’s said that the Huns have their origins, being conceived between these Incubus and certain magical women whom Philimer, the King of the Goths, banished to the deserts. This led to the emergence of that savage and untamed nation, whose language sounded more like the inarticulate noises of animals than any recognizable speech or well-formed words. These Incubi are associated with blood diseases known as the Nighthag, which certainly have a natural cause, although at the moment when the person is afflicted, it’s likely that certain malevolent spirits may intervene, terrifying the soul and mind of the suffering individual.
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A froward kinde of Spirit.15. And amongst such Spirits as are resident amongst mortals, there is a very froward kinde, who take delight to pull down what man hath builded, who have been seen at the building of strong and mighty Castles to come in the night and tumble all to the ground that the workmen had reared the day before; of this sort were Horon, Stilkon, Glaura, and Kibbolla, four pestiferous, and turbulent Animals that for many years infested the first founders of the Emperours Seraglio: Till one of the holy Musselmans did by certain Charms, and Exorcisms constrain and bind them, to tell their names, and the cause of their disturbing, which they declared, and were by him confined to destroy the mines of Copper in Hungaria.
A troublesome type of spirit.15. Among the spirits that dwell among humans, there is a particularly troublesome kind that takes pleasure in tearing down what people have built. These spirits have been known to appear at the construction of strong and mighty castles, coming at night to knock down everything that the workers had erected the day before. This group includes Horon, Stilkon, Glaura, and Kibbolla, four harmful and disruptive beings that troubled the original founders of the emperors' Seraglio for many years. Eventually, a holy Muslim used certain charms and exorcisms to force them to reveal their names and the reason for their disturbances, which they disclosed. He then confined them to destroy the copper mines in Hungaria.
Example.16. There is also a Relation extant in the life of Paul the Hermit of a Satyr appearing to him in the Woods, and discoursing with him that it was a mortal Creature as he, and served the same God, dehorting the people to worship them for demi-Gods, as they had been accustomed to; Like unto this is the Story of the Death of the great God Pan; That a Mariner sailing by the Island of Cicilia, was called by his name from the shore,Example. and by a certain voice was bid to tell the Inhabitants of the next Island, that the great God Pan was dead, which he o/beyed,53. and though in the next Island there were no Inhabitants, yet when he approached he proclaimed, towards the shoar that Pan was deceased, immediately after which Proclamation he could sensibly hear most doleful and lachrymable Cryes, and noyses, as of those that lamented his departure.
Example.16. There's also a story about Paul the Hermit, where a Satyr appears to him in the woods and tells him that it’s a mortal being like him, serving the same God. The Satyr warns people not to worship them as demi-gods, as they had been used to doing. This is similar to the story of the death of the great God Pan; a mariner sailing by the Island of Cicilia hears a voice calling out his name from the shore, telling him to inform the inhabitants of the next island that the great God Pan is dead. He obeys, and even though the next island has no inhabitants, when he gets closer, he announces that Pan is deceased. Right after this announcement, he can distinctly hear the most sorrowful and mournful cries, like those grieving his loss.
Janthe a Spirit of the water.17. Ianthe, is sayd by Magitians, to be a water Spirit, who is ever present when any are drownd in the water, being delighted much in the destruction of mankinde, that it may enjoy the Company of their Astral Spirits after their decease; for according to the four Complexions or Constitutions of the body of Man, The Astral Spirit associates it self with separated substances; The Phlegmatick, to the watry Spirits: The Sanguine, to those of the Aire; The Cholerick, to the Fire; and the Melancholy, to the Terrestrial Spirits. But this is only to be supposed of such persons as dyed in discontent, and restlesness.
Janthe, a Water Spirit.17. Ianthe is said by Magitians to be a water Spirit who is always present when someone drowns, as she takes delight in the destruction of humanity so she can enjoy the company of their Astral Spirits after they pass away. According to the four temperaments or constitutions of the human body, the Astral Spirit connects itself with separated substances: the Phlegmatic connects to watery Spirits, the Sanguine to those of the Air, the Choleric to Fire, and the Melancholic to Terrestrial Spirits. However, this only applies to those who died in discontent and restlessness.
Watry Spirits that procreate.18. Of another sort are such Aquatick Animals as in former times have conversed, and procreated with mankinde bearing divers Children; And at length snatching all away into the watry Element again, whereof there are variety of Examples in Cardanus and Bodin. Of this sort was the Familiar of Paulus a Mendicant Frier, called by him Florimella, and entertaind as his Bed-fellow for forty years, though unknown and unseen to any but himself, till upon some unhandsome carriage of the Fryer, his Companion accompanying him over the Danube, leapt into the River and was never after seen.
Aquatic spirits that reproduce.18. Another kind includes those Aquatic Creatures that, in the past, have interacted and reproduced with humans, giving birth to various offspring; and eventually taking them all back into the water again, of which there are many examples in Cardanus and Bodin. One such example was the familiar of Paulus, a Mendicant Friar, whom he called Florimella, and who was his companion for forty years, though no one else knew or saw her, until one time due to the Friar's inappropriate behavior, his companion jumped into the Danube and was never seen again.
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Apparitions on the water.19. Innumerable are the reports and accidents incident unto such as frequent the seas, as fisher-men and sailers who discourse of noises, flashes, shadows, ecchoes, and other visible appearances nightly seen, and heard, upon the surface of the water. And as the disposition of the Heavens is according to the constellations, and climates, so are these spectres appropriate to particular parts, and coasts, from the North to the Southern Pole. But more especially, abounding in the North, about Norweigh Isleland, Green Land, and Nova Zembla.
Haunted sightings on the water.19. There are countless reports and incidents involving those who frequently sail the seas, such as fishermen and sailors who talk about noises, flashes, shadows, echoes, and other visible appearances seen and heard on the water's surface every night. Just as the position of the stars depends on the constellations and regions, these specters are specific to certain areas and coasts, from the North Pole to the South Pole. However, they are especially prevalent in the North, around Norway, Greenland, and Nova Zembla.
Prophetical rivers, and vocal fountains.20. Neither are the Storyes of the Greek, and Latine Poets all together to be sleighted in this particular; for many verities are interwoven with their fictions, they speak of vocal Forrests, as Dodona, of Talkative Rivers, as Scamander, of sensitive Fountains as Arethusa, Menippa, and Æagle; Which more credible Historians have partly confirmed in the Relation of Dodona, asserting that the trees do seem to speak by reason of the various Apparitions, and Phantasms, that attend the Forrest. And also in the Story of the River Scamander, which is sayd at this day to afford plenty of spectres, and prophetical Spirits, that have nightly conversation with the Turkish Sailers coming by that way with Gallyes into the Mediterranean.
Prophetic rivers and vocal fountains.20. The stories of Greek and Latin poets shouldn't be dismissed in this context; many truths are woven into their fictions. They talk about speaking forests, like Dodona, chatty rivers, like Scamander, and sensitive fountains, like Arethusa, Menippa, and Æagle. Credible historians have partially backed this up in their accounts of Dodona, claiming that the trees seem to speak due to the various apparitions and phantoms that inhabit the forest. There's also the story of the river Scamander, which is said to still be home to many specters and prophetic spirits that have nightly conversations with Turkish sailors passing through on their galleys into the Mediterranean.
21. The like is reported of a Castle in Norweigh standing over a Lake wherein a Satyr appeareth sounding a Trumpet before the death of any Souldier, or Governour belonging to the same, tis sayd to be the Example.Ghost of some murdered Captain that hath become so Fatal, and Ominous to his Successors. But with more probability may be called a Spectre proper to the place according to the Constellation.
21. Similar stories are told about a castle in Norway that sits over a lake where a satyr appears blowing a trumpet before the death of any soldier or governor associated with it. It's said to be the Example. Ghost of a murdered captain who has become so fatal and ominous to his successors. However, it might be more accurately described as a specter linked to the location according to the constellation.
22. And it hath been the conjecture of eminent speculators that from the Loins of such arise the numerous broodSpirits in Green-Land of Elves, Faeryes, Lycanthropi; And Pigmyes, sometimes visible, sometimes invisible in Green-Land and the adjacent rocks where they have no concomitants, but bears and scurvy-grass to mix, and make merry withal, except they pass from thence to the Northern parts of America, where they shall find their off-spring adored for Gods, and Goddesses, by the ignorant Inhabitants about new Albion, and as far South as Mexico, as is amply related in the discourses of Drake, Cortes and Purchas concerning the conquest and discovery of these Territoryes.
22. Influential thinkers have speculated that from the Loins of such beings come the many spirits in Greenland, including Elves, Faeries, Werewolves, and Pygmies, who are sometimes visible and sometimes not in Green-Land and the nearby rocks, where they have no companions except bears and scurvy-grass to hang out with, unless they move from there to the Northern parts of America, where their descendants are worshipped as Gods and Goddesses by the uninformed inhabitants of new Albion, and as far South as Mexico, as is well-documented in the accounts of Drake, Cortes, and Purchas regarding the conquest and discovery of these territories.
Destroying Spirits.23. By Apparitions upon the water many have been tempted to leap into the Sea in pursuit thereof till they were drowned, of which spectres there is a sort called by Psellus, Ordales, who do appear like Ducks or other Water fouls, till they by fluttering upon the water, do entice their followers to pursue them so farr that many perish in the attempt, which doth greatly delight these faithless/54. Spirits who (as we have said before) do long to accompany their Astral Spirits after their decease. An Example of this kinde I my self knew, besides the 515 numerous relations I have had from the mouths of others, which confirm the opinions of the antient Magicians concerning these water Spirits, that of all the rest they are the most deceitful, and dangerous, like the flattering Seas, and swift gliding Torrents, that when they have wonn any thing, to admire, and sound them, do carry them violently into the abysse of their own Element.
Killing Spirits.23. Many people have been tempted to jump into the sea after seeing apparitions on the water, only to drown. There's a type of ghost called Ordales, as described by Psellus, which appears like ducks or other waterfowl. They flutter on the surface to lure their followers into the water until many drown in the pursuit. This greatly pleases these treacherous spirits, who, as we've noted before, desire to follow their astral counterparts after death. I’ve personally encountered such an example, in addition to countless stories I've heard from others, which support the views of ancient magicians about these water spirits. They are considered the most deceitful and dangerous of all, much like the treacherous seas and swiftly flowing torrents that, once they lure someone in, violently drag them into the depths of their own element.
24. But we will leave the waters and insist a little on the nature of Igneous or Fiery SpiritsFiery Spirits. that inhabit the Mountains in Hecla, Ætna, Propo Champ, and Poconzi; Where the Courts, and Castles of these puissant Champions are kept. The opinion of some is, What these Spirits are.That they are not Astral, but Infernal Spirits, and Damned Souls, that for a term of years are confined to these burning Mountains for their Iniquities: Which opinion although it be granted, yet we may assert, That for the most part the apparitions, sounds, noices, clangors, and clamors, that are heard about the Mountain Hecla in Island and other places, are the effects of separated Starry beings, who are neither capable of good nor evill, but are of a middle vegetative nature, and at the dissolution of the Media Natura shall be again reduced into their primary Æther.
24. But let's move away from the waters and focus a bit on the nature of Igneous or Fiery SpiritsFiery Spirits. that live in the Mountains of Hecla, Ætna, Propo Champ, and Poconzi; where the courts and castles of these powerful champions are located. Some believe that What these Spirits are.they are not Astral, but Infernal Spirits, and Damned Souls, confined to these burning Mountains for a time due to their wrongdoings: Although this opinion may be accepted, we can assert that, for the most part, the apparitions, sounds, noises, clangs, and cries that are heard around the Mountain Hecla in Island and other places are the results of separate starry beings, who are neither good nor evil, but exist in a middle vegetative state, and will be returned to their original Æther at the dissolution of the Media Natura.
Why they delight in the fiery element.25. And from natural Causes, it may be easily demonstrated, That there is great Correspondence betwixt such substances, and the Element of fire, by reason of the Internal Flagrat and Central Life proceeding from the Quintessence or*[* ? of] one only Element which upholds them, in Motion, Life, and Nourishment. As every natural, and supernatural being is upheld, and maintain’d out of the self-same root from whence it had its original, or rise; So the Angels feed upon the Celestial Manna, The Devils of the fruits of Hell, which is natural to their appetite, as trash for swine; the Astral beings; of the source of the stars, the Beasts, Birds, or Reptiles of the fruits of the Eatth,†[† sic] and the gas of the Air, the fishes of the blass of the Water; But more particularly, every thing is nourished by its Mother, as Infants at the Breast, either by exhausting or fomentation.
Why they take pleasure in the fiery element.25. It can be clearly shown that there is a significant connection between such substances and the element of fire, due to the internal heat and life force coming from the essence of a single element that supports them, providing motion, life, and nourishment. Just as every natural and supernatural being is sustained by the same source from which it originated, so too do the Angels feed on Celestial Manna, while the Devils consume the fruits of Hell, which satisfy their nature, just like garbage for pigs; the Astral beings feed on the energy from the stars, the Beasts, Birds, or Reptiles derive from the products of the Earth,†[† sic] and the gas in the Air, along with the fish of the sea; but, more specifically, everything is nurtured by its source, like infants at the breast, either through depletion or stimulation.
Spirits that burn Cities.26. Such Spirits are very officious in the burnings of Towns, or Cole-pits, delighting much to dance and exult amidst the flames, and become Incendiaries worse then the material Cause of the Combustion, often tempting men in drukeness,‡[‡ sic] to burn their own Houses, and causing Servants carelesly to sleep, that such unlucky accidents may happen. As the Story of Kzarwilwui a Town in Poland doth confirm, which was reduced to ashes by three of these pestilentious Animals, called Saggos, Broundal, and Baldwin, who after many open Threatnings for six months together, that they would destroy the City, and Citizens, did on a dark and stormy night, set all on fire on a 516 suddain in twenty or thirty several places, which irrecoverably destroyed the Inhabitants.
Cities on fire.26. These spirits are very active in burning towns or coal pits, enjoying the chaos of dancing and celebrating among the flames, becoming even worse fire starters than the actual cause of the fire. They often tempt people into drunkenness, [‡ sic] leading them to set their own houses on fire, and making servants careless enough to sleep through it, resulting in such unfortunate events. The story of Kzarwilwui, a town in Poland, supports this, as it was burned to the ground by three of these destructive beings, named Saggos, Broundal, and Baldwin, who, after many open threats for six months saying they would destroy the city and its people, on a dark and stormy night, suddenly set fire to it in twenty or thirty different places, which ultimately destroyed the inhabitants.
Their food and pastime.27. As for the nourishment of fiery Spirits, it is radical heat, and the influence of the Aery Region; their sport and pastime consisteth for the most part in tumbling, and fooling one with another when the flames are most impetuous, and violent in the Mountains: And it is likewise credited by some that their office is to cruciate and punish some Evil Livers, retaining, and tormenting their Souls, or Astral Spirits for many years after the Bodies decease, which is too empty a notion to be hearkened unto by any that are well informed of their natures.
Their food and hobbies.27. When it comes to what fiery Spirits eat, it's all about radical heat and the influence of the Aery Region. Their fun mainly involves tumbling and playing around with each other when the flames are at their most intense and wild in the Mountains. Some people believe that their role is to torture and punish certain wrongdoers, keeping their Souls, or Astral Spirits, trapped and tormented for many years after their bodies have died, but that idea is too far-fetched for anyone who truly understands their nature.
Why they delight in the fiery quality.28. Neither is it to be wondered at that they are so much delighted with the fiery quality in regard of their affinity and appropriation with infernal spirits, whose state and being is altogether damnable and deplorable; for although they have not the ability of attaining either the Heavenly or Infernal quality, by reason that they are utterly voyd of the innermost Center, and may be rather called bruits, then rational Animals, yet because they belong to the outermost *principle,* Fire] such is their innate Affinity, and Unity with the dark World, or infernal Kingdome that they do often become the Devils Agents to propagate his works upon the face of the Earth./
Why they like the fiery quality.28. It's not surprising that they are so fascinated by the fiery quality because of their connection with infernal spirits, whose existence is completely wretched and tragic. Even though they can’t reach either the Heavenly or Infernal states since they lack the innermost Center and might be better described as beasts rather than rational beings, their belonging to the outermost *principle,* Fire gives them a natural connection and unity with the dark World or infernal Kingdom, which is why they often become the Devil's agents to carry out his works on Earth.
55.Astral Spirits ministers to the devill. 29. By the Instigations of infernal Spirits they are often sent to terrifie men with nocturnal visions, in the likeness of monstrous Beasts or Ghosts of their deceased Friends. They are moreover often abetted to tempt and provoke melancholy people to execute themselves; besides innumerable wayes they have of executing the pleasures of *iniquous[* sic] Spirits through malicious Instigations, and secret Stratagems projected by them to the destruction of mortal men, especially when the work to be effected by the Devil is too too hard for his subtle and spiritual nature to bring to pass, because the same belongs to the Astral source or outward principle to which these dubious Spirits do properly belong; then are they frequently sollicited to mediate in such treacherous actions, as the hellish Spirits have conspired against the Lives of mortal men.
55.Astral spirits serve the devil. 29. By the influence of infernal Spirits, they are often sent to scare people with nighttime visions resembling monstrous Beasts or the Ghosts of their deceased Friends. They are also commonly encouraged to tempt and provoke depressed individuals into harming themselves; in addition to countless other ways they have of carrying out the desires of *wicked[* sic *] Spirits through malicious urges and secret plans devised by them to bring about the downfall of humans, especially when the tasks set for the Devil are too challenging for his clever and spiritual nature to achieve, since those tasks belong to the Astral source or external principle to which these dubious Spirits truly belong; then they are often urged to take part in such treacherous actions as the hellish Spirits have plotted against the Lives of humans.
Why the devil requires their help.30. More particularly, These Spirits that belong to the fiery Element, are most officious in this kinde of service, being naturally such as the Antecedent matter hath sufficiently demonstrated; but according to the ranks and Categoryes to which they belong, some of them are more inveterate, and malicious in their undertakings then the rest. But every kinde of Astral Spirit is obsequious to the Kingdome of darkness, that the devilish Spirits can effect little or nothing without their assistance in this external principle of the Starrs and Elements upon the bodies or possessions of Mankind; because their bodies are 517too crude and rough for the conveyance of their influence, either in Dreams, Raptures, Philtres, Charms, or Constellations, as the following Chapter of the nature of Infernal beings shall make plain, wherein the nature and capacity of every damned Spirit is decyphered according to the truth of the antient Philosophy.
Why the hell do they need their help?30. More specifically, these Spirits that are part of the fiery element are especially active in this type of work, as the previous material has clearly shown. However, based on their ranks and categories, some of them are more entrenched and malicious in their actions than others. Yet every type of Astral Spirit is compliant with the kingdom of darkness, so the devilish Spirits are unable to achieve much on their own without the support of these external elements of stars and nature affecting humans and their possessions. Their own bodies are too crude and rough to effectively convey their influence, whether in Dreams, Raptures, Philtres, Charms, or Constellations, as will be clarified in the following chapter about the nature of Infernal beings, which will describe the nature and capacity of each damned Spirit according to the principles of ancient Philosophy.
Subterranean Spirits.31. Leave we now the Spirits of the fire, to illustrate the natures of subterranean Beings, whose Orders, Species, and Degrees, are various; for they consist in these distinctions, viz. Spirits of men deceased, Souls of men deceased, separated Spirits Astral, separate Spirits semi-Infernal, Spirits appropriate to the Constellations where any of the seven metals, viz. Saturn, Jupiter, Mars, Sol, Luna, Venus, Mercury, are found in the bowels of the Earth; and as farr as the natures of Minerals are distinct one from the other, so much distant are these Subterranean Spirits in Nature and Faculty in respect of their places, shapes, names, and qualities.
Underground Spirits.31. Now let's move on from the Spirits of fire to explore the nature of underground Beings, which come in various Orders, Species, and Degrees. They can be categorized as follows: spirits of deceased individuals, souls of the departed, separated Astral Spirits, semi-Infernal separate Spirits, and Spirits connected to the Constellations where any of the seven metals—namely, Saturn, Jupiter, Mars, Sol, Luna, Venus, Mercury—are found deep within the Earth. Just as the characteristics of Minerals vary from one another, so do these Subterranean Spirits differ in their Nature and Abilities based on their locations, forms, names, and qualities.
Spirits of the Mountains, Caves, and Tombs. 32. But they are not all confined unto the metallick Kingdome; for there are also Spirits of the Mountains, Vallies, Caves, Deeps, Hiata’s, or Chasma’s of the Earth, hidden Treasures, Tombs, Vaults, and Sepultures of the Dead. To the last belong the Astral Spirits of deceased Mortals, that delight to hover over the antient Carcases to which they belong’d, seeking still to be dissolved, and diligently enquiring the Cause of their retention; such are resident in silent Caves, and solitary Vaults, where the deceased lie till the Humidum Radicale be exciccate, and totally dryd up, after which their tricks are no more manifest, but are utterly extinguished, and annihilated.
Spirits of the Mountains, Caves, and Tombs. 32. But they aren’t all limited to the metallic Kingdom; there are also Spirits of the Mountains, Valleys, Caves, Depths, Hollows, or Chasms of the Earth, hidden Treasures, Tombs, Vaults, and Burials of the Dead. The last group includes the Astral Spirits of deceased Mortals, who enjoy hovering over their ancient bodies, still seeking to be released and eagerly questioning why they are held. These spirits reside in silent Caves and solitary Vaults, where the deceased remain until the Humidum Radical is dried up completely; after that, their activities are no longer evident, and they are completely extinguished and annihilated.
Spirits of hidden Treasures. 33. To the next, belong such Spirits as are Protectors of hidden Treasures, from a natural Cause, from whence they do exceedingly envy mans benefit, and accomodation in the discovery thereof, ever haunting such places where money is conceal’d, and retaining malevolent and poysonous Influences, to blast the Lives and Limbs of those that dare to attempt the discovery thereof: Peters of Devonshire with his confederates, who by Conjuration attempted to dig for such defended Treasures, was crumbled into Atomes, as it were, being reduced to Ashes with his Companions in the twinkling of an eye.
Spirits of Hidden Wealth. 33. Next, we have the Spirits that protect hidden treasures, driven by a natural cause, as they are deeply envious of human benefit and convenience in discovering them. They constantly haunt places where money is hidden, holding hostile and toxic influences that can harm the lives and limbs of those who dare to seek these treasures. Peters of Devonshire and his associates, who attempted to conjure and dig for these protected treasures, were instantly turned to dust, as if reduced to ashes along with his companions in the blink of an eye.
The nature of such Spirits. 34. And upon this particular, we have plenty of Examples of the destruction of such as by Magical experiments have discovered hidden Treasures; which instances do rather seem to prove, That such as haunt these places do more nearly belong to the Infernal, then to the Astral Hierarchy, in regard that they are so infesting and inveterate to Mortal men, that the Grand Intention of the Prince of darkness may be accomplished in their designs./
The nature of these Spirits. 34. In this regard, we have many examples of people who, through magical experiments, have uncovered hidden treasures. These instances suggest that the spirits that linger in these places are more closely related to the Infernal than to the Astral Hierarchy, since they are so persistent and hostile to humans, enabling the dark intentions of the Prince of Darkness to be realized in their plans.
56.Spirits that infest Mines and Miners. 35. But of all the rest such as haunt Mines and mettle men, are the most pernicious, and frequent from the same Cause with the former. 518 The nature of such is very violent; they do often slay whole Companies of Labourers, they do sometimes send inundations that destroy both the Mines, and Miners, they bring noxious and malignant vapours to stifle the laborious workmen; briefly, their whole delight and faculty consists in tormenting, killing, and crushing men that seek such Treasures, that mankind may never partake thereof to relieve their Cares, and worldly necessities.
56.Spirits that Haunt Mines and Miners. 35. Of all the entities that haunt mines and affect miners, these are the most harmful and are frequent for the same reasons as the former. 518 Their nature is very aggressive; they often kill entire groups of workers, sometimes cause floods that destroy both the mines and the miners, and release toxic and harmful gases that suffocate the hardworking individuals. In short, their entire purpose and capability are to torment, kill, and crush people who seek such treasures, preventing humanity from benefiting from them to ease their struggles and worldly needs.
An Example of a turbulent Spirit.36. Such was Anæbergius a most virulent Animal that did utterly confound the undertakings of those that laboured in the richest Silver mine in Germany, called Corona Rosacea. He would often shew himself in the likeness of a he-goat with Golden horns, pushing down the workmen with great violence, sometimes like a Horse breathing flames, and pestilence at his Nostrils. At other times he represented a Monk in all his Pontificalibus, flouting at their Labour, and imitating their Actions with scorn and dedignation, till by his daily and continued molestation he gave them no further ability of perseverance.
An Example of a Turbulent Spirit.36. Such was Anæbergius, a highly destructive being that completely disrupted the efforts of those working in the richest silver mine in Germany, known as Corona Rosacea. He would often appear in the form of a he-goat with golden horns, violently pushing down the workers. At times, he took the shape of a horse, breathing fire and pestilence from his nostrils. Other times, he appeared as a monk in all his Pontificalibus, mocking their labor and imitating their actions with scorn and disdain, until his relentless harassment made it impossible for them to continue.
Conclusion.37. Thus, I have hinted the various distinctions, and sub-distinctions of Astral Spirits proper or common, illustrating their natures according to the opinions of the Learned; from thence I proceed to say what the Infernal Hierarchy is, and whereof it doth consist in this fifth Chapter following.
Conclusion.37. So, I've pointed out the different distinctions and sub-distinctions of Astral Spirits, whether they're specific or general, illustrating their natures based on the views of scholars. Now, I'll discuss what the Infernal Hierarchy is and what it consists of in this fifth chapter that follows.
Chap. 5.
Of the Infernal Spirits, or Devils, and damned Souls treating, what their Natures, Names, and Powers are, &c.
About the Infernal Spirits, or Devils, and damned Souls, discussing what their natures, names, and powers are, etc.
1.LEaving 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, times, orders, powers, and capacities, proceeding gradually from a general narration, to a particular Anatomy of every sort of Spirit in its proper place and order.
1.Leaving What This Chapter Covers. the Astral Kingdom, I will now describe the nature and distinctions of Infernal Spirits or Devils, and damned Souls, who will be considered according to their ranks and orders, which correspond exactly to the Choirs and Hierarchies of Angels or Celestial beings. I will focus on their names, shapes, places, times, orders, powers, and abilities, gradually moving from a general overview to a specific analysis of each type of Spirit in its appropriate place and order.
2. As forThe place of hell or the habitation of devils. the Locality or Circumscription of the Kingdome of darkness, it is farr otherwise to be considered then the vulgar account it, who esteem the hellish habitation, a distinct Chasma or Gulph in a 519 certain place, above, under, or in the Center of the Earth, where innumerable Devils, and wicked Souls inhabit, who are perpetually scorched, and tormented with material flames of fire. This is the opinion which naturally all men are addicted and prone unto. But if we will rightly consider the Kingdome of Heaven and Hell, in respect of one another, we must look upon the similitude of light and darkness in this outward world, who are not circumscribed, nor separate as to Locality from one another; for when the sun arises, the darkness of the night disappeareth, not that it removes it self to some other place or Country, but the brightness of the light overpowereth it, and swallows it up, so that though it disappeareth, yet it is as really there as the light is.
2. Regardingthe place of hell or the home of demons. the area or boundaries of the kingdom of darkness, it should be viewed very differently from the common belief. Many think of hell as a separate chasm or pit located in a 519 specific spot, above, below, or at the center of the Earth, where countless devils and evil souls reside, eternally scorched and tormented by physical flames. This is the viewpoint most people tend to hold. However, if we want to truly understand the relationship between the kingdom of Heaven and Hell, we need to consider the similarity between light and darkness in the physical world, which are not confined or separated by location. When the sun rises, the darkness of night vanishes, not because it has moved to another place or area, but because the brightness of the light overwhelms it and absorbs it. So, even though it disappears, it is just as real as the light itself.
Illustrated by a similitude.3. This is also to be considered in* [* text iu]the description of the Habitations of good, or evill beings, that they are really in one another, yet not comprehended of one another, neither indeed can they be, for the evil Spirits if they should remove ten thousand miles, yet are they in the same quality and source, never able to finde out or discover where the Kingdome of Heaven is to be found, though it be really through, and through with the dark Kingdome, but in another quality which makes them strangers to one another.
Illustrated by a resemblance.3. This should also be considered in* [* text iu] the description of the dwellings of good or evil beings, as they truly exist within one another, yet are not understood by one another, nor can they be, because evil spirits, even if they were to move ten thousand miles away, still belong to the same nature and source. They will never be able to find or discover where the Kingdom of Heaven is located, even though it exists entirely within the dark kingdom, but in a different quality that makes them strangers to one another.
The differerence [sic] betwixt heaven and hell.4. A similitude hereof we have in the faculties of the humane Life, as to the indowments of the Soul considered in the just, and in the wicked; for to be good, pure, and holy, is really present as a quality in potentia with the depraved/57. soul, although at that instant the Soul be cloathed with Abominations, so that the eye which should behold God or Goodness is put out. Yet if the soul would but come out of it self, and enter into another source or principle, in the center it might come to see the Kingdome of Heaven within it self, according to the Scripture, and Moses,*[* Deut. 30, 19.] The word is nigh thee, in thy heart, and in thy Mouth.
The distinction between heaven and hell.4. We find a similarity in the faculties of human life, especially regarding the qualities of the soul in both the righteous and the wicked; being good, pure, and holy is inherently present as a potential quality in the corrupted soul, even though at that moment the soul may be wrapped in evil, preventing it from seeing God or goodness. However, if the soul were to detach itself and seek a different source or principle, it could ultimately perceive the Kingdom of Heaven within itself, as stated in Scripture, and Moses,*[* Deut. 30:19.] The word is near you, in your heart, and in your mouth.
How the Devils can come into this World.5. True it is that the Devils and damned Souls cannot sometimes manifest themselvs in this Astral World, because the nature of some of them is more near unto the external quality then of others, so that although properly the very innermost and outermost darkness be their proximate abode, yet they do frequently flourish, live, move, and germinate in the Aery Region, being some of them finite and determinate Creatures.
How the Devils can enter this world.5. It's true that Devils and damned Souls can't always show themselves in this Physical World, because some of them are closer to external qualities than others. While their true home is the deepest and darkest realm, they often thrive, exist, move, and grow in the Airy Region, as some of them are finite and defined beings.
The great difficulty of their appearance.6. But according to their fiery nature, it is very difficult for them to appear in this outward world, because there is a whole principle or gulph betwixt them, to wit, they are shut up in another quality or existence, so that they can with greater difficulty finde out the being of this World, or come with their presence into the same, then we can remove into the Kingdome of Heaven, or Hell with our intellectual 520 man; for if it were otherwise, and that the Divels had power to appear unto Mortals as they list, how many Towns, Cities, &c. should be destroyed, and burnt to the ground, how many Infants should be kild by their malicious power! yea few or none might then escape in Lives, or Possessions, and sound minds, whereas now all these enjoyments are free amongst mortals, which proves, that it is exceeding hard for evill Spirits to appear in the third principle of this world, as for a man to live under water, and fishes on the Land. Yet must we grant, that when the imaginations, and earnest desires of some particular Wizards, and envious Creatures have stirr’d up the center of Hell within themselvs, that then the Devil hath sometimes access to this world in their desires, and continues here to vex, and torment so long as the strength of that desire remains which was the first attractive Cause.
The huge challenge of how they look.6. But because of their fiery nature, it is really hard for them to show themselves in this world, since there's a whole principle or gap between them. They are confined to a different state of being, making it much harder for them to recognize this world or to make their presence known here than it is for us to move into the Kingdom of Heaven or Hell with our minds. If it were different, and if demons could appear to mortals whenever they wanted, countless towns and cities would be destroyed and burned to the ground, and many infants would be killed by their malicious power! Very few, if any, would then escape with their lives, possessions, or sanity. However, all these things are freely enjoyed among mortals, which proves that it's extremely difficult for evil spirits to manifest in the third dimension of this world, just as it's hard for a man to live underwater or for fish to survive on land. Yet, we must acknowledge that when the fervent imaginations and desires of certain wizards and envious creatures stir up the depths of Hell within themselves, then the Devil sometimes gains access to this world through those desires and remains here to harass and torment as long as the strength of that initial desire lasts, which was the original attractive cause.
The cause of few appearances now. 7. For the very cause of the paucity of appearances in these dayes, is the fulness of time, and the brightness of Christianity, dispelling such mists, as the sun doth cause the clouds to vanish, not by any violence or compulsion, but from a natural cause; even so the Kingdome of Light as it grows over mans soul, in power and dominion, doth naturally close up the Center of darkness, and scatter the influences of the Devil so that his tricks lye in the dust, and his will at length becomes wholly passive as to man.
The reason for fewer appearances now is. 7. The reason for the lack of appearances these days is that the time is ripe, and the brilliance of Christianity is clearing away the mists, just as the sun causes clouds to disappear, not through force or pressure, but naturally. As the Kingdom of Light grows in power and influence over a person's soul, it naturally shuts off the center of darkness and disperses the Devil's influence, making his tricks powerless and leaving his will completely submissive to humanity.
The Devils power in the time of the Law.8. In the time of the Law, when the wrath and jealousie of the Father, had the dominion in the Kingdom of Nature, all Infernal Spirits had more easie access unto mankind then now they have; for before the Incarnation of Christ, the anger of God had more dominion over the soul of Man, and was more near in nature unto the same; so that the Devils could with more facility spring up in the element of Wrath, to manifest themselves in this outward principle, because the very Basis and Foundation of Hell beneath, is built and composed of the Wrath of God, which is the channel to convey the Devil into this sublunary World.
The Devil's influence during the era of the Law. 8. During the time of the Law, when the Father's anger and jealousy reigned supreme in the Kingdom of Nature, all Infernal Spirits had easier access to humanity than they do now; before Christ's Incarnation, God's wrath had more control over the human soul and was closer in nature to it. This allowed the Devils to rise more easily in the element of Wrath, making it simpler for them to manifest in this outward realm, because the very foundation of Hell below is built on the Wrath of God, which serves as a channel for the Devil to enter this earthly World.
His power under Christ in the flesh. 9. But when Christ began to be manifest unto the World, the multiplicity of Appearances, and possessed with Devils, began insensibly to decay and vanish. And if any should object, That betwixt the space of his Incarnation and his Suffering, such accidents were rather more frequent than in the times before: To this I answer, That the Devil knowing well that his time was but short; and also knowing, that till the great Sacrifice was offered up, he had leave to range and rove abroad the Kingdom of this World; therefore he imployed all his forces and endeavours to torment those miserable souls and captives to whom Christ came to Preach Deliverance.
His authority through Christ in the flesh. 9. But when Christ started to reveal Himself to the world, the numerous appearances of demons began to gradually fade away. And if anyone argues, That during the time between His Incarnation and His Suffering, such occurrences were actually more common than before: I respond that the Devil, fully aware that his time was limited, also knew that until the great Sacrifice was made, he was allowed to roam freely in the Kingdom of this World; therefore, he used all his strength and efforts to torment those unfortunate souls and captives whom Christ came to preach deliverance to.
Under Christianity.10. But after the Partition wall was broken down, and the vail of 521 Moses, and of the anger of God from off the soul in the death of Christ, there was a sensible and visible decay of the Devils prancks amongst mortals, and that little remnant/58. of Lunaticks and Possessed, which continued after Christ, did the Apostles relieve and set at liberty, through the influence and virtue of the promise of the Son of God (to wit) the Holy Ghost, or the Comforter, which could not come until he went away: And on the day of Pentecost, whilst they waited in humility for the fulfilling of his promise, the very effect of Christs birth and sufferings did first manifest it self, when the Holy Ghost sprung up amongst them, to the destruction of Sin and Satan.
Under Christianity.10. But after the barrier was broken down, and the veil of 521 Moses, along with God's anger, was lifted from the soul through Christ's death, there was a noticeable decline in the Devil's tricks among people. That small group/58. of lunatics and possessed individuals that remained after Christ were helped and freed by the Apostles, thanks to the influence and power of the promise of the Son of God (namely) the Holy Ghost, or the Comforter, who could not come until he left. And on the day of Pentecost, while they waited humbly for the fulfillment of his promise, the true impact of Christ's birth and suffering first became evident when the Holy Ghost emerged among them, leading to the downfall of Sin and Satan.
Under Apostacies.11. And so long as the purity of Christianity continued in the Primitive Church, there were very few that the Devil could personally or actually lay hold of in the Astral Man, for the space of two hundred years after the death of Christ, until that from Meekness and Abstinence, the Christians began to exalt themselves in Loftiness and Worldly Honours; then the Devil began to exalt his head amongst the Lip-Christians, bewitching them into every Lust; and captivating their inward and outward faculties at his pleasure. As all along in Popery is clearly seen.
Under Apostacies.11. As long as Christianity remained pure in the early Church, very few people could be directly influenced by the Devil in the Astral Man for two hundred years after Christ's death. However, when Christians started to prioritize pride and worldly recognition over humility and self-control, the Devil began to make his presence felt among those giving mere lip service to faith, tempting them into various desires and taking control of their inner and outer selves at will. This is clearly evident throughout the history of Popery.
Under Idolatry.12. Yet notwithstanding, the coming of Christ hath prevented the Devils force in general. Such Nations as have never embraced the Christian Faith, are still deluded and bewitched by him; because the center hath never been actually awakened in any of them, so that the Devils power prevails over them mightily, to seduce them to worship things visible, and not the true God: For where the most darkness is in Religion and Worship, or in natural understanding, there his power is most predominant; As in Tartary, China, and the East-Indies; also in Lapland, Finland, and the Northern Islands.
Under Idol Worship.12. However, despite this, the arrival of Christ has weakened the power of the devil overall. The nations that have never accepted the Christian faith are still misled and enchanted by him because the core truth has never truly been awakened in any of them, allowing the devil’s influence to dominate as he leads them to worship visible things instead of the true God. The greater the darkness in religion and worship, or in natural understanding, the more his power prevails; as seen in Tartary, China, and the East-Indies; as well as in Lapland, Finland, and the Northern Islands.
How power in new-discovered Lands.13. In the West-Indies or America, his access is very facil and freequent to the Inhabitants, so that by custom and continuance they were at the first discovery thereof, become so much substitute and obsequious to his power, that though they knew him to be a power of Darkness, yet they adored him lest he should destroy them and their Children. And unto such a height were they come at the Landing of Cortes, Drake, and Vandernort, that they could familiarly convert themselves into Wolves, Bears, and other furious Beasts; in which Metamorphosis their Enthusiasms and Divinations were suggested, and such were held in greatest esteem.
How power operates in newly discovered territories.13. In the West Indies or America, it was quite easy and common for the inhabitants to interact with him, so that over time, from the moment of its discovery, they became so submissive and obedient to his power that even though they recognized it was a dark force, they worshipped him for fear that he would harm them and their children. By the time Cortes, Drake, and Vandernort arrived, they had become so transformed that they could easily turn into wolves, bears, and other fierce beasts; in this transformation, their enthusiasms and divinations were inspired, and such practices were held in high regard.
His power in America.14. Till upon the Invasion of the Spaniards, the greater evil drove out the less, and the cruel Murthers of that Antichristian tradition, did both depopulate the Islands and most of the Continent; and also by accident, though not through any good intention, extirpate 522 the race of such as addicted themselves to this infamous sort of Divination. In which devastation, and bloody inquisition, their Idols were discovered with their Oracles and Inchantments, far different from the European Conjurers, and any of their Ceremonies.
His influence in America.14. Until the invasion of the Spaniards, the bigger evil replaced the smaller one, and the brutal murders from that anti-Christian tradition led to the depopulation of the Islands and much of the Continent; and also, unintentionally, though not out of any good intention, wiped out the race of those who engaged in this notorious form of divination. In this destruction and bloody inquisition, their idols were found along with their oracles and enchantments, which were vastly different from the European conjurers and any of their rituals.
The variety of Conjurations according to the Countries.15. But that which is the most remarkable in the Infernal proceedings, is this, That there is not any Nation under the Sun, but the Devil hath introduced himself amongst them through their Ceremonies and Worship, though quite opposite to one another: For in the Kingdom of China, by the sacrifice of Blood and Panaak, he is Conjured and Exorcized through the repetitions of several Superstitious Invocations to the Sun and Moon. In Tartary the Magicians go quite another way to work, with Offerings to the Ocean, to the Mountains, and the Rivers, fuming Incense, and divers sorts of Feathers; by which means the Devils are compelled to appear. So that we see how this Proteus can dispose himself in the divers Kingdoms of this World; being called by other names in Tartary, China, the East and West-Indies, &c. then amongst the European Conjurers. Likewise the Greeks and Romans could Invocate Spirits by Prayers unto the Moon, and divers Sacrifices of Milk, Honey, Vervine, and Blood. And those that are addicted to Conjurations in Christianity, have attained to a more lofty and ample manner of Incantation and Conjuring with Magical Garments, Fire, Candles, Circles, Astrological Observations, Invocations, and holy Names of God, according to the Kaballa of the Jews./
The various types of Conjurations by Country.15. What stands out most in the Infernal activities is that there isn't a single nation under the sun where the Devil hasn't made his presence known through their rituals and worship, even if they are completely different from one another. In the Kingdom of China, he is summoned and exorcised through blood sacrifices and Panaak, along with repeated superstitious invocations to the Sun and Moon. In Tartary, the magicians take a different approach, making offerings to the ocean, mountains, and rivers, burning incense, and using various types of feathers to compel demons to appear. This shows how this Proteus adapts himself across the various kingdoms of the world, being called by different names in Tartary, China, the East and West Indies, etc., compared to European conjurers. Similarly, the Greeks and Romans invoked spirits with prayers to the Moon and various sacrifices of milk, honey, vervain, and blood. Those engaged in conjurations within Christianity have developed a more elaborate method of incantation and summoning, using magical garments, fire, candles, circles, astrological observations, invocations, and holy names of God, according to the Kaballa of the Jews.
59.Why few are able to raise Spirits. 16. So that every distinct Nation hath conformed its Conjuration unto the Ceremonies of that Religion which it professeth: And it is to be observed, That from a natural cause every Nation hath its Conjurations and Names of Devils, from the Constellation under which the Countrey lyeth, and from the Air or Wind to which such particular Dominations do belong; so that no effect would follow, if one Countrey should traditionally inure themselves to the Forms and Exorcisms that are used by another Nation. And therefore is it that so many attempts are offered in vain amongst professed Christians to raise Spirits, because they have little or nothing from their own Constellation, but make use of what they have borrowed from the Greeks and Romans, or the ancient Imbecillity of the Ægyptians Priests; I mean, their simple forms of Invocation.
59.Why few can summon Spirits. 16. Each distinct nation has tailored its rituals to the practices of its own religion. It's important to note that, for natural reasons, every nation has its own rituals and names for demons, influenced by the stars under which the country lies and the air or winds associated with specific powers. Therefore, no results would come from one country using the chants and exorcisms that another nation employs. That's why, despite many attempts, Christians often struggle to raise spirits; they rely on borrowed methods from the Greeks, Romans, or the outdated practices of the Egyptian priests, namely their basic forms of invocation.
