,illustration ,,the ,,discoverie ,,of ,,witchcraft ,,by ,,reginald ,,scot1 ,,esquire ,,being ,a ,,reprint ,,of ,,the ,,first ,,edition ,,published ,,in #aehd ,edited ,,with ,,explanatory ,,notes1 ,,glossary1 ,,and ,,introduction ,,by ,,brinsley ,,nicholson1 ,m4,d4 ,,deputy ,,inspector ,,general ,illustration ,,london ,,elliot ,,stock1 #fb ,,paternoster ,,row1 ,e4,c4 -------- #ahhf ,this edition of ,,scot',s ,,discoverie consists of #bej copies only4--,e4 ,s4 ,,dr4 ,,nicholson',s ,,subscribers4 -------- ,,the ,,royal ,,library1 ,,windsor ,,castle4 ,w4 ,,aldis ,,wright1 ,,ll4,d41 ,cambridge4 ,,fabyan ,,amery1 ,esq41 ,ashburton4 ,j4 ,e4 ,,bailey1 ,esq41 ,stratford1 ,manchester4 ,w4 ,w4 ,,baynes1 ,esq41 ,london4 ,,ernest ,,blacker1 ,esq41 ,midsomer ,norton4 ,d4 ,,brodie1 ,esq41 ,canterbury4 ,a4 ,h4 ,,bullen1 ,esq41 ,west ,hampstead4 ,miss ,,bursill1 ,london4 ,j4 ,,patterson ,,cassells1 ,m4,d41 ,glasgow4 ,prof4 ,,chrystal1 ,edinburgh4 ,sir ,,andrew ,,clark1 ,bart41 ,m4,d41 ,,ll4,d41 etc41 ,london4 ,the ,lord ,chief ,justice ,,coleridge1 ,london4 ,c4 ,w4 ,,shirley ,,deakin1 ,esq41 ,allahabad4 ,k4 ,,deighton1 ,esq41 ,agra4 ,,edw4 ,,denham1 ,esq41 ,new ,bedford1 ,u4,s4,a4 ,the ,right ,hon4 the ,,earl ,,of ,,derby1 ,knowsley ,hall4 ,the ,,duke ,,of ,,devonshire1 ,devonshire ,house4 ,r4 ,,dill1 ,m4,d41 ,brighton4 ,dr4 ,j4 ,,matthews ,,duncan1 ,a4,m41 ,f4,r4,s41 etc41 ,london4 ,mrs4 ,d4 ,p4 ,,evans1 ,clifton1 ,bristol4 ,p4 ,f4 ,,sparke ,,evans1 ,esq41 ,clifton1 ,bristol4 ,prof4 ,,john ,,ferguson1 ,glasgow4 ,,alex4 ,,forsyth1 ,m4,d41 ,greenwich4 ,,francis ,f4 ,,fox1 ,j4,p41 ,chipping ,sodbury1 ,bristol4 ,prof4 ,t4 ,r4 ,,fraser1 ,m4,d41 ,edinburgh4 ,h4 ,h4 ,,furness1 ,esq41 ,philadelphia1 ,u4,s4,a4 ,,james ,,gairdner1 ,esq41 ,london4 ,prof4 ,w4 ,t4 ,,gairdner1 ,m4,d41 ,,ll4,d41 ,glasgow4 ,,edm4 ,,goldsmid1 ,f4,s4,a4 7,scot471 ,edinburgh4 ,the ,rev4 ,a4 ,b4 ,,grosart1 ,d4,d41 ,,ll4,d41 ,blackburn4 ,c4 ,o4 ,,halliwell-,,phillipps1 ,esq41 ,f4,r4,s41 etc41 ,brighton4 ,,henry ,,hucks ,,gibbs1 ,esq41 ,london4 ,the ,rev4 ,w4 ,a4 ,,harrison1 ,south ,lambeth4 ,w4 ,a4 ,,hammond1 ,esq41 ,new ,york4 ,c4 ,m4 ,,ingleby1 ,esq41 ,,ll4,d41 ,essex4 ,sir ,,wm4 ,,jenner1 ,bart41 ,m4,d41 ,f4,r4,s41 etc41 ,london4 ,w4 ,,oscar ,,jennings1 ,m4,d41 ,paris4 ,,dav4 ,a4 ,,king1 ,m4,b41 ,london4 ,f4 de ,m4 ,,leathes1 ,esq41 ,london4 ,,library1 ,british ,museum4 -------- ,exeter ,college1 ,oxford4 -------- ,harvard ,coll41 ,cambridge1 ,u4,s4,a4 -------- ,royal ,institution1 ,london4 -------- ,leeds4 -------- ,mc,gill ,university1 ,montreal4 -------- ,national1 of ,ireland4 -------- ,society of ,antiquaries1 ,scotland4 -------- ,st4 ,andrew's ,university1 ,aberdeen4 -------- ,free1 ,sydney4 ,,louis ,,leisler1 ,esq41 ,frankfort-on-the-,main4 ,the ,,marquis ,,of ,,lothian1 ,newbattle ,abbey4 ,,dove ,,maccolman1 ,m4,d41 ,argyleshire4 ,prof4 ,,douglas ,,maclagan1 ,m4,d41 ,edinburgh4 ,j4 ,d4 ,,marwick1 ,esq41 ,,ll4,d41 ,glasgow4 ,prof4 ,,david ,,masson1 ,edinburgh4 ,,john ,,morison1 ,esq41 ,glasgow4 ,prof4 ,h4 ,,morley1 ,,ll4,d41 ,london4 ,sir ,,jas4 ,,paget1 ,bart41 ,f4,r4,s41 ,,ll4,d41 etc41 ,london4 ,,cornelius ,,payne1 ,esq41 ,kemp ,town1 ,brighton4 ,miss ,e4 ,,phipson1 ,london4 ,,the ,,earl ,,of ,,powis1 ,berkeley ,square4 ,the ,right ,hon4 the ,,earl ,,of ,,rosebery1 ,dalmeney ,castle4 ,,jos4 ,,carne ,,ross1 ,m4,d41 ,penzance4 ,the ,rev4 ,e4 ,e4 ,,baylee ,,salisbury1 ,b4,d41 ,horncastle4 ,,alex4 ,,stewart1 ,m4,d41 ,pendleton1 ,manchester4 ,w4 ,g4 ,,stone1 ,esq41 ,walditch1 ,bridport4 ,,lawson ,,tait1 ,f4,r4,c4,s41 ,birmingham4 ,,samuel ,,timmins1 ,esq41 ,f4,s4,a41 ,arley1 ,coventry4 ,d4 ,,hack ,,tuke1 ,m4,d41 ,,ll4,d41 ,london4 ,g4 ,h4 ,,white1 ,esq41 ,torquay4 ,,walter ,g4 ,,whittingham1 ,esq41 ,london4 ,w4 ,,wilson1 ,esq41 ,berwick-on-,tweed4 ,a4 ,j4 ,,young1 ,esq41 ,edinburgh4 ,,dedication4 -------- ,to the ,memory ,,of ,h4,r4,h4 ,,prince ,,leopold1 ,,duke ,,of ,,albany1 ,,untimely ,,taken ,,from ,,us1 ,,this ,,work ,,of ,,an ,,elizabethan ,,englishman1 ,,and ,,of ,a ,,kindred ,,spirit1 ,,whose ,,honesty1 ,,intelligence1 ,,and ,,compassion ,,fought ,,against ,,the ,,cruel ,,superstition ,,and ,,ignorance ,,of ,,his ,,age1 ,,is1 ,,by ,,royal ,,permission ,,and ,,with ,,regretful ,,esteem1 ,,dedicated ,,by ,,the ,,editor4 ,,preface4 -------- ,this reprint is not a facsimile of the edition of #aehd1 for that was in black letter1 and its page smaller and of quarto size4 ,being also for modern readers1 and for use1 the i of the original has become1 where necessary1 the j of the second edition2 the u and v have been altered according to modern usage1 that is1 generally interchanged2 while the short s replaces the 4 ,such modernisations render it more readable by the historical and philosophical student1 by the man of science1 and by the psychological physician1 willing to learn all that may instruct himself and benefit others4 ,neither would this reprint have been undertaken1 unless the work itself had appeared to my friend and fellow-student1 ,w4 ,t4 ,gairdner1 ,m4,d41 ,,ll4,d41 ,professor of ,medicine in the ,university of ,glasgow1--and led by him--to myself and others1 worthy on the above-mentioned grounds1 of being reproduced1 and as being both in matter and style a valuable ,english classic4 ,while1 however1 it is not a facsimile1 yet1 excepting such variations as are above noticed1 and allowing for the few and trifling errors from which no copy can expect to be free1 not even a photographic one1 as experts in these matters well know1 this will1 ,i believe1 be found a correct reprint4 ,every proof has been thrice1 and sometimes oftener1 read over with the original by myself1 and these efforts have been well supplemented by the intelligence and care of its printers4 ,even the word-errors of the original1 where not in its list of errata1 have been retained1 though the true or conjectural readings have been given in the margin1 or in two or three instances in the ,notings at the end4 ,except also in two instances1 where for necessity's sake alterations have been introduced within s1 and the original given in the margin1 the old punctuation has been retained1 it being1 as a rule1 very good1 while any slight slips are readily observed1 and do not affect the sense4 ,for such other differences as are due to the black letter1 and for others like these1 ,i would refer the print-studying reader to the ,introduction4 ,in the biographical portion of this ,introduction1 besides a supposition or two of my own1 which from his writings seem to me highly probable1 there have been given notices of his pedigree1 age1 and marriages1 matters hitherto unknown or misstated1 and for which ,i would at once record my indebtedness to ,edmund ,ward ,oliver1 ,esq4 ,this gentleman having taken an interest in investigating these questions1 and being a perfect stranger to me1 wrote and offered the results of his inquiries so soon as he had learnt that ,i was engaged with this reprint1 and has since most obligingly answered the various questions that ,i have had occasion to put to him4 ,a copy of ,scot's ,will has been also for the first time published1 and some ,notes and a ,glossary added4 ,were ,i to have imitated the learned editors of former days1 ,i should have added1 not some1 but exhaustive notes on every point1 gathered from every known and unknown source2 but ,i have confined myself to explanation1 or to making a few remarks on the text1 giving also the author's agreement with1 or obligations to ,wier1 so far as ,i knew them1 and ,shakespeare's and ,middleton's obligations to himself2 my reason for not entering into greater details being that ,i am no student of the pseudo-science of witchcraft1 but a student only of what is useful1 and true1 and good4 ,it would be unseemly1 especially after mentioning ,mr4 ,oliver's name1 were ,i to close this without acknowledging the kind assistance of my well-known friend1 ,james ,gairdner1 ,esq41 of the ,public ,record ,office2 of my ,shakespearian friends1 ,w4 ,aldis ,wright1 ,,ll4,d41 and ,p4 ,a4 ,daniel1 ,esq42 of that given me by the ,very ,reverend ,father ,w4 ,h4 ,eyre1 lately ,superior of ,stonyhurst2 by ,mrs4 ,amelia ,green2 as also by ,prof4 ,w4 ,w4 ,skeat1 and ,dr4 ,j4 ,a4 ,h4 ,murray1 in my ,glossary2 though all were1 and personally are1 strangers2 as are ,miss ,kath4 ,p4 ,woolrych1 ,oare ,vicarage1 ,kent1 and ,miss ,ayscough1 of ,brabourne ,vicarage2 and especially that given me by my other ,shakespearian friends1 the ,rev4 ,w4 ,h4 ,harrison1 of ,st4 ,anne's1 ,south ,lambeth1 and ,w4 ,g4 ,stone1 ,esq4 ,my best thanks are also due to ,mr4 ,j4 ,j4 ,jervis for the use1 for the printer1 of a partially incomplete copy of the first edition2 to the ,university of ,glasgow for the loan1 for my own use1 for the greater part of a year1 of another copy of this first edition2 and for the use for the same period of a copy of the third edition to my ,alma ,mater of ,edinburgh1 endeared to me by the teachings1 remembrances1 and kindnesses of ,sir ,william ,hamilton1 ,allan ,thomson1 ,christison1 ,traill1 ,jamieson1 that most sagacious of surgeons and teachers1 ,syme1 and the ever-to-be-revered physician and man1 ,w4 ,pulteney ,alison4 ,,br4 ,,nicholson4 ------------------------ ,,errata4 ,the pagings1 as usual1 are those of the first edition4 ,p4 #bj1 heading1 ch4 ii1 8inquistors01 read 8inquisitors04 ,p4 #ib1 l4 #e1 #f1 8,ulyffes0 7bis71 read 8,ulysses04 ,p4 #afi1 l4 #i1 8obsevation01 read 8observation04 ,p4 #aib1 l4 #c1 801 read 804 ,p4 #ccd1 l4 #b1 from end1 8three10 read 8three204 ,p4 #cdg1 l4 #f1 from end1 8left it01 read 8left in04 ,p4 #ebb1 l4 #f1 from end1 8,silyll01 read 8,sibyll04 ,,introduction4 -------- ,except that they add the names of some who have opposed his views1 or some such trifling matters1 all the writers of biographical notices of ,scot have drawn their information from the account given of him in ,wood's ,athen ,oxon4 ,nor1 indeed1 until lately1 unless original search had been made1 were other sources available4 ,hence ,i1 in the first place1 give his words verbatim from the edition of #afia4 8,reynolde ,scot1 a younger ,son of ,sir ,john ,scot of ,scots-hall1 near to ,smeeth in ,kent1 by his ,wife1 ,daughter of ,reynolde ,pimp of ,pimps-court ,knight1 was born in that ,county1 and at about #ag years of age was sent to ,oxon1 particularly1 as it seems1 to ,hart hall1 where several of his ,country-men and name studied in the latter end of ,k4 ,hen4 #h4 and in the ,reign of ,ed4 #f4 c4 ,afterwards he retired to his native ,country without the honour of a degree1 and settled at ,smeeth1 where he found great incouragement in his studies from his kinsman ,sir ,thos4 ,scot4 ,about which time taking to him a ,wife1 he gave himself up solely to solid reading1 to the perusing of obscure authors that had by the generality of ,scholars been neglected1 and at times of leisure to husbandry and gardening1 as it may partly appear from these books following4 8,a perfect platform of a ,hop-garden1 and necessary instructions for the making and maintenance thereof1 with notes and rules for reformation of all abuses1 c4 ,lond4 #aegf4 qu4 the #b4 edit4 as it seems4 8,the discovery of ,witchcraft2 wherein the leud dealing of ,witches1 and ,witchmongers is notably detected1 the knavery of ,conjurers1 the impiety of ,inchantors1 the folly of ,southsayers1 c4 ,with many other things are opened1 which have long been hidden1 howbeit very necessary to be known4 ,lond4 #aehd4 qu4 in #af books4 8,discourse upon ,devils and ,spirits4--,in this1 and the former1 both printed together1 it plainly appears that the author was very well versed in many choice books1 and that his search into them was so profound1 that nothing slip'd his ,pen that might make for his purpose4 ,further also in the said ,discovery and ,discourse1 though he holds that ,witches are not such that were in his time and before1 commonly executed for ,witches2 or that ,witches were1 or are not2 yet they1 which were written for the instruction of all ,judges and ,justices of that age1 7being the first of that nature that were published in the ,mother tongue17 did for a time make great impressions in the ,magistracy and ,clergy1 tho afterwards condemned by ,james ,king of ,scots 7the same who succeeded ,qu4 ,elizabeth in the ,monarchy of ,england7 in his ,preface to ,dmonology1 printed under his ,name at ,edinburgh in #aeig4 qu4 and by several others since1 among whom was ,rich4 ,bernard of ,batcomb1 in his ,epist4 ,ded4 before his ,guide to ,grand ,jury-men1 c4 ,lond4 #afbg4 in oct4 ,what else our author ,scot hath written1 ,i cannot yet tell1 nor anything else of him1 only but that he dyed in ,sept4 or ,oct4 in fifteen hundred ninety and nine1 and was buried among his ,ancestors in the ,church at ,smeeth before-mentioned4 8,in the time of the said ,reynold ,scot and before1 have been conversant among the ,muses in ,hart hall1 the ,sackviles of ,sussex1 the ,colepepers of ,kent and ,sussex1 the ,sedlies of ,kent1 and the ,scots before mentioned1 with others of inferiour note of the said ,counties40 ,notes added in ,bliss's ,reprint4 8#g4 ,the learned author in his ,discovery is as vehement against ,popery as against witchcraft1 and quite indecent in his abuse of the saints of the ,romish church40--,,cole4 ,his indecency being for the most part a narrative of1 and obvious reflections on1 their indecency4 ,and this ,i say understanding the sense in which he uses the word4 8#h4 ,see a full account of this curious book1 as ,mr4 ,oldys calls it1 in his ,british ,librarian1 p4 #bac4 ,all the copies of the first edit4 #aehd1 that could be found were burnt by order of ,k4 ,james ,i4 an author on the other side of the question40--,vid4 ,hist4 ,dictionary1 sub voce 8,scot04 8,,reginaldus ,,scotus1 ,anglus1 tractatum de ,incantamentis scripsit1 in quo plerasque traditiones de ,magia ,melancholi1 morbis variis1 aut artibus histrionicis adscribit40 8,hunc in ,anglia publica auctoritate combustum1 sibi autem nunquam fuisse visum refert ,thomasius de crimine magi #c40--,vide ,j4 ,v4 ,vogt41 ,cat4 ,libr4 rar41 p4 #fag #agac4 8,liber in folio scriptus ,anglica lingua a ,reginaldo ,scoto in quo plurima occurrunt contra magi existentiam argumenta4 ,est ille etiam in ,belgicam linguam conversus3 sed plenior editio est ultima ,anglica40--,morhof41 ii1 #dei4 ,then a short note on the three editions4 ,in #ahgd there were privately printed1 ,memorials of the ,scot ,family1 by ,jas4 ,renat ,scott1 ,esq41 and from them ,i extract the following tables3 ,rich4 ,scott,mary ,whetenhall4 ---------------------------------------- -------------- ,reginald ,richard ancestor of the ,edward,may1 d4 of #b d4 author4 ,scotts of ,shrewsbury ,john ,warren4 and elsewhere4 ---------------------------------------- quo the ,scotts of ,glemsford ,suffolk and afterwards of ,ohio and ,massachusetts in ,america4 ,reg4 ,scott1 b4 #aeda1;,alice ,cobbe1 d4 of ,th4 ,cobbe of ,cobbes mar4 #aa ,oct4 #aefh1 ,place1 ,aldington1 ,kent4 died ,oct4 #aeii4 -------------- ,collyar,marie4 ,elizabeth,sackville ,turnor of ,tablehurst1 ,sussex4 ,but as the first part of the ancestry given in this book is not supported by anything beyond possibility and legend1 so this latter portion is incorrect in various particulars4 ,instead1 however1 of taking each inaccuracy item by item1 it will be simpler to give a consecutive account of such facts as to his ancestry1 and as to ,reginald ,scott himself1 as can be proved by documentary evidence or rendered probable by deductions therefrom4 ,john ,philipot1 ,rouge ,dragon and ,somerset ,herald1 who died in #afde1 set forth the pleasant and picturesque1 but slightly supported origin of the family4 ,i say pleasant1 because the ,scotts in the times of ,elizabeth1 ,james1 and ,charles1 were a family of large possessions1 wealth1 and influence1 influence so great that it is said that ,elizabeth refused the request made by ,lord ,buckhurst1 or the ,earl of ,leicester1 that ,sir ,thomas ,scott should be ennobled1 saying that he had already more influence in ,kent than she had4 ,she seems also to have had from this1 or from some other reason1 a personal dislike to them1 for in her ,progress in #aegc1 she having passed three days at his father-in-law's1 ,sir ,john ,baker1 of ,sissinghurst ,castle1 declined to visit ,scotts-hall1 saying she wished to proceed to her own house1 though on her way thither she had to pass ,sir ,thomas's gates4 ,in his ,villare ,cantianum1 p4 #cac1 ,philipot has these words3 8,scotts-hall1 which is now and hath been for divers ,descents the ,inheritance of eminent ,gentlemen of that ,sirname1 whom ,i dare aver upon probable ,grounds were originally called ,balioll4 ,william ,balioll1 second brother to ,alexander de ,balioll1 frequently writ his ,name ,william de ,balioll le ,scot1 and it is probable1 that upon the ,tragedy of ,john1 ,earl of ,atholl1 who was made prisoner by ,edward the first1 and barbarously executed1 in the year #acjg4 7whilst he endeavoured more nobly than successfully to defend the gasping ,liberty of ,scotland against the ,eruption of that ,prince27 this ,family to decline the ,fury of that ,monarch1 who was a man of violent passions1 altered the name of ,balioll to that of their ,extraction and ,country1 and assumed for the future the ,name of ,scot4 ,that the ,sirname of this ,family was originally ,balioll1 ,i farther upon these ,reasons assert4 ,first1 the ancient ,arms of ,balioll ,colledge in ,oxford1 which was founded by ,john ,balioll1 and dedicated to ,st4 ,katharine was a ,katherin-,wheele1 being still part of the paternal ,coat of this ,family4 ,secondly1 ,david de ,strabogie1 who was ,son and ,heir to the unfortunate ,earl above-said1 astonished with an ,example of so much ,terror1 altered his name from ,balioll to ,strabogie1 which was a ,signory which accrued to him the ,right of his ,wife1 who was ,daughter and ,heir to ,john ,comin1 ,earl of ,badzenoth and ,strabogie1 and by this ,name ,king ,edward the second1 omitting that of ,balioll restored ,chilham-castle to him for ,life1 in the fifteenth year of his reign4 ,thirdly1 the ,earls of ,buccleugh1 and the ,barons of ,burley in ,scotland1 who derive themselves originally from ,balioll1 are known at this instant by no other ,sirname1 but ,scot1 and bear with some inconsiderable ,difference1 those very ,arms which are at present the paternal ,coat of the ,family of ,scots-hall40 ,this tradition excluded1 we find that ,sir ,william ,scot of ,braberne1 now ,brabourne1 in ,kent1 is the first of whom we have historical mention4 ,he was knighted in #accf1 when the ,black ,prince was created ,duke of ,cornwall1 and died in #acej3 a brass to his memory1 being in ,weever's time 7#afca71 the first of the memorials of the ,scot family in ,brabourne church4 ,according to ,philipot1 this ,sir ,william was the same with ,sir ,william ,scot1 then ,chief ,justice of ,england2 but if ,mr4 ,foss be right in stating that this latter died in #acdf1 the year of the ,black ,death1 this view cannot be upheld4 ,another ,sir ,william1 apparently a grandson of the above1 acquired through his mother the manor of ,combe in ,brabourne1 and through his first wife and her relations--modes of increase in which the family seem to have been fortunate--that of ,orlestone1 as well as other places2 and in #adbj he built ,scotshall1 in the manor of ,hall in ,smeeth1 and was in #adbh sheriff of the county1 and in #adcj knight of the shire in parliament4 ,he died #adcc4 ,scotshall1 from time to time enlarged or rebuilt1 and especially so by ,sir ,edward ,scot1 in the reign of ,charles ,i1 became the family seat for twelve generations4 ,evelyn1 under date ,august #b1 #affc1 records his visit to it 7soon after the young knight's marriage71 and calls it 8a right noble seate1 uniformely built1 with a handsome gallery4 ,it stands in a park well stor'd1 the land fat and good4 ,we were exceedingly feasted by the young knight1 and in his pretty chapell heard an excellent sermon by his chaplaine40 ,it was sold1 with the remaining possessions of the family1 at the close of the last century1 and destroyed in #ahjh4 ,some undulations in a field on the north side of the road from ,ashford to ,hythe1 about half a mile to the east of ,smeeth church1 alone mark its site4 ,the son of this second ,sir ,william1 named ,sir ,john1 being connected with the ,woodvilles1 and therefore with the wife of ,edward ,,iv1 and being a staunch ,yorkist1 and apparently a man of intelligence1 was employed in special embassies to ,charles1 ,duke of ,burgundy1 especially in #adfg1 when he went to treat of the marriage of the king's sister with the duke4 ,he had also various other and more substantial favours conferred upon him from time to time1 from #adfa onwards1 including that of ,chilham ,castle for life1 as somewhat oddly1 and ,i think wrongly1 noted in the extract from ,philipot4 ,he died in #adhe1 and probably intestate1 as no will is recorded4 ,to him succeeded his son1 the third ,sir ,william in this account1 and he dying in #aebd1 was succeeded by his son1 a second ,sir ,john4 ,this last1 by his marriage with ,anne1 daughter of ,reginald ,pympe1 had three sons1 and died on the #gth ,october #aecc4 ,the eldest1 ,william1 followed his father on the #eth ,june #aecf1 and leaving no offspring1 his next brother1 ,sir ,reginald1 took his place4 ,of the third brother1 ,richard1 the father of our ,reginald1 ,i shall speak presently4 ,meanwhile1 returning to the main line1 ,i would say that ,sir ,reginald1 dying on the #afth ,october #aeed1 was succeeded by his son1 ,sir ,thomas1 the 8cousin0 to whom ,reginald was much indebted1 and one of the four to whom he dedicated his ,witchcraft4 ,he was1 in his day1 a man of note1 intelligence1 and action4 ,finding his estate in debt1 he yet kept one hundred at his table1 was most hospitable1 and died owing nothing1 though1 of course1 to provide for the younger of his very numerous progeny1 various portions of his estate were by his will sold after his death4 ,he was deputy-lieutenant of his county1 sheriff of ,kent in #aegf1 knight of the shire for the ,parliaments of #ac and #bh ,elizabeth1 chief of the ,kentish forces at ,northbourne ,downs1 where they were assembled to repel any landing from the ,armada2 and it may be added1 as showing his promptness1 readiness1 and decision1 that #d1jjj of these were there1 equipped for the field1 the day after he received his orders from the ,privy ,council4 ,he was one of the ,commissioners to report on the advisability of improving the breed of horses in this country1 and either before or after this1 is said to have published a book on the subject4 ,he was a ,commissioner for draining and improving ,romney ,marsh1 and afterwards ,superintendent of the improvements of ,dover harbour4 ,various letters to and from him in reference to ,dover harbour1 as well as to the ,kentish forces1 are to be found in the ,state ,calendars4 ,having been the parent of seventeen children by his first wife1 ,emmeline ,kempe1 a relative by maternal descent1 he died on the #cjth ,december #aeid1 and ,ashford parish offered to pay the expenses of his funeral if only they were allowed to bury him in their church4 ,most of these facts are noted in the following verses1 which ,i give1 chiefly because there are some probabilities that they were by ,reginald4 ,a copy of them seems to have been found among the family papers1 in his handwriting4 ,that he made some of the verse translations given in his ,witchcraft is extremely probable1 from the want in these cases of marginal references to the translator's name2 hence a second probability4 ,the verses themselves render it likely that they were one of those memorial elegies then affixed by affectionate friends and relatives1 and not what we now call an epitaph2 and the third verse clearly shows that they were written at least some little time after ,sir ,thomas's decease1 and therefore were not improbably written to be affixed to the handsome tomb erected over his remains4 ,hence a third probability2 but beyond the accumulated force of these we cannot go4 ,epitaph on ,sir ,thomas ,scott1 as given in the 8,memorials of the ,scott ,family01 and also in ,pick's 8,collection of ,curious ,pieces in the ,world01 vol4 #c4 ,here lyes ,sir ,thomas ,scott by name2 ,oh happie ,kempe that bore him6 ,sir ,raynold1 with four knights of fame1 ,lyv'd lyneally before him4 ,his wieves were ,baker1 ,heyman1 ,beere2 ,his love to them unfayned4 ,he lyved nyne and fiftie yeare1 ,and seventeen soules he gayned4 ,his first wief bore them every one2 ,the world might not have myst her699 ,she was a very paragon ,the ,lady ,buckherst's syster4 ,his widow lyves in sober sort1 ,no matron more discreeter2 ,she still reteiynes a good report1 ,and is a great housekeeper4 ,he 7being called to special place7 ,did what might best behove him4 ,the ,queen of ,england gave him grace1 ,the ,king of ,heav'n did love him4 ,his men and tenants wail'd the daye1 ,his ,kinne and countrie cryed2 ,both young and old in ,kent may saye1 ,woe worth the day he dyed4 ,he made his porter shut his gate ,to sycophants and briebors1 ,and ope it wide to great estates1 ,and also to his neighbours4 ,his ,house was rightly termed ,hall ,whose bred and beefe was redie2 ,it was a very hospitall ,and refuge for the needie4 ,from whence he never stept aside1 ,in winter nor in summer2 ,in ,christmas time he did provide ,good cheer for every comer4 ,when any service shold be doun1 ,he lyked not to lyngar2 ,the rich would ride1 the poor wold runn1 ,if he held up his fingar4 ,he kept tall men1 he rydd great hors1 ,he did write most finely2 ,he used fewe words1 but cold discours ,both wysely and dyvinely4 ,his lyving meane1 his charges greate1 ,his daughters well bestowed2 ,although that he were left in debt1 ,in fine he nothing owed4 ,but dyed in rich and happie state1 ,beloved of man and woman ,and 7what is yeate much more than that7 ,he was envied of no man4 ,in justice he did much excell1 ,in law he never wrangled3 ,he loved rellygion wondrous well1 ,but he was not new-fangled4 ,let ,romney ,marsh and ,dover saye2 ,ask ,norborne camp at leyseur2 ,if he were woont to make delaye ,to doe his countrie pleasure4 ,but ,ashford's proffer passeth all-- ,it was both rare and gentle2 ,they would have pay'd his funerall ,t' have toomb'd him in their temple4 99 ,though a paragon1 she lived1 he would say1 a quiet1 retired life1 obedient and loving to her husband4 8,countrie01 seems not unlikely to be used here1 as in the ,discoverie not unfrequently1 and twice in ,wood's notice just given1 and1 as then1 for county4 8,meane01 that is1 moderate1 midway between the very rich and the poor4 8,envied01 most probably in its then frequent sense of hated4 ,before returning to ,richard and ,reginald1 we may conclude this short notice of their ancestors by mentioning the very probable circumstance that the former were1 by the female line1 descendants of ,john ,gower1 the poet1 as explained in the following table3 ,sir ,john ,pashell,elizabeth1 d4 of ,richard ,wydeville1 sister of ,earl ,rivers1 aunt of ,edward ,,iv's wife4 --------- ,john ,pashell1#a4 ,ludovic 7,lowys71 d4 of ,th4 ,gower1 ob4 ob4 circa #adgb4 circa #adeh4 ------------------------- ,william1 ,elizabeth1 or ,isabel1,reg4 ,pympe4 ob4 ante #adhe1 s4p4 ob4 ante #adhe4 ------------------------------------ ,anne ,sir ,john ,scot1 father of ,richard ,scot4 ,the ,pashells1 or ,pashleys1 were descended from ,sir ,edmund de ,passelege1 a ,baron of the ,exchequer1 who purchased a manor in ,smeeth in #acai2 he died #acbg4 ,the family resided at ,iden1 ,sussex2 and the house there1 and the manor in ,smeeth1 devolved on the ,scots1 ,anne ,pympe being her father's only child4 ,it is true that ,john ,gower1 the poet1 does not mention any children in his extant will1 but he was probably seventy-eight when he died2 and1 what is more to the purpose1 his published will was probably only his testament1 the will or declaration of uses of the land being commonly at that time a separate instrument4 ,th4 ,gower1 of ,clapham1 given above as the father of ,lowys1 was probably the son or grandson of ,john ,gower 7see ,sir ,harris ,nicolas in ,the ,retrosp4 ,rev41 #b ,ser41 ii1 #ajc-ag74 ,also ,gower the poet is known to have had property in ,southwark2 and ,th4 ,gower1 of ,clapham1 refers in his will 7#adeh7 to his tenement called ,the ,falcon1 in ,southwark1 near the hospital2 and in ,manning and ,bray's ,surrey1 iii1 #fbc1 there is noticed a deed of conveyance dated #bbnd ,november #aejf1 of part of the site of ,st4 ,thomas's ,hospital1 in ,southwark1 made by ,john ,scot1 of ,iden1 and ,anne his wife1 daughter and heir of ,john ,pashley1 who was cousin and heir of ,john ,gower4 ,it may be added as curious that ,sir ,robert ,gower1 who is believed to have been uncle to the poet1 was buried in ,brabourne church in #acdi2 his monument1 now destroyed1 being noticed in ,weever4 ,on p4 #ejj1 ,scot speaks of 8his kinseman ,m4 ,deering01 ,edw4 ,dering the divine1 a writer on theological subjects and chaplain to her ,majesty2 but in what way they were kin ,i have been unable to discover499 99 ,my mother being a ,dering1 a daughter of the ,thomas that was drowned in the ,west ,indies1 when trying to reach his vessel ,h4,m4,s4 ,circe1 induces me to add1 through the courtesy of ,sir ,edw4 ,c4 ,dering1 that a portrait of this worthy is still to be seen at ,surrenden ,dering1 and that a family tradition has it1 that preaching before her ,majesty1 he had the boldness to tell her1 8that she had no more controul over her passions than an untamed heifer40 ,he was speedily unfrocked1 and is said to have emigrated to ,america1 where an ,edw4 ,dering is at this moment the head of that branch1 and a large landowner in ,maine4 ,returning now to ,reginald's father1 ,richard1 the youngest of the three sons of that ,sir ,john who died in #aecc1 we find that he married ,mary1 daughter of ,geo4 ,whetenall1 whose father was sheriff of ,kent in #aebg1 and whose family had lived for three centuries at ,hextall's ,place1 near ,maidstone4 ,she survived her husband2 and being remarried to ,fulke ,onslow1 ,clerk of the ,parliaments1 died before him1 #hth ,october #aehb1 and was buried1 as he afterwards was1 in ,hatfield church1 ,herts1 where a brass to their memory is fixed in the north wall of the chancel4 ,of ,richard himself nothing more is known4 ,he probably died young1 and certainly before ,december #aeed1 his death being mentioned in the will of his brother ,sir ,reginald1 who died on the #afth of that month4 ,in this will1 failing his own issue--a lapse which did not occur--he left his real estate 8unto ,rainolde ,scotte1 son and heire of my brother ,richard ,scotte1 decd01 and ,rainolde's issue failing1 it was devised to a more distant branch4 ,hence1 contrary to the table given on page xi1 from 8,the ,memorials01 8,rainolde0 was either the only son of ,richard1 or the only son then living4 ,the same conclusion follows from the ,inquis4 post mortem of ,lady ,wynifred ,rainsfoord1 taken the #bjth ,march #aege_/f1 where ,sir ,thomas ,scot and his brothers are said to be co-heirs with ,reynold of the lands held by her in gavelkind1 the sons having one moiety1 and ,reynold the other4 ,this ,inquisition also gives ,reynold's then age as thirty-eight or more1 the words 8et amplius0 being1 as was1 usually at least1 done in these documents1 attached to all the other ages mentioned4 ,hence he was born in or before #aech 7not in #aeda71 and as1 according to ,wood1 he entered ,hart ,hall1 ,oxford1 when about seventeen1 he entered it circa #aeee2 the intention that he should do so having been probably entertained by ,sir ,reginald1 his uncle1 who died #afth ,december #aeed1 and his expenses borne by his cousin1 ,sir ,thomas4 ,i say probably1 because we have seen that1 failing his own issue1 he was named by ,sir ,reginald as the next heir to the estate1 and also because we know nothing of the circumstances in which his widowed mother was left1 nor as yet of the date at which she was re-married to ,onslow4 ,on the #aath of ,october he married ,jane--not1 as stated in 8,the ,memorials01 ,alice--,cobbe1 the daughter of an old yeoman family long resident at ,cobbe's ,place1 in the adjoining parish of ,aldington4 ,the entry in the ,registers of ,brabourne is-- 8,m99 ,reignold ,scott and ,jane ,cobbe were maryed the xith of ,october #afeh40 99 ,to this upper portion of the 8,m0 is added a character which may make it 8,mr40 or 8,married02 but ,i have not myself yet seen the entry4 ,the only issue of this marriage1 the only issue 7that at least survived7 of both his marriages--for the ,maria in the table of 8,the ,memorials0 was the daughter of his second wife by her first husband--was ,elizabeth1 afterwards married to ,sackville ,turnor2 and the only issue of that marriage1 prior at least to ,reynold's death in #aeii1 was ,cicely4 ,elizabeth's birth must have been in or before #aegd1 for in the ,inquis4 post mortem of ,reg4 ,scot generosus in #afjb1 she is said to be 8#bh et amplius04 ,the ,holy ,maid of ,kent 7mentioned by ,scot1 p4 #bf7 was servant to one of her maternal progenitors1 probably to her grandfather4 ,in this year1 #aegd1 was also published the first issue of his brain1 his tractate on ,the ,hoppe-,garden1 the first work1 ,i believe1 in which not only was the culture of the hop in ,england advocated1 both as having been successfully tried by him1 and as against its importation from ,poppering1 in ,flanders1 where its mode of culture1 etc41 was endeavoured to be kept secret2 but the whole subject of its growth1 culture1 drying1 and preservation was gone into in a practical manner1 and further explained by woodcuts4 ,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 note3 8,forasmuch as ,m4 ,scot could not be present at the printing of this his ,booke1 whereby ,i might have used his advise in the correction of the same1 and especiallie of the ,figures and ,portratures conteyned therein1 whereof he delivered unto me such notes as ,i being unskilfull in the matter1 could not so thoroughly conceyve1 nor so perfectly expresse as 444 the ,author1 or you 444 the ,reader might in all poyntes be satisfied etc41 etc440 ,in the second edition1 however1 in #aegf1 it was3 8,now newly corrected and augmented10 the augmentations increasing the book from fifty-three pages1 exclusive of the epilogue1 to sixty1 and the corrections including one added and one emended engraving4 ,as a matter of curiosity1 and as showing that neither the publisher nor the author expected a second edition1 it may be added that though only two years had elapsed1 some at least of the wood engravings required to be re-cut in almost exact facsimile4 ,a third edition was issued in #aegh1 and from these we can date the commencement of the hop harvests in ,kent4 ,in #aege he succeeded to one moiety of such part of ,lady ,winifred ,rainsford's estate as was held in gavelkind4 ,possibly1 indeed1 we may place his enjoyment of it earlier1 for ,lady ,rainsford was declared insane2 and to this1 by the way1 ,i am not disinclined to attribute ,reynold's prolonged absence from ,london in #aegb1 the attendance of some one of the family being required1 and he1 being older than the sons of ,sir ,thomas1 and of a junior branch1 and a man of business1 having been chosen or requested to go4 ,and ,i think we may place his loss of that estate between this date and that of #aehd1 the date of the publication of the ,witchcraft4 ,at least1 in this ,discoverie occur two passages which1 taken together1 seem to point to this4 ,in his dedication to ,sir ,th4 ,scot he says3 ,a vi1 8,my foot being not1 having been under your table1 my hand in your dish1 or rather in your pursse0--and1 ,a viii3 8,if they will allow men knowledge and give them no leave to use it1 men were much better be without it than have it2 444 it is1 as 444 to put a candle under a bushell3 or as to have a ship1 and to let hir lie alwaies in the docke3 which thing how profitable it is1 ,i can saie somewhat by experience40 ,though it may be said that ,reynold was a man of business1 and1 as appears from his writings1 a man of decision and of unusual intelligence1 still circumstances may combine to bring disaster as a shipowner on such a one1 and more especially if he be new to the business4 ,that he did in some way lose his 8moiety0 is shown by the words of his will1 for1 speaking of his second wife1 he says1 8whome yf ,i had not matched wth all ,i had not dyed worth one groate40 ,not1 improbably1 ,i think1 it was to the time of his first marriage1 or to his widowership1 or to both1 that ,wood more especially refers when he speaks of his giving himself up to solid reading1 etc4 ,when his first wife died and when he re-married is as yet unknown to us4 ,but this latter could hardly have taken place until the latter end1 at earliest1 of #aehd1 since in that year he1 as already quoted1 describes himself as1 8having his foot under your ,sir ,th4 ,scot's table01 etc41 or in other words1 as being a dependant not worth one groat4 ,nor do we know more of this second wife beyond these slight particulars that we gather from ,reynold's will3 that her ,christian name was ,alice--given in 8,the ,memorials0 instead of ,jane1 to ,cobbe1 the first wife--that she was a widow with a daughter by her former husband2 and that she had some land1 either in her own right or derived from her former husband4 ,that she was a widow at the time of her remarriage is shown by ,reynold's bequest of 8six poundes thirteene shillings foure pence to my daughter in ,lawe ,marie ,collyar for apparell 8 mourning desiring that her mother's hand be not anie thinge the shorter towards her in that respect40 ,whether ,collyar were this daughter's maiden name1 and therefore the name of her mother's first husband1 or whether it were the name of her own husband1 is doubtful1 though from the words just quoted ,i rather incline to this second supposition1 and that the husband was not a man of much means4 ,with regard to what ,i have said as to the mother's possession of property1 it has been suggested to me by one of good judgment1 and a solicitor1 that ,reynold's expression as to not dying worth a groat was merely an excuse for leaving the bulk of his property to his wife2 as also that these concluding words of the will1 and the resistance of probate to it made by ,elizabeth1 his daughter by his first wife1 indicate the existence of family differences1 probably attributable to this second marriage having been entered into with one of a social rank inferior to his own4 ,i cannot1 however1 deduce this latter supposition from anything we know1 neither can ,i thus interpret the last words of his will1 nor believe him guilty of such a perversion of the truth4 ,reading his will attentively1 ,i think we find that ,scot1 with his usual fine sense of justice1 gives all the lands in 8,aldington1 ,ruckinge1 and ,sellinge01 which had become his by his marriage with ,alice1 8to her and to her not to his heires01 while he only gives his lands in ,romney ,marsh and his lease of ,brabourne ,rectory to her for her life1 and then the lease at least1 which had come to him 8from his ,cozen ,charles01 to his daughter ,elizabeth4 ,reading the last words of his will verbatim1 ,i think it consistent with justice to hold1 that though he may have obtained these lands in ,romney ,marsh through the use of what had been his wife's former property1 but was during his marriage his own1 he was entitled to leave them to his wife only for her life1 they then proceeding not1 as did the others1 to her heirs1 but to his4 ,i strongly suspect1 also1 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 ,elizabeth1 so as to definitely raise this point4 ,reserving all notice of his ,witchcraft till ,i speak of it under its bibliography1 ,i would say that we know little more of his life4 ,the ,rev4 ,jos4 ,hunter1 in his ,chorus ,vatum1 states that he was 8a ,collector of subsidies to ,q4 ,elizabeth in #ae4441 for the county of ,kent40 ,urged to inquiry by this1 my friend1 ,jas4 ,gairdner1 ,esq41 kindly examined for me the ,exchequer documents in the ,public ,record ,offices1 and it appears from them that he was collector of subsidies for the lathe of ,shepway in the years #bh and #bi of ,elizabeth 7#aehf-hg74 ,it may be added that1 as appears from a previous document1 #abe_/bii1 in the same class of papers1 that ,sir ,reynold ,scot and other ,commissioners for the collection in the lathe of ,shepway1 of the first payment of the subsidy granted by the ,parliament1 #cg ,henry ,,viii1 had appointed a high ,collector4 ,thus we learn the mode of his appointment2 and on looking through the lists we find that many such were 8generosi01 though the payment was but small4 ,for ,scot1 forty shillings was deducted from the incomings2 and this not as a percentage1 but as salary4 ,from the same documents we find that he is twice designated 8armiger01 a word agreeing with his #aehd title-page1 8by ,reginald ,scot1 ,esquire01 though in the editions of his ,hoppe ,garden his name alone is given4 ,this was for myself an important find2 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 peace1 though as to the date it can only as yet be said that this dignity was probably granted between #aegh and #aehd4 ,in an ,accompt of ,sir ,th4 ,heanage1 knight1 ,treasurer at ,warr1 in the ,public ,record ,offices1 and printed by ,j4 ,renat ,scott in the ,arch4 ,canti41 vol4 xi1 p4 #chh1 we find the following entries3 8,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 iiijd40 8,reinalde ,scotte ,trench mayster for his ,enterteinment at iiijs pr diem1 and due to him for the same tyme iiijli viijs40 8,sr ,thomas ,scott knighte for ,thenterteynemt of lxiij ,wachemen ,garders appointed to watche warde at ,dongenesse for xxij dayes begonne etc41 as above at viij the pece pr diem xlvili iiijs40 ,from the ,muster-roll taken on the #beth ,jan4 #aehg-h1 and now in the possession of ,mr4 ,oliver1 it appears that the county had then furnished #h1bja footmen and #gaa horsemen1 and that ,sir ,thomas was captain of the #cji trained foot raised in the lathe of ,shepway1 with four hundreds of the lathe of ,scraye and ,romney ,marsh4 ,hence his office as ,colonel-,general was not given him--indeed1 this is shown by the ,accompt--until the men had been assembled in camp on the #bith ,july4 ,in like manner the ,muster-roll gives ,sir ,jas4 ,hales as ,captain of the ,lances2 but in the pay list ,th4 ,scott 7a son of ,sir ,thomas7 is ,captain both of the ,light ,horse and ,lances4 ,with regard to 8,reinalde01 who1 under the name of ,reginald1 appears in the ,muster-roll as one of the thirteen captains over #a1dii untrained foot1 ,mr4 ,j4 ,renat ,scott1 in a note1 states that he was a son of ,sir ,thomas ,scott2 but though sons of ,sir ,thomas were also captains1 this assertion is a guess1 unsupported by any known evidence4 ,he made his will on the #aeth ,september #aeii1 and died twenty-four days thereafter1 on the #ith ,october4 ,some say that he was either taken ill at ,smeeth or died there1 probably misinterpreting the words of his will2 some also say that he was buried there2 while some think that he was buried by the side of and close to ,sir ,thomas ,scott's tomb in ,brabourne church2 but all these1 like the supposition of ,philipot in his ,kent ,notes1 ,harl4 ,,ms4 #ciag1 fol4 #gh;a1 that he erected that tomb1 are mere guessings1 and as such we leave them4 ,to the few particulars thus gathered together we are obliged1 with the exception of two small points1 one probable1 and the other1 ,i think1 certain1 to confine ourselves4 ,the first or probable point is1 that as his name appears five times as a witness to family business documents between #aeff and #aeid1 his signature appearing in this last year in ,sir ,thomas's will1 he must have kept up familiar intercourse with the latter1 and was not improbably1 in some measure at least1 his man of business1 and possibly his steward4 ,the second point1 which also goes to confirm this first one1 as also to confirm the belief that he was made a justice of the peace1 as being a person whose attainments1 if not his position1 would render him useful in such a post1 is one to which ,i was independently led by his writings1 and which is1 ,i find1 borne out by almost contemporary testimony4 ,he who in his ,hoppe ,garden showed such practical thought and foresight1 and in his ,witchcraft such independence of thought1 was not a man1 especially when married and a father1 to live in dependence on a cousin4 ,the wording1 as well as the tone of his writings1 agree with this4 ,we find in them traces of legal study1 a habit of putting things1 as it were1 in a forensic form1 and noteworthy and not unfrequent references to legal axioms or dicta1 quoted generally in their original ,latin4 ,the ,dedication before his ,hoppe ,garden1 and the first before his ,witchcraft1 are to men of high legal rank1 judges1 in fact1 to whom he acknowledges his obligations4 ,referring the reader to these1 and to the ambiguous sentence in the latter commencing 8,finally0 7sig4 ,a ii71 ,i would also give the words in the latter1 where he says1 ,a4 v3 8,but ,i protest the contrarie1 and by these presents ,i renounce all protection02 and in the former the legal phraseology is carried on throughout in--8and be it also knowne to all men by these presentes that your acceptance hereof shall not be any wyse prejudiciall unto you1 for ,i delyver it as an ,obligation1 wherein ,i acknowledge my selfe to stande further bounde unto you1 without that1 that ,i meane to receyve your courtesie herein1 as a release of my further duties which ,i owe10 ,a4 iii4 v4 ,and in ,b4 v43 8neither reproove me because by these presents ,i give notice thereof40 ,so also he would seem to have been an attendant at the assizes2 and if we look to the story1 told at page #e1 of ,marg4 ,simons1 we find that he was not only present at the trial1 but busied himself actively in the matter1 talking to the vicar1 the accuser1 about it1 advertising the poor woman as to a certain accusation1 he 8being desirous to heare what she could saie for hir selfe01 and inquiring into the truth of her explanation by the relation of divers honest men of that parish4 ,in like manner1 his ,will is written 8wth myne owne hande0 twenty-five days before his death2 and1 on inquiring from a lawyer1 ,i find that it is drawn up in due legal form1 and by one who had had a legal training4 ,lastly1 ,thomas ,ady1 ,m4,a41 in ,a ,candle in the ,dark1 #afef1 alias1 ,a ,perfect ,discovery of ,witches1 #affa1 a book1 like ,scot's1 against the reality of witchcraft1 distinctly tells us1 p4 #hg1 that ,scot 8was a student in the laws and learned in the ,roman ,laws01 the latter being exactly what such a man would be if he had turned towards the law as a profession4 ,these considerations appear to me conclusive1 even though it be added as an argument per contra that his name has not been found among the rolls of the ,temple1 ,inner or ,middle1 or in those of ,lincoln's or ,gray's ,inn4 ,and in taking leave of this portion of my subject1 ,i cannot but reiterate the obligations both the reader and the literary world generally are under to ,mr4 ,edmund ,ward ,oliver4 ,the suppositions as to the cause of ,scot's loss of his moiety of the estates of ,lady ,winnifred ,rainsford--not1 it is believed1 a large sum--and as to his law-studentship1 based as they are on facts stated by ,scot or derived from his writings1 and those of ,th4 ,ady1 are my own2 while in one or two instances ,i have put forth opinions not quite in accord with that gentleman's4 ,but nearly all the biographical facts regarding ,scot himself and his marriages1 in contradistinction to the supposed facts hitherto set forth1 are due to the intelligent research of ,mr4 ,oliver1 and are not unfrequently stated in his own words4 ,the following table will bring into one view the pedigree of ,reginald ,scot given in the previous pages3 ,the #bnd ,sir ,william ,scott199 d4 #adcc4 --------------------------------- ,sir ,john ,scott1 d4 #adhe4 ------------------ ,sir ,william ,scott1 d4 #aebd4 -------------------- ,sir ,john ,scott1 d4 #g ,oct4 #aecc4;,anne1 d4 of ,reginald ,pympe4 --------------------------------- ,wm4 ,scott1 ,sir ,reginald ,scott1 ,richd4 ,scott4,mary ,whetenall4 d4 s4 p4 #e ,june d4 #af ,dec4 #aeed4 #aecf4 ---------------- --------- ,sir ,th4 ,scot1 7#a7 ,jane ,cobbe4,reginald ,scott47#b7 ,alice ,collyar84 d4 #cj ,dec4 #aeid4 ,elizabeth4,sackville ,turnor4 ,cicely4 99 ,it is noteworthy that1 notwithstanding the memorial inscription to the first ,sir ,william1 ,reginald1 or whoever was the author of the verses to ,sir ,thomas1 only traces the pedigree to this fourth knight after ,sir ,reginald4 ,either then the first ,sir ,william was then accounted somewhat mythical1 or not being a knight of fame1 he was not recognised as the same with ,sir ,william ,scott1 the ,chief ,justice of ,england4 ------------------------ ,,will ,,of ,,raynold ,,scot4 ,extracted from the copy1 not the original1 in the ,principal ,registry of the ,probate1 ,divorce1 and ,admiralty ,division of the ,high ,court of ,justice4 ,s ,in the ,prerogative ,court of ,canterbury4 ,in the ,name of ,god ,amen4 ,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 ,di 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 7for the trust ,i repose in ,mr4 ,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 decease1 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 is1 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 sayde99 ,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 me1 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 groate4-- ,ray3 ,scott4 99 ,sic1 first at end of line4 ,sic1 to be paide is interlined above this4 ,by a short notice following the copy of the will1 it was proved on the #bbnd ,november #aeii4 ,there is also a document setting forth that ,alicia ,scott1 relicta1 and ,elizabetha ,turnor1 als ,scott1 filia naturalis et legitima1 had disputed1 before certain functionaries named regarding the will1 and that probate was granted as aforesaid on the #bbnd ,november #aeii4 ,but as the cause or subject of the dispute is not mentioned1 this1 like the short notice1 is not given4 ------------------------ ,,abstract ,,of ,,inquis4 ,,post ,,mortem1 #ah ,,eliz4 ,p4 #a1 ,no4 #hd4 ,inquisition taken at ,maidstone on the death of ,lady ,wynifred ,rainsfoord1 #cj ,march1 #ah ,eliz4 #aege-f4 ,she was seised of the ,manors of ,nettlested and ,hiltes with appurtenances in ,e4 and ,w4 ,peckham1 ,brenchley1 ,w4 ,barmling1 ,merewood1 ,marden2 also of the ,manor of ,pympe with appurtenances in ,yaulding1 ,marden1 and ,brenchley4 ,also various other lands1 some of which1 called ,stockenbury1 ,motelands1 and ,souchefields1 are in ,brenchley4 ,she died #ag ,oct4 last1 at ,chelmsford in ,essex4 ,th4 ,scott1 kt41 is her next heir1 viz41 son and heir of ,reginalde ,scotte1 kt41 sonne and heir of ,anne ,scotte1 wife of ,john ,scotte1 kt41 daughter and heir of ,reginald ,pympe1 brother of ,john ,pympe1 father of said ,lady ,winifred4 ,thomas ,scotte1 kt41 ,charles ,scott1 ,henry ,scotte1 ,george ,scotte1 and ,william ,scotte brothers of the first-named ,thomas ,scotte1 kt41 and ,reginald ,scotte1 are coheirs of the lands held in gavelkind4 ,one moiety thereof descends to ,thomas1 ,charles1 etc4 as named above1 sons and coheirs of ,reginalde ,scotte1 kt41 son and heir of ,anne ,scotte2 and the other moiety to ,reginald1 son and heir of ,richard ,scotte1 junior1 son of the said ,anne4 ,thomas miles is #ci et amplius1 ,charles #cd etc41 ,henry #cb etc41 ,george #cj etc41 ,william #bb etc41 and ,reginald #ch years of age et amplius4 ,the exact words regarding the co-heirs are3 8descendebant et de jure descendere debent prfato ,thom ,scotte militi1 ,carolo ,scott1 ,henrico ,scotte1 ,georgio ,scotte et ,will'o ,scotte1 fratribus dicti ,thom ,scotte militis et ,reginaldo ,scotte1 consanguineo prdicti ,thom ,scotte militis1 ut consanguineis et coheredibus prdict domin ,winifrid eo quod prdict terr 444 ultimo recitata sunt de natura de gavelkind40 ,this disproves the assertion of ,mr4 ,j4 ,renat ,scott in ,arch4 ,cant41 xi1 #chh1 and repeated in his genealogy of the ,scott family1 that the ,reginald ,scott mentioned in the former as receiving pay among those appointed in #aehg-h was 8a son of ,sir ,thomas04 ------------------------ ,,abstract ,,of ,,inquis4 ,p4,m41 #de ,,eliz41 ,,pars4 #a1 ,no4 #ga4 ,inquisition taken at ,maidstone1 #b ,dec4 #afjb1 after the death of ,reginald ,scot1 generosus4 ,he was seised of a tenement and #bj acres of land called ,graynecourtte1 held of ,th4 ,scott1 ,esq41 as of his manor of ,brabourne1 a tenement called ,essex1 and #bj acres of land in two parcels in ,allington ,aldington1 held of ,edw4 ,hall1 as of his manor of ,pawlson4 ,one parcel of land called ,haythorne field1 containing #bj acres in ,bonington1 held of the ,queen in capite1 and a tenement and one parcel of land lying in ,barefield1 containing two acres in ,brabourne1 tenure unknown1 and one acre in ,brabourne and #e acres in ,brabourne1 and two parcels in ,smeeth1 and #cj acres of marsh called ,gatesleaf1 in ,newchurch1 held of ,martin ,barneham1 ,esq41 as of his manor of ,bylsyngton4 ,he died #i ,oct41 #da ,eliz4 #aeii1 at ,smeeth4 ,elizabeth1 wife of ,sackville ,turner1 gent41 is his daughter and next heir1 and was #bh years of age and more at his death4 ,alice1 his widow1 has received the rents since his death4 ,elizabeth was the next heir to his own property1 but that which was his own through his wife ,alice1 he specially devised 8to her and to her heirs04 ------------------------ ,the ,cause and ,history of the ,work4--,that is1 what induced ,scot to write it1 and why did he set it forth as he did8 inquiries which involve1 among other matters1 a short notice of the position then and previously held by witchcraft in ,england4 ,his ,hoppe-garden shows him to us as a man of intelligence1 foresighted and reflective of thought1 and desirous of improving the state of his country and countrymen4 ,it shows him also as one who could not only seize a thought and commend it to others1 but as one who had perseveringly put his idea into practice1 found it feasible1 and then so learnt the processes necessary for growing the plant1 and preparing its catkins and storing them for use1 that a priori one would suppose that he had done what he did not1 namely1 visited ,holland and learnt the processes on the spot4 ,the same qualities are seen in his ,witchcraft1 as is also his independence of thought4 ,no sooner had