The Names of Devils in the Time of the Law.17. But because we are rather upon the discovery of the Infernal Kingdom, as it hath no dependence upon the doings of mortal Men; therefore we will proceed to discover what the Antients have said concerning it: So the next which we fall upon after the description of their Habitations, and the manner of their Appearances, is their Names and Appellations diversly considered. First, from the 523 Creation of the World to the coming of Christ, they retained the Hebrew names, as Belial, Baal, Baalzebub, Lelah, Ador, Abaddon, &c. according to the seculum under which they were Invocated; assuming names according to the present occasion about which they were imployed.
The Names of Demons During the Time of the Law.17. However, since we are more focused on uncovering the Infernal Kingdom, which is independent of the actions of mortal men, we will explore what the ancients have said about it. The next topic we tackle, after discussing their habitats and the way they appear, is their names and titles in various contexts. First, from the 523 Creation of the World to the arrival of Christ, they kept the Hebrew names like Belial, Baal, Beelzebub, Lelah, Ador, Abaddon, etc., depending on the seculum in which they were invoked, taking on names based on the situation for which they were being called.
Their Names in China.18. Under the Constellation of China, they are Invocated by the Names Kan, Sinoam, Nantam, Bal, Baltal, Sheall, the six Governours or Presidents: Chancangian, the chief of the Devils: Po, Paym, Nalkin, Nebo, the Devils of the four Winds: Lean, Lan, Pan, Adal, the Devils of the four Elements. And according to the nature of their language or words which do all consist of no more then one syllable, so are the Devils named. Yea, as it is conjectured by many learned Magicians, this language of the Chinenses is more Magical and adapted to Conjurations, then all the Oriental Tongues, because of the consonancy and copiousness thereof, together with the numerous and various Characters used by them.
Their Names in China.18. Under the Constellation of China, they are called by the Names Kan, Sinoam, Nantam, Bal, Baltal, Sheall, the six Governors or Presidents: Chancangian, the chief of the Devils: Po, Paym, Nalkin, Nebo, the Devils of the four Winds: Lean, Lan, Pan, Adal, the Devils of the four Elements. And according to the nature of their language or words, which all consist of just one syllable, so are the Devils named. Indeed, as many learned Magicians speculate, this language of the Chinenses is more Magical and suited for Conjurations than all the Oriental Tongues, due to its consistency and richness, along with the many various Characters they use.
In the East-Indies
Tartaria.
Greece.
Italy.
West
Indies.19. In the East-Indies, and in Tartary, the Names are the same
with those of China, though the Ceremonies differ. In Persia,
Arabia, Natolia, Ægypt, Æthiopia, the Names are the same with
the Jewish Rabbins. But the Greeks and Romans have different from
the rest, according to their Language and Superstitions. The Turks,
Muscovites, Russians, Lapponians, and Norwegians, make use of
the Sclavonian tongue in all their Conjurations. The West-Indians
have very strange and antick Names and Ceremonies of their own, nothing
depending on the Traditions and Practices of the old World; for, as
is related before, the Devil is sufficiently capable of introducing
himself through the Religious Superstitions of any Nation whomsoever,
according to the Constellations, although strangers to the Rites and
Ceremonies of others.
In the East Indies
Tartary.
Greece.
Italy.
West Indies.19. In the East Indies and in Tartary, the names are the same as in China, though the ceremonies differ. In Persia, Arabia, Anatolia, Egypt, and Ethiopia, the names are the same as those of the Jewish Rabbis. However, the Greeks and Romans have different terms, reflecting their own language and superstitions. The Turks, Muscovites, Russians, Laplanders, and Norwegians use the Slavic language for all their rituals. The West Indians have very unique and ancient names and ceremonies of their own, completely independent of the traditions and practices of the old world; as mentioned earlier, the devil can easily present himself through the religious superstitions of any nation, according to their constellations, even if they are unfamiliar with the rites and ceremonies of others.
The nature of their Names.20. But though their Names be conformable to the Language and Climate of that Nation where they are raised or called; yet have they divers Names, suppose twenty or thirty to one Devil, according to the several ministrations they have had from the Creation to this day, leaving a several name behinde them at each of their appearances upon the earth; for, according to the testimony of the Devil himself, if credit may be given to Devils, they, as they are abstractively considered in their own Kingdom, have no imposed Names of distinction, but are forced to assume them when they rise up in the external principle of this World: although in some measure it must be granted, that there be some principal Kings and Dukes in the Infernal Hierarchy, that have Names establish’d upon them which cannot be transferr’d or altered.
The meaning of their names.20. Although their Names fit the Language and Climate of the Nation where they are brought up or summoned, they actually have many Names, maybe twenty or thirty for each Devil, depending on the various roles they’ve taken from Creation until now, leaving behind a different name each time they appear on Earth. According to the Devil’s own testimony—if we can trust Devils—they don’t have specific Names in their own Kingdom; they have to take on Names when they enter this world. However, it’s somewhat true that there are some major Kings and Dukes in the Infernal Hierarchy who have established Names that can’t be changed or transferred.
The names of [sic] Devils in Scot. 21. As for the Names that are recorded in this precedent Discovery 524 of Witchcraft by Reginald Scot Esq; being a Catalogue of Devils in their Rancks/60. and Hierarchies, they are supposed to be fictitious and totally imaginary, being taken out of Bodin or Wyerus, which they recorded from the mouth of Tradition, and obscure Manuscrips:*[* sic] And indeed were there any certainty in this List of Devils, it were to be preferred as the most ample and exact delineation that is extant. But it is the rather to be suspected, because of the little coherence it hath with the former received Names of Devils eitheir in Europe, Asia, Africa, or America.
The names of [sic] Devils in Scot. 21. Regarding the Names listed in this earlier Discovery 524 of Witchcraft by Reginald Scot Esq; which is a Catalog of Devils in their Ranks/60. and Hierarchies, they are thought to be fictional and entirely made up, taken from Bodin or Wyerus, who recorded them from oral Tradition and obscure Manuscripts:*[* sic *] In fact, if there were any certainty in this List of Devils, it would be considered the most comprehensive and precise description that exists. However, it is more likely to be questioned due to its lack of consistency with the previously established Names of Devils in Europe, Asia, Africa, or America.
The names of Damned souls.22. But if we would speak of Damned Souls and their Names or Appellations, they are farr otherwise to be considered then the Devils; for such as their imposed Names were here on earth, such is the Name they have in the Kingdom of Darkness, after a Magical manner, according to the language of nature in the first principle of Darkness; as the Saints in heaven retain their Names in a Cœlestial manner: And also, as the Astral Spirit of a Man deceased, retains its antient Name according to the Astral source in the principle of the one only Element.
The names of cursed souls.22. When we talk about Damned Souls and their Names or Titles, they should be seen very differently than the Devils; for the names they were given here on Earth are the same as the names they carry in the Kingdom of Darkness, in a magical way, according to the language of nature in the fundamental essence of Darkness. This is similar to how the Saints in heaven keep their Names in a celestial way. Likewise, the Astral Spirit of a deceased person retains its original Name based on the Astral source in the fundamental essence of the singular Element.
Whence the names of Devils are. 23. For as the language of Nature is found in the second Principle, it is likewise manifest in the dark Worlds property, according to the first Principle of Wrath; as also the monstrous shapes of Devils and Damned Souls is correspondent to the Magical postures of their Souls whilst they were alive; of which I shall speak more largely when their Shapes are to be described. According unto which, as also according to the rest of their attributes, viz. their Rancks, Numbers, Times, Powers, Places, &c. their Names are fitted and conformed according to the uniformity of name and thing in the principles of the eternal and external nature.
The origin of the names of Devils. 23. Just as the language of Nature is found in the second Principle, it is also evident in the properties of the dark Worlds, according to the first Principle of Wrath. Additionally, the monstrous forms of Devils and Damned Souls correspond to the Magical postures of their Souls while they were alive, which I will discuss in more detail when describing their Shapes. Their Names are crafted and adjusted based on their attributes, such as their Ranks, Numbers, Times, Powers, Places, etc., in line with the consistency of name and essence in the principles of eternal and external nature.
The names of Devils in the Kingdom of Fiacim.24. And as all other Nations have their various Appellations for Devils and Damned Souls, like their natural tone or language; so we can mention one Kingdom more admirable then the rest, viz. the Kingdom of Fiacim at the Northern Pole, where all the Counsellors are Magicians; and the Names which they use in Invocations, are Mathematically disposed in a wonderful harmony and efficacy, to the performance of Magical operations. So much of the Places and Names of Infernal Beings; the next to be considered is their Shapes and Likenesses.
The names of Devils in the Kingdom of Fiacim.24. Just like every other nation has its own names for Devils and Damned Souls, based on their natural tone or language, we can highlight one kingdom that stands out from the rest, namely the Kingdom of Fiacim at the Northern Pole, where all the advisors are Magicians. The names they use for invocations are arranged mathematically in a remarkable harmony and effectiveness, facilitating magical operations. That covers the Places and Names of Infernal Beings; next, we should examine their Shapes and Appearances.
The Shapes of Devils.25. The Shapes of Devils are answerable to the cause of their Fall, and the Dominions to which they belong. Those that belong to the Supreme Hierarchy, when they are called by Magicians, do at first appear in the form of fierce and terrible Lyons, vomiting fire, and roaring hideously about the Circle; from thence they convert themselves into Serpents, Monkies, and other Animals, till the Magician 525 do repeat the form of Constriction or Confinement to a Trine or Triangle, as before is mentioned in the Fifteenth Book of the Discovery.
The Forms of Devils.25. The shapes of devils reflect the reason for their fall and the ranks they belong to. Those that are part of the Supreme Hierarchy, when summoned by magicians, initially appear as fierce and terrifying lions, breathing fire and roaring horrifically around the circle; after that, they transform into serpents, monkeys, and other animals until the magician 525 repeats the form of constriction or confinement to a trine or triangle, as previously mentioned in the Fifteenth Book of the Discovery.
As they appear to Magicians in the highest rank. 26. After the Conjuration is repeated, they forsake these bestial shapes, and *indow[* = indue] the humane form at first like troops of Armed Men; till at last by frequent repetitions of other Ceremonies, they appear as naked Men of gentle countenance and behaviour. Yet is the Magician to take care that they deceive him not by insinuations; for their fraudulency is unspeakable in their appearance and dealings with Mankind; because we may be assured they appear not willingly, but are by forceable Conjurations compelled: so that they will ever minde their own ends in medling with man; that is, to deprave his minde, or subvert the Lives and Estates of others through his means and assistance.
As they are seen by Magicians of the highest rank. 26. Once the Conjuration is repeated, they abandon these beastly forms and *indow[* = in due] a human shape, initially appearing like armed troops; but eventually, through frequent repetitions of other rituals, they manifest as naked men with gentle faces and demeanor. Yet, the Magician must be cautious not to be misled by their suggestions; their deceit is beyond measure in their appearances and interactions with humans. We can be sure they don't show themselves willingly but are compelled by powerful conjurations: thus, they will always have their own interests in mind when dealing with mankind, which means seeking to corrupt his mind or undermine the lives and properties of others through his involvement and assistance.
In the lower orders.27. The rest of the Infernal Dominions have various appearances. The two next Orders affect to represent the beautiful colours of Birds, and Beasts, as Leopards, Tygers, Pecocks, &c. But by Conjurations they may be likewise reduced to a Manlike form, wherein they will readily answer every demand within the compass of their capacity, answerable to the Order unto which they belong: Yet many of them appear in Monstrous forms, and can hardly be conjured to desert them. Though the Exorcist Charm them never so wisely,/61. they will shew him a pair of Crocodiles jaws, or a Lyons paw, with other dreadful menaces, enough to terrifie any Novice from such Damnable Injunctions as the practice of Magick.
In the lower ranks.27. The rest of the Infernal Dominions have different appearances. The next two Orders tend to take on the beautiful colors of birds and beasts, like leopards, tigers, peacocks, &c. However, through conjurations, they can also be transformed into a human-like form, where they will readily respond to any requests within their ability, corresponding to the Order they belong to. Yet many of them appear in monstrous forms and are hard to convince to leave them. Even if the Exorcist charms them cleverly,/61. they will show him a pair of crocodile jaws or a lion's paw, along with other terrifying threats, enough to frighten any novice away from such damnable practices as magic.
That the Devils are answerable to the unclean Beasts.28. But more especially, the opinion of the antients is, That according to the division of the clean and unclean Beasts in the Law given unto Moses, the Shapes of Devils are disposed in the Infernal Kingdom: So that the most perverse and potent amongst the Devils represent the most ugly and mischievous amongst the Beasts, according to this following division; viz. such Devils as Astaroth, Lucifer, Bardon, Pownok, who incline men and instigate them to pride and presumptuousness, have the shapes of Horses, Lyons, Tygars, Wolves. Such as instigate to Lust and Covetousness have the forms of Hogs, Serpents, and other filthy reptiles or envious Beasts, as Dogs, Cats, Vultures, Snakes, &c. Such as incline to Murther, have the shapes of every Bird and Beast of prey. Such as Answer Questions humane in Philosophy, or Religion, have more tolerable shapes, almost manly, but with crooked Noses, like Mermaids, or Satyres. And of all the rest it is to be observed, that as not one single Lust or Vice hath dominion without mixture in the evil Spirits, so they are not of a distinct shape lik one single Beast, but compounded into Monsters, with Serpents-tails, four eyes, many feet and horns, &c.
The demons are linked to the unclean animals. 28. However, according to ancient beliefs, the way clean and unclean animals are categorized in the Law given to Moses reflects the forms of devils in the Infernal Kingdom. The most wicked and powerful devils take on the shapes of the ugliest and most harmful animals, based on this classification; for example, devils like Astaroth, Lucifer, Bardon, Pownok, who lead people towards pride and arrogance, appear as Horses, Lions, Tigers, and Wolves. Those that incite Lust and Greed have the forms of Hogs, Serpents, and other filthy reptiles or spiteful animals, like Dogs, Cats, Vultures, Snakes, & c. Those that push towards Murder take on the shapes of all predators, both birds and beasts. The ones that answer questions in Philosophy or Religion have more acceptable forms, almost human-like, but with crooked noses, similar to Mermaids or Satyrs. It's worth noting that no single Lust or Vice exists without a mix in the evil spirits, so they don’t have a distinct shape like just one animal, but are instead combined into monsters, with serpent tails, four eyes, many legs and horns, & c.
526
526
The shapes of Damned Souls.29. And as in general, these are the shapes of Devils, so the particular shapes of Damned Souls are to be considered in the same manner with the rest, only with this difference, that they are more addicted to metamorphose themselves and vary their appearances. Though, for the most part, the Damned Souls retain the humane shape after a Magical manner, so that the greatest part of that numberless number are in their antient shapes, especially when they appear in sleep to their surviving acquaintance. Their aspects are very dismal and melancholy like the Ghosts of the Astral source.
The forms of Damned Souls.29. And just like the general shapes of Devils, the specific shapes of Damned Souls should be viewed similarly, with the only difference being that they are more prone to change their forms and shift their appearances. However, for the most part, the Damned Souls maintain a human shape in a magical way, so that most of that countless number appear in their original forms, especially when they show up in dreams to their living acquaintances. Their appearances are very grim and sad, resembling the Ghosts of the Astral source.
Their times and seasons.30. Now to speak of the Times and Seasons of their Appearance. The better sort of Magicians to square their times with Astrological hours, especially of Saturn, Luna, and Venus, in the Moons increase, and the middle of the night, or twelve a clock at noon: In which hours they do likewise compose their Garments, Caps, Candlesticks, Figures, Lamins, Pentacles, and Circles for Conjuration. As for the Times in respect of their Infernal Courses, the fittest are when they spring up in the Wrath, or when they sink in the Dispair, which is a mystery to the learned Conjurers of Europe.
Their schedules and seasons.30. Now, let’s talk about the times and seasons of their appearance. The more skilled magicians align their activities with astrological hours, especially those of Saturn, Luna, and Venus, during the moon’s waxing phase and in the middle of the night or at noon. During these hours, they also prepare their garments, caps, candlesticks, figures, lamins, pentacles, and circles for conjuration. As for the times related to their infernal activities, the best moments are when they rise in fury or when they fall into despair, which is a mystery to the knowledgeable conjurers of Europe.
Their places of appearance.31. In respect of this exterior World, they can most easily appear in solitary places, when the Sun is down; for they are naturally at enmity with the Sun, because it stands as a type of the Mediator, or Heart and Centre which they lost utterly in their fall, and now are destitute of, like a wheel without an axletree. And indeed, the want of this is the chief cause of all their torment, and of the rising of the gnawing Worm, when they consider of their irrevocable sentence, and irrecoverable loss.
Their appearance locations.31. When it comes to this outside world, they can most easily show themselves in isolated spots, especially after the Sun has set; they naturally oppose the Sun since it represents the Mediator, or the Heart and Center that they completely lost in their fall, leaving them devoid of it, like a wheel without an axle. In fact, this absence is the main reason for all their suffering and the emergence of the relentless Worm, as they reflect on their unchangeable fate and irretrievable loss.
When Tempests reign.32. In storms of Hail, or Snow, Wind, Tempest, and Lightning, is accounted amongst Magicians, a time for Conjuring at an easie rate. And they say, That such Ceremonies will prove very effectual, if a Conjurer begin his Exorcisms in the hour and day of Luna, in the middest of a furious storm of Lightning, Rain, and Thunder, in a low Vault or Celler that is close and retired. Also when the Wind blows high, without Rain, they say, the Devils are more near the Kingdom of this World, and may with great facility be sollicited or raised at such a season, because they delight in all extremities of weather, being themselves the first cause of the disorder of the properties in the Kingdom of Nature.
When storms reign.32. During storms of hail, snow, wind, tempests, and lightning, it's considered among magicians a good time for easy conjuring. They say that these rituals can be very effective if a conjurer starts their exorcisms during the hour and day of Luna, right in the middle of a fierce storm with lightning, rain, and thunder, in a low vault or cellar that is dark and secluded. Also, when the wind is strong and there’s no rain, they believe that devils are closer to our world and can be easily summoned or called upon at such times, as they thrive in all extremes of weather, being the original cause of the chaos in the natural world.
According to the situation of Regions.33. But in some Countries they can more easily appear then in others, according to the Constellations, for they delight much in the extremities of the two Poles toward Lapland, Nova Zembla, Greenland, Tartary; and in the South towards the Islands scattered about the confines of Terra Incognita. They are likewise easily Invocated on the shoar amongst lofty Rocks and Precipices, or in/ 527 Deserts and Wildernesses far from Towns or Inhabitants.62. And it is said, they do much respect the motion of the Seas in their appearance unto such as solicite them in places Maritime or Plagiary.
According to the situation in the Regions.33. However, in some countries, they can be more easily seen than in others, depending on the constellations, as they are quite fond of the extremes of the two poles, especially towards Lapland, Nova Zembla, Greenland, and Tartary; and in the South towards the islands scattered around the edges of Terra Incognita. They can also be easily summoned along the shore among high rocks and cliffs, or in 527 deserts and wildernesses far from towns or settlements.62. It is said that they pay a lot of attention to the movement of the seas when they appear to those who seek them in maritime or plagiary areas.
Their Ranks and Orders.34. As for their Rancks or Orders, there is some difficulty in the true discovery thereof, by reason that we know not certainly of what Orders they were that Fell. The opinion of most men is, That of every Order many fell. But those that better know the nature of the Heavenly Hierarchies, have sufficiently proved, That of any Ranck or Order none can fall unless all do follow. Therefore with more reason may it be judged, That before the Devils fell, the Hierarchy of Heaven did consist of three Rancks or Orders; to wit, the Order of Uriel, of Michael, of Lucifer: That of Lucifer is totally in Hell: The other which is under Michael, is the dominion of Heaven: The last which is Uriels, are more in the dominion of this third principle of the Stars, having the Planets in their dominion, with the influences thereof.
Their Ranks and Orders.34. When it comes to their ranks or orders, figuring them out accurately is a bit tricky since we don't really know for sure which orders were involved in the fall. Most people believe that many fell from every order. However, those who understand the nature of the Heavenly Hierarchies have adequately shown that no rank or order can fall unless all do. Thus, it makes more sense to conclude that before the devils fell, the hierarchy of Heaven consisted of three ranks or orders: the order of Uriel, of Michael, and of Lucifer. The order of Lucifer is completely in Hell; the one under Michael is the domain of Heaven; and lastly, the rank of Uriel operates mainly in the realm of this third principle of the Stars, having the Planets under their influence.
In three distinctions.35. So that the foregoing Catalogue, transcribed by the Author of this Discovery, is utterly feigned and fictitious, because it makes these many sorts of Devils to have Dominion over several Legions in several distinctions of Seraphims, Powers, Thrones, Dominations, Cherubims, &c. Whereas the whole Kingdom of Hell consists but of one only Hierarchy, which is that of Lucifer and his Legions, reduced by their exorbitances into that Lacrymable posture wherein they now are and shall be for ever. Which Doctrine seriously weigh’d will prove the attempts of Conjurers and Magicians to be utterly vain, and their forms of Invocation vanity and falshood.
In three categories.35. The previous Catalogue, copied by the author of this Discovery, is completely made up and fictional because it claims that these various types of Devils control different Legions in separate categories of Seraphims, Powers, Thrones, Dominations, Cherubims, etc. In reality, the entire Kingdom of Hell consists of just one Hierarchy, which is that of Lucifer and his Legions, brought low by their excessive behavior into the sad state they are in and will remain in forever. When this doctrine is properly considered, it will show that the efforts of Conjurers and Magicians are completely futile and their methods of Invocation are meaningless and false.
Their numbers.36. Their number may be thought upon more narrowly, if we consider that they consist of one Hierarchy and no more; yet must we confess that the limit is not to be put thereunto, because their nature is to Germinate and Multiply as they please, contracting and dilating themselves according to the force of their imaginative powers and faculties. But although this be granted, yet there is a setled number of Devils that varyeth not. Though of Damned Souls the number is numberless and unfathomable; yet as to their extent of room or place, it is never the more because of their multitude, they being able to truss a thousand Legions into the carcass of a man. As for the opinions of Authors, they are various; it is believed by some, That the Starrs are answerable to their number; others speak of the Sands upon the Seashore: however it be, this is certain, They are even innumerable in respect of humane Capacities.
Their stats.36. We can think of their numbers in a more limited way if we consider that they consist of just one Hierarchy and nothing more. However, we must admit that we can’t put a strict limit on it because their nature is to Germinate and Multiply as they wish, expanding and contracting based on the strength of their imagination and abilities. But even if we accept this, there is a fixed number of Devils that doesn’t change. While the number of Damned Souls is countless and beyond understanding, their physical space doesn’t increase because of their sheer numbers, as they can pack a thousand Legions into the body of a person. As for the views of different Authors, they vary; some believe that the stars correspond to their number; others refer to the sands on the seashore. Regardless, it is certain that they are truly innumerable in terms of human understanding.
Their natures and properties.37. Their Natures are now to be considered as they belong to the hellish source or quality. In themselves they rest not, neither are they capable of the length or shortness of time, nor of the alternate courses of day and night. The wickedness which they committed in 528 this life, are their continual torment, which do Magically gnaw and corrode them, rising and boyling up perpetually within them, all the refrigeration which they have, is by intercourse when the height of Wickedness begins to stirr them in blasphemies against God, and towring up above heaven and goodness, in their adulterated Imaginations, which is unto them as sport and pastime with one another, and lasteth such a space as with us makes up forty minutes. Neither doth this any whit advantage them, Their tormentsbut rather adds to their torment; for pain discontinued is the greater: neither would vexation be vexation, if it had no respite or forbearance; That the contrary might be also manifest, Nam contraria juxta se posita majus elucescunt. Yet is their torment exceedingly different, so that the torment of one, in respect of another, is but a Dream or Phansie; I mean, amongst the Damned Souls, and not the Devils, for the pain and sorrow of the Devils is greater then the greatest of the lost Souls, by many thousand degrees, according to the course of nature and reason; for that which falls highest, suffers most, and optima corrupta fiunt pessima./
Their characteristics and features.37. Their natures should now be examined as they relate to the hellish source or quality. They do not find rest within themselves, nor are they capable of experiencing time in its length or brevity, or the cycles of day and night. The wickedness they committed in 528 this life serves as their constant torment, which gnaws at them magically and eats away at their being, perpetually boiling within them. The only relief they experience comes from moments when their extreme wickedness provokes them into blasphemies against God, making them rise up against heaven and goodness in their corrupted imaginations. This acts as a diversion or pastime for them, lasting about as long as forty minutes does for us. However, this does not help them at all; Their struggles instead intensify their suffering, since pain that comes and goes feels worse: vexation wouldn’t be vexing if there were no breaks or relief. This makes the opposite evident, Nam contraria juxta se posita majus elucescunt. Yet their torments vary greatly, so that one person's pain, compared to another's, is merely a dream or fantasy; I mean, among the Damned Souls, not the Devils, since the pain and sorrow of the Devils exceed the greatest anguish of the lost Souls by many thousands of degrees, according to the laws of nature and reason; for whatever falls the hardest suffers the most, and optima corrupta fiunt pessima.
63.The Variety thereof.38. But wonderful and manifold are the torments which all in general of the Infernal troops, do suffer according to the various lusts they reigned in whilst they lived upon the earth. The cruel Murtherers that died in the boyling source of blood and envy, their torment is the greatest, they are continually Murthering in their imaginations, and seeking, like dreaming men, to do what the want of the Organ will not suffer them; for according to the saying of the wisest upon this Subject, this is the torment and misery of all the Damned, That they are continually wishing and woulding; and in wouldings they generate Ideas and representations, which are the species of their continual aggravations and deceiving phansies.
63.Its variety.38. But the torments that all the Infernal beings experience are both amazing and varied, depending on the different desires they indulged in while living on earth. The cruel murderers, who died in a boiling pit of blood and envy, endure the greatest suffering; they are forever murdering in their minds, trying, like dreamers, to do what their lack of physical ability prevents them from achieving. As the wisest have said on this matter, this is the torment and misery of all the damned: That they are constantly wishing and desiring; and in their desires, they create ideas and images, which are the sources of their ongoing aggravation and deceptive fantasies.
The Nature thereof.39. Those that were buryed in Lust and Gluttony, Drunkenness and Lasciviousness, are also in miserable torments, yet much inferiour to the first; they are continually imagining their former pleasures in the Magia as in a dream, which when they wake, torments them cruelly; they are often hanging, stabbing, and mangling themselves for love, and perpetually sinking down in sorrow and despair, if they were such as died in love, or in the height of their Astral affections, leaving behind them a heap of desires and lusts, which are the only cause of all their torment. And we may well compare the passions of Melancholy persons, or such as in Deserts, Woods, and Mountains, pine away for love of Women, unto their torments; which indeed being the trouble of the mind, are absolutely the greatest and heaviest that the source or property of this World affordeth, I mean, the perturbations of the minde in general.
The Nature of it.39. Those who were buried in lust, gluttony, drunkenness, and promiscuity are also in terrible torment, though much less intense than the first group; they are constantly imagining their past pleasures in the Magia as if in a dream, which, when they awaken, torments them cruelly. They often hang, stab, and injure themselves out of love and are perpetually sinking into sorrow and despair, especially if they died in love or at the peak of their emotional attachments, leaving behind a heap of desires and lusts, which are the sole cause of all their suffering. We can compare the passions of melancholic individuals or those who pine away for love of women in deserts, woods, and mountains to their torments; these, indeed, being the troubles of the mind, are the greatest and heaviest burdens that the nature of this world offers, meaning the disturbances of the mind in general.
Their torment in the source of Anger. 40. Such souls in whom the boyling source of Anger and Rage, 529 hath had a dwelling or receptacle, if they depart unmortified, do also enter into a most dreadful kind of torment, which continually ariseth as a biting Worm and hungry fire to double and accumulate the excess of despair upon them, if they have much domineered therein whilst they lived in this World. Also these that reigned in Pride and Envy, are ever seeking to pluck God from his Throne, and towring up in their Imaginations, as men that dream, still seeking for the Kingdom of heaven, to insult and boast therein; but the quality thereof is utterly occult and estranged from them; so that they can never finde, taste, hear, nor see it, though it be through and through with their own peculiar principle. This adds perpetually to their misery, and ariseth at times with horrible pangs and gnawings, like the irksome and vexatious pains and aches subject to Mans body, which cease a while and then begin to shoot and ake by intercourse, as the Gowt, Tooth-ach, Head-ach, Convulsion, Gripings, and the Stone.
Their suffering is the source of Anger. 40. Souls that have a boiling source of Anger and Rage, 529 as their dwelling or shelter, if they leave this life without being humbled, also enter into a terrifying kind of torment, which continually arises like a biting Worm and hungry fire, intensifying their despair if they have dominated by these feelings while living in this world. Those who ruled in Pride and Envy are always trying to pull God down from his Throne, imagining themselves seeking the Kingdom of heaven, attempting to boast and gloat, but the essence of that Kingdom remains completely hidden and alien to them. They can never find, taste, hear, or see it, even though it fully resonates with their own nature. This continuously adds to their misery, surfacing at times with agonizing pangs and gnawings, similar to the annoying and distressing pains that afflict the human body, which may ease for a while but then start again, like Gout, Toothache, Headache, Convulsions, Cramps, and Kidney Stones.
In all the five Senses.41. Thus their torments are in brief described, but indeed the capacity of Man is not able to reach the description of their cruel miseries, and continual pangs which they contracted upon themselves; for every faculty is sufficiently plagued. The Sence of Hearing is disturb’d with harsh and rugged sounds, which are as an antipathy to that Organ; as rough and scraping sounds externally offend the ears, and set the teeth on edge, by affecting the tender fibres of the same. Their Sight is likewise cruelly offended and affrighted with monstrous appearances and Ideas represented continually to their imaginations. And there is not any loathsome taste in the Kingdome of this World, either Animal, Vegetative, or Mineral, which they are at any time void of, being continually pestered and suffocated with filthy fumes and smoaks of hellish fruits, as of Sulphurean stinks, and abominations.
In all five senses.41. This briefly describes their torments, but truly, the human capacity cannot fully convey the depth of their cruel suffering and constant anguish that they brought upon themselves; every sense is deeply afflicted. The sense of hearing is disturbed by harsh and jarring sounds that oppose that organ; just like rough and grating noises irritate the ears and make the teeth ache by affecting their delicate fibers. Their sight is equally tormented and terrified by monstrous images and ideas that constantly invade their minds. There is no disgusting taste in this world—whether from animals, plants, or minerals—that they are ever without, as they are perpetually plagued and overwhelmed by the filthy fumes and smoke from hellish sources, like sulfurous stinks and abominations.
By their acquaintance on earth. 42. Neither are the other Sences of the Touch and Smell behind in participation of the like Torments, which their own iniquities do perpetually excite and create unto them; besides, they are ever vexing one another; and if any be in the same misery with whom they had acquaintance here on *eath,[* read, earth] the very Magical knowledge, and perceivance, or remembrance thereof, doth beyond utterance or conception, most miserably afflict and macerate their Souls and all their Sences./
By their friends on earth. 42. The other senses of touch and smell are not exempt from the same torments, which their own wrongdoings constantly provoke and generate for them; in addition, they always torment each other. If any of them share the same misery as someone they knew here on *eath,[* read, planet] the very knowledge, awareness, or memory of that connection tortures and gnaws at their souls and all their senses beyond description or understanding.
64.The Nature of Hell.43. For the nature of their habitation is such, that their torment is exceedingly aggravated thereby, because the extremity of the four Elements is there converted into a whole Principle of wrath and vexation. The excess of cold and heat, drought and moisture, are continually raging amongst them by intercourse. Neither is there any light or lustre to be seen within their Courts, but that which 530comes from their fiery Eyes, as a deadly glance or glimmering, being sudden fiery flashes and sparkling, as the enkindling of Gunpowder, or Aurum fulminans for a similitude.
64.The Nature of Hell.43. The nature of their dwelling is such that their suffering is greatly worsened by it, as the extremes of the four Elements are turned into a complete force of anger and distress. The intense cold and heat, dryness and moisture, are constantly fighting amongst them. There is no light or brightness to be found in their halls, except for what comes from their fiery Eyes, resembling a deadly gaze or faint glow, appearing as sudden fiery bursts and sparks, like the ignition of Gunpowder or Aurum fulminans as a comparison.
The food of Devils.44. And as every kinde of Being feeds upon somewhat of its own nature, property, and element, whither it be Plant, Animal, or Metalline kinde; so the Devils are neither destitute of meat, drink, nor cloathing, according to their own Kingdom and quality, having fruits springing and growing before them of hellish, sour and poysonous natures, which are real and palpable unto them, and not imaginary or typical, though to us magical and invisible; neither is this to be wondered at, if we consider the nature of Man’s Soul, In Media Natura; for if it feed not upon the internal*[* ? eternal] and substantial Word, which is the very Bread of Life it self, it must of necessity ruminate on something else, viz. the fruits of Iniquity, which it takes in and drinketh up as the Oxe drinks water, so that to the soul the sin becomes palpable, glutting, and satiating; yea, so substantial unto the Soul, as Dirt or Ink upon fair white Linnen is to our external Eyes; neither can the Soul be freed from these spots till the water above the Firmament wash them away.
Devil's food.44. Just like every type of being feeds on something that matches its nature, whether it’s a plant, animal, or mineral, the Devils also have their own food, drink, and clothing according to their realm and qualities. They have fruits growing in front of them that are hellish, sour, and poisonous, which are real and tangible to them, not imaginary or symbolic, even though they might seem magical and invisible to us. This shouldn't be surprising if we think about the nature of the human soul, In Media Natura; for if it doesn’t feed on the eternal and substantial Word, which is the very Bread of Life itself, it must inevitably dwell on something else, namely the fruits of Iniquity, which it consumes and drinks in like an ox drinking water. For the soul, sin becomes tangible, gluttonous, and satisfying; indeed, it feels as substantial to the soul as dirt or ink does to our eyes on a clean white cloth. Moreover, the soul cannot be cleansed from these stains until the water above the Firmament washes them away.
Their food in the Astral source.45. Also in respect of the Astral source they are not destitute of food, when they bring themselves into the same; for the gas of the air and bias of the water is their nourishment, while they stay here, as is before alledged: These influences of the air and water they take into their Limbus, and convert into their own poysonous natures; as of sweet and wholsome herbs the filthy Toads and other venemous Beasts do make their poyson, converting them into a nature like themselves. And on the contrary, the poysonous herbs are converted into good and wholesome nourishment by other cleanly Beasts.
Their food in the Astral source.45. Regarding the Astral source, they are not lacking in food when they connect with it; the gases in the air and the properties of the water serve as their nourishment while they are here, as mentioned earlier. They absorb these influences from the air and water into their Limbus and transform them into their own toxic nature; similar to how filthy toads and other venomous creatures turn sweet and wholesome herbs into their poison, making them like themselves. Conversely, poisonous herbs are turned into good and healthy nourishment by other clean animals.
Their Speech.46. And as the Infernal Troops are considered in respect of the four Elements, they have a distinct and peculiar tone or language, which they exercise and speak one amongst one another, as mortals do. But they have utterly lost the dignity of their sounds according to the eternal nature. And are likewise totally corrupted in their pronouncing, or Dialect, since they fell from their first cælestial glory; so that their speech is harsh, doleful, and terrible, like the fruits they feed upon, and the life they dwell in. Which depravation is very apparent in the Kingdom of this World in the divided Languages of every Region, according to the Constellation under which they are situated: The true and magical Language of nature being hid from all the Countreys of the earth.
Their Talk.46. The Infernal Troops, when viewed in relation to the four Elements, have a unique and specific tone or language that they use to communicate with one another, just like humans do. However, they have completely lost the richness of their sounds that align with eternal nature. They are also entirely corrupted in their pronunciation or dialect since they fell from their original celestial glory. As a result, their speech is rough, mournful, and frightening, much like the things they consume and the existence they inhabit. This degradation is clearly visible in the Kingdom of this World through the varied languages of each Region, influenced by the Constellation under which they exist: the authentic and magical Language of nature remains hidden from all the countries on earth.
What Language they affect. 47. But when they appear in the outward Elements, they do many times express themselves in Irish, Welch, Latine; or Russian, which 531 are the Languages most affected by them to answer unto Conjurations, or Compacts. So that if any Magician, who is ignorant of these aforesaid Languages do at any time Raise or Exorcise such Spirits, he must be mindful to confine them to his mother tongue; least their gibberish prove altogether unintelligible; for as every thing appears in what it most affecteth, or is addicted to; even so the Spirits have their distinct affections, passions, and postures, both in word, habit, shape, and gesture; so that the Magician must be wary in Exorcizing with them, that he confine them to a different place, posture, shape, and language, to answer their intentions without impediment.
Affected Languages. 47. However, when they show up in the external elements, they often express themselves in Irish, Welsh, Latin, or Russian, which 531 are the languages most influenced by them to respond to conjurations or agreements. So, if any magician, who doesn’t know these languages, tries to summon or exorcise such spirits, they need to make sure to stick to their native language; otherwise, their gibberish might be completely unintelligible. Just as everything manifests in what it is most drawn to or attached to, spirits have their own distinct feelings, passions, and postures in terms of words, appearance, shape, and gestures. Therefore, the magician must be careful when exorcising them, ensuring that they are confined to a different location, posture, shape, and language to meet their intentions without any obstacles.
Their unconstancy.48. For they are very variable and unconstant in their dealings with mankind, nor will they stand to any thing that hath not bound them by the obligations of Words, Characters, and Imprecations, except the skill of the Exorcist be such, that he is able to confine them into a Magical Triad, which hath the certain force of obliging or compelling them to utter truth, and nothing false in/65. all their Answers, or Informations. But with such miserable men and women as they have made Covenants and Indentures for body, soul, and works; with such I say, they keep no faith, nor are they lyable to their commands; but on the contrary, have them hampered and subjected to their will and power, till they have terminated their lives in their destruction.
Their inconsistency.48. They are very unpredictable and inconsistent in their interactions with people, and they won’t stick to anything that isn't secured by words, symbols, and curses, unless the Exorcist is skilled enough to trap them in a Magical Triad, which reliably compels them to speak the truth and nothing but the truth in/65. all their responses or information. However, with the unfortunate men and women who have made agreements and contracts with them for their bodies, souls, and actions; I say, they keep no promises whatsoever, nor are they bound to their commands; instead, they take control of them and subject them to their own will and power, leading them to a fate of destruction.
Their Power.49. Yet have not any of the most potent Princes in the Hellish Power, the least ability to destroy the least of the sons of men, without the consent of the mind and senses of the Soul; for until the will of the Soul be opened unto him, his threatnings, sleights and stratagems are without any power or force, as the nerves of a dead man. Although naturally every evil Spirit boasteth, as if all the world were at its command, and every Soul were subject to its authority and beck, with the Goods or Possessions of the external World.
Their Strength.49. However, none of the most powerful rulers in the dark forces have the slightest ability to harm even the least of humanity without the agreement of the mind and senses of the soul; for until the will of the soul is opened to them, their threats, tricks, and schemes are completely powerless, like the nerves of a dead man. Even though every evil spirit naturally boasts as if it commands the entire world and every soul obeys its authority and calls, along with the possessions of the material world.
When they are called up.50. When any evil Spirit is raised up by Conjurations, without League, or Compact; these Spirits so raised, are exceeding fraudulent and deceitful, as stubborn servants that do their Masters will by constraint, and not by any natural act of obedience unto his Commands. But with such as they have compacted, they are frequent and officious, imploying them as Agents for the destruction of others and their substance: and being marryed unto such, they are even become one with them, being incorporated into them, so that they are nothing different from incarnate Devils, save that the spark of divine Light, which was the gift of God unto repentance, is not totally eradicated until the body fall away.
When they're called up.50. When any evil spirit is summoned through conjurations, without a pact or agreement, these spirits that are raised are extremely tricky and deceptive, like stubborn servants who comply with their master's demands out of obligation rather than through genuine obedience. However, with those they have made a pact with, they are active and eager, using them as agents for the destruction of others and their belongings. When bound to such individuals, they become united with them, incorporated into them, making them almost indistinguishable from incarnate demons, except that the divine light, which is God’s gift leading to repentance, is not completely erased until the body is shed.
Fumigations made unto them.51. From such as Covenant with these unconstant Spirits, do they 532 daily obtain Fumigations, Odours, and Offerings, or Sacrifices of Blood, Fire, Wine, Ointments, Incense, Fruits, Excrements, Herbs, Gums, Minerals, and other Ingredients, by which from a Magical cause, they have more influence and authority over the bewitched party to insinuate into their affection, peircing even through their bones and marrow, till they have so habituated them to their service, that the same becomes their daily bread and sole delight in accomplishing every villany and abomination which the malicious and subtle instigation of Satan leads them to.
Fumigations done on them.51. From those who make deals with these fickle Spirits, they 532 daily receive Fumigations, Scents, and Offerings, or Sacrifices of Blood, Fire, Wine, Ointments, Incense, Fruits, Waste, Herbs, Gums, Minerals, and other Ingredients. Through these magical means, they gain more power and control over the enchanted individuals, embedding themselves in their feelings, penetrating even their bones and marrow, until they have trained them to serve, making that their daily routine and primary pleasure in carrying out every evil and horrific act that the cunning and malevolent influence of Satan drives them to.
The Conclusion.52. Thus have I Essayed to illustrate the Natures of Infernal Beings, which notwithstanding is a Subject so intricate and copious in it self, that great difficulty accompanies the Explication thereof; by reason of the variety of their natures in the source of darkness, wherein they live, move, eat, breath, and inhabit, having qualities, actions, and passions innumerable, to us men-kinde utterly unknown and incomprehensible: So that to attempt an ample demonstration of this present Subject, would require deeper speculation then the matter doth deserve, in regard that there be so many Protei and Changlings in that gloomy Kingdom, who do never stay or continue in the same nature, property, and form for an hour together; but may be compared to the swiftness of the Windes, or the likeness and form of swift running Waters, that pass away as a thought; and are no more remembered. So it is with the Spirits of Darkness, whose life is a meer anguish and inconstancy from one sorrow to another unto all Eternity./
The Conclusion.52. I have tried to explain the nature of Infernal Beings, which is a topic so complex and extensive that it presents significant challenges in explanation. The variety of their natures in the source of darkness, where they live, move, eat, breathe, and exist, involves countless qualities, actions, and emotions that are completely unknown and incomprehensible to us humans. Therefore, attempting a thorough demonstration of this subject would require deeper exploration than it deserves, given the many Protei and shape-shifters in that dark realm, who never remain the same in nature, characteristics, and form for even an hour; they can be compared to the swiftness of the winds or the shape of fast-flowing waters that vanish as quickly as a thought and are soon forgotten. This is how it is with the Spirits of Darkness, whose existence is nothing but anguish and inconsistency, moving from one sorrow to another for all eternity.