his suspicions been aroused than he proceeded1 as shown by the work and its references1 to investigate the matter thoroughly and perseveringly4 ,to this also he was encouraged1 or rather led1 by yet other two qualities1 his straightforwardness or honesty of purpose1 and his compassion1 for these taught him that he was engaged in a righteous work1 that of rescuing feeble and ignorant1 though it may be too pretentious and shrewish1 old women from false charges and a violent death1 and in a noble work in endeavouring to stem the torrent of superstition and cruelty which was then beginning to overflow the land4 ,nor was this the result in any way of a mind sceptically inclined4 ,his book shows that he accepted the opinions of his day1 unless he had been led to inquire into them1 and either re-receive them as facts or discard them4 ,led doubtless by his academic training1 it is abundantly clear that he had inquired into the grounds of his belief in the ,established ,church1 and into the additions that had been made to its faith in the course of illiterate ages by the ,popish ,church4 ,he had read ,plotina1 who taught him that the so-called vicars of ,christ and his vice-gerents on earth were often devils incarnate and standard-bearers of vice1 and that the system which did now and again produce a ,st4 ,francis d',assis--all reverence to his name--produced also the congeners of ,loyola1 and ,loyola himself1 whose followers1 while assuming to themselves the holy name of ,socii ,jesu1 made that name famous and infamous1 and their tenets execrated throughout the civilised world4 ,but he accepted with some doubting1 having1 as he thought1 great authority for it and no means of investigation1 the story of the ,remora2 and accepted without doubting the beliefs that the bone of a carp's head1 and none other1 staunched blood1 the value of the unicorn's horn1 and the like1 and--notwithstanding his disbelief in astrology--that seed-time and springing were governed by the waxing and waning of the moon4 ,he also believed that precious stones owed their origin to the influences of the heavenly bodies2 and besides his credulous beliefs as to certain waters1 narrated at the commencement1 he in the next chapter gives the absurdly wonderful virtues of these stones1 some1 as he says1 believed in by him1 8though many things most false are added04 ,how then came he to inquire into and write so strongly against witchcraft8 ,before the time of the eighth ,henry1 sorcerers were dealt with by the ecclesiastical law1 which punished them as heretics4 ,moreover1 their supposed offences against the person seem1 chiefly at least1 to have been taken notice of when they were supposed to interfere with high or state matters or persons1 as in the cases of ,joan of ,arc or ,dame ,eleanor ,cobham4 ,but in ,henry's time1 probably through the extension of continental ideas1 aided1 it may be1 by a desire to restrain the ecclesiastical power1 c4 #h of the thirty-third year of his reign was passed4 ,by this it was enacted1 that witches1 etc41 who destroyed their neighbours1 and made pictures images of them for magical purposes1 or for the same purposes made crowns1 swords1 and the like1 or pulled down crosses1 or declared where things lost or stolen were become1 should suffer death and loss of lands and goods1 as felons1 and lose the privileges of clergy and sanctuary4 ,afterwards1 by #a ,edw4 ,i1 c4 #ab1 this and other offences first made felonies in ,henry's time were no longer to be accounted such4 ,thirdly1 in the fifth year of ,elizabeth1 ,parliament1 by its twelfth chapter1 enacted1 that whereas many have practised sorceries to the destruction of people and their goods1 those that cause death shall suffer as was declared by #cc ,henry ,,viii1 c4 #h1 except that their wives and heirs shall not have their rights affected by such attainder4 ,but that when a person was only injured1 or their goods or cattle destroyed1 the offenders should for the first offence suffer a year's imprisonment1 and once a quarter be exposed in the pillory in a market town for six hours1 and there confess their offences2 and for the second offence suffer death as felons1 with the exceptions before rehearsed4 ,while any who seek treasure1 or would bring about unlawful love1 or hurt anyone in his body or goods1 should for a first offence be imprisoned and suffer as before1 and for a second be imprisoned for life and forfeit his goods and cattle4 ,this1 so far as humanity is concerned1 is a distinct advance on ,henry's enactment1 though an apparent going back from that of ,edward4 ,perhaps1 as before1 it arose from a desire to remove the offences from the jurisdiction of the ecclesiastical law1 which would have burnt them1 nor1 as evidenced by its little results1 does it seem to have been made through any mania or scare in the matter4 ,this came on later1 when1 as we are told by ,brian ,darcie in #aehb1 at what time1 under pie-crust promises of favour1 he was endeavouring to get women to confess1 and then be hanged1--8there is a man of great learning and knowledge come over lately into our ,queenes ,majestie1 which hath advertised her what a companie and numbers of ,witches be within ,englande3 whereupon ,i and other of her ,justices have received ,commission for the apprehending of as many as are within these limites40 ,alas1 this man of great learning and knowledge seems to have been none other than that otherwise light of the ,english ,church1 the great1 good1 and pious ,bishop ,jewel1 who1 having returned from a forced residence abroad1 was speedily promoted by her ,majesty1 and in a sermon preached before her1 in #aegb1 brought in the subject as follows3-- 8,heere perhaps some man will replie1 that witches1 and conjurers often times chase away one ,divell by the meane of another4 ,possible it is so2 but that is wrought1 not by power1 but by ,collusion of the ,divels4 ,for one ,divell1 the better to attaine his purpose1 will give place1 and make as though he stood in awe of another ,divell4 ,and by the way to touch but a word or two of this matter for that the horrible using of your poore subjects inforceth thereunto4 ,it may please your ,grace to understand1 that this kind of people1 ,i meenes witches and sorcerers1 within these few last yeeres1 are marvellously increased within this your ,grace's realme4 ,these eies have seene most evident and manifest marks of their wickednesse4 ,your ,grace's subjects pine away even unto the death1 their collour fadeth1 their flesh rotteth1 their speech is benummed1 their senses are bereft40 8,wherefore1 your poore subjects most humble petition unto your ,highnesse1 is1 that the lawes touching such malefactours1 may be put in due execution4 ,for the shole of them is great1 their doings horrible1 their malice intollerable1 the examples most miserable4 ,and ,i pray ,god1 they never practise further1 then upon the subject4 ,but this only by the way1 these be the scholers of ,beelzebub the chief captaine of the ,divels40 ,the plantings of the ,queen in the commissions of her ,justices thus instigated and encouraged1 produced an abundant crop4 ,according to the ,dedications of ,scot1 ,sir ,roger ,manwood1 ,lord ,chief ,baron of the ,exchequer1 had had 8in these causes such experience01 ,a ii4 v41 while ,sir ,thomas ,scot1 as ,justice of the ,peace1 had also had 8manie poore old women convented before him for 444 witchcraft01 ,a4 vi4 ,various booklets also1 presently to be spoken of more at large1 excited still more the imaginations of a credulous people1 and it had been supposed1 before ,scot wrote1 as will be seen on p4 #dgc1 and in my note on that page1 that the ,queen's person had been aimed at in that way4 ,it thus appears that though ,scot may have been brought up in a traditional but little-regarded belief in witchcraft1 he1 when he was at least thirty-four1 was not only unprepared1 but startled1 to witness and take part in this new departure from justice and mercy4 ,witchcraft1 chiefly looked on as useful in discovering things lost1 or in bringing a wished-for sweetheart to return the love of the seeker1 or in curing ailments simple or grievous1 became feared1 reviled1 and sought out3 sought out by ,commission of the ,queen1 sought out by the people as a great and fearful evil rapidly overspreading the land1 and able and willing1 like the ,plague and ,black ,death1 to count its victims by thousands1 and from the cottage to the throne itself4 ,he1 a man both intelligent and compassionate1 sees poor1 old1 decrepit creatures eking out a miserable livelihood by begging an occasional dole from their better off neighbours2 ill-tempered by age and condition1 and therefore abusive when refused such dole1 or on slighter causes1 sometimes perhaps through old knowledge or superstition1 but probably more often for the sake of gain1 pretending to be wise above what is known2 he sees these accused of selling their souls for the sake of such a position in the world1 he hears them accused sometimes of foul1 more frequently of unlikely1 crimes and acts1 nay1 such as an unprejudiced common sense must laugh at1 while the evidence is nearly always so faulty that1 were the accusation a different one1 it would be at once turned inside out and thrown aside4 ,unfortunately1 too1 some of these old women being more or less mad1 and others driven through fear on the one hand1 or through promised favour on the other1 confess themselves capable of doing these things1 though any man of sense and observation could detect their state or motives4 ,luckily1 too1 he had had close to him1 and in his wife's family1 the known and talked-of imposture of the ,holy ,maid of ,kent2 and in his own time and close to his own door1 the case of the ,pythonist of ,westwell1 at first carried out triumphantly1 and then1 on her own confession and her re-acted acts1 branded as an impostor1 like the ,holy ,maid4 ,the ,dutchman1 too1 at ,maidstone1 after being set forth as a worker of miracles and an exorcist1 was found to be a rogue2 and 8manie other such miracles had beene latelie printed1 whereof diverse had beene bewraied40 ,he had taken part also--apparently as one engaged for the defence--in that piece of folly called the trial of ,margaret ,simons1 and knew the history of ,ade ,davie1 and of her restoration to sanity without exorcism1 hanging1 or burning4 ,is it not natural that his suspicions1 and more than suspicions1 should have been aroused1 and that he should have been thus led to take up the whole subject seriously8 ,one who had given himself up1 as ,wood says1 to reading and thought as well as to healthy and useful exercise1 must have sought for and obtained books on either side of the subject1 and in especial the known book of ,wier2 and thoughtful reading of these1 and meditation must have led him to extend his views1 and gather them into a harmonious and consistent whole4 ,meanwhile1 however1 the bloodthirsty superstition daily increased1 and there were published first1 the mad book or books of ,richard ,gallis--spoken of in pp4 #acb-c--of the witches at ,windsor1 now1 ,i believe1 unfortunately lost1 where1 among other things1 he narrates how1 at a ,sabbath meeting1 he had a hand-to-hand encounter with the devil1 and wounded him so sore that he stank of brimstone2 and in #aehb1 there took place the wholesale condemnation of the poor old women of ,st4 ,osees1 thirteen ,i believe of whom were hanged4 ,there had been no such condemnation before in ,england4 ,it is not unlikely that he himself witnessed their condemnation--see pp4 xxv-vi4 ,so unusual was it1 that--as ,i cannot but believe on other evidence1 as stated in my noting on ,macbeth--a ballad was written on it1 which became very commonly known1 and was remembered as late as #afjf4 ,this same unusual breadth of punishment also created so much attention that ,justice ,brian ,darcie thought it worth while to set forth in print1 not the trial1 but the depositions taken before him1 and thus inform a too ignorant public that he and he alone was the primary cause of such a purification4 ,these facts1 and especially this last1 aroused1 ,i believe1 ,scot's compassion and indignation1 and made both find vent in printed words4 ,and besides these likelihoods1 including that of date1 there are two at first sight seemingly contradictory facts1 which made themselves manifest to me when ,i first carefully read the book1 and before ,i had formed any opinion on their causes1 and which are on this view reconciled4 ,these facts are1 that while the plan which he has adopted1 and his facts and conclusions1 seem to have been deliberately sought out1 thought over1 and canvassed1 there are evidences throughout of a feverous haste of composition1 such feverous haste as the above spoken of emotions would excite in a man like ,scot1 who had witnessed so horrible and so bloody a perversion of justice4 ,the proof of the first fact ,i leave to be observed by the intelligent reader2 but while the second must also be observed by him1 it is needful1 to the full exposition of my argument1 that ,i should collect in one view most at least of the details4 ,this haste is evidenced in some of his corrected errata1 but more in those that he did not correct4 ,thus we have1 on p4 #agd1 a curious slip1 by which ,pharaoh becomes a ,persian1 and ,nebuchadnezzar takes ,pharaoh's place as an ,egyptian king1 for other parts of the book prove conclusively that this was an unintentional lapsus1 and one a second time overlooked when the book was re-read before the title-page and the preliminary leaves were set up4 ,similar are his errors as to ,haias and ,sedaias1 for at one time he speaks of ,rabbi ,sedaias ,haias1 repeating it also at the last when he gives his 8forren authors0 consulted1 and between these speaks of them as two persons1 as they were4 ,more especially would ,i call attention to his blunders as to ,argerius ,ferrerius4 ,he quotes him--yet he is always ,ferrarius--five times in his text1 twice in his table of contents1 and once in his 8authors used04 ,so in his translation from him1 the 8s0 of 8verbis0 being indistinct in some copies1 he read the word as 8verbi01 and thereby translated the sentence into such unmistakable nonsense that this alone should have shown him his error4 ,so1 also1 we have the senseless1 because careless1 rendering of the sword in hand passage1 p4 #beg2 and with these may be classed his adoption of ,t4 ,r4's curious mistranslations from ,wier's ,pseudomonarchia1 or from another copy of the ,empto4 ,salomonis1 for a moment's consideration would have shown him their absurdity1 and led him to turn to ,wier4 ,in p4 #ai also1 we find 8infants0 where1 as stated in my note1 all the editions of the ,mal4 ,malef4 in the ,british ,museum have 8infames02 and this1 though a slip of memory1 betokens1 when taken with the rest1 overhaste4 ,these slips1 in an ordinary writer1 would lead to another conclusion1 but not in this case1 where we have evidence of both ordinary and recondite knowledge1 of conclusions tried by actual experiment1 of a quick and intelligent perception1 and of what may be called1 in a good sense1 a ready and acute subtlety in refuting or retorting allegations or objections4 ,our author's indebtedness to ,cornelius ,agrippa and to ,wier has1 in a great measure1 been anticipated in what has been said2 but a few words may here be added4 ,casually coming across their books when he became a reader of out-of-the-way works1 he did not become a follower of theirs1 and then write a book1 as the disciples of ,pythagoras wrote books to expound and hand down the doctrines of their master4 ,wier had written a book against witchcraft1 and a clear and comprehensive book4 ,but while ,scot certainly followed ,wier in point of time1 and as certainly was much indebted to him for the perfecting of his book1 yet1 as ,i have said1 ,scot seems to have taken up his belief against the reality of witchcraft from what he in his own experience had witnessed2 and my view1 that he was then led to read ,wier and ,cornelius ,agrippa1 and the writers on the other side1 seems to me confirmed by what we find as to his indebtedness to ,wier4 ,the 8,notings on ,wier0 show that1 while he copied him in some other instances1 he borrowed from him mainly a long list of illustrations1 some of which even he may have drawn independently from the same sources as did ,wier4 ,bibliography4--,we do not find an entry of ,scot's ,hoppe-garden in the ,stationers' ,registers1 because the entries about #aegd are wanting4 ,but why do we not find so large and important a book as the ,witchcraft of #aehd so entered1 the writer being of a family of no mean repute1 and the head of his house1 ,sir ,th4 ,scot1 being in those days a man of some mark8 ,the answer1 after what has been said1 is simple4 ,he upheld and defended a heresy1 the existence and diabolical powers and practices of witches being believed in and guarded against1 by the ,queen1 the bishops1 and the people4 ,hence the reply of the ,stationers' ,company would most certainly have been--the same as in more trifling cases--8provided he shall get the bishop of ,london his alowance to yt01 words which1 under the circumstances1 would have been a refusal1 and a refusal which1 had any steps been taken against him after its publication1 would have told against him4 ,hence he resolved to print it1 taking all the blame and responsibility on his own shoulders1 no stationer's name being connected with it1 and the name of the printer appearing only at the end of the book1 without date or place of address--8,imprinted at ,london by ,william ,brome40 ,and here1 by the way1 it may be mentioned that though called in catalogues a quarto1 its signatures are in eights4 ,as before stated1 both ,thomas ,ady and ,anthony ,wood tell us that it 8did for a time make great impressions on the ,magistracy and ,clergy01 and that it did so generally is shown by the appearance of ,webster's1 ,ady's1 and other books on the same side1 and those of ,gifford1 ,perkins1 and others1 on the other1 including ,king ,james1 who1 in #aeig1 issued his ,dmonologie specially against it4 ,whether ,elizabeth or the authorities under her took any notice of it is doubtful1 for1 as ,i have said1 he was still an ,esquire in #aehg2 and the last words of his will1 8for greate is the trouble my poor wief hath had with me1 and small is the comforte she hath receyved at my hands01 and his designation of himself as 8gent401 point rather to a voluntary surrender of his office1 through weakness and ill-health1 than to a dismissal4 ,but zeal for the truth1 as he believed it1 combined with his fears for himself1 for he believed that he had been the object of witchcraft and of the machinations of the evil powers more than once1 though luckily in vain1 led the royal author on the other side to cause ,scot's book to be burned by the common hangman2 and1 as is also said by ,cole1 not one copy alone1 as significant of its character1 and of its being a liber prohibitus in the eyes of this ,protestant ,pope1 but as many as could be laid hands upon4 ,while1 too1 ,i have as yet found no direct proof of this latter statement1 it is perhaps in some degree confirmatory of it1 that no copies of the book exist in the library of ,st4 ,paul's ,cathedral1 nor in that of ,lambeth ,palace1 nor in that of ,sion ,college4 ,to the same cause is most likely due the exceedingly neat copy of various chapters1 and parts of chapters1 contained in the ,sloane ,,ms41 ff4 #bahi1 in the ,british ,museum1 its date according to the experts there being circa #afbj4 ,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 witchcraft2 but the methodical neatness of all but the first two or three pages1 the manner in which the typographical form of the book is followed1 the consecutive1 though broken manner1 in which the extracts follow one another1 the absence of any word or any sign of remark or comment throughout1 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 inaccessible4 ,turning back to this burning1 ,i would say also that ,i have not come across any ,english contemporary1 or even early statement as to it1 much less as to its date4 ,perhaps1 however1 without much fear of error1 we may suppose it to have been done immediately after the ,act against witches1 passed in the first year of ,james's reign4 ,by it the ,act #e ,eliz4 was repealed1 and any conjuration1 etc41 of an evil spirit was made a crime punishable by death as a felon1 the culprit losing all benefit of clergy and sanctuary4 ,the finding of treasure by magical means1 provoking to unlawful love1 or destroying of cattle1 was for the first offence to bring with it imprisonment for one year1 standing in the pillory once a quarter for six hours1 and confessing his crime1 as in the ,act repealed2 and for the second offence death as a felon1 though the dowry and the heirship were not attainted4 ,this ,act itself shows how strong were ,james's convictions in the matter1 as does the publication in ,london of his ,dmonologie in the same year1 it being entered on the ,stationers' ,registers on the #crd ,april #afjc4 ,scot's book was therefore against ,james's belief1 and the esteem in which it was held against his own powers as a reasoner and author4 ,while1 however1 so far as ,i can find1 we owe the knowledge of this burning to a ,german source1 its extreme likelihood is corroborated by what ,i have said1 that ,james's belief in witchcraft was with him an undoubted ,article of ,faith1 and by the fact that various books1 known and unknown1 were at different times publicly burnt during his reign1 though no official records of these burnings have been preserved4 ,cole1 as quoted in ,bliss's edition of the ,athen4 ,oxon41 gives the account as made by ,thomasius de crimine magi1 a book which ,i believe does not exist4 ,there is a ,thesis inaugaralis de crimine magi submitted in #agja by ,johan ,reiche to the ,regia ,academia ,fredericiana 444 prside ,d4 ,christiano ,thomasio4 ,but ,reiche refers to an earlier writer--8,gisberti ,voetii ,theologi in ,acad4 ,ultrajectina ,professoris ,selectarum ,disputationum ,theologicarum1 ,pars ,tertia4 444 ,ultrajecti1 ,ex ,officina ,johannis ,waesberge1 ,anno ,,ci ,i ,c ,,lix1 0 which says1 p4 #efd3 8444 ,reginaldus ,scot nobilis ,anglus magi crimen aperte negavit1 ex professo oppugnavit1 omnes ejus mirabiles effectus aut ad melancoliam1 aliosve naturales morbos1 aut ad artem1 industriam1 agilitatem hominum figmentis prstigiis suis illudentium1 aut ad stolidas imaginationes1 dictorum magorum1 aut ad vanas nugas fictiones eorundem magorum referens4 ,ejus liber tit4 ,discoverie of ,withcraft sic in ,anglia combustus est2 quem nominatim etiam perstringit ,sereniss4 ,magn ,briantni sic ,rex ,jacobus in ,dmonologia1 eumque tangit diffusissim eruditionis ,theologus ,johannes ,raynoldus1 in cens4 lib4 ,apocryph4 tom4 #b prlect4 #afi4 ,in eundem1 sed innominatum calamum strinxit eximius subacti judicii ,theologus1 ,guilelm4 ,perkinsus in tractatu de ,bascanologia4 ,pars libri istius ,reginaldi ,scot elenctica 7nam reliqua in editione ,anglicana conjurationes continebat17 in ,belgicum idioma translata est1 ante annos aliquot ,lugd4 ,batav4 per ,thomam ,basson3 ex illius libri lectione1 seu fonte perenni1 non pauci ab illo tempore docti indocti in ,belgio fluctuare1 de ,magia ac 7ut ,libertinis ,semilibertinis infesta est patria nostra7 quin eo ignoranti spe prolabi1 ut non iniqu illis applicari potuerit1 quod ,sereniss4 ,rex ,jacobus in ,dmonologi subdito suo ,reginaldo ,scot3 esse quasi novos ,sadduccos3 cum omnes diabolorum operationes apparitiones suaviter exibilant3 tanquam anicularum1 aut superstitionis meticulos phantasmata ac sabellas4 ,sunt alii1 sed pessimi magi patroni1 qui ad ,deum divina charismata seu gratias gratis datas1 aut ad angelos bonos1 operationes magicas referunt40 ,dr4 ,w4 ,n4 du ,rieu1 ,librarian of the ,university of ,leyden1 kindly informs me1 that a translation into ,dutch1 8omitting some formul of malediction and other matters which would more interest ,english readers10 was made and edited by ,th4 ,basson1 an ,english stationer living at ,leyden in #abmo in #afji4 ,it was undertaken at the instigation of the professors of law and history1 and its dedication1 dated #ajth ,january #afji1 was to the ,curators of the ,university1 and to the burgomasters of ,leyden4 ,a second and corrected edition1 published by his son1 ,g4 ,basson1 was also printed at ,leyden in #afcg1 though the dedication is dated #hth ,may #afcg1 ,amsterdam4 ,though in various of the notes the passages have been spoken of1 yet to call attention to the matter1 and in the hope that others may be more successful1 ,i would add that ,i have not discovered the principle on which he went1 nor his authorities1 for his ,scripture readings4 ,in his ,latin quotations he generally quotes the ,vulgate1 twice or thrice ,beza1 or ,beza varied1 while at other times he goes by some other translation1 or possibly makes it himself4 ,so his long ,english quotation1 p4 #bhd1 is not taken from ,wycliffe's1 ,tyndale's1 ,cranmer's1 ,coverdale's1 ,matthews'1 or from the ,genevan1 ,bishops'1 or ,rheims versions1 though more like the ,genevan1 while1 curiously enough1 it precedes the one of #afaa by one or two verbal coincidences4 ,hence1 ,i believe that he varied the ,genevan version according to his own views and taste1 and am the more inclined to this in that the passage is not in ,italics1 the then type and mark of quotations1 but in ,romans4 ,notwithstanding1 however1 the decree that had gone forth1 and1 notwithstanding the strange ,sadducean assertion1 not argument1 set forth by ,james1 and followed by ,john ,rainolds1 ,d4,d41 in his work on the ,apocrypha 7tom4 ii1 #ajcb71 and by ,gisbert ,voet1 the book's inherent excellency1 as reported by ,ady1 and as evidenced by the notices of it in the various books on either side that afterwards came forth1 and in part1 perhaps1 through that decree itself1 called for its reproduction2 and in #afea it was issued with a new title-page1 though naturally it was again not entered on the ,stationers' ,registers4 ,this time it was really--as evidenced by the signatures--a quarto4 ,the text was one and the same with that printed off by ,richard ,cotes2 but there were three issues1 and three slightly different title-pages4 ,the first bears--,,london ,printed by ,richard ,cotes4 #afea4 ,the second has--,printed by ,r4 ,c4 and are to be sold by ,giles ,calvert1 dwelling at the ,black ,spread-,eagle at the ,west-end of ,pauls4 #afea4 ,and except for these final words1 separated on both title-pages by a line from the rest1 both are word for word1 and even to the misprint 8superstions0 identical4 ,the explanation1 in all probability1 if not certainty1 being that my 8first0 one was the first issue1 when the publisher thought it more prudent to withhold his name2 the other1 a second issue of copies still called for1 when1 finding no ill results1 he had become bolder4 ,the third has below the line spoken of3 ,london ,printed by ,e4 not ,r4 ,cotes and are to be sold by ,thomas ,williams at the ,bible in ,little ,britain #afed4 ,in this 8,,scots0 is printed without the apostrophe1 8men01 8women01 and 8children01 as also 8treatise01 have capital initials2 on both occasions it has 8,devils01 not 8,divels02 and the last line but one above the dividing line ends 8,de-0 not 8,divels01 and 8superstions0 is rightly printed 8superstitions04 ,these variations in the title-page1 and the exact conformity of the text as to the various peculiarities of the letters1 words1 and sizes of the punctuation1 show that ,williams had come into possession of ,calvert's remainder1 or of his set-up type1 and had issued these sheets1 prefixing a new title-page of his own1 printed by ,e4 ,cotes4 ,there is not the slightest evidence of a copy of the #aehd edition having been prepared for the press1 beyond the new title-page1 and on two occasions the translation of ,latin1 that ,scot had not--as he had done in similar instances--translated4 ,the ,latin-named ingredients on p4 #ahd are ,englished1 and ,i have thus been enabled to give them in my notings with the more probability that they are correct4 ,the second instance is1 as stated in my margin1 on p4 #daf4 ,two or three press errors are corrected1 one of them not a certain emendation1 and all within the competency of an ordinary compositor or reader2 but no others1 not even that of 8increase0 for 8incense01 p4 #ddf1 while fresh errors1 indicative of a careless 8reader01 are made4 ,what has been thus said as to the character of this second reprint1 goes to prove that it was a publisher's venture based upon the demand for the book1 and1 therefore1 for gain1 and one which he carried out spite of its having been burnt1 and placed among the 8prohibited books04 ,in like manner1 and for the like purpose1 and as before1 without entry in the ,stationers' ,registers1 there was brought out the third1 and so-called folio edition of #affe1 though the sheets are in sixes4 ,all but the title-page1 which1 curiously enough1 was again re-written1 though still bearing1 like the second1 the words1 8,by ,reginald ,scot ,esquire02 it is a careless reprint of that second1 with all its errors1 and new ones superadded4 ,but as a novelty and inducement to buy1 nine chapters1 commencing the fifteenth book1 and a second book of the 8,discourse on ,devils and ,spirits01 were added by an anonymous author4 ,who this anonymity was1 ,i have uselessly spent some little time in inquiring1 time that might have been better employed1 even had ,i found him4 ,but it goes to prove that these additions were merely made for novelty's sake1 and its glamour and gain1 in that the writer was a believer in1 and not improbably1 from his minute directions1 as well as from his reticence1 a practiser of witchcraft1 or of what he thought to be witchcraft4 ,he also1 and ,i give this as one possible clue1 was a strong believer in the perishable ,astral spirit of a man1 as well as of ,astral spirits in general1 and much of his 8,discourse0 is taken up with remarks on these4 ,i may here add1 as showing the carelessness with which these second and third editions were edited1 a note of the errata marked in the first and not corrected in them4 #ge1 #ba4 8,we10 so the second2 in the third the 717 is rightly placed after 8years04 ,a correction that could have been made by the least intelligent of 8readers04 #afh1 #ca4 8,earth read firmament40 ,not corrected4 #bdg1 #bi4 8,write add it40 ,not corrected4 #bfi1 #af4 8,if there be masses delete ,if40 ,retained1 but the second attempts to correct by inserting 8no0 before 8masses01 and the third follows suit1 though it is as nonsensical as before4 #dfc1 #af4 8,their business read that business40 ,not corrected4 ,beyond these1 the limited edition now printed is the only other known to me4 ,as stated in the preface1 it is a reprint of the first edition1 with some slight alterations in the lettering1 but not in the spelling4 ,besides the few errata that have been found and recorded1 the small heading on its left hand pages up to p4 #bd is 8,chap4 --01 like that on the right hand1 instead of being 8#a or #b ,booke04 ,so also in the earlier pages1 the marginal references1 though correct1 are not printed line for line with the original4 ,the pictorial initial letters of the first chapter of each book occupy in the original almost a third of the page4 ,the first word of a chapter has only its first two letters--including its pictorial letter--in capitals1 but the remainder1 as well as the rest of the first line1 is in larger type than the rest4 ,the original being also in black letter was enabled to use both ,romans and ,italics as variants1 whereas the reprint could only use ,italics4 ,the rule of the original is1 however1 in general very simple4 8,the -- ,chapter01 the contents of the chapter and proper names are in ,romans2 8,the -- ,booke0 and quotations in ,italics2 the translations of quotations in ,romans4 ,wherever there can be any doubt the type of the original is marked in the margin1 as are occasional uses by the author of to distinguish them from the editor's use of the same4 ,it may be added that 8,the -- ,chapter01 and the contents of the chapter1 have been transposed4 ,the ,v like arrangement of the lines at the end of a chapter have not been followed1 but been imitated according to the spirit in which they were employed2 for1 after an investigation made for the purpose1 it was found that they do not indicate a division of the text or matter1 but were simply compositors' devices to fill up a page when that page either ended a book1 or when its blank space did not allow of the commencement of a new chapter4 ,similarly1 on one page1 a 77 was added to complete the page4 ,and1 in like manner1 if there was still space at the end of a book1 an engraving was inserted4 ,i would add that all the page references that ,i make are to the pages of the #aehd edition4 ,i had collected for an appendix various grammatical peculiarities of the age2 but they increased the number of pages1 and therefore the price of the book1 without1 as seemed to me1 sufficient cause1 more especially as the reader can readily consult ,dr4 ,abbot's ,shakesperian ,grammar1 as well as notices in other books4 ,one point1 however1 ought to be attended to4 ,though an educated and ,university man1 accustomed to ,latin and ,greek1 he1 like all of his time1 followed the then frequent habit of using singular verbs after plural nominatives not immediately preceding them4 ,a close examination of these1 both in ,scot and ,greene1 another literate and ,utriusque ,academi in ,artibus ,magister2 and one notable one in ,ben ,jonson1 who elsewhere1 so far as ,i know1 avoids this error2 as well as those in ,shakespeare and others1 have shown me that they cannot be explained as is sought in ,dr4 ,abbot's ,shakesperian ,grammar1 #ccc1 where the form of the verb is held to be a remnant of the northern early ,english third person plural in 8s04 ,the instances alone of the auxiliary verbs so used set this theory aside1 and show that the custom was due to carelessness1 habit1 the remoteness or after position of the true nominatives1 and to the nearness of another word1 sometimes even to a transposed objective2 or of a 8that0 or 8which0 that had the look of a singular1 or in the case of a double nominative1 to both words being considered as implying one thought1 as indeed they often did1 being merely synonyms4 ,our ,elizabethan ancestors would have said3 8,pity and compassion moves me10 because they held pity and compassion were one and the same2 and the habit of using ,saxon and ,latin1 or other synonyms1 led them to use the same construction when the meanings were but allied4 ,this seems to me the more likely explanation3 but the reader may prefer this--that our ancestors took the phrase to be elliptical1 and that the verb really employed after both substantives was to be understood after the first and before the 8and04 ,contemporary ,notices of ,scot4--,of strictly contemporary notices1 ,i know of but two4 ,in ,nash's ,four ,letters ,confuted1 #aeic1 he asks1 ed4 ,grosart1 ii1 #beb3 8,how is the ,supplication a diabolicall ,discourse1 otherwise than as it intreats of the diverse natures and properties of ,divels and spirits8 in that far fetcht sense may the famous defensative against supposed ,prophecies1 and the ,discoverie of ,witchcraft be called notorious ,diabolicall discourses1 as well as the ,supplication1 for they also intreate of the illusions and sundrie operations of spirits40 ,the second is in ,gabriel ,harvey's ,pierce's ,supererogation1 #aeic1 ed4 ,grosart1 ii1 #bia3 8,scottes discoovery of ,witchcraft1 dismasketh sundry egregious impostures1 and in certaine principall ,chapters1 speciall passages1 hitteth the nayle on the head with a witnesse3 howsoever ,i could have wished1 ,g4 ,h4 is nothing if he be not quasi-critical and emending he had either dealt somewhat more curteously with ,monsieur ,bodine1 or cfuted him somewhat more effectually40 ,of course1 various of the after-writers on witchcraft1 whichever side they took1 either spoke of him explicitly1 or alluded to him2 ,webster1 ,wagstaffe1 ,ady1 and others1 on the same side as ,scot1 and ,meric ,casaubon1 ,cotta1 etc41 ending with ,glanvil on the other4 ,but these1 the really curious in such matters may be left to search out for themselves4 ,only ,i would like to mention ,john ,deacon's and ,john ,walker's ,dialogicall ,discourses of 444 ,devils etc41 #afja1 both because they1 being clergymen1 had the boldness--besides adding new arguments of their own1 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 reader1 to plainly prefer ,scot's view of her ventriloquism1 both naming him in the text1 and giving the reference to his page in their margin2 and secondly1 because so far as a hasty look enables one to give an opinion1 they spoke more rationally on magical and other points than one would at that date expect4 ,they also quote the opinion of ,hippocrates on magical cures1 as given by ,scot1 p4 #dej1 and show that they take it1 though not literally1 from him1 and not from ,hippocrates directly1 by giving a reference to ,scot in the margin4 ,afterwards they published in #afjc1 a second large work1 ,a summarie8 answer to ,john ,darrell1 the first work having been also suggested by the same impostor1 and his setting forth of himself as a caster out of devils4 ,i have said on p4 xxii that the discovery of ,scot's name in the ,subsidy ,rolls for #aehf and #aehg with the affix of 8,armiger0 was for me an important find4 ,and now ,i would explain that it was so1 inasmuch as it set my mind at rest as to the oneness of the ,raynold of the ,hoppe-garden with the ,reginald ,scot ,esquire1 of the ,witchcraft4 ,aware that ,reynold and ,reginald were variants of one name1 used of and by the same person1 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 same4 ,first1 the author of the ,hoppe-garden in each of his signatures to the editions of #aegd-f-h1 three in each1 appears as ,raynold4 ,in the marriage entry1 in the pay-account of the ,kent forces1 in the ,muster-roll1 and in the ,will1 it is also ,raynold4 ,but in #aehd1 throughout the ,witchcraft1 that is1 four times in all1 the name appears as ,reginald4 ,secondly1 in the ,will of #aeii1 in accordance with the want of any title on the title-page of the ,hoppe-garden1 he describes himself as 8gent01 and in the ,inquisitio p4 m41 though he is called ,reginald1 the document being in ,latin1 he is1 as in his ,will1 8generosus04 ,but in the title-page of the ,witchcraft1 he is ,reginald ,scot ,esquire4 ,the finding no evidence of the separate existence of a ,raynold and a ,reginald1 the frequent references to the ,scriptures in the ,witchcraft1 and the very frequent references to the ,proverbs and ,ecclesiastes1 in the 8,address to the ,reader0 of the ,hoppe-garden1 the use in both works1 as already quoted1 of certain legal phrases1 and the occurrence in the prefatory part of the ,hoppe-garden of 8with the licour 7or rather the lucre701 and 8condemne the man1 or rather the mynde01 a trick of language not unfrequently repeated in the ,discoverie1 a trick resulting from his love of irony1 shook my doubts4 ,but there were still1 the want of any title after the name in the ,hoppe-garden1 the 8gent0 of the ,will1 and the 8generosus0 of the ,inquisitio1 as against the 8,esquire0 of the ,discoverie4 ,first1 however1 ,hunter's suggestion1 that his esquireship was due to his having been appointed a ,justice of the ,peace1 and then the discovery of armiger after his name1 have removed all reasonable doubts2 and to turn our belief to a positive certainty1 it only remains to discover that he was a ,justice of the ,peace4 ,possibly the reader may now expect some pages on ,scot's style as a writer1 and on his claim--his claim1 yet not one made by himself--to be considered an ,english classic4 ,but1 besides that1 ,i am not 8greatly sthetic01 and besides having expressed my opinions in more than one place in this ,introduction1 ,i think that any reader1 with any appreciation of style1 and of the manner in which an argument ought to be carried out1 can come to but one conclusion4 ,such belief1 ,i may add1 is strengthened by this1 that most writers whom ,i have consulted are of this opinion3 and ,i would conclude with three quotations1 chiefly regarding the way in which he carried out his argument4 ,the ,rev4 ,jos4 ,hunter1 in his ,,ms4 ,chorus ,vatum1 ch4 v1 says3 8,in fact1 ,i had no notion of the admirable character of this book till ,i read it this ,september #ahci4 ,it is one of the few instances in which a bold spirit opposes himself to the popular belief1 and seeks to throw protection over a class of the defenceless4 ,in my opinion1 he ought to stand very prominent in any catalogue of ,persons who have been public benefactors40 8,to answer his argument was wholly impossible1 and though the publication of his book did not put an end to the notion which continued very prevalent for a century afterwards though we know from ,ady that it greatly checked the belief for a time1 yet it had1 ,i have no doubt1 much to do with the silent and gradual extinction of it40 ,so ,d',israeli1 in his ,amenities of ,literature1 has these words3 8,a single volume sent forth from the privacy of a retired student1 by its silent influence may mark an epoch in the history of the human mind40 8,such a volume was ,the ,discoverie of ,witchcraft1 by ,reginald ,scot1 a singular work1 which may justly claim the honour in this country of opening that glorious career which is dear to humanity and fatal to imposture40 ,thirdly1 ,professor ,w4 ,t4 ,gairdner1 ,m4,d4 and ,,ll4,d41 thus speaks1 in his address on 8,insanity3 ,modern ,views as to its ,nature and ,treatment01 read before the ,glasgow ,medico-,chirurgical ,society3 8,but ,i cannot leave it witchcraft 444 without expressing1 more strongly than even ,mr4 ,lecky does1 the unqualified admiration and surprise which arise in the mind on finding that in #aehd 444 there was at least one man in ,england 444 who could scan the whole field of demonology1 and all its terrible results in history1 with an eye as clear from superstition1 and a judgment as sound and unwavering in its opposition to abuses1 as that of ,mr4 ,lecky himself4 ,there is only one book1 so far as ,i know1 in any language1 written in the sixteenth or even the seventeenth century1 that merits this praise3 and it is a book which1 notwithstanding its wide human interest1 its great and solid learning1 and a charming ,english style that makes it most readable1 even at the present day1 has never been reprinted for two hundred years1 and is therefore extremely inaccessible to most readers4 ,reginald ,scot's ,discoverie of ,witchcraft 444 stands brightly out amid the darkness of its own and the succeeding age1 as a perfectly unique example of sagacity amounting to genius40 ,he adds3 8,nothing1 however1 is more evident than that ,scot1 however indebted to ,wier 7and both of them1 probably1 to ,cornelius ,agrippa 44471 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 justice40 ------------------------ ,,note4--,the italic numerals in the side margins denote the pages of the first1 the ordinary numbers those of the second edition4 ,the dicouerie of witchcraft1 ,wherein the lewde dealing of witches and witchmongers is notablie detected1 the knauerie of coniurors1 the impietie of inchan- tors1 the follie of oothaiers1 the impudent fal- hood of couenors1 the infidelitie of atheits1 the petilent practies of ,pythonits1 the curioitie of figurecaters1 the va- nitie of dreamers1 the begger- lie art of ,alcu- mytrie1 ,the abhomination of idolatrie1 the hor- rible art of poioning1 the vertue and power of naturall magike1 and all the conueiances of ,legierdemaine and iuggling are deciphered3 and many other things opened1 which haue long lien hidden1 howbeit verie necearie to be knowne4 ,heerevnto is added a treatie vpon the nature and ubtance of pirits and diuels1 c3 all latelie written by ,reginald ,scot ,equire4 #a4 ,iohn4 #d1 #a4 ,beleeue not euerie pirit1 but trie the pirits1 whether they are of ,god2 for manie fale prophets are gone out into the world1 c4 #aehd ---------------------------------------- ------------------------------ 9999999999999999999999999999999999999999 9999999999999999999999999999999999999999 9999999999999999999999999999999999999999 99999999999999999999 99-------------------------------------- ----------------------------99 99 ,,scot',s 99 99 ,dicovery of ,v,vitchcraft3 99 99 99 99 ,,proving 99 99 ,the common opinions of ,witches con- 99 99 tracting with ,divels1 ,spirits1 or ,familiars2 and 99 99 their power to kill1 torment1 and conume the bodies of 99 99 men women1 and children1 or other creatures by dieaes 99 99 or otherwie2 their flying in the ,air1 c4 ,to be but imaginary 99 99 ,erronious conceptions and novelties2 99 99 99 99 ,,wherein ,,also1 99 99 99 99 ,the lewde unchritian practies of ,witchmongers1 upon aged1 99 99 melancholy1 ignorant1 and upertious people in extorting con- 99 99 feions1 by inhumane terrors and tortures is notably detected4 99 99 99 99 ,the knavery and confederacy of ,conjurors4 99 99 ,the impious blaphemy of ,inchanters4 99 99 ,the impoture of ,soothayers1 and ,infidelity of ,atheits4 99 99 ,the deluion of ,pythonits1 ,figure-caters1 ,atrologers1 99 99 ,,also and vanity of ,dreamers4 99 99 ,the fruitlee beggerly art of ,alchimitry4 99 99 ,the horrible art of ,poioning and all the tricks and 99 99 conveyances of juggling and ,liegerdemain are fully 99 99 deciphered4 99 99 99 99 ,with many other things opened that have long lain hidden3 99 99 though very neceary to be known for the undeceiving of 99 99 ,judges1 ,jutices1 and ,juries1 and for the preervation 99 99 of poor1 aged1 deformed1 ignorant people2 frequently 99 99 taken1 arraigned1 condemned and executed for ,witches1 99 99 when according to a right undertanding1 and a good 99 99 concience1 ,phyick1 ,food1 and necearies should 99 99 be adminitred to them4 99 99 99 99 ,whereunto is added1 a treatie upon the nature1 and ubtance 99 99 of ,spirits and ,divels1 c4 all written and publihed in 99 99 ,anno #aehd4 by ,reginald ,scot1 ,equire4 99 99 ---------------------------------------- ------------------------ 99 99 ,,london1 99 99 ,printed by ,richard ,cotes4 #afea4 99 99-------------------------------------- ----------------------------99 9999999999999999999999999999999999999999 9999999999999999999999999999999999999999 9999999999999999999999999999999999999999 99999999999999999999 ---------------------------------------- ------------------------------ ,size1 ,fol41 #aj in4 #f4 ---------------------------------------- ------------------------------ ---------------------------------------- ---------------------------- ,,the ,dicovery of ,witchcraft3 ,,proving1 ,that the ,compacts and ,contracts of ,witches with ,devils and all ,infernal ,spirits or ,familiars1 are but ,erroneous ,novelties and ,imaginary ,conceptions4 ,alo dicovering1 ,how far their power extendeth1 in ,killing1 ,tormenting1 ,conuming1 or ,curing the bodies of ,men1 ,women1 ,children1 or ,animals1 by ,charms1 ,philtres1 ,periapts1 ,pentacles1 ,cures1 and ,conjurations4 ,,wherein ,,likewise ,the ,unchritian ,practices and ,inhumane ,dealings of ,searchers and ,witch-tryers upon ,aged1 ,melancholly and ,supertitious people1 in extorting ,confeions by ,terrors and ,tortures1 and in deviing fale ,marks and ,symptoms1 are notably ,detected4 ,and the ,knavery of ,juglers1 ,conjurers1 ,charmers1 ,soothayers1 ,figure,caters1 ,dreamers1 ,alchymits and ,philterers2 with many other things that have long lain hidden1 fully ,opened and ,deciphered4 ,,all ,,which ,are very neceary to be known for the undeceiving of ,judges1 ,jutices1 and ,jurors1 before they pas ,sentence upon ,poor1 ,mierable and ,ignorant ,people2 who are frequenly ,arraigned1 ,condemned1 and ,executed for ,witches and ,wizzards4 ,,in ,,sixteen ,,books4 ---------------------------------------- -------------------------- ,by ,,reginald ,,scot ,equire4 ---------------------------------------- -------------------------- ,whereunto is added ,an excellent ,dicoure of the ,nature and ,subtance ,,of ,,devils and ,,spirits1 ,,in ,,two ,,books3 ,the ,firt by the aforeaid ,author3 ,the ,second now added in this ,third ,edition1 as ,succedaneous to the former1 and conducing to the compleating of the ,whole ,work3 ,with ,nine ,chapters at the beginning of the ,fifteenth499 ,book of the ,d ,i ,s ,c ,o ,v ,e ,r ,y4 ---------------------------------------- -------------------------- ,,london3 ,printed for ,a4 ,clark1 and are to be old by ,dixy ,page at the ,turks-,head in ,cornhill near the ,royall ,exchange1 #affe4 ---------------------------------------- ---------------------------- ---------------------------------------- ------------------------------ 99 ,sic4 ,the ,epistle ,to the ,honorable1 mine especiall good ,lord1 ,sir ,roger ,manwood ,knight1 ,lord cheefe ,baron of hir ,majesties ,court of the ,eschequer4 ,insomuch as ,i know that your ,lordship is by nature whollie inclined1 and in purpose earnestly bent to releeve the poore1 and that not onlie with hospitalitie and almes1 but by diverse other devises and waies tending to their comfort1 having 7as it were7 framed and set your selfe to the helpe and maintenance of their estate2 as appeareth by your charge and travell in that behalfe4 ,whereas also you have a speciall care for the supporting of their right1 and redressing of their wrongs1 as neither despising their calamitie1 nor yet forgetting their complaint1 seeking all meanes for their amendement1 and for the reformation of their disorders1 even as a verie father to the poore4 ,finallie1 for that ,i am a poore member of that commonwelth1 where your ,lordship is a principall person2 ,i thought this my travell1 in the behalfe of the poore1 the aged1 and the simple1 might be verie fitlie commended unto you3 for a weake house requireth a strong staie4 ,in which respect ,i give ,god thanks1 that hath raised up unto me so mightie a freend for them as your ,lordship is1 who in our lawes have such knowledge1 in government such discretion1 in these causes such experience1 and in the commonwealth such authoritie2 and neverthelesse vouchsafe to descend to the consideration of these base and inferior matters1 which minister more care and trouble1 than worldlie estimation4 ,and in somuch as your ,lordship knoweth1 or rather exerciseth the office of a judge1 whose part it is to heare with courtesie1 and to determine with equitie2 it cannot but be apparent unto you1 that when punishment exceedeth the fault1 it is rather to be thought vengeance than correction4 ,in which respect ,i knowe you spend more time and travell in the conversion and reformation1 than in the subversion confusion of offenders1 as being well pleased to augment your owne private paines1 to the end you may diminish their publike smart4 ,for in truth1 that commonwealth remaineth in wofull state1 where fetters and halters beare more swaie than mercie and due compassion4 ,howbeit1 it is naturall to unnaturall people1 and peculiar unto witchmongers1 to pursue the poore1 to accuse the simple1 and to kill the innocent2 supplieng in rigor and malice towards others1 that which they themselves want in proofe and discretion1 or the other in offense or occasion4 ,but as a cruell hart and an honest mind doo seldome meete and feed togither in a dish2 so a discreet and mercifull magistrate1 and a happie commonwealth cannot be separated asunder4 ,how much then are we bound to ,god1 who hath given us a ,queene1 that of justice is not only the very perfect image paterne2 but also of mercie clemencie 7under ,god7 the meere fountaine bodie it selfe8 ,in somuch as they which hunt most after bloud in these daies1 have least authoritie to shed it4 ,moreover1 sith ,i see that in cases where lenitie might be noisome1 punishment wholesome to the commonwealth2 there no respect of person can move you1 no authoritie can abash you1 no feare1 no threts can daunt you in performing the dutie of justice4 ,in that respect againe ,i find your ,lordship a fit person1 to judge and looke upon this present treatise4 ,wherein ,i will bring before you1 as it were to the barre1 two sorts of most arrogant and wicked people1 the first challenging to themselves1 the second attributing unto others1 that power which onelie apperteineth to ,god1a who onelie is the ,creator of all things1b who onelie searcheth the heart and reines1 who oneliec knoweth our imaginations and thoughts1 who onelied openeth all secrets1 whoe onelie worketh great wonders1 who onelie hath powerf to raise up cast downe2 who onelie maketh thunder1 lightning1 raine1 tempests1 and restraineth them at his pleasure2 who onelieg sendeth life and death1 sicknesse health1 wealth and wo2 who neither giveth nor lendeth hish glorie to anie creature4 a ,apoc4 #d1 #aa4 b ,rom4 #h4 ,acts4 #e4 ,apoc4 #b4 c ,luke4 #af4 d ,dan4 #b4 #bh1 #dg4 e ,psalm4 #gb4 #acf4 ,jer4 #e4 f ,job1 #e4 #cf ,sam4 #ab4 #a4 ,reg4 #h4 #b4 ,reg4 #c4 ,isaie4 #e4 ,zach4 #aj4 #ad4 ,amos4 #d4 #g4 g ,job4 #a4 h ,isaie4 #db1 #h4 ,and therefore1 that which greeveth me to the bottome of my hart1 is1 that these witchmongers cannot be content1 to wrest out of ,gods hand his almightie power1 and keepe it themselves1 or leave it with a witch3 but that1 when by drift of argument they are made to laie downe the bucklers1 they yeeld them up to the divell1 or at the least praie aid of him1 as though the raines of all mens lives and actions were committed into his hand2 and that he sat at the sterne1 to guide and direct the course of the whole world1 imputing unto him power and abilitie inough to doo as great things1 and as strange miracles as ever ,christ did4 ,but the doctors of this supernaturall doctrine saie somtimes1 that the witch doth all these things by vertue of hir charmes2 sometimes that a spirituall1 sometimes that a corporall divell doth accomplish it2 sometimes they saie that the divell doth but make the witch beleeve she doth that which he himselfe hath wrought2 sometimes that the divell seemeth to doo that by compulsion1 which he doth most willinglie4 ,finallie1 the writers hereupon are so eloquent1 and full of varietie2 that sometimes they write that the divell dooth all this by ,gods permission onelie2 sometimes by his licence1 somtimes by his appointment3 so as 7in effect and truth7 not the divell1 but the high and mightie king of kings1 and ,lord of hosts1 even ,god himselfe1 should this waie be made obedient and servile to obeie and performe the will commandement of a malicious old witch1 and miraculouslie to answere hir appetite1 as well in everie trifling vanitie1 as in most horrible executions2 as the revenger of a doting old womans imagined wrongs1 to the destruction of manie innocent children1 and as a supporter of hir passions1 to the undoing of manie a poore soule4 ,and ,i see not1 but a witch may as well inchant1 when she will2 as a lier may lie when he list3 and so should we possesse nothing1 but by a witches licence and permission4 ,and now forsooth it is brought to this point1 that all divels1 which were woont to be spirituall1 may at their pleasure become corporall1 and so shew themselves familiarlie to witches and conjurors1 and to none other1 and by them onlie may be made tame1 and kept in a box1 c4 ,so as a malicious old woman may command hir divell to plague hir neighbor3 and he is afflicted in manner and forme as she desireth4 ,but then commeth another witch1 and she biddeth hir divell helpe1 and he healeth the same partie4 ,so as they make it a kingdome divided in it selfe1 and therefore ,i trust it will not long endure1 but will shortlie be overthrowne1 according to the words of our ,savior1 ,omne regnum in se divisum desolabitur1 ,everie kingdome divided in it selfe shalbe desolate4 ,and although some saie that the divell is the witches instrument1 to bring hir purposes and practises to passe3 yet others saie that she is his instrument1 to execute his pleasure in anie thing1 and therefore to be executed4 ,but then 7me thinks7 she should be injuriouslie dealt withall1 and put to death for anothers offense3 for actions are not judged by instrumentall causes2 neither dooth the end and purpose of that which is done1 depend upon the meane instrument4 ,finallie1 if the witch doo it not1 why should the witch die for it8 ,but they saie that witches are persuaded1 and thinke1 that they doo indeed those mischeefs2 and have a will to performe that which the divell committeth3 and that therefore they are worthie to die4 ,by which reason everie one should be executed1 that wisheth evill to his neighbor1 c4 ,but if the will should be punished by man1 according to the offense against ,god1 we should be driven by thousands at once to the slaughterhouse or butcherie4 ,for whosoever loatheth correction shall die4 ,and who should escape execution1 if this lothsomnesse 7,i saie7 should extend to death by the civill lawes4 ,also the reward of sinne is death4 ,howbeit1 everie one that sinneth1 is not to be put to death by the magistrate4 ,but 7my ,lord7 it shalbe proved in my booke1 and your ,lordship shall trie it to be true1 as well here at home in your native countrie1 as also abrode in your severall circuits1 that 7besides them that be ,venific1 which are plaine poisoners7 there will be found among our witches onelie two sorts2 the one sort being such by imputation1 as so thought of by others 7and these are abused1 and not abusors7 the other by acceptation1 as being willing so to be accompted 7and these be meere cousenors47 ,proverb4 #e4 ,calvine treating of these magicians1 calleth them cousenors1 saieng that they use their juggling knacks onelie to amase or abuse the people2 or else for fame3 but he might rather have said for gaine4 ,erastus himselfe1 being a principall writer in the behalfe of witches omnipotencie1 is forced to confesse1 that these ,greeke words1 1 1 1 are most commonlie put for illusion1 false packing1 cousenage1 fraud1 knaverie and deceipt3 and is further driven to saie1 that in ancient time1 the learned were not so blockish1 as not to see that the promises of magicians and inchanters were false1 and nothing else but knaverie1 cousenage1 and old wives fables2 and yet defendeth he their flieng in the aire1 their transferring of corne or grasse from one feeld to another1 c4 ,instit4 lib4 #e4 ca4 #h4 sect4 #f4 ,item upon ,deut4 cap4 #ah4 ,lib4 de lamiis1 pag4 #e4 ,but as ,erastus disagreeth herein with himselfe and his freends3 so is there no agreement among anie of those writers1 but onlie in cruelties1 absurdities1 and impossibilities4 ,and these 7my ,lord7 that fall into so manifest contradictions1 and into such absurd asseverations1 are not of the inferior sort of writers2 neither are they all papists1 but men of such accompt1 as whose names give more credit to their cause1 than their writings4 ,in whose behalfe ,i am sorie1 and partlie for reverence suppresse their fondest errors and fowlest absurdities2 dealing speciallie with them that most contend in crueltie1a whose feete are swift to shed bloud1 striving 7as b,jesus the sonne of ,sirach saith7 and hasting 7as c,salomon the sonne of ,david saith7 to powre out the bloud of the innocent2 whose heat against these poore wretches cannot be allaied with anie other liquor than bloud4 ,and therfore ,i feare that dunder their wings will be found the bloud of the soules of the poore1 at that daie1 when the ,lord shall saie2 e,depart from me ye bloudthirstie men4 a ,isaie4 #ei1 #g4 ,rom4 #c1 #ae4 b ,eccl4 #bg1 #e4 c ,prov4 #a1 #af4 d ,jer4 #b1 #cd4 e ,ps4 #aci1 #ae4 ,esai4 #cc1 #ae4 ,and bicause ,i know your ,lordship will take no counsell against innocent bloud1 but rather suppresse them that seeke to embrue their hands therein2 ,i have made choise to open their case unto you1 and to laie their miserable calamitie before your feete3 following herein the advise of that learned man ,brentius1 who saith2 ,si quis admonuerit magistratum1 ne in miseras illas mulierculas sviat1 eum ego arbitror divinits excitatum2 that is1 ,if anie admonish the magistrate not to deale too hardlie with these miserable wretches1 that are called witches1 ,i thinke him a good instrument raised up for this purpose by ,god himselfe4 ,in epistola ad ,jo4 ,wier4 ,but it will perchance be said by witchmongers2 to wit1 by such as attribute to witches the power which apperteineth to ,god onelie1 that ,i have made choise of your ,lordship to be a patrone to this my booke2 bicause ,i think you favour mine opinions1 and by that meanes may the more freelie publish anie error or conceipt of mine owne1 which should rather be warranted by your ,lordships authoritie1 than by the word of ,god1 or by sufficient argument4 ,but ,i protest the contrarie1 and by these presents ,i renounce all protection1 and despise all freendship that might serve to helpe towards the suppressing or supplanting of truth3 knowing also that your ,lordship is farre from allowing anie injurie done unto man2 much more an enimie to them that go about to dishonor ,god1 or to embezill the title of his immortall glorie4 ,but bicause ,i know you to be perspicuous1 and able to see downe into the depth and bottome of causes1 and are not to be carried awaie with the vaine persuasion or superstition either of man1 custome1 time1 or multitude1 but mooved with the authoritie of truth onlie3 ,i crave your countenance herein1 even so farre foorth1 and no further1 than the lawe of ,god1 the lawe of nature1 the lawe of this land1 and the rule of reason shall require4 ,neither doo ,i treat for these poore people anie otherwise1 but so1 as with one hand you may sustaine the good1 and with the other suppresse the evill3 wherein you shalbe thought a father to orphans1 an advocate to widowes1 a guide to the blind1 a staie to the lame1 a comfort countenance to the honest1 a scourge and terror to the wicked4 ,thus farre ,i have beene bold to use your ,lordships patience1 being offended with my selfe1 that ,i could not in brevitie utter such matter as ,i have delivered amplie3 whereby 7,i confesse7 occasion of tediousnes might be ministred1 were it not that your great gravitie joined with your singular constancie in reading and judging be means of the contrarie4 ,and ,i wish even with all my hart1 that ,i could make people conceive the substance of my writing1 and not to misconstrue anie part of my meaning4 ,then doubtles would ,i persuade my selfe1 that the companie of witchmongers1 c3 being once decreased1 the number also of witches1 c3 would soone be diminished4 ,but true be the words of the ,poet199 ,haudquaquam poteris sortirier omnia solus1 ,nmque aliis divi bello pollere dederunt1 ,huic saltandi artem1 voce huic cytharque canendi3 ,rursum alii inseruit sagax in pectore magnus ,jupiter ingenium1 c4 99 ,homer4 ,and therefore as doubtfull to prevaile by persuading1 though ,i have reason and common sense on my side2 ,i rest upon earnest wishing2 namelie1 to all people an absolute trust in ,god the creator1 and not in creatures1 which is to make flesh our arme3 that ,god may have his due honor1 which by the undutifulnes of manie is turned into dishonor1 and lesse cause of offense and errour given by common received evill example4 ,and to your ,lordship ,i wish1 as increase of honour1 so continuance of good health1 and happie daies4 ,your ,lordships to be commanded ,reginald ,scot4 ,to the right worshipfull ,sir ,thomas ,scot ,knight1 c4 ,rom4 and ,ital4 of this reversed from original4 ,sir1 ,i see among other malefactors manie poore old women convented before you for working of miracles1 other wise called witchcraft1 and therefore ,i thought you also a meet person to whom ,i might cmend my booke4 ,and here ,i have occasion to speake of your sincere administration of justice1 and of your dexteritie1 discretion1 charge1 and travell emploied in that behalfe1 wherof ,i am oculatus testis4 ,howbeit ,i had rather refer the reader to common fame1 and their owne eies and eares to be satisfied2 than to send them to a ,stationers shop1 where manie times lies are vendible1 and truth contemptible4 ,for ,i being of your house1 of your name1 of your bloud2 my foot being under your table1 my hand in your dish1 or rather in your pursse1 might bee thought to flatter you in that1 wherein 7,i knowe7 ,i should rather offend you than please you4 ,and what need ,i currie favour with my most assured friend8 ,and if ,i should onelie publish those vertues 7though they be manie7 which give me speciall occasion to exhibit this my travell unto you1 ,i should doo as a painter1 that describeth the foot of a notable personage1 and leaveth all the best features in his bodie untouched4 ,i therefore 7at this time7 doo onelie desire you to consider of my report1 concerning the evidence that is commonlie brought before you against them4 ,see first whether the evidence be not frivolous1 whether the proofs brought against them be not incredible1 consisting of ghesses1 presumptions1 impossibilities contrarie to reason1 scripture1 and nature4 ,see also what persons complaine upon them1 whether they be not of the basest1 the unwisest1 most faithles kind of people4 ,also may it please you to waie what accusations and crimes they laie to their charge1 namelie3 ,she was at my house of late1 she would have had a pot of milke1 she departed in a chafe bicause she had it not1 she railed1 she curssed1 she mumbled and whispered1 and finallie she said she would be even with me3 and soone after my child1 my cow1 my sow1 or my pullet died1 or was strangelie taken4 ,naie 7if it please your ,worship7 ,i have further proofe3 ,i was with a wise woman1 and she told me ,i had an ill neighbour1 that she would come to my house yer it were long1 and so did she2 and that she had a marke above hir waste1 so had she3 and ,god forgive me1 my stomach hath gone against hir a great while4 ,hir mother before hir was counted a witch1 she hath beene beaten and scratched by the face till bloud was drawne upon hir1 bicause she hath beene suspected1 afterwards some of those persons were said to amend4 ,these are the certeinties that ,i heare in their evidences4 ,note also how easilie they may be brought to confesse that which they never did1 nor lieth in the power of man to doo3 and then see whether ,i have cause to write as ,i doo4 ,further1 if you shall see that infidelitie1 poperie1 and manie other manifest heresies be backed and shouldered1 and their professors animated and hartened1 by yeelding to creatures such infinit power as is wrested out of ,gods hand1 and attributed to witches3 finallie1 if you shall perceive that ,i have faithfullie and trulie delivered and set downe the condition and state of the witch1 and also of the witchmonger1 and have confuted by reason and lawe1 and by the word of ,god it selfe1 all mine adversaries objections and arguments3 then let me have your countenance against them that maliciouslie oppose themselves against me4 ,my greatest adversaries are yoong ignorance and old custome4 ,for what follie soever tract of time hath fostered1 it is so superstitiouslie pursued of some1 as though no error could be acquainted with custome4 ,but if the lawe of nations would joine with such custome1 to the maintenance of ignorance1 and to the suppressing of knowledge2 the civilest countrie in the world would soone become barbarous1 c4 ,for as knowledge and time discovereth errors1 so dooth superstition and ignorance in time breed them4 ,and concerning the opinions of such1 as wish that ignorance should rather be mainteined1 than knowledge busilie searched for1 bicause thereby offense may grow3 ,i answer1 that we are commanded by ,christ himselfe to search for knowledge3 for it is the kings honour 7as ,salomon saith7 to search out a thing4 ,john4 #e4 ,prov4 #ae1 #a4 ,aristotle said to ,alexander1 that a mind well furnished was more beautifull than a bodie richlie araied4 ,what can be more odious to man1 or offensive to ,god1 than ignorance3 for through ignorance the ,jewes did put ,christ to death4 ,which ignorance whosoever forsaketh1 is promised life everlasting3 and therfore among ,christians it should be abhorred above all other things4 ,for even as when we wrestle in the darke1 we tumble in the mire1 c3 so when we see not the truth1 we wallow in errors4 ,a blind man may seeke long in the rishes yer he find a needle2 and as soone is a doubt discussed by ignorance4 ,finallie1 truth is no sooner found out in ignorance1 than a sweet savor in a dunghill4 ,and if they will allow men knowledge1 and give them no leave to use it1 men were much better be without it than have it4 ,for it is1 as to have a tallent1 and to hide it under the earth2 or to put a candle under a bushell3 or as to have a ship1 to let hir lie alwaies in the docke3 which thing how profitable it is1 ,i can saie somewhat by experience4 ,acts4 #c4 ,proverbs4 #i4 ,matth4 #be4 ,matth4 #e4 ,luke4 #h4 ,but hereof ,i need saie no more1 for everie man seeth that none can be happie who knoweth not what felicitie meaneth4 ,for what availeth it to have riches1 and not to have the use thereof8 ,trulie the heathen herein deserved more commendation than manie christians1 for they spared no paine1 no cost1 nor travell to atteine to knowledge4 ,pythagoras travelled from ,thamus to ,aegypt1 and afterwards into ,crete and ,lacedmonia3 and ,plato out of ,athens into ,italie and ,aegypt1 and all to find out hidden secrets and knowledge3 which when a man hath1 he seemeth to be separated from mortalitie4 ,for pretious stones1 and all other creatures of what value soever1 are but counterfeits to this jewell3 they are mortall1 corruptible1 and inconstant2 this is immortall1 pure and certeine4 ,wherfore if ,i have searched and found out any good thing1 that ignorance and time hath smothered1 the same ,i commend unto you3 to whom though ,i owe all that ,i have1 yet am ,i bold to make other partakers with you in this poore gift4 ,your loving cousen1 ,reg4 ,scot4 ,to the right worshipfull his loving friends1 ,maister ,doctor ,coldwell ,deane of ,ro- chester1 and ,maister ,doctor ,read- man ,archdeacon of ,can- turburie1 c4 ,rom4 and ,ital4 reversed2 the italics of original smaller than in that to ,sir ,th4 ,scot4 ,having found out two such civill ,magistrates1 as for direction of judgement1 and for ordering matters concerning justice in this common wealth 7in my poore opinion7 are verie singular persons1 who 7,i hope7 will accept of my good will1 and examine my booke by their experience1 as unto whom the matter therin conteined dooth greatlie apperteine3 ,i have now againe considered of two other points3 namelie1 divinitie and philosophie1 whereupon the groundworke of my booke is laid4 ,wherein although ,i know them to be verie sufficientlie informed1 yet dooth not the judgement and censure of those causes so properlie apperteine to them as unto you1 whose fame therein hath gotten preeminence above all others that ,i know of your callings3 and in that respect ,i am bold to joine you with them1 being all good neighbours togither in this commonwelth1 and loving friends unto me4 ,i doo not present this unto you1 bicause it is meet for you2 but for that you are meet for it 7,i meane7 to judge upon it1 to defend it1 and if need be to correct it2 knowing that you have learned of that grave counseller ,cato1 not to shame or discountenance any bodie4 ,for if ,i thought you as readie1 as able1 to disgrace me for mine insufficiencie2 ,i should not have beene hastie 7knowing your learning7 to have written unto you3 but if ,i should be abashed to write to you1 ,i should shew my selfe ignorant of your courtesie4 ,i knowe mine owne weakenesse1 which if it have beene able to mainteine this argument1 the cause is the stronger4 ,eloquent words may please the eares1 but sufficient matter persuadeth the hart4 ,so as1 if ,i exhibit wholsome drinke 7thought it be small7 in a treene99 dish with a faithfull hand1 ,i hope it will bee as well accepted1 as strong wine offered in a silver bowle with a flattering heart4 ,and surelie it is a point of as great liberalitie to receive a small thing thankefullie1 as to give and distribute great and costlie gifts bountifullie3 for there is more supplied with courteous answers than with rich rewards4 ,the tyrant ,dionysius was not so hated for his tyrannie1 as for his churlish and strange behaviour4 ,among the poore ,israelites sacrifices1 ,god was satisfied with the tenth part of an ,ephah of flower1 so as it were fine and good4 ,christ liked well of the poore widowes mite1 ,lewis of ,france accepted a rape root of clownish ,conan1 ,cyrus vouchsafed to drinke a cup of cold water out of the hand of poore ,sintes3 and so it may please you to accept this simple booke at my hands1 which ,i faithfullie exhibit unto you1 not knowing your opinions to meet with mine1 but knowing your learning and judgement to be able as well to correct me where ,i speake herein unskilfullie1 as others when they speake hereof maliciouslie4 99 wooden ,some be such dogs as they will barke at my writings1 whether ,i mainteine or refute this argument3 as ,diogenes snarled both at the ,rhodians and at the ,lacedmonians3 at the one1 bicause they were brave2 at the other1 bicause they were not brave4 ,homer himselfe could not avoid reprochfull speaches4 ,i am sure that they which never studied to learne anie good thing1 will studie to find faults hereat4 ,i for my part feare not these wars1 nor all the adversaries ,i have2 were it not for certeine cowards1 who 7,i knowe7 will come behind my backe and bite me4 ,but now to the matter4 ,my question is not 7as manie fondlie suppose7 whether there be witches or naie3 but whether they can doo such miraculous works as are imputed unto them4 ,good ,maister ,deane1 is it possible for a man to breake his fast with you at ,rochester1 and to dine that day at ,durham with ,maister ,doctor ,matthew2 or can your enimie maime you1 when the ,ocean sea is betwixt you8 ,what reall communitie is betwixt a spirit and a bodie8 ,may a spirituall bodie become temporall at his pleasure8 ,or may a carnall bodie become invisible8 ,is it likelie that the lives of all ,princes1 magistrates1 subjects1 should depend upon the will1 or rather upon the wish of a poore malicious doting old foole2 and that power exempted from the wise1 the rich1 the learned1 the godlie1 c8 ,finallie1 is it possible for man or woman to do anie of those miracles expressed in my booke1 so constantlie reported by great clarks8 ,if you saie1 no2 then am ,i satisfied4 ,if you saie that ,god1 absolutelie1 or by meanes can accomplish all those1 and manie more1 ,i go with you4 ,but witches may well saie they can doo these things1 howbeit they cannot shew how they doo them4 ,if ,i for my part should saie ,i could doo those things1 my verie adversaries would saie that ,i lied4 ,o ,maister ,archdeacon1 is it not pitie1 that that which is said to be doone with the almightie power of the most high ,god1 and by our saviour his onelie sonne ,jesus ,christ our ,lord1 shouldbe referred to a baggage old womans nod or wish1 c8 ,good ,sir1 is it not one manifest kind of ,idolatrie1 for them that labor and are laden1 to come unto witches to be refreshed8 ,if witches could helpe whom they are said to have made sicke1 ,i see no reason1 but remedie might as well be required at their hands1 as a pursse demanded of him that hath stolne it4 ,but trulie it is manifold idolatrie1 to aske that of a creature1 which none can give but the ,creator4 ,the papist hath some colour of scripture to mainteine his idoll of bread1 but no ,jesuiticall distinction can cover the witchmongers idolatrie in this behalfe4 ,alas1 ,i am sorie and ashamed to see how manie die1 that being said to be bewitched1 onelie seeke for magicall cures1 whom wholsome diet and good medicines would have recovered4 ,i dare assure you both1 that there would be none of these cousening kind of witches1 did not witchmongers mainteine them1 followe them1 and beleeve in them and their oracles3 whereby indeed all good learning and honest arts are overthrowne4 ,for these that most advance their power1 and mainteine the skill of these witches1 understand no part thereof3 and yet being manie times wise in other matters1 are made fooles by the most fooles in the world4 ,me thinks these magicall physicians deale in the commonwelth1 much like as a certeine kind of ,cynicall people doo in the church1 whose severe saiengs are accompted among some such oracles1 as may not be doubted of2 who in stead of learning and authoritie 7which they make contemptible7 doo feed the people with their owne devises and imaginations1 which they prefer before all other divinitie3 and labouring to erect a church according to their owne fansies1 wherein all order is condemned1 and onelie their magicall words and curious directions advanced1 they would utterlie overthrowe the true ,church4 ,and even as these inchanting ,paracelsians abuse the people1 leading them from the true order of physicke to their charmes3 so doo these other 7,i saie7 dissuade from hearkening to learning and obedience1 and whisper in mens eares to teach them their frierlike traditions4 ,and of this sect the cheefe author at this time is one ,browne1 a fugitive1 a meet cover for such a cup3 as heretofore the ,anabaptists1 the ,arrians199 and the ,franciscane friers4 99 ,arians ,trulie not onlie nature1 being the foundation of all perfection2 but also scripture1 being the mistresse and director thereof1 and of all christianitie1 is beautified with knowledge and learning4 ,for as nature without discipline dooth naturallie incline unto vanities1 and as it were sucke up errors3 so doth the word1 or rather the letter of the scripture1 without understanding1 not onlie make us devoure errors1 but yeeldeth us up to death destruction3 therefore ,paule saith he was not a minister of the letter1 but of the spirit4 ,rom4 #b1 #bg4 #b4 ,cor4 #c1 #f4 ,thus have ,i beene bold to deliver unto the world1 and to you1 those simple notes1 reasons1 and arguments1 which ,i have devised or collected out of other authors3 which ,i hope shall be hurtfull to none1 but to my selfe great comfort1 if it may passe with good liking and acceptation4 ,if it fall out otherwise1 ,i should thinke my paines ill imploied4 ,for trulie1 in mine opinion1 whosoever shall performe any thing1 or atteine to anie knowledge2 or whosoever should travell throughout all the nations of the world1 or 7if it were possible7 should peepe into the heavens1 the consolation or admiration thereof were nothing pleasant unto him1 unles he had libertie to impart his knowledge to his friends4 ,wherein bicause ,i have made speciall choise of you1 ,i hope you will read it1 or at the least laie it up in your studie with your other bookes1 among which there is none dedicated to any with more good will4 ,and so long as you have it1 it shall be unto you 7upon adventure of my life7 a certeine amulet1 periapt1 circle1 charme1 c3 to defend you from all inchantments4 ,your loving friend ,reg4 ,scot4 ,to the ,readers4 ,to you that are wise discreete few words may suffice3 for such a one judgeth not at the first sight1 nor reprooveth by heresaie2 but patientlie heareth1 and thereby increaseth in understanding3 which patience bringeth foorth experience1 whereby true judgement is directed4 ,i shall not need therefore to make anie further sute to you1 but that it would please you to read my booke1 without the prejudice of time1 or former conceipt3 and having obteined this at your hands1 ,i submit my selfe unto your censure4 ,but to make a solemne sute to you that are parciall readers1 desiring you to set aside parcialitie1 to take in good part my writing1 and with indifferent eies to looke upon my booke1 were labour lost1 and time ill imploied4 ,for ,i should no more prevaile herein1 than if a hundred yeares since ,i should have intreated your predecessors to beleeve1 that ,robin goodfellowe1 that great and ancient bulbegger1 had beene but a cousening merchant1 and no divell indeed4 ,isai4 #aa4 ,prover4 #a4 ,if ,i should go to a papist1 and saie2 ,i praie you beleeve my writings1 wherein ,i will proove all popish charmes1 conjurations1 exorcismes1 benedictions and cursses1 not onelie to be ridiculous1 and of none effect1 but also to be impious and contrarie to ,gods word3 ,i should as hardlie therein win favour at their hands1 as herein obteine credit at yours4 ,neverthelesse1 ,i doubt not1 but to use the matter so1 that as well the massemoonger for his part1 as the witchmoonger for his1 shall both be ashamed of their professions4 ,but ,robin goodfellowe ceaseth now to be much feared1 and poperie is sufficientlie discovered4 ,nevertheles1 witches charms1 and conjurors cousenages are yet thought effectuall4 ,yea the ,gentiles have espied the fraud of their cousening oracles1 and our cold prophets and inchanters make us fooles still1 to the shame of us all1 but speciallie of papists1 who conjure everie thing1 and thereby bring to passe nothing4 ,they saie to their candles2 ,i conjure you to endure for ever3 and yet they last not a pater noster while the longer4 ,they conjure water to be wholesome both for bodie and soule3 but the bodie 7we see7 is never the better for it1 nor the soule anie whit reformed by it4 ,and therefore ,i mervell1 that when they see their owne conjurations confuted and brought to naught1 or at the least void of effect1 that they 7of all other7 will yet give such credit1 countenance1 and authoritie to the vaine cousenages of witches and conjurors2 as though their charmes and conjurations could produce more apparent1 certeine1 and better effects than their owne4 ,but my request unto all you that read my booke shall be no more1 but that it would please you to conferre my words with your owne sense and experience1 and also with the word of ,god4 ,if you find your selves resolved and satisfied1 or rather reformed and qualified in anie one point or opinion1 that heretofore you held contrarie to truth1 in a matter hitherto undecided1 and never yet looked into2 ,i praie you take that for advantage3 and suspending your judgement1 staie the sentence of condemnation against me1 and consider of the rest1 at your further leasure4 ,if this may not suffice to persuade you1 it cannot prevaile to annoy you3 and then1 that which is written without offense1 may be overpassed without anie greefe4 ,and although mine assertion1 be somewhat differing from the old inveterat opinion1 which ,i confesse hath manie graie heares1 whereby mine adversaries have gained more authoritie than reason1 towards the maintenance of their presumptions and old wives fables3 yet shall it fullie agree with ,gods glorie1 and with his holie word4 ,and albeit there be hold taken by mine adversaries of certeine few words or sentences in the scripture that maketh a shew for them3 yet when the whole course thereof maketh against them1 and impugneth the same1 yea and also their owne places rightlie understood doo nothing at all releeve them3 ,i trust their glorious title and argument of antiquitie will appeare as stale and corrupt as the apothecaries drugs1 or grocers spice1 which the longer they be preserved1 the woorsse they are4 ,and till you have perused my booke1 ponder this in your mind1 to wit1 that ,sag1 ,thessal1 ,striges1 ,lami 7which words and none other being in use do properlie signifie our witches7 are not once found written in the old or new testament2 and that ,christ himselfe in his gospell never mentioned the name of a witch4 ,and that neither he1 nor ,moses ever spake anie one word of the witches bargaine with the divell1 their hagging1 their riding in the aire1 their transferring of corne or grasse from one feeld to another1 their hurting of children or cattell with words or charmes1 their bewitching of butter1 cheese1 ale1 c3 nor yet their transubstantiation2 insomuch as the writers hereupon are not ashamed to say1 that it is not absurd to affirme that there were no witches in ,jobs time4 ,the reason is1 that if there had beene such witches then in beeing1 ,job would have said he had beene bewitched4 ,but indeed men tooke no heed in those daies to this doctrine of divels2 to wit1 to these fables of witchcraft1 which ,peter saith shall be much regarded and hearkened unto in the latter daies4 ,mal4 malef4 par4 #b4 qu4 #b4 #a4 ,pet4 #d4 #a4 ,howbeit1 how ancient so ever this barbarous conceipt of witches omnipotencie is1 truth must not be measured by time3 for everie old opinion is not sound4 ,veritie is not impaired1 how long so ever it be suppressed2 but is to be searched out1 in how darke a corner so ever it lie hidden3 for it is not like a cup of ale1 that may be broched too rathe4 ,finallie1 time bewraieth old errors1 discovereth new matters of truth4 ,danus himselfe saith1 that this question hitherto hath never beene handled2 nor the scriptures concerning this matter have never beene expounded4 ,to prove the antiquitie of the cause1 to confirme the opinion of the ignorant1 to inforce mine adversaries arguments1 to aggravate the punishments1 to accomplish the confusi of these old women1 is added the vanitie and wickednes of them1 which are called witches1 the arrogancie of those which take upon them to worke wonders1 the desire that people have to hearken to such miraculous matters1 unto whome most commonlie an impossibilitie is more credible than a veritie2 the ignorance of naturall causes1 the ancient and universall hate conceived against the name of a witch2 their ilfavoured faces1 their spitefull words1 their cursses and imprecations1 their charmes made in ryme1 and their beggerie2 the feare of manie foolish folke1 the opinion of some that are wise1 the want of ,robin goodfellowe and the fairies1 which were woont to mainteine chat1 and the common peoples talke in this behalfe2 the authoritie of the inquisitors1 the learning1 cunning1 consent1 and estimation of writers herein1 the false translations and fond interpretations used1 speciallie by papists2 and manie other like causes4 ,all which toies take such hold upon mens fansies1 as whereby they are lead and entised awaie from the consideration of true respects1 to the condemnation of that which they know not4 ,danus in suo prologo4 ,b4 iii4 v4 ,howbeit1 ,i will 7by ,gods grace7 in this my booke1 so apparentlie decipher and confute these cavils1 and all other their objections2 as everie witchmoonger shall be abashed1 and all good men thereby satisfied4 ,in the meane time1 ,i would wish them to know that if neither the estimation of ,gods omnipotencie1 nor the tenor of his word1 nor the doubtfulnes or rather the impossibilitie of the case1 nor the small proofes brought against them1 nor the rigor executed upon them1 nor the pitie that should be in a christian heart1 nor yet their simplicitie1 impotencie1 or age may suffice to suppresse the rage or rigor wherewith they are oppressed2 yet the consideration of their sex or kind ought to moove some mitigati of their punishment4 ,for if nature 7as ,plinie reporteth7 have taught a lion not to deale so roughlie with a woman as with a man1 bicause she is in bodie the weaker vessell1 and in hart more inclined to pitie 7which ,jeremie in his lamentations seemeth to confirme7 what should a man doo in this case1 for whome a woman was created as an helpe and comfort unto him8 ,in so much as1 even in the lawe of nature1 it is a greater offense to slea a woman than a man3 not bicause a man is not the more excellent creature1 but bicause a woman is the weaker vessell4 ,and therefore among all modest and honest persons it is thought a shame to offer violence or injurie to a woman3 in which respect ,virgil saith1 ,nullum memorabile nomen fminea in pna est4 ,lam4 ,jer4 #c4 #d4 cap4 verse4 #aj4 #a4 ,cor #aa4 #i4 ,ibid4 vers4 #g4 ,ge4 #b4 #bb4 #ah4 ,arist4 lib4 problem4 #b4 #i4 ,vir4 ,georg4 ,god that knoweth my heart is witnes1 and you that read my booke shall see1 that my drift and purpose in this enterprise tendeth onelie to these respects4 ,first1 that the glorie and power of ,god be not so abridged and abased1 as to be thrust into the hand or lip of a lewd old woman3 whereby the worke of the ,creator should be attributed to the power of a creature4 ,secondlie1 that the religion of the gospell may be seene to stand without such peevish trumperie4 ,thirdlie1 that lawfull favour and christian compassion be rather used towards these poore soules1 than rigor and extremitie4 ,bicause they1 which are commonlie accused of witchcraft1 are the least sufficient of all other persons to speake for themselves2 as having the most base and simple education of all others2 the extremitie of their age giving them leave to dote1 their povertie to beg1 their wrongs to chide and threaten 7as being void of anie other waie of revenge7 their humor melancholicall to be full of imaginations1 from whence cheefelie proceedeth the vanitie of their confessions2 as that they can transforme themselves and others into apes1 owles1 asses1 dogs1 cats1 c3 that they can flie in the aire1 kill children with charmes1 hinder the comming of butter1 c4 ,and for so much as the mightie helpe themselves together1 and the poore widowes crie1 though it reach to heaven1 is scarse heard here upon earth3 ,i thought good 7according to my poore abilitie7 to make intercession1 that some part of common rigor1 and some points of hastie judgement may be advised upon4 ,for the world is now at that stay 7as ,brentius in a most godlie sermon in these words affirmeth7 that even as when the heathen persecuted the christians1 if anie were accused to beleeve in ,christ1 the common people cried ,ad leonem3 so now1 if anie woman1 be she never so honest1 be accused of witchcraft1 they crie ,ad ignem4 ,what difference is betweene the rash dealing of unskilfull people1 and the grave counsell of more discreet and learned persons1 may appeare by a tale of ,danus his owne telling2 wherein he opposeth the rashnes of a few townesmen1 to the counsell of a whole senate1 preferring the follie of the one1 before the wisdome of the other4 ,ecclus4 #ce1 #ae4 ,at ,orleance on ,loyre 7saith he7 there was a manwitch1 not only taken and accused1 but also convicted and condemned for witchcraft1 who appealed from thence to the high court of ,paris4 ,which accusation the senate sawe insufficient1 and would not allow1 but laughed thereat1 lightlie regarding it2 and in the end sent him home 7saith he7 as accused of a frivolous matter4 ,and yet for all that1 the magistrats of ,orleance were so bold with him1 as to hang him up within short time after1 for the same or the verie like offense4 ,in which example is to be seene the nature1 and as it were the disease of this cause3 wherein 7,i saie7 the simpler and undiscreeter sort are alwaies more hastie furious in judgements1 than men of better reputation and knowledge4 ,nevertheles1 ,eunichius saith1 that these three things2 to wit1 what is to be thought of witches1 what their incantations can doo1 and whether their punishment should extend to death1 are to be well considered4 ,and ,i would 7saith he7 they were as well knowne1 as they are rashlie beleeved1 both of the learned1 and unlearned4 ,and further he saith1 that almost all divines1 physicians and lawyers1 who should best know these matters1 satisfieng themselves with old custome1 have given too much credit to these fables1 and too rash and unjust sentence of death upon witches4 ,but when a man pondereth 7saith he7 that in times past1 all that swarved from the church of ,rome were judged heretikes2 it is the lesse marvell1 though in this matter they be blind and ignorant4 ,and surelie1 if the scripture had beene longer suppressed1 more absurd fables would have sproong up1 and beene beleeved4 ,which credulitie though it is to be derided with laughter2 yet this their crueltie is to be lamented with teares4 ,for 7,god knoweth7 manie of these poore wretches had more need to be releeved than chastised2 and more meete were a preacher to admonish them1 than a gailor to keepe them2 and a physician more necessarie to helpe them1 than an executioner or tormentor to hang or burne them4 ,for proofe and due triall hereof1 ,i will requite ,danus his tale of a manwitch 7as he termeth him7 with another witch of the same sex or gender4 ,cardanus from the mouth of his owne father reporteth1 that one ,barnard1 a poore servant1 being in wit verie simple and rude1 but in his service verie necessarie and diligent 7and in that respect deerelie beloved of his maister7 professing the art of witchcraft1 could in no wise be dissuaded from that profession1 persuading himselfe that he knew all things1 and could bring anie matter to passe2 bicause certeine countrie people resorted to him for helpe and counsell1 as supposing by his owne talke1 that he could doo somewhat4 ,at length he was condemned to be burned3 which torment he seemed more willing to suffer1 than to loose his estimation in that behalfe4 ,but his maister having compassion upon him1 and being himselfe in his princes favor1 perceiving his conceipt to proceed of melancholie1 obteined respit of execution for twentie daies4 ,in which time 7saith he7 his maister bountifullie fed him with good fat meat1 and with foure egs at a meale1 as also with sweet wine3 which diet was best for so grosse and weake a bodie4 ,and being recovered so in strength1 that the humor was suppressed1 he was easilie woone from his absurd and dangerous opinions1 and from all his fond imaginations3 and confessing his error and follie1 from the which before no man could remoove him by anie persuasions1 having his pardon1 he lived long a good member of the church1 whome otherwise the crueltie of judgement should have cast awaie and destroied4 ,lib4 #ae4 cap4 #ah4 de varietatib4 rerum4 ,this historie is more credible than ,sprengers fables1 or ,bodins bables1 which reach not so far to the extolling of witches omnipotencie1 as to the derogating of ,gods glorie4 ,for if it be true1 which they affirme1 that our life and death lieth in the hand of a witch2 then is it false1 that ,god maketh us live or die1 or that by him we have our being1 our terme of life appointed1 and our daies numbred4 ,but surelie their charmes can no more reach to the hurting or killing of men or women1 than their imaginations can extend to the stealing and carrieng awaie of horsses mares4 ,neither hath ,god given remedies to sicknes or greefes1 by words or charmes1 but by hearbs and medicines2 which he himselfe hath created upon earth1 and given men knowledge of the same2 that he might be glorified1 for that therewith he dooth vouchsafe that the maladies of men and cattell should be cured1 c4 ,and if there be no affliction nor calamitie1 but is brought to passe by him1 then let us defie the divell1 renounce all his works1 and not so much as once thinke or dreame upon this supernaturall power of witches2 neither let us prosecute them with such despight1 whome our fansie condemneth1 and our reason acquiteth3 our evidence against them consisting in impossibilities1 our proofes in unwritten verities1 and our whole proceedings in doubts and difficulties4 ,amos4 #c4 #f4 ,la4 ,jer4 #c4 #ch4 ,isai4 #de4 #i4 ,rom4 #i4 #bj4 ,now bicause ,i mislike the extreame crueltie used against some of these sillie soules 7whome a simple advocate having audience and justice might deliver out of the hands of the inquisitors themselves7 it will be said1 that ,i denie anie punishment at all to be due to anie witch whatsoever4 ,naie1 bicause ,i bewraie the follie and impietie of them1 which attribute unto witches the power of ,god3 these witchmoongers will report1 that ,i denie there are anie witches at all3 and yet behold 7saie they7 how often is this word ,witch99 mentioned in the scriptures8 ,even as if an idolater should saie in the behalfe of images and idols1 to them which denie their power and godhead1 and inveigh against the reverence doone unto them2 ,how dare you denie the power of images1 seeing their names are so often repeated in the scriptures8 ,but truelie ,i denie not that there are witches or images3 but ,i detest the idolatrous opinions conceived of them2 referring that to ,gods worke and ordinance1 which they impute to the power and malice of witches2 and attributing that honour to ,god1 which they ascribe to idols4 ,but as for those that in verie deed are either witches or conjurors1 let them hardlie suffer such punishment as to their fault is agreeable1 and as by the grave judgement of lawe is provided4 99 in text4 ,places amended by the author1 and to be read as followeth4 ,the first number standeth for the page1 the second for the line4 #df4 #af4 except you4 #ea4 #i4 one ,saddocke4 #ge4 #ba4 that we of #aaj4 #ba4 as ,elimas4 #aab4 #aj4 is reproved4 #aai4 #af4 one ,necus4 #abf4 #ab4 ,magus as4 #ach4 #b4 the hart4 #add4 #be4 in hir closet at ,endor1 or in4 #afh4 #ca4 the firmament4 #ahg4 #af4 reallie finished4 #aib4 put out the first line of the page4 #bdg4 #bi4 write it4 #beg4 #cb4 an image4 #bfi4 #af4 there be masses4 #ccc4 #ad4 evenlie severed4 #cfc4 #bf4 for bellowes4 #cff4 #bg4 his leman4 #dch4 #bi4 exercise the4 #dej4 #a4 that it is4 #dfc4 #ai4 99that businesse4 #dga4 #ai4 cteineth nothing4 #dgb4 #aa4 ,i did deferre4 #dia4 #f4 so difficult4 #dia4 #bg4 begat another4 #ejc4 #i4 of all the4 #eai4 #g4 the ,hevites4 #edb4 #cj4 their reproch4 ,corrected in this #dth edition4 ,the numbers of the #crd line in original1 i4e41 from #dch1 are smaller4 99 #af ,the forren authors used in this ,booke4 lianus4 ,aetius4 ,albertus ,crantzius4 ,albertus ,magnus4 ,albumazar4 ,alcoranum ,franciscanorum4 ,alexander ,trallianus4 ,algerus4 ,ambrosius4 ,andradias4 ,andras ,gartnerus4 ,andras ,massius4 ,antonius ,sabellicus4 ,apollonius ,tyanus4 ,appianus4 ,apuleius4 ,archelaus4 ,argerius ,ferrarius499 ,aristoteles4 ,arnoldus de villa nova4 ,artemidorus4 ,athanasius4 ,averros4 ,augustinus episcopus ,hip4 ,augustinus ,niphus4 ,avicennas4 ,aulus ,gellius4 ,barnardinus de bustis4 ,bartholomus ,anglicus4 ,berosus ,anianus4 ,bodinus4 ,bordinus4 ,brentius4 ,calvinus4 ,camerarius4 ,campanus4 ,cardanus pater4 ,cardanus filius4 ,carolus ,gallus4 ,cassander4 ,cato4 ,chrysostome4 ,cicero4 ,clemens4 ,cornelius ,agrippa4 ,cornelius ,nepos4 ,cornelius ,tacitus4 ,cyrillus4 ,danus4 ,demetrius4 ,democritus4 ,didymus4 ,diodorus ,siculus4 ,dionysius ,areopagita4 ,dioscorides4 ,diurius4 ,dodonus4 ,durandus4 ,empedocles4 ,ephesius4 ,erasmus ,roterodamus4 ,erasmus ,sarcerius4 ,erastus4 ,eudoxus4 ,eusebius ,csariensis4 ,fernelius4 ,franciscus ,petrarcha4 ,fuchsius4 ,galenus4 ,garropius4 ,gelasius4 ,gemma ,phrysius4 ,georgius ,pictorius4 ,gofridus4 ,goschalcus ,boll4 ,gratianus4 ,gregorius4 ,grillandus4 ,guido ,bonatus4 ,gulielmus de sancto ,clodoaldo4 ,gulielmus ,parisiensis4 ,hemingius4 ,heraclides4 ,hermes ,trismegistus4 ,hieronymus4 ,hilarius4 ,hippocrates4 ,homerus4 ,horatius4 ,hostiensis4 ,hovinus4 ,hyperius4 ,jacobus de ,chusa ,carthusianus4 ,iamblichus4 ,jaso ,pratensis4 ,innocentius4 #h4 ,papa4 ,johannes ,anglicus4 ,johannes ,baptista ,neapolitanus4 ,johannes ,cassianus4 ,johannes ,montiregius4 ,johannes ,rivius4 ,josephus ben ,gorion4 ,josias ,simlerus4 ,isidorus4 ,isigonus4 ,juba4 ,julius ,maternus4 ,justinus ,martyr4 ,lactantius4 ,lavaterus4 ,laurentius ,ananias4 ,laurentius a villavicentio4 ,leo ,,ii4 ,pontifex4 ,lex ,salicarum4 ,lex #ab4 ,tabularum4 ,legenda aurea4 ,legenda longa ,coloni4 ,leonardus ,vairus4 ,livius4 ,lucanus4 ,lucretius4 ,ludovicus ,clius4 ,lutherus4 ,macrobius4 ,magna ,charta4 ,malleus ,maleficarum4 ,manlius4 ,marbacchius4 ,marbodeus ,gallus4 ,marsilius ,ficinus4 ,martinus de ,arles4 ,mattheolus4 ,melancthonus4 ,memphradorus4 ,michael ,andras4 ,musculus4 ,nauclerus4 ,nicephorus4 ,nicholaus #e4 ,papa4 ,nider4 ,olaus ,gothus4 ,origines4 ,ovidius4 ,panormitanus4 ,paulus ,aegineta4 ,paulus ,marsus4 ,persius4 ,petrus de ,appona4 ,petrus ,lombardus4 ,petrus ,martyr4 ,peucer4 ,philarchus4 ,philastrius ,brixiensis4 ,philodotus4 ,philo ,judus4 ,pirkmairus4 ,platina4 ,plato4 ,plinius4 ,plotinus4 ,plutarchus4 ,polydorus ,virgilius4 ,pomrium sermonum quadragesimalium4 ,pompanatius4 ,pontificale4 ,ponzivibius4 ,porphyrius4 ,proclus4 ,propertius4 ,psellus4 ,ptolomeus4 ,pythagoras4 ,quintilianus4 ,rabbi ,abraham4 ,rabbi ben ,ezra4 ,rabbi ,david ,kimhi4 ,rabbi ,josuah ben ,levi4 ,rabbi ,isaach ,natar4 ,rabbi ,levi4 ,rabbi ,moses4 ,rabbi ,sedaias ,haias4 ,robertus ,carocullus4 ,rupertus4 ,sabinus4 ,sadoletus4 ,savanorola4 ,scotus4 ,seneca4 ,septuaginta interpretes4 ,serapio4 ,socrates4 ,solinus4 ,speculum exemplorum4 ,strabo4 ,sulpitius ,severus4 ,synesius4 ,tatianus4 ,tertullianus4 ,thomas ,aquinas4 ,themistius4 ,theodoretus4 ,theodorus ,bizantius4 ,theophrastus4 ,thucidides4 ,tibullus4 ,tremelius4 ,valerius ,maximus4 ,varro4 ,vegetius4 ,vincentius4 ,virgilius4 ,vitellius4 ,wierus4 ,xanthus historiographus4 99 ,ferre- ,these ,english4 ,barnabe ,googe4 ,beehive of the ,romish church4 ,edward ,deering4 ,geffrey ,chaucer4 ,giles ,alley4 ,gnimelf ,maharba ,abraham ,fleming4 ,henrie ,haward4 ,john ,bale4 ,john ,fox4 ,john ,malborne4 ,john ,record4 ,primer after ,yorke use4 ,richard ,gallis4 ,roger ,bacon4 ,testament printed at ,rhemes4 ,t4 ,e4 a nameles author4 #dfg4 ,thomas ,hilles4 ,thomas ,lupton4 ,thomas ,moore ,knight4 ,thomas ,phaer4 ,t4 ,r4 a nameles author4 #cic4 ,william ,lambard4 ,w4 ,w4 a nameles author4 #edb4 ,these ,contents in original end the book as do our ,indices4 ,the summe of everie chapter conteined in the sixteene bookes of this discoverie1 with the discourse of divels and spirits annexed thereunto4 ,the first ,booke4 ,an impeachment of witches power in meteors and elementarie bodies1 tending to the rebuke of such as attribute too much unto them4 ,pag4 #a4 ,the inconvenience growing by mens credulitie herein1 with a reproofe of some churchmen1 which are inclined to the common conceived opinion of witches omnipotencie1 and a familiar example thereof4 pag4 #d4 ,who they be that are called witches1 with a manifest declaration of the cause that mooveth men so commonlie to thinke1 witches themselves to beleeve that they can hurt children1 cattell1 c4 with words and imaginations3 and of coosening witches4 pag4 #g4 ,what miraculous actions are imputed to witches by witchmongers1 papists1 and poets4 pag4 #i4 ,a confutation of the common conceived opinion of witches and witchcraft1 and how detestable a sinne it is to repaire to them for counsell or helpe in time of affliction4 pag4 #aa4 ,a further confutation of witches miraculous and omnipotent power1 by invincible reasons and authorities1 with dissuasions from such fond credulitie4 pag4 #ab4 ,by what meanes the name of witches becommeth so famous1 how diverslie people be opinioned concerning them and their actions4 pa4 #ad4 ,causes that moove as well witches themselves as others to thinke that they can worke impossibilities1 with answers to certeine objections3 where also their punishment by law is touched4 pag4 #af4 ,a conclusion of the first booke1 wherein is foreshewed the tyrannicall crueltie of witchmongers and inquisitors1 with a request to the reader to peruse the same4 pag4 #ag4 ,the second ,booke4 ,what testimonies and witnesses are allowed to give evidence against reputed witches1 by the report and allowance of the inquisitors themselves1 such as are speciall writers herein4 ,pag4 #ai4 ,the order of examination of witches by the inquisitors4 pag4 #bj4 ,matters of evidence against witches4 pag4 #bb4 ,confessions of witches1 whereby they are condemned4 pag4 #bd4 ,presumptions1 whereby witches are condemned4 pag4 #be4 ,particular interogatories used by the inquisitors against witches4 pa4 #bg4 ,the inquisitors triall of weeping by conjuration4 pag4 #bi4 ,certeine cautions against witches1 and of their tortures to procure confession4 pag4 #bi4 ,the #ae4 crimes laid to the charge of witches1 by witchmongers2 speciallie by ,bodin1 in ,demonomania4 #cb4 ,a refutation of the former surmised crimes patched togither by ,bodin1 and the onelie waie to escape the inquisitors hands4 pag4 #cd4 ,the opinion of ,cornelius ,agrippa concerning witches1 of his pleading for a poore woman accused of witchcraft1 and how he convinced the inquisitors4 pag4 #ce4 ,what the feare of death and feeling of torments may force one to doo1 and that it is no marvell though witches condemne themselves by their owne confessions so tyrannicallie extorted4 pag4 #cg4 ,the third ,booke4 ,the witches bargaine with the divell1 according to ,m4 ,mal4 ,bodin1 ,nider1 ,daneus1 ,psellus1 ,erastus1 ,hemingius1 ,cumanus1 ,aquinas1 ,bartholomeus ,spineus1 c4 ,pag4 #dj4 ,the order of the witches homage done 7as it is written by lewd inquisitors and peevish witchmoongers7 to the divell in person2 of their songs and danses1 and namelie of ,la volta1 and of other ceremonies1 also of their excourses4 pag4 #da4 ,how witches are summoned to appeere before the divell1 of their riding in the aire1 of their accompts1 of their conference with the divell1 of his supplies1 and their conference1 of their farewell and sacrifices3 according to ,daneus1 ,psellus1 c4 p4 #dc4 ,that there can no real league be made with the divell the first author of the league1 and the weake proofes of the adversaries for the same4 pag4 #dd4 ,of the private league1 a notable tale of ,bodins concerning a ,french ladie1 with a confutation4 pag4 #df4 ,a disproofe of their assemblies1 and of their bargaine pag4 #dg4 ,a confutation of the objection concerning witches confessions4 pag4 #di4 ,what follie it were for witches to enter into such desperate perill1 and to endure such intolerable tortures for no gaine or commoditie1 and how it comes to passe that witches are overthrowne by their confessions4 #ea4 ,how melancholie abuseth old women1 and of the effects thereof by sundrie examples4 pag4 #eb4 ,that voluntarie confessions may be untrulie made1 to the undooing of the confessors1 and of the strange operation of melancholie1 prooved by a familiar and late example4 pag4 #ee4 ,the strange and divers effects of melancholie1 and how the same humor abounding in witches1 or rather old women1 filleth them full of mervellous imaginations1 that their confessions are not to be credited4 p4 #eg4 ,a confutation of witches confessions1 especiallie concerning their league4 pag4 #ei4 ,a confutation of witches confessions1 concerning making of tempests and raine3 of the naturall cause of raine1 and that witches or divels have no power to doo such things4 pag4 #fj4 ,what would ensue1 if witches confessions or witchmgers opinions were true1 concerning the effects of witchcraft1 inchantments1 c4 pag4 #fc4 ,examples of forren nations1 who in their warres used the assistance of witches2 of eybiting witches in ,ireland1 of two archers that shot with familiars4 pag4 #fd4 ,authorities condemning the fantasticall confessions of witches1 and how a popish doctor taketh upon him to disproove the same4 pag4 #fe4 ,witchmongers reasons1 to proove that witches can worke wonders1 ,bodins tale of a ,friseland preest transported1 that imaginations proceeding of melancholie doo cause illusions4 pag4 #fg4 ,that the confession of witches is insufficient in civill and common law to take awaie life4 ,what the sounder divines1 and decrees of councels determine in this case4 pag4 #fh4 ,of foure capitall crimes objected against witches1 all fullie answered confuted as frivolous4 pag4 #gj4 ,a request to such readers as loath to heare or read filthie bawdie matters 7which of necessitie are here to be inserted7 to passe over eight chapters4 pag4 #gb4 ,the fourth ,booke4 ,of witchmoongers opinions concerning evill spirits1 how they frame themselves in more excellent sort than ,god made us4 ,pag4 #gc4 ,of bawdie ,incubus and ,succubus1 and whether the action of venerie may be performed betweene witches and divels and when witches first yeelded to ,incubus4 pag4 #gd4 ,of the divels visible and invisible dealing with witches in the waie of lecherie4 pag4 #gf4 ,that the power of generation is both outwardlie and inwardlie impeached by witches1 and of divers that had their genitals taken from them by witches1 and by the same means againe restored4 pag4 #gg4 ,of bishop ,sylvanus his leacherie opened covered againe1 how maids having yellow haire are most combred with ,incubus1 how maried men are bewitched to use other mens wives1 and to refuse their owne4 pag4 #gi4 ,how to procure the dissolving of bewitched love1 also to enforce a man 7how proper so ever he be7 to love an old hag3 and of a bawdie tricke of a priest in ,gelderland4 pag4 #hj4 ,of divers saincts and holie persons1 which were exceeding bawdie and lecherous1 and by certeine miraculous meanes became chast4 pag4 #ha4 ,certeine popish and magicall cures1 for them that are bewitched in their privities4 p4 #hb4 ,a strange cure doone to one that was molested with ,incubus4 pag4 #hc4 ,a confutation of all the former follies touching ,incubus1 which by examples and proofes of like stuffe is shewed to be flat knaverie1 wherein the carnall copulation with spirits is overthrowne4 pag4 #he4 ,that ,incubus is a naturall disease1 with remedies for the same1 besides magicall cures herewithall expressed4 pag4 #hf4 ,the censure of ,g4 ,chaucer1 upon the