Chap. 6.66.
Treating of the Nature, Force and Forms of Charms, Periapts, Amulets, Pentacles, Conjurations, Ceremonies, &c.
Discussing the Nature, Power, and Types of Charms, Periapts, Amulets, Pentacles, Conjurations, Ceremonies, etc.
1.BEfore 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 progress and experience therein they approach nearer unto this Elemental nature, till by degrees they can manifestly be apparent unto their Exorcist.
1.Before Shows before Spirits appear.After the conjuration rituals are recited, the Infernal Spirits create all sorts of strange and amazing displays, sounds, and attempts as signs of their coming: When beginners first try conjuration, they are met with noises, tremors, flashes, howls, and terrifying screams, but as they gain more experience, they get closer to this elemental nature, allowing them to eventually become clearly visible to their Exorcist.
2. When Chiancungi,A Relation of a Magician. and his sister Napala, did first attempt to 533 call up Spirits, they begun with the Spirit Bokim, in the twentieth degree: they hung a vault under ground with black both on the top and bottom, lining it therewith; and having drawn the Circle of the Order of Thrones, with the seven Planets, and their Magical Characters in the Center, they proceeded to the Ceremonies of Conjuration after they had frequently repeated the forms of calling, and nothing as yet appeared; they were grown so desperate therein, that forsaking the Circle, and every defensive Character or Ceremony, they at last betook themselves to the most accursed and detestable branch of Magick, which consists of Compacts, or Confederacy; and having by a solemn League summoned the aforesaid Spirit Bokim, they obtain’d 155. years from the Spirit, Covenanting therewith for body, soul, and works.
2. When Chiancungi,A Magician's Account. and his sister Napala first tried to 533 summon Spirits, they started with the Spirit Bokim, at the twentieth level. They created an underground vault, painted black on both the top and bottom, and lined it accordingly. After they drew the Circle of the Order of Thrones, along with the seven Planets and their Magical Symbols in the Center, they moved on to the Conjuration Ceremonies. They repeatedly recited the calling forms, but nothing appeared. They became so desperate that they abandoned the Circle and all protective Symbols or Ceremonies. Eventually, they resorted to the most cursed and loathsome type of magic, which involves Compacts or Alliances. After making a solemn Pact, they called upon the Spirit Bokim, and secured 155 years from the Spirit, binding themselves with a promise for their body, soul, and actions.
His Actions.3. In which damned life they continued exercising strange wonders in every Countrey. By the help of this Magician the Tartars did destroy above 100 sail of Ships belonging unto China; many losses did he bring upon that Kingdom in their Children, Fruits, Corn, Silk, and Navigation; he could frequently transport himself through the Air, and carry in one hand a thousand pound weight, to the astonishment of all that knew him. He had many publick contests with Magicians of other Countries, being tryals of skill in Magical Art, wherein he was said to excel all that ever went before him.
His Actions.3. In which damned life they continued to perform strange wonders in every country. With the help of this magician, the Tartars destroyed over 100 ships belonging to China; he caused significant losses to that kingdom in their children, crops, grains, silk, and navigation. He could often travel through the air and lift a thousand-pound weight with one hand, amazing everyone who knew him. He had many public competitions with magicians from other countries, which were trials of skill in magical arts, where he was said to surpass all who had come before him.
Another Magician.4. Such another was Lewis Gaufridi a French Priest, who had compacted with the Devil, and served him 14 years in these detestable works, sacrificing Infants unto him, worshipping him in a filthy shape, and tempting others to their Magical society or nocturnal Conventions; in which, as it is reported, they did ever feast and junket with varieties and dainties, which though they did seem delectable, were yet notwithstanding gustless and unsavoury.
Another Magician.4. Another example is Lewis Gaufridi, a French priest who made a pact with the Devil and served him for 14 years in these horrific practices, sacrificing infants to him, worshipping him in a disgusting form, and luring others into their magical gatherings or night meetings; in which, as it is said, they always celebrated with a variety of lavish foods that, although they appeared enticing, were actually tasteless and bland.
What Charms are.5. Leaving these relations, something shall be said of Charms and Spells, as they are divided in this following manner; first, such Amulets as being engraven and molded in the fashion of Money, or Coyn, do serve to provoke any one desired unto love and familiarity, being hung about the neck in certain Planetary hours. Secondly, Spells or Charms in Parchment with Magical Characters, as Periapts to Cure diseases; to make one valiant, memorative, and constant. Thirdly, Corselets, which are an ancient Danish Charm of Neck-laces, composed of Thunderstones ingraven with Magical Letters, to resist all noxious influences, and the danger of Lightning.
What Charms are.5. Moving on from these topics, let's discuss Charms and Spells, which can be categorized in the following ways: first, there are Amulets that are shaped and designed like Money or Coins, which help to attract someone you desire for love and closeness when worn around the neck during specific Planetary times. Second, there are Spells or Charms written on Parchment with Magical Symbols, like Periapts, used for healing diseases, and for making someone brave, memorable, and steadfast. Third, there are Corselets, an ancient Danish Charm made of necklaces crafted from Thunderstones engraved with Magical Letters, aimed at protecting against harmful influences and the risk of Lightning.
Pentacles.6. Pentacles are a fourth sort of appendix, which Conjurers, Charmers, and Magicians use, being made with five corners, according to the five Senses, and the operation thereof inscribed upon the corners; the matter whereof they are composed, is fine Linnen 534 doubled, and done with Cere-cloth between. This figure the Magician holds in his hand, lifting it up from the skirt of his Garment to which it is annexed, when Spirits that are raised are stubborn and rebellious, refusing to be conformable unto the Ceremonies and Rites of Magick.
Coins.6. Pentacles are a fourth type of tool that Conjurers, Charmers, and Magicians use. They have five points, reflecting the five senses, with the workings inscribed on each point. They are made from high-quality linen that is doubled and layered with waxed cloth in between. The Magician holds this figure in his hand, lifting it up from the hem of his garment to which it's attached, especially when the spirits being summoned are stubborn and defiant, refusing to follow the rituals and practices of magic. 534
Their force.7. Also by the holding forth of Pentacles, with these words, Glauron, Amor,/ Amorula, Beor, Beorka, Beroald, Anepheraton, 67. repeated at the instant. The evil Spirits that possess the bodies of bewitched people are cruelly tortured and amazed, being by the frequent repetition thereof forced at last to depart by the assistance of the Exorcism of the sixth Cannon for the order of Seraphims.
Their power.7. Also by invoking Pentacles, with these words, Glauron, Amor, Amorula, Beor, Beorka, Beroald, Anepheraton, 67. said repeatedly at that moment. The evil spirits that inhabit the bodies of cursed individuals are severely tormented and astonished, being ultimately forced to leave through the power of the Exorcism of the sixth Cannon for the order of Seraphims.
Telesms.8. When Magicians exercise Conjuration by Moon-light in the Mountains or Valleys, they have another sort of Charm by way of Telesms, which they bury within a hundred paces of the place where the Circle is composed towards the East, West, North, and South; For such spells have the secret power to hinder any living creature for coming near them, till their Exercize be done, except the Infernal Spirit, whose presence they do so ardently desire.
Telesms.8. When magicians practice conjuring under the moonlight in the mountains or valleys, they use a different kind of charm in the form of Telesms, which they bury within a hundred paces of where they create the circle towards the East, West, North, and South; for these spells have the secret power to keep any living creature from coming near until their work is done, except for the infernal spirit, whose presence they desire so intensely.
For Diseases.9. Such Spells as are made in some Edible matter, with Characters upon them, are given for Agues, Head-ach, Epilepsie, Mother, &c. Especially being powerful in operation, when the party is ignorant of the Charm taken in; many such I know have taken wonderful effect. But as for Philtres, Potions, and Love-cups, they proceed rather from a natural cause; whether their effects be to afflict with Diseases to Poyson, or to provoke unto Love of a Party whom they disdain: Neither are such to be numbered amongst Charms; because their effect is meerly natural, from a natural cause.
For illnesses.9. Spells made with edible items that have symbols on them are used for fevers, headaches, epilepsy, and related issues. These are especially effective when the person taking them is unaware of the charm involved; I know many that have had remarkable results. However, philtres, potions, and love cups come from natural causes. Whether their effects are to cause illness, poison someone, or incite love for someone they don't want, they shouldn't be considered charms since their effects are purely natural and stem from a natural cause.
Fumigations.10. But to insist further upon the nature of Conjuration, Magicians do much exercise their time in Fumigations unto those Spirits whom they are about to provoke; their fumes being distributed according to the nature of the Spirit under any of the seven Planets, which the antient Conjurers were very punctual in observing, though in these days it be much forgot, as superfluous, or rather dangerous to insert amongst the Ceremonies of Conjuration. A division of Fumigations according to the Influence of the Planets, and Orders of Spirits, we will here set down in this manner.
Pest control treatments.10. However, to elaborate on the nature of Conjuration, Magicians spend a lot of time using Fumigations for the Spirits they are about to summon; the smoke being tailored to match the characteristics of the Spirit influenced by one of the seven Planets. The ancient Conjurers were very careful to follow this practice, although nowadays it's often overlooked as unnecessary or even risky to include in the Conjuration rituals. We will outline a classification of Fumigations based on the Influence of the Planets and Orders of Spirits in this way.
For Saturn.11. Fumigations for Saturn are made of Frankincense Trees, Pepperwort Rooots,*[* sic] Storax, and Galbanum; by these the Spirits Marbas, Corban, Stilkon, Idos, &c. And all of the first order in the astringency are appeased and provoked, when the fumes are put upon a Tripod in the hour of Saturn according to the Planetary division. These Fumigations make these Spirits appear like old men, with promiss beards, and meager looks; like Serpents, Cats, Wolves, Badgers, Panthers; like old Men in Armour; like Trumpeters in many ranks and divisions.
For Saturn.11. Fumigations for Saturn are made from Frankincense trees, Pepperwort roots,*[* sic] Storax, and Galbanum. These ingredients appease and provoke the Spirits Marbas, Corban, Stilkon, Idos, and others. All spirits of the first order in astringency are affected when the fumes are burned on a Tripod during the hour of Saturn, following the planetary timing. These Fumigations cause these Spirits to appear as old men with long beards and gaunt faces, resembling serpents, cats, wolves, badgers, and panthers; like old men in armor; like trumpeters arranged in various ranks and divisions.
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Jupiter.12. For Spirits under Jupiter, they take Lignum Aloes, Ashen-Keys, Benjamin, Storax, Peacocks-feathers, and Lapis Lazuli, mixing the same with the blood of a Stork, a Swallow, or a Hart; the brains being also added. The fumes are kindled in Jupiters hour, and in a place appropriate to his nature. And by this sacrifice the Spirits of the next order are called up, like glorious Kings with many attendants, and mighty pomp; with Heralds before them, and Ensign-bearers, Trumpeters, Guards, and all sorts of musical Instruments.
Jupiter.12. For Spirits associated with Jupiter, they use Aloe Wood, Ash Keys, Benzoin, Storax, Peacock feathers, and Lapis Lazuli, mixing these with the blood of a Stork, a Swallow, or a Deer; brains are also included. The smoke is lit during Jupiter's hour, in a suitable place. Through this offering, the Spirits of the next order are summoned, appearing like glorious Kings with many followers, and great splendor; with Heralds in front, Ensign-bearers, Trumpeters, Guards, and all kinds of musical Instruments.
Mars.13. They make Fumigations unto such Spirits of the order of Powers, as are under Mars, in the Planetary division with Aromatick Gum, Bdellium, Euphorbium, Load-stone, Hellebore white and black, and an addition of Sulphur to make them into an Amalgama, with Man’s blood, and the blood of a black Cat; which mixtures are said to be exceeding magical: so that without any other addition, they say, this fumigation is able of it self to make such Spirits to appear before the Exorcist; at their appearance they come with weapons brandishing, and shining Armour, being terrible in their looks; yet of power inferiour to the Spirits of Saturn, though they can likewise shew themselves as Lions, Wolves, Tygers, Bears, and all other cruel or ravenous Beasts.
Mars.13. They perform fumigations for Spirits of the order of Powers that are associated with Mars, using aromatic gum, bdellium, euphorbium, lodestone, white and black hellebore, and adding sulfur to create a mixture with human blood and the blood of a black cat. These combinations are said to be incredibly magical; in fact, they claim that this fumigation alone can make these Spirits appear before the Exorcist. When they appear, they wield shining weapons and wear gleaming armor, looking quite fearsome; however, they are less powerful than the Spirits of Saturn, even though they can also take on the forms of lions, wolves, tigers, bears, and other fierce or predatory animals.
Sol.14. They do likewise unto the Spirits under Sol, being of the order of Thrones, Suffumigate Saffron, Musk, Laurel, Cinnamon, Ambergriece, Cloves, Myrrhe, and Frankincense, Musk, and the Balsamick Tree mixed up together with the brain of an Eagle, and the blood of a white Cock, being made up like Pills, or little Balls, and put upon the Tripod; their appearances are Castles, Gardens,/68. Mountains, Rivers, Fisher-men, Hunters, Reapers, Dogs, Sheep, Oxen, and other domestick Beasts.
Sun.14. They also offer to the Spirits under Sol, who belong to the order of Thrones, using a mix of Saffron, Musk, Laurel, Cinnamon, Ambergris, Cloves, Myrrh, and Frankincense, combined with Musk and the Balsam Tree, along with the brain of an Eagle and the blood of a white Rooster. This mixture is shaped like Pills or small Balls and placed on the Tripod; their appearances include Castles, Gardens,/68. Mountains, Rivers, Fishermen, Hunters, Reapers, Dogs, Sheep, Oxen, and other domesticated animals.
Venus.15. Under Venus are the Spirits of the sixth order in the Powers; their appearances are very stately, like the nature of the Planet; like Courtiers, Ladies, Princes, Queens, Infants, Children, and fragrant smells. The fumigations appropriate unto them are Roses, Coral, Lignum Aloes, and Sperma Ceti made up with Sparrows, brains and blood of Pidgeons to be fumigated with a Song.
Venus.15. Below Venus are the Spirits of the sixth order among the Powers; they appear very dignified, reflecting the essence of the Planet, like Courtiers, Ladies, Princes, Queens, Infants, and Children, accompanied by pleasant scents. The fumigations suitable for them include Roses, Coral, Lignum Aloes, and Sperma Ceti, prepared with Sparrows, the brains and blood of Pigeons to be used in a Song.
Mercury.16. Mercury sendeth Horsemen, Fishers, Labourers, Priests, Students, Servants, &c. Also, Foxes, Serpents, Dogs, Hares, Hyena’s, Hydra’s, and other Monstrous Animals; unto him they fumigate Frankincense, Mastick, Cinkfoyl, incorporated with the brain of a Fox, and the blood of a Mag-Pye.
Mercury.16. Mercury sends Horsemen, Fishers, Workers, Priests, Students, Servants, &c. He also sends Foxes, Snakes, Dogs, Hares, Hyenas, Hydra, and other monstrous creatures; for him, they fumigate Frankincense, Mastic, Cinquefoil, mixed with the brain of a Fox and the blood of a Magpie.
Luna.17. Spirits under Luna are like Ghosts and shadows, very gastly to behold; though in humane shape sometimes male, sometimes female. Fumigations are offered unto them of Frogs dryed, white Poppy-seed, Bulls Eyes, Camphire, and Frankincense, incorporated with Gooses blood, and the menstruous blood of Women.
Luna.17. Spirits under Luna are like ghosts and shadows, quite eerie to see; appearing in human form, sometimes male, sometimes female. Fumigations are offered to them using dried frogs, white poppy seeds, bull's eyes, camphor, and frankincense, mixed with goose blood and the menstrual blood of women.
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Why such Ceremonies are of force.18. These are the divisions of fumigations, neither can it be denyed, but that in many Ceremonies of this kind, there is great inherent virtue according to the Doctrines of Sympathy and Antipathy, whereby every thing is drawn by its like in the Idea, whither by words or actions, according to the saying, In verbis, herbis & lapidibus latet virtus, so that the Ceremonies and Charms, with other circumstances used by Magicians, are doubtless prevalent to the accomplishment of that work which they undertake; to wit, The calling up and Exorcizing of Infernal Spirits by Conjurations.
Why these ceremonies are effective.18. These are the categories of fumigations, and it's undeniable that in many ceremonies of this sort, there is significant inherent power based on the principles of Sympathy and Antipathy. This means that everything is attracted to its counterpart in spirit, whether through words or actions, as the saying goes, In verbis, herbis & lapidibus latet virtus. Therefore, the ceremonies and charms, along with other practices used by magicians, are certainly effective in achieving the goals they set, specifically The calling up and Exorcizing of Infernal Spirits by Conjurations.
Chap. 7.
Being the Conclusion of the Whole; wherin divers antient Spells, Charms, Incantations and Exorcisms are briefly spoken of.
The Conclusion of Everything; where various ancient Spells, Charms, Incantations, and Exorcisms are briefly discussed.
1.BEsides 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, Amulets, and Philters, are composed by buryings, writings, bindings, engravings, alligations, &c. to effect various purposes in Astrological hours. To conquer Enemies, cure diseases, overturn Cities, stop Inundations, render bodies Invulnerable, and the like; which are all effected by medium’s of this kind, with the assistance of Imagination.
1.BBesides Charms. what the Author has mentioned, there are many other Spells and Charms that Tradition has passed down to future generations, many of which are effective for their intended purposes, as described in the previous Chapter, where the Orders of Fumigations are detailed. Additionally, there are Magical Characters associated with the Planets, from which Telesms, Periapts, Amulets, and Philters are created through burials, writings, bindings, engravings, allegations, etc., to achieve various goals during Astrological hours. These include conquering enemies, healing illnesses, toppling cities, stopping floods, making bodies invulnerable, and more; all accomplished through these methods, with the help of imagination.
2. Yet are thereNatural Operations. many natural Compositions, which have very stupendious effects of themselves, without assistance of Superstition; for the commixtion of things is of two-fold force or vertue: First, When the Celestial vertues are duly disposed in any natural body; so that in one thing are couched various Influences of superiour Powers. The second is, from Artificial mixtures and Compositions of natural things amongst themselves, in a certain proportion to agree with the Heavens under certain Constellations. This proceeds from the correspondence of natural things amongst themselves, whereby things are effected even unto admiration, as Agrippa declares, Cap. 35. lib. 1.
2. Yet there areNatural Operations. many natural combinations that have astonishing effects on their own, without the influence of superstition. The combination of things has two types of power or virtue: First, when celestial powers are properly arranged in a natural body, allowing various influences from higher powers to be present in one entity. The second comes from artificial mixtures and combinations of natural things among themselves, created in specific proportions to align with the heavens under certain constellations. This results from the connection between natural things, which can produce effects that are truly remarkable, as Agrippa states, Cap. 35. lib. 1.
Places ascribed to the seven Planets.3. And as unto every Planet certain fumigations are ascribed; so unto such Spirits as are under them, certain Places are adopted for the Ceromonies*[* sic] of Conjuration, which Magicians chose when they set 537 upon their works of Darkness. Unto Saturn are ascribed dark melancholy Places, Vaults, Tombes, Monasteries, empty Houses, Dens, Caves, Pits. Unto Jupiter, Theaters, Schools, Musick houses, Judgment seats. To Mars, Fields where Battels have been fought, Bakehouses, Glass-houses, Shambles, Places,†[† sic] of Execution. To Sol, Palaces,/69. Mountains, Meddows, Sunshine, Groves, and upper Rooms. To Venus, Fountains, Meadows, Gardens, and the Sea-shore. Unto Mercury, all publick places belonging unto Cities. To Luna, Wildernesses, Woods, Rocks, Forrests, Ships, High-wayes, &c.
Locations connected to the seven Planets.3. Just as specific fumigations are linked to each Planet, certain Places are designated for the Ceremonies*[* sic] of Conjuration that Magicians select when they engage in their works of Darkness. To Saturn belong dark, gloomy Places, such as Vaults, Tombs, Monasteries, abandoned Houses, Dens, Caves, and Pits. Jupiter is associated with Theaters, Schools, Music venues, and Courts. Mars includes Fields where Battles have occurred, Bakehouses, Glass-blowing shops, Slaughterhouses, and Execution sites. Sol relates to Palaces, Mountains, Meadows, sunlight, Groves, and upper Rooms. Venus connects to Fountains, Meadows, Gardens, and the Beach. Mercury encompasses all public places in Cities. Luna refers to Wilderness areas, Woods, Rocks, Forests, Ships, Highways, &c.
Spells.4. In like manner are Spells and Charms adapted to the thing which they must effect, according to the matter, form and place of their composition; as for the procuring of Love, they bury Rings, Ribbons, Seals, Pictures, Looking-Glasses, &c. in Stews, Baths, Beds, that in such places they may contract some Venereal faculty: When they gather Herbs or other Ingredients; they chuse the hour and place, when such Planets have Dominion as are over these Herbs, which they collect, ever remembring to turn their faces to the East, or South, when Saturnine, Martial or Jovial Herbs are gathered, because their Principal houses are Southern signs; for Venereal, Mercurial, or Lunary herbs, they must look towards the West or North, because their houses are chiefly Northern signs. Yet in any Solar or Lunar operations the body of the Sun and Moon must be respected in the operation.
Magic spells.4. Similarly, Spells and Charms are tailored to the specific outcome they aim to achieve, influenced by the materials, structure, and location of their creation. For instance, to bring about Love, people bury Rings, Ribbons, Seals, Pictures, Mirrors, &c. in Stews, Baths, and Beds, so that in those places they can attract some romantic energy. When gathering Herbs or other Elements, they choose the time and location based on which Planets are dominant over the Herbs they collect, always remembering to face East or South when picking Saturnine, Martial, or Jovial Herbs, since their Principal signs are in the Southern part of the sky. For Venereal, Mercurial, or Lunary herbs, they should look towards the West or North, as their signs are mostly found in the Northern part of the sky. However, in any Solar or Lunar practices, the positions of the Sun and the Moon should be taken into account during the process.
Secret Conclusions.5. Colours are also much regarded amongst Magicians, according to the Planet, as black, leaden, brown, unto Saturn; saphire, vernal, green, purple, golden, unto Jupiter; red, burning, violet, bloody, and iron colours unto Mars; golden, saffron, scarlet, &c. unto the Sun; white, fair, green, ruddy, pleasant mixed colours unto Venus, Murcury, and Luna. In like manner they ascribe colours unto the twelve Houses, and according to the Planets have also certain compositions for fire that produce wonderful operations; as Lamps of Serpents skins will make Serpents to appear. Oyl that hath stood under Grapes, being lighted, presenteth the Chamber full of Grapes. Centaury and the Lapwings blood makes people seem like Gyants, and in the open air will make the Stars seem to move up and down in the Elements. The fat of a Hare lighted in a Lamp, will cause Women to be exceeding merry and facetious. And Candles composed of things that are Saturnine, raise terrours and melancholy in the party that lights them, and in those that are lighted by them.
Hidden Insights.5. Colors are also highly valued among Magicians, based on the Planet: black, leaden, and brown for Saturn; sapphire, spring green, purple, and gold for Jupiter; red, fiery, violet, bloody, and iron colors for Mars; gold, saffron, scarlet, &c. for the Sun; white, fair, green, rosy, and pleasant mixed colors for Venus, Mercury, and Luna. Similarly, they assign colors to the twelve Houses and, according to the Planets, have specific compositions for fire that produce astonishing effects; for example, lamps made from serpent skins will make serpents appear. Oil that has been kept under grapes, when lit, fills the room with the scent of grapes. Centaury and lapwing's blood can make people appear like giants, and in open air can make the stars seem to move up and down in the sky. The fat of a hare, when lit in a lamp, will cause women to be extremely joyful and playful. And candles made from Saturnine materials induce fear and melancholy in the person who lights them and in those who are lit by them.
The Candle of life.6. Such wonderful effects have natural things being fitted unto their Hours and Constellations, as also when they are used to prove such effects as the nature of the things doth produce of it self, though in a weaker degree. To raise Tempests Magicians burn the Liver of a 538 Camælion on the house top. To cause strange sights they hang the Gall of a Ox over their Beds; to bring Apparitions and Spirits, they make a strange fume of a Mans Gall, and the Eyes of a black Cat; Which, Agrippa saith, he hath often made experience of. There is also a strange Magical Candle described amongst Chymical Authors, which being lighted, foretells the death of the party to whom it belongs. The manner thereof is thus; They take a good quantity of the venal blood luke-warm as it came out of the vein, which being Chymically prepared with Spirit of Wine and other Ingredients, is at last made up into a Candle, which being once kindled, never goes out till the death of the party whose blood it is composed of; for when he is sick, or in danger, it burns dim and troubled; and when he is dead, it is quite extinguished; of which Composition a Learned man hath wrote an intire Tractate, De Biolychnio, or, The Lamp of Life.
The candle of life.6. Natural things have amazing effects when they align with the right times and constellations, especially when used to showcase the effects that their nature produces, albeit in a weaker way. To create tempests, magicians burn the liver of a 538 chameleon on the rooftop. To induce strange sights, they hang the gallbladder of an ox over their beds; to summon apparitions and spirits, they generate a strange smoke from a man's gallbladder and the eyes of a black cat; which, Agrippa claims to have often experienced himself. There's also a peculiar magical candle described by Chymical authors, which, when lit, predicts the death of the person it belongs to. The process is as follows: They take a significant amount of warm, fresh blood drawn from the vein, which, after being chemically prepared with spirit of wine and other ingredients, is fashioned into a candle. Once lit, it remains burning until the death of the person whose blood it contains; when he is ill or in danger, it burns dimly and erratically; and when he is dead, it is completely extinguished; a learned individual has written an entire treatise on this composition, De Biolychnio, or The Lamp of Life.
That Characters are compacts.7. But to proceed to the nature of Characters, Sigils, and other Ceremonies, we find that not only such as pretend to command over all sorts of Spirits; but also they that do make Compacts, and have sold themselves unto him, do make use of such; which instance is sufficient to prove what a wise man hath asserted, that although Evil Spirits have so blinded Mens Eyes, as to make them believe they are defended by such Ceremonies, and that these Characters are as Munitions against the Devils malignancy; Yet these very Characters, Sigils, Lamins, &c., are Compacts themselves, which the Devils did at first cunningly disguise with strange Repetitions in uncouth Language.
That characters are agreements.7. But to move on to the nature of Characters, Sigils, and other Ceremonies, we find that not only those who claim to have control over all kinds of Spirits; but also those who make agreements and have sold themselves to him, use these things; this example is enough to support what a wise person has claimed, that even though Evil Spirits have so blinded people's eyes that they think they are protected by such Ceremonies and that these Characters serve as defenses against the Devil's malice; yet these very Characters, Sigils, Lamins, etc., are Agreements themselves, which the Devils initially cleverly disguised with strange repetitions in unfamiliar language.
8. So that we have grounds to believe, that none is able absolutely without Compact to call up any Spirit. But that whosoever hath pretended to be famous in/70. the Art of Magick or Conjuration, hath (to himself unknown) compacted with and worshipped the Devil, under strange Repetitions and mystical Characters, which to him seemed to have effects quite contrary to what they really had.
8. We have reason to believe that no one can summon a Spirit without a Compact. Anyone who claims to be skilled in the Art of Magic or Conjuring has, often without realizing it, made a deal with and worshipped the Devil, through strange Repetitions and mystical Characters that appeared to them to have effects that were completely different from reality.
The force of Words and Characters.9. Neither is this to be admired, that without the Knowledge or Consent of the Magician, a Contract is made with Evil Spirits; when we consider the magical strength of Words and Characters, which of themselves can cure Diseases, pull down, infect, save, destroy, charm and inchant without the Parties assistance, either in knowledge of the Cause, or in belief of the Consequence or Effect.
The power of words and symbols.9. It's not surprising that a Contract can be made with Evil Spirits without the Magician's Knowledge or Consent; when we think about the magical power of Words and Symbols, which can, on their own, heal Diseases, bring down, infect, save, destroy, charm, and enchant without the Parties needing to know the Cause or believe in the Consequence or Effect.
The vanity of Conjuration.10. But on the contrary, I could instance a multitude of Examples of such as have spent much time in Conjurations to no purpose, still attempting by Exorcisms and Defensive Prayers to conjure a Spirit, or cause Personal Appearances, with severe Imprecations and powerful Charges, and yet notwithstanding have never attain’d their purpose, nor at any time heard, or seen any Beeing, which may be called Spectre, or Apparition.
The vanity of Magic.10. However, I can point to many examples of people who have dedicated a lot of time to Conjurations without success. They keep trying with Exorcisms and Protective Prayers to summon a Spirit or provoke Personal Appearances, using intense curses and strong commands. Yet, despite all this, they have never achieved their goal or experienced any entity that could be called a Spectre or Apparition.
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By Similitude.11. Which is nothing wonderful, if we minde the sympathy of things in Nature, how each desires its like, and hunteth after it as the Loadstone draws Iron; the male coveteth the female; the evil after the evil, and the good after the good; which is seen in wicked Men and their Association, in Birds and Beasts of prey; while on the contrary, the Lamb delights not in the Lyon, nor the Sheep in the society of the Wolf; neither doth the nature which is totally depraved and estranged from God, care to be forced or drawn compulsively by another contrary nature, viz. innocent, just, and harmless.
By Similarity.11. This isn’t surprising if we consider the connection of things in nature, how each seeks out its kind and chases after it just like a magnet attracts iron; males desire females, the wicked seek out the wicked, and the good look for the good. We see this in corrupt people and their associations, as well as in predatory birds and animals. On the other hand, the lamb does not find joy in the lion, nor do sheep enjoy being around wolves; likewise, a nature that is completely corrupt and disconnected from God has no interest in being compelled or drawn against its will by another nature that is innocent, righteous, and harmless.
Exorcising, or casting out. 12. Neither doth it consist with natural reason, That Evil Spirits should affect the society of those that are their Enemies, who make use of the dreadful and holy Names of God in Conjurations to call them up; whereas they are rather antidotes against Apparations,*[* sic] as may be seen in various Examples of holy Men, who by Prayers and Exorcisms have banished Evil Spirits in all Ages, which is also further evident, in that the very form of Dispossessing and Exorcising is made up of divers Prayers and Defensive Blessings against the obnoxious influences of Infernal Spirits.
Exorcism, or casting out. 12. It doesn’t make sense that Evil Spirits would associate with those who are their enemies, especially since these individuals use the powerful and sacred Names of God in their rituals to summon them; in fact, these names act more like shields against Apparitions,*[* sic] as shown in various examples of holy individuals, who have driven away Evil Spirits throughout history through Prayers and Exorcisms. This is further supported by the fact that the very process of Dispossessing and Exorcising consists of different Prayers and Protective Blessings against the harmful influences of Infernal Spirits.
Like desires its like.13. Therefore though I would be far from describing an undenyable course of Conjuring Spirits, or of causing Apparitions: Yet this I must assert conclusively from what is before alledged, That if any thing would be called or wrought upon, it must be with something which is of its own nature, as a bait to catch or tempt it; for in catching Birds, Beasts, or Fishes, such esculents as are properly for these Animals, are made use of to allure them, neither can mankinde command them by any threats to come into his custody.
Like attracts like.13. So, while I won't claim to explain a foolproof method for summoning spirits or making apparitions appear, I must definitively state based on what’s been said so far that if anything is to be called upon or influenced, it must be through something that shares its nature, serving as bait to draw it in. Just as when catching birds, animals, or fish, we use food that is suitable for those creatures to lure them, humans cannot force them to come under our control through threats.
Nothing is compelled by contraries.14. How much less is mankind able to compel the Infernal Spirits, the very least of which Kingdom, is able, if let loose, to exterminate a thousand lives, and utterly over-turn poor mortals and their doings, as various by-past accidents can evince: But whosoever hath compacted with them for body, soul, and works, such they are at unity with, and unto such they appear for the advancement of their Kingdom in the destruction of others; for they are grafted into them and incorporated into their very heart and soul, which unavoidably becomes their wages when the body falls away.
Nothing is forced by opposites.14. How much less can humanity force the Infernal Spirits, the least of which can, if unleashed, wipe out a thousand lives and completely disrupt the lives and actions of poor mortals, as various past incidents can show: But whoever has made a pact with them for body, soul, and deeds, they are united with, and to them they appear to further their Kingdom by destroying others; for they become infused with them and integrated into their very heart and soul, which inevitably becomes their reward when the body passes away.
15. Yet many wayes there be by Images, Telesms, and Amulets, which have little or no dependance upon Conjuration, or the strength thereof, being rather effectual from sympathetical Causes, as many natural conclusions prove. And Paracelsus speaks of a way by the Image of any Bird or Beast to destroy that Animal, though at a distance; so by hair, fat, blood, excrements, excrescences, &c. of any Animal or Vegetable, the ruin or cure of that thing may be effected.
15. There are many ways using Images, Telesms, and Amulets that have little or no connection to Conjuration or its power, being more effective due to sympathetic causes, as many natural outcomes show. Paracelsus mentions a method using the image of any bird or animal to harm that creature from afar; similarly, by using hair, fat, blood, waste, growths, & c. from any animal or plant, the destruction or healing of that thing can be achieved.
16. Which is seen in the Armary Unguent, and the Sympathetical 540 Powder. In the instance of divers Histories, of such as used Waxen Images, composed in divers postures, and under certain Constellations, whereby several have been tormented and macerated even unto death; and according to the punishment or torment which the Magician intends to afflict, accordingly do they dispose the/71. hour of the Composition, and the posture or semblance of the Image.
16. This is shown in the Armary Unguent and the Sympathetical Powder. There are various stories about people using wax figures, made in different poses and under specific constellations, which have caused many to suffer and even die; and depending on the punishment or torment the magician wants to inflict, they adjust the time of the composition and the appearance or position of the figure.
Of Images of Wax, and what is wrought by them.17. For if a malitious minded Witch intends to consume and pine away the Life or Estate of any miserable Man or Woman, she makes his Image of Wax in such an ominous aspect as may conduce to her design, making several magical Characters upon the sides of the head, describing the Character of the hour or Planetary time upon the breast of the Image; the name of the party on his forehead; the intended effect to be wrought upon him upon his back. When they cause aches, pains, and violent pangs in the sinews and the flesh, they stick thorns and pins in divers places of their arms, breasts, and legs. When they cast them into Feavers and Consumptions, they spend an hour in every day to warm and turn the Image before a doleful and lingring fire, composed of divers exotick Gums, and magical Ingredients of sweet Odours, and strange Roots of shrubs, efficient for their purpose.
Of Wax Images and What They Create.17. If a malicious witch wants to harm someone's life or property, she creates a wax figure of that person, making it look eerie to support her plan. She engraves various magical symbols on the sides of the head, notes the hour or planetary alignment on the chest of the figure, writes the person's name on the forehead, and describes the effect she wants to achieve on the back. To inflict pain, she sticks thorns and pins into different parts of the arms, chest, and legs of the figure. When she wants to cause fevers and wasting diseases, she spends an hour each day warming and turning the figure before a sad and slow-burning fire made up of various exotic gums, fragrant magical ingredients, and strange roots from shrubs, all suitable for her purpose.
Further concerning Images.18. Wonderful are the various postures and pranks which Magicians play with Images; neither will I mention the most perfect and prevalent part of the practice of Images, and the powerful operations thereof, least the evil minded should work abominations therewith upon the Persons or Possessions of their neighbours.
Further about Images.18. It's amazing how many different positions and tricks Magicians can perform with Images; I won’t discuss the most effective and widely used aspects of working with Images or their powerful effects, to avoid giving evil-minded individuals ideas to commit wrongdoings against the people or property of their neighbors.
Of Images provoking Love.19. According to the nature of what they would effect they frame their Images; if by Images they would provoke two parties to love, or be enamoured on one another, they frame their Images naked, with Astrological Observations and Imbraces of those that are Venereal; to provoke unto enmity they place malignant Characters and Aspects, and the Images in a fighting posture.
Images That Inspire Love.19. Depending on the outcome they want, they create their Images accordingly; if they want to inspire love between two people, they depict their Images as naked, with Astrological Signs and intimate embraces to suggest romance; to incite hatred, they use negative symbols and positions, showing the Images in a combat stance.
20. If their intentions be for good, all their Characters are engraven upon the foreparts of the body. But if they would afflict the party with Consumption, or with death, they thrust Needles through the hearts, and engrave their Characters upon their Posteriors, or upon their shoulders, using all their Conjurations retrograde, and repeating every Charm opposite to the former.
20. If their intentions are good, all their markings are etched on the front of the body. But if they want to cause harm, like illness or death, they stab needles through the hearts and mark their symbols on the backs or shoulders, using all their spells in reverse and repeating each charm the opposite way.
21. Thousands of strange and uncouth Charms might be here described, according to the exact form wherein Tradition hath left them; But I have only insisted upon the description of the natures in General; And as by Images and Telesms, the Europeans have effected admirable things: so the Tartars have a wonderful ways*[* sic] of producing the like effects, by Forms of Charms in Tartary.Botles, Sheep-skins, Rods, Basins, 541Letters, or Missives, unto certain Spirits, and many otherwayes unheard of in Europe.
21. Thousands of strange and unusual charms could be described here, following the exact forms left by tradition; however, I have focused only on a general description of their nature. Just as the Europeans have achieved remarkable things through images and talismans, the Tartars have their own amazing methods*[* sic] for producing similar effects, through charms from Tartary.Bottles, sheepskins, rods, basins, 541letters, or messages to certain spirits, and many other ways not known in Europe.
The tying of the Point.22. As for the Tying of the Point, which is a strong impediment in Conjugal Rites, to restrain the acts of secresie betwixt two marryed persons; This knot or ligament is become so notorious both in the practice and effect throughout France, Italy, and Spain, as also in all the Eastern Countries, that the Laws of several Nations have prohibited the performance thereof; neither is it fit to be openly described in this place.
The tying of the point.22. Regarding the Tying of the Point, which is a significant barrier in marital relations, limiting the acts of secrecy between two married individuals; this knot has become so widely recognized in both practice and effect throughout France, Italy, and Spain, as well as in all the Eastern countries, that the laws of several nations have prohibited it. It is also inappropriate to detail it openly here.
Charming by the Sive.23. Other stratagems they have by turning the Sive with a pair of Sizzers by voices uttered out of skins, which is in common amongst the Turks by Letters wrote unto certain Spirits, which by due appointments will have their answers returned. By theBy Bottles, Skins, Letters, Cords, Lots. Turning of the Cord with several names wrapped round the same, which with certain repetitions will of it self be tyed into several strange knots which unty themselves again. Besides the many wayes by Lots, in extractings*[* sic] Scrolls, consulting with the Staff and the empty Pot, with others tedious to be enumerated.
Charming by the River Sive.23. They have other tricks by turning the Sive with a pair of scissors and voices spoken from skins, which is common among the Turks through letters written to certain spirits, who will provide their answers at the appointed time. By the By bottles, skins, letters, cords, lots. Turning the cord with various names wrapped around it, which, with some repetitions, will tie itself into several strange knots that then untie themselves. In addition to the many ways using lots, including the extraction of [sic] scrolls, consulting the staff and the empty pot, along with other methods that are tedious to list.
Transplantation, Ceremonious.†
[† Ceremonies]24. The Art of Transplantation is also reckoned amongst Charms with
the vulgar. And indeed one member thereof, viz. the Transferring of
Diseases is really Magical, and much in practice amongst Witches; for
by certain baits given to any domestick Beasts they remove Feavers,
Agues, and Consumptions from Martial men, or from one to another by
burying certain Images in their neighbours ground they bring all evil
fortune to the owner of the ground, yet/72. though they add strange Words
and Conjurations in the practice, the effects thereof are more from
Nature then Conjuration.
Transplantation, Ceremonial.†
[† Ceremonies]24. The Art of Transplantation is also considered one of the Charms by common folks. In fact, one aspect of it, specifically the Transfer of Diseases, is truly magical and is often practiced by witches. By using certain lures on domestic animals, they can remove fevers, chills, and illnesses from soldiers, or transfer them from one person to another by burying certain images in someone else's land, bringing misfortune to the landowner. Yet, 72. although they include strange words and spells in this practice, the results stem more from nature than from magic.
And meerly natural.25. For, by the same Cause, those that are profound, can destroy diseases, take off Warts, and other Excrescences, kill, cure, purge and poyson at a distance from the party, by their hair, fatt, blood, nails, excrements, &c. or by any root, or carnuous substance, rubbed upon their hands, breasts or leggs, by burying which, they free them from Diseases, which experiments take effect according to the Mediums and their Consumption under ground.
All-natural.25. Because of this same reason, those who are deep thinkers can eliminate diseases, remove warts and other growths, kill, heal, cleanse, and poison from a distance using their hair, fat, blood, nails, waste, & etc. or by any root or fleshy substance rubbed on their hands, chests, or legs; by burying these substances, they help free people from diseases, with these practices being effective based on the Mediums and how they decompose underground.
Magical Instruments:26. And as by natural reason every Magical Charm or Receipt had its first institution; In like manner have Magicians disposed the Matter and Manner together with the times of their Utensils and Instruments, according to the Principles of Nature: As the Hour wherein they compose their Garments, must either be in the hour of Luna, or else of Saturn, in the Moons increase.
Magic Instruments:26. Just as every Magical Charm or Recipe was originally created for a reason, Magicians have organized the Matter and Method along with the timing of their Tools and Instruments based on the Principles of Nature. Consequently, the time they create their Garments needs to be during the hour of Luna or of Saturn, during the Moon's phase of growth.
Their matter,27. Their Garments they compose of White Linnen, black Cloth, black Cat-skins, Wolves, Bears, or Swines skins. The Linnen because of its abstracted Quality for Magick delights not to have any 542Utensils that are put to common uses. The skins of the aforesaid Animals are by reason of the Saturnine and Magical qualities in the particles of these beasts: Their sowing thred is of silk, Cats-guts, mans Nerves, Asses hairs, Thongs of skins from Men, Cats, Bats, Owls, Moles, and all which are enjoyn’d from the like Magical cause.
Their issue,27. Their Garments are made from white linen, black cloth, and the skins of black cats, wolves, bears, or pigs. Linen is preferred because its purity is essential for magic, which avoids any tools used for everyday purposes. The skins of these animals are chosen for their Saturnine and magical qualities found in their fibers. The thread they use for sewing is made from silk, cat guts, human nerves, donkey hairs, and strips of skin from humans, cats, bats, owls, moles, and anything else sourced for similar magical reasons.
Substance,28. Their Needles are made of Hedge-hog prickles, or bones of any of the abovesaid Animals: Their Writing-pens are of Owls or Ravens, their Ink of Mans blood: Their Oyntments Mans fat, Blood, Usnea, Hoggs-grease, Oyl of Whales. Their Characters are ancient Hebrew or Samaritan: Their Speech is Hebrew or Latine. Their Paper must be of the Membranes of Infants, which they call Virgin-parchment, or of the skins of Cats, or Kids. Besides, they compose their Fires of sweet Wood, Oyl or Rosin: And their Candles of the Fatt or Marrow of Men or Children: Their Vessels are Earthen, their Candlesticks with three feet, of dead mens bones: Their Swords are steel, without guards, the poynts being reversed. These are their Materials, which they do particularly choose from the Magical qualities whereof they are composed.