knaverie of ,incubus4 pag4 #hh4 ,the fift ,booke4 ,of transformations1 ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine4 ,pag4 #hi4 ,absurd reasons brought by ,bodin1 such others1 for confirmation of transformations4 pag4 #ic4 ,of a man turned into an asse1 and returned againe into a man by one of ,bodins witches3 ,s4 ,augustines opinion thereof4 cap4 #id4 ,a summarie of the former fable1 with a refutation thereof1 after due examination of the same4 pag4 #ig4 ,that the bodie of a man cannot be turned into the bodie of a beast by a witch1 is prooved by strong reasons1 scriptures1 and authorities4 pag4 #ii4 ,the witchmongers objections concerning ,nabuchadnez-zar answered1 their errour concerning ,lycanthropia confuted4 pag4 #aja4 ,a speciall objection answered concerning transportations1 with the consent of diverse writers thereupon4 pag4 #ajc4 ,the witchmongers objection concerning the historie of ,job answered4 pag4 #aje4 ,what severall sortes of witches are mentioned in the scriptures1 how the word witch is there applied4 pag4 #aji4 ,the sixt ,booke4 ,the exposition of this ,hebrue word ,chasaph1 wherin is answered the objection conteined in ,exodus #bb4 to wit3 ,thou shalt not suffer a witch to live1 and of ,simon ,magus4 ,acts #h4 pag4 #aaa4 ,the place of ,deuteronomie expounded1 wherein are recited all kind of witches2 also their opinions confuted1 which hold that they can worke worke99 such miracles as are imputed unto them4 pag4 #aac4 ,that women have used poisoning in all ages more than men1 of the inconvenience of poisoning pag4 #aaf4 ,of divers poisoning practises1 otherwise called veneficia1 committed in ,italie1 ,genua1 ,millen1 ,wittenberge1 also how they were discovered and executed4 pag4 #aai4 ,a great objection answered concerning this kind of witchcraft called ,veneficium4 pag4 #abj4 ,in what kind of confections that witchcraft1 which is called ,veneficium1 consisteth3 of love cups1 and the same confuted by poets4 pag4 #aba4 ,it is prooved by more credible writers1 that love cups rather ingender death through venome1 than love by art3 and with what toies they destroie cattell1 and procure love4 p4 #abc4 ,john ,bodin triumphing against ,j4 ,wier is overtaken with false greeke false interpretation thereof4 p4 #abe4 99 sic ,the seventh ,booke4 ,of the ,hebrue woord ,ob1 what it signifieth where it is found1 of ,pythonisses called ,ventriloque1 who they be1 what their practises are1 experience and examples thereof shewed4 ,pag4 #abf4 ,how the lewd practise of the ,pythonist of ,westwell came to light1 and by whome she was examined2 and that all hir diabolicall speach was but ventriloquie and plaine cousenage1 which is prooved by hir owne confession4 pag4 #acj4 ,bodins stuffe concerning the ,pythonist of ,endor1 with a true storie of a counterfeit ,dutchman4 pag4 #acb4 ,of the great oracle of ,apollo the ,pythonist1 and how men of all sorts have beene deceived1 and that even the apostles have mistaken the nature of spirits1 with an unanswerable argument1 that spirits can take no shapes4 pag4 #acc4 ,why ,apollo was called ,pytho wherof those witches were called ,pythonists3 ,gregorie his letter to the divell4 pag4 #acf4 ,apollo1 who was called ,pytho1 compared to the ,rood of grace3 ,gregories letter to the divell cfuted4 p4 #acg4 ,how diverse great clarkes and good authors have beene abused in this matter of spirits through false reports1 and by means of their credulitie have published lies1 which are confuted by ,aristotle and the scriptures4 pag4 #ach4 ,of the witch of ,endor1 and whether she accomplished the raising of ,samuel trulie1 or by deceipt3 the opinion of some divines hereupon4 p4 #aci4 ,that ,samuel was not raised indeed1 and how ,bodin and all papists dote herin1 and that soules cannot be raised by witchcraft4 pag4 #adj4 ,that neither the divell nor ,samuel was raised1 but that it was a meere cousenage1 according to the guise of our ,pythonists4 pag4 #adb4 ,the objection of the witchmongers concerning this place fullie answered1 and what circumstances are to be considered for the understanding of this storie1 which is plainelie opened from the beginning of the #bh4 chapt4 of the #a4 ,samuel1 to the #ab4 verse4 pag4 #adc4 ,the #ab4 #ac4 #ad4 verses of #a4 ,sam4 #bh4 expounded3 wherein is shewed that ,saule was cousened and abused by the witch1 that ,samuel was not raised1 is prooved by the witches owne talke4 pag4 #adf4 ,the residue of #a4 ,sam4 #bh4 expounded3 wherein is declared how cunninglie this witch brought ,saule resolutelie to beleeve that she raised ,samuel1 what words are used to colour the cousenage1 how all might also be wrought by ventriloquie4 p4 #adh4 ,opinions of some learned men1 that ,samuel was indeed raised1 not by the witches art or power1 but by the speciall miracle of ,god1 that there are no such visions in these our daies1 and that our witches cannot doo the like4 pag4 #aea4 ,of vaine apparitions1 how people have beene brought to feare bugs1 which is partlie reformed by preaching of the gospel1 the true effect of ,christes miracles4 pag4 #aeb4 ,witches miracles cpared to ,christs1 that ,god is the creator of al things1 of ,apollo1 and of his names and portraiture4 pag4 #aed4 ,the eight ,booke4 ,that miracles are ceased4 #aef4 ,that the gift of prophesie is ceased4 ,pag4 #aeh4 ,that ,oracles are ceased4 pag4 #afj4 ,a tale written by manie grave authors1 and beleeved by manie wise men of the divels death4 ,an other storie written by papists1 and beleeved of all catholikes1 approoving the divels honestie1 conscience1 and courtesie4 pag4 #afb4 ,the judgments of the ancient fathers touching oracles1 and their abolishment1 and that they be now transferred from ,delphos to ,rome4 p4 #afd4 ,where and wherein couseners1 witches1 and preests were woont to give oracles1 and to worke their feats4 pag4 #afe4 ,the ninth ,booke4 ,the ,hebrue word ,kasam expounded1 and how farre a ,christian may conjecture of things to come4 ,pag4 #afg4 ,proofes by the old and new testament1 that certaine observations of the weather are lawfull4 pag4 #afh4 ,that certeine observations are indifferent1 certeine ridiculous1 and certeine impious1 whence that cunning is derived of ,apollo1 and of ,aruspices4 pag4 #afi4 ,the predictions of soothsaiers lewd preests1 the prognostications of astronomers and physicians allowable1 divine prophesies holie and good4 pag4 #aga4 ,the diversitie of true prophets1 of ,urim1 and of the propheticall use of the twelve pretious stones conteined therein1 of the divine voice called ,eccho4 pag4 #agb4 ,of prophesies conditionall3 whereof the prophesies in the old testament dee99 intreat1 and by whom they were published2 witchmongers answers to the objections against witches supernaturall actions4 pag4 #agc4 ,what were the miracles expressed in the old testament1 and what are they in the new testament3 and that we are not now to looke for anie more miracles4 pag4 #age4 99 doe ,the tenth ,booke4 ,the interpretation of the ,hebrue word ,onen1 of the vanitie of dreames1 and divinations thereupon4 ,pag4 #agg4 ,of divine1 naturall1 casuall dreames1 with the differing causes and effects4 pag4 #agh4 ,the opinion of divers old writers touching dreames1 and how they varie in noting the causes therof4 p4 #agi4 ,against interpretors of dreames1 of the ordinarie cause of dreames1 ,hemingius his opinion of diabolicall dreames1 the interpretation of dreames ceased4 pag4 #ahj4 ,that neither witches1 nor anie other1 can either by words or herbs1 thrust into the mind of a sleeping man1 what cogitations or dreames they list2 and whence magicall dreames come4 pag4 #aha4 ,how men have beene bewitched1 cousened or abused by dreames to dig and search for monie4 pag4 #ahb4 ,the art order to be used in digging for monie1 revealed by dreames1 how to procure pleasant dreames1 of morning and midnight dreames4 p4 #ahc4 ,sundrie receipts ointments1 made and used for the transportation of witches1 and other miraculous effects3 an instance thereof reported and credited by some that are learned4 pag4 #ahd4 ,a confutation of the former follies1 as well ccerning ointments1 dreams1 c4 as also of the assemblie of witches1 and of their consultations and bankets at sundrie places1 and all in dreames4 pag4 #ahe4 ,that most part of prophesies in the old testament were revealed in dreams1 that we are not now to looke for such revelations1 of some who have drempt of that which hath come to passe1 that dreames proove contrarie1 ,nebuchadnez zars99 rule to know a true expositor of dreames4 pag4 #ahg4 99 sic ,the eleventh ,booke4 ,the ,hebrue word ,nahas expounded1 of the art of augurie1 who invented it1 how slovenlie a science it is3 the multitude of sacrifices and sacrificers of the heathen1 and the causes thereof4 ,pag4 #ahi4 ,of the ,jewes sacrifice to ,moloch1 a discourse thereupon1 and of ,purgatorie4 pag4 #aij4 ,the ,cambals99 crueltie1 of popish sacrifices exceeding in tyrannie the ,jewes or ,gentiles4 pag4 #aia4 ,the superstition of the heathen about the element of fier1 and how it grew in such reverence among them1 of their corruptions1 and that they had some inkling of the godlie fathers dooings in that behalfe4 pag4 #aia4 ,of the ,romane sacrifices1 of the estimation they had of augurie1 of the lawe of the twelve tables4 pag4 #aib4 ,colleges of augurors1 their office1 their number1 the signification of augurie1 that the practisers of that art were couseners1 their profession1 their places of exercise1 their apparell1 their superstition4 pag4 #aic4 ,the times and seasons to exercise augurie1 the maner and order thereof1 of the ceremonies thereunto belonging4 pag4 #aie4 ,upon what signes and tokens augurors did prognosticate1 observations touching the inward and outward parts of beasts1 with notes of beasts behaviour in the slaughterhouse4 pag4 #aif4 ,a confutation of augurie1 ,plato his reverend opinion thereof1 of contrarie events1 false predictions4 p4 #aif4 ,the cousening art of sortilege or lotarie1 practiced especiallie by ,aegyptian vagabonds1 of allowed lots1 of ,pythagoras his lot1 c4 pag4 #aig4 ,of the ,cabalisticall art1 consisting of traditions and unwritten verities learned without booke1 and of the division thereof4 cap4 #aih4 ,when1 how1 and in what sort sacrifices were first ordained1 and how they were prophaned1 and how the pope corrupteth the sacraments of ,christ4 pag4 #bjj4 ,of the objects whereupon the augurors used to prognosticate1 with certeine cautions and notes4 pag4 #bja4 ,the division of augurie1 persons admittable into the colleges of augurie1 of their superstition4 pag4 #bjb4 ,of the common peoples fond and superstitious collections and observations4 pag4 #bjc4 ,how old writers varie about the matter1 the maner1 and the meanes1 whereby things augurificall are mooved4 pag4 #bje4 ,how ridiculous an art augurie is1 how ,cato mocked it1 ,aristotles reason against it1 fond collections of augurors1 who allowed1 and who disallowed it4 pag4 #bjf4 ,fond distinctions of the heathen writers1 concerning augurie4 pag4 #bjh4 ,of naturall and casuall augurie1 the one allowed1and the other disallowed4 pag4 #bjh4 ,a confutation of casual augurie which is meere witchcraft1 and upon what uncerteintie those divinations are grounded4 pag4 #bji4 ,that figure-casters are witches1 the uncerteintie of their art1 and of their contradictions1 ,cornelius ,agrippas sentence against judiciall astrologie4 pag4 #baj4 ,the subtiltie of astrologers to mainteine the credit of their art1 why they remaine in credit1 certeine impieties conteined in astrologers assertions4 pag4 #bab4 ,who have power to drive awaie divels with their onelie presence1 who shall receive of ,god whatsoever they aske in praier1 who shall obteine everlasting life by meanes of constellations1 as nativitie-casters affirme4 pag4 #bad4 99 sic ,the twelfe ,booke4 ,the ,hebrue word ,habar expounded1 where also the supposed secret force of charmes and inchantments is shewed1 and the efficacie of words is diverse waies declared4 ,pag4 #baf4 ,what is forbidden in scriptures concerning witchcraft1 of the operation of words1 the superstition of the ,cabalists and papists1 who createth substances1 to imitate ,god in some cases is presumption1 words of sanctification4 pag4 #bag4 ,what effect offense witches charmes bring1 how unapt witches are1 and how unlikelie to worke those things which they are thought to doo1 what would follow if those things were true which are laid to their charge4 pag4 #bah4 ,why ,god forbad the practise of witchcraft1 the absurditie of the law of the twelve tables1 whereupon their estimation in miraculous actions is grounded1 of their woonderous works4 pag4 #bbj4 ,an instance of one arreigned upon the law of the twelve tables1 whereby the said law is prooved ridiculous1 of two witches that could doo woonders4 pag4 #bba4 ,lawes provided for the punishment of such witches as worke miracles1 whereof some are mentioned1 and of certeine popish lawes published against them4 pag4 #bbb4 ,poetical authorities commonlie alledged by witchmongers1 for the proofe of witches miraculous actions1 and for confirmation of their supernaturall power4 pag4 #bbc4 ,poetrie and poperie compared in inchantments1 popish witchmongers have more advantage herein than protestants4 pag4 #bbi4 ,popish periapts1 amulets charmes1 agnus ,dei1 a wastcote of proofe1 a charme for the falling evill1 a writing brought to ,s4 ,leo from heaven by an angell1 the vertues of ,s4 ,saviors epistle1 a charme against theeves1 a writing found in ,christs wounds1 of the crosse1 c4 pag4 #bcj4 ,a charme against shot1 or a wastcote of proofe4 ,against the falling evill1 p4 #bca4 ,a popish periapt or charme1 which must never be said1 but carried about one1 against theeves4 ,another amulet1 pag4 #bcc4 ,a papisticall charme4 ,a charme found in the canon of the masse4 ,other papisticall charmes4 pag4 #bcd4 ,a charme of the holie crosse4 pag4 #bce4 ,a charme taken out of the ,primer4 pag4 #bcf4 ,how to make holie water1 and the vertues thereof1 ,s4 ,rufins charme1 of the wearing bearing of the name of ,jesus1 that the sacrament of confession the eucharist is of as much efficacie as other charmes1 and magnified by ,l4 ,vairus4 pag4 #bcg4 ,of the noble balme used by ,moses1 apishlie counterfeited in the church of ,rome4 pag4 #bch4 ,the opinion of ,ferrarius touching charmes1 periapts1 appensions1 amulets1 c4 ,of ,homericall medicines1 of constant opinion1 and the effects thereof4 pag4 #bci4 ,of the effects of amulets1 the drift of ,argerius ,ferrarius in the commendation of charmes1 c3 foure sorts of ,homericall medicines1 and the choice thereof2 of imagination4 pag4 #bda4 ,choice of charmes against the falling evill1 the biting of a mad dog1 the stinging of a scorpion1 the toothach1 for a woman in travell1 for the kings evill1 to get a thorne out of any member1 or a bone out of ones throte1 charmes to be said fasting1 or at the gathering of hearbs1 for sore eies1 to open locks1 against spirits1 for the bots in a horsse1 and speciallie for the ,duke of ,albas horsse1 for sowre wines1 c4 pag4 #bdb4 ,for the falling evill4 pa4 #bdb4 ,against the biting of a mad dog4 pag4 #bdc4 ,against the biting of a scorpion4 ,against the toothach4 ,a charme to release a woman in travell4 ,to heale the ,kings or ,queenes evill1 or anie other sorenesse in the throte4 ,a charme read in the ,romish church1 upon saint ,blazes daie1 that will fetch a thorne out of anie place of ones bodie1 a bone out of the throte1 c3 ,lect4 #c4 pag4 #bdd4 ,a charme for the headach4 ,a charme to be said ech morning by a witch fasting1 or at least before she go abroad4 ,another charme that witches use at the gathering of their medicinable hearbs4 ,an old womans charme1 wherwith she did much good in the countrie1 and grew famous thereby4 pag4 #bde4 ,another like charme4 ,a charme to open locks4 ,a charme to drive awaie spirits that haunt anie house4 pag4 #bdf4 ,a prettie charme or conclusion for one possessed4 ,another for the same purpose4 ,another to the same effect4 ,another charme or witchcraft for the same4 pag4 #bdg4 ,a charme for the bots in a horsse4 pag4 #bdh4 ,a charme against vineger4 pa4 #bdi4 ,the inchanting of serpents snakes1 objections answered concerning the same2 fond reasons whie charmes take effect therein1 ,mahomets pigeon1 miracles wrought by an ,asse at ,memphis in ,aegypt1 popish charmes against serpents1 of miracle-workers1 the taming of snakes1 ,bodins lie of snakes4 pag4 #bdi4 ,charmes to carrie water in a sive1 to know what is spoken of us behind our backs1 for bleare eies1 to make seeds to growe well1 of images made of wax1 to be rid of a witch1 to hang hir up1 notable authorities against waxen images1 a storie bewraieng the knaverie of waxen images4 pag4 #bef4 ,a charme teaching how to hurt whom you list with images of wax1 c4 pag4 #beg4 ,sundrie sorts of charmes tending to diverse purposes1 and first1 certeine charmes to make taciturnitie in tortures4 pag4 #bei4 ,counter charmes against these and all other witchcrafts1 in the saieng also whereof witches are vexed1 c4 ,a charme for the choine cough4 ,for corporall or spirituall rest4 ,charmes to find out a theefe4 pag4 #bfj4 ,another waie to find out a theefe that hath stolne any thing from you4 pag4 #bfa4 ,to put out the theeves eie4 ,another waie to find out a theefe4 pag4 #bfb4 ,a charme to find out or spoile a theefe4 ,s4 ,adelberts cursse or charme against theeves4 pag4 #bfc4 ,another inchantment4 pag4 #bff4 ,a charme or experiment to find out a witch4 pag4 #bff4 ,to spoile a theefe1 a witch1 or any other enimie1 and to be delivered from the evill4 pag4 #bfi4 ,a notable charme or medicine to pull out an arrowhead1 or any such thing that sticketh in the flesh or bones1 and cannot otherwise be had out4 ,charmes against a quotidian ague4 ,for all maner of agues intermittant4 ,periapts1 characters1 c3 for agues1 and to cure all diseases1 and to deliver from all evill4 p4 #bgj4 ,more charmes for agues4 pag4 #bga4 ,for a bloudie fluxe1 or rather an issue of bloud4 ,cures commensed and finished by witchcraft1 pa4 #bgc4 ,another witchcraft or knaverie1 practised by the same surgion4 pag4 #bge4 ,another experiment for one bewitched4 ,otherwise4 ,a knacke to know whether you be bewitched1 or no1 c4 pag4 #bgf4 ,that one witchcraft may lawfullie meete with another4 pag4 #bgg4 ,who are privileged from witches1 what bodies are aptest to be bewitched1 or to be witches1 why women are rather witches than men1 and what they are4 pag4 #bgg4 ,what miracles witchmongers report to have been done by witches words c3 contradictions of witchmongers among themselves1 how beasts are cured hereby1 of bewitched butter1 a charme against witches1 a counter charme1 the effect of charmes and words prooved by ,l4 ,vairus to be woonderfull4 pag4 #bgi4 ,a charme to find hir that bewitched your kine4 ,another1 for all that have bewitched any kind of cattell4 p4 #bha4 ,a speciall charme to preserve all cattell from witchcraft4 pag4 #bhb4 ,lawfull charmes1 rather medicinable cures for diseased cattell4 ,the charme of charmes1 and the power thereof4 pag4 #bhc4 ,the charme of charmes4 ,otherwise4 pag4 #bhd4 ,a confutation of the force and vertue falselie ascribed to charmes and amulets1 by the authorities of ancient writers1 both divines and physicians4 pag4 #bhe4 ,the xiii4 ,booke4 ,the signification of the ,hebrue word ,hartumim1 where it is found written in the scriptures1 and how it is diverslie translated3 whereby the objection of ,pharaos magicians is afterward answered in this booke2 also of naturall magicke not evill in it selfe4 ,pag4 #bhg4 ,how the philosophers in times past travelled for the knowledge of naturall magicke1 of ,salomons knowledge therein1 who is to be called a naturall magician1 a distincti therof1 and why it is condemned for witchcraft4 pag4 #bhh4 ,what secrets doo lie hidden1 and what is taught in naturall magicke1 how ,gods glorie is magnified therein1 and that it is nothing but the worke of nature4 pag4 #bij4 ,what strange things are brought to passe by naturall magicke4 pag4 #bia4 ,the incredible operation of waters1 both standing and running2 of wels1 lakes1 rivers1 and of their woonderfull effects4 pag4 #bib4 ,the vertues and qualities of sundrie pretious stones1 of cousening ,lapidaries1 c4 pag4 #bic4 ,whence the pretious stones receive their operations1 how curious ,magicians use them1 and of their seales4 pag4 #big4 ,the sympathie and antipathie of naturall and elementarie bodies declared by diverse examples of beasts1 birds1 plants1 c4 pag4 #cja4 ,the former matter prooved by manie examples of the living and the dead4 pag4 #cjc4 ,the bewitching venome conteined in the bodie of an harlot1 how hir eie1 hir toong1 hir beautie and behavior bewitcheth some men3 of bones and hornes yeelding great vertue4 pag4 #cjd4 ,two notorious woonders and yet not marvelled at4 pag4 #cje4 ,of illusions1 confederacies1 and legierdemaine1 and how they may be well or ill used4 pag4 #cjg4 ,of private confederacie1 and of ,brandons pigeon4 pag4 #cjh4 ,of publike confederacie1 and whereof it consisteth4 pag4 #cji4 ,how men have beene abused with words of equivocation1 with sundrie examples thereof4 pag4 #cji4 ,how some are abused with naturall magike1 and sundrie examples therof when illusion is added thereunto1 of ,jacobs pied sheepe1 and of a blacke ,moore4 pag4 #caa4 ,the opinion of witchmongers1 that divels can create bodies1 of ,pharaos magicians4 pag4 #cab4 ,how to produce or make monsters by art magike1 and why ,pharaos magicians could not make lice4 pa4 #cac4 ,that great matters may be wrought by this art1 when princes esteeme and mainteine it3 of divers woonderfull experiments1 and of strange conclusions in glasses1 of the art perspective1 c4 pag4 #cae4 ,a comparison betwixt ,pharaos magicians and our witches1 and how their cunning consisted in juggling knacks4 pag4 #cag4 ,that the serpents and frogs were trulie presented1 and the water poisoned indeed by ,jannes and ,jambres1 of false prophets1 and of their miracles1 of ,balams asse4 pag4 #cah4 ,the art of juggling discovered1 and in what points it dooth principallie consist4 pag4 #cba4 ,of the ball1 and the manner of legierdemaine therwith1 also notable feats with one or diverse balles4 pag4 #cbb4 ,to make a little ball swell in your hand till it be verie great4 p4 #cbc4 ,to consume 7or rather to conveie7 one or manie balles into nothing4 pag4 #cbd4 ,how to rap a wag upon the knuckles4 pag4 #cbd4 ,of conveiance of monie4 pag4 #cbd4 ,to conveie monie out of one of your hands into the other by legierdemaine4 pag4 #cbe4 ,to convert or transubstantiate monie into counters1 or counters into monie4 pag4 #cbe4 ,to put one testor into one hand1 and an other into the other hand1 and with words to bring them togither4 pag4 #cbe4 ,to put one testor into a strangers hand1 and another into your owne1 and to conveie both into the strangers hand with words4 pag4 #cbf4 ,how to doo the same or the like feat otherwise4 pa4 #cbf4 ,to throwe a peece of monie awaie1 and to find it againe where you list4 pag4 #cbf4 ,with words to make a groat or a testor to leape out of a pot1 or to run alongst upon a table4 pag4 #cbg4 ,to make a groat or a testor to sinke through a table1 and to vanish out of a handkercher verie strangelie4 pag4 #cbg4 ,a notable tricke to transforme a counter to a groat4 pag4 #cbh4 ,an excellent feat1 to make a two penie peece lie plaine in the palme of your hand1 and to be passed from thence when you list4 pag4 #cbi4 ,to conveie a testor out of ones hand that holdeth it fast4 pag4 #cbi4 ,to throwe a peece of monie into a deepe pond1 and to fetch it againe from whence you list4 pag4 #ccj4 ,to conveie one shilling being in one hand into an other1 holding your armes abroad like a rood4 pag4 #ccj4 ,how to rap a wag on the knuckles4 pag4 #ccj4 ,to transforme anie one small thing into anie other forme by folding of paper4 pag4 #cca4 ,of cards1 with good cautions how to avoid cousenage therein3 speciall rules to conveie and handle the cards1 and the maner and order how to accomplish all difficult and strange things wrought by cards4 pag4 #cca4 ,how to deliver out foure aces1 and to convert them into foure knaves4 pag4 #ccc4 ,how to tell one what card he seeth in the bottome1 when the same card is shuffled into the stocke4 pag4 #ccd4 ,an other waie to doo the same1 having your selfe indeed never seene the card4 pag4 #ccd4 ,to tell one without confederacie what card he thinketh4 pag4 #ccd4 ,how to tell what card anie man thinketh1 how to conveie the same into a kernell of a nut or cheristone1 c3 and the same againe into ones pocket3 how to make one drawe the same or anie card you list1 and all under one devise4 pag4 #cce4 ,of fast or loose1 how to knit a hard knot upon a handkercher1 and to undoo the same with words4 p4 #ccf4 ,a notable feat of fast or loose1 namelie1 to pull three beadstones from off a cord1 while you hold fast the ends thereof1 without remooving of your hand4 pag4 #ccg4 ,juggling knacks by confederacie1 and how to know whether one cast crosse or pile by the ringing4 pag4 #cch4 ,to make a shoale of goslings drawe a timber log4 pag4 #cch4 ,to make a pot or anie such thing standing fast on the cupboord1 to fall downe thense by vertue of words4 pag4 #cch4 ,to99 one danse naked4 pag4 #cci4 ,to transforme or alter the colour of ones cap or hat4 pag4 #cci4 ,how to tell where a stollen horsse is become4 pag4 #cci4 ,boxes to alter one graine into another1 or to consume the graine or come to nothing4 pag4 #cdj4 ,how to conveie 7with words or charmes7 the corne conteined in one boxe into an other4 pag4 #cdj4 ,of an other boxe to convert wheat into flower with words1 c4 pag4 #cda4 ,of diverse petie juggling knacks4 pag4 #cda4 ,to burne a thred1 and to make it whole againe with the ashes thereof4 pag4 #cda4 ,to cut a lace asunder in the middest1 and to make it whole againe4 pag4 #cdb4 ,how to pull laces innumerable out of your mouth1 of what colour or length you list1 and never anie thing seene to be therein4 pag4 #cdc4 ,how to make a booke1 wherein you shall shew everie leafe therein to be white1 blacke1 blew1 red1 yellow1 greene1 c4 pag4 #cdc4 ,desperate or dangerous juggling knacks1 wherin the simple are made to thinke1 that a seelie juggler with words can hurt and helpe1 kill and revive anie creature at his pleasure3 and first to kill anie kind of pullen1 and to give it life againe4 pag4 #cdf4 ,to eate a knife1 and to fetch it out of anie other place4 pag4 #cdf4 ,to thrust a bodkin into your head without hurt4 pag4 #cdg4 ,to thrust a bodkin through your toong1 and a knife through your arme3 a pittiful sight1 without hurt or danger4 pag4 #cdg4 ,to thrust a peece of lead into one eie1 and to drive it about 7with a sticke7 betweene the skin and flesh of the forehead1 untill it be brought to the other eie1 and there thrust out4 pag4 #cdh4 ,to cut halfe your nose asunder1 and to heale it againe presentlie without anie salve4 pag4 #cdh4 ,to put a ring through your cheeke4 pag4 #cdh4 ,to cut off ones head1 and to laie it in a platter1 c3 which the juglers call the decollation of ,john ,baptist4 pag4 #cdi4 ,to thrust a dagger or bodkin in your guts verie strangelie1 and to recover immediatlie4 pag4 #cej4 ,to draw a cord through your nose1 mouth or hand1 so sensiblie as it is wonderfull to see4 pag4 #cea4 ,the conclusion wherein the reader is referred to certeine patterns of instruments wherewith diverse feats here specified are to be executed4 pag4 #cea4 99 make ,the xiiii4 ,booke4 ,of the art of ,alcumysterie1 of their woords of art and devises to bleare mens eies1 and to procure credit to their profession4 ,pag4 #cec4 ,the ,alcumysters drift1 the ,chanons yeomans tale1 of alcumystical stones and waters4 pag4 #cee4 ,of a yeoman of the countrie cousened by an ,alcumyst4 pag4 #ceg4 ,a certeine king abused by an ,alcumyst1 and of the kings foole a pretie jest4 pag4 #cfj4 ,a notable storie written by ,erasmus of two ,alcumysts1 also of longation and curtation4 pag4 #cfa4 ,the opinion of diverse learned men touching the follie of ,alcumystrie4 pag4 #cfh4 ,that vaine and deceitfull hope is a great cause why men are seduced by this alluring art1 and that there labours therein are bootelesse1 c4 pag4 #cga4 ,a continuation of the former matter1 with a conclusion of the same4 p4 #cgb4 ,the xv4 ,booke4 ,the exposition of ,iidoni1 and where it is found1 whereby the whole art of conjuration is deciphered4 ,pag4 #cgf4 ,an inventarie of the names1 shapes1 powers1 governement1 and effects of divels and spirits1 of their severall segniorities and degrees3 a strange discourse woorth the reading4 p4 #cgg4 ,the houres wherein principall divels may be bound2 to wit1 raised and restrained from dooing of hurt4 p4 #cic4 ,the forme of adjuring or citing of the spirits aforesaid to arise appeare4 page4 #cic4 ,a confutation of the manifold vanities conteined in the precedent chapters1 speciallie of commanding of divels4 pag4 #cif4 ,the names of the planets1 their characters1 togither with the twelve signes of the zodiake1 their dispositions1 aspects1 and government1 with other observations4 pag4 #cig4 ,the twelve signes of the zodiake1 their characters and denominations1 c4 pag4 #cig4 ,their dispositions or inclinations4 #cig4 ,the disposition of the planets4 pag4 #cih4 ,the aspects of the planets4 #cih4 ,how the daie is divided or distinguished4 #cih4 ,the division of the daie1 and the planetarie regiment4 pag4 #cii4 ,the division of the night1 and the planetarie regiment4 pag4 #cii4 ,the characters of the angels of the seven daies1 with their names3 of figures1 seales and periapts4 pag4 #djj4 ,an experiment of the dead4 pag4 #dja4 ,a licence for ,sibylia to go and come by at all times4 pag4 #djg4 ,to know of treasure hidden in the earth4 pag4 #djh4 ,this is the waie to go invisible by these three sisters of fairies4 #djh4 ,an experiment of ,citrael1 c3 angeli diei dominici4 pag4 #daj4 ,the seven angels of the seven daies1 with the praier called ,regina lingu4 pag4 #daj4 ,how to inclose a spirit in a christall stone4 pag4 #daa4 ,a figure or type proportionall1 shewing what forme must be observed and kept1 in making the figure whereby the former secret of inclosing a spirit in christall is to be accomplished1 c4 pag4 #dad4 ,an experiment of ,bealphares4 pag4 #dae4 ,the twoo and twentieth ,psalme4 pag4 #daf4 ,this psalme also following1 being the fiftie one psalme1 must be said three times over1 c4 pag4 #daf4 ,to bind the spirit ,bealphares1 and to lose him againe4 pag4 #dah4 ,a licence for the spirit to depart4 pag4 #dai4 ,a type or figure of the circle for the maister and his fellowes to sit in1 shewing how after what fashion it should be made4 pag4 #dbj4 ,the making of the holie water4 pag4 #dba4 ,to the water saie also as followeth4 pag4 #dba4 ,then take the salt in thy hand1 and saie putting it into the water1 making in the maner of a crosse4 pag4 #dba4 ,then sprinkle upon anie thing1 and saie as followeth4 pag4 #dbb4 ,to make a spirit to appeare in a christall4 pag4 #dbb4 ,an experiment of the dead4 pag4 #dbc4 ,now the ,pater noster1 ,ave1 and ,credo must be said1 and then the praier immediatlie following4 p4 #dbe4 ,a bond to bind him to thee1 and to thy ,n4 as followeth4 pag4 #dbe4 ,this bd as followeth1 is to call him into your christall stone1 or glasse1 c4 pag4 #dbh4 ,then being appeared1 saie these words following4 pag4 #dbi4 ,a licence to depart4 pag4 #dbi4 ,when to talke with spirits1 and to have true answers to find out a theefe4 pag4 #dcj4 ,to speake with spirits4 pag4 #dcj4 ,a confutation of conjuration1 especiallie of the raising1 binding and dismissing of the divell1 of going invisible and other lewd practises4 pag4 #dcj4 ,a comparison betweene popish exorcists and other conjurors1 a popish conjuration published by a great doctor of the ,romish church1 his rules and cautions4 pag4 #dcc4 ,a late experiment1 or cousening conjuration practised at ,orleance by the ,franciscane ,friers1 how it was detected1 and the judgement against the authors of that comedie4 pag4 #dce4 ,who may be conjurors in the ,romish church besides priests1 a ridiculous definition of superstition1 what words are to be used and not used in exorcismes1 rebaptisme allowed1 it is lawfull to conjure any thing1 differences betweene holie water and conjuration4 pag4 #dch4 ,the seven reasons why some are not rid of the divell with all their popish conjurations1 why there were no cjurors in the primitive church1 and why the divell is not so soone cast out of the bewitched as of the possessed4 pag4 #dda4 ,other grosse absurdities of witchmongers in this matter of conjurations4 pag4 #ddc4 ,certaine conjurations taken out of the pontificall and out of the missall4 pag4 #ddd4 ,a conjuration written in the masse booke4 ,fol4 #a4 pag4 #dde4 ,oremus4 pag4 #dde4 ,that popish priests leave nothing unconjured1 a forme of exorcisme for incense4 pag4 #ddf4 ,the rules and lawes of popish ,exorcists and other conjurors all one1 with a confutation of their whole power1 how ,s4 ,martine conjured the divell4 pag4 #ddg4 ,that it is a shame for papists to beleeve other conjurors dooings1 their owne being of so litle force1 ,hippocrates his opinion herein4 pag4 #dej4 ,how conjurors have beguiled witches1 what bookes they carie about to procure credit to their art1 wicked assertions against ,moses and ,joseph4 pag4 #dea4 ,all magicall arts confuted by an argument concerning ,nero1 what ,cornelius ,agrippa and ,carolus ,gallus have left written therof1 and prooved by experience4 pag4 #deb4 ,of ,salomons conjurations1 and of the opinion conceived of his cunning and practise therein4 pag4 #ded4 ,lessons read in all churches1 where the pope hath authoritie1 on ,saint ,margarets daie1 translated into ,english word for word4 pag4 #dee4 ,a delicate storie of a ,lombard1 who by saint ,margarets example would needs fight with a reall divell4 pag4 #deg4 ,the storie of ,s4 ,margaret prooved to be both ridiculous and impious in everie point4 pag4 #dei4 ,a pleasant miracle wrought by a popish preest4 pag4 #dfj4 ,the former miracle confuted1 with a strange storie of ,s4 ,lucie4 pag4 #dfa4 ,of visions1 noises1 apparitions1 and imagined sounds1 and of other illusions1 of wandering soules3 with a confutation thereof4 pag4 #dfa4 ,cardanus opinion of strange noises1 how counterfet visions grow to be credited1 of popish appeerances1 of pope ,boniface4 pag4 #dfd4 ,of the noise or sound of eccho1 of one that narrowlie escaped drowning thereby c4 pag4 #dfe4 ,of ,theurgie1 with a confutation therof1 a letter sent to me concerning these matters4 pag4 #dff4 ,the copie of a letter sent unto me ,r4 ,s4 by ,t4 ,e4 ,maister of art1 and practiser both of physicke1 and also in times past1 of certeine vaine sciences2 now condemned to die for the same3 wherein he openeth the truth touching these deceits4 pag4 #dfg4 ,the xvi4 ,booke4 ,a conclusion1 in maner of an epilog1 repeating manie of the former absurdities of witchmongers conceipts1 confutations thereof1 and of the authoritie of ,james ,sprenger and ,henry ,institor inquisitors and compilers of ,m4 ,mal4 ,pa4 #dgj4 ,by what meanes the common people have beene made beleeve in the miraculous works of witches1 a definition of witchcraft1 and a description thereof4 pag4 #dga4 ,reasons to proove that words and characters are but bables1 and that witches cannot doo such things as the multitude supposeth they can1 their greatest woonders prooved trifles1 of a yoong gentleman cousened4 pag4 #dgc4 ,of one that was so bewitched that he could read no scriptures but canonicall1 of a divell that could speake no ,latine1 a proofe that witchcraft is flat cousenage4 pag4 #dgf4 ,of the divination by the sive sheeres1 and by the booke and key1 ,hemingius his opinion thereof confuted1 a bable to know what is a clocke1 of certeine jugling knacks1 manifold reasons for the overthrowe of witches and conjurors1 and their cousenages1 of the divels transformations1 of ,ferrum candens1 c4 pag4 #dgg4 ,how the divell preached good doctrine in the shape of a preest1 how he was discovered1 and that it is a shame 7after confutation of the greater witchcrafts7 for anie man to give credit to the lesser points thereof4 pag4 #dha4 ,a conclusion against witchcraft1 in maner and forme of an ,induction4 pag4 #dhc4 ,of naturall witchcraft or fascination4 pag4 #dhd4 ,of inchanting or bewitching eies4 pag4 #dhe4 ,of naturall witchcraft for love1 c4 pag4 #dhg4 ,a discourse upon divels and spirits1 and first of philosophers opinions1 also the maner of their reasoning hereupon1 and the same confuted4 ,pag4 #dhi4 ,mine owne opinion concerning this argument1 to the disproofe of some writers hereupon4 pag4 #dia4 ,the opinion of ,psellus touching spirits1 of their severall orders1 and a confutation of his errors therein4 pag4 #dib4 ,more absurd assertions of ,psellus and such others1 concerning the actions and passions of spirits1 his definition of them1 and of his experience therein4 pag4 #die4 ,the opinion of ,fascius ,cardanus touching spirits1 and of his familiar divell4 pag4 #dig4 ,the opinion of ,plato concerning spirits1 divels and angels1 what sacrifices they like best1 what they feare1 and of ,socrates his familiar divell4 pag4 #dih4 ,platos nine orders of spirits and angels1 ,dionysius his division thereof not much differing from the same1 all disprooved by learned divines4 pag4 #ejj4 ,the commensement of divels fondlie gathered out of the #ad4 of ,isaie1 of ,lucifer and of his fall1 the ,cabalists the ,thalmudists and ,schoolemens opinions of the creation of angels4 pag4 #eja4 ,of the ctention betweene the ,greeke and ,latine church touching the fall of angels1 the variance among papists themselves herein1 a conflict betweene ,michael and ,lucifer4 pag4 #ejc4 ,where the battell betweene ,michael and ,lucifer was fought1 how long it continued1 and of their power1 how fondlie papists and infidels write of them1 and how reverentlie ,christians ought to thinke of them4 p4 #ejd4 ,whether they became divels which being angels kept not their vocation1 in ,jude and ,peter2 of the fond opinions of the ,rabbins touching spirits and bugs1 with a confutation thereof4 pag4 #ejf4 ,that the divels assaults are spirituall and not temporall1 and how grosselie some understand those parts of the scripture4 pag4 #ejh4 ,the equivocation of this word spirit1 how diverslie it is taken in the scriptures1 where 7by the waie7 is taught that the scripture is not alwaies literallie to be interpreted1 nor yet allegoricallie to be understood4 pa4 #eji4 ,that it pleased ,god to manifest the power of his sonne and not of witches by miracles4 pag4 #eab4 ,of the possessed with devils4 pag4 #eac4 ,that we being not throughlie informed of the nature of divels and spirits1 must satisfie our selves with that which is dilivered us in the scriptures touching the same1 how this word divell is to be understood both in the singular plurall number1 of the spirit of ,god and the spirit of the divell1 of tame spirits1 of ,ahab4 pag4 #ead4 ,whether spirits and soules can assume bodies1 and of their creation and substance1 wherein writers doo extreamelie contend and varie4 pag4 #eaf4 ,certeine popish reasons concerning spirits made of aier1 of daie divels and night divels1 and why the divell loveth no salt in his meate4 pag4 #eag4 ,that such divels as are mentioned in the scriptures1 have in their names their nature and qualities expressed1 with instances thereof4 pag4 #eah4 ,diverse names of the divell1 whereby his nature and disposition is manifested4 pag4 #ebj4 ,that the idols or gods of the ,gentiles are divels1 their diverse names1 and in what affaires their labours and authorities are emploied1 wherein also the blind superstition of the heathen people is discovered4 pag4 #eba4 ,of the ,romans cheefe gods called ,dii selecti1 and of other heathen gods1 their names and offices4 pag4 #ebc4 ,of diverse gods in diverse countries4 pag4 #ebe4 ,of popish provinciall gods1 a comparison betweene them and heathen gods1 of physicall gods1 and of what occupation everie popish god is4 pag4 #ebf4 ,a comparison betweene the heathen and papists1 touching their excuses for idolatrie4 pag4 #ebi4 ,the conceipt of the heathen and the papists all one in idolatrie1 of the councell of ,trent1 a notable storie of a hangman arraigned after he was dead and buried1 c4 pag4 #ecj4 ,a confutation of the fable of the hangman1 of manie other feined and ridiculous tales and apparitions1 with a reproofe thereof4 pag4 #ecb4 ,a confutation of ,johannes ,laurentius1 and of manie others1 mainteining these fained and ridiculous tales and apparitions1 what driveth them awaie2 of ,moses and ,helias appearance in ,mount ,thabor4 pag4 #ecd4 ,a confutation of assuming of bodies1 and of the serpent that seduced ,eve4 pag4 #ecf4 ,the objection concerning the divels assuming of the serpents bodie answered4 pag4 #ecg4 ,of the cursse rehearsed ,genes4 #c4 and that place rightlie expounded1 ,john ,calvines opinion of the divell4 pag4 #eci4 ,mine owne opinion and resolution of the nature of spirits1 and of the divell1 with his properties4 pag4 #edj4 ,against fond witchmongers1 and their opinions concerning corporall divels4 pag4 #edb4 ,a conclusion wherin the ,spirit of spirits is described1 by the illumination of which spirit all spirits are to be tried3 with a confutation of the ,pneutomachi99 flatlie denieng the divinitie of this ,spirit4 pag4 #edc4 99 ,pneuma- ,,finis4 ,imprinted at ,london by ,william ,brome4 ,these ,contents in original end the book as do our ,indices4 ,,appendix ,i4 ,ch4 #a to #i affixed to the #aeth ,book in ,ed4 #affe4 ,,chap4 ,page4 ,i4 ,of ,magical ,circles1 and the reason of their ,institution4 #bae ,,ii4 ,how to raise up the ,ghost of one that hath hanged himself4 #bag ,,iii4 ,how to raise up the three ,spirits1 ,paymon1 ,bathin1 and ,barma2 and what wonderful things may be effected through their ,assistance4 #bah ,,iv4 ,how to consecrate all manner of ,circles1 ,fumigations1 ,fires1 ,magical ,garments1 and ,utensils4 #bbj ,v4 ,treating more practically of the ,consecration of ,circles1 ,fires1 ,garments and ,fumigations4 #bba ,,vi4 ,how to raise and exorcise all sorts of ,spirits belonging to the ,airy ,region4 #bbb ,,vii4 ,how to obtain the familiarity of the ,genius1 or ,good ,angel1 and cause him to appear4 #bbc ,,viii4 ,a form of ,conjuring ,luridan the ,familiar1 otherwise called ,belelah4 #bbd ,,ix4 ,how to conjure the ,spirit ,balkin the ,master of ,luridan4 #bbf ,,appendix ,,ii4 ,second ,book of ,a ,discourse on ,devils and ,spirits4 ,,book ,,ii4 ,chap4 ,page4 ,i4 ,of ,spirits in general1 what they are1 and how to be considered1 also how far the power of ,magitians and ,witches1 is able to operate in ,diabolical ,magick4 #ci ,,ii4 ,of the good and evil ,dmons or ,genii2 whether they are1 what they are1 and how they are manifested2 also of their names1 powers1 faculties1 offices1 how they are to be considered4 #db ,,iii4 ,of the ,astral ,spirits of ,men departed2 what they are1 and why they appear again1 and what witchcraft may be wrought by them4 #de ,,iv4 ,of astral spirits1 or separate dmons in all their distinctions1 names1 natures1 and places of habitations1 what may be wrought by their assistance4 #di ,v4 ,of the ,infernal ,spirits1 or ,devils1 damned souls1 treating what their natures1 names1 powers are4 #ef ,,vi4 ,of the nature1 force1 forms of charms1 periapts1 amulets1 pentacles1 conjurations1 ceremonies1 c4 #ff ,,vii4 ,being the conclusion of the whole1 wherein divers ancient spells1 charms1 incantations1 and exorcisms1 are briefly spoken of4 #fh ,,the ,,end4 ,the discoverie of ,witchcraft4 ,the first ,booke4 ,the first ,chapter4 ,an impeachment of ,witches power in meteors and elementarie bodies tending to the rebuke of such as attribute too much unto them4 ,the fables of ,witchcraft have taken so fast hold and deepe root in the heart of man1 that fewe or none can 7nowadaies7 with patience indure the hand and correction of ,god4 ,for if any adversitie1 greefe1 sicknesse1 losse of children1 corne1 cattell1 or libertie happen vnto them2 by by they exclaime uppon witches4 ,as though there were no ,god in ,israel that ordereth all things according to his will2 punishing both just and unjust with greefs1 plagues1 and afflictions in maner and forme as he thinketh good3 but that certeine old women heere on earth1 called witches1 must needs be the contrivers of all mens calamities1 and as though they themselves were innocents1 and had deserved no such punishments4 ,insomuch as they sticke not to ride and go to such1 as either are injuriouslie tearmed witches1 or else are willing so to be accounted1 seeking at their hands comfort and remedie in time of their tribulation1 contrarie to ,gods will and commandement in that behalfe1 who bids us resort to him in all our necessities4 ,job4 #e4 ,matth4 #aa4 ,such faithlesse people 7,i saie7 are also persuaded1 that neither haile nor snowe1 thunder nor lightening1 raine nor tempestuous winds come from the heavens at the commandement of ,god3 but are raised by the cunning and power of witches and conjurers2 insomuch as a clap of thunder1 or a gale of wind is no sooner heard1 but either they run to ring bels1 or crie out to burne witches2 or else burne consecrated things1 hoping by the smoke thereof1 to drive the divell out of the aire1 as though spirits could be fraied awaie with such externall toies3 howbeit1 these are right inchantments1 as ,brentius affirmeth4 ,in concione4 ,but certeinlie1 it is neither a witch1 nor divell1 but a gloriousa ,god that maketh the thunder4 ,i have read in the scriptures1 that ,godb maketh the blustering tempests and whirlewinds3 and ,i find that it isc the ,lord that altogither dealeth with them1 and that theyd blowe according to his will4 ,but let me see anie of them alle rebuke and still the sea in time of tempest1 as ,christ did2 or raise the stormie wind1 as f,god did with his word2 and ,i will beleeve in them4 ,hath anie witch or conjurer1 or anie creature entred into the gtreasures of the snowe2 or seene the secret places of the haile1 which ,,god hath prepared against the daie of trouble1 battell1 and warre8 ,i for my part also thinke with ,jesus ,sirach1 that at ,gods onelie commandement the snowe falleth2 and that the wind bloweth according to his will1 who onelie maketh all stormes to cease2 andh who 7if we keepe his ordinances7 will send us raine in due season1 and make the land to bring forth hir increase1 and the trees of the field to give their fruit4 a ,psal4 #be4 b ,psal4 #hc4 c ,eccles4 #dc4 d ,luke4 #h4 ,matth4 #h4 e ,mark4 #d4 #da4 ,luke4 #h4 #ad4 f ,psal4 #agj4 g ,job4 #ch1 #bb4 ,eccles4 #dc4 h ,leviti4 #bf4 verse4 #c1 #d4 ,but little thinke our witchmongers1 that the i,lord commandeth the clouds above1 or openeth the doores of heaven1 as ,david affirmeth2 or that the ,lord goeth forth in the tempests and stormes1 as the ,prophet k,nahum reporteth3 but rather that witches and conjurers are then about their businesse4 i ,psal4 #gh1 #bc4 k ,nahum4 #a4 ,the ,martionists acknowledged one ,god the authour of good things1 and another the ordeiner of evill3 but these make the divell a whole god1 to create things of nothing1 to knowe mens cogitations1 and to doo that which ,god never did2 as1 to transubstantiate men into beasts1 c4 ,which thing if divels could doo1 yet followeth it not1 that witches have such power4 ,but if all the divels in hell were dead1 and all the witches in ,england burnt or hanged2 ,i warrant you we should not faile to have raine1 haile and tempests1 as now we have3 according to the appointment and will of ,god1 and according to the constitution of the elements1 and the course of the planets1 wherein ,god hath set a perfect and perpetuall order4 ,i am also well assured1 that if all the old women in the world were witches2 and all the priests1 conjurers3 we should not have a drop of raine1 nor a blast of wind the more or the lesse for them4 ,for lthe ,lord hath bound the waters in the clouds1 and hath set bounds about the waters1 untill the daie and night come to an end3 yea it is ,god that raiseth the winds and stilleth them3 and he saith to the raine and snowe2 ,be upon the earth1 and it falleth4 ,the mwind of the ,lord1 and not the wind of witches1 shall destroie the treasures of their plesant vessels1 and drie up the fountaines2 saith ,oseas4 ,let us also learne and confesse with the ,prophet ,david1 that wen our selves are the causes of our afflictions2 and not exclaime upon witches1 when we should call upon ,god for mercie4 l ,job4 #bf1 #h4 ,job4 #cg4 ,psalme4 #ace4 ,jer4 #aj #ae4 m ,ose4 #ac4 n ,psa4 #ci1 c4 ,the ,imperiall lawe 7saith ,brentius7 condemneth them to death that trouble and infect the aire3 but ,i affirme 7saith he7 that it is neither in the power of witch not divell so to doo1 but in ,god onelie4 ,though 7besides ,bodin1 and all the popish writers in generall7 it please ,danus1 ,hyperius1 ,hemingius1 ,erastus1 c4 to conclude otherwise4 ,the cloudso are called the pillers of ,gods tents1 ,gods chariots1 and his pavillions4 ,and if it be so1 what witch or divell can make maisteries therof8 ,s4 ,augustine saith1 ,non est putandum istis transgressoribus angelis servire hanc rerum visibilium materiem1 sed soli ,deo3 ,we must not thinke that these visible things are at the commandement of the angels that fell1 but are obedient to the onelie ,god4 ,in epist4 ad ,jo4 ,wierum4 o ,exod4 #ac4 ,isai4 #ff4 ,ps4 #ah1 #aa4 #ai4 ,august4 #c4 de sancta ,trinit4 ,finallie1 if witches could accomplish these things2 what needed it seeme so strange to the people1 when ,christ by miracle pcommanded both seas and winds1 c4 ,for it is written2 ,who is this8 for both wind and sea obeie him4 p ,mar4 #d1 #da4 ,the second ,chapter4 ,the inconvenience growing by mens credulitie herein1 with a reproofe of some churchmen1 which are inclined to the common conceived opinion of witches omnipotencie1 and a familiar example thereof4 ,but the world is now so bewitched and over-run with this fond error1 that even where a man shuld seeke comfort and counsell1 there shall hee be sent 7in case of necessitie7 from ,god to the divell2 and from the ,physician1 to the coosening witch1 who will not sticke to take upon hir1 by wordes to heale the lame 7which was proper onelie to ,christ2 and to them whom he assisted with his divine power7 yea1 with hir familiar charmes she will take upon hir to cure the blind3 though in the atenth of ,s4 ,johns ,gospell it be written1 that the divell cannot open the eies of the blind4 ,and they attaine such credit as ,i have heard 7to my greefe7 some of the ministerie affirme1 that they have had in their parish at one instant1 xvii4 or xviii4 witches3 meaning such as could worke miracles supernaturallie4 ,whereby they manifested as well their infidelitie and ignorance1 in conceiving ,gods word2 as their negligence and error in instructing their flocks4 ,for they themselves might understand1 and also teach their parishoners1 that b,god onelie worketh great woonders2 and that it is he which sendeth such punishments to the wicked1 and such trials to the elect3 according to the saieng of the ,prophet ,haggai1c ,i smote you with blasting and mildeaw1 and with haile1 in all the labours of your hands2 and yet you turned not unto me1 saith the ,lord4 ,and therefore saith the same ,prophet in another place2d ,you have sowen much1 and bring in little4 ,and both in e,joel and f,leviticus1 the like phrases and proofes are used and made4 ,but more shalbe said of this hereafter4 a ,joh4 #aj1 #ba4 b ,psal4 #gb1 #acf4 ,jeremie1 #e4 c ,hag4 #b1 #bh4 d ,idem4 cap4 #a1 #f4 e ,joel4 #a4 f ,leviti4 #bf4 ,s4 ,paule fore-sawe the blindnesse and obstinacie1 both of these blind shepheards1 and also of their scabbed sheepe1 when he said2 g,they will not suffer wholsome doctrine1 but having their eares itching1 shall get them a heape of teachers after their own lusts2 and shall turne their eares from the truth1 and shall be given to fables4 ,and hin the latter time some shall depart from the faith1 and shall give heed to spirits of errors1 and doctrines of divels1 which speake lies 7as witches and conjurers doo7 but cast thou awaie such prophane and old wives fables4 ,in which sense ,basil saith2 ,who so giveth heed to inchanters1 hearkeneth to a fabulous and frivolous thing4 ,but ,i will rehearse an example whereof ,i my selfe am not onelie ,oculatus testis1 but have examined the cause1 and am to justifie the truth of my report3 not bicause ,i would disgrace the ministers that are godlie1 but to confirme my former assertion1 that this absurd error is growne into the place1 which should be able to expell all such ridiculous follie and impietie4 g #b ,tim4 #d1 #cd4 h #a ,tim4 #d4 #a4 ,at the assises holden at ,rochester1 ,anno #aeha1 one ,margaret ,simons1 the wife of ,john ,simons1 of ,brenchlie in ,kent1 was araigned for witchcraft1 at the instigation and complaint of divers fond and malicious persons2 and speciallie by the meanes of one ,john ,ferrall vicar of that parish3 with whom ,i talked about that matter1 and found him both fondlie assotted in the cause1 and enviouslie bent towards hir3 and 7which is worse7 as unable to make a good account of his faith1 as shee whom he accused4 ,that which he1 for his part1 laid to the poore womans charge1 was this4 ,a storie of ,margaret ,simons1 a supposed witch4 ,his sonne 7being an ungratious boie1 and prentise to one ,robert ,scotchford clothier1 dwelling in that parish of ,brenchlie7 passed on a daie by hir house2 at whome by chance hir little dog barked4 ,which thing the boie taking in evill part1 drewe his knife1 pursued him therewith even to hir doore3 whom she rebuked with some such words as the boie disdained1 yet neverthelesse would not be persuaded to depart in a long time4 ,at the last he returned to his maisters house1 and within five or sixe daies fell sicke4 ,then was called to mind the fraie betwixt the dog and the boie3 insomuch as the vicar 7who thought himselfe so privileged1 as he little mistrusted that ,god would visit his children with sicknes7 did so calculate2 as he found1 partlie through his owne judgement1 and partlie 7as he himselfe told me7 by the relation of other witches1 that his said sonne was by hir bewitched4 ,yea1 he also told me1 that this his sonne 7being as it were past all cure7 received perfect health at the hands of another witch4 ,he proceeded yet further against hir1 affirming1 that alwaies in his parish church1 when he desired to read most plainelie1 his voice so failed him1 as he could scant be heard at all4 ,which hee could impute1 he said1 to nothing else1 but to hir inchantment4 ,when ,i advertised the poore woman hereof1 as being desirous to heare what she could saie for hir selfe2 she told me1 that in verie deed his voice did much faile him1 speciallie when he strained himselfe to speake lowdest4 ,how beit1 she said that at all times his voice was hoarse and lowe3 which thing ,i perceived to be true4 ,but sir1 said she1 you shall understand1 that this our vicar is diseased with such a kind of hoarsenesse1 as divers of our neighbors in this parish1 not long since1 doubted that he had the ,french pox2 in that respect utterly refused to communicate with him3 untill such time as 7being therunto injoined by ,m4 ,d4 ,lewen the ,ordinarie7 he had brought fr ,london a certificat1 under the hands of two physicians1 that his hoarsenes proceeded from a disease in the lungs4 ,which certificat he published in the church1 in the presence of the whole congregation3 and by this meanes hee was cured1 or rather excused of the shame of his disease4 ,and this ,i knowe to be true by the relation of divers honest men of that parish4 ,and truelie1 if one of the ,jurie had not beene wiser than the other1 she had beene condemned thereupon1 and upon other as ridiculous matters as this4 ,for the name of a witch is so odious1 and hir power so feared among the common people1 that if the honestest bodie living chance to be arraigned therupon1 she shall hardlie escape condemnation4 ,the third ,chapter4 ,who they be that are called witches1 with a manifest declaration of the cause that mooveth men so commonlie to thinke1 and witches themselves to beleeve that they can hurt children1 cattell1 c4 with words and imaginations3 and of coosening witches4 ,one sort of such as are said to bee witches1 are women which be commonly old1 lame1 bleare-eied1 pale1 fowle1 and full of wrinkles2 poore1 sullen1 superstitious1 and papists2 or such as knowe no religion3 in whose drousie minds the divell hath goten a fine seat2 so as1 what mischeefe1 mischance1 calamitie1 or slaughter is brought to passe1 they are easilie persuaded the same is doone by themselves2 inprinting in their minds an earnest and constant imagination hereof4 ,they are leane and deformed1 shewing melancholie in their faces1 to the horror of all that see them4 ,they are doting1 scolds1 mad1 divelish2 and not much differing from them that are thought to be possessed with spirits2 so firme and stedfast in their opinions1 as whosoever shall onelie have respect to the constancie of their words uttered1 would easilie beleeve they were true indeed4 ,cardan4 de var4 rerum4 ,these miserable wretches are so odious unto all their neighbors1 and so feared1 as few dare offend them1 or denie them anie thing they aske3 whereby they take upon them2 yea1 and sometimes thinke1 that they can doo such things as are beyond the abilitie of humane nature4 ,these go from house to house1 and from doore to doore for a pot full of milke1 yest1 drinke1 pottage1 or some such releefe2 without the which they could hardlie live3 neither obtaining for their service and paines1 nor by their art1 nor yet at the divels hands 7with whome they are said to make a perfect and visible bargaine7 either beautie1 monie1 promotion1 welth1 worship1 pleasure1 honor1 knowledge1 learning1 or anie other benefit whatsoever4 ,it falleth out many times1 that neither their necessities1 nor their expectation is answered or served1 in those places where they beg or borrowe2 but rather their lewdnesse is by their neighbors reprooved4 ,and further1 in tract of time the witch waxeth odious and tedious to hir neighbors2 and they againe are despised and despited of hir3 so as sometimes she cursseth one1 and sometimes another2 and that from the maister of the house1 his wife1 children1 cattell1 c4 to the little pig that lieth in the stie4 ,thus in processe of time they have all displeased hir1 and she hath wished evill lucke unto them all2 perhaps with cursses and imprecations made in forme4 ,doubtlesse 7at length7 some of hir neighbors die1 or fall sicke2 or some of their children are visited with diseases that vex them strangelie3 as apoplexies1 epilepsies1 convulsions1 hot fevers1 wormes1 c4 ,which by ignorant parents are supposed to be the vengeance of witches4 ,yea and their opinions and conceits are confirmed and maintained by unskilfull physicians3 according to the common saieng2 ,insciti pallium maleficium incantatio1 ,witchcraft and inchantment is the cloke of ignorance3 whereas indeed evill humors1 not strange words1 witches1 or spirits are the causes of such diseases4 ,also some of their cattell perish1 either by disease or mischance4 ,then they1 upon whom such adversities fall1 weighing the fame that goeth upon this woman 7hir words1 displeasure1 and cursses meeting so justlie with their misfortune7 doo not onelie conceive1 but also are resolved1 that all their mishaps are brought to passe by hir onelie meanes4 ,the witch on the other side exspecting hir neighbours mischances1 and seeing things sometimes come to passe according to hir wishes1 cursses1 and incantations 7for ,bodin himselfe confesseth1 that not above two in a hundred of their witchings or wishings take effect7 being called before a ,justice1 by due examination of the circumstances is driven to see hir imprecations and desires1 and hir neighbors harmes and losses to concurre1 and as it were to take effect3 and so confesseth that she 7as a goddes7 hath brought such things to passe4 ,wherein1 not onelie she1 but the accuser1 and also the ,justice are fowlie deceived and abused2 as being thorough hir confession and other circumstances persuaded 7to the injurie of ,gods glorie7 that she hath doone1 or can doo that which is proper onelie to ,god himselfe4 ,another sort of witches there are1 which be absolutelie cooseners4 ,these take upon them1 either for glorie1 fame1 or gaine1 to doo anie thing1 which ,god or the divell can doo3 either for foretelling of things to come1 bewraieng of secrets1 curing of maladies1 or working of miracles4 ,but of these ,i will talke more at large heereafter4 ,bodin4 li4 #b4 de dmono3 cap4 #h4 ,the fourth ,chapter4 ,what miraculous actions are imputed to witches by witchmongers1 papists1 and poets4 ,although it be quite against the haire1 and contrarie to the divels will1 contrarie to the witches oth1 promise1 and homage1 and contrarie to all reason1 that witches should helpe anie thing that is bewitched2 but rather set forward their maisters businesse3 yet we read ,in malleo maleficarum1 of three sorts of witches2 and the same is affirmed by all the writers heereupon1 new and old4 ,one sort 7they say7 can hurt and not helpe1 the second can helpe and not hurt1 the third can both helpe and hurt4 ,and among the hurtfull witches he saith there is one sort more beastlie than any kind of beasts1 saving woolves3 for these usuallie devoure and eate yong children and infants of their owne kind4 ,these be they 7saith he7 that raise haile1 tempests1 and hurtfull weather2 as lightening1 thunder1 c4 ,these be they that procure barrennesse in man1 woman1 and beast4 ,these can throwe children into waters1 as they walke with their mothers1 and not be seene4 ,these can make horsses kicke1 till they cast the riders4 ,these can passe from place to place in the aire invisible4 ,these can so alter the mind of judges1 that they can have no power to hurt them4 ,these can procure to themselves and to others1 taciturnitie and insensibilitie in their torments4 ,these can bring trembling to the hands1 and strike terror into the minds of them that apprehend them4 ,these can manifest unto others1 things hidden and lost1 and foreshew things to come2 and see them as though they were present4 ,these can alter mens minds to inordinate love or hate4 ,these can kill whom they list with lightening and thunder4 ,these can take awaie mans courage1 and the power of generation4 ,these can make a woman miscarrie in childbirth1 and destroie the child in the mothers wombe1 without any sensible meanes either inwardlie or outwardlie applied4 ,these can with their looks kill either man or beast4 ,mal4 ,malef4 par4 #b4 qust4 #a4 cap1 #b4 ,all these things are avowed by ,james ,sprenger and ,henrie ,institor ,in malleo maleficarum1 to be true1 confirmed by ,nider1 and the inquisitor ,cumanus2 and also by ,danus1 ,hyperius1 ,hemingius1 and multiplied by ,bodinus1 and frier ,bartholomus ,spineus4 ,but bicause ,i will in no wise abridge the authoritie of their power1 you shall have also the testimonies of manie other grave authors in this behalfe2 as followeth4 99,and first ,ovid affirmeth1 that they can raise and suppresse lightening and thunder1 raine and haile1 clouds and winds1 tempests and earthquakes4 ,others doo write1 that they can pull downe the moone and the starres4 ,some write that with wishing they can send needles into the livers of their enimies4 ,some that they can transferre corne in the blade from one place to another4 ,some1 that they can cure diseases supernaturallie1 flie in the aire1 and danse with divels4 ,some write1 that they can plaie the part of ,succubus1 and contract themselves to ,incubus2 and so yoong prophets are upon them begotten1 c4 ,som saie they can transubstantiate themselves and others1 and take the forms and shapes of asses1 woolves1 ferrets1 cowes1 apes1 horsses1 dogs1 c4 ,some say they can keepe divels and spirits in the likenesse of todes and cats4 99 ,ovid4 lib4 metamorphosen #g4 ,danus in dialog4 ,psellus in operatione dm4 ,virg4 in ,damo ,hora4 epod4 #e4 ,tibul4 de fascinat4 lib4 #a4 eleg4 #b4 ,ovid epist #d4 ,lex4 #ab4 ,tabularum4 ,mal4 ,malef4 ,luc4 de bello civili4 lib4 #f4 ,virg4 eclog4 #h4 ,ovid4 de remedio amoris4 lib4 #a4 ,hyperius4 ,erastus4 ,rich4 ,gal4 in his horrible treatise4 ,hemingius4 ,bar4 ,spineus4 ,bryan ,darcy ,confessio ,windesor4 ,virgil4 ,aeneid4 #d4 ,c4 ,manlius astrol4 lib4 #a4 ,they can raise spirits 7as others affirme7 drie up springs1 turne the course of running waters1 inhibit the sunne1 and staie both day and night1 changing the one into the other4 ,they can go in and out at awger holes1 saile in an egge shell1 a cockle or muscle shell1 through and under the tempestuous seas4 ,they can go invisible1 and deprive men of their privities1 and otherwise of the act and use of venerie4 ,they can bring soules out of the graves4 ,they can teare snakes in peeces with words1 and with looks kill lambes4 ,but in this case a man may saie1 that ,miranda canunt sed non credenda ,poet4 ,they can also bring to passe1 that chearne as long as you list1 your butter will not come2 especiallie1 if either the maids have eaten up the creame2 or the goodwife have sold the butter before in the market4 ,whereof ,i have had some triall1 although there may be true and naturall causes to hinder the common course thereof3 as for example4 ,put a little sope or sugar into your chearne of creame1 and there will never come anie butter1 chearne as long as you list4 ,but ,m4 ,mal4 saith1 that there is not so little a village1 where manie women are not that bewitch1 infect1 and kill kine1 and drie up the milke3 alledging for the strengthening of that assertion1 the saieing of the ,apostle1 ,nunquid ,deo cura est de bobus8 ,dooth ,god take anie care of oxen8 ,mal4 ,malef4 part4 #b4 qust #a4 cap4 #ad4 #a4 ,cor #i1 #i4 ,the fift ,chapter4 ,a confutation of the common conceived opinion of witches and witchcraft1 and how detestable a sinne it is to repaire to them for counsell or helpe in time of affliction4 ,but whatsoever is reported or conceived of such maner of witchcrafts1 ,i dare avow to be false and fabulous 7coosinage1 dotage1 and poisoning excepted37 neither is there any mention made of these kind of witches in the ,bible4 ,if ,christ had knowne them1 he would not have pretermitted to invaie against their presumption1 in taking upon them his office3 as1 to heale and cure diseases2 and to worke such miraculous and supernaturall things1 as whereby he himselfe was speciallie knowne1 beleeved1 and published to be ,god2 his actions and cures consisting 7in order and effect7 according to the power by our witchmoongers imputed to witches4 ,howbeit1 if there be any in these daies afflicted in such strange sort1 as ,christs cures and patients are described in the new testament to have beene3 we flie from trusting in ,god to trusting in witches1 who doo not onelie in their coosening art take on them the office of ,christ in this behalfe2 but use his verie phrase of speech to such idolaters1 as com to seeke divine assistance at their hands1 saieng2 ,go thy waies1 thy sonne or thy daughter1 c4 shall doo well1 and be whole4 ,john4 #e3 #f4 ,mark4 #e4 #cd4 ,it will not suffice to dissuade a witchmonger from his credulitie1 that he seeth the sequele and event to fall out manie times contrarie to their assertion2 but in such case 7to his greater condemnation7 he seeketh further to witches of greater fame4 ,if all faile1 he will rather thinke he came an houre too late2 than that he went a mile too far4 ,trulie ,i for my part cannot perceive what is to go a whoring after strange gods1 if this be not4 ,he that looketh upon his neighbors wife1 and lusteth after hir1 hath committed adulterie4 ,and truelie1 he that in hart and by argument mainteineth the sacrifice of the masse to be propitiatorie for the quicke and the dead1 is an idolater2 as also he that alloweth and commendeth creeping to the crosse1 and such like idolatrous actions1 although he bend not his corporall knees4 ,in like manner ,i say1 he that attributeth to a witch1 such divine power1 as dulie and onelie apperteineth unto ,,god 7which all witchmongers doo7 is in hart a blasphemer1 an idolater1 and full of grosse impietie1 although he neither go nor send to hir for assistance4 ,to go to witches1 c4 is idolatrie4 ,the sixt ,chapter4 ,a further confutation of witches miraculous and omnipotent power1 by invincible reasons and authorities1 with dissuasions from such fond credulitie4 ,if witches could doo anie such miraculous things1 as these and other which are imputed to them1 they might doo them againe and againe1 at anie time or place1 or at anie mans desire3 for the divell is as strong at one time as at another1 as busie by daie as by night1 and readie enough to doo all mischeefe1 and careth not whom he abuseth4 ,and in so much as it is confessed1 by the most part of witchmoongers themselves1 that he knoweth not the cogitation of mans heart1 he should 7me thinks7 sometimes appeere unto honest and credible persons1 in such grosse and corporall forme1 as it is said he dooth unto witches3 which you shall never heare to be justified by one sufficient witnesse4 ,for the divell indeed entreth into the mind1 and that waie seeketh mans confusion4 ,the art alwaies presupposeth the power2 so as1 if they saie they can doo this or that1 they must shew how and by what meanes they doo it2 as neither the witches1 nor the witchmoongers are able to doo4 ,for to everie action is required the facultie and abilitie of the agent or dooer2 the aptnes of the patient or subject2 and a convenient and possible application4 ,now the witches are mortall1 and their power dependeth upon the analogie and consonancie of their minds and bodies2 but with their minds they can but will and understand2 and with their bodies they can doo no more1 but as the bounds and ends of terrene sense will suffer3 and therefore their power extendeth not to doo such miracles1 as surmounteth their owne sense1 and the understanding of others which are wiser than they2 so as here wanteth the vertue and power of the efficient4 ,and in reason1 there can be no more vertue in the thing caused1 than in the cause1 or that which proceedeth of or from the benefit of the cause4 ,and we see1 that ignorant and impotent women1 or witches1 are the causes of incantations and charmes2 wherein we shall perceive there is none effect1 if we will credit our owne experience and sense unabused1 the rules of philosophie1 or the word of ,god4 ,for alas6 ,what an unapt instrument is a toothles1 old1 impotent1 and unweldie woman to flie in the aier8 ,truelie1 the divell little needs such instruments to bring his purposes to passe4 ,aristot4 de anima4 lib4 #b4 ,acts4 #h4 ,it is strange1 that we should suppose1 that such persons can worke such feates3 and it is more strange1 that we will imagine that to be possible to be doone by a witch1 which to nature and sense is impossible2 speciallie when our neighbours life dependeth upon our credulitie therein2 and when we may see the defect of abilitie1 which alwaies is an impediment both to the act1 and also to the presumption thereof4 ,and bicause there is nothing possible in lawe1 that in nature is impossible2 therefore the judge dooth not attend or regard what the accused man saith2 or yet would doo3 but what is prooved to have beene committed1 and naturallie falleth in mans power and will to doo4 ,for the lawe saith1 that ,to will a thing unpossible1 is a signe of a mad man1 or of a foole1 upon whom no sentence or judgement taketh hold4 ,furthermore1 what ,jurie will condemne1 or what ,judge will give sentence or judgement against one for killing a man at ,berwicke2 when they themselves1 and manie other sawe that man at ,london1 that verie daie1 wherein the murther was committed2 yea though the partie confesse himself guiltie therein1 and twentie witnesses depose the same8 ,but in this case also ,i saie the judge is not to weigh their testimonie1 which is weakened by lawe2 and the judges authoritie is to supplie the imperfection of the case1 and to mainteine the right and equitie of the same4 ,why shuld not the divell be as readie to helpe a theefe reallie as a witch8 ,l4 multum4 l4 si quis alteri1 vel sibi4 ,seeing therefore that some other things might naturallie be the occasion and cause of such calamities as witches are supposed to bring2 let not us that professe the ,gospell and knowledge of ,christ1 be bewitched to beleeve that they doo such things1 as are in nature impossible1 and in sense and reason incredible4 ,if they saie it is doone through the divels helpe1 who can work miracles2 whie doo not theeves bring their busines to passe miraculouslie1 with whom the divell is as conversant as with the other8 ,such mischeefes as are imputed to witches1 happen where no witches are2 yea and continue when witches are hanged and burnt3 whie then should we attribute such effect to that cause1 which being taken awaie1 happeneth neverthelesse8 ,an objection answered4 ,the seventh ,chapter4 ,by what meanes the name of witches becommeth so famous1 and how diverslie people be opinioned concerning them and their actions4 ,surelie the naturall power of man or woman cannot be so inlarged1 as to doo anie thing beyond the power and vertue given and ingraffed by ,god4 ,but it is the will and mind of man1 which is vitiated and depraved by the divell3 neither dooth ,god permit anie more1 than that which the naturall order appointed by him dooth require4 ,which naturall order is nothing else1 but the ordinarie power of ,god1 powred into everie creature1 according to his state and condition4 ,but hereof more shall be said in the title of witches confessions4 ,howbeit you shall understand1 that few or none are throughlie persuaded1 resolved1 or satisfied1 that witches can indeed accomplish all these impossibilities3 but some one is bewitched in one point1 and some is coosened in another1 untill in fine1 all these impossibilities1 and manie mo1 are by severall persons affirmed to be true4 ,miracles are ceased4 ,and this ,i have also noted1 that when anie one is coosened with a coosening toie of witchcraft1 and maketh report thereof accordinglie verifieng a matter most impossible and false as it were upon his owne knowledge1 as being overtaken with some kind of illusion or other 7which illusions are right inchantments7 even the selfe-same man will deride the like lie proceeding out of another mans mouth1 as a fabulous matter unworthie of credit4 ,it is also to be woondered1 how men 7that have seene some part of witches coosenages detected1 and see also therein the impossibilitie of their owne presumptions1 the follie and falsehood of the witches confessions7 will not suspect1 but remaine unsatisfied1 or rather obstinatelie defend the residue of witches supernaturall actions3 like as when a juggler hath discovered the slight and illusion of his principall feats1 one would fondlie continue to thinke1 that his other petie juggling knacks of legierdemaine are done by the helpe of a familiar3 and according to the follie of some papists1 who seeing and confessing the popes absurd religion1 in the erection and maintenance of idolatrie and superstition1 speciallie in images1 pardons1 and relikes of saints1 will yet persevere to thinke1 that the rest of his doctrine and trumperie is holie and good4 ,the opinions of people concerning witchcraft are diverse and inconstant4 ,finallie1 manie mainteine and crie out for the execution of witches1 that particularlie beleeve never a whit of that which is imputed unto them2 if they be therein privatelie dealt withall1 and substantiallie opposed and tried in argument4 ,the eight ,chapter4 ,causes that moove as well witches themselves as others to thinke that they can worke impossibilities1 with answers to certeine objections3 where also their punishment by lawe is touched4 ,cardanus writeth1 that the cause of such credulitie consisteth in three points2 to wit1 in the imagination of the melancholike1 in the constancie of them that are corrupt therewith1 and in the deceipt of the ,judges2 who being inquisitors themselves against heretikes and witches1 did both accuse and condemne them1 having for their labour the spoile of their goods4 ,so as these inquisitors added manie fables hereunto1 least they should seeme to have doone injurie to the poore wretches1 in condemning and executing them for none offense4 ,but sithens 7saith he7 the springing up of ,luthers sect1 these priests have tended more diligentlie upon the execution of them2 bicause more wealth is to be caught from them3 insomuch as now they deale so looselie with witches 7through distrust of gaines7 that all is seene to be malice1 follie1 or avarice that hath beene practised against them4 ,and whosoever shall search into this cause1 or read the cheefe writers hereupon1 shall find his words true4 ,card4 de var4 rerum4 lib4 #ae4 cap4 #hj4 ,it will be objected1 that we here in ,england are not now directed by the popes lawes2 and so by consequence our witches not troubled or convented by the inquisitors ,hretic pravitatis4 ,i answer1 that in times past here in ,england1 as in other nations1 this order of discipline hath beene in force and use2 although now some part of old rigor be qualified by two severall statutes made in the fift of ,elizabeth1 and xxxiii of ,henrie the eight4 ,nevertheles the estimation of the omnipotencie of their words and charmes seemeth in those statutes to be somewhat mainteined1 as a matter hitherto generallie received2 and not yet so looked into1 as that it is refuted and decided4 ,but how wiselie so ever the ,parlement house hath dealt therin1 or how mercifullie soever the prince beholdeth the cause3 if a poore old woman1 supposed to be a witch1 be by the civill or canon lawe convented2 ,i doubt1 some canon will be found in force1 not onelie to give scope to the tormentor1 but also to the hangman1 to exercise their offices upon hir4 ,and most certaine it is1 that in what point soever anie of these extremities1 which ,i shall rehearse unto you1 be mitigated1 it is thorough the goodnesse of the ,queenes ,majestie1 and hir excellent magistrates placed among us4 ,for as touching the opinion of our writers therein in our age2 yea in our owne countrie1 you shall see it doth not onlie agree with forren crueltie1 but surmounteth it farre4 ,if you read a foolish pamphlet dedicated to the lord ,darcy by ,w4 ,w #aehb1 you shall see that he affirmeth1 that all those tortures are farre too light1 and their rigor too mild2 and that in that respect he impudentlie exclameth against our magistrates1 who suffer them to be but hanged1 when murtherers1 such malefactors be so used1 which deserve not the hundreth part of their punishments4 ,but if you will see more follie and lewdnes comprised in one lewd booke1 ,i commend you to ,ri4 ,ga4 a ,windsor man2 who being a mad man hath written according to his frantike humor3 the reading wherof may satisfie a wise man1 how mad all these witchmoongers dealings be in this behalfe4 ,an objection answered4 ,w4 ,w4 his booke1 printed in ,anno ,dom4 #aehb4 ,the ninth ,chapter4 ,a conclusion of the first booke1 wherein is fore-shewed the tyrannicall crueltie of witchmongers and inquisitors1 with a request to the reader to peruse the same4 ,and bicause it may appeare unto the world what trecherous and faithlesse dealing1 what extreame and intolerable tyrannie1 what grosse and fond absurdities1 what unnaturall uncivil discourtisie1 what cancred and spitefull malice1 what outragious and barbarous crueltie1 what lewd and false packing1 what cunning and craftie intercepting1 what bald and peevish interpretations1 what abhominable and divelish inventions1 and what flat and plaine knaverie is practised against these old women2 ,i will set downe the whole order of the inquisition1 to the everlasting1 inexcusable1 and apparent shame of all witchmoongers4 ,neither will ,i insert anie private or doubtfull dealings of theirs2 or such as they can either denie to be usuall1 or justlie cavill at2 but such as are published and renewed in all ages1 since the commensement of poperie1 established by lawes1 practised by inquisitors1 privileged by princes1 commended by doctors1 confirmed by popes1 councels1 decrees1 and canons2 and finallie 99be left of all witchmoongers2 to wit1 by such as attribute to old women1 and such like creatures1 the power of the ,creator4 ,i praie you therefore1 though it be tedious intolerable 7as you would be heard in your miserable calamities7 so heare with compassion1 their accusations1 examinations1 matters given in evidence1 confessions1 presumptions1 interrogatories1 conjurations1 cautions1 crimes1 tortures and condemnations1 devised and practised usuallie against them4 99 8 beleeved4 ,the second ,booke4 ,the first ,chapter4 ,what testimonies and witnesses are allowed to give evidence against reputed witches1 by the report allowance of the inquisitors themselves1 and such as are speciall writers heerein4 ,excommunicat persons1 partakers of the falt1 infants1 wicked servants1 and runnawaies are to be admitted to beare witnesse against their dames in this mater of witchcraft3 bicause 7saith ,bodin the champion of witchmoongers7 none that be honest are able to detect them4 ,heretikes also and witches shall be received to accuse1 but not to excuse a witch4 ,and finallie1 the testimonie of all infamous persons in this case is good and allowed4 ,yea1 one lewd person 7saith ,bodin7 may be received to accuse and condemne a thousand suspected witches4 ,and although by lawe1 a capitall enimie may be challenged2 yet ,james ,sprenger1 and ,henrie ,institor1 7from whom ,bodin1 and all the writers that ever ,i have read1 doo receive their light1 authorities and arguments7 saie 7upon this point of lawe7 that ,the poore frendlesse old woman must proove1 that hir capitall enimie would have killed hir1 and that hee hath both assalted wounded hir2 otherwise she pleadeth all in vaine4 ,if the judge aske hir1 whether she have anie capitall enimies2 and she rehearse other1 and forget hir accuser2 or else answer that he was hir capitall enimie1 but now she hopeth he is not so3 such a one is nevertheles admitted for a witnes4 ,and though by lawe1 single witnesses are not admittable2 yet if one depose she hath bewitched hir cow2 another1 hir sow2 and the third1 hir butter3 these saith 7saith ,m4 ,mal4 and ,bodin7 are no single witnesses2 bicause they agree that she is a witch4 ,mal4 ,malef4 quest4 #e4 pa4 #c4 ,i4 ,bod4 lib4 #d4 cap4 #b1 de dmon4 ,arch4 in ,c4 alle4 accusatus4 in 4 lz4 super4 verba4 ,i4 ,bod4 lib4 #d4 cap4 #a4 de dmon4 ,mal4 malef quest4 #ef4 pa4 #c1 qu4 #e1 part4 #c4 ,ibidem4 ,que4 #g4 act #b4 ,redupl4 ,the second ,chapter4 ,the order of examination of witches by the inquistors4 ,women suspected to be witches1 after their apprehension may not be suffered to go home1 or to other places1 to seek suerties3 for then 7saith ,bodin7 the people would be woorse willing to accuse them2 for feare least at their returne home1 they worke revenge upon them4 ,in which respect ,bodin commendeth much the ,scottish custome and order in this behalfe3 where 7he saith7 a hollowe peece of wood or a chest is placed in the church1 into the which any bodie may freelie cast a little scroll of paper1 wherein may be conteined the name of the witch1 the time1 place1 and fact1 c4 ,and the same chest being locked with three severall locks1 is opened everie fifteenth daie by three inquisitors or officers appointed for that purpose2 which keepe three severall kaies4 ,and thus the accuser need not be knowne1 nor shamed with the reproch of slander or malice to his poore neighbour4 ,the ,scottish custe of accusing a witch4 ,item1 there must be great persuasions used to all men1 women1 and children1 to accuse old women of witchcraft4 ,item1 there may alwaies be promised impunitie and favour to witches1 that confesse and detect others2 and for the contrarie1 there may be threatnings and violence practised and used4 ,item1 the little children of witches1 which will not confesse1 must be attached2 who 7if they be craftilie handled saith ,bodin7 will confesse against their owne mothers4 ,item1 witches must be examined as suddenlie1 and as unawares as is possible3 the which will so amaze them1 that they will confesse any thing1 supposing the divell hath forsaken them2 wheras if they should first be cmitted to prison1 the divell would temper with them1 and informe them what to doo4 ,item1 the inquisitor1 judge1 or examiner1 must begin with small matters first4 ,item1 they must be examined1 whether their parents were witches or no3 for witches 7as these ,doctors suppose7 come by propagation4 ,and ,bodin setteth downe this principle in witchcraft1 to wit1 ,si saga sit mater1 sic etiam est filia3 howbeit the lawe forbiddeth it1 ,ob sanguinis reverentiam4 ,i4 ,bod4 lib4 de dmon4 #d4 cap4 #d4 ,l4 parentes de testibus4 ,item1 the examiner must looke stedfastlie upon their eies3 for they cannot looke directlie upon a mans face 7as ,bodin affirmeth in one place1 although in another he saith1 that they kill and destroie both men and beasts with their lookes47 ,item1 she must be examined of all accusations1 presumptions1 and faults1 at one instant2 least sathan should afterwards dissuade hir from confession4 ,item1 a witch may not be put in prison alone1 least the divell dissuade hir from confession1 through promises of her indemnitie4 ,for 7saith ,bodin7 some that have beene in the gaole have prooved to flie awaie1 as they were woont to doo when they met with ,diana and ,minerva1 c43 and so brake their owne necks against the stone walles4 ,item1 if anie denie hir owne confession made without torture1 she is neverthelesse by that confession to be condemned1 as in anie other crime4 ,item1 the judges must seeme to put on a pittifull countenance and to mone them2 saieng1 that ,it was not they1 but the divell that committed the murther1 and that he compelled them to doo it2 and must make them beleeve that they thinke them to be innocents4 ,item1 if they will confesse nothing but upon the racke or torture2 their apparell must be changed1 and everie haire in their bodie must be shaven off with a sharpe razor4 ,item1 if they have charmes for taciturnitie1 so as they feele not the common tortures1 and therefore confesse nothing3 then some sharpe instrument must be thrust betwixt everie naile of their fingers and toes3 which 7as ,bodin saith7 was king ,childeberts devise1 and is to this daie of all others the most effectuall4 ,for by meanes of that extreme paine1 they will 7saith he7 confesse anie thing4 ,k4 ,childeberts cruell devise4 ,item1 ,paulus ,grillandus1 being an old dooer in these matters1 wisheth that when witches sleepe1 and feele no paine upon the torture1 ,domine labia mea aperies should be said1 and so 7saith he7 both the torments will be felt1 and the truth will be uttered3 ,et sic ars deluditur arte4 ,p4 ,grillandus4 ,item1 ,bodin saith1 that at the time of examination1 there should be a semblance of great a doo1 to the terrifieing of the witch3 and that a number of instruments1 gieves1 manacles1 ropes1 halters1 fetters1 c4 be prepared1 brought foorth1 and laid before the examinate3 and also that some be procured to make a most horrible and lamentable crie1 in the place of torture1 as though he or she were upon the racke1 or in the tormentors hands3 so as the examinate may heare it whiles she is examined1 before she hir selfe be brought into the prison2 and perhaps 7saith he7 she will by this meanes confesse the matter4 ,a subtill and divelish devise4 ,item1 there must be subborned some craftie spie1 that may seeme to be a prisoner with hir in the like case2 who perhaps may in conference undermine hir1 and so bewraie and discover hir4 ,item1 if she will not yet confesse1 she must be told that she is detected1 and accused by other of hir companions2 although in truth there be no such matter3 and so perhaps she will confesse1 the rather to be revenged upon hir adversaries and accusers4 ,the third ,chapter4 ,matters of evidence against witches4 ,if an old woman threaten or touch one being in health1 who dieth shortlie after2 or else is infected with the leprosie1 apoplexie1 or anie other strange disease3 it is 7saith ,bodin7 a permanent fact1 and such an evidence1 as condemnation or death must insue1 without further proofe2 if anie bodie have mistrusted hir1 or said before that she was a witch4 ,item1 if anie come in1 or depart out of the chamber or house1 the doores being shut2 it is an apparent and sufficient evidence to a witches condemnation1 without further triall3 which thing ,bodin never sawe4 ,if he can shew me that feat1 ,i will subscribe to his follie4 ,for ,christ after his resurrection used the same3 not as a ridiculous toie1 that everie witch might accomplish2 but as a speciall miracle1 to strengthen the faith of the elect4 ,item1 if a woman bewitch anie bodies eies1 she is to be executed without further proofe4 ,item1 if anie inchant or bewitch mens beasts1 or corne1 or flie in the aire1 or make a dog speake1 or cut off anie mans members1 and unite them againe to men or childrens bodies2 it is sufficient proofe to condemnation4 ,item1 presumptions and conjectures are sufficient proofes against witches4 ,item1 if three witnesses doo but saie1 ,such a woman is a witch2 then is it a cleere case that she is to be executed with death4 ,which matter ,bodin saith is not onelie certeine by the canon and civill lawes1 but by the opinion of pope ,innocent1 the wisest pope 7as he saith7 that ever was4 ,bar4 ,spineus1 1 ,i4 ,bod4 de dmon4 lib4 #b4 cap4 #b4 ,item1 the complaint of anie one man of credit is sufficient to bring a poore woman to the racke or pullie4 ,alexander4 ,l4 ubi numerus de testibus4 ,i4 ,bod4 de dmon4 lib4 #b4 cap4 #b4 ,item1 a condemned or infamous persons testimonie is good and allowable in matters of witchcraft4 ,item1 a witch is not to be delivered1 though she endure all the tortures1 and confesse nothing2 as all other are in anie criminall cases4 ,item1 though in other cases the depositions of manie women at one instant are disabled1 as insufficient in lawe2 bicause of the imbecillitie and frailtie of their nature or sex3 yet in this matter1 one woman1 though she be a partie1 either accuser or accused1 and be also infamous and impudent 7for such are ,bodins words7 yea and alreadie condemned2 she may neverthelesse serve to accuse and condemne a witch4 ,item1 a witnesse uncited1 and offering himselfe in this case is to be heard1 and in none other4 ,item1 a capitall enimie 7if the enimitie be pretended to growe by meanes of witchcraft7 may object against a witch2 and none exception is to be had or made against him4 ,item1 although the proofe of perjurie may put backe a witnesse in all other causes2 yet in this1 a perjured person is a good and lawfull witnesse4 ,par4 in ,l4 post4 legatum4 #i4 his1 de iis quibus ut indig4 ,alex4 cap4 #gb4 ,l4 #b4 c4 ,item1 the proctors and advocats in this case are compelled to be witnesses against their clients1 as in none other case they are to be constrained there unto4 ,item1 none can give evidence against witches1 touching their assemblies1 but witches onelie3 bicause 7as ,bodin saith7 none other can doo it4 ,howbeit1 ,ri4 ,ga4 writeth1 that he came to the ,god speed1 and with his sword and buckler killed the divell2 or at the least he wounded him so sore1 that he made him stinke of brimstone4 ,in his foolish pamphlet of the execution of ,windsor witches4 ,item1 ,bodin saith1 that bicause this is an extraordinarie matter2 there must heerein be extraordinarie dealing3 and all maner of waies are to be used1 direct and indirect4 ,the fourth ,chapter4 ,confessions of witches1 whereby they are condemned4 ,some witches confesse 7saith ,bodin7 that are desirous to die2 not for glorie1 but for despaire3 bicause they are tormented in their life time4 ,but these may not be spared 7saith he7 although the lawe dooth excuse them4 ,i4 ,bod4 lib4 #d4 cap4 #c4 ,is there anie probabilitie that such would continue witches8 ,the best and surest confession is at shrift1 to hir ghostlie father4 ,idem ,ibid4 ,item1 if she confesse manie things that are false1 and one thing that may be true2 she is to be taken and executed upon that confession4 ,joan4 ,an4 ad speculat4 tit4 de litis contest4 part4 #b4 ,item1 she is not so guiltie that confesseth a falshood or lie1 and denieth a truth2 as she that answereth by circumstance4 ,item1 an equivocall or doubtfull answer is taken for a confession against a witch4 ,l4 non alienum eodem4 ,item1 ,bodin reporteth1 that one confessed that he went out1 or rather up into the aire1 and was transported manie miles to the fairies danse1 onelie bicause he would spie unto what place his wife went to hagging1 and how she behaved hir selfe4 ,whereupon was much a doo among the inquisitors and lawyers1 to discusse whether he should be executed with his wife or no4 ,but it was concluded that he must die1 bicause he bewraied not his wife3 the which he forbare to doo1 ,propter reverentiam honoris famili4 ,l4 de tat4 #e4 nihil eodem4 c4 ,i4 ,bod4 de dmono4 lib4 #d4 cap4 #c4 ,item1 if a woman confesse freelie herein1 before question be made2 and yet afterward denie it3 she is neverthelesse to be burned4 ,item1 they affirme that this extremitie is herein used1 bicause not one among a thousand witches is detected4 ,and yet it is affirmed by ,sprenger1 in ,m4 ,mal4 that there is not so little a parish1 but there are manie witches knowne to be therein4 ,the fift ,chapter4 ,presumptions1 whereby witches are condemned4 ,if anie womans child chance to die at hir hand1 so as no bodie knoweth how2 it may not be thought or presumed that the mother killed it1 except she be supposed a witch3 and in that case it is otherwise1 for she must upon that presumption be executed2 except she can proove the negative or contrarie4 ,i4 ,bod4 de dmono4 lib4 #d cap4 #d4 ,item1 if the child of a woman that is suspected to be a witch1 be lacking or gone from hir2 it is to be presumed1 that she hath sacrificed it to the divell3 except she can proove the negative or contrarie4 ,item1 though in other persons1 certeine points of their confessions may be thought erronious1 and imputed to error3 yet 7in witches causes7 all oversights1 imperfections1 and escapes must be adjudged impious and malicious1 and tend to hir confusion and condemnation4 ,item1 though a theefe be not said in lawe to be infamous in any other matter than in theft2 yet a witch defamed of witchcraft is said to be defiled with all maner of faults and infamies universallie1 though she were not condemned2 but 7as ,i said7 defamed with the name of a witch4 ,for rumors and reports are sufficient 7saith ,bodin7 to condemne a witch4 ,item1 if any man1 woman1 or child doo saie1 that such a one is a witch2 it is a most vehement suspicion 7saith ,bodin7 and sufficient to bring hir to the racke3 though in all other cases it be directlie against lawe4 ,i4 ,bod4 de dmono4 lib4 #d4 cap4 #d4 ,item1 in presumptions and suspicions against a witch1 the common brute or voice of the people cannot erre4 ,l4 decurion de pnis4 ,panorm4 ,felin4 in ,c4 veniens4 #a4 de testib4 parsi causa4 #ae #d4 ,lib4 #d4 numero4 #ab4 usq2 a #ah4 ,item1 if a woman1 when she is apprehended1 crie out1 or saie2 ,i am undoone2 ,save my life2 ,i will tell you how the matter standeth1 c3 she is thereupon most vehementlie to be suspected and condemned to die4 ,item1 though a conjurer be not to be condemned for curing the diseased by vertue of his art3 yet must a witch die for the like case4 ,item1 the behaviour1 looks1 becks1 and countenance of a woman1 are sufficient signes1 whereby to presume she is a witch3 for alwais they looke downe to the ground1 and dare not looke a man full in the face4 ,item1 if their parents were thought to be witches1 then is it certeinlie to be presumed that they are so3 but it is not so to be thought of whoores4 ,item1 it is a vehement presumption if she cannot weepe1 at the time of hir examination3 and yet ,bodin saith1 that a witch may shed three drops out of hir right eie4 ,item1 it is not onelie a vehement suspicion1 and presumption1 but an evident proofe of a witch1 if any man or beast die suddenlie where she hath beene seene latelie2 although hir witching stuffe be not found or espied4 ,item1 if any bodie use familiaritie or companie with a witch convicted2 it is a sufficient presumption against that person to be adjudged a witch4 ,item1 that evidence that may serve to bring in any other person to examination1 may serve to bring a witch to her condemnation4 ,l4 #e4 de adult4 4 gl4 ,bart4 c4 venerabilis de electio4 c4 ,item1 herein judgment must be pronounced executed 7as ,bodin saith7 without order1 and not like to the orderlie proceeding and forme of judgement in other crimes4 ,i4 ,bod4 de dmono4 lib4 #d4 cap4 #d4 ,item1 a witch may not be brought to the torture suddenlie1 or before long examination1 least she go awaie scotfree3 for they feele no torments1 and therefore care not for the same 7as ,bodin affirmeth47 ,item1 little children may be had to the torture at the first dash2 but so may it not be doone with old women3 as is aforesaid4 ,idem ,ibid4 ,item1 if she have anie privie marke under hir arme pokes1 under hir haire1 under hir lip1 or in hir buttocke1 or in hir privities3 it is a presumption sufficient for the judge to proceed and give sentence of death upon hir4 ,the onlie pitie they shew to a poore woman in this case1 is2 that though she be accused to have slaine anie bodie with her inchantments2 yet if she can bring foorth the partie alive1 she shall not be put to death4 ,whereat ,i marvell1 in as much as they can bring the divell in any bodies likenesse and representation4 ,item1 their lawe saith1 that an uncerteine presumption is sufficient1 when a certeine presumption faileth4 ,cap4 prterea cum glos4 extra de test4 ,panormit4 in ,c4 vener4 col4 #b4 eodem1 c4 ,the sixt ,chapter4 ,particular ,interogatories used by the inquisitors against witches4 ,i neede not staie to confute such parciall and horrible dealings1 being so apparentlie impious1 and full of tyrannie which except ,i should have so manifestlie detected1 even with their owne writings and assertions1 few or none would have beleeved4 ,but for brevities sake ,i will passe over the same2 supposing that the citing of such absurdities may stand for a sufficient confutation thereof4 ,now therefore ,i will proceed to a more particular order and maner of examinations1 c3 used by the inquisitors1 and allowed for the most part throughout all nations4 ,first the witch must be demanded1 why she touched such a child1 or such a cow1 c3 and afterward the same child or cow fell sicke or lame1 c4 ,mal4 malef4 super1 interrog4 ,item1 why hir two kine give more milke than hir neighbors4 ,and the note before mentioned is heere againe set downe1 to be speciallie observed of all men3 to wit2 that ,though a witch cannot weepe1 yet she may speake with a crieng voice4 ,which assertion of weeping is false1 and contrarie to the saieng of ,seneca1 ,cato1 and manie others2 which affirme1 that ,a woman weepeth when she meaneth most deceipt3 and therefore saith ,m4 ,mal4 she must be well looked unto1 otherwise she will put spettle privilie upon hir cheeks1 and seeme to weepe3 which rule also ,bodin saith is infallible4 ,but alas that teares should be thought sufficient to excuse or condemne in so great a cause1 and so weightie a triall6 ,i am sure that the woorst sort of the children of ,israel wept bitterlie3 yea1 if there were any witches at all in ,israel1 they wept4 ,for it is written1 that all the children of ,israel wept4 ,finallie1 if there be any witches in hell1 ,i am sure they weepe3 for there is weeping1 wailing1 and gnashing of teeth4 ,seneca in tragd4 ,mal4 malef4 part4 #c4 qust #ae4 act4 #aj4 ,num4 #aa1 #d4 #a4 ,sam4 #aa1 #d4 #b4 ,sa4 #ae1 #bc4 ,mat4 #h4 #ac4 #bb4 #bd4 #be4 ,luke #c4 c4 ,but ,god knoweth1 many an honest matrone cannot sometimes in the heavines of her heart shed teares2 the which oftentimes are more readie and common with craftie queanes and strumpets1 than with sober women4 ,for we read of two kinds of teares in a womans eie1 the one of true greefe1 the other of deceipt4 ,and it is written1 that ,dediscere flere fminam est mendacium3 which argueth1 that they lie which say1 that wicked women cannot weepe4 ,but let these tormentors take heed1 that the teares in this case which runne downe the widowes cheeks1 with their crie spoken of by ,jesus ,sirach1 be not heard above4 ,but lo what learned1 godlie1 and lawfull meanes these popish inquisitors have invented for the triall of true or false teares4 ,seneca in tragd4 ,eccl4 #ce1 #ae4 ,the seventh ,chapter4 ,the inquisitors triall of weeping by conjuration4 ,i conjure thee by the amorous teares1 which ,jesus ,christ our ,saviour shed upon the crosse for the salvation of the world2 and by the most earnest and burning teares of his mother the most glorious virgine ,marie1 sprinkled upon his wounds late in the evening2 and by all the teares1 which everie saint and elect vessell of ,god hath powred out heere in the world1 and from whose eies he hath wiped awaie all teares2 that if thou be without fault1 thou maist powre downe teares aboundantlie2 and if thou be guiltie1 that thou weepe in no wise3 ,in the name of the father1 of the sonne1 and of the holie ghost2 ,amen4 ,and note 7saith he7 that the more you conjure1 the lesse she weepeth4 ,triall of teares4 ,mal4 ,malef4 qu4 #ae4 pa4 #c4 ,the eight ,chapter4 ,certaine cautions against witches1 and of their tortures to procure confession4 ,but to manifest their further follies1 ,i will recite some of their cautions1 which are published by the ancient inquisitors1 for perpetuall lessons to their successors3 as followeth4 ,the first caution is that1 which was last rehearsed concerning weeping2 the which 7say they7 is an infallible note4 ,secondlie1 the judge must beware she touch no part of him1 speciallie of his bare2 and that he alwaies weare about his necke conjured salt1 palme1 herbes1 and waxe halowed3 which 7say they7 are not onelie approoved to be good by the witches confessions2 but also by the use of the ,romish church1 which halloweth them onelie for that purpose4 ,ja4 ,sprenger4 ,h4 ,institor4 ,item1 she must come to hir arreignement backward1 to wit1 with hir taile to the judges face1 who must make manie crosses1 at the time of hir approching to the barre4 ,and least we should condemne that for superstition1 they prevent us with a figure1 and tell us1 that the same superstition may not seeme superstitious unto us4 ,but this resembleth the persuasion of a theefe1 that dissuadeth his sonne from stealing2 and neverthelesse telleth him that he may picke or cut a pursse1 and rob by the high waie4 ,mal4 malef4 pa4 #c1 qu4 #ae4 ,prolepsis or ,proccupation4 ,one other caution is1 that she must be shaven1 so as there remaine not one haire about hir3 for sometimes they keepe secrets for taciturnitie1 and for other purposes also in their haire1 in their privities1 and betweene their skinne and their flesh4 ,for which cause ,i marvell they flea them not3 for one of their witches would not burne1 being in the middest of the flame1 as ,m4 ,mal4 reporteth2 untill a charme written in a little scroll was espied to be hidden betweene hir skin and flesh1 and taken awaie4 ,and this is so gravelie and faithfullie set downe by the inquisitors themselves1 that one may beleeve it if he list1 though indeed it be a verie lie4 ,the like lie citeth ,bodin1 of a witch that could not be strangled by the executioner1 doo what he could4 ,but it is most true1 that the inquisitor ,cumanus in one yeare did shave one and fourtie poore women1 and burnt them all when he had done4 ,mal4 malef4 ,john4 ,bod4 ,anno4 #adhe a knave inquisitor4 ,another caution is1 that at the time and place of torture1 the hallowed things aforesaid1 with the seaven words spoken on the crosse1 be hanged about the witches necke2 and the length of ,christ in waxe be knit about hir bare naked bodie1 with relikes of saints1 c4 ,all which stuffe 7saie they7 will so worke within and upon them1 as when they are racked and tortured1 they can hardlie staie or hold themselves from confession4 ,in which case ,i doubt not but that pope1 which blasphemed ,christ1 and curssed his mother for a pecocke1 and curssed ,god with great despights for a peece of porke1 with lesse compulsion would have renounced the trinitie1 and have worshipped the divell upon his knees4 ,q4 #af4 de tempore modo interrog4 ,blasphemous pope ,julie1 of that name the third4 ,another caution is1 that after she hath beene racked1 and hath passed over all tortures devised for that purpose2 and after that she hath beene compelled to drinke holie water1 she be conveied againe to the place of torture3 and that in the middest of hir torments1 hir accusations be read unto hir2 and that the witnesses 7if they will7 be brought face to face unto hir3 and finallie1 that she be asked1 whether for triall of hir innocencie she will have judgement1 ,candentis ferri1 which is2 ,to carrie a certeine weight of burning iron in hir bare hand4 ,but that may not 7saie they7 in anie wise be granted4 ,for both ,m4 ,mal4 and ,bodin also affirme1 that manie things may be promised1 but nothing need be performed3 for whie1 they have authoritie to promise1 but no commission to performe the same4 ,mal4 malef4 par4 #c4 qu4 #af4 ,another caution is1 that the judge take heed1 that when she once beginneth to confesse1 he cut not off hir examination1 but continue it night and daie4 ,for many-times1 whiles they go to dinner1 she returneth to hir vomit4 ,another caution is1 that after the witch hath confessed the annoieing of men and beasts1 she be asked how long she hath had ,incubus1 when she renounced the faith1 and made the reall league1 and what that league is1 c4 ,and this is indeede the cheefe cause of all their incredible and impossible confessions3 for upon the racke1 when they have once begunne to lie1 they will saie what the tormentor list4 ,the last caution is1 that if she will not confesse1 she be had to some strong castle or gaole4 ,and after certeine daies1 the gaolor must make hir beleeve he goeth foorth into some farre countrie3 and then some of hir freends must come in to hir1 and promise hir1 that if she will confesse to them1 they will suffer hir to escape out of prison3 which they may well doo1 the keeper being from home4 ,and this waie 7saith ,m4 ,mal47 hath served1 when all other meanes have failed4 ,mal4 malef4 par4 #c4 qu4 #af4 act4 #aa4 ,and in this place it may not be omitted1 that above all other times1 they confesse upon fridaies4 ,now saith ,james ,sprenger1 and ,henrie ,institor1 we must saie all1 to wit3 ,if she confesse nothing1 she should be dismissed by lawe2 and yet by order she may in no wise be bailed1 but must be put into close prison1 and there be talked withall by some craftie person 7those are the words7 and in the meane while there must be some eves-dropers with pen and inke behind the wall1 to hearken and note what she confesseth3 or else some of hir old companions and acquaintance may come in and talke with hir of old matters1 and so by eves-droppers be also bewraied2 so as there shall be no end of torture before she have confessed what they will4 ,the ,ninth ,chapter4 ,the fifteene crimes laid to the charge of witches1 by witchmongers2 speciallie by ,bodin1 in ,dmonomania4 ,they denie ,god1 and all religion4 #a ,answere499 ,then let them die therefore1 or at the least be used like infidels1 or apostataes4 99 ,rom4 ,they cursse1 blaspheme1 and provoke ,god with all despite4 #b ,answere499 ,then let them have the law expressed in ,levit4 #bd4 and ,deut4 #ac4 #ag4 ,they give their faith to the divell1 and they worship and offer #c sacrifice unto him4 ,ans4 ,let such also be judged by the same lawe4 ,they doo solemnelie vow and promise all their progenie unto the #d divell4 ,ans4 ,this promise proceedeth from an unsound mind1 and is not to be regarded2 bicause they cannot performe it1 neither will it be prooved true4 ,howbeit1 if it be done by anie that is sound of mind1 let the cursse of ,jeremie4 #cb4 #cf4 light upon them1 to wit1 the sword1 famine and pestilence4 ,they sacrifice their owne children to the divell before baptisme1 #e holding them up in the aire unto him1 and then thrust a needle into their braines4 ,ans4 ,if this be true1 ,i maintaine them not herein3 but there is a lawe to judge them by4 ,howbeit1 it is so contrarie to sense and nature1 that it were follie to beleeve it2 either upon ,bodins bare word1 or else upon his presumptions2 speciallie when so small commoditie and so great danger and inconvenience insueth to the witches thereby4 ,they burne their children when they have sacrificed them4 #f ,ans4 ,then let them have such punishment1 as they that offered their children unto ,moloch3 ,levit4 #bj4 ,but these be meere devises of witchmoongers and inquisitors1 that with extreame tortures have wroong such confessions from them2 or else with false reports have beelied them2 or by flatterie faire words and promises have woon