Content28. Their needles are made from hedgehog spines or bones of any of the mentioned animals: Their writing pens are made from owls or ravens, their ink is made from human blood: Their ointments include human fat, blood, usnea, hog fat, and whale oil. Their characters are in ancient Hebrew or Samaritan: Their speech is in Hebrew or Latin. Their paper must be made from the membranes of infants, which they call virgin parchment, or from the skins of cats or kids. Additionally, they make their fires from sweet-smelling wood, oil, or rosin: And their candles are made from the fat or marrow of men or children: Their vessels are earthen, their candlesticks have three feet, made from the bones of the dead: Their swords are steel, without guards, with the points reversed. These are their materials, which they specifically choose based on the magical qualities of their components.
And Form.29. Neither are the peculiar shapes without a natural cause. Their Caps are Oval, or like Pyramids with Lappets on each side, and furr within: Their Gowns reach to the ground, being furr’d with white Fox-skins, under which they have a Linnen Garment reaching to their Knee. Their Girdles are three inches broad, and have many Caballistical Names, with Crosses, Trines and Circles inscribed thereon. Their Knives are Dagger-fashion: and the Circles by which they defend themselves are commonly nine foot in breadth, but the Eastern Magicians give but seven. And these are the matter and manner of their Preparations, which I thought fit here to insist upon, because of their affinity with the Instruments of Charms, for both which a natural cause is constantly pretended.
And Form.29. The unique shapes also have a natural explanation. Their Caps are oval or pyramid-shaped with flaps on each side, and they are trimmed with fur. Their Gowns reach the ground and are lined with white fox fur, underneath which they wear a linen garment that comes to their knees. Their Girdles are three inches wide and feature various mystical names, along with crosses, triangles, and circles inscribed on them. Their Knives are shaped like daggers, and the Circles they use for protection are typically nine feet in diameter, although the Eastern magicians use circles that are only seven feet wide. This is the nature and method of their preparations, which I felt was necessary to discuss here because of their connection to the Instruments of Charms, for both claim to have a natural origin.
The Conclusion.30. Thus I have briefly spoken of the Nature of every Spirit good or evil, so farr as safety or convenience would permit; adding also this last Discourse of Charms and Conjurations, in their speculative part, forbearing to describe the Forms themselves, because many of them are not only facil, but also of mighty power when they are seasonably applyed: So that to describe distinctly, by what means Magicians kill, cure, or conquer, were to strengthen the hands of the Envious against their Neighbours Lives and Fortunes. And therefore the Readers must rest contented with what is here related of the Nature of Astral or Infernal Spirits.
The Conclusion.30. So, I have briefly discussed the nature of every spirit, whether good or evil, as much as safety or convenience allows; also including this final discourse on charms and conjurations, in their theoretical aspect, without going into the details of the forms themselves, since many of them are not only easy to use but also possess great power when applied at the right time. To explain precisely how magicians harm, heal, or overcome would only empower the envious against their neighbors' lives and fortunes. Therefore, readers must be satisfied with the information provided here about the nature of astral or infernal spirits.
FINIS.
THE END.
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 his purgatorial day) in a bear’s skin, with an ass’s head in such sort as he lived. But I incline to think that these after-statements only caused him to remember the more this first, full, and remarkable M. Mal-Bodin-Cyprus tale; and more especially this passage, for in iv, i, 30, Bottom declares—“Methinks I have a great desire to a bottle of hay: good hay, sweet hay hath no fellow.” So acute and ready an observer may have the more remembered the epithet “asseheaded” because, as most readers must observe, Scot uses this word, though the sailor in the tale is an ass from his snout and ears down to the end of his tail and the tips of his hoofs.
P. 99. Bodin’s “asseheaded man.” N. Drake, in his Shakespeare and his Times, vol. ii, p. 351, suggested that Bottom’s “translation” was taken from p. 315 in Scot, where a recipe for such transformations is provided. This might have been partially in Shakespeare’s mind, as well as the widely held belief that magicians had this ability. He might also have recalled another story, mentioned on p. 533, about Pope Benedict IX being condemned after death to roam the earth (presumably at night, after his purgatorial day) in a bear's skin, with an ass's head in such sort as he lived. However, I think these later details only served to remind him more of the original, full, and striking M. Mal-Bodin-Cyprus tale; and especially this part, because in iv, i, 30, Bottom says—“I feel a strong desire for a bottle of hay: good hay, sweet hay has no equal.” A sharp and quick-witted observer may have remembered the term “asseheaded” more because, as most readers will notice, Scot uses this word, even though the sailor in the story is an ass from his snout and ears all the way to the end of his tail and the tips of his hooves.
P. 542. His “white spirits”. Because in the 1623 folio Macbeth we have in iv, 1, Musicke and a Song. Blacke Spirits, &c., and because in Middleton’s Witch the words are given at length, it has been held that Middleton was either Shakespeare’s coadjutor, or his after interpolator, that these lines were his, and were first used in his Witch. But, according to most of Malone’s arguments—for one certainly is not sound—the Witch was some years later than Macbeth, as is also likely from Middleton’s age. And that it was later is in especial shown by a hitherto unnoticed passage in ii, 1:
P. 542. His “white spirits.” Because in the 1623 folio Macbeth we have in iv, 1, Musicke and a Song. Blacke Spirits, &c., and because in Middleton’s Witch the words are given at length, it has been thought that Middleton was either collaborating with Shakespeare or adding to it later, that these lines were his, and were first used in his Witch. However, based on most of Malone’s arguments—since one is certainly not solid—the Witch was written several years after Macbeth, which is also likely due to Middleton’s age. The fact that it was later is especially evident from a passage in ii, 1 that has gone unnoticed:
For it is clear that this must have been written when the price and quality of knighthood had much come down, and its commonness increased beyond what it was in 1605. Secondly, it is an assumption, and a most unlikely one, that the Macbeth MS. intimation of the song was due to the players’ knowledge of it through the Witch. It presupposes that the supernumeraries who played the witches’ parts were the same in both plays. Also that the writers of the MS. knew that these would be the same, and would certainly remember the words: for a playhouse copy is either for the use of the prompter, or a text whence the players’ parts can be extracted. Moreover, the Witch 544 had been, as the author himself tells us, “an ignorantly ill-fated labour”, in other words, a failure.
For it’s clear that this must have been written when the price and quality of knighthood had significantly decreased, and it had become more common than it was in 1605. Additionally, it's a assumption, and a very unlikely one, that the Macbeth manuscript's mention of the song was due to the actors knowing it from the Witch. This implies that the extras who played the witches in both plays were the same. It also assumes that the writers of the manuscript knew they would be the same and would definitely remember the lines: because a playhouse copy is either for the prompter’s use or a text from which the actors’ lines can be pulled. Furthermore, the Witch 544 was, as the author himself tells us, “an ignorantly ill-fated labor,” in other words, a failure.
But in reference to the supposed right of Middleton to these lines, we now find, in 1584, when Middleton was a boy, that the first of the two lines—or, if one chooses, the first two of the four, the words being in each half phrase inverted, possibly to vary the too great sing-song of the sentence—was copied by Scot as part of a known series of rhyming lines. Shakespeare, who wrote later, has the “Black spirits”, etc.; Middleton, in his Witch, where we find passages taken verbatim and almost verbatim from Scot, has these and the other rhymes given by Scot very slightly altered in i, 2, and the “Black spirits”, etc., with “Mingle, mingle”, and some of the other rhymes in v, 2. Hence they are neither Shakespeare’s nor Middleton’s. Whose then are they? Scot gives them as from W. W.’s booklet on the Witches at St. Osees, Essex. But certainly the lines, nor any of them, are not in that booklet. These things, however, are there. Ursula Kempe’s little boy deposes, and she herself, on promise from the Justice, Brian Darcie, Esq., of favour being shown her—which promise, by the way, both in her case and that of others, was carried out by their being hanged—that she had two he- and two she-spirits, the shes being Tyffen, in the shape of a white lamb, and Pigine, black like a toad; the hes, Tittie, like a little grey cat, and Jacke, black like a cat. Nor are these merely thus mentioned by each, but the old woman specifies their doings through three or four of the earlier pages (A 3, v—A 8). Mother Bennet’s spirits were two, Suckin, like a black dog, and Lyerd, redde like a Lyon (B 3, etc., B 7). Besides these, but less prominently brought forward, were these. Mother Hunt had two little things like horses, one white and one black, kept in a pot amongst black and white wool (A 5, v and 6). Ales Hunt had also two spirits, one white and one black, like little colts, and named Jacke and Robbin (C 3). Marg. Sammon had a Tom and a Robyn, but these were like toads. H. Sellys, aged nine, deposes that his mother had two imps, one Herculus sothe hons [sic] or Jacke, black, and a he, who, in the night, and in the likeness of his sister, pulled his younger brother’s leg and otherwise hurt him so that he cried out; the second, Mercurie, a she and white (D v). Ales Baxter says that the cow while being milked was viciously unruly, and that something like a white cat struck at her heart, so that she became so weak that she could not stand, and being found leaning against a style, was carried home in a chair (D 4, v). Ales Mansfield had given her by Margaret Grevell (elsewhere Gravell)—for these imps seem to have been given away without will of their own, like brute beasts, and being hungry were fed on milk, beer, bread, oats, hay, straw, and especially a sup of blood sucked from the body—two he- and two she-spirits, named Robin, Jack, William, and Puppet, alias Mamet, like black cats (D 6). Mother Eustace also had three imps, like white, gray, and black cats. Annis Dowsing, aged seven, base daughter of Annis Herd, tells B. Darcie that her mother had six Avices or Blackbirds, black speckled with white or all black. Also six imps like cows, but “as big as rattes”, one of which, black and white, and named Crowe, had been 545 given to her, while Donne [? Dun], another, was red and white (G. 4. v). I have, perhaps, overlengthened this tale through wishing to show that these imps, besides being hungry, generally took a white or black, and sometimes a red or grey, colour, and because these notings from this unique book and authentic record might be otherwise acceptable. So much do the names and the notice of the colours of the imps strike a reader, that Bishop Hutchinson, in his Historical Essay concerning Witchcraft, 1718, says, p. 29, “An account of them was written by Brian Darcie, with the Names and Colours of their spirits.” But here an end after the remarks. First, that the chief witnesses, and leaders up to these confessions, were their own children of from 6¾ to 9 years of age. Secondly, that these confessions were, as plainly as possible, first made by some and then followed by others through promises of favour, promises lyingly carried out to condemnation and death. Thirdly, that, as shown by such instances as “[she] desired to speake alone with me, the said Bryan Darcey, whereupon I went into my garden”, etc., and by the frequent use of “before mee”—the initials W. W. were either fictitious, or not improbably those of his clerk, and that the real author was Brian Darcie, Esq., Justice of the Peace, who desired to gain favour from his kinsman, Lord Darcie, to whom the book was dedicated, or possibly, through him and it, the notice of her Majesty, as a clever, zealous, and trustworthy seeker-out of these old-new things.
But regarding Middleton's supposed right to these lines, we now find that in 1584, when Middleton was a boy, the first of the two lines—or, if you prefer, the first two of the four, with the words in each half-phrase inverted, possibly to avoid the overly rhythmic sing-song of the sentence—was copied by Scot as part of a known series of rhyming lines. Shakespeare, who wrote later, has the “Black spirits,” etc.; Middleton, in his Witch, where we find passages taken word for word and nearly word for word from Scot, has these and the other rhymes given by Scot only slightly altered in i, 2, and the “Black spirits,” etc., with “Mingle, mingle,” and a few other rhymes in v, 2. So they are neither Shakespeare’s nor Middleton’s. Then whose lines are they? Scot claims they are from W. W.’s booklet on the Witches at St. Osees, Essex. But certainly, these lines, nor any of them, are in that booklet. However, those details are there. Ursula Kempe’s young son testifies, and she herself, on the promise from the Justice, Brian Darcie, Esq., of receiving some leniency—which promise, by the way, was delivered both in her case and that of others through their executions—that she had two male and two female spirits, the females being Tyffen, in the form of a white lamb, and Pigine, black like a toad; the males, Tittie, resembling a small grey cat, and Jacke, black like a cat. Nor are these just mentioned by each, but the old woman details their activities through three or four of the earlier pages (A 3, v—A 8). Mother Bennet’s spirits were two: Suckin, like a black dog, and Lyerd, red like a lion (B 3, etc., B 7). In addition to these, but less prominently featured, were the following. Mother Hunt had two small creatures resembling horses, one white and one black, kept in a pot among black and white wool (A 5, v and 6). Ales Hunt also had two spirits, one white and one black, like little colts, named Jacke and Robbin (C 3). Marg. Sammon had a Tom and a Robyn, but these looked like toads. H. Sellys, aged nine, states that his mother had two imps, one Herculus sothe hons [sic] or Jacke, black, and a male, who at night, appearing as his sister, pulled his younger brother’s leg and otherwise hurt him so much that he cried out; the second, Mercurie, a female and white (D v). Ales Baxter mentions that the cow was violently unruly while being milked, and that something like a white cat struck at her heart, making her weak to the point of collapsing, and she was found leaning against a stile and was carried home in a chair (D 4, v). Ales Mansfield had received from Margaret Grevell (elsewhere Gravell)—for these imps seem to have been given away without their own will, like domesticated animals, and when hungry, were fed on milk, beer, bread, oats, hay, straw, and especially a sip of blood drawn from the body—two male and two female spirits named Robin, Jack, William, and Puppet, also known as Mamet, resembling black cats (D 6). Mother Eustace also had three imps that looked like white, grey, and black cats. Annis Dowsing, aged seven, illegitimate daughter of Annis Herd, tells B. Darcie that her mother had six Avices or Blackbirds, black speckled with white or entirely black. She also mentions six imps resembling cows, but “as big as rats,” one of which, black and white, named Crowe, had been 545 given to her, while Donne [? Dun], another, was red and white (G. 4. v). I might have lengthened this story by wanting to show that these imps, besides being hungry, typically exhibited white or black, and sometimes red or grey, colors, and because these notes from this unique book and authentic record might be otherwise acceptable. The names and the mention of the colors of the imps struck a reader so much that Bishop Hutchinson, in his Historical Essay concerning Witchcraft, 1718, says, p. 29, “An account of them was written by Brian Darcie, with the Names and Colours of their spirits.” But let's conclude after these observations. First, that the main witnesses, and instigators of these confessions, were their own children aged from 6¾ to 9 years. Secondly, that these confessions were, as clearly as possible, first made by some and then followed by others due to promises of leniency, promises that were deceitfully fulfilled leading to condemnation and death. Thirdly, that, as evidenced by instances like “[she] wanted to talk alone with me, the said Bryan Darcey, whereupon I went into my garden,” etc., and by the frequent use of “before me”—the initials W. W. were either fictitious, or likely those of his clerk, and that the true author was Brian Darcie, Esq., Justice of the Peace, who sought to gain favor from his relative, Lord Darcie, to whom the book was dedicated, or perhaps, through him and it, to attract the attention of her Majesty, as a clever, zealous, and trustworthy seeker after these old-new matters.
It need hardly be added that ballading was then a profession, and that its professors seized upon anything of interest,—an atrocious murder, the last words of the murderer (spoken or not), unusual floods or storms, the effects of lightning, the cruise of an adventurous vessel, shipwrecks, the story of a strange fish “in forme of a woman from the wast upward”, that appeared “forty thousand fathom above water [or otherwise], and sang as followeth”. How then should the condemnation of some sixteen old women for horrible crimes escape being “balletted”? It was new, rare, came home to all, and was in more senses than one deadly. The very rhymes in Scot prove it, for they could not be Scot’s own words, and they have the very rhythm, or rather lilt, of a ballad. On looking calmly, therefore, at the evidence, I am convinced that neither Shakespeare nor Middleton could have been the one who tacked together these rhymes between 1582 and 1584, but that Shakespeare did here, as he sometimes did, and notably in Ophelia’s madness, quote such lines as “Black spirits and white”, etc., because the words suited his scene of devilish enchantment, and gave it reality; while Middleton, in a Magical Tragi-Comedy, gave, with very slight variation, the whole of the words quoted by Scot.
It hardly needs to be said that ballading was a profession back then, and its practitioners jumped on anything interesting—an outrageous murder, the last words of the killer (whether they were spoken or not), unusual floods or storms, the effects of lightning, the journey of an adventurous ship, shipwrecks, or the tale of a strange fish “in the shape of a woman from the waist up” that appeared “forty thousand fathoms above water [or elsewhere], and sang as follows.” So how could the execution of about sixteen old women for terrible crimes not be turned into a ballad? It was new, rare, it resonated with everyone, and it was deadly in more ways than one. The very rhymes in Scot prove this, as they couldn't have been Scot’s own words, and they have the exact rhythm, or rather lilt, of a ballad. Thus, upon calmly examining the evidence, I believe that neither Shakespeare nor Middleton could have been the one who pieced together these rhymes between 1582 and 1584. However, Shakespeare, as he sometimes did—especially in Ophelia’s madness—quoted lines like “Black spirits and white,” etc., because the words fit his scene of dark magic and made it feel real; meanwhile, Middleton, in a Magical Tragi-Comedy, included the entirety of the words quoted by Scot with very few changes.
I trust my reader will not merely excuse it when it regards Shakespeare and Macbeth, if I go a little out of my present road and add the few words following. As it has been held that Middleton wrote “Black spirits”, etc., so it has been supposed that the lines on the “Touching for the Evil” were interpolated by Middleton or some other, because negative evidence seemed to show that James did not take upon himself this custom till a date much later than 1605. Lately, however, Prof. S. R. Gardiner has discovered that James 546 “touched” and was almost compelled to “touch” as early as 1603. Its efficacy had been believed in, and was set forth in books; so that the very assumption of this prerogative proved its efficacy, and thus proved his rightful heirship to the English crown,—a proof, I suspect, not lost sight of by the astute counsellors who counselled its adoption, nor by James himself. And I think that he must be blind who cannot see how this, added to the other evidence set forth in the play, and to the true, though somewhat, and of purpose, indirectly exposed intent of Macbeth, proved both James’s heirship and set forth the certain overthrow of all such devilishly contrived plots,—such as, to name but three, the attempt at the Carse of Gowrie; the plot in which Raleigh was, or was supposed to be, concerned; and lastly, the gunpowder plot—as would alter the predestinate decree of Heaven, that James I and VI should be King of Great Britain. Unless, too, I am much mistaken, the fears of James were the direct or indirect instigators of Shakespeare’s play, and the cause of that autograph letter to the poet, for which no shadow of a reason can otherwise be assigned.
I believe my reader will understand if I take a slight detour to add a few words about Shakespeare and Macbeth. It has been suggested that Middleton wrote “Black spirits,” etc., and some have proposed that the lines about “Touching for the Evil” were added by Middleton or someone else, as there seemed to be no evidence that James participated in this practice until much later than 1605. However, recently, Prof. S. R. Gardiner found that James “touched” and was almost forced to “touch” as early as 1603. This practice was believed to be effective and was detailed in books; the very act of claiming this right demonstrated its effectiveness and thus affirmed his legitimate claim to the English throne—a point I suspect was not overlooked by the clever advisors who promoted its use, nor by James himself. Anyone who cannot see how this, combined with other evidence in the play and the true, albeit somewhat indirect, intent of Macbeth, supports James's claim to the throne and highlights the inevitable downfall of all those cleverly plotted schemes—such as the Carse of Gowrie attempt, the conspiracy involving Raleigh, and the gunpowder plot that aimed to alter the divine plan for James I and VI to be King of Great Britain—must be blind. Furthermore, if I’m not mistaken, James’s anxieties were likely the direct or indirect reasons behind Shakespeare’s play and the rationale for that personal letter to the poet, which seems to have no other explanation.
For convenience’ sake I here include some notings illustrative of either Shakespeare’s indebtedness to Scot, or of those beliefs and forms of expression which led both to write as they did.
For convenience, I’ve included some notes that show either Shakespeare’s influence from Scot or the beliefs and ways of expressing ideas that caused both to write the way they did.
P. 10. “They can pull down the moon.” This belief, derived from classic times, is authority for Prospero’s “A witch ... so strong That could control the moon” (v, i). So also ii, 1, 174.
P. 10. “They can pull down the moon.” This belief, rooted in ancient times, supports Prospero’s claim that “A witch ... so strong That could control the moon” (v, i). It’s also referenced in ii, 1, 174.
——— “Corne in the blade.” There is frequent reference to this in Scot, as here and at pp. A iiii, v, 49, 58, 63, 219, 221, 482, and elsewhere. But as Staunton saw, this is the nearest to Macbeth’s “though bladed corn be lodged” (iv, 1). Also, though this happens more or less in several of the instances, yet especially here, the context agrees with the thoughts and context-words of Macbeth.
——— “Corn in the blade.” This is often mentioned in Scot, like here and on pages A iiii, v, 49, 58, 63, 219, 221, 482, and in other places. But as Staunton noted, this closely relates to Macbeth’s “though bladed corn be lodged” (iv, 1). Also, while this occurs to some extent in several instances, especially here, the context aligns with the themes and key phrases of Macbeth.
P. 33. “Anthropophagi and Canibals.” Associated synonymes probably suggested to both by the same heading in p. 1100 of Seb. Münster’s Cosmography (Basil, 1550).
P. 33. “Anthropophagi and Cannibals.” Likely similar terms suggested to both by the same title in p. 1100 of Seb. Münster’s Cosmography (Basil, 1550).
P. 42. “Never faile to danse.” An authority for the dancing of Macbeth’s witches, and a probable authority for the dancing of the latter with broomsticks headed with brooms in their hands.
P. 42. “Never fail to dance.” A reference for the dancing of Macbeth’s witches, and likely a reference for the dancing of the latter with broomsticks in their hands.
P. 54. The “Monarcho” of L. L. Lost appears from this to have been a madman.
P. 54. The “Monarcho” from L. L. Lost seems to have been a crazy person.
P. 64. “Rime either man or beast to death.” An extension of the Shakespearean and general belief that they rhymed (Irish) rats to death. As You Like It, iii, 2.
P. 64. “Rhyming either man or beast to death.” This refers to the Shakespearean and common belief that they could rhyme (Irish) rats to death. As You Like It, iii, 2.
P. 77. “No power to occupy.” Proof that this last word was used in the sense of to use or be busied with, from which general use it came to be employed as common slang for a disreputable and vile using.
P. 77. “No power to occupy.” This shows that the last word was meant in the sense of using or being engaged with, from which it eventually became common slang for a dishonorable and disgusting usage.
P. 170. “Chattering of pies and haggisters.” A haggister is the Kentish term for a pie, or magpie. The passage explains why Duncan (i, 5) is not welcomed by these, but by the ill-omened raven that is hoarse with croaking his approach. W. Perkins on Witchcraft, works, ed. 1613, says: “When a raven stands on a high place and looks a particular way and cries, a corse comes thence soon.”
P. 170. “Chattering of pies and haggisters.” A haggister is the Kentish term for a pie or magpie. This passage explains why Duncan (i, 5) is not welcomed by these creatures, but by the ominous raven that is hoarse from croaking his arrival. W. Perkins on Witchcraft, works, ed. 1613, says: “When a raven stands on a high place and looks a certain way and cries, a corpse will soon come from there.”
547
547
P. 187. “A thousand for one that fell out contrary.” We would more correctly write—“A thousand that fell out contrary for one that fell out rightly or correctly.” But this and others are examples of what we would call a more than loose way of expressing oneself, though then it was allowable, for Scot was an educated and intelligent man, who wrote well. “Each putter out of five for one”, Tempest, iii, 2, is an almost exactly similar instance. The putting out of five for one is considered as one action, and is—pace Dyce—the receiving, as Malone says, at the rate of five for one, the putter out being he who puts out in the hope of receiving five for one.
P. 187. “One out of a thousand that went wrong.” We would more accurately say—“One that went wrong for every thousand that went right.” But this and similar cases show what we might call a loose way of speaking, which was acceptable back then, as Scot was an educated and intelligent man who wrote well. “Each putter out of five for one,” Tempest, iii, 2, is almost the same kind of example. The action of putting out five for one is seen as one single act and is—pace Dyce—understood, as Malone puts it, at a rate of five for one, with the putter out being the one who puts out in the hopes of receiving five for one.
P. 212. “The blind man ... in killing the crow.” Green’s Defence of Cony-Catching, p. 70, ed. Grosart, gives this proverbial saying—“as blinde men shoote the crowe”. Hamlet, 4to., 1603, has the variant—“as the blinde man catcheth the hare”.
P. 212. “The blind man ... in killing the crow.” Green’s Defence of Cony-Catching, p. 70, ed. Grosart, gives this saying—“as blind men shoot the crow.” Hamlet, 4to., 1603, has the variant—“as the blind man catches the hare.”
“A green silk curtain.” These words, also in Middleton’s Witch, i, 2, illustrate the custom which led Sir Toby (Tw. N., i, 4) to say, “Wherefore have these gifts a curtain before ’em? Are they like to take dust like Mistress Moll’s picture?” And these last words, by the way, prove that this same Moll had, for her own purposes, the portrait exposed in some painter’s shop, or painters’ shops, or rather free fronts, without a curtain.
“A green silk curtain.” These words, also in Middleton’s Witch, i, 2, represent the custom that led Sir Toby (Tw. N., i, 4) to say, “Why do these gifts have a curtain in front of them? Are they likely to gather dust like Mistress Moll’s picture?” And these last words, by the way, show that this same Moll had, for her own reasons, the portrait displayed in some painter’s shop, or painters’ shops, or rather free displays, without a curtain.
P. 269. “If a soule wander ... by night.” Proof that the wandering of Hamlet’s father’s ghost was strictly in accordance with traditional folk-lore. So, p. 462, we have, “How common an opinion ... reveale their estate”; and p. 535, “They affirme ... soules of saints”.
P. 269. “If a soul wanders ... by night.” This shows that the wandering of Hamlet's father's ghost followed traditional folklore. So, p. 462, we have, “How common an opinion ... reveal their state”; and p. 535, “They affirm ... souls of saints”.
P. 347. “Bodkin.” The text and margin show that this was used for a small dagger, and the woodcut on the next page that it was sometimes at least a rod-like and pointed weapon. Being thus shaped it was small, more easily carried at the waist, and less readily broken either by a bone or by an adversary’s stroke.
P. 347. “Bodkin.” The text and margin indicate that this was used for a small dagger, and the woodcut on the next page suggests that it was sometimes at least a rod-like and pointed weapon. With this shape, it was compact, easier to carry at the waist, and less likely to break from a bone or an opponent’s strike.
P. 382. “Beliall.” This goes to show that he was “the other devil” whose name had escaped Macbeth’s porter. Its being less common in men’s and preachers’ mouths would account for his non-remembrance.
P. 382. “Beliall.” This shows that he was “the other devil” whose name Macbeth’s porter forgot. Its rarity in conversations and sermons would explain why he was not remembered.
P. 416. “Lignum aloes.” Against any argument drawn from the italic use of Hews in Son. 20, and its not being italicised in its first use in the same line, nor anywhere else in Shakespeare, the fact that Alloes appears in The Lover’s Complaint, as well as do other words in the Sonnets, has been brought forward. But without entering in detail into the question, I would note that three substantives, all names of vegetables, are here mentioned, and that this alone is placed in italics. So, in the Appendix II, 1665, pp. 67-8, we have a number of aromatics named, but this only, and only on its second occurrence, is with Sperma Ceti placed in italics—the reason, I presume, being, that as a medicine, a more strange and less-known name to the commonalty, and a Latin one, it was treated as a quoted proper name.
P. 416. “Lignum aloes.” Against any argument based on the italic use of Hews in Son. 20, and its lack of italics in the first instance in the same line, or anywhere else in Shakespeare, the appearance of Alloes in The Lover’s Complaint, along with other words in the Sonnets, has been pointed out. However, without diving into the details, I want to highlight that three nouns, all referring to vegetables, are mentioned here, and only this one is italicized. Similarly, in the Appendix II, 1665, pp. 67-8, several aromatics are listed, but only this one, and only on its second occurrence, along with Sperma Ceti, is italicized—the reason, I assume, being that as a medicine, its name is more unusual and less known to the general public, and since it is Latin, it was treated as a quoted proper name.
P. 497. “He burned his booke.” A precedent, as was Acts ix, 19, for Prospero’s “I’ll drown my book”, when he left his island.
P. 497. “He burned his book.” This serves as a precedent, as shown in Acts 9:19, for Prospero’s “I’ll drown my book” when he left his island.
548
548
P. 498. “Bicause they want.” One example, among many, from Elizabethan and present authors, and from provincial use, where want = “be”, or “are without”. This in part explains Macbeth, iii, 6, where Lennox exclaims, “Who cannot want the thought?” The true difficulty lies in the use of the negative “cannot”. But while a more correct style would have “can”, the more colloquial and hasty use of the former was, I think, permissible, just as was the use of the double negative where it was not meant to be, as it usually was, emphatic. Moreover, it gives here a double or ambiguous sense, such as, I think, Lennox wanted to express.
P. 498. “Because they want.” One example, among many, from Elizabethan and modern authors, and from regional usage, where want = “be”, or “are without”. This partly explains Macbeth, iii, 6, where Lennox exclaims, “Who cannot want the thought?” The true difficulty lies in the negative “cannot.” But while a more correct style would have “can,” the more casual and rushed use of the former was, I believe, acceptable, just as was the use of the double negative where it wasn't intended to be, as it usually was, emphatic. Additionally, it gives here a double or ambiguous sense, which I think Lennox intended to express.
P. 504. “One instant or pricke of time.” Illustrates somewhat differently than I think is usually explained, “the prick of noon”. R. and Jul., and other places.
P. 504. “A moment or point in time.” This illustrates a bit differently than I think is typically described, “the stroke of noon.” R. and Jul., and other references.
P. 516. “Diverse shapes and forms.” Shakespeare follows this ruling when he makes Ariel and his co-spirits assume different shapes, though some modern critics find fault because he being on some occasions invisible, these changes are, in their opinion, unnecessary. But the appearance of these spirits, sometimes as invisible, sometimes as visible, sometimes in spirit form, sometimes as Juno or Ceres, sometimes as harpies, is not only in accordance with the then beliefs as to airy spirits, but to me, and to those who have seen their representatives, it is more pleasant to see them in forms appropriate to their office, besides bringing their spiritual existence and power more vividly before us. Critics here, as well as elsewhere, too often insist on considering Shakespeare as the author of books to be read, and not of plays to be acted and seen.
P. 516. “Different shapes and forms.” Shakespeare follows this rule when he has Ariel and the other spirits take on various appearances, although some modern critics take issue with this because he is sometimes invisible; they believe these transformations are unnecessary. However, the way these spirits sometimes appear invisible, at other times visible, in spirit form, as Juno or Ceres, and sometimes as harpies aligns with the beliefs of that era regarding airy spirits. To me, and to those who have witnessed their representations, it's much more enjoyable to see them in forms suited to their roles, as it brings their spiritual existence and power to life. Critics here, as elsewhere, often focus too much on seeing Shakespeare as a writer of books to be read, rather than as a playwright whose works are meant to be performed and experienced.
P. 518. “This devil Beelzebub.” So seems to have thought Macbeth’s porter.
P. 518. “This devil Beelzebub.” That’s what Macbeth’s porter seems to have thought.
P. 520. “The cruell angel.” Here in Prov. 17 [11] we have one of the principles on which Macbeth was planned and executed.
P. 520. “The cruel angel.” Here in Prov. 17 [11] we have one of the principles on which Macbeth was planned and executed.
P. 533. “Soules appeare oftenest by night;... never to the whole multitude, also may be seene of some[,] and of some other in that presence not seene at all.” Here is proof of the folk-lore correctness of the ghost appearing only when Marcellus and Bernardo were alone on watch, and of his being afterwards invisible to the Queen in her own chamber, though visible to Hamlet while there in obedience to her summons.
P. 533. “Souls most often show up at night;... never to everyone, but can be seen by some, and by others not seen at all.” This supports the folk belief that the ghost appears only when Marcellus and Bernardo are alone on watch, and that he is later invisible to the Queen in her own room, even though he is visible to Hamlet while he is there at her request.
Appendix II, P. 46, par. 8. “But it is rarely known.” Though this is after Shakespeare’s time, the belief, in all probability, was in existence in his day, and shows how the writer of the first and unknown Hamlet followed in Hamlet’s ghost the beliefs of his day.
Appendix II, P. 46, par. 8. “But it is rarely known.” Even though this is after Shakespeare’s time, it’s likely that this belief existed during his era, demonstrating how the author of the first and unknown Hamlet adhered to the beliefs of his time as expressed by Hamlet’s ghost.
“Feature.” An example of its being used for the make of a man, and not merely of the features of his countenance, to which it is now appropriated; but till I can find—and as yet I have found none, though I have looked out for it—an example of feature used for things inanimate, I cannot accept the interpretation of song or sonnet in Touchstone’s As You Like It, iii, 3, 3. Feature here, as any shape or proportions, is perfectly intelligible. Did it refer to verse we should expect “features”. From no man, as Touchstone is depicted by Shakespeare, 549 could we less expect verse-making, and all his reference to it in this passage may readily have arisen from his reference to his new situation as like that of the honest poet Ovid among the Goths. Had he been poetical and given her verses, he could not have explained to Aubrey that he, being a poet, only feigned to love her.
Feature. An example of it being used to describe the essence of a man, not just the features of his face, which is how it’s commonly used today. But until I can find— and so far, I haven’t, even though I’ve been on the lookout—an example of "feature" being used for inanimate things, I can’t accept the interpretation of the song or sonnet in Touchstone’s As You Like It, iii, 3, 3. Here, "feature," just like any shape or proportions, makes perfect sense. If it referred to verse, we would expect “features.” From Touchstone, as depicted by Shakespeare, we could expect less of verse-making, and all his references to it in this passage likely come from his comparison of his new situation to that of the honest poet Ovid among the Goths. If he had been poetic and given her verses, he couldn’t have explained to Aubrey that he, being a poet, only pretended to love her.
P. 198. “Primus secundus.” This goes far to show—proves, I think—that the Clown’s “Primo, secundo, tertio is a good play” (Tw. N., v, 1), a passage on which no commentator known to me has touched, thinking it a merely jocular remark, is, in fact, taken from a well-known “play” or game. What the game was is unknown to me, but children still use various numerals, provincial or otherwise, mingled with rhyme, to settle anything, as, for instance, who shall hide in the game of hide and seek.
P. 198. “First, second.” This goes a long way in demonstrating—no, I believe it proves—that the Clown’s “First, second, third is a good play” (Tw. N., v, 1), a line that no commentator I know has addressed, assuming it's just a funny comment, is actually derived from a well-known “play” or game. What the game was is unclear to me, but kids still use different numbers, whether local or not, mixed with rhymes to decide things, like who gets to hide in the game of hide and seek.
P. 471. “Biggins.” Shows, as does 2 Hy. IV, iv, 5, 27, that, if not nightcaps, they meant, among other significations, caps worn at night and in bed, and that “homely” was not a generic epithet.
P. 471. “Biggins.” Shows, like 2 Hy. IV, iv, 5, 27, that, if not nightcaps, they referred to, among other meanings, caps worn at night and in bed, and that “homely” wasn’t just a generic term.
Introd. Rainolde Scot’s Will “bank or pond”. I note this because it may possibly help to some future interpretation of Iris’s words in the Tempest, iv, 1, 64, “The banks with pioned ... brims.”
Introd. Rainolde Scot’s Will “bank or pond”. I mention this because it might be useful for interpreting Iris’s words in the Tempest, iv, 1, 64, “The banks with pioned ... brims.”
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. 117. “Marmaritin”, etc. In i, 2, he lists these names, changing their order just for the sake of the verse, and likely for the same reason skipping “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—
P. 124. “Needles used to stitch or pierce dead bodies into their sheets.” [Mentioned among charms for 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 of the other things which, “for reverence of the reader”, Scot omits, though whence the former got it I know not.
This is more significant, as to "sock a corpse" seems to have been a Kentish expression. “A privy gristle,” etc., as mentioned by Middleton, was, I assume, one of the other things that Scot left out “for the reverence of the reader,” although I don't know where the former sourced it.
——— Among other “toies which procure love” are, “a little fish called Remora”. In the same scene of the Witch, we find—
——— Among other “things that win love” is “a small fish called Remora.” In the same scene of the Witch, we find—
——— Scot also gives “the bone of a greene frog, the flesh thereof being consumed with pismers or ants”. And Middleton’s Hecate adds—
——— Scot also mentions “the bone of a green frog, the flesh being eaten by ants.” And Middleton’s Hecate adds—
——— “The haire growing on the nethermost part of a woolves taile ... the braine of a cat.” In ii, 2, Almachildes, speaking of love charms, says: “The whorsom old hellcat would have given me the brain of a cat ... and a little bone in the hithermost part of a wolf’s tail.” In the words “bone” and “hithermost” he may have erred in memory, or there may in the latter word have been a copyist’s error.
——— “The hair growing on the very end of a wolf's tail ... the brain of a cat.” In ii, 2, Almachildes, talking about love charms, says: “That wicked old hellcat would have given me the brain of a cat ... and a little bone at the tip of a wolf’s tail.” With the words “bone” and “tip,” he might have mistaken them in memory, or there might have been a copyist’s error with the latter word.
P. 153. Hecate, i, 2, enumerates “Urchins, Elves, Hags, [fairies] 551 Satyrs, Pans, Fauns, Sylvans, Kitt-with-the-candlestick, Tritons, Centaurs, Dwarfs [giants], Imps [...], the Spoo[r]n, the Mare, the Man-i-the-oak, the Hellwaine, the Fire-drake, the Puckle!” [...]. These, except the omissions marked by ... and by [ ], are exactly those mentioned by Scot, and in the same order.
P. 153. Hecate, i, 2, lists “Urchins, Elves, Hags, [fairies] 551 Satyrs, Pans, Fauns, Sylvans, Kitt-with-the-candlestick, Tritons, Centaurs, Dwarfs [giants], Imps [...], the Spoo[r]n, the Mare, the Man-in-the-oak, the Hellwaine, the Fire-drake, the Puckle!” [...]. These, except for the omissions marked by ... and by [ ], are exactly the same as those mentioned by Scot, and in the same order.
P. 184. Scot, from J. B. Porta. Neap., gives a receipt to be used by witches when they would transport themselves through the air. “℞ The fat of yoong children and seethe it [etc., etc.].... They put there, into Eleoselinum, Aconitum, Frondes populeas and Soote.... Another receipt.... ℞, Sium, acarum vulgare, pentaphyllon, the bloud of a flittermouse, solanum somniferum, & oleum.”
P. 184. Scot, from J. B. Porta. Neap., provides a recipe for witches who want to fly. “℞ The fat of young children and boil it [etc., etc.].... They add to it Eleoselinum, Aconitum, poplar leaves, and Soote.... Another recipe.... ℞, Sium, common thyme, five-leaved grass, the blood of a bat, deadly nightshade, & oil.”
In i, 2, we have these bits almost verbatim—
In i, 2, we have these parts almost exactly—
——— “By this means (saith he) in a moonlight night [see fifth line of i, 2, just quoted] they seeme to be carried through the air, to feasting, singing, dansing, kissing, colling, and other acts of venerie, with such youthes as they love and desire most.” In i, 2, just after the previous lines, are these—
——— “In this way (he says) on a moonlit night [see fifth line of i, 2, just quoted] they appear to be taken through the air, to feast, sing, dance, kiss, cuddle, and engage in other acts of love, with the young people they cherish and desire the most.” In i, 2, just after the previous lines, are these—
P. 186. “frier Bartholomæus” [Spinæus] saith that ... “the witches before they annoint themselves do heare in the night time a great noise [= band or troop] of minstrels, which flie over them, with the ladie of the fairies, and ... to their journie.” In iii, 1, Firestone says ... “Hark, hark, mother, they are over the steeple already, flying over your head with a noise of musicians.”
P. 186. “Friar Bartholomew” [Spinæus] says that ... “the witches hear a loud noise at night, like a group of musicians flying above them, along with the fairy lady, before they anoint themselves for their journey.” In iii, 1, Firestone says ... “Listen, listen, mother, they're already over the steeple, flying above your head with the sound of musicians.”
P. 222. “It is constantlie affirmed in M. Mal. that Stafus ... had a disciple called Hoppo, who made Stadlin a maister witch, and could all when they list, invisiblie transferre the third part of their neighbors doong, hay, corne, &c: into their own ground, make haile, tempests, and flouds, with thunder and lightning.” Bodin also, bk. ii, c. 6; but he makes Hoppo and Stadlin co-disciples of Stafus and master witches. Compare i, 2, ad init. for Hoppo and Stadlin, while further on comes—
P. 222. “It is constantly stated in M. Mal. that Stafus ... had a disciple named Hoppo, who made Stadlin a master witch, and could, whenever they wanted, invisibly transfer a third of their neighbors' goods, hay, corn, etc., into their own land, create hail, storms, and floods, along with thunder and lightning.” Bodin also, bk. ii, c. 6; but he describes Hoppo and Stadlin as co-disciples of Stafus and master witches. See i, 2, ad init. for Hoppo and Stadlin, while further on comes—
552
552
P. 244. “A ab hur hus.” A charm against the toothache. Hence it is most probable, especially if the ! of “Puckle!” be in the original, that Hecate, after reaching that name, is interrupted by a sudden spasm of toothache, which she would exorcise by this “A ab hur hus”. The sudden pause, the contortions of her haggard visage, and the grotesque movements of the 117-year-old hag would greatly add to the comedy of the scene.
P. 244. “A ab hur hus.” A charm for toothache. So, it’s likely, especially if the exclamation of “Puckle!” is in the original, that Hecate, after saying that name, is interrupted by a sudden toothache, which she would try to cure with this “A ab hur hus.” The sudden pause, her distorted face, and the bizarre movements of the 117-year-old witch would really enhance the comedy of the scene.
P. 542. When this mortal witch Hecate—not the Queen of Hell and of Witchdom, as was the Hecate of antiquity and of Shakespeare, and others in the middle ages, for, says one of the after writers given in the later editions of M. Mal., “Hecate artem magicam doceret”—uses in i, 2, the very rhymes spoken of under this page in the Shakespeare writings, some [ands] and [&c., his] being omitted, and “devil-lambe” being changed to “devil-ram”. In v, 2, she again mentions “Titty and Tiffin, Leaid and Robin”, and this time “Pucky”, for the rhyme’s sake. Hellwin and Prickle are—as shown by her other mention of them (see note, p. 153), as well as her mention of them elsewhere—mere copyists’ or printers’ errors for Hellwain and Puckle.
P. 542. When this mortal witch Hecate—not the Queen of Hell and Witchcraft, like the Hecate from ancient times and Shakespeare, and others during the Middle Ages, because, as one later writer noted in the updated editions of M. Mal., “Hecate would teach the magical art”—uses in i, 2, the exact rhymes mentioned on this page in the Shakespeare works, some [ands] and [&c., his] being left out, and “devil-lambe” being changed to “devil-ram.” In v, 2, she again mentions “Titty and Tiffin, Leaid and Robin,” and this time “Pucky,” for the sake of the rhyme. Hellwin and Prickle are—as shown by her other mention of them (see note, p. 153), as well as her mention elsewhere—simply copyists’ or printers’ mistakes for Hellwain and Puckle.
P. 222. One would here add the quotation from Ovid’s Metam. made by Hecate, the first line running in Scott, Middleton, Corn. Agrippa (Occult Phil., l. 1, c. 72), and in Bodin, Dæmono, l. 2, c. 2: “Cum volui ... ipsis mirantibus” instead of “Quorum ope cum ... mirantibus”; but that from the accidental dropping of the line “Vivaque saxa”, etc., in Bodin, and its omission also in Middleton, it would seem, as Dyce remarks, that Middleton took it from Bodin. In concluding, I would state that most, but not all, of these references are taken from Dyce’s Middleton.
P. 222. Here, one would include the quote from Ovid’s Metam. cited by Hecate, the first line appearing in Scott, Middleton, Corn. Agrippa (Occult Phil., l. 1, c. 72), and in Bodin, Dæmono, l. 2, c. 2: “Cum volui ... ipsis mirantibus” instead of “Quorum ope cum ... mirantibus”; however, because the line “Vivaque saxa”, etc., was accidentally dropped in Bodin and also left out in Middleton, it seems, as Dyce points out, that Middleton borrowed it from Bodin. To conclude, I would say that most, but not all, of these references come from Dyce’s Middleton.
EXTRACTS FROM WIER.
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.
Besides those noted by Scot in the margins, I have collected the following from Wier, though it's possible that some may have been missed. The vast majority are found in the 12th Book of Scot; that is, they mainly consist of different charms and illustrative stories.
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 revolves around the sun”. The reference in both to the Homerica medicatio from Ferrerius (in Scot, Ferrarius) is a notable one in point, and two other instances will be found in Notes on the Text. I quite agree, also, with Prof. W. T. Gairdner when he says, Insanity, p. 61: “Nothing, however, is more evident than that Scot, however indebted to Wier (and both of them probably to Cornelius Agrippa...), was far in advance of either in the clearness of his views and the unwavering steadiness of his leanings to the side of humanity and justice.”
I don't mean to imply that Scot simply copied from Wier in all these cases, just as I wouldn't claim that a later Astronomer Royal quoted Herschel without giving him credit for the fact that “the earth revolves around the sun.” The reference to the Homerica medicatio from Ferrerius (in Scot, Ferrarius) is particularly noteworthy, and you'll find two other examples in the Notes on the Text. I also completely agree with Prof. W. T. Gairdner when he states in Insanity, p. 61: “Nothing is clearer than that Scot, although indebted to Wier (and both of them likely to Cornelius Agrippa...), was far ahead of either in the clarity of his insights and his unwavering dedication to humanity and justice.”
N.B.—“&c.” for the words following in the page has been omitted, as unnecessary.
N.B.—“&c.” for the words following in the page has been left out, as it's not needed.
P. 7. The reader may compare the first, and the first part of par. 2 of ch. 3 with Wier, De Lamiis, c. 5, “Quocirca eam”, etc., and judge whether the remembrance of this latter did not suggest Scot’s words.
P. 7. The reader can compare the first part and the first part of paragraph 2 of chapter 3 with Wier, De Lamiis, chapter 5, “Quocirca eam”, etc., and decide if the memory of this latter text didn't inspire Scot’s words.
P. 53. “One Bessus.” From Plutarch. Also given by Wier; but I have lost the reference.
P. 53. “One Bessus.” From Plutarch. Also mentioned by Wier; but I have lost the reference.
P. 111. “Chasaph.” Scot seems to have remembered Wier ii, 1, § 2, but not to have copied him. Wier gives Exod. 22, 18. οὐ περιβιὠσατε; Scot, οὔκ ἐπιζεώσετε, a variant I know not whence obtained, not being in the Oxford 1821 ed. of the Sept.
P. 111. “Chasaph.” Scot appears to have recalled Wier ii, 1, § 2, but he didn’t seem to have copied it directly. Wier references Exod. 22, 18. οὐ περιβιὠσατε; Scot uses οὔκ ἐπιζεώσετε, which is a variant I’m not sure where it came from since it isn’t in the Oxford 1821 edition of the Sept.
P. 123. “Eusebius ... poison.” Wier iii, 38, § 2 and 4. Both call Lucilia Lucilla. Scot omits § 3 regarding Alphonso of Arragon.
P. 123. “Eusebius ... poison.” Wier iii, 38, § 2 and 4. Both refer to Lucilia Lucilla. Scot leaves out § 3 about Alphonso of Arragon.
P. 126. “This word Ob ... Ventriloqui.” Wier ii, 1, § 12.
P. 126. “This word Ob ... Ventriloqui.” Wier ii, 1, § 12.
P. 177. “Onen ... to the interpretation of dreames.” Wier ii, 1, § 8, “aliquando observara somnia.”
P. 177. “One ... to the interpretation of dreams.” Wier ii, 1, § 8, “sometimes observe dreams.”
P. 183. “The art ... in digging for monie [... omit]. There must ... treasure awaie.” Wier v, 11, § 1. Scot adds “bona” after “videre”.
P. 183. “The art ... in digging for money [... omit]. There must ... treasure away.” Wier v, 11, § 1. Scot adds “goods” after “see.”
P. 184. “℞ The fat ... impudentlie affirmed them” [close of ch.]. Wier iii, 17, § 2, 3. But from the first and last words of Scot’s chapter, he, as well as Wier, took these things from J. B. Porta, though he may have been led by Wier to consult Porta.
P. 184. “℞ The fat ... boldly claimed them” [close of ch.]. Wier iii, 17, § 2, 3. However, from the first and last words of Scot’s chapter, both he and Wier derived these ideas from J. B. Porta, although Wier may have encouraged Scot to look into Porta’s work.
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P. 230. “Balsamus.” Scot’s words at the beginning of the chapter were suggested by Wier v, 9, § 4, though he has added some descriptive particulars; then these words are given by both, Wier adding that three Agnus Dei’s were sent by Pope Urban.
P. 230. “Balsamus.” Scot's words at the start of the chapter were inspired by Wier v, 9, § 4, although he has included some additional details; then these words are shared by both, with Wier noting that three Agnus Dei’s were sent by Pope Urban.
P. 231. “A wastcote of proofe.” Wier v, 8, § 2. Scot’s “little virgine girl” is a “junioribus notæ castitatis puelles”, his “hat” is “galea”.
P. 231. “A wastcote of proof.” Wier v, 8, § 2. Scot’s “little virgin girl” is a “junior girls noted for their purity,” his “hat” is “helmet.”
——— “Gaspar.” These verses, with a longer proem, are in Wier v, 8 § 1.
——— “Gaspar.” These lines, along with a longer introduction, are found in Wier v, 8 § 1.
P. 240. “Homerica medicatio.” Wier v, 19, § 1. See note in its place. Wier quotes at length from Ferrarius, § 2, 3, and 4, gives his name rightly, and rightly reads in the present passage verbis, and not as Scot, verbi.
P. 240. “Homeric medication.” Wier v, 19, § 1. See note in its place. Wier quotes extensively from Ferrarius, §§ 2, 3, and 4, correctly names him, and accurately reads in the current passage verbis, not as Scot, verbi.
——— “Nos habitat.” Wier v, 19, § 3, from Ferrarius.
——— “He resides among us.” Wier v, 19, § 3, from Ferrarius.
P. 242. “For the falling evil ... no more.” Wier v, 8, § 2; but he finishes the charm with “In nomine [etc.]. Amen.”
P. 242. “For the falling evil ... no more.” Wier v, 8, § 2; but he ends the charm with “In the name of [etc.]. Amen.”
P. 243. “Ananizapta”, v, 9, § 6. Wier gives Ananisapta, has “quæ” instead of “dum”, l. 1, and adds “contra febres a quodam nebulone ... offerantur”.
P. 243. “Ananizapta”, v, 9, § 6. Wier gives Ananisapta, has “quæ” instead of “dum”, l. 1, and adds “against fevers by a certain trickster ... offered”.
——— “Write upon a piece of bread” [for the bite of a mad dog]. This Scot gives from v, 8, § 6. But Wier has “... Khiriori essera ... fede”. Afterwards, “Vel hoc scriptum in papiro, aut pane, homini sive cani in os inseritur”. In the O rex, etc., there are crosses after each person of the Trinity, and a “prax” after Gaspar, while “I max” is “ymax”.
——— “Write on a piece of bread” [for the bite of a mad dog]. This Scot gives from v, 8, § 6. But Wier has “... Khiriori essera ... fede”. Afterwards, “Or this writing is inserted into the mouth of a man or a dog, either on papyrus or on bread”. In the O rex, etc., there are crosses after each person of the Trinity, and a “prax” after Gaspar, while “I max” is “ymax”.
P. 244. “Against the toothache.” “Galbes, etc.... persanate.” These two charms, omitting the intervening one, are in Wier v, 8, § 6, adding to the persanate one, “hoc scriptum appenditur”. The second, “At saccaring”, etc., is given v, 4, § 2.
P. 244. “For a toothache.” “Galbes, etc.... persanate.” These two charms, skipping the one in between, are in Wier v, 8, § 6, adding to the persanate one, “this is written here”. The second, “At saccaring”, etc., is listed in v, 4, § 2.
——— “Let a virgine”, v, 8, § 3. Wier preceding this with the words, “Ita antiquitas credebat, verbascum cum sua radice tusum, vino aspersum, folioque involutum, & in cinere calefactum, strumisque impositum, eas abigere, si hoc fecisset virgo jejuna jejuno, & manu tangens supino dixisset.”
——— “Let a virgin,” v, 8, § 3. Wier prefaced this with the words, “So the ancients believed, that a plant called verbascum, with its root burned, sprinkled with wine, wrapped in a leaf, and heated in ash, placed upon the goiter, would drive it away, if a fasting virgin, untouched, would say this while touching it with her hand.”
P. 246. “A gentlewoman”, v, 18, § 1. But the charm is a versification, probably by Scot himself, of a German prose sentence, and it was given and the story told “a viro Ecclesiastico, non infimi nominis Theologo”. Scot evidently thought that this description of the perpetrator of so indecorous a jest might better be omitted, even though he were a German.
P. 246. “A gentlewoman”, v, 18, § 1. But the charm is a poem, likely written by Scot himself, based on a German prose sentence, and it was presented along with the story to “a churchman, not of lowly name a Theologian.” Scot clearly felt that this description of the person behind such an inappropriate joke should be left out, even if he was German.
——— “To open locks.... Take a peece ... Amen”, v, 11, § 2; but “hinder” is anteriore. The essential part of the words just marked as omitted is in v, 11, § 3.
——— “To open locks.... Take a piece ... Amen”, v, 11, § 2; but “hinder” is earlier. The essential part of the words just marked as omitted is in v, 11, § 3.
——— “A charme to drive ... house.” This and the marginal note are in v, 14, § 4. But Wier places “vel” between each of the Bible sentences, therefore Scot’s “this sentence” should have been “any of these sentences”.
——— “A charm to drive ... house.” This and the marginal note are in v, 14, § 4. But Wier puts “or” between each of the Bible sentences, so Scot’s “this sentence” should have been “any of these sentences.”
P. 247. “Another for the same”, v, 14, § 2, beginning “Item”. Scot has shortened his “fiftlie”, and omitted that the beggar must pray with all attention. Also in his haste he omits that the conjuror gave doses of rhubarb and other herbs twice daily.
P. 247. “Another for the same”, v, 14, § 2, beginning “Item”. Scot has shortened his “fiftlie” and left out that the beggar must pray with full attention. Also, in his rush, he skips that the conjuror administered doses of rhubarb and other herbs twice a day.
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P. 247. “The sicke man”, v, 23, § 6. Wier gives the words of the “gospell” that is to be carried about his neck—“Hoc genus dæmonii non ejicitur, nisi jejunio & oratione”—taken, though apparently by memory only, from Matt. 17, 20, Vulg. The names in Scot’s margin are in Wier, Gualterio, Bernhardo.
P. 247. “The sick man,” v, 23, § 6. Wier provides the words of the “gospel” that is meant to be worn around his neck—“This kind of demon cannot be cast out except by fasting and prayer”—which seems to be memorized from Matt. 17, 20, Vulg. The names in Scot’s margin are in Wier, Gualterio, Bernhardo.
Pp. 247-8. “This office or conjuration.” The paragraph is from v, 22, § 6, with a slight condensation of the first words.
Pp. 247-8. “This office or magic.” The paragraph is from v, 22, § 6, with a slight condensation of the first words.
P. 248. “A charme for the bots”, v, 4, § 8. Scot only omitting the “sanctus” before “Job”.
P. 248. “A charm for the bots”, v, 4, § 8. Scot only leaving out the “sanctus” before “Job”.
P. 249. “There are also”, v, 4, § 7. Wier commences—“Vidi, haud ita pridem apud magnæ authoritatis virum nobilem, librum conscriptum execrabilem, flammis dignissimum, plenum exorcismis, frequenti crucis consignatione, & ex sancta Scriptura formulis in nomine Patris [etc.] finitis, contra equorum non modo morbos quoslibet,” etc. But he has not “as it ... Rome.”
P. 249. “There are also”, v, 4, § 7. Wier begins—“Not long ago, I saw a book written by a man of great authority, something to be condemned, deserving of fire, filled with exorcisms, marked frequently with the sign of the cross, and containing formulas from the holy Scriptures in the name of the Father [etc.] completed, against not just any ailments of horses,” etc. But he has not “as it ... Rome.”
——— “Item, the Duke of Alba”, v, 4, § 5. “Equo item Vice-regis in sacello suum fuisse locum ubi celebraretur Missa. Continebat & dux exercitus vexillum in manu, quamdiu sollennibus ritibus idipsum uti campanæ solent, baptizaretur. Ornabat & hunc actum effigies D. Virginis Mariæ cum filiolo in eodem volans, & duæ complicatæ manus ad stipulantium morem.”
——— “Item, the Duke of Alba,” v, 4, § 5. “The Vice-regent also had a designated spot in the chapel where Mass was celebrated. The duke carried the army flag in his hand for as long as it is customary to use it during the solemn rituals, as it is done when baptizing. This act was also adorned with an image of the Virgin Mary with her child flying above it, and two clasped hands in the manner of supplicants.”
——— “That wine”, v, 4, § 9. Scot omitting after eager, “eo anno”.
——— “That wine”, v, 4, § 9. Scot omitting after eager, “that year”.
P. 252. “Mahomets pigeon”, i, 19, § 3, 4. Scot omitting all notice of the apostate confederate Sergius, of the trained bull, and of the words before rex esto, viz., “Quicunque tauro jugum imponat”.
P. 252. “Mahomet's pigeon”, i, 19, § 3, 4. Scot leaves out any mention of the traitor ally Sergius, the trained bull, and the words before rex esto, specifically, “Quicunque tauro jugum imponat”.
P. 253, “At Memphis in Aegypt”, i, 19, § 1, faithfully yet freely.
P. 253, “At Memphis in Egypt”, i, 19, § 1, faithfully yet freely.
P. 254. “I conjure thee O serpent ... unto the Jewes”, v, 4, § 10. But Wier has no “otherwise”, nor any signs of the whole being two conjurations. After Jewes he has, “te vermem a me discedere oportet, velut a Judæis discessit Deus noster”. His magical words are “Eli lass eiter, ... eitter, ... eitter”. Scot’s second “I conjure” is “exorciso”, and for fear of error, Wier’s “Divam Mariam” becomes “S. Mary”.
P. 254. “I summon you, O serpent ... to the Jews”, v, 4, § 10. But Wier has no “otherwise”, nor any indication that this is two separate summoning rituals. After Jews, he states, “you must depart from me, just as our God departed from the Jews.” His magical words are “Eli lass eiter, ... eitter, ... eitter.” Scot’s second “I conjure” is “exorciso,” and to avoid mistakes, Wier’s “Divam Mariam” is changed to “S. Mary.”
P. 257. “A charme ... with images of wax ... afterwards in another.” P. 258, l. 1, is in Wier v, 11, § 6, 7, 8, except that “And if they were inserted”, etc., is Scot’s. The charm words in Wier are “Alif cafiel zaza ...” adding “leviatan leutatace”. Scot also gives a sentence which perplexed me till I turned to Wier, “& ferrum, quo homo necatus fuit, traditur alteri imagini, [of wax] ut alterius necandi simulachri caput transigat”. Also, after “angell must be mentioned”, Wier adds, “Non absimile monstrum fingitur, ut quis tibi in omnibus obsequatur”.
P. 257. “A charm ... with images made of wax ... later in another.” P. 258, l. 1, is in Wier v, 11, § 6, 7, 8, except that “And if they were inserted”, etc., is Scot’s. The charm words in Wier are “Alif cafiel zaza ...” adding “leviatan leutatace”. Scot also gives a sentence that confused me until I looked at Wier, “& the iron, with which the man was killed, is given to another image, [of wax] so that the head of the other killing figure may be finished.” Also, after “an angel must be mentioned”, Wier adds, “A similar monster is imagined, so that someone may obey you in everything.”
P. 259. “Imparibus ... breake a bone of him”, v, 12, § 1. I doubt, however, Scot’s dividing “Jesus autem” [etc.] from “You shall not” [etc.] by the last “otherwise”, for Wier does not, and in § 3 tells of one who silently submitted to all tortures, and on whom was found—“sub scruffiam inter crines quandam parvam schedulam”, containing “✠ Jesus autem transiens ✠ per mediam illorum ✠ os non comminueris ex eo ✠”.
P. 259. “Imparibus ... break a bone of him,” v, 12, § 1. I’m not sure about Scot’s separating “Jesus autem” [etc.] from “You shall not” [etc.] by the last “otherwise,” because Wier doesn’t do that. In § 3, he talks about someone who quietly endured all tortures, and on whom was found—“sub scruffiam inter crines quandam parvam schedulam,” containing “✠ Jesus autem transiens ✠ per mediam illorum ✠ os non comminueris ex eo ✠.”
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P. 260. “Charmes to ... theefe”, to end of second paragraph, except from “even as plainlie” to “confutation hereof”, will be found in v, 5, § 1, 2. But there are some additions in Wier (it may be from Cardan) which I leave to the student reader to look up.
P. 260. “Charmes to ... theefe”, to the end of the second paragraph, except for “even as plainlie” to “confutation hereof”, can be found in v, 5, § 1, 2. However, there are some additions in Wier (which might be from Cardan) that I leave for the student reader to research.
P. 261. “Another waie ... theefe”, v, 5, § 6. Wier adds, “ex sacrifici libro clam a me subtracta”. Scot’s “sea side” is “fluentem aquam”, the “forme of conjuration” is “per Christi passionem, mortem, & resurrectionem (quam propter impie curiosus celo)”.
P. 261. “Another way ... thief”, v, 5, § 6. Wier adds, “ex sacrifici libro clam a me subtracta”. Scot’s “seaside” is “running water”, the “form of conjuration” is “through Christ’s passion, death, & resurrection (which because of impious curiosity I conceal)”.
P. 262. “To put out the theeves eie”, v, 5, § 7. “A coopers hammar, or addes”, is “malleo cypressimo”.
P. 262. “To put out the thieves’ eye”, v, 5, § 7. “A coopers hammer, or addes”, is “malleo cypressimo”.
P. 263. “Saint Adelberts cursse” to “in morte sumus”, Wier, v, 6, § 1. Scot, evidently by accident, omits after made orphanes: “sint maledicti in civitate”, and by a press or other error the “& odio habeantur”, etc., becomes “or hated of all men living”, a change slightly injuring the sense. I know not whether it be due to the more frequent repetition of maledicti in the Latin, but this curse reads to me more horrible in the original than when translated. I would also note that here, as sometimes elsewhere, Wier speaks more, and more strongly, against some of these things than does Scot.
P. 263. “Saint Adelbert's curse” to “in death we are”, Wier, v, 6, § 1. Scot, seemingly by mistake, leaves out after made orphans: “sint maledicti in civitate”, and due to a press or other error the “& odio habeantur”, etc., turns into “or hated by all living men”, a change that slightly alters the meaning. I don't know if it's because of the more frequent repetition of maledicti in the Latin, but this curse seems to me more horrific in the original than in translation. I also want to point out that here, as sometimes elsewhere, Wier speaks more, and more forcefully, against some of these issues than Scot does.
——— “Adveniat”, v, 21, § 6.
——— “Adveniat”, v, 21, § 6.
——— “Baccare”, v, 21, § 4.
——— “Baccare”, v, 21, § 4.
P. 269. “To spoile a theefe”, v, 5, § 8. But the strange words are in Wier, “Droch, myrroch esenaroth”, and in the next set of unintelligible words “Eson ✠” is “✠ eson” and “age” is “ege”. He also explains more clearly, I think, that all these conjuring terms are to be thrice repeated.
P. 269. “To spoil a thief”, v, 5, § 8. But the strange words are in Wier, “Droch, myrroch esenaroth”, and in the next set of unintelligible words “Eson ✠” is “✠ eson” and “age” is “ege”. He also explains more clearly, I think, that all these conjuring terms are to be repeated three times.
P. 270. “Say three severall times”, v, 4, § 6, the final Amen and some ✠s being omitted.
P. 270. “Say three separate times”, v, 4, § 6, with the final Amen and some ✠s being left out.
——— “Charmes against a quotidian”, v, 8, § 7. With these differences, the three pieces, “the jejunus”, should “easdem tribus diebus edat”. Instead of Scot’s “Otherwises” we have “Si minus successerit, in pane missali scribitur: O febrem omni laude colendam: in altero, ... in tertio ... Si nec hic modus juverit, denuo in pane dicto toties pingatur: ... quem diebus, ut supra, mane absumat.” Whence it would seem that three massecakes were in each instance to be used, and not one divided into three, a thought probably suggested by the three pieces of apple.
——— “Charmes against a quotidian”, v, 8, § 7. With these differences, the three pieces, “the jejunus,” should “be eaten on the same three days.” Instead of Scot’s “Otherwise,” we have “If it fails, it is written in the missal: O fever, worthy of all praise: in the other ... in the third ... If this method doesn’t help, it should be repeated in the bread as many times as needed: ... which should be consumed in the mornings, as mentioned before.” From this, it seems that three massecakes were to be used each time, rather than dividing one into three, a notion likely inspired by the three pieces of apple.
——— “For ... agues intermittent.” The whole paragraph is in v, 8, § 7.
——— “For ... argues intermittent.” The whole paragraph is in v, 8, § 7.
——— “Take three consecrated ... Trinitie”, v, 4, § 2, “Recipe tres panes Missales”, etc.
——— “Take three consecrated ... Trinity”, v, 4, § 2, “Recipe three Missal breads”, etc.
P. 272. “In the yeere.” This paragraph is, with a little freeness of translation and a slight addition, both in the unimportant parts, from v, 4, § 5.
P. 272. “In the year.” This paragraph is, with a bit of freedom in translation and a small addition, both in the less significant parts, from v, 4, § 5.
P. 273. “Take a cup of cold water.” This paragraph is from v, 4, § 3. Scot’s English verses are thus in Wier: “✠ In sanguine Adæ orta est mors: ✠ in sanguine Christi redempta est mors: ✠ in eodem 557 sanguine Christi præcipio tibi ✠ ô sanguis, ut fluxum tuum cohibeas”. Wier then goes to “Aliud: De latere ejus” [etc.], and continues: “Item (Otherwise) ex quacunque corporis parte profluentum sanguinem cohibere nituntur his verbis: Christus natus est in Bethlehem” [etc.]; and then, without any Aliud, Item, or other sign that it is not a continuation of the same charm, “Tene innominatum digitum in vulnere, & fac cum eo” [etc.]; Scot’s “five wounds” being “sanctorum quinque vulnerum”.
P. 273. “Take a cup of cold water.” This paragraph is from v, 4, § 3. Scot’s English verses are thus in Wier: “✠ From the blood of Adam death arose: ✠ in the blood of Christ death was redeemed: ✠ in that same 557 blood of Christ I command you ✠ oh blood, to stop your flow.” Wier then goes to “Another: From his side” [etc.], and continues: “Also (Otherwise) to contain the flowing blood from any part of the body, they attempt with these words: Christ was born in Bethlehem” [etc.]; and then, without any Another, Also, or other sign that it is not a continuation of the same charm, “Hold the unnamed finger in the wound, & act with it” [etc.]; Scot’s “five wounds” being “of the holy five wounds.”
P. 273. “There was a jollie fellowe” to “This dooth Joh: Wierus”, etc., is from v, 15, § 1. Wier begins, “Ad insignis malitiæ chirurgum”, but Scot’s “jollie” seems to have been taken from his drinking habits, which in Wier are spoken of in a more pronounced manner.
P. 273. “There was a cheerful guy” to “This does Joh: Wierus”, etc., is from v, 15, § 1. Wier starts with, “Regarding the notable wickedness of the surgeon”, but Scot’s “cheerful” seems to be drawn from his drinking habits, which are discussed more explicitly in Wier.
P. 275. “This surgion”, v, 15, § 2. But Scot’s “ague” is in Wier “febrem”, and it is added that not long afterwards the patient died, in his (Wier’s) opinion of an empyema. I marvel that Scot omitted this last.
P. 275. “This surgeon,” v, 15, § 2. But Scot’s “fever” is in Wier “febrem,” and it is noted that shortly after, the patient died, in Wier’s view, from an empyema. I wonder why Scot left this out.
P. 276. “Otherwise: Jesus Christ”, v, 15, § 3. Scot omits the ✠ after the first Christ.
P. 276. “Otherwise: Jesus Christ”, v, 15, § 3. Scot leaves out the ✠ after the first Christ.
——— “Another such cousening”, v, 15, § 4.
——— “Another such cousening”, v, 15, § 4.
P. 282. “At Easter”, v, 40, § 4. Note, in the margin I have placed [? or] for the “on” of text. The “?” is unnecessary, for in Wier it is “infra cornua vel aures”.
P. 282. “At Easter”, v, 40, § 4. Note, in the margin I have placed [? or] for the “on” of text. The “?” is unnecessary, because in Wier it is “infra cornua vel aures”.
——— “Otherwise Jacobus”, v, 40, § 3.
——— “Otherwise Jacobus”, v, 40, § 3.
P. 294. “The corral”, v, 21, § 5. But Scot refers to Avicenna, though Wier does not; nor do the names of the precious stones spoken of, nor the remarks upon them, coincide with those in Wier at the above reference.
P. 294. “The corral”, v, 21, § 5. However, Scot mentions Avicenna, while Wier does not; nor do the names of the precious stones mentioned, or the comments about them, match those in Wier at the reference above.
P. 303. “Also that a woman”, Wier vi, 9, § 1, gives this, but his words differ so much, that it can only be that both happened to notice this common superstition.
P. 303. “Also that a woman”, Wier vi, 9, § 1, mentions this, but his wording is so different that it seems both just happened to point out this shared superstition.
P. 421. “Exorciso te creaturam aquæ ... apostatis”, v, 21, § 16, giving “apostaticis”. But Scot’s giving the whole form, both of this and of the exorcism of salt, and his italics, show that he took it from, I suppose, the Missale or other R. C. book of devotions, though Wier may have given the idea.
P. 421. “Exorciso te creaturam aquæ ... apostatis”, v, 21, § 16, giving “apostaticis”. But Scot’s inclusion of the entire form, both for this and for the exorcism of salt, along with his italics, indicates that he probably took it from the Missale or another R. C. book of devotions, although Wier might have inspired the concept.
P. 433. “Jacobus de Chusa”, i, 13, § 1, to middle of 6. Scot’s first paragraph is different; in the rest he sometimes amplifies, sometimes condenses, sometimes omits Wier’s words, and Wier says that he gives J. de Chusa’s verba fideliter. The first prayer at its close is in Scot shortened.
P. 433. “Jacobus de Chusa”, i, 13, § 1, to middle of 6. Scot's first paragraph is different; in the rest, he sometimes expands, sometimes condenses, and sometimes omits Wier's words, while Wier claims he presents J. de Chusa's verba fideliter. The first prayer is shortened at the end in Scot.
P. 445. “I conjure thee.” This, like the “... creaturam salis”, 421, is given in Latin by Wier, v, 21, § 27, down to “adjuratus”. Both the Latin and English in Scot are the same, except a slight difference after “judicare”, arising from Scot, in this second instance, giving the sense rather than the verba ipsissima.
P. 445. “I summon you.” This, like the “... creaturam salis”, 421, is provided in Latin by Wier, v, 21, § 27, all the way to “adjuratus”. Both the Latin and English in Scot are the same, except for a slight difference after “judicare,” where Scot, in this case, conveys the meaning rather than the verba ipsissima.
P. 507. “Rabbi Abraham ... collected.” Translated from i, 6, § 7.
P. 507. “Rabbi Abraham ... gathered.” Translated from i, 6, § 7.
519. Nisroch (5); Tartac [not Tarcat] (4); Beelphegor (1); Adramalech (2); Chamos (6); Dagon (8); Astarte (7); Melchom (7); are in Wier i, 5, § 3, with other gods, and in the order here marked. The 558 wording after each is also Wier’s, as is the error “Ozee 9, 11” for 9, 10. Both also make the same mistake as to the duality of Astarte and Astaroth, because in 1 Kings ii, 5, she is called Astarthe in the Vulg., whence Wier took his names, and Scot followed him, and not his English Bible. Both mention that the word means “riches, &c.”, and that it was a city of Og; though both, curiously enough, here forget the observation they had made elsewhere as to other cities, that it was dedicated to, and therefore called after, the deity. Scot omits also Wier’s supposition that both Beelzebub and Beelphegor were Priapus.
519. Nisroch (5); Tartac [not Tarcat] (4); Beelphegor (1); Adramalech (2); Chamos (6); Dagon (8); Astarte (7); Melchom (7); are listed in Wier i, 5, § 3, along with other gods, in the order shown here. The 558 phrasing after each is also from Wier, as is the error “Ozee 9, 11” for 9, 10. Both also make the same mistake regarding the duality of Astarte and Astaroth, because in 1 Kings ii, 5, she is referred to as Astarthe in the Vulgate, from which Wier took his names, and Scot followed him, not his English Bible. Both note that the word means “riches, etc.,” and that it was a city of Og; although both, interestingly, forget the observation they made elsewhere about other cities, that it was dedicated to, and therefore named after, the deity. Scot also leaves out Wier’s suggestion that both Beelzebub and Beelphegor were Priapus.
P. 520. This chapter, from the “heading” to the end, is derived from i, 21, § 1, to § 25, but is much abbreviated; some titles also are omitted; but except for a slight change in the positions of both Diabolus, and his last names, “owle”, etc., Scot follows the order of Wier.
P. 520. This chapter, from the “heading” to the end, is based on i, 21, § 1, to § 25, but it’s significantly shortened; some titles are also left out; however, with a slight rearrangement of both Diabolus and his last names, “owle,” etc., Scot maintains the order of Wier.
P. 521. “Lares ... cities”, i, 6, § 6, except that Wier has “cuam agere” for both “trouble”—an odd word here—and “set to oversee”.
P. 521. “Lares ... cities”, i, 6, § 6, except that Wier has “cuam agere” for both “trouble”—a strange choice of words here—and “assigned to supervise”.
——— “Virunculi terrei ... drawe water.” Follows generally, though not quite literally, i, 22, § 5.
——— “Virunculi terrei ... draw water.” Follows generally, though not quite literally, i, 22, § 5.
——— “Dii geniales ... birth”, i, 6, § 6, shortened.
——— “Dii geniales ... birth”, i, 6, § 6, shortened.
P. 522. “Tetrici ... Subterranei; Cobali; Guteli or Trulli (the etymology being Scot’s); Virunculi [montani, Wier]; Dæmones montani.” These being in the same order, are adopted from Wier i, 22, § 8-11, but much shortened. “Hudgin” immediately follows as “Hutkin”, § 12.
P. 522. “Tetrici ... Subterranei; Cobali; Guteli or Trulli (the origin being Scottish); Virunculi [montani, Wier]; Dæmones montani.” These are listed in the same order as in Wier i, 22, § 8-11, but significantly condensed. “Hudgin” is then updated to “Hutkin”, § 12.
——— “Hudgin ... ware a cap”, i, 22, § 12. Here it is said—“pileo caput opertus unde & vulgo Pileatum eum appellabant rurales, hoc est, ein Hedeckin, lingua Saxonica.”
——— “Hudgin ... wear a cap”, i, 22, § 12. Here it is said—“a cap covering the head, which is commonly referred to by country folks as Pileatum, that is, ein Hedeckin, in Saxon language.”
——— “Familiares Dæmones ... Simon Samareus ... to come”, etc.—but of course omitting Feats and Dr. Burcot—are from i, 22, § 7. Also “Albæ mulieres and Albæ Sibyllæ”, though shortened. The “did much harm” is from Wier. “Deumus, Agnan, Grigii, Charoibes” and “Hovioulsira” follow in order, § 23-26. See note on Deumus.
——— “Familiares Dæmones ... Simon Samareus ... to come,” etc.—but of course omitting Feats and Dr. Burcot—are from i, 22, § 7. Also “Albæ mulieres and Albæ Sibyllæ,” though shortened. The “did much harm” is from Wier. “Deumus, Agnan, Grigii, Charoibes” and “Hovioulsira” follow in order, § 23-26. See note on Deumus.
P. 523. “Raise thunder ... Elicius”, i, 6, § 6, but in the enumeration of the “Dii selecti” Wier and Ennius are not followed, but Varro.
P. 523. “Raise thunder ... Elicius”, i, 6, § 6, but in the enumeration of the “Dii selecti”, Wier and Ennius are not followed, but Varro.
P. 525. “As namelie of beasts ... Latus”, is, I believe, from Strabo originally, but by Scot was taken, I think, from Wier i, 6, § 2.
P. 525. “As the name of beasts ... Latus,” I believe, originally comes from Strabo, but Scot got it, I think, from Wier i, 6, § 2.
P. 533. “Pope Benedict the eight and ninth”, i, 16, § 3 and 4. But Scot’s “seen a hundred years after”, whereas Wier only has “postea”, seems to show that the former had referred to Platina.
P. 533. “Pope Benedict the eighth and ninth”, i, 16, § 3 and 4. But Scot's “seen a hundred years later,” while Wier only has “afterwards,” seems to indicate that the former was referring to Platina.
559
559
II.
SCOT ON THE NAMES, ETC., OF DEVILS FROM WIER,
BUT PROBABLY THROUGH T. R., MENTIONED __A_TAG_PLACEHOLDER_0__.
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. 377, l. 13. “Seventy-nine.” The list provided by Scot is 68 + 1 that was accidentally left out + Beelzebub not included + the 4 kings of the North, South, East, and West = 74. Wier himself doesn’t provide a total, but the difference in Scot might be due to him copying 79 from T. R. I believe it’s likely that he copied it from this intermediary source and not directly from Wier, based on facts that will be discussed shortly.
P. 378. “Marbas.” After this name Scot omits from Wier’s list—“Purflas, alibi invenitur Busas, magnus Princeps & Dux est, cujus mansio circa turrim Babylonis, & videtur in eo flamma foris, caput autem assimilatur magno nycto-coraci. Autor est et promotor discordiarum, bellorum, rixarum et mendaciorum. Omnibus in locis non intromittatur. Ad quæsita respondet abunde. Sub sunt huic legiones vingenti sex, partim ex ordine Throni, partim Angelorum.” The edition of Wier that I have used, I may here remark, is chiefly that of 1660, but where any doubt arose, that of 1583. But from whence did Wier obtain these things? Under Belial (I give Scot’s English) he says: “Without doubt (I must confesse) I learned this of my master Salomon; but he told me not why he gathered them together, and shut them up so. But I beleeve it was for the pride of this Beliall.” Secondly, under Gaap, he says: “I may not bewraie how and declare the meanes to conteine him, bicause it is abhomination [nefandam], and for that I have learned nothing from Salomon of his dignitie and office”. And Wier has in his margin “Scelerati necromantici verba sunt”. Thirdly, Wier, in his address before his Pseudomonarchia, says: “hanc ... ex Acharonticorum Vasallorum archivo subtractam”; and at the close of this address: “Inscribitur vero a maleferiato hoc hominum genere Officium spirituum, vel, Liber officiorum spirituum, seu Liber dictus Empto.[rium] Salomonis, de principibus & regibus dæmoniorum, qui cogi possunt divina vertute & humana. At mihi nuncupabitur Pseudomonarchia Dæmonum.”
P. 378. “Marbas.” After this name, Scot removes from Wier’s list—“Purflas, elsewhere known as Busas, a great Prince & Duke, whose dwelling is near the Tower of Babylon, and a flame is seen outside it, while its head resembles a great night-crow. He is the author and instigator of quarrels, wars, disputes, and lies. He should not be summoned in any place. He responds abundantly to inquiries. Under him are six hundred legions, partly from the order of Thrones, partly from Angels.” The version of Wier that I’ve referenced is mainly from 1660, but in case of any uncertainty, from 1583. But where did Wier get this information? Under Belial (I’m using Scot’s English) he states: “Without a doubt (I must confess) I learned this from my master Solomon; but he didn’t tell me why he gathered them together and kept them hidden. I believe it was due to the pride of this Belial.” Secondly, under Gaap, he says: “I cannot reveal how to contain him, because it is an abomination, and I have learned nothing from Solomon about his rank and position.” Wier also notes in the margin, “These are the words of wicked necromancers.” Thirdly, in his introduction before his Pseudomonarchia, Wier writes: “this ... taken from the archive of Acharontic Vassals”; and at the end of this introduction: “It is entitled by the mischief of this kind of men, the Office of Spirits, or the Book of the Offices of Spirits, or the Book known as Empto.[rium] of Solomon, concerning the princes & kings of demons, who can be commanded by divine power & human. But I shall call it now Pseudomonarchia Dæmonum.”
Pp. 377-93. Scot, in these second, third, and fourth chapters, follows Wier, but for these reasons did not, I think, directly translate him:
Pp. 377-93. Scot, in these second, third, and fourth chapters, follows Wier, but for these reasons did not, I think, directly translate him:
1. As stated under Marbas, p. 378, Purflas is omitted.
1. As mentioned under Marbas, p. 378, Purflas is left out.
2. Three sentences are retained in their original Latin, as though the translator could not understand them. (a) Under Barbatos, “... in signo sagittarii sylvestris”, he probably knowing Sagittarius, but not sure as to what sign or who sagittarius sylvestris might be. (b) Under Leraie, “... quos optimos objicit tribus diebus”. Wier here places “optimos” as the third word, but the sense to me and my friends is an unsolved puzzle. (c) Under Oze, “... Duratque id regnum ad horam” (but Wier omits the “ad”), “And this sovereignty lasts an hour [and no longer], differing in this from ordinary monomania.” 5603. Under Bileth Scot and Wier say, “... as for Amaimon”, and Scot in the margin has “Vide Amaimon”; yet neither mentions him under a heading, nor more than by name, as “Amaymon king of the East”, in chap. iv. 4. Under Murmur, Scot ends with “and ruleth thirtie legions”, but Wier omits this, as do both in the cases of Oze, Vine, and Saleos. 5. There are differences and slips of translation which Scot could not, I think, have made. (a) Scot invariably, in the rest of his works, speaks of “the order of virtutes”, but in this chapter, where it is used five times under Agares, Barbatos, Purson, and Belial, and ch. iv, p. 395, it is “vertues”. (b) Barbatos is said to come “with foure kings, which bring companies and great troopes”. But Wier has “cum quatuor regibus tubas ferentibus”. From this it is clear that the translator read “tubas” as “tribus”. (c) “Ugly viper” is the translation of “viperæ species deterrima”. (d) “He giveth answers of things present, past, and to come”, is in Wier “Dat perfecte responsa vera de ... futuris & abstrusis”; Scot omitting both “perfecte” and “abstrusis”. See under Botis for both (c) and (d). (e) “Bune Muta loquitur voce”, rendered in Scot, “he speaketh with a divine voice”. The translator apparently looked out for “mutus” in a dictionary, such as Th. Cooper’s, where in Old English he found “dumme”, and read it—as I at first sight did, and with great astonishment, though I confess my thoughts were running on the puzzle—“divine”. (f) Under Bileth, “... before whome go trumpets and all kind of melodious musicke”, Scot has, “or if he have not the chaine of spirits [the book called Vinculum Spirituum], certeinelie he will never feare nor regard him after”, but Wier has, “... sciet haud dubie exorcista, malignos spiritus postea eum non verituros, et semper viliorem habituros”. (g) “Sitri ... willinglie deteineth secrets of women”, is in Wier, “secreta libenter detegit fæminarum”. Here there are in the English two gross blunders, as is evident on reading the rest of the Latin text. “Ludificansque”, also, is not “mocking”, but “toying with them”, “ut se luxuriose nudent”. (h) Under Paimon, Wier’s “in Empto.[rium] Salomonis” is “in Circulo Salomonis”. “Aquilonem” is “North-west”, though Th. Cooper and Holyokes Rider, and, I believe, all dictionaries, only give it and its adjectives as North, North-east, and Northern. “Accedant”, also, is translated “may be reckoned”, to the complete extinction of the sense. (i) Belial is, “eorum qui ex Ordine [Potestatum] ceciderunt”, and is translated, “of them which fell being of the orders”. (j) “He is found in the forme of an exorcist in the bonds of spirits”, is, in more ways than one, a strange and most ambiguous rendering, altogether unlike Scot, of “Forma exorcistæ [the form of exorcising that is to be used] invenitur in [the book] Vinculo Spirituum”. (k) “Si autem se submittere noluerit Vinculum Spirituum legatur, quo sapientissimus Salomon”, etc., becomes “If ... let the bond of spirits be read, the spirits chaine [apparently an unintentional doubling of the previous words], is sent for him wherewith wise Salomon”, etc. I might add that twice in the course of this chapter “sapientissimus S.” becomes “wise S.”, in “vase vitreo” “in a brazen vessel”, and “in puteum grandem” “into a deep lake or hole”, and twice afterwards “lake” only. (l) Under Furfur, “fulgura, 561 coruscationes & tonitrua” is translated “thunders and lightnings, and blasts”. (m) In Malphas, “artifices maximos” is “artificers”. (n) Under Vepar, “Contra inimicos exorcistæ per dies tres ... homines inficit” becomes, without qualification, “he killeth men in three days”. (o) Under Sydonay, “Cum hujus officia exercet exorcista”, instead of “When the exorcist would make use of the offices [the incantations for] of this [spirit]”, or “When the exorcist would make use of the forms of invocation proper to this spirit”, it is translated, “When the conjurer exerciseth this office”. The next words, “fit [? sit] fortis”, become “let him be abroad”, “foris” having been read instead of “fortis”. “If his cap be on his head”, Wier has “si coopertus”, “if he be overwhelmed” [with fear, etc.], the translator possibly wishing to express this by “if his cap be so far on his head” [through fear as to cover his eyes], then, etc. Besides this, there is an ambiguity in Wier which is fully followed in the translator. In Wier we have: “si vero coopertus fuerit, ut in omnibus detegatur, efficiet: Quod si non fecerit exorcista, ab Amaymone in cunctis decipietur:” I can only suppose from the punctuation that the “Quod si non”, etc., was intended to refer to his not being “fortis”, and (as in Scot) “warie and standing on his feete”. (p) Under Gaap, Scot says, “if anie exorcist ... nor see him”; Wier has the same, but follows it up with “nisi per artem”. On the other hand, Wier has no equivalent for “insensibility”. (r) Shax: “... there he speaketh divinely” is “loquitur de divinis rebus”, an error Scot could not have made, and which is not made elsewhere in this chapter. (s) Procell: “... in the shape of an angell, but speaketh darkly of things hidden”, is in Wier, “in specie angelica, sed obscura valde: loquitur de occultis”. (t) Raum: “... he stealeth wonderfully out of the kings house”; Wier, “mire ex regis domi vel alia suffuratur”. (v) In Vine, “lapideos domos” is translated “stone walles”. (w) Flauros: Wier says, “vere respondet. Si fuerit in triangulo mentitur in cunctis.” Scot follows the same punctuation, but had he translated it, he, as a man of intelligence, must have seen that the (.) before “Si” should have been struck out and placed after “triangulo”, or a “non” inserted after “Si”, for this triangle was made specially for the exorcist’s safety and the spirit’s obedience and truthful speaking (see under Bileth, Furfur and Shax). It must, however, be confessed to be a mark of haste in Scot to have admitted such mistakes, even though he only copied, the more so as he must have known the Pseudomonarchia. “And deceiveth in other things, and beguileth in other business”, is a duplicate translation of “et fallit in aliis negotiis”. The omission of “twentie” (viginti) before “legions” may be a press error, but the “de divinitate”, translated “of divinity”, must be, I think, a translator’s error, for it really means “of the Divinity” (see “Purson”). (x) Under Buer, Wier has “conspicitur in signo*”; under Decarabia, “venit simili*”; under Aym, “altero [capiti, simili] homini duos * habenti.” Clearly the book or MS. used by Wier was in these places illegible, or more likely the copier had been unable to fill in the wanting word or words, and indicated this by a *. But Scot’s authority did not understand it on its first occurrence under Buer, and, not mentioning any sign, translates it, “is seene in this sign;”! (y) The names of the fiends differ also sometimes in562 spelling; omitting such instances as “i” for “y”, “c” for “k”, etc., I give Wier first, followed by Scot’s form. “Bathym”, alibi “Marthim”—“Bathin”, “Mathin”; “Pursan”—“Purson”; “Loray”—“Leraie”, this latter being wrong, because his alias is “Oray”. Wier, by the way, also shows that “Leraie” was not pronounced “Leraje”, as given in the second edition of Scot. “Ipes”, alias “Ayperos”—“Ipos”, “Ayporos”; “Naberus”—“Naberius”, probably the wrong form; “Roneve”—“Ronove”; “Forres”—“Foras”; “Marchocias”—“Marchosias”; “Chax”—“Shax”; “Pucel”—“Procell”; “Zagam”—“Zagan”; “Volac”—“Valac”; “Androalphus”—“Andrealphus”; “Oze”—“Ose”; “Zaleos”—“Saleos”; “Wal, 1660”, is “Vual (as Scot), 1583”. It will be noticed that “e” is five times used for “o”, a MS. copyist’s error.