it at their hands1 at the length4 ,they sweare to the divell to bring as manie into that societie as #g they can4 ,ans4 ,this is false1 and so prooved elsewhere4 ,they sweare by the name of the divell4 #h ,ans4 ,i never heard anie such oth1 neither have we warrant to kill them that so doo sweare2 though indeed it be verie lewd and impious4 ,they use incestuous adulterie with spirits4 #i ,ans4 ,this is a stale ridiculous lie1 as is prooved apparentlie hereafter4 ,they boile infants 7after they have murthered them unbaptised7 #aj untill their flesh be made potable4 ,ans4 ,this is untrue1 incredible1 and impossible4 ,they eate the flesh and drinke the bloud of men and children openlie4 #aa ,ans4 ,then are they kin to the ,anthropophagi and ,canibals4 ,but ,i beleeve never an honest man in ,england nor in ,france1 will affirme that he hath seene any of these persons1 that are said to be witches1 do so2 if they shuld1 ,i beleeve it would poison them4 ,they kill men with poison4 #ab ,ans4 ,let them be hanged for their labour4 ,they kill mens cattell4 #ac ,ans4 ,then let an action of trespasse be brought against them for so dooing4 ,they bewitch mens corne1 and bring hunger and barrennes into the #ad countrie2 they ride and flie in the aire1 bring stormes1 make tempests1 c4 ,ans4 ,then will ,i worship them as gods2 for those be not the works of man1 nor yet of witch3 as ,i have elsewhere prooved at large4 ,they use venerie with a divell called ,incubus1 even when they lie #ae in bed with their husbands1 and have children by them1 which become the best witches4 ,ans4 ,this is the last lie1 verie ridiculous1 and confuted by me elsewhere4 ,the tenth ,chapter4 ,a refutation of the former surmised crimes patched togither by ,bodin1 and the onelie waie to escape the inquisitors hands4 ,if more ridiculous or abhominable crimes could have beene invented1 these poore women 7whose cheefe fault is that they are scolds7 should have beene charged with them4 ,in this libell you dooe see is conteined all that witches are charged with2 and all that also1 which anie witchmoonger surmiseth1 or in malice imputeth unto witches power and practise4 ,some of these crimes may not onelie be in the power and will of a witch1 but may be accomplished by naturall meanes3 and therefore by them the matter in question is not decided1 to wit2 ,whether a witch can worke woonders supernaturallie8 ,for manie a knave and whore dooth more commonlie put in execution those lewd actions1 than such as are called witches1 and are hanged for their labour4 ,the question or matter in controversie3 that is to say1 the proposition or theme4 ,some of these crimes also laid unto witches charge1 are by me denied1 and by them cannot be prooved to be true1 or committed by any one witch4 ,othersome of these crimes likewise are so absurd1 supernaturall1 and impossible1 that they are derided almost of all men1 and as false1 fond1 and fabulous reports condemned3 insomuch as the very witchmoongers themselves are ashamed to heare of them4 ,if part be untrue1 why may not the residue be thought false8 ,for all these things are laid to their charge at one instant1 even by the greatest doctors and patrones of the sect of witchmongers1 producing as manie proofs for witches supernaturall and impossible actions1 as for the other4 ,so as1 if one part of their accusation be false1 the other part deserveth no credit4 ,if all be true that is alledged of their dooings1 why should we beleeve in ,christ1 bicause of his miracles1 when a witch dooth as great wonders as ever he did8 ,but it will be said by some2 ,as for those absurd and popish writers1 they are not in all their allegations1 touching these matters1 to be credited4 ,but ,i assure you1 that even all sorts of writers heerein 7for the most part7 the very doctors of the church to the schoolemen1 protestants and papists1 learned and unlearned1 poets and historiographers1 ,jewes1 ,christians1 or ,gentiles agree in these impossible and ridiculous matters4 ,yea and these writers1 out of whome ,i gather most absurdities1 are of the best credit and authoritie of all writers in this matter4 ,the reason is1 bicause it was never throughlie looked into2 but everie fable credited2 and the word 7,witch7 named so often in scripture4 ,a generall error4 ,they that have seene further of the inquisitors orders and customes1 saie also2 that ,there is no waie in the world for these poore women to escape the inquisitors hands1 and so consequentlie burning3 but to gild their hands with monie1 wherby oftentimes they take pitie upon them1 and deliver them1 as sufficientlie purged4 ,for they have authoritie to exchange the punishment of the bodie with the punishment of the pursse1 applieng the same to the office of their inquisition3 whereby they reape such profit1 as a number of these seelie women paie them yeerelie pensions1 to the end they may not be punished againe4 ,the onelie way for witches to avoid the inquisitors hands4 ,the eleventh ,chapter4 ,the opinion of ,cornelius ,agrippa concerning witches1 of his pleading for a poore woman accused of witchcraft1 and how he convinced the inquisitors4 ,cornelius ,agrippa saith1 that while he was in ,italie1 manie inquisitors in the dutchie of ,millen troubled divers most honest noble matrones1 privilie wringing much monie from them1 untill their knaverie was detected4 ,further he saith1 that being an advocate or councellor in the ,commonwelth of ,maestright in ,brabant1 he had sore contention with an inquisitor1 who through unjust accusations drew a poore woman of the countrie into his butcherie1 and to an unfit place2 not so much to examine hir1 as to torment hir4 ,whom when ,c4 ,agrippa had undertaken to defend1 declaring that in the things doone1 there was no proofe1 no signe or token that could cause hir to be tormented2 the inquisitor stoutlie denieng it1 said2 ,one thing there is1 which is proofe and matter sufficient3 for hir mother was in times past burned for a witch4 ,now when ,agrippa replied1 affirming that this article was impertinent1 and ought to be refused by the judge1 as being the deed of another2 alledging to the inquisitor1 reasons and lawe for the same3 he replied againe that this was true1 bicause they used to sacrifice their children to the divell1 as soone as they were borne2 and also bicause they usuallie conceived by spirits transformed into mans shape1 and that thereby witchcraft was naturallie ingraffed into this child1 as a disease that commeth by inheritance4 ,c4 ,agrippa replieng against the inquisitors follie superstitious blindnesse1 said2 ,o thou wicked preest6 ,is this thy divinitie8 ,doost thou use to drawe poore guiltlesse women to the racke by these forged devises8 ,doost thou with such sentences judge others to be heretikes1 thou being a more heretike than either ,faustus or ,donatus8 ,be it as thou saiest1 dooest thou not frustrate the grace of ,gods ordinance2 namelie baptisme8 ,are the words in baptisme spoken in vaine8 ,or shall the divell remaine in the child1 or it in the power of the divell1 being there and then consecrated to ,christ ,jesus1 in the name of the father1 the sonne1 and the holie ghost8 ,and if thou defend their false opinions1 which affirm1 that spirits accompanieng with women1 can ingender2 yet dotest thou more than anie of them1 which never beleeved that anie of those divels1 togither with their stolne seed1 doo put part of that their seed or nature into the creature4 ,but though indeed we be borne the children of the divell and damnation1 yet in baptisme1 through grace in ,christ1 sathan is cast out1 and we are made new creatures in the ,lord1 from whome none can be separated by another mans deed4 ,the inquisitor being hereat offended1 threatened the advocate to proceed against him1 as a supporter of heretikes or witches2 yet neverthelesse he ceased not to defend the seelie woman1 and through the power of the lawe he delivered hir from the clawes of the bloodie moonke1 who with hir accusers1 were condemned in a great summe of monie to the charter of the church of ,mentz1 and remained infamous after that time almost to all men4 ,a bitter invective against a cruell inquisitor4 ,but by the waie you must understand1 that this was but a petie inquisitor1 and had not so large a commission as ,cumanus1 ,sprenger1 and such other had2 nor yet as the ,spanish inquisitors at this daie have4 ,for these will admit no advocats now unto the poore soules1 except the tormentor or hangman may be called an advocate4 ,you may read the summe of this inquisition in few words set out by ,m4 ,john ,fox in the ,acts and monuments4 ,for witches and heretikes are among the inquisitors of like reputation2 saving that the extremitie is greater against witches1 bicause through their simplicitie1 they may the more boldlie tyrannize upon them1 and triumph over them4 ,john ,fox in the acts and monuments4 ,the twelfe ,chapter4 ,what the feare of death and feeling of torments may force one to doo1 and that it is no marvell though witches condemne themselves by their owne confessions so tyrannicallie extorted4 ,he that readeth the ecclesiasticall histories1 or remembreth the persecutions in ,queene ,maries time1 shall find1 that manie good men have fallen for feare of persecution1 and returned unto the ,lord againe4 ,what marvell then1 though a poore woman1 such a one as is described else-where1 tormented as is declared in these latter leaves1 be made to confesse such absurd and false impossibilities2 when flesh and bloud is unable to endure such triall8 ,or how can she in the middest of such horrible tortures and torments1 promise unto hir selfe constancie2 or forbeare to confesse anie thing8 ,or what availeth it hir1 to persevere in the deniall of such matters1 as are laid to her charge unjustlie2 when on the one side there is never anie end of hir torments2 on the other side1 if she continue in hir assertion1 they saie she hath charmes for taciturnitie or silence8 ,peter the apostle renounced1 curssed1 and forsware his maister and our ,saviour ,jesus ,christ1 for feare of a wenches manaces2 or rather at a question demanded by hir1 wherein he was not so circumvented1 as these poore witches are1 which be not examined by girles1 but by cunning inquisitors1 who having the spoile of their goods1 and bringing with them into the place of judgement minds to maintaine their bloudie purpose1 spare no maner of allurements1 thretenings1 nor torments1 untill they have wroong out of them all that1 which either maketh to their owne desire1 or serveth to the others destruction4 ,peters apostacie renouncing of ,christ ,peter 7,i saie7 in the presence of his ,lord and maister ,christ1 who had instructed him in true knowledge manie yeares1 being forewarned1 not passing foure or five houres before1 and having made a reall league and a faithfull promise to the contrarie1 without anie other compulsion than 7as hath beene said7 by a question proposed by a girle1 against his conscience1 forsooke1 thrise denied1 and abandoned his said maister3 and yet he was a man illuminated1 and placed in dignitie aloft1 and neerer to ,christ by manie degrees1 than the witch1 whose fall could not be so great as ,peters2 bicause she never ascended halfe so manie steps4 ,a pastors declination is much more abhominable that the going astraie of anie of his sheepe3 as an ambassadors conspiracie is more odious than the falshood of a common person3 or as a capteins treason is more mischeevous than a private soldiers mutinie4 ,if you saie1 ,peter repented2 ,i answer that the witch dooth so likewise sometimes1 and ,i see not in that case1 but mercie may be emploied upon hir4 ,it were a mightie temptation to a seelie old woman1 that a visible divell 7being in shape so ugglie1 as ,danus and others saie he is7 should assalt hir in maner and forme as is supposed1 or rather avowed2 speciallie when there is promise made that none shall be tempted above their strength4 ,the poore old witch is commonlie unlearned1 unwarned1 and unprovided of counsell and freendship1 void of judgement and discretion to moderate hir life and communication1 hir kind and gender more weake and fraile than the masculine1 and much more subject to melancholie2 hir bringing up and companie is so base1 that nothing is to be looked for in hir speciallie of these extraordinarie qualities2 hir age also is commonlie such1 as maketh her decrepite1 which is a disease that mooveth them to these follies4 ,danus in dialog4 #a ,cor4 #aj4 ,finallie1 ,christ did cleerelie remit ,peter1 though his offense were committed both against his divine and humane person3 yea after- wards he did put him in trust to feed his sheepe1 and shewed great countenance1 freendship and love unto him4 ,and therefore ,i see not1 but we may shew compassion upon these poore soules2 if they shew themselves sorrowfull for their misconceipts and wicked imaginations4 ,the third ,booke4 ,the first ,chapter4 ,the witches bargaine with the divell1 according to ,m4 ,mal4 ,bodin1 ,nider1 ,danus1 ,psellus1 ,erastus1 ,hemingius1 ,cumanus1 ,aquinas1 ,bartholomus ,spineus1 c4 ,that which in this matter of witchcraft hath abused so manie1 and seemeth both so horrible and intollerable1 is a plaine bargaine1 that 7they saie7 is made betwixt the divell and the witch4 ,and manie of great learning conceive it to be a matter of truth1 and in their writings publish it accordinglie3 the which 7by ,gods grace7 shall be prooved as vaine and false as the rest4 ,the order of their bargaine or profession is double2 the one solemne and publike2 the other secret and private4 ,that which is called solemne or publike1 is where witches come togither at certeine assemblies1 at the times prefixed1 and doo not onelie see the divell in visible forme2 but confer and talke familiarlie with him4 ,in which conference the divell exhorteth them to observe their fidelitie unto him1 promising them long life and prosperitie4 ,then the witches assembled1 commend a new disciple 7whom they call a novice7 unto him3 and if the divell find that yoong witch apt and forward in renunciation of christian faith1 in despising anie of the seven sacraments1 in treading upon crosses1 in spetting at the time of the elevation1 in breaking their fast on fasting daies1 and fasting on sundaies2 then the divell giveth foorth his hand1 and the novice joining hand in hand with him1 promiseth to observe and keepe all the divels commandements4 ,the double bargane of witches with the divell4 ,this done1 the divell beginneth to be more bold with hir1 telling hir plainlie1 that all this will not serve his turne2 and therefore requireth homage at hir hands3 yea he also telleth hir1 that she must grant him both hir bodie and soule to be tormented in everlasting fire3 which she yeeldeth unto4 ,then he chargeth hir1 to procure as manie men1 women1 and children also1 as she can1 to enter into this societie4 ,then he teacheth them to make ointments of the bowels and members of children1 whereby they ride in the aire1 and accomplish all their desires4 ,so as1 if there be anie children unbaptised1 or not garded with the signe of the crosse1 or orizons2 then the witches may and doo catch them from their mothers sides in the night1 or out of their cradles1 or otherwise kill them with their ceremonies2 and after buriall steale them out of their graves1 and seeth them in a caldron1 untill their flesh be made potable4 ,of the thickest whereof they make ointments1 whereby they ride in the aire2 but the thinner potion they put into flaggons1 whereof whosoever drinketh1 observing certeine ceremonies1 immediatlie becommeth a maister or rather a mistresse in that practise and facultie4 ,mal4 malef4 de modo professionis4 ,the second ,chapter4 ,the order of the witches homage done 7as it is written by lewd inquisitors and peevish witchmoongers7 to the divell in person2 of their songs and danses1 and namelie of ,la volta1 and of other ceremonies1 also of their excourses4 ,sometimes their homage with their oth and bargaine is received for a certeine terme of yeares2 sometimes for ever4 ,sometimes it consisteth in the deniall of the whole faith1 sometimes in part4 ,the first is1 when the soule is absolutelie yeelded to the divell and hell fier3 the other is1 when they have but bargained not to observe certeine ceremonies and statutes of the church2 as to conceale faults at shrift1 to fast on sundaies1 c4 ,and this is doone either by oth1 protestation of words1 or by obligation in writing1 sometimes sealed with wax1 sometimes signed with bloud1 sometimes by kissing the divels bare buttocks2 as did a ,doctor called ,edlin1 who as 7,bodin saith7 was burned for witchcraft4 ,homage of witches to the divell4 ,you must also understand1 that after they have delicatlie banketted with the divell and the ladie of the fairies2 and have eaten up a fat oxe1 and emptied a butt of malmesie1 and a binne of bread at some noble mans house1 in the dead of the night1 nothing is missed of all this in the morning4 ,for the ladie ,sibylla1 ,minerva1 or ,diana with a golden rod striketh the vessell the binne1 and they are fullie replenished againe4 ,yea1 she causeth the bullocks bones to be brought and laid togither upon the hide1 and lappeth the foure ends thereof togither1 laieng her golden rod thereon2 and then riseth up the bullocke againe in his former estate and condition3 and yet at their returne home they are like to starve for hunger2 as ,spineus saith4 ,and this must be an infallible rule1 that everie fortnight1 or at the least everie moneth1 each witch must kill one child at the least for hir part4 ,bar4 ,spineus1 cap4 #a4 in novo ,mal4 malef4 ,idem ,ibid4 ,and here some of ,monsieur ,bodins lies may be inserted1 who saith that at these magicall assemblies1 the witches never faile to danse2 and in their danse they sing these words2 ,har har1 divell divell1 danse here1 danse here1 plaie here1 plaie here1 ,sabbath1 sabbath4 ,and whiles they sing and danse1 everie one hath a broome in hir hand1 and holdeth it up aloft4 ,item he saith1 that these night-walking or rather night-dansing witches1 brought out of ,italie into ,france1 that danse1 which is called ,la volta4 ,i4 ,bod4 de dmon4 lib4 #b1 cap4 #d4 ,a part of their league is1 to scrape off the oile1 which is received in extreame follie 7unction ,i should have said74 ,but if that be so dangerous1 they which socke the corps had neede to take great care1 that they rub not off the oile1 which divers other waies may also be thrust out of the forehead2 and then ,i perceive all the vertue thereof is gone1 and farewell it4 ,but ,i marvell how they take on to preserve the water powred on them in baptisme1 which ,i take to be largelie of as great force as the other2 and yet ,i thinke is commonlie wiped and washed off1 within foure and twentie houres after baptisme3 but this agreeth with the residue of their follie4 ,mal4 malef4 ,and this is to be noted1 that the inquisitors affirme1 that during the whole time of the witches excourse1 the divell occupieth the roome and place of the witch1 in so perfect a similitude1 as hir husband in his bed1 neither by feeling1 speech1 nor countenance can discerne hir from his wife4 ,yea the wife departeth out of her husbands armes insensiblie1 and leaveth the divell in hir roome visiblie4 ,wherein their incredulitie is incredible1 who will have a verie bodie in the feined plaie1 and a phantasticall bodie in the true bed3 and yet 7forsooth7 at the name of ,jesus1 or at the signe of the crosse1 all these bodilie witches 7they saie7 vanish awaie4 ,grillandus4 de sort4 #aj4 vol4 tract4 ,the third ,chapter4 ,how witches are summoned to appeere before the divell1 of their riding in the aire1 of their accompts1 of their conference with the divell1 of his supplies1 and their conference1 of their farewell and sacrifices3 according to ,danus1 ,psellus1 c4 ,hitherto1 for the most part1 are the verie words conteined in ,m4 ,mal4 or ,bodin1 or rather in both2 or else in the new ,m4 ,mal4 or at the least-wise of some writer or other1 that mainteineth the almightie power of witches4 ,but ,danus saith1 the divell oftentimes in the likenes of a sumner1 meeteth them at markets and faires1 and warneth them to appeere in their assemblies1 at a certeine houre in the night1 that he may understand whom they have slaine1 and how they have profited4 ,if they be lame1 he saith the divell delivereth them a staffe1 to conveie them thither invisiblie through the aire2 and that then they fall a dansing and singing of bawdie songs1 wherein he leadeth the danse himselfe4 ,which danse1 and other conferencies being ended1 he supplieth their wants of powders and roots to intoxicate withall2 and giveth to everie novice a marke1 either with his teeth or with his clawes1 and so they kisse the divels bare buttocks1 and depart3 not forgetting every daie afterwards to offer to him1 dogs1 cats1 hens1 or bloud of their owne4 ,and all this dooth ,danus report as a troth1 and as it were upon his owne knowledge4 ,and yet else-where he saieth2 ,in these matters they doo but dreame1 and doo not those things indeed1 which they confesse through their distemperature1 growing of their melancholike humor3 and therefore 7saith he7 these things1 which they report of themselves1 are but meere illusions4 ,danus in dialog4 cap4 #d4 ,ide4 ,ibidem4 ,idem4 in dialog4 cap4 #c4 ,psellus addeth hereunto1 that certeine magicall heretikes1 to wit2 the ,eutychians1 assemblie themselves everie good fridaie at night2 and putting out the candles1 doo commit incestuous adulterie1 the father with the daughter1 the sister with the brother1 and the sonne with the mother2 and the ninth moneth they returne and are delivered2 and cutting their children in peeces1 fill their pots with their bloud2 then burne they the carcases1 and mingle the ashes therewith1 and so preserve the same for magicall purposes4 ,cardanus writeth 7though in mine opinion not verie probablie7 that these excourses1 dansings1 c3 had their beginning from certeine heretikes called ,dulcini1 who devised those feasts of ,bacchus which are named ,orgia1 whereunto these kind of people openlie assembled2 and beginning with riot1 ended with this follie4 ,which feasts being prohibited1 they nevertheles hanted them secretlie2 and when they could not doo so1 then did they it in cogitation onelie1 and even to this daie 7saith he7 there remaineth a certeine image or resemblance thereof among our melancholike women4 ,card4 lib4 de var4 rerum4 #ae4 cap4 #hj4 ,the fourth ,chapter4 ,that there can no reall league be made with the divell the first author of the league1 and the weake proofes of the adversaries for the same4 ,if the league be untrue1 as are the residue of their confessions1 the witchmongers arguments fall to the ground3 for all the writers herein hold this bargaine for certeine1 good1 and granted1 and as their onelie maxime4 ,but surelie the indentures1 conteining those covenants1 are sealed with butter2 and the labels are but bables4 ,what firme bargaine can be made betwixt a carnall bodie and a spirituall8 ,let any wise or honest man tell me1 that either hath beene a partie1 or a witnesse2 and ,i will beleeve him4 ,but by what authoritie1 proofe1 or testimonie2 and upon what ground all this geere standeth1 if you read ,m4 ,mal4 you shall find1 to the shame of the reporters 7who doo so varie in their tales1 and are at such contrarietie37 and to the reproch of the beleevers of such absurd lies4 ,mal4 ,malef4 par4 #b4 qu4 #g4 cap4 #b4 ,for the beginning of the credit hereof1 resteth upon the confession of a baggage yoong fellow condemned to be burnt for witchcraft2 who said to the inquisitors1 of likelihood to prolong his life1 7if at leastwise the storie be true1 which is taken out of ,nider27 ,if ,i wist 7quoth he7 that ,i might obteine pardon1 ,i would discover all that ,i knowe of witchcraft4 ,the which condition being accepted1 and pardon promised 7partlie in hope thereof1 and partlie to be rid of his wife7 he said as followeth4 ,upon what ground this real league began to growe in credit4 ,the novice or yoong disciple goeth to some church1 togither with the mistresse of that profession1 upon a sundaie morning1 before the conjuration of holie water1 there the said novice renounceth the faith1 promiseth obedience in observing1 or rather omitting of ceremonies in meetings1 and such other follies2 and finallie1 that they doo homage to their yoong maister the divell1 as they covenanted4 ,but this is notable in that storie1 that this yoong witch1 doubting that his wives examination would bewraie his knaverie1 told the inquisitor2 that in truth his wife was guiltie as well as he1 but she will never1 ,i am sure 7quoth he7 though she should be burned a thousand times1 confesse any of these circumstances4 ,and this is in no wise to be forgotten1 that notwithstanding his contrition1 his confession1 and his accusation of his owne wife 7contrarie to the inquisitors promise and oth7 he and his wife were both burned at a stake1 being the first discoverers of this notable league1 whereupon the fable of witchcraft is mainteined2 and whereby such other confessions have beene from the like persons1 since that time1 extorted and augmented4 ,the fift ,chapter4 ,of the private league1 a notable tale of ,bodins concerning a ,french ladie1 with a confutation4 ,the maner of their private league is said to be1 when the divell invisible1 and sometimes visible1 in the middest of the people talketh with them privatelie2 promising1 that if they will followe his counsell1 he will supplie all their necessities1 and make all their endevors prosperous3 and so beginneth with small matters3 whereunto they consent privilie1 and come not into the fairies assemblie4 ,the maner of witches private league with the divell4 ,and in this case 7mee thinks7 the divell sometimes1 in such externall or corporall shape1 should meete with some that would not consent to his motions 7except you will saie he knoweth their cogitations7 and so should be bewraied4 ,they also 7except they were idiots7 would spie him1 and forsake him for breach of covenants4 ,but these bargaines1 and these assemblies doo all the writers hereupon mainteine3 and ,bodin confirmeth them with a hundred and odd lies2 among the number whereof ,i will 7for diverse causes7 recite one4 ,there was 7saith he7 a noble ,gentlewoman at ,lions1 that being in bed with a lover of hirs1 suddenlie in the night arose up1 and lighted a candle3 which when she had done1 she tooke a box of ointment1 wherewith she annointed her bodie2 and after a few words spoken1 she was carried awaie4 ,hir bedfellow seeing the order hereof1 lept out of his bed1 tooke the candle in his hand1 and sought for the ladie round about the chamber1 and in everie corner thereof4 ,but though he could not find hir1 yet did he find hir box of ointment3 and being desirous to know the vertue thereof1 besmeered himselfe therewith1 even as he perceived hir to have done before4 ,and although he were not so superstitious1 as to use anie words to helpe him forward in his busines1 yet by the vertue of that ointment 7saith ,bodin7 he was immediatlie conveied to ,lorreine1 into the assemblie of witches4 ,which when he sawe1 he was abashed1 and said2 ,in the name of ,god1 what make ,i heere8 ,and upon those words the whole assemblie vanished awaie1 and left him there alone starke naked2 and so was he faine to returne to ,lions4 ,but he had so good a conscience 7for you may perceive by the first part of the historie1 he was a verie honest man7 that he accused his true lover for a witch1 and caused hir to be burned4 ,but as for his adulterie1 neither ,m4 ,mal4 nor ,bodin doo once so much as speake in the dispraise thereof4 ,j4 ,bod4 lib4 #b4 de dmonomania4 cap4 #d4 ,this agreeth not with their interpretation1 that saie1 this is onlie done by vertue of the legue2 nor yet to them that referre it unto words3 quoth nota4 ,it appeareth throughout all ,bodins booke1 that he is sore offended with ,cornelius ,agrippa1 and the rather 7as ,i suppose7 bicause the said ,c4 ,agrippa recanted that which ,bodin mainteineth1 who thinketh he could worke wonders by magicke1 and speciallie by his blacke dog4 ,it should seeme he had prettie skill in the art of divination4 ,for though he wrote before ,bodin manie a yeare1 yet uttereth he these words in his booke ,de vanitate scientiarum3 ,a certeine ,french protonotarie 7saith he7 a lewd fellow and a coosener1 hath written a certeine fable or miracle done at ,lions1 c4 ,what ,bodin is1 ,i knowe not1 otherwise than by report2 but ,i am certeine this his tale is a fond fable3 and ,bodin saith it was performed at ,lions2 and this man 7as ,i understand7 by profession is a civill lawier4 ,c4 ,agrippa4 cap4 #ea4 ,the sixt ,chapter4 ,a disproofe of their assemblies1 and of their bargaine4 ,that the joining of hands with the divell1 the kissing of his bare buttocks1 and his scratching and biting of them1 are absurd lies2 everie one having the gift of reason may plainlie perceive3 in so much as it is manifest unto us by the word of ,god1 that a spirit hath no flesh1 bones1 nor sinewes1 whereof hands1 buttocks1 claws1 teeth1 and lips doo consist4 ,for admit that the constitution of a divels bodie 7as ,tatian and other affirme7 consisteth in spirituall congelations1 as of fier and aire2 yet it cannot be perceived of mortall creatures4 ,what credible witnesse is there brought at anie time1 of this their corporall1 visible1 and incredible bargaine2 saving the confession of some person diseased both in bodie and mind1 wilfullie made1 or injuriouslie constrained8 ,it is mervell that no penitent witch that forsaketh hir trade1 confesseth not these things without compulsion4 ,mee thinketh their covenant made at baptisme with ,god1 before good witnesses1 sanctified with the word1 confirmed with his promises1 and established with his sacraments1 should be of more force than that which they make with the divell1 which no bodie seeth or knoweth4 ,for ,god deceiveth none1 with whom he bargaineth2 neither dooth he mocke or disappoint them1 although he danse not among them4 ,tatianus contra ,grcos4 ,their oth1 to procure into their league and fellowship as manie as they can 7whereby everie one witch1 as ,bodin affirmeth1 augmenteth the number of fiftie7 bewraieth greatlie their indirect dealing4 ,hereof ,i have made triall1 as also of the residue of their coosening devices2 and have beene with the best1 or rather the woorst of them1 to see what might be gathered out of their counsels2 and have cunninglie treated with them thereabouts3 and further1 have sent certeine old persons to indent with them1 to be admitted into their societie4 ,but as well by their excuses and delaies1 as by other circumstances1 ,i have tried and found all their trade to be meere coosening4 ,the author speaketh upon due proofe and triall4 ,i praie you what bargaine have they made with the divell1 that with their angrie lookes beewitch lambs1 children1 c8 ,is it not confessed1 that it is naturall1 though it be a lie8 ,what bargaine maketh the soothsaier1 which hath his severall kinds of witchcraft and divination expressed in the scripture8 ,or is it not granted that they make none8 ,how chanceth it that we heare not of this bargaine in the scriptures8 ,the seventh ,chapter4 ,a confutation of the objection concerning witches confessions4 ,it is confessed 7saie some by the waie of objection7 even of these women themselves1 that they doo these and such other horrible things1 as deserveth death1 with all extremitie1 c4 ,whereunto ,i answer1 that whosoever consideratelie beholdeth their confessions1 shall perceive all to be vaine1 idle1 false1 inconstant1 and of no weight2 except their contempt and ignorance in religion3 which is rather the fault of the negligent pastor1 than of the simple woman4 ,first1 if their confession be made by compulsion1 of force or authoritie1 or by persuasion1 and under colour of freendship1 it is not to be regarded2 bicause the extremitie of threts and tortures provokes it2 or the qualitie of faire words and allurements constraines it4 ,if it be voluntarie1 manie circumstances must be considered1 to wit2 whether she appeach not hir selfe to overthrow hir neighbour1 which manie times happeneth through their cankered and malicious melancholike humor3 then2 whether in that same melancholike mood and frentike humor1 she desire not the abridgment of hir owne daies4 ,which thing ,aristotle saith dooth oftentimes happen unto persons subject to melancholike passions3 and 7as ,bodin and ,sprenger saie7 to these old women called witches1 which manie times 7as they affirme7 refuse to live2 thretning the judges1 that if they may not be burned1 they will laie hands upon themselves1 and so make them guiltie of their damnation4 ,confession compulsorie2 as by ,hispanicall inquisition3 ,looke ,mal4 malef4 ,jo4 ,bodin4 ,confession persuasorie2 as by flatterie3 ,looke ,bry4 ,darcie against ,ursu4 ,kempe4 ,john4 ,bod4 ,mal4 ,malef4 ,i my selfe have knowne1 that where such a one could not prevaile1 to be accepted as a sufficient witnesse against himselfe1 he presentlie went and threw himselfe into a pond of water1 where he was drowned4 ,but the lawe saith2 ,volenti mori non est habenda fides1 that is2 ,his word is not to be credited that is desirous to die4 ,also sometimes 7as else-where ,i have prooved7 they confesse that whereof they were never guiltie2 supposing that they did that which they did not1 by meanes of certeine circumstances4 ,and as they sometimes confesse impossibilities1 as that they flie in the aire1 transubstantiate themselves1 raise tempests1 transfer or remoove corne1 c3 so doo they also 7,i saie7 confesse voluntarilie1 that which no man could proove1 and that which no man would ghesse1 nor yet beleeve1 except he were as mad as they2 so as they bring death wilfullie upon themselves3 which argueth an unsound mind4 ,l4 absent4 de poenis4 ,l4 #b4 cum glos4 de iis1 qui ante sentent4 mortui sunt1 sibi necem consciscentes4 ,if they confesse that1 which hath beene indeed committed by them1 as poisoning1 or anie other kind of murther1 which falleth into the power of such persons to accomplish2 ,i stand not to defend their cause4 ,howbeit1 ,i would wish that even in that case there be not too rash credit given1 nor too hastie proceedings used against them3 but that the causes1 properties1 and circumstances of everie thing be dulie considered1 and diligentlie examined4 ,for you shall understand1 that as sometimes they confesse they have murthered their neighbours with a wish1 sometimes with a word1 sometimes with a looke1 c3 so they confesse1 that with the delivering of an apple1 or some such thing1 to a woman with child1 they have killed the child in the mothers wombe1 when nothing was added thereunto1 which naturallie could be noisome or hurtfull4 ,absurdities in witches confessions4 ,in like maner they confesse1 that with a touch of their bare hand1 they sometimes kill a man being in perfect health and strength of bodie2 when all his garments are betwixt their hand and his flesh4 ,but if this their confession be examined by divinitie1 philosophie1 physicke1 lawe or conscience1 it will be found false and insufficient4 ,first1 for that the working of miracles is ceased4 ,secondlie1 no reason can be yeelded for a thing so farre beyond all reason4 ,thirdlie1 no receipt can be of such efficacie1 as when the same is touched with a bare hand1 from whence the veines have passage through the bodie unto the hart1 it should not annoie the poisoner2 and yet reteine vertue and force enough1 to pearse through so manie garments and the verie flesh incurablie1 to the place of death in another person4 ,cui argumento 7saith ,bodin7 nescio quid responderi possit4 ,fourthlie1 no lawe will admit such a confession1 as yeeldeth unto impossibilities1 against the which there is never any lawe provided2 otherwise it would not serve a mans turne1 to plead and proove that he was at ,berwicke that daie1 that he is accused to have doone a murther in ,canturburie2 for it might be said he was conveied to ,berwicke1 and backe againe by inchantment4 ,fiftlie1 he is not by conscience to be executed1 which hath no sound mind nor perfect judgement4 ,and yet forsooth we read1 that one mother ,stile did kill one ,saddocke with a touch on the shoulder1 for not keeping promise with hir for an old cloake1 to make hir a safegard2 and that she was hanged for hir labour4 ,j4 ,bod4 de dmon4 lib4 #b4 cap4 #h4 ,in a little pamphlet of the acts and hanging of foure witches1 in anno4 #aegi4 ,the eight ,chapter4 ,what follie it were for witches to enter into such desperate perill1 and to endure such intollerable tortures for no gaine or commoditie1 and how it comes to passe that witches are overthrowne by their confessions4 ,alas6 ,if they were so subtill1 as witchmongers make them to be1 they would espie that it were meere follie for them1 not onelie to make a bargaine with the divell to throw their soules into hell fire1 but their bodies to the tortures of temporall fire and death1 for the accomplishment of nothing that might benefit themselves at all3 but they would at the leastwise indent with the divell1 both to inrich them1 and also to enoble them2 and finallie to endue them with all worldlie felicitie and pleasure3 which is furthest from them of all other4 ,yea1 if they were sensible1 they would saie to the divell2 ,whie should ,i hearken to you1 when you will deceive me8 ,did you not promise my neighbour mother ,dutton to save and rescue hir2 and yet lo she is hanged8 ,surelie this would appose the divell verie sore4 ,and it is a woonder1 that none1 from the beginning of the world1 till this daie1 hath made this and such like objections1 whereto the divell could never make answer4 ,but were it not more madnes for them to serve the divell1 under these conditions2 and yet to endure whippings with iron rods at the divels hands2 which 7as the witchmongers write7 are so set on1 that the print of the lashes remaine upon the witches bodie ever after1 even so long as she hath a daie to live8 ,john ,bod4 ,but these old women being daunted with authoritie1 circumvented with guile1 constrained by force1 compelled by feare1 induced by error1 and deceived by ignorance1 doo fall into such rash credulitie1 and so are brought unto these absurd confessions4 ,whose error of mind and blindnes of will dependeth upon the disease and infirmitie of nature3 and therefore their actions in that case are the more to be borne withall2 bicause they1 being destitute of reason1 can have no consent4 ,for1 ,delictum sine consensu non potest committi1 neque injuria sine animo injuriandi2 that is1 ,there can be no sinne without consent1 nor injurie committed without a mind to doo wrong4 ,yet the lawe saith further1 that ,a purpose reteined in mind1 dooth nothing to the privat or publike hurt of anie man2 and much more that an impossible purpose is unpunishable4 ,san mentis voluntas1 voluntas rei possibilis est2 ,a sound mind willeth nothing but that which is possible4 ,l4 si per errorem jurisd4 omni cum inde4 ,c4 sed hoc d4 de publ4 c4 ,bal4 in leg4 c4 ,the ninth ,chapter4 ,how melancholie abuseth old women1 and of the effects thereof by sundrie examples4 ,if anie man advisedlie marke their words1 actions1 cogitations1 and gestures1 he shall perceive that melancholie abounding in their head1 and occupieng their braine1 hath deprived or rather depraved their judgements1 and all their senses3 ,i meane not of coosening witches1 but of poore melancholike women1 which are themselves deceived4 ,for you shall understand1 that the force which melancholie hath1 and the effects that it worketh in the bodie of a man1 or rather of a woman1 are almost incredible4 ,for as some of these melancholike persons imagine1 they are witches and by witchcraft can worke woonders1 and doo what they list3 so doo other1 troubled with this disease1 imagine manie strange1 incredible1 and impossible things4 ,some1 that they are monarchs and princes1 and that all other men are their subjects3 some1 that they are brute beasts3 some1 that they be urinals or earthen pots1 greatlie fearing to be broken3 some1 that everie one that meeteth them1 will conveie them to the gallowes2 and yet in the end hang themselves4 ,one thought1 that ,atlas1 whome the poets feigne to hold up heaven with his shoulders1 would be wearie1 and let the skie fall upon him3 another would spend a whole daie upon a stage1 imagining that he both heard and saw interludes1 and therewith made himselfe great sport4 ,one ,theophilus a physician1 otherwise sound inough of mind 7as it is said7 imagined that he heard and sawe musicians continuallie plaieng on instruments1 in a certeine place of his house4 ,one ,bessus1 that had killed his father1 was notablie detected2 by imagining that a swallowe upraided him therewith3 so as he himselfe thereby revealed the murther4 ,but the notablest example heereof is1 of one that was in great perplexitie1 imagining that his nose was as big as a house2 insomuch as no freend nor physician could deliver him from this conceipt1 nor yet either ease his greefe1 or satisfie his fansie in that behalfe3 till at the last1 a physician more expert in this humor than the rest1 used this devise following4 ,first1 when he was to come in at the chamber doore being wide open1 he suddenlie staied and withdrew himselfe2 so as he would not in any wise approch neerer than the doore4 ,the melancholike person musing heereat1 asked him the cause why he so demeaned himselfe8 ,who answered him in this maner3 ,sir1 your nose is so great1 that ,i can hardlie enter into your chamber but ,i shall touch it1 and consequentlie hurt it4 ,lo 7quoth he7 this is the man that must doo me good2 the residue of my freends flatter me1 and would hide mine infirmitie from me4 ,well 7said the physician7 ,i will cure you1 but you must be content to indure a little paine in the dressing3 which he promised patientlie to susteine1 and conceived certeine hope of his recoverie4 ,then entred the physician into the chamber1 creeping close by the walles1 seeming to feare the touching and hurting of his nose4 ,then did he blindfold him1 which being doone1 he caught him by the nose with a paire of pinsors1 and threw downe into a tub1 which he had placed before his patient1 a great quantitie of bloud1 with manie peeces of bullocks livers1 which he had conveied into the chamber1 whilest the others eies were bound up1 and then gave him libertie to see and behold the same4 ,he having doone thus againe twoo or three times1 the melancholike humor was so qualified1 that the mans mind being satisfied1 his greefe was eased1 and his disease cured4 ,of one that through melancholie was induced to thinke that he had a nose as big as a house1 c4 ,thrasibulus1 otherwise called ,thrasillus1 being sore oppressed with this melancholike humor1 imagined1 that all the ships1 which arrived at port ,pyrus1 were his3 insomuch as he would number them1 and command the mariners to lanch1 c3 triumphing at their safe returnes1 and moorning for their misfortunes4 ,the ,italian1 whom we called here in ,england1 the ,monarch1 was possessed with the like spirit or conceipt4 ,danus himselfe reporteth1 that he sawe one1 that affirmed constantlie that he was a cocke2 and saith that through melancholie1 such were alienated from themselves4 ,danus in dialog4 cap4 #c4 ,now1 if the fansie of a melancholike person may be occupied in causes which are both false and impossible2 why should an old witch be thought free from such fantasies1 who 7as the learned philosophers and physicians saie7 upon the stopping of their monethlie melancholike flux or issue of bloud1 in their age must needs increase therein1 as 7through their weaknesse both of bodie and braine7 the aptest persons to meete with such melancholike imaginations3 with whome their imaginations remaine1 even when their senses are gone4 ,which ,bodin laboureth to disproove1 therein shewing himselfe as good a physician1 as else-where a divine4 ,j4 ,baptist4 ,p4 ,n4 cap4 #b4 ,card4 de var4 rerum4 ,j4 ,wier4 de prestigiis dmonum1 c4 ,aristotle4 ,john4 ,bod4 ,but if they may imagine1 that they can transforme their owne bodies1 which neverthelesse remaineth in the former shape3 how much more credible is it1 that they may falselie suppose they can hurt and infeeble other mens bodies2 or which is lesse1 hinder the comming of butter8 c4 ,but what is it that they will not imagine1 and consequentlie confesse that they can doo2 speciallie being so earnestlie persuaded thereunto1 so sorelie tormented1 so craftilie examined1 with such promises of favour1 as wherby they imagine1 that they shall ever after live in great credit welth8 c4 ,if you read the executions doone upon witches1 either in times past in other countries1 or latelie in this land2 you shall see such impossibilities confessed1 as none1 having his right wits1 will beleeve4 ,among other like false confessions1 we read that there was a witch confessed at the time of hir death or execution1 that she had raised all the tempests1 and procured all the frosts and hard weather that happened in the winter #aefe3 and that manie grave and wise men beleeved hir4 ,ant4 ,houin4 ,the tenth ,chapter4 ,that voluntarie confessions may be untrulie made1 to the undooing of the confessors1 and of the strange operation of melancholie1 prooved by a familiar and late example4 ,but that it may appeere1 that even voluntarie confession 7in this case7 may be untrulie made1 though it tend to the destruction of the confessor2 and that melancholie may moove imaginations to that effect3 ,i will cite a notable instance concerning this matter1 the parties themselves being yet alive1 and dwelling in the parish of ,sellenge in ,kent1 and the matter not long sithence in this sort performed4 ,one ,ade ,davie1 the wife of ,simon ,davie1 husbandman1 being reputed a right honest bodie1 and being of good parentage1 grew suddenlie 7as hir husband informed mee1 and as it is well knowne in these parts7 to be somewhat pensive and more sad than in times past4 ,which thing though it greeved him1 yet he was loth to make it so appeere1 as either his wife might be troubled or discontented therewith1 or his neighbours informed thereof2 least ill husbandrie should be laid to his charge 7which in these quarters is much abhorred47 ,but when she grew from pensivenes1 to some perturbation of mind2 so as hir accustomed rest began in the night season to be withdrawne from hir1 through sighing and secret lamentation2 and that1 not without teares1 hee could not but demand the cause of hir conceipt and extraordinarie moorning4 ,but although at that time she covered the same1 acknowledging nothing to be amisse with hir3 soone after notwithstanding she fell downe before him on hir knees1 desiring him to forgive hir1 for she had greevouslie offended 7as she said7 both ,god him4 ,hir poore husband being abashed at this hir behaviour1 comforted hir1 as he could2 asking hir the cause of hir trouble greefe3 who told him1 that she had1 7contrarie to ,gods lawe7 to the offense of all good christians1 to the injurie of him1 speciallie to the losse of hir owne soule1 bargained and given hir soule to the divell1 to be delivered unto him within short space4 ,whereunto hir husband answered1 saieng2 ,wife1 be of good cheere1 this thy bargaine is void and of none effect3 for thou hast sold that which is none of thine to sell2 sith it belongeth to ,christ1 who hath bought it1 and deerelie paid for it1 even with his bloud1 which he shed upon the crosse2 so as the divell hath no interest in thee4 ,after this1 with like submission1 teares1 and penitence1 she said unto him2 ,oh husband1 ,i have yet committed another fault1 and doone you more injurie3 for ,i have bewitched you and your children4 ,be content 7quoth he7 by the grace of ,god1 ,jesus ,christ shall unwitch us3 for none evill can happen to them that feare ,god4 ,a ,kentish storie of a late accident4 ,note the christian comfort of the husbd to his wife4 ,and 7as trulie as the ,lord liveth7 this was the tenor of his words unto me1 which ,i knowe is true1 as proceeding from unfeigned lips1 and from one that feareth ,god4 ,now when the time approched that the divell should come1 and take possession of the woman1 according to his bargaine1 he watched and praied earnestlie1 and caused his wife to read psalmes and praiers for mercie at ,gods hands3 and suddenlie about midnight1 there was a great rumbling beelowe under his chamber windowe1 which amazed them exceedinglie4 ,for they conceived1 that the divell was beelowe1 though he had no power to come up1 bicause of their fervent praiers4 ,he that noteth this womans first and second confession1 freelie and voluntarilie made1 how everie thing concurred that might serve to adde credit thereunto1 and yeeld matter for hir condemnation1 would not thinke1 but that if ,bodin were foreman of hir inquest1 he would crie2 ,guiltie3 would hasten execution upon hir2 who would have said as much before any judge in the world1 if she had beene examined2 and have confessed no lesse1 if she had beene arraigned therupon4 ,but ,god knoweth1 she was innocent of anie these crimes3 howbeit she was brought lowe and pressed downe with the weight of this humor1 so as both hir rest and sleepe were taken awaie from hir2 hir fansies troubled and disquieted with despaire1 and such other cogitations as grew by occasion thereof4 ,and yet ,i beleeve1 if any mishap had insued to hir husband1 or his children2 few witchmongers would have judged otherwise1 but that she had bewitched them4 ,and she 7for hir part7 so constantlie persuaded hir selfe to be a witch1 that she judged hir selfe worthie of death2 insomuch as being reteined in hir chamber1 she sawe not anie one carrieng a faggot to the fier1 but she would saie it was to make a fier to burne hir for witcherie4 ,but ,god knoweth she had bewitched none1 neither insued there anie hurt unto anie1 by hir imagination1 but unto hir selfe4 ,confutation4 ,and as for the rumbling1 it was by occasion of a sheepe1 which was flawed1 and hoong by the wals1 so as a dog came and devoured it2 whereby grew the noise which ,i before mentioned3 and she being now recovered1 remaineth a right honest woman1 far from such impietie1 and ashamed of hir imaginations1 which she perceiveth to have growne through melancholie4 ,a comicall catastrophe4 ,the eleventh ,chapter4 ,the strange and divers effects of melancholie1 and how the same humor abounding in witches1 or rather old women1 filleth them full of mervellous imaginations1 and that their confessions are not to be credited4 ,but in truth1 this melancholike humor 7as the best physicians affirme7 is the cause of all their strange1 impossible1 and incredible confessions3 which are so fond1 that ,i woonder how anie man can be abused thereby4 ,howbeit1 these affections1 though they appeare in the mind of man1 yet are they bred in the bodie1 and proceed from this humor1 which is the verie dregs of bloud1 nourishing and feeding those places1 from whence proceed feares1 cogitations1 superstitions1 fastings1 labours1 and such like4 ,h4 ,card4 de var4 rerum4 cap4 #h4 ,jo4 ,wierus de prst4 lib4 #f4 cap4 #h4 ,this maketh sufferance of torments1 and 7as some saie7 foresight of things to come1 and preserveth health1 as being cold and drie3 it maketh men subject to leanenesse1 and to the quartane ague4 ,they that are vexed therewith1 are destroiers of themselves1 stout to suffer injuries1 fearefull to offer violence2 except the humor be hot4 ,they learne strange toongs with small industrie 7as ,aristotle and others affirme47 ,aristotle de somnio4 ,h4 ,card4 lib4 #h de var4 rer4 ,if our witches phantasies were not corrupted1 nor their wils confounded with this humor1 they would not so voluntarilie and readilie confesse that which calleth their life in question2 whereof they could never otherwise be convicted4 ,j4 ,bodin with his lawyers physicke reasoneth contrarilie2 as though melancholie were furthest of all from those old women1 whom we call witches3 deriding the most famous and noble physician ,john ,wier for his opinion in that behalfe4 ,but bicause ,i am no physician1 ,i will set a physician to him2 namelie ,erastus1 who hath these words1 to wit1 that ,these witches1 through their corrupt phantasie abounding with melancholike humors1 by reason of their old age1 doo dreame and imagine they hurt those things which they neither could nor doo hurt2 and so thinke they knowe an art1 which they neither have learned nor yet understand4 ,jo4 ,bod4 contra ,jo4 ,wierum4 ,but whie should there be more credit given to witches1 when they saie they have made a reall bargaine with the divell1 killed a cow1 bewitched butter1 infeebled a child1 forespoken hir neighbour1 c3 than when she confesseth that she transubstantiateth hir selfe1 maketh it raine or haile1 flieth in the aire1 goeth invisible1 transferreth corne in the grasse from one field to another8 c4 ,if you thinke that in the one their confessions be sound1 whie should you saie that they are corrupt in the other2 the confession of all these things being made at one instant1 and affirmed with like constancie1 or rather audacitie8 ,but you see the one to be impossible1 and therefore you thinke thereby1 that their confessions are vaine and false4 ,the other you thinke may be doone1 and see them confesse it1 and therefore you conclude1 ,a posse ad esse2 as being persuaded it is so1 bicause you thinke it may be so4 ,but ,i saie1 both with the divines1 and philosophers1 that that which is imagined of witchcraft1 hath no truth of action2 or being besides their imagination1 the which 7for the most part7 is occupied in false causes4 ,for whosoever desireth to bring to passe an impossible thing1 hath a vaine1 an idle1 and a childish persuasion1 bred by an unsound mind3 for ,san mentis voluntas1 voluntas rei possibilis est2 ,the will of a sound mind1 is the desire of a possible thing4 ,august4 lib4 de ,trinit4 #c4 ,idem4 de civit4 ,dei4 ,clemens4 recogn4 #c ,iamblichus4 ,jo4 ,wierus4 ,cardanus4 ,pampia c4 ,the twelfe ,chapter4 ,a confutation of witches confessions1 especiallie concerning their league4 ,but it is objected1 that witches confesse they renounce the faith1 and as their confession must be true 7or else they would not make it37 so must their fault be worthie of death1 or else they should not be executed4 ,whereunto ,i answer as before2 that their confessions are extorted1 or else proceed from an unsound mind4 ,yea ,i saie further1 that we our selves1 which are sound of mind1 and yet seeke anie other waie of salvation than ,christ ,jesus1 or breake his