2. Three sentences are kept in their original Latin, as if the translator couldn't understand them. (a) Under Barbatos, “... in signo sagittarii sylvestris”, he likely knew Sagittarius, but wasn't sure about what sign or who sagittarii sylvestris might be. (b) Under Leraie, “... quos optimos objicit tribus diebus”. Wier places “optimos” as the third word, but to me and my friends, it’s an unsolved puzzle. (c) Under Oze, “... Duratque id regnum ad horam” (but Wier omits the “ad”), “And this sovereignty lasts an hour [and no longer], differing in this from ordinary monomania.” 5603. Under Bileth, Scot and Wier say, “... as for Amaimon”, and Scot has “Vide Amaimon” in the margin; yet neither mentions him under a heading, nor more than by name, as “Amaymon king of the East”, in chap. iv. 4. Under Murmur, Scot ends with “and ruleth thirty legions”, but Wier omits this, as do both in the cases of Oze, Vine, and Saleos. 5. There are differences and translation mistakes that I don't think Scot could have made. (a) Scot always refers to “the order of virtutes” in his other works, but in this chapter, where it appears five times under Agares, Barbatos, Purson, and Belial, as well as ch. iv, p. 395, it is “vertues”. (b) Barbatos is referred to as coming “with four kings, which bring companies and great troops”. But Wier has “cum quatuor regibus tubas ferentibus”. From this, it’s clear the translator read “tubas” as “tribus”. (c) “Ugly viper” is how “viperæ species deterrima” translates. (d) “He gives answers about things present, past, and to come” appears in Wier as “Dat perfecte responsa vera de ... futuris & abstrusis”; Scot omits both “perfecte” and “abstrusis”. See under Botis for both (c) and (d). (e) “Bune Muta loquitur voce”, rendered by Scot as “he speaks with a divine voice”. The translator apparently consulted a dictionary for “mutus”, such as Th. Cooper’s, where in Old English he found “dumme”, and misread it—as I initially did, and with great surprise—thinking, though I confess I was pondering the puzzle, “divine”. (f) Under Bileth, “... before whom go trumpets and all kinds of melodious music”, Scot has, “or if he has not the chain of spirits [the book called Vinculum Spirituum], certainly he will never fear nor regard him after”, but Wier has, “... sciet haud dubie exorcista, malignos spiritus postea eum non verituros, et semper viliorem habituros”. (g) “Sitri ... willingly detains secrets of women” translates in Wier as “secreta libenter detegit fæminarum”. Here there are two major blunders in the English, as is clear from the rest of the Latin text. “Ludificansque” is not “mocking”, but “toying with them”, “ut se luxuriose nudent”. (h) Under Paimon, Wier’s “in Empto.[rium] Salomonis” becomes “in Circulo Salomonis”. “Aquilonem” is “North-west”, though Th. Cooper and Holyokes Rider, and, I believe, all dictionaries, only list it and its adjectives as North, North-east, and Northern. “Accedant” is also translated as “may be reckoned”, completely losing the sense. (i) Belial translates as “of them who fell being of the orders”, which translates to “of them which fell being of the orders”. (j) “He is found in the form of an exorcist in the bonds of spirits” is, in several ways, a strange and ambiguous rendering, completely unlike Scot, of “Forma exorcistæ [the form of exorcising that is to be used] invenitur in [the book] Vinculo Spirituum”. (k) “Si autem se submittere noluerit Vinculum Spirituum legatur, quo sapientissimus Salomon”, etc., becomes “If ... let the bond of spirits be read, the spirits' chain [likely an unintentional repetition of the previous words], is sent for him whereby wise Salomon”, etc. I might add that twice in this chapter “sapientissimus S.” becomes “wise S.”, “vase vitreo” translates to “in a glass vessel”, and “in puteum grandem” to “into a deep lake or hole”, and it appears twice afterwards as “lake” only. (l) Under Furfur, “fulgura, coruscationes & tonitrua” translates to “thunders and lightnings, and blasts”. (m) In Malphas, “artifices maximos” means “artificers”. (n) Under Vepar, “Contra inimicos exorcistæ per dies tres ... homines inficit” becomes, without qualification, “he kills men in three days”. (o) Under Sydonay, “Cum hujus officia exercet exorcista”, instead of “When the exorcist would make use of the offices [the incantations for] of this [spirit]” or “When the exorcist would utilize the forms of invocation proper to this spirit”, is translated as “When the conjurer exercises this office”. The next words, “fit [? sit] fortis”, turn into “let him be abroad”, reading “foris” instead of “fortis”. “If his cap is on his head”, Wier has “si coopertus”, “if he be overwhelmed” [with fear, etc.], the translator possibly meant to express this by “if his cap be so far on his head” [through fear that it covers his eyes], then, etc. Moreover, there’s an ambiguity in Wier that the translator follows. In Wier we have: “si vero coopertus fuerit, ut in omnibus detegatur, efficiet: Quod si non fecerit exorcista, ab Amaymone in cunctis decipietur:” I can only assume from the punctuation that the “Quod si non”, etc., was meant to reference his not being “fortis”, and (as in Scot) “warned and standing on his feet”. (p) Under Gaap, Scot says, “if any exorcist ... nor see him”; Wier has the same, but follows up with “nisi per artem”. On the other hand, Wier doesn’t have an equivalent for “insensibility”. (r) Shax: “... there he speaks divinely” is “loquitur de divinis rebus”, an error Scot couldn't have made, and isn’t made elsewhere in this chapter. (s) Procell: “... in the shape of an angel, but speaks darkly of things hidden” is in Wier, “in specie angelica, sed obscura valde: loquitur de occultis”. (t) Raum: “... he steals wonderfully out of the king's house”; Wier, “mire ex regis domi vel alia suffuratur”. (v) In Vine, “lapideos domos” is translated to “stone walls”. (w) Flauros: Wier says, “vere respondet. Si fuerit in triangulo mentitur in cunctis.” Scot follows the same punctuation, but had he translated it, as an intelligent person, he must have noticed that the (.) before “Si” should have been removed and placed after “triangulo”, or a “non” inserted after “Si”, since this triangle was specially made for the exorcist's safety and the spirit's obedience and truthful speaking (see under Bileth, Furfur, and Shax). However, it must be said that it shows a lack of care in Scot to have allowed such mistakes, even though he simply copied them, especially since he must have known the Pseudomonarchia. “And deceives in other things, and beguiles in other business” is a redundant translation of “et fallit in aliis negotiis”. The omission of “twenty” (viginti) before “legions” may be a printing error, but translating “de divinitate” as “of divinity” must, I think, be a translator's error, for it actually means “of the Divinity” (see “Purson”). (x) Under Buer, Wier has “conspicitur in signo*”; under Decarabia, “venit simili*”; under Aym, “altero [capiti, simili] homini duos * habenti.” Clearly, the book or manuscript used by Wier was illegible in these spots, or more likely the copier was unable to fill in the missing word or words, indicating this with a *. But Scot's authority failed to understand it at its first occurrence under Buer, and not mentioning any sign translates it as “is seen in this sign”! (y) The names of the fiends also sometimes differ in spelling; omitting instances like “i” for “y”, “c” for “k”, etc., I provide Wier first, followed by Scot's form. “Bathym”, elsewhere “Marthim”—“Bathin”, “Mathin”; “Pursan”—“Purson”; “Loray”—“Leraie”, the latter being incorrect as his alias is “Oray”. Wier also indicates that “Leraie” was not pronounced “Leraje”, as given in the second edition of Scot. “Ipes”, alias “Ayperos”—“Ipos”, “Ayporos”; “Naberus”—“Naberius”, likely the incorrect form; “Roneve”—“Ronove”; “Forres”—“Foras”; “Marchocias”—“Marchosias”; “Chax”—“Shax”; “Pucel”—“Procell”; “Zagam”—“Zagan”; “Volac”—“Valac”; “Androalphus”—“Andrealphus”; “Oze”—“Ose”; “Zaleos”—“Saleos”; “Wal, 1660”, is “Vual (as Scot), 1583”. It should be noted that “e” is used five times in place of “o”, indicating a manuscript copyist's error.
I think I had some other proofs in a MS. sheet since lost; but these are now overmany to prove that Scot had access to some other copy than Wier’s Pseudomonarchia, and made use of it, and that his translator was not very conversant with Latin. Wier, it may be added, puts “Secretum ... horum” in one line, and without a capital to the “Tu”, and gives no explanation of the words in any way, and Scot confirms our conclusion from these facts by the marginal, “This was | the work of | one T. R.” | etc., and the words “written [&c.] vpō parchment” seem to show that this 1570 translation was in MS. (See also General Notings, p. 418.)
I think I had some other evidence in a manuscript that's now lost; but there are now too many to prove that Scot had access to a different copy than Wier’s Pseudomonarchia, and used it, and that his translator wasn't very familiar with Latin. Wier, to add, puts “Secretum ... horum” in one line, doesn’t capitalize the “Tu,” and doesn’t explain the words at all, and Scot supports our conclusion from these facts with the marginal note, “This was | the work of | one T. R.” | etc., and the words “written [&c.] upon parchment” seem to indicate that this 1570 translation was in manuscript. (See also General Notings, p. 418.)
P. 379. “Eligor.” I do not understand the double titles here and elsewhere given, nor why “miles” should here be translated “a knight”, while under Zepar, Furcas, Murmur, and Allocer it is “soldier”. In chapter iii, p. 393, is given the time when knights (“Milites”, Wier) may be bound, but nothing, of course, is said of “soldiers”.
P. 379. “Eligor.” I don’t get the different titles used here and elsewhere, nor why “miles” is translated as “a knight” in this case, but as “soldier” for Zepar, Furcas, Murmur, and Allocer. In chapter iii, p. 393, it mentions when knights (“Milites”, Wier) may be bound, but of course, there’s nothing said about “soldiers.”
P. 383. “Tocz.”, like a contraction, but Wier has “Tocz” without any stop.
P. 383. “Tocz.” It’s similar to a contraction, but Wier uses “Tocz” without any pause.
P. 384. “Astaroth.” Scot, merely copying, is not responsible for her being a male. At p. 519 and p. 525, he writing, calls Astarte a “she idoll”.
P. 384. “Astaroth.” Scot, just imitating, is not to blame for her being a male. On p. 519 and p. 525, he writes, referring to Astarte as a “she idoll.”
P. 389. “Valac ... with angels wings like a boie”, cannot, I think, be Scot’s translation of “uti puer alis angeli”.
P. 389. “Valac ... with angel wings like a boy”, I don’t think can be Scott’s translation of “uti puer alis angeli”.
——— “Gomory.” Wier says “ducali corona”, but the rest is the same; and it must be remembered that a fiend (as in Incubus and Succubus) could be of either sex.
——— “Gomory.” Wier says “ducali corona,” but everything else is the same; and it’s important to remember that a demon (like Incubus and Succubus) could be either male or female.
P. 390. “Aym ... a light firebrand.” Here (as elsewhere in Scot) we find, as was then often done, the past of verbs ending in t or d elided the ed, or, rather, coalesced them. Wier has “ingentem facem ardentem”.
P. 390. “Aym ... a light firebrand.” Here (as seen elsewhere in Scot) we notice that, as was common at the time, the past forms of verbs ending in t or d have their ed dropped, or, more accurately, merged together. Wier has “ingentem facem ardentem”.
P. 391. “Flauros ... if he be commanded.” Wier adds “virtute numinis”.
P. 391. “Flauros ... if he is commanded.” Wier adds “by the power of the divine.”
P. 392. “Note that a legion.” Wier simply has “Legio 6666”. The rest is, in all probability, Scot’s own.
P. 392. “Just remember, it’s a legion.” Wier simply has “Legio 6666”. The rest is probably all Scot’s own work.
——— “Ch. 4” is “Citatio Prædictorum Spirituum”, and though not marked as a new chapter, is one having § 1, § 2, etc.
——— “Ch. 4” is “Citatio Prædictorum Spirituum”, and although it isn’t labeled as a new chapter, it contains § 1, § 2, etc.
——— These are the variations between Wier and Scot in this chapter 4, or Citatio, Wier being in Latin, Scot in English. (a) “For 563 one [companion] must always be with you”; “si præsto fuerit”. (b) 394, “effect”; Wier adds, “imo tuæ animæ perditione”. (c) “And note”, etc., is Scot’s own. (d) The ✠ before “holie trinitie” is in Scot only. (e) Scot omits ✠ after “holie crosse”. (f) Wier’s “anathi Enathiel” is in Scot “Anathiel”. (g) The “Heli, Messias”, after “Gayes” in Scot, are in Wier at the end of the list. (h) Scot’s “Tolimi” is Wier’s “Tolima”. (i) [Second list of names.] Scot’s “Horta” is Wier’s “hortan”; his “Vege dora”, “vigedora”, Wier’s letters, in 1583, being several of them so separated that they could easily be read as two words; Scot’s “Ysesy” is “ysyesy”. (j) [Third list.] Scot’s “Elhrac” is Wier’s “Elhroc”; “Ebanher”, “eban her”. (k) P. 666, Scot’s “Cryon” is “irion”; “Sabboth” is, as before, more rightly “sabaoth”. And I may add that while every word in Scot is capitalised except “dora”, really the sequel of “Vige”, only “Deus Sabaoth”, “Α” and “Ω”, “Rex”, “Joth”, “Aglanabrath”, “El” “Enathiel”, “Amazim”, “Elias”, and “Messias” of the first list, none of the second list, “Elhroch” the first of the third list, and none of the fourth list are capitalised.
——— These are the differences between Wier and Scot in chapter 4, or Citatio, with Wier's text in Latin and Scot's in English. (a) “For one [companion] must always be with you”; “si præsto fuerit”. (b) 394, “effect”; Wier adds, “imo tuæ animæ perditione”. (c) “And note,” etc., is unique to Scot. (d) The ✠ before “holie trinitie” appears only in Scot. (e) Scot leaves out ✠ after “holie crosse”. (f) Wier’s “anathi Enathiel” appears in Scot as “Anathiel”. (g) The “Heli, Messias” after “Gayes” in Scot are at the end of the list in Wier. (h) Scot’s “Tolimi” is Wier’s “Tolima”. (i) [Second list of names.] Scot’s “Horta” is Wier’s “hortan”; his “Vege dora” is “vigedora”, with Wier’s letters from 1583 formatted in a way that made them look like two words; Scot’s “Ysesy” is “ysyesy”. (j) [Third list.] Scot’s “Elhrac” is Wier’s “Elhroc”; “Ebanher” is “eban her”. (k) P. 666, Scot’s “Cryon” is “irion”; “Sabboth” is more accurately “sabaoth,” as mentioned before. Additionally, while every word in Scot is capitalized except “dora,” which is actually a continuation of “Vige,” only “Deus Sabaoth,” “Α” and “Ω,” “Rex,” “Joth,” “Aglanabrath,” “El,” “Enathiel,” “Amazim,” “Elias,” and “Messias” from the first list are capitalized. None from the second list, “Elhroch,” the first of the third list, or any from the fourth list are capitalized.
P. 395. “As is conteined in the booke called”, etc. This ambiguous sentence is better explained by Wier’s “Continua ut in libro * Annuli Salomonis continetur”, that is, continue the “etc.” as etc. It may be added that the *, the mark of an omission, is omitted in the English.
P. 395. “As is contained in the book called”, etc. This ambiguous sentence is better explained by Wier’s “Continue as in the book * Annuli Salomonis contains”, meaning continue the "etc." as etc. It's worth noting that the *, which indicates an omission, is left out in the English.
——— Scot (i.e., his authority) wholly omits Wier’s final § 5: “Hæc blasphema & execranda hujus mundi fæx & sentina pœnam in magos prophanos bene constitutam, pro scelerato mentis ausu jure meretur.” Scot, I think, would be unlikely not to translate this, or be incited by it to write something similar, but it would be wholly against the purport of T. R. Some of the differences entered into, both just above and previously, seem to favour the belief that two independent copies of the Empto. Salomonis were used, but very many merely show carelessness, and possibly no great amount of Latin. The giving of the name “✠ Secretum secretorum”, etc., at the same place, viz., just at the end of the enumeration, etc., of the principal devils, might seem to favour a copying from Wier; but we must remember that the Empto. Salomonis from which these leaves are copied may itself, and possibly by way of proving its genuineness, have copied these details from an earlier, or supposedly earlier, “Secretum secretorum”.
——— Scot (i.e., his authority) completely skips over Wier’s final § 5: “This blasphemous and accursed dregs and filth of this world rightly deserves punishment for the wicked audacity of the mind.” Scot, I think, would likely have translated this or felt inspired to write something similar, but it would go completely against the intent of T. R. Some of the differences mentioned, both just above and earlier, suggest the possibility that two independent copies of the Empto. Salomonis were used, but many merely indicate carelessness and possibly a limited understanding of Latin. The mention of the name “✠ Secretum secretorum,” etc., at the same spot, specifically right at the end of the list of the main devils, might suggest a copying from Wier; however, we must keep in mind that the Empto. Salomonis from which these pages are copied may itself, perhaps in an attempt to prove its authenticity, have copied these details from an earlier, or supposedly earlier, “Secretum secretorum.”
Additions to Part I, p. 558.
Wier, i, 7, § 10. “Similiter ex parte postica & 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, i, 7, § 10. “Similarly, from the back and the neck of the womb, it knows how to move entangled hair, a large amount of sand, iron nails, wood, broken glass, stuffing, stones, bones, and similar things through tricks, while obscuring the vision of the eyes: it secretly sends insects into the ears, which later either come out or fly away.” See also iv, c. 7, § 1-4. Cf. Scot, p. 132. It's probably just a coincidence of thought.
Wier, iv, c. 11, § 8. “In lacte tres sunt substantiæ commixtæ, nimirum butyrum, caseus & serum.” Cf. Scot, p. 281, copied verbatim.
Wier, iv, c. 11, § 8. “In milk, there are three mixed substances: namely butter, cheese, and whey.” Cf. Scot, p. 281, copied verbatim.
GENERAL NOTINGS ON SCOT’S TEXT.
For words not given here see Glossary.
For words not listed here, see the Glossary.
P. 2. “Ring bells.” Still done in Switzerland, and, I think, elsewhere.
P. 2. “Ring bells.” Still practiced in Switzerland and, I believe, in other places too.
P. 10. “As Merlin.” Cf. p. 72.
__A_TAG_PLACEHOLDER_0__. “Like Merlin.” Cf. p. 72.
P. 14. “That cause ... taken away.” The mediæval Latin saying, “ablata causa tollitur effectus”. Repeated p. 319.
P. 14. “That cause ... taken away.” The medieval 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 to be burnt. W. W. says also that Mr. Justice Darcie, persuading Eliz. Bennett to confess, said: “As thou wilt have favour confesse the truth. For so it is, there is a man of great learning and knowledge come over lately into our Queenes Majestie, which hath advertised her what a companie and numbers of Witches be within Englande: whereupon I and other of her Justices have received Commission for the apprehending of as many as are within these limites, and they which doe confesse the truth of their doeings, they shall have much favour: but the other they shall be burnt and hanged” (B. 6). She and others that confessed had the favour of being hanged like the rest; possibly they had the additional favour of being hanged first. The first notice that I have yet come across of burning is that of Mother Lakeman at Ipswich, 1645. W. W., in his Dedication, speaks of these witches as “rygorously punished. Rygorously, sayd I? Why it is too milde and gentle a tearme for such a mercilesse generation. I should rather have sayd most cruelly [? civilly] executed: for that no punishment can be thought upon, be it never so high a degree of tormēt, which may be deemed sufficient for such a divelishe & dānable practise”; and again, “the magistrates of forren landes ... burning them with fire, whome the common lawe of Englande (with more mercie then is to be wished) strangleth with a rope.” The burning was, I presume, inflicted under the ecclesiastical law, De hæret. comburendo.
P. 17. “W. W. 1582.” [In his preface.] This is proof that witches weren't actually burned in England at that time; however, it shows how much the issue of witchcraft was concerning people that Ade Davie, the wife of a farmer, pp. 55–7, believed she would be burned. W. W. also mentions that Mr. Justice Darcie, trying to persuade Eliz. Bennett to confess, said: “If you want leniency, confess the truth. It’s true that a man of great learning and knowledge has recently come to our Queen, who has informed her about the many witches in England: as a result, I and other justices have been given orders to apprehend as many as we can within these limits, and those who confess the truth of their actions will receive considerable leniency; but those who do not will be hanged and burned” (B. 6). She and others who confessed had the favor of being hanged like everyone else; possibly they were even fortunate enough to be hanged first. The earliest reference I’ve found to burning is that of Mother Lakeman in Ipswich, 1645. W. W., in his Dedication, describes these witches as being “rigorously punished.” Rigorously, did I say? That’s too mild and gentle a term for such a merciless group. I would rather say they were most cruelly [? civilly] executed because no punishment, no matter how severe, can be deemed adequate for such a devilish and damnable practice; and again, “the magistrates of foreign lands...burn them with fire, while the common law of England (with more mercy than one might wish) hangs them with a rope.” The burning was likely carried out under ecclesiastical law, De hæret. comburendo.
But burning was not at first universally adopted (a proof that it was not imposed by the common law), for at the Assizes at Maidstone, 1652, they were hanged, but “Some ... wished rather they might be burnt to Ashes: alledging that it was a received opinion amongst many [for in some cases it was held as proof against a witch that her mother had been burnt for the same crime] that the body of a witch being burnt, her blood is prevented thereby from becomming hereditary to the Progeny in the same evill, which by hanging is not.”
But burning wasn’t initially accepted everywhere (which proves it wasn’t mandated by common law), because at the Assizes in Maidstone in 1652, they were hanged. However, “Some ... preferred to be burned to ashes, claiming that it was a common belief among many [since in some cases, it was seen as evidence against a witch if her mother had been burned for the same crime] that burning a witch’s body stops her blood from passing on the same evil to her offspring, which hanging does not prevent.”
P. 19. “Excommunicat persons.” Evidence of Scot’s haste, and of 565 his trusting to his memory. Wishing to find the Latin for “runnawaie”, I looked into M. M. and found: “Nota quod excommunicati, item participes & socii criminis, item infames, et criminosi nec servi contra dominos admittentur ad agendum, & testificandum in causa fidei quacunque.” It will be observed that he remembered “infames” as “infants”, and, as there might have been a misprint in his copy, I have consulted all—not a short list—in the British Museum. Possibly he was influenced by W. W.’s book, which had taken a strong hold on him, if it were not one of the causes of his writing, for there, children from 6¾ to 9 years (infants in law) were taken as witnesses against their mothers, while one woman’s proof was that her infant in arms pointed to the house!
P. 19. “Excommunicate people.” This shows Scot’s rush and reliance on his memory. Trying to find the Latin word for “runaway,” I checked M. M. and found: “Nota quod excommunicati, item participes & socii criminis, item infames, et criminosi nec servi contra dominos admittentur ad agendum, & testificandum in causa fidei quacunque.” It’s clear he misremembered “infames” as “infants,” and since there might have been a printing error in his copy, I looked through all—not a short list—in the British Museum. He might have been influenced by W. W.’s book, which strongly impacted him, if it wasn’t one of the reasons he wrote, because there, children from 6¾ to 9 years old (infants in law) were used as witnesses against their mothers, while one woman’s evidence was that her infant in arms pointed to the house!
P. 24. “To the God speed.” This, by the context, might be taken as meaning that he came to a fortunate issue. But it was, and is, in use as given to a person setting forth on a journey, etc. Hence, here, and especially at p. 481, it seems to mean that he came at the commencement, when one receives or gives this salutation. As is recorded in an instance at Windsor, “R. S. probably gave the God speed at the assembly, and God’s name so frayed the witches that they fled, and so frayed the devil that he was conquered in a hand-to-hand fight.”
P. 24. “To God speed.” In this context, it might be interpreted as meaning he had a successful outcome. However, it's usually a phrase used for someone starting a journey. Therefore, especially on page 481, it seems to indicate he arrived at the beginning, when this greeting is exchanged. As noted in an example from Windsor, “R. S. likely gave the God speed at the gathering, and God's name scared the witches away, and frightened the devil so much that he was defeated in a one-on-one battle.”
——— “At shrift.” This was laid down by Roman Catholic priests, though it was, and is, a rule with them that no confessor can reveal a confession, even before a court of law!
——— “At shrift.” This was established by Roman Catholic priests, although it has always been and still is a rule for them that no confessor can disclose a confession, even in a court of law!
P. 41. “But bargained to.” The sense requires “[not] to observe”. Probably a slip of the printer, possibly through the “but”, and the concurrence of two t’s.
P. 41. “But agreed to.” The meaning suggests “[not] to notice”. Likely a printing error, possibly due to the “but”, and the coincidence of two t’s.
P. 42. “La volta.” A fact strangely overlooked (as is David’s dancing) by the damners of dancing.
P. 42. “The vault.” A fact oddly ignored (just like David’s dancing) by those who condemn dancing.
——— “Socke the corps.” The same in p. 124 explains that this is sewing the body in its winding-sheet or sheets. The phrase is Kentish.
——— “Socke the corps.” The same in p. 124 explains that this means sewing the body in its burial shroud or shrouds. The phrase is from Kent.
P. 45. “Young maister”, i.e., their new master, they having just come under the devil’s sway.
P. 45. “Young master,” i.e., their new master, since they had just come under the devil’s control.
P. 48. “Of fiftie.” In Scot, as in others, we find uses of “of” which are to us strange. Here is a clearer example than usual of its synonymity with our “by”. Cf. also p. 76, and Auth. Ver., 1 Cor. xv, 5-8.
P. 48. “Of fifty.” In Scots, just like in other languages, there are uses of “of” that seem strange to us. This is a clearer example than usual of its similarity to our “by.” See also p. 76, and the Authorized Version, 1 Cor. xv, 5-8.
P. 50. “The veines have passage.” For as little, others—as Paracelsus, by R. Browning, etc.—have been credited—to the discomfiture of Harvey—with the knowledge of the circulation of the blood. Even Shakespeare is so credited by some whose knowledge will assert positively that the moon is not made of green cheese.
P. 50. “The veins have a passage.” For small achievements, others—like Paracelsus, by R. Browning, etc.—have been given credit—to the embarrassment of Harvey—for understanding blood circulation. Even Shakespeare is credited by some whose knowledge will firmly assert that the moon is not made of green cheese.
P. 60. “Their not fasting on fridaies.” Scot’s Protestantism here went beyond the ordained Protestantism of his age, as did that of B. Jonson’s Cob.
P. 60. “They’re not fasting on Fridays.” Scot’s Protestant beliefs went further than the established Protestantism of his time, just like those of B. Jonson’s Cob.
P. 78. “Clime up and take it.” Not the nest, but his own belongings. A good example of the pronoun not referring to its grammatical antecedent, but to the antecedent which was most in the mind of the narrator.
P. 78. “Climb up and get it.” Not the nest, but his own stuff. A good example of the pronoun not referring to its grammatical antecedent, but to the antecedent that was most on the narrator's mind.
566
566
P. 80. “Away withall” = “Companion with” here, in other places “agree with”. An expression that sounds odd to us, but then used practically and metaphorically, from the idea of companionship on a journey, when companionship was almost or altogether necessary.
P. 80. “Away withall” = “Companion with” here, in other places “agree with”. It’s an expression that sounds strange to us, but it was used both literally and metaphorically, from the idea of companionship on a journey, when having someone with you was almost or entirely essential.
P. 84. “The [night]mare.” Most, I suppose—among them I myself—have known that these occur at times to a person in a deep sleep. My fourth nightmare, a horrible, troubled, and inconsequent dream, so far as I can remember, occurred some two years ago; three, at only a month or two’s interval between each, occurred years ago, when in a snake country. Then one appeared to be on and in my primitive bed, or wriggling about my wattle and daub bedroom, the only room I had. I thought myself wide-awake, bed, bedroom, and furniture being plainly visible, and my thoughts and conclusions were as coherent, and myself as self-possessed as at any moment of my life, until a sense of unreality came upon me, and by two or more vigorous efforts of both mind and body I awoke myself. My experience, and that recorded p. 84, will explain various ghostly stories—I do not say all—wherein the sufferer asserts positively, and believes, that he was wide-awake.
P. 84. “The [night]mare.” Most people, including myself, have experienced these during deep sleep. My fourth nightmare, a terrifying, confusing, and nonsensical dream, happened about two years ago; three others, occurring just a month or two apart, happened years ago when I was in a snake-infested area. In one of those dreams, I seemed to be in my basic bed, or moving around my small, mud-brick room, which was the only space I had. I thought I was fully awake, with the bed, room, and furniture clearly visible, and my thoughts and conclusions were as clear and steady as at any point in my life until a feeling of unreality washed over me. With two or more strong efforts of both mind and body, I managed to wake myself up. My experience, along with the one noted on p. 84, can shed light on various ghost stories—I don’t claim to explain all—where the person involved firmly believes they were wide awake.
——— “As sure as a club.” The derivation and meaning—as sure as is a tangible club that can or will strike you—is obvious; but I have heard it at the card-table, as though derived from the sureness of the cards thus named. An example of a false application arising from the apparent sameness of the words, and possibly in the first instance from a jocular use of the phrase.
——— “As sure as a club.” The origin and meaning—just like a solid club that can hit you—is clear; but I've heard it used at card games, as if it comes from the certainty of the cards with that name. This is an example of a misapplication that comes from the similarity of the words, possibly stemming from a playful use of the phrase.
P. 85. “Hampton.” Folk-lore worth recording. I conjecture, but only conjecture, that this word was suggested by the hempen or flaxen garments laid for his use, its sequent “hamten” being coined to rhyme with “stampen”.
P. 85. “Hampton.” Folklore worth noting. I’m just guessing, but I think this word was inspired by the hemp or flax clothing set aside for him, with the following “hamten” created to rhyme with “stampen.”
P. 87. “To her that night.” I have placed “him” in the margin, my own conjecture and the reading of the British Museum MS. of parts of Scot. But in Fletcher’s M. Thomas, iv, 6, we have the same spell, with some slight variations, and ending—
P. 87. “To her that night.” I’ve noted “him” in the margin as my own guess and based on the British Museum manuscript of parts of Scot. But in Fletcher’s M. Thomas, iv, 6, we see the same spell, with a few minor changes, concluding—
which more agrees with Shakespeare’s quotation in Lear, iii, 4—St. Withold
which more agrees with Shakespeare’s quote in Lear, iii, 4—St. Withold
——— “Viderunt”, etc. Altered, apparently, from Vulgate, which has “Videntes ... essent pulchræ”, etc.
——— “Viderunt”, etc. Changed, it seems, from the Vulgate, which contains “Videntes ... essent pulchræ”, etc.
——— “Filios Dei.” Scot here alters “Filii” to the objective, because it follows “doo interpret”. He does the same elsewhere, whether it be English verb or preposition that precedes. Thus, 422, we have “Vitas Patrum”, because it follows “prooved”; 458, “in Speculo exemplorum”; and 381, “in Circulo Salomonis; 544, “Spiritum”, because the words follow “signifieth”. We find one instance of the same in Nash’s Summers Last Will and Test.
——— “Filios Dei.” Scot changes “Filii” to the objective case because it follows “doo interpret.” He does this elsewhere, whether it’s an English verb or preposition that comes before. So, on 422, we see “Vitas Patrum” because it follows “prooved”; on 458, “in Speculo exemplorum”; and on 381, “in Circulo Salomonis”; on 544, “Spiritum,” because the words follow “signifieth.” We find one example of the same in Nash’s Summers Last Will and Test.
567
567
P. 94. “In the western ilands”, as in the “still vexed Bermoothes”.
P. 94. “In the western islands,” just like in the “still troubled Bermudas.”
P. 95. “Saccaring bell” = a sacring bell, the bell rung at the elevation of the host, when all true, i.e., Roman Catholic, worshippers fall on their knees.
P. 95. “Saccaring bell” = a sacring bell, the bell rung at the elevation of the host, when all true, i.e., Roman Catholic, worshippers fall on their knees.
——— “A morrowe masse”—a morning mass. All masses, except, I think, on Christmas Day and Good Friday, and except in certain churches, where the older usage was by prescription allowed, being in Scot’s time, and now, celebrated before noon. This rule was made by the Pope in 1550-58.
——— “A morning mass”—a morning mass. All masses, except, I think, on Christmas Day and Good Friday, and except in certain churches, where the older usage was by prescription allowed, being in Scot’s time, and now, celebrated before noon. This rule was made by the Pope in 1550-58.
P. 99. “(His reason onelie reserved).” Not Bodin’s reason, but that of the sailor.
P. 99. “(His reason only reserved).” Not Bodin's reasoning, but that of the sailor.
——— “One syllable nor five words.” A curiously sounding phrase; but he seems to have used “syllable” as we do, figuratively, meaning, “in the same sense”, while the five words are, “not even differing five words in the form of expression”.
——— “One syllable or five words.” A strangely phrased expression; but he appears to use “syllable” as we do, figuratively, meaning, “in the same sense,” while the five words refer to “not even differing five words in how it's said.”
P. 107. “Witch is disposed”, [to plague] being understood.
P. 107. “Witch is disposed,” meaning “[to plague].”
P. 110. “Make so foolish a bargaine or doo such homage to the devill.” We would more exactly say “bargaine [with] or”.
P. 110. “Make such a foolish bargain or pay such tribute to the devil.” We would more accurately say “bargain [with] or”.
P. 111. “Exod. 22” [18]. Did Scot quote from memory? The Sept., φ ου ποιησετε [var.] περβιωσετε Ox. ed., nor have I found Scot’s verb as a recognised variant.
P. 111. “Exod. 22” [18]. Did Scot quote from memory? The Sept., φ ου ποιησετε [var.] περβιωσετε Ox. ed., nor have I found Scot’s verb as a recognized variant.
P. 113. “Eccl.” is twice in the margin put for “Ecclus.”, the Apocryphal Book. In p. 145, by, I suppose, a printer’s error, “Eccle.” is put for “Ecclus.” Elsewhere, Scot rightly gives “Ecclus.”
P. 113. “Eccl.” is mentioned twice in the margin as a reference to “Ecclus,” the Apocryphal Book. On page 145, due to what I assume is a printing mistake, “Eccle.” is used instead of “Ecclus.” In other instances, Scot correctly states “Ecclus.”
P. 115. “Osee 6” [1, 2]. Vulg. has “2. Quia ipse cepit, et sanabit nos; percutiet, et curabit nos. 3. Vivificabit nos post duos dies.” The “ego”, etc., is only found in Deut. xxxii, 39, where the Vulg. has “vivere faciam”.
P. 115. “Osee 6” [1, 2]. The Vulgate has “2. For he has taken us, and he will heal us; he will strike, and he will cure us. 3. He will bring us to life after two days.” The phrase “I,” etc., is only found in Deut. xxxii, 39, where the Vulgate has “I will make you live.”
——— “If you looke into [what I have written concerning] Habar”, etc.
——— “If you look into [what I have written about] Habar”, etc.
P. 119. “Besmearing with an ointment.” Such beliefs then current justify more than is now supposed the beliefs of Elizabeth and her counsellors, and the execution of her would-be murderer.
P. 119. “Applying an ointment.” The beliefs that were prevalent at the time lend more support than is currently understood to the ideas of Elizabeth and her advisors, as well as the execution of her would-be assassin.
——— “Wolves doong.” A bit of folk-lore, which has, I think, sufficient vraisemblance as to be worthy of trial, the more so as it is said to this day that a young dog shows fear at the smell of a dried piece of wolf’s skin.
——— “Wolves doong.” A bit of folklore that I think has enough vraisemblance to be worth testing, especially since it’s still said today that a young dog is scared by the scent of a dried piece of wolf’s skin.
P. 126. “Eliz. Barton.” See Froude’s Hist., v, 1. She was of Aldington, Kent, and a servant of the father or grandfather of Jane Cobbe, Reg. Scot’s first wife.
P. 126. “Eliz. Barton.” See Froude’s Hist., v, 1. She was from Aldington, Kent, and worked as a servant for the father or grandfather of Jane Cobbe, the first wife of Reg. Scot.
P. 127. “In his mightie power.” Either the “in” of the line above brought about its insertion here, or, more likely, it was used as it is “in his name”, though in such a case as this we should say “through” or “by”.
P. 127. “In his mighty power.” Either the “in” from the line above led to its inclusion here, or, more likely, it was used like “in his name,” although in this case we would say “through” or “by”.
P. 132. “1572.” This booklet is not known, I believe; nor is it in the Stat. Regs.
P. 132. “1572.” I don't think this booklet is known; it’s also not in the Stat. Regs.
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P. 145. “Covered himself with a net.” An excellent example that this phrase meant disguising himself, or trying to conceal himself. It may seem odd, that “with a net” should mean this, because one naturally thinks of a single fold; but a fisherman conceals his head and body in folds of netting.
P. 145. “Covered himself with a net.” This is a great example of how the phrase meant to disguise oneself or try to hide. It might seem strange that “with a net” would mean this, since one usually thinks of a single layer; however, a fisherman hides his head and body under layers of netting.
P. 146. “Finger in a hole.” I presume it is meant that Saul shut himself out of all means of knowing what really went on, as much as if he had closed up a hole in a shut door or window-shutter, through which alone he could see—or have light thrown upon—the subject.
P. 146. “Finger in a hole.” I think it means that Saul cut himself off from any way of knowing what was really happening, just like if he had blocked a hole in a closed door or window shutter, which was his only way to see—or get any insight into—the situation.
P. 147. “She saith to herself” [but intentionally loud enough for Saul to hear].
P. 147. “She says to herself” [but loud enough for Saul to hear].
P. 150. “Right ventriloquie.” This excellent investigation of the Bible story might be read with advantage by those who even now hold that Samuel really appeared by God’s allowance or command. Such a belief involves three impossibilities. First, that God having repeatedly declined to answer Saul by lawful means, now by an afterthought changed His mind. Secondly, that He who from the time of Moses had so condemned witchcraft, that Saul had put it down as far as he could, and that with blood, now favoured the action of a witch, and that in so notorious a case that it could not but be, as it was, known to all Israel. Thirdly, that the Deity must have put a lying spirit into the mouth of a true and God-blessed prophet, since the prophecy did not come true in more than one important point.
P. 150. “Right ventriloquism.” This thorough examination of the Bible story could be beneficial for those who still believe that Samuel actually appeared by God’s permission or command. Such a belief raises three impossibilities. First, that God, having repeatedly refused to answer Saul through legitimate means, suddenly changed His mind. Second, that He, who had condemned witchcraft since the time of Moses—so much so that Saul had tried to eliminate it as much as possible, even resorting to violence—would now support a witch's actions, especially in such a well-known case that it couldn’t help but be recognized by all of Israel. Third, that the Deity must have placed a lying spirit in the mouth of a genuine and God-approved prophet, since the prophecy failed to come true in more than one significant aspect.
P. 151. “Aias and Sadaias.” Here he rightly distinguishes the two; but in 141, and in his list of authors consulted, he gives “Rabbi Sedaias Haias”. “Haias Hai”, or “Haja”, was a celebrated Babylonian Rabbi, born 969 A.D.; died 1038. Sedaias or Saadja flourished circa 900-40.
P. 151. “Aias and Sadaias.” Here he correctly distinguishes between the two; but in 141, and in his list of consulted authors, he references “Rabbi Sedaias Haias.” “Haias Hai,” or “Haja,” was a famous Babylonian Rabbi, born in 969 AD; died in 1038. Sedaias or Saadja was active around 900-940.