commandements1 or walke not in his steps with a livelie faith1 c3 doo not onlie renounce the faith1 but ,god himselfe3 and therefore they 7in confessing that they forsake ,god1 and imbrace sathan7 doo that which we all should doo4 ,as touching that horrible part of their confession1 in the league which tendeth to the killing of their owne and others children1 the seething of them1 and the making of their potion or pottage1 and the effects thereof2 their good fridaies meeting1 being the daie of their deliverance1 their incests1 with their returne at the end of nine moneths1 when commonlie women be neither able to go that journie1 nor to returne1 c2 it is so horrible1 unnaturall1 unlikelie1 and unpossible2 that if ,i should behold such things with mine eies1 ,i should rather thinke my selfe dreaming1 dronken1 or some waie deprived of my senses2 than give credit to so horrible and filthie matters4 ,an objection4 ,the resolution4 ,how hath the oile or pottage of a sodden child such vertue1 as that a staffe annointed therewith1 can carrie folke in the aire8 ,their potable liquor1 which 7they saie7 maketh maisters of that facultie1 is it not ridiculous8 ,and is it not1 by the opinion of all philosophers1 physicians1 and divines1 void of such vertue1 as is imputed thereunto8 ,a forged miracle4 ,their not fasting on fridaies1 and their fasting on sundaies1 their spetting at the time of elevation1 their refusall of holie water1 their despising of superstitious crosses1 c3 which are all good steps to true christianitie1 helpe me to confute the residue of their confessions4 ,the xiii4 ,chapter4 ,a confutation of witches confessions1 concerning making of tempests and raine3 of the naturall cause of raine1 and that witches or divels have no power to doo such things4 ,and to speake more generallie of all the impossible actions referred unto them1 as also of their false confessions2 ,i saie1 that there is none which acknowledgeth ,god to be onlie omnipotent1 and the onlie worker of all miracles1 nor anie other indued with meane sense1 but will denie that the elements are obedient to witches1 and at their commandement2 or that they may at their pleasure send raine1 haile1 tempests1 thunder1 lightening2 when she being but an old doting woman1 casteth a flint stone over hir left shoulder1 towards the west1 or hurleth a little sea sand up into the element1 or wetteth a broome sprig in water1 and sprinkleth the same in the aire2 or diggeth a pit in the earth1 and putting water therein1 stirreth it about with hir finger2 or boileth hogs bristles1 or laieth sticks acrosse upon a banke1 where never a drop of water is2 or burieth sage till it be rotten3 all which things are confessed by witches1 and affirmed by writers to be the meanes that witches use to moove extraordinarie tempests and raine1 c4 ,the waies that witches use to make raine1 c4 ,nider4 ,mal4 ,malef4 ,j4 ,bod4 ,frier ,barth4 ,heming4 ,danus1 c4 ,we read in ,m4 ,maleficarum1 that a little girle walking abroad with hir father in his land1 heard him complaine of drought1 wishing for raine1 c4 ,whie father 7quoth the child7 ,i can make it raine or haile1 when and where ,i list8 ,he asked where she learned it4 ,she said1 of hir mother1 who forbad hir to tell anie bodie thereof4 ,he asked hir how hir mother taught hir8 ,she answered1 that hir mother committed hir to a maister1 who would at anie time doo anie thing for hir4 ,whie then 7said he7 make it raine but onlie in my field4 ,and so she went to the streame1 and threw up water in hir maisters name1 and made it raine presentlie4 ,and proceeding further with hir father1 she made it haile in another field1 at hir fathers request4 ,hereupon he accused his wife1 and caused hir to be burned2 and then he new christened his child againe3 which circumstance is common among papists and witchmongers4 ,and howsoever the first part hereof was prooved1 there is no doubt but the latter part was throughlie executed4 ,if they could indeed bring these things to passe at their pleasure1 then might they also be impediments unto the course of all other naturall things1 and ordinances appointed by ,god3 as1 to cause it to hold up1 when it should raine2 and to make midnight1 of high noone3 and by those meanes 7,i saie7 the divine power should beecome servile to the will of a witch1 so as we could neither eat nor drinke but by their permission4 ,mal4 ,malef4 par4 #b4 qu4 #a4 cap4 #ab4 ,he that can lie1 can steale2 as he that can worke can plaie4 ,me thinks ,seneca might satisfie these credulous or rather idolatrous people1 that runne a whorehunting1 either in bodie or phansie1 after these witches1 beleeving all that is attributed unto them1 to the derogation of ,gods glorie4 ,he saith1 that the rude people1 and our ignorant predecessors did beleeve1 that raine and showers might be procured and staied by witches charmes and inchantments3 of which kind of things that there can nothing be wrought1 it is so manifest1 that we need not go to anie philosophers schoole1 to learne the confutation thereof4 ,but ,jeremie1 by the word of ,god1 dooth utterlie confound all that which may be devised for the maintenance of that foolish opinion1 saieng2 ,are there any among the gods of the gentiles1 that sendeth raine1 or giveth showers from heaven8 ,art not thou the selfe same our ,lord ,god8 ,we will trust in thee1 for thou dooest and makest all these things4 ,i may therefore with ,brentius boldlie saie1 that ,it is neither in the power of witches nor divels1 to accomplish that matter2 but in ,god onelie4 ,for when exhalations are drawne and lifted up from out of the earth1 by the power of the sunne1 into the middle region of the aire1 the coldnes thereof constreineth and thickeneth those vapours2 which being beecome clouds1 are dissolved againe by the heate of the sunne1 wherby raine or haile is ingendred2 raine1 if by the waie the drops be not frosen and made haile4 ,these circumstances being considered with the course of the whole scripture1 it can neither be in the power of witch or divell to procure raine1 or faire weather4 ,jere4 #af1 #bb4 ,dii gentium dmonia1 ,the gods of the gentiles are divels4 ,the naturall generation of haile and raine4 ,and whereas the storie of ,job in this case is alledged against me 7wherein a witch is not once named7 ,i have particularlie answered it else-where4 ,and therefore thus much onelie ,i say heere2 that ,even there1 where it pleased ,god 7as ,calvine saith7 to set downe circumstances for the instruction of our grosse capacities1 which are not able to conceive of spirituall communication1 or heavenlie affaires2 the divell desireth ,god to stretch out his hand1 and touch all that ,job hath4 ,and though he seemeth to grant sathans desire1 yet ,god himselfe sent fire from heaven1 c4 ,where1 it is to be gathered1 that although ,god said1 ,he is in thine hand3 it was the ,lords hand that punished ,job1 and not the hand of the divell1 who said not1 ,give me leave to plague him2 but1 ,laie thine hand upon him4 ,and when ,job continued faithfull notwithstanding all his afflictions1 in his children1 bodie and goods2 the divell is said to come againe to ,god1 and to saie as before1 to wit3 ,now stretch out thine hand1 and touch his bones and his flesh4 ,which argueth as well that he could not doo it1 as that he himselfe did it not before4 ,and be it here remembred1 that ,m4 ,mal4 and the residue of the witchmongers denie1 that there were any witches in ,jobs time4 ,but see more hereof elsewhere4 ,job #a1 #aa4 ,ib4 verse #af4 ,job #b1 #e4 ,mal4 ,malef4 pa4 #a1 qu4 #b4 ,the xiiii4 ,chapter4 ,what would ensue1 if witches confessions or witchmongers opinions were true1 concerning the effects of witchcraft1 inchantments1 c4 ,if it were true that witches confesse1 or that all writers write1 or that witchmongers report1 or that fooles beleeve1 we should never have butter in the chearne1 nor cow in the close1 nor corne in the field1 nor faire weather abroad1 nor health within doores4 ,or if that which is conteined in ,m4 ,mal4 ,bodin1 c3 or in the pamphlets late set foorth in ,english1 of witches executions1 shuld be true in those things that witches are said to confesse1 what creature could live in securitie8 ,or what needed such preparation of warres1 or such trouble1 or charge in that behalfe8 ,no prince should be able to reigne or live in the land4 ,for 7as ,danus saith7 that one ,martine a witch killed the emperour of ,germanie with witchcraft3 so would our witches 7if they could7 destroie all our magistrates4 ,one old witch might overthrowe an armie roiall3 and then what needed we any guns1 or wild fire1 or any other instruments of warre8 ,a witch might supplie all wants1 and accomplish a princes will in this behalfe1 even without charge or bloudshed of his people4 ,but these suppositis are false1 ,ergo the consequencies are not true4 ,if it be objected1 that witches worke by the divell1 and christian princes are not to deale that way2 ,i answer1 that few princes disposed to battell would make conscience therin1 speciallie such as take unjust wars in hand1 using other helpes1 devises1 engines as unlawfull and divelish as that2 in whose campe there is neither the rule of religion or christian order observed3 insomuch as ravishments1 murthers1 blasphemies and thefts are there most commonlie and freelie committed4 ,so that the divell is more feared1 and better served in their camps1 than ,god almightie4 ,mal4 ,malef4 ,j4 ,bodin4 ,bar4 ,spineus4 ,but admit that souldiers would be scrupulous herein1 the pope hath authoritie to dispense therewith2 as in like case he hath doone1 by the testimonie of his owne authors and friends4 ,admit also1 that throughout all christendome1 warres were justly mainteined1 and religion dulie observed in their camps2 yet would the ,turke and other infidels cut our throtes1 or at least one anothers throte1 with the helpe of their witches2 for they would make no conscience thereof4 ,the xv4 ,chapter4 ,examples of forren nations1 who in their warres used the assistance of witches2 of eybiting witches in ,ireland1 of two archers that shot with familiars4 ,in the warres between the kings of ,denmarke and ,sueveland1 #aefc4 the ,danes doo write1 that the king of ,sueveland caried about with him in his campe1 foure old witches1 who with their charms so qualified the ,danes1 as they were thereby disabled to annoie their enimies3 insomuch as1 if they had taken in hand anie enterprise1 they were so infeebled by those witches1 as they could performe nothing4 ,and although this could have no credit at the first1 yet in the end1 one of these witches was taken prisoner1 and confessed the whole matter2 so as 7saith he7 the threds1 the line1 and the characters were found in the high waie and water plashes4 ,witches in warres4 ,the ,irishmen addict themselves wonderfullie to the credit and practise hereof2 insomuch as they affirme1 that not onelie their children1 but their cattell1 are 7as they call it7 eybitten1 when they fall suddenlie sicke1 and terme one sort of their witches eybiters2 onelie in that respect3 yea and they will not sticke to affirme1 that they can rime either man or beast to death4 ,also the ,west ,indians and ,muscovits doo the like3 and the ,hunnes 7as ,gregorie ,turonensis writeth7 used the helpe of witches in time of war4 ,eybiting witches4 ,i find another storie written in ,m4 ,mal4 repeated by ,bodin2 that one souldier called ,pumher1 dailie through witchcraft killed with his bowe and arrowes three of the enimies1 as they stood peeping over the walles of a castell besieged3 so as in the end he killed them all quite1 saving one4 ,the triall of the archers sinister dealing1 and a proofe thereof expressed1 is2 for that he never lightly failed when he shot1 and for that he killed them by three a daie2 and had shot three arrowes into a rood4 ,this was he that shot at a pennie on his sonnes head1 and made readie another arrow1 to have slaine the duke ,remgrave that commanded it4 ,and doubtlesse1 bicause of his singular dexteritie in shooting1 he was reputed a witch1 as dooing that which others could not doo1 nor thinke to be in the power of man to doo3 though indeed no miracle1 no witchcraft1 no impossibilitie nor difficultie consisted therein4 ,pumher an archer4 ,but this latter storie ,i can requite with a familiar example4 ,for at ,towne ,malling in kent1 one of ,q4 ,maries justices1 upon the complaint of many wise men1 and a few foolish boies1 laid an archer by the heeles2 bicause he shot so neere the white at buts4 ,for he was informed and persuaded1 that the poore man plaied with a flie1 otherwise called a divell or familiar4 ,and bicause he was certified that the archer aforesaid shot better than the common shooting1 which he before had heard of or seene1 he conceived it could not be in ,gods name1 but by inchantment3 whereby this archer 7as he supposed by abusing the ,queenes liege people7 gained some one daie two or three shillings1 to the detriment of the commonwealth1 and to his owne inriching4 ,and therefore the archer was severelie punished1 to the great encouragement of archers1 and to the wise example of justice2 but speciallie to the overthrowe of witchcraft4 ,and now againe to our matter4 ,a skilfull archer punished by an unskilfull ,justice4 ,the xvi4 ,chapter4 ,authorities condemning the fantasticall confessions of witches1 and how a popish doctor taketh upon him to disproove the same4 ,certeine generall councels1 by their decrees1 have condemned the confessions and erronious credulitie of witches1 to be vaine1 fantasticall and fabulous4 ,and even those1 which are parcell of their league1 wherupon our witchmongers doo so build1 to wit2 their night walkings and meetings with ,herodias1 and the ,pagan gods3 at which time they should passe so farre in so little a space on cockhorsse2 their transubstantiation1 their eating of children1 and their pulling of them from their mothers sides1 their entring into mens houses1 through chinks and little holes1 where a flie can scarselie wring out1 and the disquieting of the inhabitants1 c3 all which are not onelie said by a generall councell to be meere fantasticall1 and imaginations in dreames2 but so affirmed by the ancient writers4 ,the words of the councell are these2 ,it may not be omitted1 that certeine wicked women following sathans provocations1 being seduced by the illusion of divels1 beleeve and professe1 that in the night times ride abroad with ,diana1 the goddesse of the ,pagans1 or else with ,herodias1 with an innumerable multitude1 upon certeine beasts1 and passe over manie countries and nations1 in the silence of the night1 and doo whatsoever those fairies or ladies command1 c4 ,and it followeth even there2 ,let all ministers therefore in their severall cures1 preach to ,gods people1 so as they may knowe all these things to be false1 c4 ,it followeth in the same councell2 ,therefore1 whosoever beleeveth that any creature may be either created by them1 or else changed into better or worsse1 or be any way transformed into any other kind or likenes of any1 but of the creator himselfe1 is assuredlie an infidell1 and woorsse than a ,pagan4 ,concil4 ,acquirens in decret4 #bf4 qu4 #e4 can4 episcopi4 ,august4 de spiritu anima cap4 #h4 ,franc4 ,ponzivib4 tract de lam4 numero #di4 ,grillandus de sort4 numero4 #f4 ,and if this be credible1 then all these their bargaines and assemblies1 c3 are incredible1 which are onelie ratified by certeine foolish and extorted confessions2 and by a fable of ,s4 ,germane1 who watched the fairies or witches1 being at a reere banket1 and through his holinesse staied them1 till he sent to the houses of those neighbours1 which seemed to be there1 and found them all in bed2 and so tried1 that these were divels in the likenesse of those women4 ,which if it were as true1 as it is false1 it might serve well to confute this their meeting and night-walking4 ,for if the divels be onlie present in the likenesse of witches1 then is that false1 which is attributed to witches in this behalfe4 ,in histor4 vel vita sancti ,germani4 ,but bicause the old hammar of ,sprenger and ,institor1 in their old ,malleo ,maleficarum1 was insufficient to knocke downe this councell2 a yoong beetle-head called ,frier ,bartholomus ,spineus hath made a new leaden beetle1 to beate downe the councell1 and to kill these old women4 ,wherein he counterfeiting ,aesops asse1 claweth the pope with his heeles3 affirming upon his credit1 that the councell is false and erronious2 bicause the doctrine swarveth from the popish church1 and is not authenticall but apocryphall2 saieng 7though untrulie7 that that councell was not called by the commandement and pleasure of the pope1 nor ratified by his authoritie1 which 7saith he7 is sufficient to disanull all councels4 ,for surelie 7saith this frier1 which at this instant is a cheefe inquisitor7 if the words of this councell were to be admitted1 both ,i1 and all my predecessors had published notorious lies1 and committed manie injurious executions2 whereby the popes themselves also might justlie be detected of error1 contrarie to the catholike beleefe in that behalfe4 ,marrie he saith1 that although the words and direct sense of this councell be quite contrarie to truth and his opinion2 yet he will make an exposition thereof1 that shall somewhat mitigate the lewdnes of the same2 and this he saith is not onlie allowable to doo1 but also meritorious4 ,marke the mans words1 and judge his meaning4 ,novus ,mal4 ,mal in qu4 de strigib4 cap4 #ba4 #bb4 #bc1 c4 ,bar4 ,spineus4 ,mal4 ,malef4 cap4 #bc4 in qu4 de strigib4 ,the xvii4 ,chapter4 ,witchmongers reasons1 to proove that witches can worke wonders1 ,bodins tale of a ,friseland preest transported1 that imaginations1 proceeding of melancholie doo cause illusions4 ,old ,m4 ,maleficarum also saith1 that the councels and doctors were all deceived heerein1 and alledging authoritie therfore1 confuteth that opinion by a notable reason1 called ,petitio principii1 or rather1 ,ignotum per ignotius1 in this maner3 ,they can put changlings in the place of other children2 ,ergo they can transferre and transforme themselves and others1 c3 according to their confession in that behalfe4 ,item he saith1 and ,bodin justifieth it1 that a preest in ,friseland was corporallie transferred into a farre countrie1 as witnessed another preest of ,oberdorf his companion1 who saw him aloft in the aire3 ,ergo saith ,m4 ,mal4 they have all beene deceived hitherto1 to the great impunitie of horrible witches4 ,wherein he opposeth his follie against ,god and his church1 against the truth1 and against all possibilitie4 ,but surelie it is almost incredible1 how imagination shall abuse such as are subject unto melancholie2 so as they shall beleeve they see1 heare1 and doo that1 which never was nor shall be2 as is partlie declared1 if you read ,galen ,de locis affectis1 and may more plainelie appeere also if you read ,aristotle ,de somnio4 ,mal4 ,malef4 pa4 #a1 cap4 #c4 ,guli4 ,parisi4 ,and thereof ,s4 ,augustine saith well1 that he is too much a foole and a blockhead1 that supposeth those things to be doone indeed1 and corporallie1 which are by such persons phantasticallie imagined3 which phantasticall illusions do as well agree and accord 7as ,algerus saith7 with magicall deceipts1 as the veritie accompanieth divine holinesse4 ,august4 de spiritu anima4 ,lib4 #a4 cap4 #g4 de eucharist4 ,the xviii4 ,chapter4 ,that the confession of witches is insufficient in civill and common lawe to take awaie life4 ,what the sounder divines1 and decrees of councels determine in this case4 ,alas6 what creature being sound in state of mind1 would 7without compulsion7 make such maner of confessions as they do2 or would1 for a trifle1 or nothing1 make a perfect bargaine with the divell for hir soule1 to be yeelded up unto his tortures and everlasting flames1 and that within a verie short time2 speciallie being through age most commonlie unlike to live one whole yeare8 ,the terror of hell fire must needs be to them diverslie manifested1 and much more terrible2 bicause of their weaknesse1 nature1 and kind1 than to any other3 as it would appeere1 if a witch were but asked1 ,whether she would be contented to be hanged one yeare hence1 upon condition hir displesure might be wreked upon hir enimie presentlie4 ,as for theeves1 such other1 they thinke not to go to hell fire2 but are either persuaded there is no hell1 or that their crime deserveth it not1 or else that they have time enough to repent3 so as1 no doubt1 if they were perfectlie resolved heereof1 they would never make such adventures4 ,neither doo ,i thinke1 that for any summe of monie1 they would make so direct a bargaine to go to hell fire4 ,now then ,i conclude1 that confession in this behalf is insufficient to take awaie the life of any body2 or to atteine such credit1 as to be beleeved without further proofe4 ,for as ,augustine and ,isidore1 with the rest of the sounder divines saie1 that these prestigious things1 which are wrought by witches are fantasticall3 so doo the sounder decrees of councels and canons agree1 that in that case1 there is no place for criminall action4 ,and the lawe saith1 that ,the confession of such persons as are illuded1 must needs be erronious1 and therefore is not to be admitted3 for1 ,confessio debet tenere verum possibile4 ,but these things are opposite both to lawe and nature1 and therfore it followeth not2 ,bicause these witches confesse so1 ,ergo it is so4 ,for the confession differeth from the act1 or from the possibilitie of the act4 ,and whatsoever is contrarie to nature faileth in his principles1 and therefore is naturallie impossible4 ,it is not likelie they would so doo3 ,ergo a lie4 ,august4 de civit4 ,dei4 ,isidor4 lib4 7#h4 cap4 #i47 ,etymol4 #bf4 qu4 #e4 ca4 nec mirum4 ,ponzivibius de lamiis1 volum4 #aj4 ,l4 error1 ,l4 cum post4 c4 de juris facti ignor4 ac in ,l4 de tat4 4 item de interrog4 acti4 ,per glos4 ,bal4 alios in ,l4 #a4 c4 de confes4 glos4 nec4 si de confes4 in #f4 ad leg4 ,aquil ,l4 ,neracius4 4 fin4 ,ut per ,bald4 ,august4 in ,l4 ,i4 c4 de confess1 c4 ,extra4 de presump4 literas4 ,per ,bald4 in d4 leg4 c4 ,extra4 de test cum literis4 ,mal4 ,malef4 pa4 #c qust4 #e4 cap4 #aa4 ,the lawe also saith1 ,in criminalibus regulariter non statur soli confessioni rei1 ,in criminall cases or touching life1 we must not absolutelie stand to the confession of the accused partie3 but in these matters proofes must be brought more cleare than the light it selfe4 ,and in this crime no bodie must be condemned upon presumptions4 ,and where it is objected and urged1 that ,since ,god onelie knoweth the thoughts1 therefore there is none other waie of proofe but by confession3 ,it is answered thus in the lawe1 to wit3 ,their confession in this case conteineth an outward act1 and the same impossible both in lawe and nature1 and also unlikelie to be true2 and therefore ,quod verisimile non est1 attendi non debet4 ,so as1 though their confessions may be worthie of punishment1 as whereby they shew a will to commit such mischeefe1 yet not worthie of credit1 as that they have such power4 ,for1 ,si factum absit1 solque opinione laborent1 stultorum genere sunt2 ,if they confesse a fact performed but in opinion1 they are to be reputed among the number of fooles4 ,neither may any man be by lawe condemned for criminall causes1 upon presumptions1 nor yet by single witnesses3 neither at the accusation of a capitall enimie1 who indeed is not to be admitted to give evidence in this case2 though it please ,m4 ,mal4 and ,bodin to affirme the contrarie4 ,but beyond all equitie1 these inquisitors have shifts and devises enow1 to plague and kill these poore soules3 for 7they say7 their fault is greatest of all others2 bicause of their carnall copulation with the divell1 and therefore they are to be punished as heretikes1 foure maner of waies3 to wit2 with excommunication1 deprivation1 losse of goods1 and also with death4 ,mal4 malef4 qust4 #ad4 pa4 #a4 ,and indeede they find lawe1 and provide meanes thereby to mainteine this their bloudie humor4 ,for it is written in their popish canons1 that ,as for these kind of heretikes1 how much soever they repent and returne to the faith1 they may not be reteined alive1 or kept in perpetuall prison2 but be put to extreame death4 ,yea1 ,m4 ,mal4 writeth1 that ,a witches sinne is the sinne against the ,holie-ghost2 to wit1 irremissible3 yea further1 that it is greater than the sinne of the angels that fell4 ,in which respect ,i wonder1 that ,moses delivered not three tables to the children of ,israell2 or at the leastwise1 that he exhibited not commandements for it4 ,it is not credible that the greatest should be included in the lesse1 c4 ,c4 de malef4 ,l4 nullus4 ,l nemo4 ,l4 culpa4 and affirmed by ,mal4 malef4 ,mal4 malef4 qust4 #ag4 ,but when these witchmongers are convinced in the objection concerning their confessions2 so as thereby their tyrannicall arguments cannot prevaile1 to imbrue the magistrates hands in so much bloud as their appetite requireth3 they fall to accusing them of other crimes1 that the world might thinke they had some colour to mainteine their malicious furie against them4 ,the xix4 ,chapter4 ,of foure capitall crimes objected against witches1 all fullie answered and confuted as frivolous4 #a4 ,idolatrie1 confuted4 ,first therefore they laie to their charge idolatrie4 ,but alas without all reason3 for such are properlie knowne to us to be idolaters1 as doo externall worship to idols or strange gods4 ,the furthest point that idolatrie can be stretched unto1 is1 that they1 which are culpable therein1 are such as hope for and seeke salvation at the hands of idols1 or of anie other than ,god2 or fix their whole mind and love upon anie creature1 so as the power of ,god be neglected and contemned thereby4 ,but witches neither seeke nor beleeve to have salvation at the hands of divels1 but by them they are onlie deceived2 the instruments of their phantasie being corrupted1 and so infatuated1 that they suppose1 confesse1 and saie they can doo that1 which is as farre beyond their power and nature to doo1 as to kill a man at ,yorke before noone1 when they have beene seene at ,london in that morning1 c4 ,but if these latter idolaters1 whose idolatrie is spirituall1 and committed onelie in mind1 should be punished by death2 then should everie covetous man1 or other1 that setteth his affection anie waie too much upon an earthlie creature1 be executed1 and yet perchance the witch might escape scotfree4 #b4 ,apostasie1 confuted4 ,secondlie1 apostasie is laid to their charge1 whereby it is inferred1 that they are worthie to die4 ,but apostasie is1 where anie of sound judgement forsake the gospell1 learned and well knowne unto them2 and doo not onelie imbrace impietie and infidelitie2 but oppugne and resist the truth erstwhile by them professed4 ,but alas these poore women go not about to defend anie impietie1 but after good admonition repent4 #c4 ,seducing of the people1 confuted4 ,thirdlie1 they would have them executed for seducing the people4 ,but ,god knoweth they have small store of ,rhetorike or art to seduce2 except to tell a tale of ,robin good-fellow be to deceive and seduce4 ,neither may their age or sex admit that opinion or accusation to be just3 for they themselves are poore seduced soules4 ,i for my part 7as else-where ,i have said7 have prooved this point to be false in most apparent sort4 #d4 ,carnall copulation with ,incubus1 confuted4 ,fourthlie1 as touching the accusation1 which all the writers use herein against them for their carnall copulation with ,incubus3 the follie of mens credulitie is as much to be woondered at and derided1 as the others vaine and impossible confessions4 ,for the divell is a spirit1 and hath neither flesh nor bones1 which were to be used in the performance of this action4 ,and since he also lacketh all instruments1 substance1 and seed ingendred of bloud2 it were follie to staie overlong in the confutation of that1 which is not in the nature of things4 ,and yet must ,i saie somewhat heerein1 bicause the opinion hereof is so stronglie and universallie received1 and the fables hereupon so innumerable2 wherby ,m4 ,mal4 ,bodin1 ,hemingius1 ,hyperius1 ,danus1 ,erastus1 and others that take upon them to write heerein1 are so abused1 or rather seeke to abuse others2 as ,i woonder at their fond credulitie in this behalfe4 ,for they affirme undoubtedlie1 that the divell plaieth ,succubus to the man1 and carrieth from him the seed of generation1 which he delivereth as ,incubus to the woman1 who manie times that waie is gotten with child2 which will verie naturallie 7they saie7 become a witch1 and such a one they affirme ,merline was4 ,how the divell plaieth ,succubus and ,incubus4 ,the xx4 ,chapter4 ,a request to such readers as loath to heare or read filthie and bawdie matters 7which of necessitie are heere to be inserted7 to passe over eight chapters4 ,but in so much as ,i am driven 7for the more manifest bewraieng and displaieng of this most filthie and horrible error7 to staine my paper with writing thereon certeine of their beastlie and bawdie assertions and examples1 whereby they confirme this their doctrine 7being my selfe both ashamed1 and loth once to thinke upon such filthinesse1 although it be to the condemnation thereof7 ,i must intreat you that are the readers hereof1 whose chaste eares cannot well endure to heare of such abhominable lecheries1 as are gathered out of the bookes of those witchmongers 7although doctors of divinitie1 and otherwise of great authoritie and estimation7 to turne over a few leaves1 wherein 7,i saie7 ,i have like a groome thrust their bawdie stuffe 7even that which ,i my selfe loath7 as into a stinking corner3 howbeit1 none otherwise1 ,i hope1 but that the other parts of my writing shall remaine sweet1 and this also covered as close as may be4 ,a peroration to the readers4 ,the fourth ,booke4 ,the first ,chapter4 ,of witchmongers opinions concerning evill spirits1 how they frame themselves in more excellent sort than ,god made us4 ,james ,sprenger and ,henrie ,institor1 in ,m4 ,mal4 agreing with ,bodin1 ,barth4 ,spineus1 ,danus1 ,erastus1 ,hemingius1 and the rest1 doo make a bawdie discourse2 labouring to proove by a foolish kind of philosophie1 that evill spirits cannot onlie take earthlie forms and shapes of men2 but also counterfeit hearing1 seeing1 c3 and likewise1 that they can eate and devoure meats1 and also reteine1 digest1 and avoid the same3 and finallie1 use diverse kinds of activities1 but speciallie excell in the use and art of venerie4 ,for ,m4 ,mal4 saith1 that ,the eies and eares of the mind are farre more subtill than bodilie eies or carnall eares4 ,yea it is there affirmed1 that as they take bodies1 and the likenesse of members2 so they take minds and similitudes of their operations4 ,but by the way1 ,i would have them answer this question4 ,our minds and soules are spirituall things4 ,if our corporall eares be stopped1 what can they heare or conceive of anie externall wisedome8 ,and truelie1 a man of such a constitution of bodie1 as they imagine of these spirits1 which make themselves1 c3 were of farre more excellent substance1 c3 than the bodies of them that ,god made in paradise2 and so the divels workmanship should exceed the handie worke of ,god the father and creator of all things4 ,mal4 malef4 par4 #b4 cap4 #d qust4 #a4 ,if his bodilie eies were out1 he would see but ilfavoredlie4 ,the second ,chapter4 ,of bawdie ,incubus and ,succubus1 and whether the action of venerie may be performed betweene witches and divels1 and when witches first yeelded to ,incubus4 ,heretofore 7they saie7 ,incubus was faine to ravish women against their will1 untill ,anno4 #adjj3 but now since that time witches consent willinglie to their desires3 in so much as some one witch exerciseth that trade of lecherie with ,incubus twentie or thirtie yeares togither2 as was confessed by fourtie and eight witches burned at ,ravenspurge4 ,but what goodlie fellowes ,incubus begetteth upon these witches1 is prooved by ,thomas of ,aquine1 ,bodin1 ,m4 ,mal4 ,hyperius1 c4 ,nider in fornicario4 ,t4 ,brabant in lib4 de apib4 ,in4 sen4 dist4 #d4 art4 #d4 ,this is prooved first by the divels cunning1 in discerning the difference of the seed which falleth from men4 ,secondlie1 by his understanding of the aptnes of the women for the receipt of such seed4 ,thirdlie by his knowledge of the constellations1 which are freendlie to such corporall effects4 ,and lastlie1 by the excellent complexion of such as the divell maketh choice of1 to beget such notable personages upon1 as are the causes of the greatnesse and excellencie of the child thus begotten4 ,gen4 #f1 #d4 ,and to proove that such bawdie dooings betwixt the divell and witches is not fained1 ,s4 ,augustine is alledged1 who saith1 that ,all superstitious arts had their beginning of the pestiferous societie betwixt the divell and man4 ,wherein he saith truelie2 for that in paradise1 betwixt the divell and man1 all wickednes was so contrived1 that man ever since hath studied wicked arts3 yea and the divell will be sure to be at the middle and at both ends of everie mischeefe4 ,but that the divell ingendreth with a woman1 in maner and forme as is supposed1 and naturallie begetteth the wicked1 neither is it true1 nor ,augustines meaning in this place4 ,mal4 malef4 par4 #b4 qu4 #a ,august4 de doctrina ,christ4 ,howbeit ,m4 ,mal4 proceedeth1 affirming that ,all witches take their beginning from such filthie actions1 wherein the divell1 in likenes of a prettie wench1 lieth prostitute as ,succubus to the man1 and reteining his nature and seede1 conveieth it unto the witch1 to whome he delivereth it as ,incubus4 ,wherein also is refuted the opinion of them that hold a spirit to be unpalpable4 ,m4 ,mal4 saith1 ,there can be rendred no infallible rule1 though a probable distinction may be set downe1 whether ,incubus in the act of venerie doo alwaies powre seed out of his assumed bodie4 ,and this is the distinction2 ,either she is old and barren1 or yoong and pregnant4 ,if she be barren1 then dooth ,incubus use hir without decision of seed2 bicause such seed should serve for no purpose4 ,and the divell avoideth superfluitie as much as he may2 and yet for hir pleasure and condemnation togither1 he goeth to worke with hir4 ,but by the waie1 if the divell were so compendious1 what should he need to use such circumstances1 even in these verie actions1 as to make these assemblies1 conventicles1 ceremonies1 c3 when he hath alreadie bought their bodies1 and bargained for their soules8 ,or what reason had he1 to make them kill so manie infants1 by whom he rather loseth than gaineth any thing2 bicause they are1 so farre as either he or we knowe1 in better case than we of riper yeares by reason of their innocencie8 ,well1 if she be not past children1 then stealeth he seed awaie 7as hath beene said7 from some wicked man being about that lecherous busines1 and therewith getteth yoong witches upon the old4 ,mal4 malef4 qu4 #a4 par4 #a4 ,and note1 that they affirme that this businesse is better accomplished with seed thus gathered1 than that which is shed in dremes1 through superfluitie of humors3 bicause that is gathered from the vertue of the seed generative4 ,and if it be said that the seed will wax cold by the waie1 and so lose his naturall heate1 and consequentlie the vertue3 ,m4 ,mal4 ,danus1 and the rest doo answere1 that the divell can so carrie it1 as no heate shall go from it1 c4 ,mal4 malef4 par4 #a4 qu4 #a4 ,danus in dialog4 de sortiariis4 ,furthermore1 old witches are sworne to procure as manie yoong virgins for ,incubus as they can1 whereby in time they growe to be excellent bawds3 but in this case the preest plaieth ,incubus4 ,for you shall find1 that confession to a preest1 and namelie this word ,benedicite1 driveth ,incubus awaie1 when ,ave ,maries1 crosses1 and all other charmes faile4 ,ja4 ,sprenger in ,mal4 male4 ,the third ,chapter4 ,of the divels visible invisible dealing with witches in the waie of lecherie4 ,but as touching the divels visible or invisible execution of lecherie1 it is written1 that to such witches1 as before have made a visible legue with the preest1 7the divell ,i should saie7 there is no necessitie that ,incubus should appeere invisible3 marrie to the standers by hee is for the most part invisible4 ,for proofe hereof ,james ,sprenger and ,institor affirme1 that ,manie times witches are seene in the fields1 and woods1 prostituting themselves uncovered and naked up to the navill1 wagging and mooving their members in everie part1 according to the disposition of one being about that act of concupiscence1 and yet nothing seene of the beholders upon hir2 saving that after such a convenient time as is required about such a peece of worke1 a blacke vapor of the length and bignesse of a man1 hath beene seene as it were to depart from hir1 and to ascend from that place4 ,neverthelesse1 manie times the husband seeth ,incubus making him cuckhold1 in the likenesse of a man1 and sometimes striketh off his head with his sword3 but bicause the bodie is nothing but aire1 it closeth togither againe3 so as1 although the goodwife be some times hurt thereby2 yet she maketh him beleeve he is mad or possessed1 that he dooth he knoweth not what4 ,for she hath more pleasure and delight 7they say7 with ,incubus that waie1 than with anie mortall man3 whereby you may perceive that spirits are palpable4 ,this was doone at ,ravenspurge4 ,mal4 ,malef4 ,the fourth ,chapter4 ,that the power of generation is both outwardlie and inwardlie impeached by witches1 and of divers that had their genitals taken from them by witches1 and by the same meanes againe restored4 ,they also affirme1 that the vertue of generation is impeached by witches1 both inwardlie1 and outwardlie3 for intrinsecallie they represse the courage1 and they stop the passage of the mans seed1 so as it may not descend to the vessels of generation3 also they hurt extrinsecallie1 with images1 hearbs1 c4 ,and to proove this true1 you shall heare certeine stories out of ,m4 ,mal4 worthie to be noted4 ,a yoong priest at ,mespurge in the diocesse of ,constance was bewitched1 so as he had no power to occupie any other or mo women than one2 and to be delivered out of that thraldom1 sought to flie into another countrie1 where he might use that preestlie occupation more freelie4 ,but all in vaine2 for evermore he was brought as far backward by night1 as he went forward in the daie before2 sometimes by land1 sometimes in the aire1 as though he flew4 ,and if this be not true1 ,i am sure that ,james ,sprenger dooth lie4 ,mal4 ,malef4 cap4 #f4 qu4 #a pa4 #b4 ,for the further confirmation of our beleefe in ,incubus1 ,m4 ,mal4 citeth a storie of a notable matter executed at ,ravenspurge1 as true and as cleanlie as the rest4 ,a yoong man lieng with a wench in that towne 7saith he7 was faine to leave his instruments of venerie behind him1 by meanes of that prestigious art of witchcraft3 so as in that place nothing could be seene or felt but his plaine bodie4 ,this yoong man was willed by another witch1 to go to hir whom he suspected1 and by faire or fowle meanes to require hir helpe3 who soone after meeting with hir1 intreated hir faire1 but that was in vaine2 and therefore he caught hir by the throte1 and with a towell strangled hir1 saieng3 ,restore me my toole1 or thou shalt die for it3 so as she being swolne and blacke in the face1 and through his boisterous handling readie to die1 said2 ,let me go1 and ,i will helpe thee4 ,and whilest he was loosing the towell1 she put hir hand into his codpeece1 and touched the place2 saieng2 ,now hast thou thy desire3 and even at that instant he felt himselfe restored4 ,item1 a reverend father1 for his life1 holinesse1 and knowledge notorious1 being a frier of the order and companie of ,spire1 reported1 that a yoong man at shrift made lamentable moane unto him for the like losse3 but his gravitie suffered him not to beleeve lightlie any such reports1 and therefore made the yoong man untrusse his codpeece point1 and sawe the complaint to be true and just4 ,whereupon he advised or rather injoined the youth to go to the witch whome he suspected1 and with flattering words to intreat hir1 to be so good unto him1 as to restore him his instrument3 which by that meanes he obteined1 and soone after returned to shew himselfe thankfull2 and told the holie father of his good successe in that behalfe3 but he so beleeved him1 as he would needs be ,oculatus testis1 and made him pull downe his breeches1 and so was satisfied of the troth and certeintie thereof4 ,ja4 ,sprenger4 in ,mal4 malef4 par4 #b4 qu4 #a4 ,another yoong man being in that verie taking1 went to a witch for the restitution thereof1 who brought him to a tree1 where she shewed him a nest1 and bad him clime up and take it4 ,and being in the top of the tree1 he tooke out a mightie great one1 and shewed the same to hir1 asking hir if he might not have the same4 ,naie 7quoth she7 that is our parish preests toole1 but take anie other which thou wilt4 ,and it is there affirmed1 that some have found #bj4 and some #cj4 of them in one nest1 being there preserved with provender1 as it were at the racke and manger1 with this note1 wherein there is no contradiction 7for all must be true that is written against witches7 that ,if a witch deprive one of his privities1 it is done onlie by prestigious meanes1 so as the senses are but illuded4 ,marie by the divell it is reallie taken awaie1 and in like sort restored4 ,these are no jestes1 for they be written by them that were and are judges upon the lives and deaths of those persons4 ,mal4 malef4 cap4 #g4 par4 #b4 qust4 #a4 ,note4 ,the fift ,chapter4 ,of bishop ,sylvanus his leacherie opened and covered againe1 how maides having yellow haire are most combred with ,incubus1 how maried men are bewitched to use other mens wives1 and to refuse their own4 ,you shall read in the legend1 how in the night time ,incubus came to a ladies bed side1 and made hot loove unto hir3 whereat she being offended1 cried out so lowd1 that companie came and found him under hir bed in the likenesse of the holie bishop ,sylvanus1 which holie man was much defamed therebie1 untill at the length this infamie was purged by the confession of a divell made at ,s4 ,jeroms toombe4 ,oh excellent peece of witchcraft or cousening wrought by ,sylvanus6 ,item1 ,s4 ,christine would needes take unto hir another maides ,incubus1 and lie in hir roome3 and the storie saith1 that she was shrewdlie accloied4 ,but she was a shrew indeed1 that would needes change beds with hir fellow1 that was troubled everie night with ,incubus1 and deale with him hir selfe4 ,but here the inquisitors note maie not be forgotten1 to wit3 that ,maides having yellow haire are most molested with this spirit4 ,also it is written in the ,legend1 of ,s4 ,barnard1 that a pretie wench that had had the use of ,incubus his bodie by the space of six or seven yeares in ,aquitania 7being beelike wearie of him for that he waxed old7 would needes go to ,s4 ,barnard another while4 ,but ,incubus told hir1 that if she would so forsake him1 being so long hir true loover1 he would be revenged upon hir1 c4 ,but befall what would1 she went to ,s4 ,barnard1 who tooke hir his staffe1 and bad her laie it in the bed besides hir4 ,and indeed the divell fearing the bedstaffe1 or that ,s4 ,barnard laie there himselfe1 durst not approch into hir chamber that night3 what he did afterwards1 ,i am uncerteine4 ,marrie you may find other circumstances hereof1 and manie other like bawdie lies in the golden ,legend4 ,but here againe we maie not forget the inquisitors note1 to wit2 that manie are so bewitched that they cannot use their owne wives3 but anie other bodies they maie well enough away withall4 ,which witchcraft is practised among manie bad husbands1 for whom it were a good excuse to saie they were bewitched4 ,in vita ,hieronym4 ,saincts as holie and chaste as horsses mares4 ,maides having yellow haire4 ,mal4 ,malef4 par4 #b4 qu4 #b4 cap4 #b4 ,the sixt ,chapter4 ,how to procure the dissolving of bewitched love1 also to enforce a man 7how proper so ever he be7 to love an old hag3 and of a bawdie tricke of a priest in ,gelderland4 ,the priests saie1 that the best cure for a woman thus molested1 next to confession1 is excommunication4 ,but to procure the dissolving of bewitched and constrained love1 the partie bewitched must make a jakes of the lovers shooe4 ,and to enforce a man1 how proper so ever he be1 to love an old hag1 she giveth unto him to eate 7among other meates7 hir owne doong3 and this waie one old witch made three abbats of one house successivelie to die for hir love as she hir selfe confessed1 by the report of ,m4 ,mal4 ,in ,gelderland a priest persuaded a sicke woman that she was bewitched2 and except he might sing a masse upon hir bellie1 she could not be holpen4 ,whereunto she consented1 and laie naked on the altar whilest he sang masse1 to the satisfieng of his lust2 but not to the 99release of hir greefe4 ,other cures ,i will speake of in other places more civill4 ,howbeit1 certeine miraculous cures1 both full of bawderie and lies1 must either have place here1 or none at all4 ,of a bawdie priest in ,gelderland4 99 8 releafe4 ,the seventh ,chapter4 ,of divers saincts and holie persons1 which were exceeding bawdie and lecherous1 and by certeine miraculous meanes became chaste4 ,cassianus writeth1 that ,s4 ,syren being of bodie verie lecherous1 and of mind woonderfull religious1 fasted and praied2 to the end his bodie might be reduced miraculouslie to chastitie4 ,at length came an angell unto him by night1 and cut out of his flesh certeine kernels1 which were the sparkes of concupiscence2 so as afterwards he never had anie more motions of the flesh4 ,it is also reported1 that the abbat ,equicius being naturallie as unchast as the other1 fell to his beads so devoutlie for recoverie of honestie1 that there came an angell unto him in an apparition1 that seemed to geld him2 and after that 7forsooth7 he was as chaste as though he had had never a stone in his breech2 and before that time being a ruler over monkes1 he became afterwards a governour over nunnes4 ,even as it is said ,helias the holie monke gathered thirtie virgins into a monasterie1 over whom he ruled and reigned by the space of two yeares1 and grew so proud and hot in the codpeece1 that he was faine to forsake his holie house1 and flie to a desert1 where he fasted and praied two daies1 saieng2 ,lord quench my hot lecherous humors1 or kill me4 ,whereupon in the night following1 there came unto him three angels1 and demanded of him why he forsooke his charge3 but the holie man was ashamed to tell them4 ,howbeit they asked him further1 saieng2 ,wilt thou returne to these damsels1 if we free thee from all concupiscence8 ,yea 7quoth he7 with all my heart4 ,and when they had sworne him solemnelie so to doo1 they tooke him up1 gelded him2 and one of them holding his hands1 and another his feete1 the third cut out his stones4 ,but the storie saith it was not so ended1 but in a vision4 ,which ,i beleeve1 because within five daies he returned to his minions1 who pitiouslie moorned for him all this while1 and joyfullie embraced his sweete companie at his returne4 ,the like storie dooth ,nider write of ,thomas1 whome two angels cured of that lecherous disease2 by putting about him a girdle1 which they brought downe with them from heaven4 ,in coll4 patrum4 ,gregor4 lib4 #a4 dial4 #b4 ,in vitis patrum4 ,heraclides in paradiso4 ,nider in fornicario4 ,the eight ,chapter4 ,certeine popish and magicall cures1 for them that are bewitched in their privities4 ,for direct cure to such as are bewitched in the privie members1 the first and speciall is confession3 then follow in a row1 holie water1 and those ceremoniall trumperies1 ,ave ,maries1 and all maner of crossings2 which are all said to be wholesome1 except the witchcraft be perpetuall1 and in that case the wife maie have a divorse of course4 ,item1 the eating of a haggister or pie helpeth one bewitched in that member4 ,aliter4 ,item1 the smoke of the tooth of a dead man4 ,aliter4 ,item1 to annoint a mans bodie over with the gall of a crow4 ,aliter4 ,item1 to fill a quill with quicke silver1 and laie the same under the cushine1 where such a one sitteth1 or else to put it under the threshold of the doore of the house or chamber where he dwelleth4 ,item1 to spet into your owne bosome1 if you be so bewitched1 is verie good4 ,aliter4 ,item1 to pisse through a wedding ring4 ,if you would know who is hurt in his privities by witchcraft2 and who otherwise is therein diseased1 ,hostiensis answereth3 but so1 as ,i am ashamed to english it3 and therefore have here set downe his experiment in ,latine2 ,quando virga nullatens movetur1 nunquam potuit cognoscere2 hoc est signum frigiditatis3 sed quando movetur erigitur1 perficere autem non potest1 est signum maleficii4 ,aliter4 ,but ,sir ,th4 ,moore hath such a cure in this matter1 as ,i am ashamed to write1 either in ,latine or ,english3 for in filthie bawderie it passeth all the tales that ever ,i heard4 ,but that is rather a medicine to procure generation1 than the cure of witchcraft1 though it serve both turnes4 ,s4 ,thomas ,moores1 medicinable receipt1 c4 ,item1 when ones instrument of venerie is bewitched1 certeine characters must be written in virgine parchment1 celebrated and holied by a popish priest2 and thereon also must the #ada4 ,psalme be written1 and bound ,ad viri fascinati coxam4 ,aliter4 ,item1 one ,katharine ,loe 7having a husband not so readilie disposed that waie as she wished him to be7 made a waxen image to the likenes of hir husbands bewitched member1 and offered it up at ,s4 ,anthonies altar2 so as1 through the holinesse of the masse it might be sanctified1 to be more couragious1 and of better disposition and abilitie1 c4 ,aliter4 ,the ninth ,chapter4 ,a strange cure doone to one that was molested with ,incubus4 ,now being wearied with the rehearsall of so manie lecheries most horrible1 and very filthie and fabulous actions and passions of witches1 together with the spirit ,incubus1 ,i will end with a true storie taken out of ,jason ,pratensis1 which though it be rude1 yet is it not altogither so uncleane as the rest4 ,jaso4 ,pratensis de cerebri morbo1 ca4 #af4 ,there came 7saith he7 of late a masse priest unto me1 making pitious moane1 and saieng1 that if ,i holpt him not1 he should be undoone1 and utterlie overthrowne2 so great was his infirmitie3 for 7saith he7 ,i was woont to be faire and fat1 and of an excellent complexion2 and lo how ,i looke1 being now a verie ghost consisting of skinne and bone1 c4 ,what is the matter 7quoth ,jason87 ,i will shew you sir1 said the priest4 ,there commeth unto mee1 almost everie night1 a certeine woman1 unknowne unto me1 and lieth so heavie upon my brest1 that ,i cannot fetch my breath1 neither have anie power to crie1 neither doo my hands serve me to shoove hir awaie1 nor my feete to go from hir4 ,i smiled 7quoth ,jason7 and told him that he was vexed with a disease called ,incubus1 or the mare2 and the residue was phantasie and vaine imagination4 ,naie 7said the priest7 it cannot be so3 for by our blessed ladie1 ,i tell you nothing but that with waking ,i saw with mine eies1 and felt with mine hands4 ,i see hir when she commeth upon me1 and strive to repell hir2 but ,i am so infeebled that ,i cannot3 and for remedie ,i have runne about from place to place1 but no helpe that ,i could get4 ,at length ,i went to an old frier that was counted an od fellow2 and thought to have had help at his hands1 but the divell a whit had ,i of him2 saving that for remedie he willed me to praie to ,god2 whome ,i am sure ,i wearied with my tedious praiers long before4 ,then went ,i unto an old woman 7quoth the priest7 who was said to be a cunning witch3 and she willed me1 that the next morning1 about the dawning of the daie1 ,i should pisse1 and immediatlie should cover the pispot1 or stop it with my right netherstocke1 and before night the witch should come to visit me4 ,and although 7quoth he7 the respect of mine orders somewhat terrified me from the execution of hir advise2 yet my necessities diverse waies1 and speciallie my paines moved me to make triall of hir words4 ,and by the masse 7quoth the priest7 hir prophesie fell out as sure as a club4 ,for a witch came to my house1 and complained of a greefe in hir bladder1 and that she could not pisse4 ,but ,i could neither by faire nor fowle meanes obteine at hir hands1 that she would leave molesting me by night2 but she keepeth hir old custome1 determining by these filthie meanes to dispatch me4 ,i could hardlie 7saith ,jason7 reclaime him from this mad humor2 but by that time he had beene with me three or foure times1 he began to comfort himselfe1 and at last perceiving it1 he acknowledged his disease1 and recovered the same4 ,the priest is opinionative in the error of his phantasie4 ,the priest recovered4 ,the tenth ,chapter4 ,a confutation of all the former follies touching ,incubus1 which by examples and proofes of like stuffe is shewed to be flat knaverie1 wherein the carnall copulation with spirits is overthrowne4 ,thus are lecheries covered with the cloke of ,incubus and witchcraft1 contrarie to nature and veritie3 and with these fables is mainteined an opinion1 that men have beene begotten without carnall copulation 7as ,hyperius and others write that ,merlin was1 ,an4 #ddj47 speciallie to excuse and mainteine the knaveries and lecheries of idle priests and bawdie monkes2 and to cover the shame of their lovers and concubines4 ,merlin begotten of ,incubus4 ,and alas1 when great learned men have beene so abused1 with the imagination of ,incubus his carnall societie with women1 misconstruing the scriptures1 to wit1 the place in ,genesis #f4 to the seducing of manie others2 it is the lesse woonder1 that this error hath passed so generallie among the common people4 ,but to use few words herein1 ,i hope you understand that they affirme and saie1 that ,incubus is a spirit2 and ,i trust you know that a spirit hath no flesh nor bones1 c3 and that he neither dooth eate nor drinke4 ,in deede your grandams maides were woont to set a boll of milke before him and his cousine ,robin good-fellow1 for grinding of malt or mustard1 and sweeping the house at midnight3 and you have also heard that he would chafe exceedingly1 if the maid or good-wife of the house1 having compassion of his nakednes1 laid anie clothes for him1 beesides his messe of white bread and milke1 which was his standing fee4 ,for in that