P. 155. “Called Pythonissa.” Not by that exact word, either in Sept., or Vulg., or Greek N.T. Vulg., 1 Sam. xxviii, 7, has “mulier pythonem habens”; and in Acts xvi, 16, the Greek, the Vulg., and Beza have similar wordings.
P. 155. “Called Pythonissa.” Not by that exact term, either in Sept., or Vulg., or Greek N.T. Vulg., 1 Sam. xxviii, 7, has “mulier pythonem habens”; and in Acts xvi, 16, the Greek, the Vulg., and Beza have similar wordings.
——— “Liber pater.” “Liber” is “Bacchus” in Scot himself; but Porphyrius—whom Th. Cooper and Calepine follow—says of “Liber pater”: “Eundem Solem apud superos: Liberum patrem in terris: Apollinem apud inferos.”
——— “Liber pater.” “Liber” is “Bacchus” in Scott himself; but Porphyrius—whom Th. Cooper and Calepine follow—says of “Liber pater”: “The same Sun among the gods: Liber father on earth: Apollo among the underworld.”
P. 158. “Then a cousening queane” = Than [believe that], etc. I note: 1. That the (.) before “Then” should probably be a (,), though occasionally we have (;) where only (,) is required. 2. That as in this book we rarely have “then” for “than”, I conjecture that this mode of spelling was not at the time universal, but only commencing.
P. 158. “Then a cheating queen” = Then [believe that], etc. I note: 1. That the (.) before “Then” should probably be a (,), though sometimes we have (;) where only (,) is needed. 2. That since in this book we rarely have “then” for “than”, I suspect that this way of spelling wasn't universal at the time, but just starting out.
P. 159. “Nemo scit.” Slightly altered from the question. 1 Cor. ii, 11, and not the Vulgate words, but apparently more those of Beza.
P. 159. “No one knows.” Slightly changed from the question. 1 Cor. ii, 11, and not the Vulgate words, but seemingly more those of Beza.
——— “Tu solus” [2 Chron. vi, 30]. Vulg. reads, “tu enim solus nosti corda filiorum hominem”; it has also “corda”, where David speaks to Solomon similarly, 1 Chron. xxviii, 9; but “universas mentium cogitationes” follows it.
——— “Tu solus” [2 Chron. vi, 30]. The Vulgate says, “tu enim solus nosti corda filiorum hominum”; it also has “corda,” where David talks to Solomon in a similar way, 1 Chron. xxviii, 9; but it follows with “universas mentium cogitationes.”
——— “Ego Deus” [Jer. xvii, 10]. He omits “probans” before “renes” in Vulg.
——— “Ego Deus” [Jer. xvii, 10]. He leaves out “probans” before “renes” in Vulg.
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P. 162. “Epotherses.” Rightly, in 163, “Epitherses”.
P. 162. “Epotherses.” Correctly, in 163, “Epitherses”.
P. 166. “By revolution.” I presume by revolution of the planets (and stars, as was then thought), until they came into a certain “constellation”, i.e., position as regards one another. This I gather from a previous page.
P. 166. “By revolution.” I assume this means the movement of the planets (and stars, as people believed back then), until they aligned in a certain “constellation”, i.e., a specific position relative to one another. I understand this from a previous page.
——— [Margin] “Zach. 10.” We have here a further example of the loose references, common in those days, to the Bible made by both Roman Catholics and Protestants. The first clause is in sense is given Zach. 10 [, 2], and somewhat, Isai. 44 [9, 10]; but the remainder from Ps. cxxxv, 16, 17; though “months”, etc., is placed third instead of first, while “let them shew” is, I take it, a variant of Isai. xli, 23.
——— [Margin] “Zach. 10.” This is another example of the casual references, common back then, to the Bible made by both Roman Catholics and Protestants. The first part refers to Zach. 10 [, 2], and somewhat to Isa. 44 [9, 10]; but the rest comes from Ps. cxxxv, 16, 17; although “months,” etc., is placed third instead of first, while “let them show” is, I believe, a variation of Isa. xli, 23.
P. 168. “Firmament.” His error in writing “earth” shows his haste, and explains in part the wording of his Scripture quotations. Cf. pp. 19, 174. But see also note, p. 503.
P. 168. “Sky.” His mistake in writing “ground” shows he was in a rush, and it partly clarifies the way he quotes Scripture. See pp. 19, 174. But also refer to note, p. 503.
P. 169. “The increase of the moon.” This, his doubtful doubt as to the Remora, his belief that the bone in a carp’s head staunched blood, show that Scot was not naturally sceptical in matters of knowledge, but that he only gave up the beliefs of his day after investigation.
P. 169. “The increase of the moon.” His uncertain thoughts about the Remora and his belief that the bone in a carp’s head stopped bleeding show that Scot wasn’t naturally skeptical about knowledge. Instead, he only let go of the beliefs of his time after thorough investigation.
P. 171. “Mahomets dove.” He would express his belief, as Wier does more openly, that it (as the eagle) was taught to do its feats.
P. 171. “Mohammed’s dove.” He would express his belief, as Wier does more openly, that it (like the eagle) was trained to perform its tricks.
P. 173. “ηχὼ”. In those days the Η, now confined to the capitals, was used, as here in the original, for the small letter η.
P. 173. “echo”. Back then, the Η, which is now only used in uppercase, was used, as it is in the original, for the lowercase letter η.
P. 174. “Pharaoh the Persian kings.” Other references to the Pharaohs in this book show that these curious transpositions were due to haste of composition and of revisal both of his MS. and of the printed copy.
P. 174. “Pharaoh the Persian kings.” Other mentions of the Pharaohs in this book indicate that these strange changes happened because of the quick pace of writing and revising both his manuscript and the printed version.
P. 176. “Manacies.” Not having met with this form, I presume that it is a press error for “menacies”. It is so changed in the second edition.
P. 176. “Manacies.” Since I haven't encountered this term before, I assume it's a typo for “menacies”. It has been altered in the second edition.
P. 180. “Faile to dreame by night.” Scot’s general statement may be true, but must in some instances be modified. From my youth, for many—say at least twenty—years, I tried to remember my dreams for this very purpose, and could remember them for a short while very well; but never could I find that what I had thought on during the day, or the days before, gave even a suggestion to my dreams. Thrice, however, of late years, I have been able to trace my dream to something I had casually thought of, though not meditated on. This edition of Scot, as well as the question of witchcraft, has occupied both my mind and time since November, and it is now October, yet not a single dream has had reference to anything connected with these subjects. Similarly, family matters have both busied me and worried me for some months, and yet these matters have never intruded themselves, not even when my dreams, and at one time a near approach to nightmare, showed that my digestion was out of order. From my own instance, I should rather say that dreams most frequently seem to be natural reliefs to the thoughts that I had indulged in, or that might have beset me, in my waking hours.
P. 180. “Fail to dream at night.” Scot’s general statement might be true, but it has to be adjusted in some cases. From my youth, for many—let's say at least twenty—years, I tried to remember my dreams for this specific purpose, and I could recall them quite well for a short time; but I never found that what I thought about during the day, or the days before, even influenced my dreams. However, in recent years, I have been able to link my dreams to something I casually thought about, although I hadn’t dwelled on it. This edition of Scot, along with the topic of witchcraft, has consumed both my mind and time since November, and it is now October, yet not a single dream has referenced anything related to these topics. Similarly, family issues have occupied and troubled me for several months, but these issues have never appeared in my dreams, not even when my dreams, and at one point a close brush with a nightmare, indicated that my digestion was upset. From my own experience, I would say that dreams often seem to serve as a natural outlet for the thoughts I entertained, or that might have troubled me, during my waking hours.
P. 182. “Of physicall dreames.” I suppose he means dreams from physical causes.
P. 182. “Of physical dreams.” I guess he’s referring to dreams caused by physical factors.
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P. 182. “Melancholicall.” Proceeding from “black bile”, which, in the opinions of that day, produced melancholy, that form of madness called melancholia. I would add that “melancholy” is often used in Scot for mad melancholia, and for the supposed humour melancholy or black bile, and that, unless this is borne in mind, some of his sentences will be misunderstood.
P. 182. “Melancholic.” Originating from “black bile,” which, according to the beliefs of that time, caused melancholy, a type of madness referred to as melancholia. It's worth noting that “melancholy” is often used in Scottish to mean mad melancholia and for the supposed humor black bile, and unless this is kept in mind, some of his statements will be misinterpreted.
P. 183. “De Profundis.” Ps. cxxix; Vulg. cxxx; Prayer Book. All that follow are given consecutively, I think, in the Rit. Rom. Officium Defunctorum.
P. 183. “De Profundis.” Ps. 129; Vulg. 130; Prayer Book. All that follows is presented consecutively, I believe, in the Rit. Rom. Officium Defunctorum.
——— “Pleasant and certain dreams.” Formerly an at least English notion, as expressed by the servant-lover of Bombastes:
——— “Pleasant and certain dreams.” Once a common idea in England, as shown by the servant-lover of Bombastes:
P. 184. “Eleoselinum.” Translated in the second edition as “mountain parsley.”
P. 184. “Eleoselinum.” Translated in the second edition as “mountain parsley.”
——— “Sium” in the second edition is “yellow water-cress”.
——— “Sium” in the second edition is “yellow watercress.”
——— “Acarum vulgare”, “common acorus”—our “Asarum Europ.”
——— “Acarum vulgare,” “common acorus”—our “Asarum Europ.”
P. 185. “An errand ... from farre countries.” A similar tale is told—in some English work against witchcraft after Scot—of an Italian judge who thus tried a supposed witch.
P. 185. “An errand ... from far countries.” A similar story is told—in some English work against witchcraft after Scot—of an Italian judge who tried a supposed witch in this way.
P. 187. “A thousand for one that.” Here the “that” does not, as with us, refer to the “one” but to the “thousand” = “he might have cited a thousand that fell out contrarie” for one that fell out truly. A thousand for one, though four words seem, as it were, to have been considered one thought. See Shakespearean noting under this page.
P. 187. “A thousand for one that.” Here, the “that” doesn’t refer to the “one” like it does for us, but to the “thousand” = “he might have mentioned a thousand that turned out wrong” for one that turned out right. A thousand for one, although it appears to be four words, seems to represent a single thought. See Shakespearean notes under this page.
P. 190. “To offer ... to Moloch.” Curious that Scot, knowing that fire was accounted holy, should not have seen that this idolatrous rite was in its essence a purifying, and possibly an expiatory, one.
P. 190. “To offer ... to Moloch.” It's interesting that Scot, knowing that fire was considered sacred, didn’t realize that this idolatrous ritual was essentially a cleansing, and perhaps even a redemptive, one.
P. 198. “Menehas” (example, Deut. xix, 10). Hebr. מנחש. Here he does not quite agree with Wier, i, § 9.
P. 198. “Menehas” (for example, Deut. xix, 10). Hebr. מנחש. Here he doesn't fully agree with Wier, i, § 9.
——— “Philosophers table.” Cf. Strutt, s. n. The philosopher’s game, played on a “table” or board.
——— “Philosophers table.” Cf. Strutt, s. n. The philosopher’s game, played on a “table” or board.
——— “Sober writer.” Of course, ironical.
——— “Sober writer.” Of course, that's ironic.
——— “Of each letters.” Either misprint for letter, or rather, perhaps, a loose way of saying “of each [set of] letters”, or “of the letters of each person’s name or names”.
——— “Of each letters.” Either a typo for letter, or maybe, more likely, a casual way of saying “of each [set of] letters”, or “of the letters in each person’s name or names”.
——— “Unequal number of vowels.” A bit of folk-lore as yet, I think, unnoticed.
——— “Unequal number of vowels.” A little piece of folklore that I believe has gone unnoticed so far.
P. 200. “Added the Apocrypha.” Council of Trent, 1550, made them of equal authority with those which the Church of England defines as “Canonical Scriptures”.
P. 200. “Included the Apocrypha.” The Council of Trent in 1550 declared them to have the same authority as what the Church of England recognizes as “Canonical Scriptures.”
P. 202. “True loves.” Garden pansies, viola tricolor, L. (Britten and H.), four-leaved grass, occasional variations of the three-leaved grass, trefoil.
P. 202. “True loves.” Garden pansies, viola tricolor, L. (Britten and H.), four-leaved grass, occasional variations of the three-leaved grass, trefoil.
——— “To our left side.” So far an explanation why horse-shoes, salt, etc., are thrown against ill-luck over the left shoulder.
——— “To our left side.” This explains why horse-shoes, salt, etc., are thrown over the left shoulder to ward off bad luck.
P. 205. “Sero rubens.” P. 169, Scot quotes this in English as a571 lawful divining from natural causes, in fact, as a weatherwise observation.
P. 205. “Sero rubens.” P. 169, Scot quotes this in English as a571 legitimate form of divination based on natural causes, essentially, as a wise observation about the weather.
P. 206. “Stella errans.” I presume he means a planet, partly because a comet was then thought a portent, differing in origin and nature from a star, partly because Cicero uses the plural in the sense of planets.
P. 206. “Stella errans.” I assume he’s referring to a planet, partly because a comet was considered an omen at the time, different in origin and nature from a star, and partly because Cicero uses the plural in the context of planets.
——— “Non est.” Not from Vulg. or Beza; probably his own rendering.
——— “It's not.” Not from Vulg. or Beza; probably his own translation.
P. 209. “Milvus” [Jer. viii, 7]. Sentence as in Vulg., while the Geneva version, like our Authorised version, has storke.
P. 209. “Milvus” [Jer. viii, 7]. The sentence is the same as in the Vulgate, while the Geneva version, like our Authorized version, uses stork.
P. 210. “Significators”, i.e., of the planets which have meanings according to their positions and co-positions or “constellations”.
P. 210. “Significators”, i.e., of the planets which have meanings based on their positions and alignments or “constellations”.
P. 212. “Sapiens.” A sop of flattery for their client.
P. 212. “Sapiens.” A bit of flattery for their client.
P. 213. “Maketh themselves cuckoldes.” = Who by their negligence and ignorance cause themselves to be made cuckolds, while pretending to know every other person’s future.
P. 213. “Make themselves cuckolds.” = Who through their negligence and ignorance allow themselves to be made cuckolds, while pretending to know everyone else's future.
P. 225. “Phaers Virgil” [B. 4, ad fin.]. Scot, however, has printed each line as two.
P. 225. “Phaers Virgil” [B. 4, ad fin.]. Scot, however, has printed each line as two.
P. 230. “Balme”, etc. Note that each longer line has an extra syllable at the end.
P. 230. “Balme,” etc. Note that each longer line has an extra syllable at the end.
P. 232. “This is as true a copy.” Apparently a press error for “This is a true copy”, as given in the second edition, the printer having, inadvertently, almost reduplicated the “is”.
P. 232. “This is as true a copy.” This seems to be a printing mistake for “This is a true copy,” as stated in the second edition, where the printer accidentally almost duplicated the word “is.”
P. 233. “✠ Thomas.” His and our “N.” (or sometimes “John”, etc.), anyone who may be the invoker.
P. 233. “✠ Thomas.” His and our “N.” (or sometimes “John”, etc.), anyone who might be the one invoking.
——— “A popish periapt.” The distances between these letters are somewhat variable, the “ka” and “am” are near enough to be syllables. But I have not misspent my time in a search for the true original.
——— “A popish charm.” The distances between these letters vary a bit; the “ka” and “am” are close enough to be syllables. But I haven't wasted my time looking for the true original.
P. 234. “Whistle for a pardon.” An expression still used for other things than pardon. Possibly founded on an ironical reference to the nautical idea, that when you whistle for a wind you get it, and more of it than you want. I have been spoken to for whistling on board ship. More probably, however, because whistling denoting want of care and thought, as in bench-whistler, one might as well expect a pardon or the thing wished for, after merely whistling for it, as expect larks to drop into one’s mouth.
P. 234. “Whistle for a pardon.” This phrase is still used for purposes other than just asking for forgiveness. It may come from an ironic take on the nautical belief that when you whistle for a wind, you often get more than you bargained for. I’ve been called out for whistling on a ship. More likely, though, whistling suggests carelessness and thoughtlessness, like in the term bench-whistler; one might as well expect a pardon or the desired outcome just by whistling for it, as if expecting larks to fly straight into your mouth.
P. 238. “Plumme.” I know not whether Scot meant to translate “Stircus” literally, but it would be curious to know whether this signification was formerly given to “plum”. It could well bear it.
P. 238. “Plumme.” I don’t know if Scot intended to translate “Stircus” literally, but it would be interesting to find out if “plum” was once understood to mean that. It could definitely fit.
P. 240. “Constant opinion” = firm belief or firm faith.
P. 240. “Constant opinion” = strong belief or strong faith.
——— “Homerica Medicatio.” The physician was “Ferrerius”, alias “Auger”, or “Oger Ferrier”—not “Ferrarius”, as given throughout the text, in his list of authors, and in his contents—born at Toulouse, 1513, physician in ordinary to Catherine de Medicis, and afterwards returned to his birthplace, where he died in 1588. B. 2, ch. ii, of his Vera medendi modus is headed “De Homerica Medicatione”. And here I would at once say, that for the discovery of “Ferrerius” and of the following passages, and of the cause of Scot’s curious blunder, the reader and myself are indebted to my ever-ready Shakespearean 572 friend, the Rev. W. A. Harrison. “When,” says Ferrier, “patients will not yield to ordinary treatment, one must have recourse to another kind,” which he describes generally in the margin as “Amuleta”. And first he speaks of “appensiones et physicæ alligationes”, then of “Caracteras & Carmina”. These, he says, Galen (and Trallianus) at first ridiculed, but that Trallian had seen (I believe in his mind’s eye) a tractate of Galen’s in which, as the heading of a chapter, or somewhere else, were the words “Homericam medicationem; quod Homerus suppressum verbis sanguinem, et mysteriis sanatos effectus prodiderit.” The italicised passage is that nonsense-sentence of Scot’s at the end of the chapter. It could only have arisen from Scot’s haste, but was also due to the fact that, as in the British Museum copy of the Lyons edition, 1574, the “s” of “verbis” is so faint as to give the not careful reader the form “verbi”. But Ferrier, like Scot, attributed such cures to imagination or a “fixed fansie”, or “constant opinion”; on which also I would refer to Sir H. Holland’s book on the Effect of Imagination in Disease. Thus he continues: “Deprehendi itaque curationis hujus eventum non a caracteribus non ex carmina permanare. Sed tanta est vis animi nostri, ut si quid honesti sibi persuaserit, atque in ea persuasione firmiter perseveravit, idipsum quod concepit agat, & potenter operetur.... Si neque fidentem, neque diffidentem nihilominus vis animi agentis operabatur. Id in dentium doloribus ... aperte videre licet. Nam præcantator ita movet non reluctantis ægroti animum, ut dolor ... sensim extinguatur.... At si forte æger diffidet, aut plane ridiculum existimet remedium ... præcantante vis nulla erit.... Non sunt ergo carmina, non sunt caracteres quo talia possunt, sed vis animi confidentis, & cum patiente concordis.” Wier v, 19, §1-4, gives the Ferrerius quotation, as well as his name, rightly. The staunching of blood by words refers to the cure in the Odyssey.
——— “Homeric Medicine.” The physician was “Ferrerius”, also known as “Auger” or “Oger Ferrier”—not “Ferrarius”, as mentioned throughout the text, in his list of authors, and in his table of contents—born in Toulouse in 1513, physician to Catherine de Medicis, and later returned to his hometown, where he died in 1588. B. 2, ch. ii, of his Vera medendi modus is titled “On Homeric Medicine”. I must immediately acknowledge that for discovering “Ferrerius” and the following excerpts, as well as the reason for Scot’s intriguing error, both the reader and I owe thanks to my ever-helpful Shakespearean friend, the Rev. W. A. Harrison. “When,” says Ferrier, “patients do not respond to regular treatment, one must resort to another kind,” which he generally describes in the margins as “Amuleta”. He first discusses “appensiones et physicæ alligationes”, then “Caracteras & Carmina”. He notes that Galen (and Trallianus) initially mocked these but that Trallianus had seen (I believe in his imagination) a treatise by Galen in which, as the title of a chapter, or elsewhere, appeared the words “Homeric medicine; that Homer revealed suppressed words of blood, and healing effects through mysteries.” The italicized phrase is the nonsensical sentence from Scot at the end of the chapter. It could only have come from Scot’s haste, but was also due to the fact that, as noted in the British Museum copy of the Lyons edition from 1574, the “s” of “verbis” is so faint that an inattentive reader could mistake it for “verbi”. However, Ferrier, like Scot, attributed such cures to imagination or a “fixed fancy” or “constant opinion”; for further insight on this, I refer to Sir H. Holland’s book on the Effect of Imagination in Disease. Ferrier continues: “Thus, I have observed that the outcome of this cure does not stem from characters or poems. But the power of our mind is such that if it convinces itself of something honorable and firmly holds onto that belief, it will act upon and exert influence over what it conceives.... If neither the confident nor the doubtful patient is influenced, then nothing will occur. This is clearly evident in dental pain... for the incantation so moves the mind of the non-resistant patient that the pain... gradually fades away.... But if the patient happens to be doubtful or considers the remedy to be utterly ridiculous... the incantation will have no effect.... Therefore, it is not the poems or characters that bring about such outcomes, but the power of a confident mind and a harmonious relationship with the patient.” Wier v, 19, §1-4 correctly quotes Ferrerius and references him by name. The stopping of blood by words refers to the cure in the Odyssey.
P. 242. “Through sudden feare.” Similar cases are known to physicians at the present day, whether through fear or some other sudden emotion. A Protestant medical man can well believe some of the tales of diseased pilgrims cured at, say, the shrine of Our Lady of Lourdes, though no more believing in such miracles than do Roman Catholics when Protestant anointers anoint and sometimes cure through the same cause.
P. 242. “Through sudden fear.” Similar situations are recognized by doctors today, whether due to fear or some other intense emotion. A Protestant doctor can certainly believe some of the stories about sick pilgrims who were healed at, for instance, the shrine of Our Lady of Lourdes, while having no more faith in those miracles than Roman Catholics do when Protestant healers anoint and sometimes cure through the same means.
P. 243. “Hearbe Alysson.” So called because it cured hydrophobia (Pliny). Phil. Holland says, “Some take it to be Asperula, the wood-rose”; Holyokes Rider gives “rubia minor, cannabis agrestis”.
P. 243. “Hearbe Alysson.” Named that because it treated hydrophobia (Pliny). Phil. Holland mentions, “Some believe it to be Asperula, the wood-rose”; Holyokes Rider lists “rubia minor, cannabis agrestis.”
P. 244. “Scarifie.” Might be done with a gum lancet; but the magical tooth might have the advantage in some instances of affecting the thoughts, and through them the body, as noted, p. 240.
P. 244. “Scarifie.” This could be done with a gum lancet; however, the magical tooth might have the benefit, in some cases, of influencing thoughts and, in turn, the body, as mentioned on p. 240.
——— “Os non.” This, preceded by “✠ Jesus autem transiens ✠ per medium illorum ibat ✠”, with a ✠ after “eo”, was, according to Paulus Grillandus, who twice witnessed it, a charm producing taciturnity and insensibility under torture! Something, either this or something else, being repeated by the prisoner in an inaudible voice, 573 a scroll containing these words and signs was found “in capite sub scruffia scilicet inter crines” (Wier v, 12, § 3).
——— “Os non.” This, preceded by “✠ Jesus however passing ✠ through the midst of them was going ✠”, with a ✠ after “eo”, was, according to Paulus Grillandus, who witnessed it twice, a charm that caused silence and numbness during torture! Something, either this or something else, was repeated by the prisoner in a voice that couldn’t be heard, 573 and a scroll containing these words and symbols was found “in the head under the scruff that is, among the hair” (Wier v, 12, § 3).
P. 244. “Throwe.” He might have added, “when you have got it”, before which time she would have been released, if not one way yet by another.
P. 244. “Throwe.” He might have added, “once you have it,” before which time she would have been freed, if not by one means, then by another.
P. 245. “Tye.” Is like the “scarifie”; as one generally uses a handkerchief.
P. 245. “Tye.” Is like the “scarifie”; as one generally uses a handkerchief.
P. 248. “That thou hereby ... patient as Job.” This is to me one of the oddest examples I have seen of the confusion of two or more pronouns as to their subject; for though the “thou” a line above clearly refers to the worm, this one cannot refer to anything but to the horse; for after exorcising the worm in the name of the Trinity, he surely would not exhort it to be as “patient as Job” and as “good as St. John”, particularly as the exorcism was made that the worm might be expelled and die.
P. 248. “That you hereby ... patient as Job.” This is, to me, one of the oddest examples I've seen of the mix-up between two or more pronouns regarding their subject; because although the “you” a line above clearly refers to the worm, this one can only refer to the horse. After casting out the worm in the name of the Trinity, it would be strange to encourage it to be as “patient as Job” and as “good as St. John,” especially since the exorcism was performed so that the worm could be expelled and die.
P. 251. “Remeeve.” An excellent example of the devices had recourse to by Elizabethan versifiers to obtain a rhyme.
P. 251. “Remeeve.” A great example of the techniques used by Elizabethan poets to create a rhyme.
P. 257. “Certeine name.” I presume this caution is inserted lest one hurt Tom instead of Harry.
P. 257. “Certain name.” I guess this warning is included to avoid hurting Tom instead of Harry.
——— “Each image must have in his hand.” For the true reading cf. “Extracts from Wier”. Scot must, I think, have trusted too much to his memory.
——— “Each image must have in his hand.” For the true reading cf. “Extracts from Wier”. I think Scot must have relied too much on his memory.
——— “Domine Dominus”, etc. Pss. 8. 27. 102. 109. Prayer Book numbering.
——— “Lord, the Lord”, etc. Pss. 8. 27. 102. 109. Prayer Book numbering.
P. 264. “Bladder.” Clearly a press error for bladders.
P. 264. “Bladder.” Obviously a typo for bladders.
——— “Ribbes and genitals.” Conjoined, apparently, from a remembrance of the procreation of Eve, Genesis ii, 21, 22.
——— “Rib and genitals.” Joined together, it seems, from a memory of the creation of Eve, Genesis 2:21-22.
P. 265. “Sir John ... pulpit.” As the story was told of “as honest a man ... whereof mention was lately made”, he was of the Church of England; see under p. 461 for “Sir”. And since, I have found that Bishop Hutchinson in his Dedication calls him Sir John Grantham. Seemingly we thus have evidence of the dress in the pulpit; but one unwilling to be convinced might retort that the very mention of his sacerdotal dress is proof that he went into the pulpit exceptionally attired, and not to preach, but to perform a quasi-sacerdotal office.
P. 265. “Sir John ... pulpit.” As the story goes about “an honest man ... which was recently mentioned,” he was part of the Church of England; see under p. 461 for “Sir.” Additionally, I’ve discovered that Bishop Hutchinson in his Dedication refers to him as Sir John Grantham. So, we seem to have evidence of what he wore in the pulpit; however, someone skeptical might argue that just the mention of his priestly attire indicates he went into the pulpit dressed unusually, not to preach, but to carry out a sort of priestly role.
P. 266. “Hundred and eight.” Here, from the “sayers of the charm”, the authority is, in all probability, the Vulg. Its 108 is our 109, Scot not having in this instance changed the numbering.
P. 266. “Hundred and eight.” Here, from the “sayers of the charm,” the authority is likely the Vulg. Its 108 is our 109, with Scot not having changed the numbering in this case.
——— “Seachers.” Probably “Sea[r]chers”, as given in the second edition, but it may have been a form of seekers, since seche = seek.
——— “Seachers.” Probably “Sea[r]chers”, as given in the second edition, but it might have been a variant of seekers, since seche = seek.
——— “Horsse shoo.” This superstition probably had its origin from Stonehenge times and before, since the inner stones there, apparently the more sacred portion, and, so far as one can now judge, the corresponding part at Avebury, each form a horse-shoe. Sir H. James first, I believe, noticed the true shape at Stonehenge, and I afterwards independently observed it, both there and then at Avebury, and connected it with this horse-shoe superstition in The Antiquary, vol. ii, Oct. 1880.
——— “Horseshoe.” This superstition likely dates back to the time of Stonehenge and even earlier, since the inner stones there, which seem to be the most sacred part, and, as far as we can tell now, the similar part at Avebury, both resemble a horseshoe. Sir H. James was the first, I think, to recognize the true shape at Stonehenge, and I later noticed it independently, both there and at Avebury, and linked it to this horseshoe superstition in The Antiquary, vol. ii, Oct. 1880.
——— “Alicium.” Have not as yet found this.
——— “Alicium.” I haven’t found this yet.
574
574
P. 267. “Herbe betonica.” “Stachys betonica”, Plin., b. 25, c. 8.
P. 267. “Betony.” “Stachys betonica”, Plin., b. 25, c. 8.
——— “Pullein”, etc. “Verbascum”; “Thapsus”, L., “bullock’s lungwort” (Kent). Tusser, like Scot, calls it “Longwort”, a variant of “Lungwort”.
——— “Pullein”, etc. “Verbascum”; “Thapsus”, L., “bullock’s lungwort” (Kent). Tusser, like Scot, refers to it as “Longwort”, a variation of “Lungwort”.
P. 268. “Baccar.” “Nardum rusticum”, or, according to Sprengel, “Valeriana Celtica”, L.; others “foxglove”, or “asarabacca”.
P. 268. “Baccar.” “Nardum rusticum,” or, according to Sprengel, “Valeriana Celtica,” L.; others call it “foxglove” or “asarabacca.”
——— “Browze”. Gives us the meaning of Bowze = boughs, it being so spelt to accord, as was the custom, not only in rhyme but in spelling.
——— “Browze.” This gives us the meaning of Bowze = boughs, spelled this way in accordance with the custom, not only for rhyme but also for spelling.
——— “Vervain.” “Verbena officinalis”, L. (and other verbenas?), used, according to Park, “against poison, venom of beasts, and bewitched drinks”.
——— “Vervain.” “Verbena officinalis”, L. (and other verbenas?), used, according to Park, “to counteract poison, animal venom, and enchanted drinks.”
——— “Palma.” Willows in England were used as the palm on Palm Sunday; sometimes the yew; but here I incline to think he means Palma Christi, a flat-hand rooted orchis.
——— “Palma.” Willows in England were used as the palm on Palm Sunday; sometimes the yew; but here I think he means Palma Christi, a flat-hand rooted orchid.
——— “Antirchmon.” I suspect a misprint for “antirrhinum”, calf’s snout, snap-dragon, A—. Linn. Pliny, b. 25, c. 8, says it is much esteemed by enchanters.
——— “Antirchmon.” I think this is a typo for “antirrhinum,” also known as calf’s snout or snapdragon. A—. Linn. Pliny, book 25, chapter 8, mentions that it is highly valued by enchanters.
——— “Lappoint.” Minshen gives “Lapouin”, as the French for lapwing, but I have been unable to find this word. Wier v, 21 § 6, says, as Scot, “Dicuntur & pennæ upupæ suffitæ, phantasmata fugare”, and the upupa, then as now, was taken to be the lapwing, though Th. Cooper says, “Wherefore [from his crest as described] it cannot be our lapwing ... it is rather ... an Houpe” [hoopoe], which it is likely from the names, both being onomatopeiatic. The daughter of the vicar of Oare, near Faversham, Kent, Miss K. P. Woolrych, says that an old man, when young, heard lappoint as the common name for the still-abounding lapwing.
——— “Lappoint.” Minshen translates it as “Lapouin,” which is the French word for lapwing, but I haven’t been able to find that term. Wier v, 21 § 6 states, as Scot, “They are also called the upupa feathers, which scare away phantoms,” and the upupa was considered the lapwing both then and now, although Th. Cooper remarks, “Because of its crest as described, it cannot be our lapwing ... it is more likely ... a Houpe” [hoopoe], likely due to the names, as both are onomatopoeic. The daughter of the vicar of Oare, near Faversham, Kent, Miss K. P. Woolrych, mentions that an old man, when he was young, heard lappoint as the common name for the still-abundant lapwing.
P. 269. “Cleave an oken branch.” One is tempted to think this bit of folk-lore is a reminiscence of Druidical times.
P. 269. “Split a broken branch.” One might think this piece of folklore is a memory from Druid times.
P. 273. “Nameles finger.” Wier, “innominatum”. From this last, which is not so much nameless as “unhappy”, etc., I think the middle finger is meant, “digitus impudicus”, “famosus”, “infamis”, under which latter epithet, cf. Persius, Sat. ii, for the reason. At 325 he calls the middle finger the long, and at 326 the middle, at 329 the longest finger.
P. 273. “Nameless finger.” Wier, “innominatum”. From this last, which is not so much nameless as “unlucky”, etc., I think the middle finger is meant, “digitus impudicus”, “famous”, “notorious”, under which latter term, cf. Persius, Sat. ii, for the reason. At 325 he refers to the middle finger as the long one, at 326 as the middle, and at 329 as the longest finger.
P. 275. “Made room.” Gave occasion or opportunity.
P. 275. “Made room.” Provided a chance or opportunity.
P. 284. “Finallie.” This is in italics, the mark of a quotation, but it is not from the Rhemish Test. of 1582, given as one of the books he consulted, nor have I yet found from what Protestant version he took it.
P. 284. “Finally.” This is in italics, indicating a quote, but it doesn’t come from the Rhemish Testament of 1582, which is listed as one of the books he consulted, and I still haven’t determined which Protestant version he used.
P. 289. “Eccle. 1. & 1.” Probably a press error for 1 & 13, the words being a remembrance of the sense of verses 13 and 17. It is not Ecclus.
P. 289. “Eccle. 1. & 1.” This is likely a printing mistake for 1 & 13, referencing the meaning found in verses 13 and 17. It is not Ecclus.
P. 294. “The corral.” Can we see in this the origin of the almost universal coral for children when teething?
P. 294. “The pen.” Can we see this as the origin of the nearly universal coral for kids when they're teething?
——— “Dinothera.” Cannot find it.
"Dinothera." Can't find it.
——— “Aitites.” Properly “Aetites”, a stone said to be found in the eagle’s nest. Plin., b. 7, c. 3.
——— “Aitites.” More accurately “Aetites,” a stone believed to be found in the eagle’s nest. Plin., b. 7, c. 3.
575
575
P. 294. “Droonke as apes.” An expression readily understood by those who have watched the purposeless doings of apes and their throwing themselves about.
P. 294. “Drunk as monkeys.” A phrase easily grasped by anyone who has observed the aimless antics of monkeys and how they throw themselves around.
——— “Amethysus.” This occurs twice, but I know it not as a variant of amethystus. “Corneolus.” Various descriptions are given of this by Pliny, Bartholome, Th. Cooper, Minshen, and Holyokes Rider, but I presume (as given by Bailey) it is our cornelian.
——— “Amethysus.” This appears twice, but I don’t recognize it as a version of amethystus. “Corneolus.” Various descriptions are provided by Pliny, Bartholome, Th. Cooper, Minshen, and Holyokes Rider, but I assume (as noted by Bailey) it is our cornelian.
P. 295. “Smarag.” The emerald. “Mephis.” Unknown to me.
P. 295. “Smarag.” The emerald. “Mephis.” Unknown to me.
P. 296. “Whereby ... concluded.” It is improbable that this is, as elsewhere, concealed irony. Much more probably Scot was not free from a belief in the influences of the stars on the formation of these stones, just as he believed in the influence of the moon in the sowing of seeds, though he did not believe in astrology.
P. 296. “Whereby ... concluded.” It's unlikely that this is, as noted elsewhere, hidden irony. Much more likely, Scot genuinely believed that the stars influenced the formation of these stones, just as he believed the moon affected the planting of seeds, even though he didn’t believe in astrology.
P. 300. “Academicall discourses.” He refers to the disputations held by students and candidates at the colleges, as these, of course, naturally set forth the opinions of others.
P. 300. “Academic discourses.” He talks about the debates held by students and candidates at the colleges, as these naturally reflect the views of others.
P. 301. “Serpent abandon.” Is this fabulous folk-lore or not?
P. 301. “Serpent abandon.” Is this incredible folklore or not?
P. 302. “Celondine, Chelidonius”, cf. p. 293. It appears from Dioscorides and Pliny, 25, 8, that the Chel. majus, L., is that spoken of.
P. 302. “Celondine, Chelidonius”, cf. p. 293. It seems from Dioscorides and Pliny, 25, 8, that the Chel. majus, L., is the one being referred to.
P. 303. “Reneweth bleeding.” This variant, that it does so either at “the presence of a deare friend or mortall enimie”, and not merely at that of the murderer, is worthy of note.
P. 303. “Reneweth bleeding.” This version suggests that it happens either in front of “a dear friend or a mortal enemy,” and not just in the presence of the murderer, which is worth mentioning.
P. 304. “Our Princess doth.” This, vouched for by one such as Scot, shows the real piety and wisdom of Elizabeth as against the scandals of the then times and the beliefs of after times.
P. 304. “Our Princess does.” This, confirmed by someone like Scot, highlights the true faith and intelligence of Elizabeth compared to the scandals of her era and the beliefs that followed.
P. 312. “Black children.” I put this down either to looseness of writing or to that want of discrimination (or colour blindness) which led Elizabethans to speak of things as black, etc., which approached that colour. “As black as a toad.”
P. 312. “Black children.” I attribute this either to careless writing or to that lack of discrimination (or color blindness) that caused Elizabethans to describe things as black, etc., that were close to that color. “As black as a toad.”
P. 314. “Two manner of todes.” An example of the universal belief that all insects, and some eels, serpents, and toads, were not begotten, but produced by the action of the sun on inanimate matters, in fact by spontaneous generation. Even the generation of man was held to require the co-operation of the sun.
P. 314. “Two types of death.” This reflects the widespread belief that all insects, along with some eels, snakes, and toads, were not born from other living beings but were created by the sun acting on lifeless materials, essentially through spontaneous generation. It was even believed that human generation required the sun's involvement.
——— “Of the fat of a man ... lice.” He means, I presume, of fat beneath the skin of a living person, a belief apparently confirmed by the death of persons from lice; for Bartholome, Batman’s alias Trevisa’s translation, says, l. 18, c. 88: “Lice and nits gender in the head or in the skinne”; and just before, they are engendered “of right corrupt air & vapoures that sweate out betweene the skinne and the flesh by pores.”
——— “Of the fat of a man ... lice.” He means, I guess, the fat under the skin of a living person, a belief apparently supported by the deaths of people from lice; because Bartholome, Batman’s alias Trevisa’s translation, says, l. 18, c. 88: “Lice and nits breed in the head or in the skin”; and just before, they are generated “from really contaminated air & vapors that sweat out between the skin and the flesh through pores.”
P. 316. “Aqua composita.” Not in Ovid’s sense, but, I presume = spirits of wine or rectified wine, etc., though I have not come across the term elsewhere. I may add that Aqua was used = Succus.
P. 316. “Aqua composita.” Not in Ovid's way, but I assume it means spirits of wine or distilled wine, etc., although I haven't seen the term anywhere else. I should mention that Aqua was used to mean Succus.
P. 319. “The cause being taken away.” See note, p. 14.
P. 319. “The reason has been removed.” See note, p. 14.
P. 333. “Nether card.” Scot evidently did not know “the pass”; possibly his age did not.
P. 333. “Nether card.” Scot clearly didn’t know “the pass”; maybe his age had something to do with it.
P. 338. “Gaggle of geese.” The then correct term for a flock of geese. Cf. The Boke of St. Albans, at the end of “Hawking”.
P. 338. “Gaggle of geese.” The current term for a flock of geese. Cf. The Boke of St. Albans, at the end of “Hawking”.
576
576
P. 339. “Send them to Pope.” Unable to refer “them” to the “horses” or to the “neighbors”, I am forced to believe it an error for “then”.
P. 339. “Send them to Pope.” Unable to refer “them” to the “horses” or to the “neighbors”, I am forced to believe it an error for “then”.
——— “Unto the doore.” This (.) should be (,) the “W” marking, as usual, the beginning of (the purport of) his speech.
——— “To the door.” This should be the “W” marking, as usual, the beginning of his speech.
P. 342. “You meane to cut.” He would say, “which you would make believe to cut”.
P. 342. “You mean to cut.” He would say, “which you would pretend to cut.”
P. 367. “Extraordinary.” Beyond the number of his ordinary lemans.
P. 367. “Incredible.” More than just his usual performances.
P. 374. “Had I wist.” A proverbial saying, at one time much in fashion = had I known. Used here for an uncertainty which turned out an ill certainty.
P. 374. “Had I known.” A common saying that used to be popular = had I known. Used here to express an uncertainty that ended up being a bad certainty.
——— “Be abroad.” Cf. “Extracts from Wier II.”
——— “Be abroad.” Cf. “Extracts from Wier II.”
——— “If his cap be on his head.” Cf. “Extracts from Wier II.”
——— “If his cap is on his head.” Cf. “Extracts from Wier II.”
P. 390. “Duratque.” When Dr. Fian was examined, James VI being present, he, after the two torturings of the rope, and boots, confessed, among other things, that he had bewitched a gentleman—a rival lover—and “caused the sade Gentleman that once in xxiiii howers he fell into a lunacie and madnes and so continued one hower together”. The gentleman was brought before the king, and went violently mad for an hour, leaping so high that he touched the ceiling with his head, and behaving so violently that the gentlemen present had to get assistance and bind him hand and foot. Fian became penitent, and renounced the devil; next day said the devil had appeared and would again have persuaded him, but he resisted him. However, he, Fian, obtained the key of his prison door and fled. Re-captured, he denied all his confession, saying that he had only made it through fear of torture. Then “His nailes upon all his fingers were riven and pulled out with ... a payre of pincers, and under everie naile there was thrust in two needels over even up to the heads. [Here, I presume, there is a hysteron proteron.] Then was he ... convaied again to the torment of the bootes wherein he continued a long time, and did abide, so many blowes in them, that his legges were crusht and beaten together as small as might bee, and the bones and flesh so brused, that the bloud and marrow spouted forth in great abundance, wherby they were made unserviceable for ever,” he still declaring that what he had said before “was onely done and said for feare of paynes which he had endured”. He was strangled, and his body burnt, according to law, towards the end of Jan. 1591. The italicising is mine. Can anyone read this without a shudder, and without feelings of indignation that will express themselves?
P. 390. “Duratque.” When Dr. Fian was questioned, with James VI present, after enduring two torturings with the rope and boots, he confessed, among other things, that he had bewitched a gentleman—a rival suitor—and “caused that same gentleman to fall into a fit of madness for twenty-four hours and continue in that state for an hour.” The gentleman was brought before the king and went wild for an hour, jumping so high that he hit the ceiling with his head, and acting so violently that the other gentlemen present had to get help to restrain him. Fian felt remorseful and rejected the devil; the next day he claimed that the devil had appeared and tried to persuade him again, but he resisted. However, Fian managed to get the key to his prison door and escaped. Once recaptured, he denied all his confessions, stating that he had only confessed out of fear of torture. Then “His nails on all his fingers were torn out with ... a pair of pincers, and under each nail two needles were shoved in up to the heads. [Here, I suspect, there is a hysteron proteron.] He was then ... taken back to endure the torture of the boots, where he remained for a long time, suffering so many blows that his legs were crushed and beaten down as small as possible, and his bones and flesh so bruised that blood and marrow spouted out in great amounts, rendering them useless forever,” while he still insisted that what he had previously stated “was only done and said out of fear of the pain he had suffered.” He was strangled, and his body burned, in accordance with the law, towards the end of January 1591. The italicizing is mine. Can anyone read this without feeling a shudder and without indignation that must find expression?
The gentleman who went mad for an hour, and then said he had been in a sound sleep, doubtless acted a part to confirm the tale of his friend. This is confirmed by the fact that, violently as he behaved, he seems to have hurt no one, not even himself.
The man who lost his mind for an hour and then claimed he had been in a deep sleep was probably just playing a role to back up his friend’s story. This is supported by the fact that, no matter how violently he acted, he didn’t seem to hurt anyone, not even himself.
P. 406. “Common copulation.” Used as “friendly conjunction” or working together, in opposition to “carnal copulation”, a phrase he employs when necessary.
P. 406. “Common copulation.” Used to mean “friendly partnership” or collaboration, as opposed to “carnal copulation,” a term he uses when it’s appropriate.
——— “To whome be honour.” Is there an omission here of (as 577 seems most likely) “In the name”, etc., or are we to look back as far as “Tetragrammaton”, etc., for antecedents? a course in which I cannot myself believe.
——— “To whom be honour.” Is there a missing part here of (as 577 seems most likely) “In the name,” etc., or should we look back as far as “Tetragrammaton,” etc., for earlier references? That’s a conclusion I cannot accept.
P. 413. “My verie name.” Cf. App. II, p. 60, § 22, though I know not that this phrase is there explained, we may conjecture from it that we have, while alive, spiritual “names after a Magical manner”, whatever that may mean.
P. 413. “My very name.” Cf. App. II, p. 60, § 22; although I’m not sure if this phrase is explained there, we can guess from it that we have, while we’re alive, spiritual “names in a Magical way,” whatever that means.
P. 414. “ffalaur” (Diagram). If one were really wanted, a most excellent example—whether we look to Scot’s other uses of this word, or to the names of the other three spirits in the diagram—that “ff” was merely “F”.
P. 414. “ffalaur” (Diagram). If someone truly wanted, a great example—whether we consider Scot’s other uses of this word, or the names of the other three spirits in the diagram—that “ff” was simply “F”.
P. 416. “Ps. xxii and li.” Prayer Book numbers and version.
P. 416. “Ps. 22 and 51.” Prayer Book numbers and version.
P. 418. “Are written in this booke.” It is clear, therefore, that Scot took this experiment of Bealphares, and in all probability from ch. 8 inclusive to this one, from some conjuring book, not improbably T. R.’s.
P. 418. “Are written in this book.” It’s clear that Scot took this experiment from Bealphares, and likely from chapter 8 all the way to this one, from some book on conjuring, probably T. R.’s.
P. 419. “In throno.” Neither this nor its English equivalent is to be found in any of these conjurations. In p. 417 we have, “which conteinest the throne of heaven”; but unless the true translation be “which are conteined in the throne of the heavens”, this cannot be “in throno”. On the whole, I think that it refers to some conjuration not copied by Scot, thus strengthening the supposition set forth under Extracts from Wier II, and p. 418.
P. 419. “In throno.” Neither this nor its English equivalent can be found in any of these conjurations. On page 417, we have, “which contains the throne of heaven”; but unless the correct translation is “which are contained in the throne of the heavens,” this cannot be “in throno.” Overall, I believe it refers to some conjuration not included by Scot, which reinforces the idea mentioned in Extracts from Wier II, and on page 418.
——— “Then say In throno.” I feel by no means content with the change of “then” to “thou”. “And” may be an = “if”, but I do not remember an instance of Scot’s use of “and” in this sense. Or this “and” may be an accidental insertion by the printer, when after “throno” we might understand [adding] “that thou depart”, etc.; and this, I suspect, is the sense intended, whatever the emendation may be.
——— “Then say In throno.” I’m not at all happy with changing “then” to “thou.” “And” can mean “if,” but I don’t recall any instances of Scot using “and” this way. Alternatively, this “and” might have been added by mistake by the printer, which would imply “that thou depart,” etc.; and I think that’s the meaning intended, no matter what the correction is.
P. 421. “Ch. xv.” The making of the holy water is the Latin form of that Englished from the Missal at p. 445. Hence, I presume, the blessing of the salt is from the same.
P. 421. “Ch. xv.” The creation of holy water is the Latin version of that translated from the Missal on page 445. Therefore, I assume that the blessing of the salt comes from the same source.
P. 423. “In such a place N.” There being no (,) N. seems here to be used for any place, as it has been used for any man or spirit. So “this N.”, p. 424, refers to a bond or document. In pp. 425-6, where “N.” occurs four times, it can, so far as I can see, mean nothing else but the place, the crystal or other matter, in which the spirit is to appear. In p. 428, we have also “to your N.”, explained just afterwards as “into your christall stone, glasse”, etc. And in p. 429, “anie N.” = gold, silver, etc. “N.” was therefore a general indefinite, not used, as now, for a man only; still, its most likely etymon seems to be the initial of “Nomen”.
P. 423. “In such a place N.” Here, N. seems to be used as a placeholder for any location, just like it has been used for any person or spirit. So “this N.”, p. 424, refers to a bond or document. In pp. 425-6, where “N.” appears four times, it can only refer to the place, the crystal, or another matter where the spirit is meant to show up. In p. 428, we also see “to your N.”, which is explained right after as “into your crystal stone, glass,” etc. And in p. 429, “any N.” refers to gold, silver, etc. “N.” was therefore a general term that didn’t just refer to a person, as it does now; however, its most likely origin seems to be the initial of “Nomen.”
——— “On thy booke.” In 424 we have “by the holie contents in this booke”, and “kisse the booke”. From these, and from the statements in the additions to the third edition that the conjuror is to consecrate and take a Bible with him, I presume, that one is here meant to be used.
——— “On your book.” In 424 we have “by the holy contents in this book,” and “kiss the book.” From these, and from the statements in the additions to the third edition that the conjuror is to consecrate and take a Bible with him, I assume that one is meant to be used here.
P. 425. “Other bond.” That, I presume, which follows on this page.
P. 425. “Other bond.” I assume that refers to what comes next on this page.
578
578
P. 425. “Made a man for ever.” I note this 1584 use of the phrase.
P. 425. “Created a man for eternity.” I note this 1584 use of the phrase.
P. 426. “I constreine the spirit of N.” The after text might induce one to suppose that “the” = thee, but the phrase is repeated seventeen times in this chapter, and “thee spirit of N.” not once, though we have “the spirit of thee N.” once, and “thou spirits of N.” thrice. Our Elizabethan ancestors were apt thus to mingle up the second and third persons.
P. 426. “I restrain the spirit of N.” The following text might lead one to think that “the” = thee, but the phrase is repeated seventeen times in this chapter, and “thee spirit of N.” not once, though we have “the spirit of thee N.” once, and “you spirits of N.” three times. Our Elizabethan ancestors often mixed up the second and third persons like this.
P. 428. “Proove this.” Try it; put it to the proof.
P. 428. “Prove this.” Give it a shot; test it out.
P. 431. “(Blew miracles).” A friend suggests “trew”; but though this is probably the sense, yet I hesitate to change the word. W. B., in Notes and Queries, fully explains this as “blaues wunder”, an “amazing or wonderful wonder”, the adjective being intensative, as is perhaps “blue” in the phrase, “once in a blue moon,” i.e., never.
P. 431. “(Blew miracles).” A friend proposes “true”; but even though this is likely the meaning, I’m hesitant to alter the word. W. B. explains this thoroughly in Notes and Queries as “blaues wunder,” an “amazing or wonderful wonder,” with the adjective being intensifying, similar to “blue” in the expression, “once in a blue moon,” i.e., never.
P. 434. “Doctor Burc.” The Burcot cozened into buying a familiar from Feats, p. 522.
P. 434. “Doctor Burc.” The Burcot tricked into purchasing a familiar from Feats, p. 522.
——— “He strake.” Spirit-rapping, therefore, is older than this century, though the manner was different.
——— “He struck.” Spirit-rapping, therefore, is older than this century, though the style was different.
P. 436. “Matins at midnight.” The Franciscans solemnise matins directly midnight is passed.
P. 436. “Matins at midnight.” The Franciscans hold matins right after midnight.
P. 437. “Officiall.” The French name. Cf. Cotgrave and Du Cange.
P. 437. “Official.” The French term. See Cotgrave and Du Cange.
P. 439. “To to abridge.” A printer’s repetition; one being at the end of a line, the second at the beginning of the next.
P. 439. “To shorten.” A printer’s repetition; one at the end of a line, the other at the start of the next.
P. 441. “Deus in adjutorium.” Ps. lxx. Prayer Book.
P. 441. “God come to my aid.” Ps. lxx. Prayer Book.
——— “Excommunicate.” 479. “Infatuate.” The form originated circa 1400, from “infatuatus”, etc., before the verbs existed, and are not examples of “ed” eliding or coalescing when the verb ends in “d” or “t”. This last, however, is found in Scot, and in a work at least ten years older.
——— “Excommunicate.” 479. “Infatuate.” The term originated around 1400, from “infatuatus”, etc., before the verbs were created, and they are not examples of “ed” dropping or merging when the verb ends in “d” or “t”. This last point, however, is found in Scots, and in a work at least ten years older.
P. 444. “Except in a plaie.” Probably, therefore, had witnessed Moralities, etc.
P. 444. “Except in a place.” So, it’s likely that they had seen Moralities, etc.
P. 446. “Increase.” Error for “incense”. Tobit viii, 5. (W. A. Harrison.) Vulg. has no word for this in viii, 2; “Fumus”, in vi, 8. Genevan version, “perfume”. Whether “incense” be Scot’s own word, or the rendering of some English version, I know not.
P. 446. “Increase.” Error for “incense”. Tobit viii, 5. (W. A. Harrison.) The Vulgate has no word for this in viii, 2; “Fumus”, in vi, 8. The Genevan version uses “perfume”. I’m not sure if “incense” is a word unique to Scots, or if it comes from some English translation.
P. 459. “Sunne ... is 3966000.” The nearest to this computation that I can find is that of Archimedes, who made the sun’s distance 1,160 times the earth’s semi-diameter, that is, 3,985,760 miles. Scot, however, must have taken some later computation, as he speaks of the sun’s “neerest” distance.
P. 459. “Sunne ... is 3,966,000.” The closest calculation I can find is from Archimedes, who estimated the sun’s distance to be 1,160 times the earth’s radius, which is 3,985,760 miles. However, Scot must have referenced a later calculation since he mentions the sun’s “nearest” distance.
——— Note, a pound of good candles, such as were offered in church, cost threepence.
——— Note, a pound of good candles, like those offered in church, costs three pence.
P. 461. “Sir John” = the aforesaid priest. Cf. 265, 361, and “Sir Lucian”, 463; also 468, the translation of “Dominus”.
P. 461. “Sir John” refers to the priest mentioned earlier. See 265, 361, and “Sir Lucian”, 463; also 468, the translation of “Dominus”.
P. 466. “Kings bench.” Note, still so called in 1583.
P. 466. “King’s bench.” This name was still in use in 1583.
P. 467. “Most noble and vertuous personage.” Probably Leicester. Cf. close of letter.
P. 467. “Most noble and virtuous individual.” Likely referring to Leicester. See the end of the letter.
P. 468. “Sir John Malborne,” 1384. Hence an Englishman, and not a German, was in all probability the first to raise his voice against the cozenages of mediæval witchcraft.
P. 468. “Sir John Malborne,” 1384. So an Englishman, not a German, was most likely the first to speak out against the deception of medieval witchcraft.
579
579
P. 471. “Collen.” Cologne.
__A_TAG_PLACEHOLDER_0__. “Collen.” Cologne.
P. 474. “Three images.” As pointed to by the text, it appears from Bodin that, “Un Prestre Sorcier curé d’Istincton [Islington] demi lieuë pres de Londres, a esté trouvé saisis 1578 de trois images de cire conjurées, pour faire mourir la Reyne d’Angleterre, & deux autres proches de sa personne.”
P. 474. “Three images.” According to the text, it seems that Bodin noted, “A wizard priest from Islington, half a league near London, was found in 1578 with three conjured wax figures intended to kill the Queen of England, along with two others close to her.”
P. 476. “Wherein a Gods name.” = Wherein in God’s name. No oath, but he means to explain that the miracle consisted in his being able to read the canonical scriptures written in God’s name, or inspired by Him, but not the fabulous Apocrypha.
P. 476. “Where in God’s name.” = Where in God’s name. No oath, but he means to explain that the miracle consisted in his ability to read the canonical scriptures written in God’s name, or inspired by Him, but not the legendary Apocrypha.
——— “The good speed.” See note, p. 24.
——— “The good speed.” See note, p. 24.
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.
The numbers point to the pages of the first edition and indicate an occurrence of the word, though not always the only instance of it. If the person looking for a word can't find it, they should check the Notings.
A.
A.
- Abhominable. He always uses the “h” as did Holofernes, Gab. Harvey, etc., from the false derivation “ab homine”.
- Abrenunciation, 440. A word used probably, as Richardson suggests, as a stronger form of renunciation. It was used as a technical for the renunciation of the devil and all his works in the baptisms of the Roman Catholic Church.
- Accloied, 79. As cloyed = encumbered, satiated.
- Achate, 297. The more Latinate form of agate (achates).
- Acyron, 371. Greek unauthorised.
- Addicted, 298. Joined or attached to.
- A doo, 475. The “a” = at in this and like words was then frequently printed apart, or according to them—a part.
- Ægyptians, 197. Gypsies.
- Alligations, 239. Spells, or the like, bound to one’s arm, etc.
- Anatomie, 430. A skeleton.
- Apparentlie, 511. Clearly, evidently.
- Appensions, 239. Spells, or the like, hung about one.
- Applicable, 582. Able to be applied.
- Appointed, 415. Dressed in order, or conformably, as we still use the word appointments.
- Appose, 51. Our pose.
- Aqua composita, 316. See note.
- Assotted, 5. Adsotted; our besotted.
- Astonnied, 309. Astonished in the original sense, i.e., astounded, or so lying in a swoon, that she lay as dead.
- Avoid, 240, 493. To void or empty, either “make void” or “void from”. This use is as early at least as Trevisa, or circa 1397.
- Axes, 232. The French Accès. Hence in Sussex and the North = agues. But I am told that in Kent it bears the secondary sense of aches.
B.
B.
- Bables, 166. Toys, trifling childish things.
- Baggage tode, 377. A foul tode. The epithet is now only used of an ill-conditioned woman of low degree.
- Bat, 380. A staff.
- Bedstaffe, 79. The Johnson-Nares explanation is, I believe, wrong. With Miss Emma Phipson, I rather take it to be a staff to summon attendance, a substitute for the modern bell still 581 used by invalids and others. Cf. Ev. M. in his Humour, i, 4. It has been also suggested that it is the staff used to beat up the bed, etc.
- Become. Used as then in 126, 158, 323, 329, as equivalent to “gone to”. Cf. 3 Henry VI, ii, 1, 9, 10. And in a law of Henry VIII (ann. 33, ch. 8) are the words “where things lost or stolen should be become”, when it speaks of the acts of magicians, fortune-tellers, etc.
- Beetle-head, 66. = Our hammer-headed fellow, a beetle being such a hammer or rammer as paviors now use and so call.
- Bench whistlers, 528. Idle, sottish fellows, who spend their time on ale-benches rather than seek occupation, and whistling from want of thought or occupation. A then-known phrase.
- Bewraieth, 69, and frequent. Betray. Also, though a different word and not in Scot, to befoul. In 328 the verb is used thus: “the thing shall be so well and perfectly done, that a stranger, though he handle it, shall not bewraie it” [i.e., discover the fraud either to himself or others].
- Biggin, 471. Fr. béguin. Cf. Cotgrave. Properly, according to Minsheu, a child’s [close] covering for the head or cap. Also generally a close or skull cap; here, as in Sh., 2 Henry IV, iv, 4, used for a night-cap.
- Bile, 203. A boil.
- Blisse, 157, ad fin. Being opposed to “cursse” seems = blessing.
- Boolted, 480. A miller’s, etc. technical for sifted.
- Bowt, 337, 347. This (or bout) and bight are still nautical for the bending, or loop, of a rope. Scot uses it for the loop, or bending, of any thing.
- Bowze, 268. Boughs.
- Bucklers, laie down the, A iii. Submit, own themselves defeated. The origin of this and similar phrases is unknown. From the words “Clypeus salvus in Cic.” and “Clypeum abjicere”, it may be from the usages of classic times,—or it may be mediæval.
- Bugges, 288. Frightful and unnatural appearances, as in bugbears, a now equivalent word.
- Bulbeggers, B 2. Terrifying goblins. I see no difficulty in the derivation from Bul, a bull, or bull’s face, it being terrifying enough, especially when, enraged or mad, it is directly opposed to you; and a bulbegger is an over-bold beggar, etc.
- Bum card. I believe a card slightly longer or wider than the rest, so that the trickster, etc., may distinguish it.
- Bum leaf. A leaf similarly distinguished.
- By and by, 460. Immediately. Elsewhere he thus translates Wier’s “mox” and “statim”.
C.
C.
- Carter, 478. Used, as in “carter’s logic”, for a dull-witted ignoramus, much in the sense in which we depreciatingly use costermonger. Carter’s logic is not the logic of physical persuasion, but the ergo of the first gravedigger in Hamlet.
- Castrell, 302. Kestrel, Tinunculus. The hovering hawk, a wild kind not tamable, that frightens other hawks (possibly by its loud, ringing voice), and whose effigy was placed near doves, etc., to deter other hawks. Hence, probably, arose the fable spoken of in the text.
- Cautelousness, 469. Artful caution.
- 582 Censure, A viii. Sentence, or judgment.
- Chapman, 485. Generally the seller, but also, as here, the buyer; he that chaps or cheapens.
- Choine cough, 211. Chin-cough, the hooping-cough.
- Choler, 205. One of the supposed four humours. The compound humour generated in the liver was divided into two parts, one going to the blood, the other to the gall, as this choler or bile. It differed from melancholy, or black bile, for the reservoir of this was the spleen. Cf. Batman on Barth., iv, 10, and v, 39.
- Circumstance, 24. Elsewhere, as 75, used for round-about or superfluous means. Here it has a greater ill-meaning—a round-about statement that would evade declaring the truth.
- Clam, 208. To stick on; various dialects.
- Claweth, 67. Scratcheth (where he itcheth), pleaseth, and therefore flattereth. Cf. the proverb, “Claw me, claw thee”, or “K. me, K. thee”, a polite abbreviation, which, I think, betokens the odious origin of the phrase.
- Clubhutchins, 372. Old Kentish, now, I believe, almost obsolete, for a plain, rough countryman.
- Coate card, 335. Our court card.
- Cold prophet, B ii. v. 170. One whose prophecies are far from the mark, just as children at play are hot or cold, when near or far from the thing sought. Others say that cold, as in Chaucer = col.
- Commend, 134. Commit to, in the sense of giving, entrusting, or setting forth for his examination. Latinate.
- Complexion, 461. The four complexions or dispositions were supposed to be due to the excess of (1) blood, (2) phlegm, (3) choler, (4) melancholy. Here it is used more generally for disposition.
- Compline, 393. Part of the Romish even-song (Cotgrave), which, said just after sunset, completes the offices of the day.
- Conceipts, 326. Merry or strange tricks.
- Cone, 227. I found, I forget where, “to cone findere”, hence marginal note.
- Confirmed, 429. Apparently “made firm”; placed or stationed together, each in his fixed place.
- Constellation. Is sometimes used in old books, seemingly as denoting the co-ordination or coposition of the heavenly bodies (as regards one another) at any particular time. It was from these constellations that nativities were calculated.
- Constreineth. In its primary or literal sense of drawn together.
- Contagion of weather, 269. For = against.
- Convenient (with). Coming together with, agreeing with.
- Convented, 16. Brought together with (i.e., before) the judge, or other.
- Convinced, 70, 131. Overcome.
- Corrupt, 16. Corrupted; the “ed” being assimilated by, or made to coalesce with, the “t”. Cf. note, p. 441.
- Countrie, A iiii. Used, as occasionally then, for county.
- Cousen, A vii. v. Used then as a term implying relationship of any kind, or simply between royal personages as a term of courtesy and friendliness.
- Credit, 498. Belief; we should say crediting, etc.
- Croslet, 357. A crucible.
- Crosse of a coin, 388. The reverse 583 bore a cross. Now called the tail in “heads or tails”.
- Curious, 333. As frequently in those days, “curiosus”, full of care, careful; those who would inquire carefully or curiously into the matter.
- Cushion, missed the, 490. Nares says it evidently alludes to archery: an unsupported guess, and not, I think, a probable one. More likely the reference is to some game, such as a variant of stool ball, or possibly to the cushion dance. Or it may simply mean missed his seat.
D.
D.
- Dangerous of, 146. Fearful of [showing], or, as some say it is in Chaucer, shy.
- Detected, 27. Uncovered.
- Determination, 153. Termination, or ending.
- Detracting, 94. Drawing out, spinning out.
- Dilection. A choosing, preferring, loving.
- Diriges, 439. Dirges; a word derived from the Latin dirige.
- Disagreeable to, 98. Disagreeing with, differing from.
- Dish, laid in my, 130. For me to chew upon.
- Dismembred, 313. There being no talk of the members of an animal being taken away, I take it that he means diversely membered from what it was naturally, as was the serpent with “manie legs”.
- Dizzards, 291. Evidently fool or blockhead. That it was a name for the vice or fool of a play is by no means a proof of its prater or diseur origin, for he was not so much a prater as a funny lout who bore himself apishly, and “moved his body as him list”. Rather cognate to dizzy.
- Donee, 148. Noted as an early use of the word.
- Doubt in, 482; doubted, 6. Two excellent examples of the then frequent use of these words for fear and feared.
- Duplex s. s., 282. Should have been duplicis, but the writer probably thought that this would be liable to a misrendering. S[piritus] S[ancti] is of course meant.
E.
E.
- Eager, 249. Sour; French, aigre, as in vinegar.
- Earnest pennie, 542. The small sum given as part payment in earnest that, or as assurance that, the bargain had been made.
- Embossed, 316. [Spoken of glasses in “perspective” devices.] Convex (?).
- Enabled, 164. Made able, strengthened.
- Eversed, 316. [As under Embossed.] Possibly concave (?).
- Exchange, 218. To change or transform.
- Excourse, 43. Lat. excursus, outgoing.
- Expend, 444. Hang, or rather weigh out.
- Experiment, 82. Trial, or mode of proof; the verb is similarly used.
- Exsufflation, 440. In Roman Catholic baptism the devil is rejected by exsufflando (blowing him away) and by abrenunciation (the renouncing) of him and his works.
- Extermination, 485. A driving out beyond the boundary or terminus.
- Eybitten, 64. “Master Scot in his Discovery telleth us, That our English people in Ireland, whose posterity were lately barbarously 584cut off, were much given to this Idolatry in the Queen’s time, insomuch that there being a Disease amongst their Cattel that grew blind, being a common Disease in that Country, they did commonly execute people for it, calling them eye biting witches” (A Candle in the Dark, by Th. Ady, M.A., 1656, p. 104). Scot did not tell him this, but the explanation prevents erroneous guesses.
F.
F.
- Fautor, 528. (Lat.) Favourer, supporter.
- Fetches, 110. Devices, ruses, trickeries.
- Fitten, 538. Make fit.
- Flawed, 57. Flayed.
- Foine, 257. A rapier, or, more generally, the thrust (or parry) made by a rapier. But see note on passage.
- Fond, 204. Foolish, as commonly then.
- Footed, 340. A rather awkward way of describing a box with two covers (opposite one another) and double-bottomed.
- Foreslowed, 365. Slowed overmuch, i.e., omitted at times. So we have other words in fore—foregrown, etc. Forespoken, has been said to be a compound of our fore, meaning bespeak or predict (Rich.). But it is not to predict, but to do. Hence, I rather take it as equal to speak over-much against, i.e., bewitch.
- Frote (A. N.). To rub.
G.
G.
- Gissard, 528. A goose-herd.
- Graffing, 290. A form, an older form, of “grafting”, and so the verb graff.
- Griphes, 202. Vultures here, though in some authors it is the griffin or dragon.
- Gudgins, 257. Gudgeons. This fish is a bait, and is easily caught. From this latter circumstance it is here, as frequently, and as in Shakespeare, used for a fool.
H.
H.
- Hagging, went to, 25. I suppose went to perform her part or duty as a witch. From hag-ridden, hag-tracks, and hag-worn, hag seems to have been used as a synonyme for wicked or witch.
- Haggister, 82. Kentish for the magpie.
- Hailed, 196. Haled, hauled.
- Hair, against the, 9. Contrary to the inclination, a phrase which might readily be drawn as to other animals, but which, I think, arose from dressing a horse.
- Hair, hang her up by the, 257. Seems from the word “utterly” to have been used metaphorically for make away with. Perhaps because Absalom was, and is popularly supposed to have so died; or possibly from this it was a civiller synonyme for being hung.
- Hallowe, 316. Hollow.
- Handle, 368. Used in one instance for to go about, or carry on, in a good sense; in the second, as to make a passive instrument of, as the monkey when he used the cat’s paw for the hot chestnuts.
- Heeles, by the, 65. Arrested and confined him, because offenders were often put for safety into the stocks.
- Hickot, 242. Hiccough.
- Ho, 501. Our “woa”.
- Honestie, 81. Chastity. Frequently used of mental as well 585 as bodily chastity. We still speak in this sense of an “honest woman”.
- Hot, 255. Preterite of hit. An old, and also frequent, Kentish form of the past in many verbs.
- Houseled, be, 265. Receive the Eucharist.
- Hugger mugger, 433. An early example, explained by “secretlie”; but it also means, I think, as a consequence of the secrecy, in a hurried, tumbling, indecorous fashion.
- Hundreth, 338. A then common variant for hundred.
I.
I.
- Idol, 390. Ειδωλον, similitude.
- Illuded, 69. Cozened, deceived.
- Impugnable, 492. Not able to be imposed. This ——able form not in our dictionaries.
- Incestuous, 124. In Latinate sense, full of pollution.
- Indifferent (freq.). Impartial.
- Infirnalles, 426. Used as s.
- Insensible, 216. Without sense or meaning.
- Intend, 430. Attend.
- Intermedled, 490. Intermingled.
- Intricate, Entangle.
- Inversed, 316. Qy., inverted or turned upside down. But several of these terms I cannot explain.
- Irremissable, 70. Not able to be sent away, remitted or forgiven.
J.
J.
- Jamme (of a window), 91. The jamb, supporter, or side-post of, here, a window.
- Jetting, a, 265. Jet, to fling, strut, etc., from the Fr. jeter, and though I have not found a similar phrase, it seems here used in the sense of having a fling, or a spree.
- John, Sir, 265. Cf. note.
- Jollie, 197, 273. We find its use in Scot, explaining, as it were, how the French joli, pretty, became our jolly, as in the phrase, “a pretty fellow”. Sometimes, as in the last phrase, it seems to have a somewhat lowering sense. In 273 he seems called jollie because he drank.
- Jumpe with, 492. Equally or exactly with.
- Jurat, 258. One sworn to administer justice, a magistrate or sheriff.
K.
K.
- Knable, 346. To nibble.
L.
L.
- Lane, 340, 357. From the latter reference I gather that it = layer.
- Lapidaries, 295. Early use.
- Learne a lewd man, 359. Chaucer, to teach.
- Leaze (asses), 264. Sense pretty evident, but I know not the word. Qy., same as lees, or leese, losings or leavings.
- Lewd, Lewdness, 19, 358, 359, (Chaucer) 8, etc. Sometimes ignorant; sometimes in a similar sense as lay, opposed to clerkly or learned; sometimes wicked or nefarious. Lewdness, in 8, seems to equal uselessness, or doing nothing for their living.
- Limitors, 88. Chaucer, Begging friars, because their limits were appointed.
- Loose, lose. These spellings are used interchangeably in this work, but, I think, are spelled the more frequently as they now are. Cf. Than and Then. Naught and Nought.
M.
M.
- Martinists. Those who followed Martin Mar-Prelate.
- Masse cake, 270. As shown by Wier, the Roman Catholic wafer 586 used in the celebration of the mass.
- Meane stuff, 499. Not mean in our sense, but middle or midway, as explained in the line before. Sacrifices of frankincense are a mean between sacrifices of the mind and those of cattell. So mean sense, 60, is used for ordinary or middling sense.
- Meere, A ii. v.. Unmixed, therefore pure.
- Melancholie. See note, p. 182.
- Mends, 373. Our ’mends, or amends, or rather requital.
- Merchant, B ii, 368. Dealer or go-between, without reference to commodities or goods.
- Miser, 160 (bis). Latinate, a wretched one.
- Moralitie, 308. The underlying meaning, as in the Moralities.
- Morrowmasse, 232. See note.
N.
N.
- Nall, a, 335. An awl.
- Nameles finger, 273. See note.
- Namelie. By name, and therefore especially.
- Naught and Nought. Either is spelled as itself or as the other.
- Neezing, 201. Sneezing.
- Nephue, 557. This use of nephew as grandson was then the rule, just as was the French neveu, and the Latin nepos. Cf. Minsheu, Cotgrave, Baret, etc. Grand-child is used by Cotgrave, but hardly appears to have been in use. Sh. uses grandam, etc., tolerably frequently, but grand-child only once, in Coriolanus, and grandson, etc., never.
- Netherstocke, 84. Stocking.
O.
O.
- Obeie, s., 380.
- Obscure, 380. “Leone obscurior & turpis”, Wier; i.e., he appears specie angelica, but not white, but darker than a lion, and filthy.
- Occupy, 77; ——ied, 415. See note.
- Onely, 114. A good example of the position then commonly given to the word in a sentence. He does not mean that this is the only work of God, but the work of God only.
- Orient, 297. This word was then oddly used. An orient pearl was so called by the Romans because it was large, and large pearls generally came from the East. So here, easterly seems to be used as an equivalent for hot. The eastern regions being in his astronomy nearer the sun’s rising, they were hotter,—a false explanation of a true fact.
- Orizons, 41. Orisons.
- Other. Frequently here, as contemporarily, used for others.
- Overtaken, 324. Here, surprised. But in another passage it is deceived.
P.
P.
- Pack, 339. Agreement, and though not a mere variant of it, pact.
- Paire of cards, 335. Our pack. So a pair-royal is composed of three aces, kings, etc.
- Palme, 268. See note.
- Passible, 496. Passable, able to pass away, temporary.
- Peevishness, 483. Foolishness. Greene seems sometimes to use the adjective for perverse or rascally, Planetomachia, 40, 22—95, 18, etc., ed. Grosart.
- Perbreake, 310, or Parbreak. Vomit.
- Perceived, 131. Seen through, truly understood.
- Periapts, 230. Cf. text. Περιαπτω, I bind, wrap around, attach to.
- Perish, 407. Causal sense, make to perish.
- 587Perspective, 315, etc. Not our perspective, but the arrangement of glasses and mirrors so as to show other things than you expect to see, etc.
- Perspicuous, A v. Perspicacious.
- Philosophie, did, 454. See note.
- Pile, 385. Pile and crosse = our heads and tails.
- Pioners. Diggers. The word is now confined to military diggers.
- Pitie, 369. Verb used in causal sense.
- Plashes, water, 64. Pools, puddles.
- Plumme, 238. Was this word then used in this way? Scot was not too squeamish. Cf. “etish”, p. 246, etc.
- Podware, 223. Agricultural produce producing pods.
- Points, 341. Tags or tying laces.
- Pollusions, 447. Pollutions.
- Practive, 326, marg. Able to practise readily, practised.
- Pregnancy, 358. Ability to conceive or understand.
- Pregnant, 75. Able to become pregnant.
- Prelacies, 390. Wier’s prælaturæ seems to have been used by him generally, but Du Cange makes it specific as the office of a dean, and Holyokes Rider as that of an archdeacon.
- Present, 238. Immediate.
- Prest, in, 360. In readiness, therefore in loan, in advance.
- Pretended, 474. Latinate, set forth. Under 20 this is its main meaning, but the sentence shows how it came to mean our pretend.
- Prevent, 417. Latinate, come or go before. Its lapse into our sense is well shown in 30.
- Progeny, 32. Offspring. Noted because Shakespeare and others sometimes used it as progenitors.
- Proposeth, 361. Setteth forth.
- Proprieties, 210, 303. Properties. So Trevisa on Barthol. 1379 (t. page, I think).
- Prove, 255. Proved, 21. Try, attempt.
- Purchase, 430. Obtain. The same usage (found in other authors) shows that the thieves’ cant ridiculed in Shakespeare was but an appropriation of this.
Q.
Q.
- Question be made, 25. Torture applied.
- Quezie, 239. Squeamish, apt to vomit.
- Quick, 415. Live, springing, running.
R.
R.
- Rank, 279. Thick, full, abundantly fertile.
- Rath, 441, Early.
- Reall, sometimes = Royal.
- Recount, 170. Qy., to say (or esteem), in reference to the spelling, etc.; or is it equal to account?
- Recreations, 93. Re-creations, creations over again.
- Reere banquet, 66 = a rere-supper, or eating and drinking after supper.
- Regiment, 378. Rule, as often then.
- Remorse, 171. Pity, as often then.
- Remove, 242. Used as our move, the joint being looked on as passive, and different from the moving power.
- Resiant, 476. Fr. reseant, resident, Cotgrave, who gives also the Engl. resiant.
- Resistance, 445. Not resistance of or from, but resistance [to God] proceeding from, or belonging to, spirituall iniquitie.
- Rest, 344. Remain, but here unusually used.
- Rish, 341. Rush.
- Roome, made, 275. Made way, i.e., gave opportunity.
588
588
S.
S.
- Saccaring, etc., 95. Sacring, consecrating. The sacring bell is the bell rung at the time of consecrating and elevating the host.
- Safeguard, 51. A skirt or outside petticoat worn when riding.
- Scantling, 358. Dimension. Nautical; is properly dimensions of timber when reduced to its proper size, but sometimes the piece so reduced.
- Scot free, 71. Primarily, free from charge; secondarily, from punishment.
- Seelie, 35. Harmless, thence simple.
- Severall, 527. Separate.
- Shepens, 88. Stalls for cows. Some say also for sheep.
- Shouldered, A vi. v. Here, supported, as when one shoulders another for that purpose.
- Shrewdly, 79. Maliciously or keenly.
- Sinewes, 47, 241. Probably from the want of knowledge of anatomy, this was used both for our sinews, but more generally, I think, for nerves. We find it, certainly in this, and, I think, in both senses, in Batman, or rather Trevisa upon Barth., and for nerves in medical writers, as in Boord, and in the translation of Vigo. In 248, where “marrow” precedes, it is most probably = nerves. Wier in the same passage has “a nervis”.
- Sir John, 265, etc. See note.
- Sithens, 458. Since.
- Skils not, it, 335. It matters not.
- So. Frequently used where we use as.
- Sock a corpse, 42, 124. To sew a corpse in its winding sheet. Kentish.
- Sort, 374. Set, or company.
- Spie him, 46. Spy him out.
- Spoil a witch, 269. Injure a witch.
- Square, 410. Used for an unequal-sided parallelogram ▯.
- Sterne, A iii. Used, as not unfrequently then, for helm.
- Sterven. Punished by any means, though not intentionally killed. Starved up, 124, is used for starved to death.
- Straught, 144. Our distraught.
- Strumpet, 145. Used as a term of reproach without reference to its sexual sense. So he uses incestuous.
- Success, 196, 197, 272. Event or sequel, whether bad or good. Hence we still speak of “good success”.
- Suffocate, 223. Qy., to choke with weeds.
- Suffrages, 434, 444. Du Cange (8). Prayers by which the help of God is implored.
T.
T.
- Temper with them, 20. May be variant or error for tamper; may perhaps be our temper them, work them up fittingly, etc.
- Temporall, B v. Carnally or materially bodied.
- Tester, or Testor, 340. Sixpence.
- Testifie, 374. Not to testifie to, but to make themselves witnesses of.
- Than, then. See note, p. 158.
- Therefore, 528. On that account, or for that thing.
- Thomas, 233. Anyone, as John, or N. or M.
- Thropes, 88. Thorps or villages.
- Travel, A ii. Travel and travail were both so spelled.
- Treene, A vi. Tree-en, wooden.
- Trench master. He—says G. Markham, Soldier’s Grammar, p. 128—“hath command over all the pyoners ... and by his [the master general of the ordnance] directions seeth all manner 589of trenches cast up, whether it be for guard and inclosing of the campe, or for other particular annoyance to the enemye, or for the building of sconces or other defence or offence, as directions shall be given.” Grose, Mil. Antiq., i, 223-4, who adds, “This officer seems sometimes to have been stiled Devisour of the fortifications to be made.”
- Tried, 66, 211, 453. Proved, as gold is tried by touchstone, etc.
- Trish trash, 523. A reduplicate, and therefore emphatic, form.
- Tuition, 415. Defence. Lat. tuere.
- Turbinall, 316. Qy., top-shaped, from Lat. turbo.
U.
U.
- Undermeales, 88. Intermediate meals after dinner, and thence, as here = in the afternoon.
- Unproper, 371.
- Untame, 252.
V.
V.
- Vade, 169. Used contemporarily as fade, but generally as a strengthened or more emphatic form, as shown here by “utterly wither”.
- Valure, 130. Valour.
- Virtutes. Virtues, i.e., the order of angels so called. Pl. of Lat. virtus.
- Void = Avoid, and so Trevisa, 1397.
W.
W.
- Wag, 324. Probably used in an ill sense, as a chatterer who makes himself conspicuous by his interference.
- Wax, 249. To increase and thence to grow, and to grow or become, whether the growth be increase or not.
- Wealth, A iii. Weal.
- Wheeking, 301. An onomatopæic word.
- Where, 429. Whether.
- Whereas, 419. Whereat, at which.
- Whitmeats, 281. Milk-whitepots, custards, cheese-cakes, butter, cheese (Bailey). In fact, any thing or any dish made of milk. Lactucaria (Th. Cooper, Holyokes Rider).
- Wist, had I, 374. See note.
- Witch. Used by Scot and others for both wizards and witches, though the former word was known in English in 1582 (Witches at St. Osees, by W. W.). So used till at least 1670.
- Witchmonger. (a) Those who dealt with witches, as with wise women. (b) Those who sought them out for punishment.
- Wreath, 225. Translation of Lat. vertere, to wrest or twist violently.
- Wrote, 199. Wrought.
X.
X.
- Xenophilus, 378. Wier’s Zenophilus. A friend suggests same as φιλοξενος, a friend to strangers, hospitable. The difficulty is, what is such a one’s outwardly distinctive form?
Y.
Y.
590
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By Lady JULIANA BERNERS. A facsimile reproduction of the First Edition, printed by Wynkyn de Worde, at Westminster, in 1496. With an Introduction by the Rev. M. G. WATKINS.
The extreme rarity of this work, and the great interest taken in it by connoisseurs, has suggested to the publisher the advisability of producing a facsimile reprint for the use of those Collectors and Anglers who can never hope to possess the almost priceless original. The present facsimile is reproduced from a copy of the original edition in the British Museum, by means of photography, and consequently renders every peculiarity of the original in faithful detail: the rude Illustrations which adorned the first edition of this “lytyll plaunflet” are here given in all their quaint roughness. The work is printed on hand-made paper of the same texture and colour as that on which the first edition appeared, and the binding is of contemporary pattern and material, so that the reader of to-day in handling this volume can realise the form and appearance of the original, which must have delighted the eyes of those who studied “treatyses perteynynge to dyuers playsaunt matters belongynge vnto noblesse.”
The extreme rarity of this work and the significant interest from collectors have led the publisher to consider producing a facsimile reprint for those collectors and anglers who may never own the nearly priceless original. This facsimile is reproduced from a copy of the original edition in the British Museum through photography, faithfully capturing every detail of the original, including the rough illustrations that accompanied the first edition of this “lytyll plaunflet.” The work is printed on hand-made paper of the same texture and color as that of the first edition, and the binding is of a contemporary style and material, so that today’s readers can experience the look and feel of the original, which must have delighted those who studied “treatyse perteynynge to dyuers playsaunt matters belongynge vnto noblesse.”
In small 4to., vellum, price 17s. 6d., post free.
In a small 4to format, bound in vellum, priced at 17s. 6d., with free shipping.
Written by JOHN SKELTON, Poet Laureate to King Henry VIII. Reproduced in facsimile, with an Historical and Bibliographical Introduction by John Ashton.
Written by JOHN SKELTON, Poet Laureate to King Henry VIII. Reproduced in facsimile, with a historical and bibliographical introduction by John Ashton.
The Ballade of the Scottysshe Kynge is the earliest known printed English ballad; it was discovered under curious and interesting circumstances, which are narrated in detail in the Introduction, and is here very carefully facsimiled. A limited number of copies were issued in a tasteful form for those collectors of ballads and connoisseurs of early printing who desire to possess the work in the nearest shape to its original form. It is accompanied by an Historical and Bibliographical Introduction, giving an account of the various printed forms of the incidents it records, with Illustrative Quotations from the more important of them; also Notes from Contemporary History, elucidating the events of the Ballad, and other information interesting to the Antiquary and the Bibliographer.
The Ballad of the Scottish King is the earliest known printed English ballad. It was found under interesting circumstances, which are explained in detail in the Introduction, and is here carefully reproduced. A limited number of copies were printed in a stylish format for collectors of ballads and fans of early printing who want to own the work in a form closest to its original. It includes a Historical and Bibliographical Introduction that gives an overview of the different printed versions of the events it describes, with illustrative quotes from the most significant ones; it also features notes from Contemporary History that clarify the events of the Ballad, along with other information that will interest antiquarians and bibliographers.
ELLIOT STOCK, 62, Paternoster Row, London, E.C.
ELLIOT STOCK, 62 Paternoster Row, London, EC.
- Blank pages have been removed.
- Redundant title page has been removed.
- A few obvious typographical errors have been silently corrected.
- Otherwise spelling and hyphenation variations remain unchanged.
- In the replications of earlier title pages at the beginning, use of the long s ‘ſ’ and ‘VV’ for W are retained.
- Listed “ERRATA” (page ix) left uncorrected, as done by the editor.
- Footnotes: After the first 10, they appear as sidenotes, as in the book. Some have multiple references.
- Page references and links are to the first edition numbers (italicized sidenotes).
- Both current and earlier edition page numbers are hidden in the epub versions.
- “The Epistle” chapter heading inserted to match page headings of that section.
- The V like arrangement of the lines at the end of some chapters has not been followed, as it was unreliable and unsightly with variable viewer widths, and according to the editor in the preface: “they do not indicate a division of the text or matter, but were simply compositors’ devices to fill up a page...”.
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