case he saith2 ,what have we here8 ,hemton hamten1 here will ,i never more tread nor stampen4 ,but to proceed in this confutation4 ,where there is no meate eaten1 there can be no seed which thereof is ingendred3 although it be granted1 that ,robin could both eate and drinke1 as being a cousening idle frier1 or some such roge1 that wanted nothing either belonging to lecherie or knaverie1 c4 ,item1 where the genitall members want1 there can be no lust of the flesh3 neither dooth nature give anie desire of generation1 where there is no propagation or succession required4 ,quia humor spermaticus ex succo alimentari provenit4 ,and as spirits cannot be greeved with hunger1 so can they not be inflamed with lustes4 ,and if men should live ever1 what needed succession or heires8 ,for that is but an ordinance of ,god1 to supplie the place1 the number1 the world1 the time1 and speciallie to accomplish his will4 ,but the power of generation consisteth not onlie in members1 but chieflie of vitall spirits1 and of the hart3 which spirits are never in such a bodie as ,incubus hath1 being but a bodie assumed1 as they themselves saie4 ,and yet the most part of writers herein affirme1 that it is a palpable and visible bodie2 though all be phansies and fables that are written hereupon4 ,ad facultatem generandi tam interna qum externa organa requiruntur4 ,the eleventh ,chapter4 ,that ,incubus is a naturall disease1 with remedies for the same1 besides magicall cures herewithall expressed4 ,but in truth1 this ,incubus is a bodilie disease 7as hath beene said7 although it extend unto the trouble of the mind3 which of some is called ,the mare1 oppressing manie in their sleepe so sore1 as they are not able to call for helpe1 or stir themselves under the burthen of that heavie humor1 which is ingendred of a thicke vapor proceeding from the cruditie and rawnesse in the stomach3 which ascending up into the head oppresseth the braine1 in so much as manie are much infeebled therebie1 as being nightlie haunted therewith4 ,they are most troubled with this disease1 that being subject thereunto1 lie right upward3 so as1 to turne and lie on the one side1 is present remedie4 ,likewise1 if anie heare the groning of the partie1 speake unto him1 so as he wake him1 he is presentlie releeved4 ,howbeit1 there are magicall cures for it1 as for example4 ,what ,incubus is1 who be most troubled therwith4 ,s4 ,george1 ,s4 ,george1 our ladies knight1 ,he walkt by daie1 so did he by night3 ,untill such time as he hir found1 ,he hir beat and he hir bound1 ,untill hir troth she to him plight1 ,she would not come to hir99 that night4 99 8 him4 ,,ms4 ,whereas ,s4 ,george our ladies knight1 was named three times ,s4 ,george4 ,item1 hang a stone over the afflicted persons bed1 which stone hath naturallie such a hole in it1 as wherein a string may be put through it1 and so be hanged over the diseased or bewitched partie2 be it man1 woman1 or horsse4 ,item1 you shall read in ,m4 ,malefic4 that excommunication is verie notable1 and better than any charme for this purpose4 ,there are also other verses and charmes for this disease devised1 which is the common cloke for the ignorance of bad physicians4 ,but ,leonard ,fuchsius in his first booke1 and #ca4 chapter1 dooth not onelie describe this disease1 and the causes of it2 but also setteth downe verie learnedlie the cure thereof1 to the utter confusion of the witchmongers follie in this behalfe4 ,hyperius being much bewitched and blinded in this matter of witchcraft1 hoovering about the interpretation of ,genesis #f4 from whence the opinion of ,incubus and ,succubus is extorted1 ,viderunt filii ,dei filias hominum1 qud elegantes essent1 acceperunt sibi in uxores ex omnibus1 quas elegerant1 c3 seemeth to mainteine upon heare-saie1 that absurd opinion2 and yet in the end is driven to conclude thus1 to wit3 ,of the evill spirits ,incubus and ,succubus there can be no firme reason or proofe brought out of scriptures1 using these verie words2 ,hc ut probabilia dicta sunto1 quandoquidem scripturarum prsidio hac in causa destituimur4 ,as if he should saie1 ,take this as spoken probablie2 to wit1 by humane reason1 bicause we are destitute of scriptures to mainteine the goodnesse of the cause4 ,m4 malefic4 par4 #b4 qu4 #b4 cap4 #a4 col1 #b4 ,leon4 ,fuchsius de curandi ratione4 ,tertullian and ,sulpicius ,severus doo interpret ,filios ,dei in that place to be angels1 or evill spirits1 and to have beene enamored with the beautie of those wenches2 and finallie1 begat giants by them4 ,which is throughlie confuted by ,chrysostome1 ,hom4 #bb4 in ,gen3 but speciallie by the circumstance of the text4 ,tertull4 in libro de habitu muliebri4 ,sulp4 ,sever4 in epitome hist4 sacr4 ,the twelfe ,chapter4 ,the censure of ,g4 ,chaucer1 upon the knaverie of ,incubus4 ,now will ,i 7after all this long discourse of abhominable cloked knaveries7 here conclude with certeine of ,g4 ,chaucers verses1 who as he smelt out the absurdities of poperie1 so found he the priests knaverie in this matter of ,incubus1 and 7as the time would suffer him7 he derided their follie and falshood in this wise3 99,for now the great charitie and praiers ,of limitors and other holie friers1 ,that searchen everie land and everie streame ,as thicke as motes in the sunne beame1 ,blissing halles1 kitchens1 chambers bowers1 ,cities1 borroghes1 castels and hie towers1 ,thropes1 barnes1 shepens1 and dairies1 ,this maketh that there beene now no fairies2 ,for there as woont to walken was an elfe1 ,there walketh now the limitor himselfe1 ,in undermeales1 and in mornings1 ,and saith his mattens and his holie things ,as he goeth in his limitatiowne1 ,women may go safelie up and downe1 ,in everie bush1 and under everie tree1 ,there nis none other ,incubus but hee1 c4 ,geffr4 ,chau4 in the beginning of the wife of ,baths tale4 99 ,ital4 ,text ,j4 ,the fift ,booke4 ,the first ,chapter4 ,of transformations1 ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine4 ,now that ,i may with the verie absurdities1 conteined in their owne authors1 and even in their principall doctors and last writers1 confound them that mainteine the transubstantiations of witches2 ,i will shew you certeine proper stuffe1 which ,bodin 7their cheefe champion of this age7 hath gathered out of ,m4 ,mal4 and others1 whereby he laboureth to establish this impossible1 incredible1 and supernaturall1 or rather unnaturall doctrine of transubstantiation4 ,j4 ,bod4 lib4 #b4 de dmon4 cap1 #f4 ,first1 as touching the divell 7,bodin saith7 that he dooth most properlie and commonlie transforme himselfe into a gote1 confirming that opinion by the #cc4 and #cd4 of ,esaie3 where there is no one title99 sounding to anie such purpose4 ,howbeit1 he sometimes alloweth the divell the shape of a blacke ,moore1 and as he saith he used to appeare to ,mawd ,cruse1 ,kate ,darey1 and ,jone ,harviller4 ,but ,i mervell1 whether the divell createth himselfe1 when he appeareth in the likenesse of a man2 or whether ,god createth him1 when the divell wisheth it4 ,as for witches1 he saith they speciallie transubstantiate themselves into wolves1 and them whom they bewitch into asses3 though else-where he differ somewhat herein from himselfe4 ,but though he affirme1 that it may be naturallie brought to passe1 that a girle shall become a boie2 and that anie female maybe turned into the male3 yet he saith the same hath no affinitie with ,lycanthropia2 wherein he saith also1 that men are wholie transformed1 and citeth infinite examples hereof4 ,j4 ,bodin abuseth scripture to proove a lie4 99 tittle4 ,pudendis tunc primm erumpentibus4 ,first1 that one ,garner in the shape of a woolfe killed a girle of the age of twelve yeares1 and did eat up hir armes and legges1 and carried the rest home to his wife4 ,item1 that ,peter ,burget1 and ,michael ,werdon1 having turned themselves with an ointment into woolves1 killed1 and finallie did eate up an infinite number of people4 ,which lie ,wierus dooth sufficientlie confute4 ,but untill you see and read that1 consider whether ,peter could eate rawe flesh without surfetting1 speciallie flesh of his owne kind4 ,item1 that there was an arrowe shot into a woolves thigh1 who afterwards being turned into his former shape of a man1 was found in his bed1 with the arrowe in his thigh1 which the archer that shot it knew verie well4 ,item1 that another being ,lycanthropus in the forme of a woolfe1 had his woolves feet cut off1 and in a moment he became a man without hands or feete4 ,jo4 ,wier4 lib4 #f4 de mag ca4 #ab4 ,he accuseth also one of the mightiest princes in christendome1 even of late daies1 to be one of those kind of witches 7so as he could1 when he list1 turne himselfe to a woolfe7 affirming that he was espied and oftentimes seene to performe that villanie2 bicause he would be counted the king of all witches4 ,he saith that this transubstantiation is most common in ,greece1 and through out all ,asia1 as merchant strangers have reported to him4 ,for ,anno ,domini4 #aedb1 when ,sultan ,solimon reigned1 there was such force and multitude of these kind of woolves in ,constantinople1 that the emperour drave togither in one flocke #aej4 of them1 which departed out of the citie in the presence of all the people4 ,j4 ,bodinus mendaciorum 99heluo4 99 ,text helo4 ,to persuade us the more throughlie heerein1 he saith1 that in ,livonia1 yearelie 7about the end of ,december7 a certeine knave or divell warneth all the witches in the countrie to come to a certeine place3 if they faile1 the divell commeth and whippeth them with an iron rod2 so as the print of his lashes remaine upon their bodies for ever4 ,the capteine witch leadeth the waie through a great poole of water3 manie millians of witches swim after4 ,they are no sooner passed through that water1 but they are all transformed into woolves1 and flie upon and devoure both men1 women1 cattell1 c4 ,after twelve daies they returne through the same water1 and so receive humane shape againe4 ,a warme season to swim in4 ,i mervell that they forsake not the divell1 who punisheth them so sore3 ywis they get not so much at his hands4 ,item1 that there was one ,bajanus a ,jew1 being the sonne of ,simeon1 which could1 when he list1 turne himselfe into a woolfe2 and by that meanes could escape the force and danger of a whole armie of men4 ,which thing 7saith ,bodin7 is woonderfull3 but yet 7saith he7 it is much more marvelous1 that men will not beleeve it4 ,for manie poets affirme it2 yea1 and if you looke well into the matter 7saith he7 you shall find it easie to doo4 ,item1 he saith1 that as naturall woolves persecute beasts2 so doo these magicall woolves devoure men1 women1 and children4 ,and yet ,god saith to the people 7,i trowe7 and not to the cattell of ,israell2 ,if you observe not my commandements1 ,i will send among you the beasts of the feeld1 which shall devoure both you and your cattell4 ,item1 ,i will send the teeth of beasts upon you4 ,where is ,bodins distinction now become8 ,he never saith1 ,i will send witches in the likenes of wolves1 c3 to devoure you or your cattell4 ,nevertheles1 ,bodin saith it is a cleare case3 for the matter was disputed upon before pope ,leo the seventh1 and by him all these matters were judged possible3 and at that time 7saith he7 were the transformations of ,lucian and ,apuleius made canonicall4 ,leviti4 #af4 #bf1 #bb ,deut4 #cb4 v4 #bd ,furthermore he saith1 that through this art they are so cunning that no man can apprehend them1 but when they are a sleepe4 ,item1 he nameth another witch1 that 7as ,m4 ,mal4 saith7 could not be caught1 bicause he would transforme himselfe into a mouse1 and runne into everie little hole1 till at length he was killed comming out of the hole of a jamme in a windowe3 which indeed is as possible1 as a camell to go through a needels eie4 ,item1 he saith1 that diverse witches at ,vernon turned themselves into cats1 and both committed and received much hurt4 ,but at ,argentine there was a wonderfull matter done1 by three witches of great wealth1 who transforming themselves into three cats1 assalted a faggot-maker3 who having hurt them all with a faggot sticke1 was like to have beene put to death4 ,but he was miraculouslie delivered1 and they worthilie punished2 as the storie saith1 from whence ,bodin had it4 ,stasus a witch could not be apprehended1 and why8 ,j4 ,bodin4 ,mal4 malef4 ,john4 ,bodin4 ,mal4 malef4 ,barth4 ,spin4 c4 ,mal4 malef4 part4 #c4 ,after a great manie other such beastlie fables1 he inveieth against such physicians1 as saie that ,lycanthropia is a disease1 and not a transformation4 ,item1 he mainteineth1 as sacred and true1 all ,homers fables of ,circes and ,ulyffes his companions3 inveieng against ,chrysostome1 who rightlie interpreteth 99,homers meaning to be1 that ,ulyffes his people were by the harlot ,circes made in their brutish maners to resemble swine4 ,an error about ,lycanthropia4 99 ,sic4 ,but least some poets fables might be thought lies 7whereby the witchmongers arguments should quaile7 he mainteineth for true the most part of ,ovids ,metamorphsis1 and the greatest absurdities and impossibilities in all that booke3 marie he thinketh some one tale therein may be fained4 ,finallie1 he confirmeth all these toies by the storie of ,nabuchadnez-zar4 ,and bicause 7saith he7 ,nabuchadnez-zar continued seven yeres in the shape of a beast1 therefore may witches remaine so long in the forme of a beast2 having in all the meane time1 the shape1 haire1 voice1 strength1 agilitie1 swiftnes1 food and excrements of beasts1 and yet reserve the minds and soules of women or men4 ,howbeit1 ,s4 ,augustine 7whether to confute or confirme that opinion judge you7 saith2 ,non est credendum1 humanum corpus dmonum arte vel potestate in bestialia lineamenta converti posse3 ,we may not beleeve that a mans bodie may be altered into the lineaments of a beast by the divels art or power4 ,item1 ,bodin saith1 that the reason whie witches are most commonlie turned into woolves1 is2 bicause they usuallie eate children1 as woolves eate cattell4 ,item1 that the cause whie other are truelie turned into asses1 is2 for that such have beene desirous to understand the secrets of witches4 ,whie witches are turned into cats1 he alledgeth no reason1 and therefore 7to helpe him foorth with that paraphrase7 ,i saie1 that witches are curst queanes1 and manie times scratch one another1 or their neighbours by the faces2 and therefore perchance are turned into cats4 ,but ,i have put twentie of these witchmongers to silence with this one question2 to wit1 ,whether a witch that can turne a woman into a cat1 c3 can also turne a cat into a woman8 ,august4 lib4 #h de civit4 ,dei4 cap4 #ah4 ,idem4 lib4 de spiritu anima1 cap4 #bf4 ,ironia4 ,the second ,chapter4 ,absurd reasons brought by ,bodin1 and such others1 for confirmation of transformations4 ,these examples and reasons might put us in doubt1 that everie asse1 woolfe1 or cat that we see1 were a man1 a woman1 or a child4 ,i marvell that no man useth this distinction in the definition of a man4 ,but to what end should one dispute against these creations1 and recreations2 when ,bodin washeth away all our arguments with one word1 confessing that none can create any thing but ,god2 acknowledging also the force of the canons1 and imbracing the opinions of such divines1 as write against him in this behalfe8 ,yea he dooth now 7contrarie to himselfe elsewhere7 affirme1 that the divell cannot alter his forme4 ,and lo1 this is his distinction1 ,non essentialis forma 7id est ratio7 sed figura solm permutatur3 ,the essentiall forme 7to wit1 reason7 is not changed1 but the shape or figure4 ,and thereby he prooveth it easie enough to create men or beasts with life1 so as they remaine without reason4 ,howbeit1 ,i thinke it is an easier matter1 to turne ,bodins reason into the reason of an asse1 than his bodie into the shape of a sheepe3 which he saith is an easie matter2 bicause ,lots wife was turned into a stone by the divell4 ,whereby he sheweth his grosse ignorance4 ,as though ,god that commanded ,lot upon paine of death not to looke backe1 who also destroied the citie of ,sodome at that instant1 had not also turned hir into a salt stone4 ,and as though all this while ,god had beene the divels drudge1 to go about this businesse all the night before1 and when a miracle should be wrought1 the divell must be faine to doo it himselfe4 ,j4 ,bod4 lib4 #b4 de mag4 dmon4 cap4 #f4 ,gen4 #ai1 #bd4 #bf4 #bg4 ,item1 he affirmeth1 that these kind of transfigurations are more common with them in the west parts of the world1 than with us here in the east4 ,howbeit1 this note is given withall2 that that is ment of the second persons1 and not of the first3 to wit1 of the bewitched1 and not of the witches4 ,for they can transforme themselves in everie part of the world1 whether it be east1 west1 north1 or south4 ,marrie he saith1 that spirits and divels vex men most in the north countries1 as ,norway1 ,finland1 c3 and in the westerne ilands1 as in the west ,india3 but among the heathen speciallie1 and wheresoever ,christ is not preached4 ,and that is true1 though not in so foolish1 grosse1 and corporall a sense as ,bodin taketh it4 ,one notable instance of a witches cunning in this behalfe touched by ,bodin in the chapter aforesaid1 ,i thought good in this place to repeat3 he taketh it out of ,m4 ,mal4 which tale was delivered to ,sprenger by a knight of the ,rhods1 being of the order of ,s4 ,jones at ,jerusalem2 and it followeth thus4 ,j4 ,bod4 lib4 de dmon4 #b4 cap4 #bj4 ,m4 ,mal4 pa4 #a4 qu4 #i4 ,john4 ,bodin4 lib4 de dmon4 #b4 cap4 #a4 ,mal4 malefic4 par4 #b4 qu4 #b4 cap4 #d4 ,the third ,chapter4 ,of a man turned into an asse1 and returned againe into a man by one of ,bodins witches3 ,s4 ,augustines opinion thereof4 ,it happened in the city of ,salamin1 in the kingdome of ,cyprus 7wherein is a good haven7 that a ship loaden with merchandize staied there for a short space4 ,in the meane time many of the souldiers and mariners went to shoare1 to provide fresh victuals4 ,among which number1 a certaine ,english man1 being a sturdie yoong fellowe1 went to a womans house1 a little waie out of the citie1 and not farre from the sea side1 to see whether she had anie egs to sell4 ,who perceiving him to be a lustie yoong fellowe1 a stranger1 and farre from his countrie 7so as upon the losse of him there would be the lesse misse or inquirie7 she considered with hir selfe how to destroie him2 and willed him to staie there awhile1 whilest she went to fetch a few egs for him4 ,but she tarried long1 so as the yoong man called unto hir1 desiring hir to make hast3 for he told hir that the tide would be spent1 and by that meanes his ship would be gone1 and leave him behind4 ,howbeit1 after some detracting of time1 she brought him a few egs1 willing him to returne to hir1 if his ship were gone when he came4 ,the young fellowe returned towards his ship3 but before he went aboord1 hee would needs eate an eg or twaine to satisfie his hunger1 and within short space he became dumb and out of his wits 7as he afterwards said47 ,when he would have entred into the ship1 the mariners beat him backe with a cudgell1 saieng2 ,what a murren lacks the asse8 ,whither the divell will this asse8 ,the asse or yoong man 7,i cannot tell by which name ,i should terme him7 being many times repelled1 and understanding their words that called him asse1 considering that he could speake never a word1 and yet could understand everie bodie2 he thought that he was bewitched by the woman1 at whose house he was4 ,and therefore1 when by no meanes he could get into the boate1 but was driven to tarrie and see hir departure2 being also beaten from place to place1 as an asse3 he remembred the witches words1 and the words of his owne fellowes that called him asse1 and returned to the witches house1 in whose service hee remained by the space of three yeares1 dooing nothing with his hands all that while1 but carried such burthens as she laied on his backe2 having onelie this comfort1 that although he were reputed an asse among strangers and beasts1 yet that both this witch1 and all other witches knew him to be a man4 ,what the divel shuld the witch meane to make chois of the ,english man8 ,a strange metamorphsis1 of bodie1 but not of mind4 ,after three yeares were passed over1 in a morning betimes he went to towne before his dame2 who upon some occasion 7of like to make water7 staied a little behind4 ,in the meane time being neere to a church1 he heard a little saccaring bell ring to the elevation of a morrowe masse1 and not daring to go into the church1 least he should have beene beaten and driven out with cudgels1 in great devotion he fell downe in the churchyard1 upon the knees of his hinder legs1 and did lift his forefeet over his head1 as the preest doth hold the sacrament at the elevation4 ,which prodigious sight when certeine merchants of ,genua espied1 and with woonder beheld2 anon commeth the witch with a cudgell in hir hand1 beating foorth the asse4 ,and bicause 7as it hath beene said7 such kinds of witchcrafts are verie usuall in those parts2 the merchants aforesaid made such meanes1 as both the asse and the witch were attached by the judge4 ,and she being examined and set upon the racke1 confessed the whole matter1 and promised1 that if she might have libertie to go home1 she would restore him to his old shape3 and being dismissed1 she did accordinglie4 ,so as notwithstanding they apprehended hir againe1 and burned hir3 and the yoong man returned into his countrie with a joifull and merrie hart4 ,note the devotion of the asse4 ,upon the advantage of this storie ,m4 ,mal4 ,bodin1 and the residue of the witchmongers triumph2 and speciallie bicause ,s4 ,augustine subscribeth thereunto2 or at the least to the verie like4 ,which ,i must confesse ,i find too common in his books1 insomuch as ,i judge them rather to be foisted in by some fond papist or witchmonger1 than so learned a mans dooings4 ,the best is1 that he himselfe is no eiewitnesse to any of those his tales2 but speaketh onelie by report2 wherein he uttereth these words3 to wit1 that ,it were a point of great incivilitie1 c3 to discredit so manie and so certeine reports4 ,and in that respect he justifieth the corporall transfigurations of ,ulysses his mates1 throgh the witchcraft of ,circes3 and that foolish fable of ,prstantius his father1 who 7he saith7 did eate provender and haie among other horsses1 being himselfe turned into an horsse4 ,yea he verifieth the starkest lie that ever was invented1 of the two alewives that used to transforme all their ghests into horsses1 and to sell them awaie at markets and faires4 ,and therefore ,i saie with ,cardanus1 that how much ,augustin saith he hath seen with his eies1 so much ,i am content to beleeve4 ,howbeit ,s4 ,augustin concludeth against ,bodin4 ,for he affirmeth these transubstantiations to be but fantasticall1 and that they are not according to the veritie1 but according to the appearance4 ,and yet ,i cannot allow of such appearances made by witches1 or yet by divels3 for ,i find no such power given by ,god to any creature4 ,and ,i would wit of ,s4 ,augustine1 where they became1 whom ,bodins transformed woolves devoured4 ,but ,august lib4 #ah4 de civi4 ,dei4 cap4 #ag #ah4 ,at the alps in ,arcadia4 ,card4 de ,var4 rerum4 lib4 #ae cap4 #hj4 ,august4 ,lib4 #ah4 de civit4 ,dei4 ---------------------------------------- ------------------ qum ,credula mens hominis1 erect fabulis aures6 99,good ,lord6 how light of credit is the waveriug mind of man6 ,how unto tales and lies his eares attentive all they can8 99 ,rom4 ,englished by ,abraham ,fleming4 ,generall councels1 and the popes canons1 which ,bodin so regardeth1 doo condemne and pronounce his opinions in this behalfe to be absurd2 and the residue of the witchmongers1 with himselfe in the number1 to be woorsse than infidels4 ,and these are the verie words of the canons1 which else-where ,i have more largelie repeated2 ,whosoever beleeveth1 that anie creature can be made or changed into better or woorsse1 or transformed into anie other shape1 or into anie other similitude1 by anie other than by ,god himselfe the creator of all things1 without all doubt is an infidell1 and woorsse than a pagan4 ,and therewithall this reason is rendered1 to wit3 bicause they attribute that to a creature1 which onelie belongeth to ,god the creator of all things4 ,canon4 #bf4 qu4 #e4 episcopi ex con4 acquir4 c4 ,the fourth ,chapter4 ,a summarie of the former fable1 with a refutation thereof1 after due examination of the same4 ,concerning the veritie or probabilitie of this enterlude1 betwixt ,bodin1 ,m4 ,mal4 the witch1 the asse1 the masse1 the merchants1 the inquisitors1 the tormentors1 c3 ,first ,i woonder at the miracle of transubstantiation3 ,secondlie at the impudencie of ,bodin and ,james ,sprenger1 for affirming so grosse a lie1 devised beelike by the knight of the ,rhodes1 to make a foole of ,sprenger1 and an asse of ,bodin3 ,thirdlie1 that the asse had no more wit than to kneele downe and hold up his forefeete to a peece of starch or flowre1 which neither would1 nor could1 nor did helpe him3 ,fourthlie1 that the masse could not reforme that which the witch transformed3 ,fiftlie1 that the merchants1 the inquisitors1 and the tormentors1 could not either severallie or jointlie doo it1 but referre the matter to the witches courtesie and good pleasure4 ,but where was the yoong mans owne shape all these three yeares1 wherein he was made an asse8 ,it is a certeine and a generall rule1 that two substantiall formes cannot be in one subject ,simul semel1 both at once3 which is confessed by themselves4 ,the forme of the beast occupied some place in the aire1 and so ,i thinke should the forme of a man doo also4 ,for to bring the bodie of a man1 without feeling1 into such a thin airie nature1 as that it can neither be seene nor felt1 it may well be unlikelie1 but it is verie impossible3 for the aire is inconstant1 and continueth not in one place4 ,so as this airie creature would soone be carried into another region3 as else-where ,i have largelie prooved4 ,but indeed our bodies are visible1 sensitive1 and passive1 and are indued with manie other excellent properties1 which all the divels in hell are not able to alter3 neither can one haire of our head perish1 or fall awaie1 or be transformed1 without the speciall providence of ,god almightie4 ,his shape was in the woods3 where else should it be8 ,mal4 malef4 par4 #a4 qu4 #b4 ,in my discourse of spirits and divels1 being the #ag booke of this volume4 ,but to proceed unto the probabilitie of this storie4 ,what lucke was it1 that this yoong fellow of ,england1 landing so latelie in those parts1 and that old woman of ,cyprus1 being both of so base a condition1 should both understand one anothers communication2 ,england and ,cyprus being so manie hundred miles distant1 and their languages so farre differing8 ,i am sure in these daies1 wherein trafficke is more used1 and learning in more price2 few yong or old mariners in this realme can either speake or understand the language spoken at ,salamin in ,cyprus1 which is a kind of ,greeke2 and as few old women there can speake our language4 ,but ,bodin will saie2 ,you heare1 that at the inquisitors commandement1 and through the tormentors correction1 she promised to restore him to his owne shape3 and so she did1 as being thereunto compelled4 ,i answer1 that as the whole storie is an impious fable2 so this assertion is false1 and disagreeable to their owne doctrine1 which mainteineth1 that the witch dooth nothing but by the permission and leave of ,god4 ,for if she could doo or undoo such a thing at hir owne pleasure1 or at the commandement of the inquisitors1 or for feare of the tormentors1 or for love of the partie1 or for remorse of conscience3 then is it not either by the extraordinarie leave1 nor yet by the like direction of ,god2 except you will make him a confederate with old witches4 ,i for my part woonder most1 how they can turne and tosse a mans bodie so1 and make it smaller and greater1 to wit1 like a mowse1 or like an asse1 c3 and the man all this while to feele no paine4 ,and ,i am not alone in this maze3 for ,danus a special mainteiner of their follies saith1 that although ,augustine and ,apuleius doo write verie crediblie of these matters2 yet will he never beleeve1 that witches can change men into other formes2 as asses1 apes1 woolves1 beares1 mice1 c4 ,dan4 in dialog4 cap4 #c4 ,august4 lib4 de civit4 ,dei4 cap4 #ag4 #ah4 ,the fift ,chapter4 ,that the bodie of a man cannot be turned into the bodie of a beast by a witch1 is prooved by strong reasons1 scriptures1 and authorities4 ,but was this man an asse all this while8 ,or was this asse a man8 ,bodin saith 7his reason onelie reserved7 he was trulie transubstantiated into an asse2 so as there must be no part of a man1 but reason remaining in this asse4 ,and yet ,hermes ,trismegistus thinketh he hath good authoritie and reason to saie2 ,aliud corpus qum humanum non capere animam humanam2 nec fas esse in corpus anim ratione carentis animam rationalem corruere2 that is2 ,an humane soule cannot receive anie other than an humane bodie1 nor yet canne light into a bodie that wanteth reason of mind4 ,but ,s4 ,james saith2 the bodie without the spirit is dead4 ,and surelie1 when the soule is departed from the bodie1 the life of man is dissolved3 and therefore ,paule wished to be dissolved1 when he would have beene with ,christ4 ,the bodie of man is subject to divers kinds of agues1 sicknesses1 and infirmities1 whereunto an asses bodie is not inclined3 and mans bodie must be fed with bread1 c3 and not with hay4 ,bodins asseheaded man must either eate haie1 or nothing3 as appeareth in the storie4 ,mans bodie also is subject unto death1 and hath his daies numbred4 ,if this fellowe had died in the meane time1 as his houre might have beene come1 for anie thing the divels1 the witch1 or ,bodin knew2 ,i mervell then what would have become of this asse1 or how the witch could have restored him to shape1 or whether he should have risen at the daie of judgement in an asses bodie and shape4 ,for ,paule saith1 that that verie bodie which is sowne and buried a naturall bodie1 is raised a spirituall bodie4 ,the life of ,jesus is made manifest in our mortall flesh1 and not in the flesh of an asse4 ,hermes ,trismeg in suo ,periandro4 ,jam4 #b1 #bf4 ,phili4 #a1 #bc4 #a4 ,cor4 #ae4 #dd4 ,god hath endued everie man and everie thing with his proper nature1 substance1 forme1 qualities1 and gifts1 and directeth their waies4 ,as for the waies of an asse1 he taketh no such care3 howbeit1 they have also their properties and substance severall to themselves4 ,for there is one flesh 7saith ,paule7 of men1 another flesh of beasts1 another of fishes1 another of birds4 ,and therefore it is absolutelie against the ordinance of ,god 7who hath made me a man7 that ,i should flie like a bird1 or swim like a fish1 or creepe like a worme1 or become an asse in shape3 insomuch as if ,god would give me leave1 ,i cannot doo it2 for it were contrarie to his owne order and decree1 and to the constitution of anie bodie which he hath made4 ,yea the spirits themselves have their lawes and limits prescribed1 beyond the which they cannot passe one haires breadth2 otherwise ,god should be contrarie to himselfe3 which is farre from him4 ,neither is ,gods omnipotencie hereby qualified1 but the divels impotencie manifested1 who hath none other power1 but that which ,god from the beginning hath appointed unto him1 consonant to his nature and substance4 ,he may well be restreined from his power and will1 but beyond the same he cannot passe1 as being ,gods minister1 no further but in that which he hath from the beginning enabled him to doo3 which is1 that he being a spirit1 may with ,gods leave and ordinance viciat and corrupt the spirit and will of man3 wherein he is verie diligent4 #a4 ,cor4 #ae1 #ci4 ,psal4 #aai4 ,what a beastlie assertion is it1 that a man1 whom ,,god hath made according to his owne similitude and likenes1 should be by a witch turned into a beast8 ,what an impietie is it to affirme1 that an asses bodie is the temple of the ,holy-ghost8 ,or an asse to be the child of ,god1 and ,god to be his father2 as it is said of man8 ,which ,paule to the ,corinthians so divinelie confuteth1 who saith1 that ,our bodies are the members of ,christ4 ,in the which we are to glorifie ,god3 for the bodie is for the ,lord1 and the ,lord is for the bodie4 ,surelie he meaneth not for an asses bodie1 as by this time ,i hope appeareth3 in such wise as ,bodin may go hide him for shame2 especiallie when he shall understand1 that even into these our bodies1 which ,god hath framed after his owne likenesse1 he hath also brethed that spirit1 which ,bodin saith is now remaining within an asses bodie1 which ,god hath so subjected in such servilitie under the foote of man2 ,of whom ,god is so mindfull1 that he hath made him little lower than angels1 yea than himselfe1 and crowned him with glorie and worship1 and made him to have dominion over the workes of his hands1 as having put all things under his feete1 all sheepe and oxen1 yea woolves1 asses1 and all other beasts of the field1 the foules of the aire1 the fishes of the sea1 c4 ,bodins poet1 ,ovid1 whose ,metamorphsis make so much for him1 saith to the overthrow of this phantasticall imagination3 ,os homini sublime dedit1 clmque videre ,jussit1 erectos ad sydera tollere vultus4 ,the effect of which verses is this2 99,the ,lord did set mans face so hie1 ,that he the heavens might behold1 ,and looke up to the starrie skie1 ,to see his woonders manifold4 #a4 ,cor4 #f1 #ai verse4 #ae1 c verse4 #b4 verse4 #ac4 ,psalm4 #h4 verses #e1 #f1 #g1 #h4 99 ,rom4 ,now1 if a witch or a divell can so alter the shape of a man1 as contrarilie to make him looke downe to hell1 like a beast2 ,gods works should not onelie be defaced and disgraced1 but his ordinance should be woonderfullie altered1 and thereby confounded4 ,the sixt ,chapter4 ,the witchmongers objections1 concerning ,nabuchadnez-zar answered1 and their errour concerning ,lycanthropia confuted4 ,malleus ,maleficarum1 ,bodin1 and manie other of them that mainteine witchcraft1 triumph upon the storie of ,nabuchadnez-zar2 as though ,circes had transformed him with hir sorceries into an oxe1 as she did others into swine1 c4 ,i answer1 that he was neither in bodie nor shape transformed at all1 according to their grosse imagination2 as appeareth both by the plaine words of the text1 and also by the opinions of the best interpretors thereof3 but that he was1 for his beastlie government and conditions1 throwne out of his kingdome and banished for a time1 and driven to hide himselfe in the wildernesse1 there in exile to lead his life in beastlie sort1 among beasts of the field1 and fowles of the aire 7for by the waie ,i tell you it appeareth by the text1 that he was rather turned into the shape of a fowle than of a beast7 untill he rejecting his beastlie conditions1 was upon his repentance and amendment called home1 and restored unto his kingdome4 ,howbeit1 this 7by their confession7 was neither divels nor witches dooing2 but a miracle wrought by ,god1 whom alone ,i acknowledge to be able to bring to passe such workes at his pleasure4 ,wherein ,i would know what our witchmongers have gained4 ,their groundworke is as sure as to hold a quick eele by the taile4 ,dan4 #d4 ,i am not ignorant that some write1 that after the death of ,nabuchadnez-zar1 his sonne 99,eilumorodath gave his bodie to the ravens to be devoured1 least afterwards his father should arise from death1 who of a beast became a man againe4 ,but this tale is meeter to have place in the ,cabalisticall art1 to wit3 among unwritten verities than here4 ,to conclude1 ,i saie that the transformations1 which these witchmongers doo so rave and rage upon1 is 7as all the learned sort of physicians affirme7 a disease proceeding partlie from melancholie1 wherebie manie suppose themselves to be woolves1 or such ravening beasts4 ,for ,lycanthropia is of the ancient physicians called ,lupina melancholia1 or ,lupina insania4 ,j4 ,wierus declareth verie learnedlie1 the cause1 the circumstance1 and the cure of this disease4 ,i have written the more herein2 bicause hereby great princes and potentates1 as well as poore women and innocents1 have beene defamed and accounted among the number of witches4 ,cor4 ,agrip4 de vanit4 scient4 cap4 #dd4 99 tr4 of ,euil ,paul4 ,aeginet4 li4 #c4 c4 #af4 ,aetius4 lib4 #f4 cap4 #aa4 ,j4 ,wier4 de prst4 dm4 lib4 #d4 cap4 #bc4 ,the seventh ,chapter4 ,a speciall objection answered concerning transportations1 with the consent of diverse writers thereupon4 ,for the maintenance of witches transportations1 they object the words of the ,gospell1 where the divell is said to take up ,christ1 and to set him on a pinnacle of the temple1 and on a mountaine1 c4 ,which if he had doone in maner and forme as they suppose1 it followeth not therefore that witches could doo the like2 nor yet that the divell would doo it for them at their pleasure2 for they know not their thoughts1 neither can otherwise communicate with them4 ,but ,i answer1 that if it were so grosselie to be understood1 as they imagine it1 yet should it make nothing to their purpose4 ,for ,i hope they will not saie1 that ,christ had made anie ointments1 or entred into anie league with the divell1 and by vertue thereof was transported from out of the wildernes1 unto the top of the temple of ,jerusalem2 or that the divell could have maisteries over his bodie1 whose soule he could never laie hold upon2 especiallie when he might 7with a becke of his finger7 have called unto him1 and have had the assistance of manie legions of angels4 ,neither 7as ,i thinke7 will they presume to make ,christ partaker of the divels purpose and sinne in that behalfe4 ,if they saie2 ,this was an action wrought by the speciall providence of ,god1 and by his appointment1 that the scripture might be fulfilled3 then what gaine our witchmongers by this place8 ,first1 for that they maie not produce a particular example to prove so generall an argument4 ,and againe1 if it were by ,gods speciall providence and appointment2 then why should it not be doone by the hand of ,god1 as it was in the storie of ,job8 ,or if it were ,gods speciall purpose and pleasure1 that there should be so extraordinarie a matter brought to passe by the hand of the divell2 could not ,god have given to the wicked angell extraordinarie power1 and cloathed him with extraordinarie shape2 whereby he might be made an instrument able to accomplish that matter1 as he did to his angell that carried ,abacuck to ,daniell1 and to them that he sent to destroie ,sodome8 ,but you shall understand1 that this was doone in a vision1 and not in veritie of action4 ,so as they have a verie cold pull of this place1 which is the speciall peece of scripture alledged of them for their transportations4 ,matth4 #d1 #h4 ,luk4 #c1 #i4 ,answer to the former objection4 ,matt4 #bf1 #ec4 ,job4 #a1 #aa4 ,job4 #b1 #e4 ,heare therefore what ,calvine saith in his commentarie upon that place1 in these words2 ,the question is1 whether ,christ were carried aloft indeed1 or whether it were but in a vision8 ,manie affirme verie obstinatlie1 that his bodie was trulie and reallie as they saie taken up3 bicause they thinke it too great an indignitie for ,christ to be made subject to sathans illusions4 ,but this objection is easilie washed awaie4 ,for it is no absurditie to grant all this to be wrought through ,gods permission1 or ,christes voluntarie subjection3 so long as we yeeld not to thinke that he suffered these temptations inwardlie1 that is to saie1 in mind or soule4 ,and that which is afterwards set downe by the ,evangelist1 where the divell shewed him all the kingdoms of the world1 and the glorie of the same1 and that to be doone 7as it is said in ,luke7 in the twinkling of an eie1 dooth more agree with a vision than with a reall action4 ,so farre are the verie words of ,calvine4 ,which differ not one syllable nor five words from that which ,i had written herein1 before ,i looked for his opinion in the matter4 ,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 hereupon4 ,j4 ,calvine in harmon4 ,evang4 in ,matth4 #d4 ,luk4 #d4 ,he that will saie1 that these words2 to wit1 that ,christ was taken up1 c3 can hardlie be applied to a vision1 let him turne to the prophesie of ,ezechiell1 and see the selfe-same words used in a vision3 saving that where ,christ is said to be taken up by the divell1 ,ezechiell is taken up1 and lifted up1 and carried by the spirit of ,god1 and yet in a vision4 ,but they have lesse reason that build upon this sandie rocke1 the supernaturall frame of transubstantiation2 as almost all our witching writers doo4 ,for ,sprenger ,institor saie1 that the divell in the likenesse of a falcon caught him up4 ,danus saith1 it was in the similitude of a man2 others saie1 of an angell painted with wings2 others1 invisiblie3 ,ergo the divell can take 7saie they7 what shape he list4 ,but though some may cavill upon the divels transforming of himselfe2 yet1 that either divell or witch can transforme or transubstantiat others1 there is no tittle nor colour in the scriptures to helpe them4 ,if there were authoritie for it1 and that it were past all peradventure1 lo1 what an easie matter it is to resubstantiate an asse into a man4 ,for ,bodin saith upon the word of ,apuleius1 that if the asse eate new roses1 anise1 or baie leaves out of spring water1 it will presentlie returne him into a man4 ,which thing ,sprenger saith maie be doone1 by washing the asse in faire water3 yea he sheweth an instance1 where1 by drinking of water an asse was turned into a man4 ,ezec4 #c1 #ab4 and #ad4 ,mal4 malef4 ,j4 ,bod4 lib4 de dm4 #c4 cap4 #e4 ,in ,mal4 mal4 ,the eight ,chapter4 ,the witchmongers objection concerning the historie of ,job answered4 ,these witchmongers1 for lacke of better arguments1 doo manie times object ,job against me2 although there be never a word in that storie1 which either maketh for them1 or against me3 in so much as there is not the name of a witch mentioned in the whole booke4 ,but 7,i praie you7 what witchmonger now seeing one so afflicted as ,job1 would not saie he were bewitched1 as ,job never saith8 a,for first there came a messenger unto him1 and said2 ,thy oxen were plowing1 and thy asses were feeding in their places1 band the ,sabeans came violentlie and tooke them2 yea they have slaine thy servants with the edge of the sword2 but ,i onelie am escaped to tell thee4 c,and whilest he was yet speaking1 another came1 and said2 ,the fier of ,god is fallen from the heaven1 hath burnt up thy sheepe and thy servants1 and devoured them2 but ,i onlie am escaped to tell thee4 d,and while he was yet speaking1 another came1 and said2 ,the ,chaldans set out their bands1 and fell upon thy camels1 and have taken them1 and have slaine thy servants with the edge of the sword2 but ,i onelie am escaped alone to tell thee4 e,and whilest he was yet speaking1 came another1 and said2 ,thy sonnes and thy daughters were eating and drinking wine in their elder brothers house1 fand behold there came a great wind from beyond the wildernesse1 and smote the foure corners of the house1 which fell upon thy children1 and they are dead2 and ,i onlie am escaped alone to tell thee4 g,besides all this1 he was smitten with biles1 from the sole of his foote to the crowne of his head4 ,if anie man in these daies called ,job should be by the appointment or hand of ,god thus handled1 as this ,job was2 ,i warrant you that all the old women in the countrie would be called ,coram nobis3 warrants would be sent out on everie side1 publike and private inquirie made what old women latelie resorted to ,jobs house1 or to anie of those places1 where these misfortunes fell4 ,if anie poore old woman had chanced within two or three moneths to have borrowed a curtsie of 99seasing1 or to have fetcht from thence a pot of milke1 or had she required some almes1 and not obteined it at ,jobs hand2 there had beene argument enough to have brought hir to confusion3 and to be more certeine to have the right witch apprehended1 figures must have beene cast1 the sive and sheares must have beene set on worke2 yea rather than the witch should escape1 a conjuror must have earned a little monie1 a circle must have beene made1 and a divell raised to tell the truth3 mother ,bungie must have been gon unto1 and after she had learned hir name1 whom ,job most suspected1 she would have confirmed the suspicion with artificiall accusations3 in the end1 some woman or other must have beene hanged for it4 ,but as ,job said2 ,dominus dedit3 so said he not2 ,diabolus vel ,lamia sed ,dominus abstulit4 ,which agreeth with the tenor of the text1 where it is written1 that the divell at everie of ,jobs afflictions desired ,god to laie his hand upon him4 ,insomuch as ,job imputed no part of his calamitie unto divels1 witches1 nor yet unto conjurors1 or their inchantments2 as we have learned now to doo4 ,neither sinned he1 or did ,god any wrong1 when he laid it to his charge3 but we dishonour ,god greatlie1 when we attribute either the power or proprietie of ,god the creator unto a creature4 ,j4 ,calvin4 in ,job4 cap4 #a4 #ba4 a ,job4 #a1 #ad4 b verse1 #ae4 c verse1 #af4 d verse1 #ag4 e verse1 #ah4 f verse1 #ai4 g ,ibid4 ca4 #b4 vers4 #g4 99 8 searsing 99,calvine saith2 ,we derogate much from ,gods glorie and omnipotencie1 when we saie he dooth but give sathan leave to doo it3 which is 7saith he7 to mocke ,gods justice2 and so fond an assertion1 that if asses could speake1 they would speake more wiselie than so4 ,for a temporall judge saith not to the hangman2 ,i give thee leave to hang this offender1 but commandeth him to doo it4 ,but the mainteiners of witches omnipotencie1 saie2 ,doo you not see how reallie and palpablie the divell tempted and plagued ,job8 ,i answer first1 that there is no corporall or visible divell named nor seene in any part of that circumstance2 secondlie1 that it was the hand of ,god that did it2 thirdlie1 that as there is no communitie betweene the person of a witch1 and the person of a divell1 so was there not any conference or practise betwixt them in this case4 99 ,j4 ,calvin4 in ,job1 cap4 #b4 ,sermon4 #h4 ,muscul4 in loc4 comm4 ,idem1 ibidem4 ,and as touching the communication betwixt ,god and the divell1 behold what ,calvine saith1 writing or rather preaching of purpose upon that place1 wherupon they thinke they have so great advantage2 ,when sathan is said to appeere before ,god1 it is not doone in some place certeine1 but the scripture speaketh so to applie it selfe to our rudenes4 ,certeinlie the divell in this and such like cases is an instrument to worke ,gods will1 and not his owne3 and therefore it is an ignorant and an ungodlie saieng 7as ,calvine judgeth it7 to affirme1 that ,god dooth but permit and suffer the divell4 ,for if sathan were so at his owne libertie 7saith he7 we should be overwhelmed at a sudden4 ,and doubtlesse1 if he had power to hurt the bodie1 there were no waie to resist3 for he would come invisiblie upon us1 and knocke us on the heads2 yea hee would watch the best and dispatch them1 whilest they were about some wicked act4 ,if they saie2 ,god commandeth him1 no bodie impugneth them3 but that ,god should give him leave1 ,i saie with ,calvine1 that the divell is not in such favour with ,god1 as to obteine any such request at his hands4 ,j4 ,calvine in his sermon upon ,job4 ,and wheras by our witchmongers opinions and arguments1 the witch procureth the divell1 and the divell asketh leave of ,god to plague whom the witch is disposed3 there is not 7as ,i have said7 any such corporall communication betweene the divell and a witch1 as witchmongers imagine4 ,neither is ,god mooved at all at sathans sute1 who hath no such favour or grace with him1 as to obteine any thing at his hands4 ,j4 ,calvine in ,job4 cap4 #a4 sermon4 #e4 ,but ,m4 ,mal4 and his friends denie1 that there were any witches in ,jobs time3 yea the witchmongers are content to saie1 that there were none found to exercise this art in ,christs time1 from his birth to his death1 even by the space of thirtie three yeares4 ,if there had beene anie 7saie they7 they should have beene there spoken of4 ,as touching the authoritie of the booke of ,job1 there is no question but that it is verie canonicall and authentike4 ,howbeit1 manie writers1 both of the ,jewes and others1 are of opinion1 that ,moses was the author of this booke2 and that he did set it as a looking glasse before the people3 to the intent the children of ,abraham 7of whose race he himselfe came7 might knowe1 that ,god shewed favour to others that were not of the same line1 and be ashamed of their wickednesse3 seeing an uncircumcised ,painime had so well demeaned himselfe4 ,upon which argument ,calvine 7though he had written upon the same7 saith1 that ,forsomuch as it is uncerteine1 whether it were ,res gesta or ,exempli gratia1 we must leave it in suspense4 ,nevertheles 7saith he7 let us take that which is out of all doubt2 namelie1 that the ,holy-ghost hath indited the booke1 to the end that the ,jewes should knowe that ,god hath had a people alwaies to serve him throughout the world1 even of such as were no ,jewes1 nor segregated from other nations4 ,mal4 malef4 pa4 #a4 qust4 #a4 ,idem part4 #a4 qust4 #d4 ,note what is said touching the booke of ,job4 ,howbeit1 ,i for my part denie not the veritie of the storie2 though indeed ,i must confesse1 that ,i thinke there was no such corporall enterlude betweene ,god1 the divell1 and ,job1 as they imagine3 neither anie such reall presence and communication as the witchmongers conceive and mainteine2 who are so grosse herein1 that they doo not onlie beleeve1 but publish so palpable absurdities concerning such reall actions betwixt the divell and man1 as a wise man would be ashamed to read1 but much more to credit3 as that ,s4 ,dunstan lead the divell about the house by the nose with a paire of pinsors or tongs1 and made him rore so lowd1 as the place roong thereof1 c3 with a thousand the like fables1 without which neither the art of poperie nor of witchcraft could stand4 ,but you may see more of this matter else-where1 where in few words 7which ,i thought good here to omit1 least ,i should seeme to use too manie repetitions7 ,i answer effectuallie to their cavils about this place4 ,in legenda aurea4 ,the ninth ,chapter4 ,what severall sorts of witches are mentioned in the scriptures1 and how the word witch is there applied4 ,but what sorts of witches so ever ,m4 ,mal4 or ,bodin saie there are2 ,moses spake onlie of foure kinds of impious couseners or witches 7whereof our witchmongers old women which danse with the fairies1 c2 are none47 ,the first were ,prstigiatores ,pharaonis1 which 7as all divines1 both ,hebrues and others conclude7 were but couseners and jugglers1 deceiving the kings eies with illusions and sleights2 and making false things to appeare as true3 which nevertheles our witches cannot doo4 ,the second is ,mecasapha1 which is she that destroieth with poison4 ,the third are such as use sundrie kinds of divinations1 and hereunto perteine these words1 ,kasam1 ,onen1 ,ob1 ,idoni4 ,the fourth is ,habar1 to wit3 when magicians1 or rather such1 as would be reputed cunning therein1 mumble certeine secret words1 wherin is thought to be great efficacie4 #a4 ,prstigiatores ,pharaonis4 #b4 ,mecasapha4 #c4 ,kasam4 ,onen4 ,ob4 ,idoni4 #d4 ,habar4 ,these are all couseners and abusers of the people in their severall kinds4 ,but bicause they are all termed of our translators by the name of witches in the ,bible3 therefore the lies of ,m4 ,mal4 and ,bodin1 and all our old wives tales are applied unto these names1 and easilie beleeved of the common people1 who have never hitherto beene instructed in the understanding of these words4 ,in which respect1 ,i will 7by ,gods grace7 shew you 7concerning the signification of them7 the opinion of the most learned in our age2 speciallie of ,johannes ,wierus2 who though hee himselfe were singularlie learned in the toongs1 yet for his satisfaction and full resolution in the same1 he sent for the judgement of ,andras ,massius1 the most famous ,hebrician in the world1 and had it in such sense and order1 as ,i meane to set downe unto you4 ,and yet ,i give you this note by the waie1 that witchcraft or inchantment is diverslie taken in the scriptures2 somtimes nothing tending to such end as it is commonlie thought to doo4 ,for in #a ,samuell1 #ae1 #bc4 it is all one with rebellion4 ,jesabell for hir idolatrous life is called a witch4 ,also in the new testament1 even ,s4 ,paule saith the ,galathians are bewitched1 bicause they were seduced and lead from the true understanding of the scriptures4 or ,masius ,note4 #a4 ,sa4 #ae1 #bc4 #b4 ,re4 #i1 #bb4 ,gal4 #c1 #a4 ,item sometimes it is taken in good part2 as the magicians that came to worship and offer to ,christ3 and also where ,daniell is said to be an inchanter1 yea a principall inchanter3 which title being given him in divers places of that storie1 he never seemeth to refuse or dislike2 but rather intreateth for the pardon and qualification of the rigor towards other inchanters1 which were meere couseners indeed3 as appeareth in the second chapter of ,daniell1 where you may see that the king espied their fetches4 ,matth4 #b1 #a4 ,daniel4 #d4 ,dan4 #b1 #h4 ,sometimes such are called conjurors1 as being but roges1 and lewd people1 would use the name of ,jesus to worke miracles1 whereby1 though they being faithlesse could worke nothing2 yet is their practise condemned by the name of conjuration4 ,sometimes jugglers are called witches4 ,sometimes also they are called sorcerers1 that impugne the gospell of ,christ1 and seduce others with violent persuasions4 ,sometimes a murtherer with poison is called a witch4 ,sometimes they are so termed by the verie signification of their names2 as ,elimas1 which signifieth a sorcerer4 ,sometimes bicause they studie curious and vaine arts4 ,sometimes it is taken for woonding or greeving of the hart4 ,yea the verie word ,magus1 which is ,latine for a magician1 is translated a witch2 and yet it was hertofore alwaies taken in the good part4 ,and at this daie it is indifferent to saie in the ,english toong2 ,she is a witch2 or1 ,she is a wise woman4 ,actes4 #ai4 ,gen4 #d1 #ah4 ,exod4 #g1 #ac1 c4 ,acts #ac4 ,exod4 #bb1 c4 ,acts4 #ac4 ,acts4 #ai4 ,canticles of ,salomon4 cap4 #d4 verse4 #i4 ,sometimes observers of dreames1 sometimes soothsaiers1 sometimes the observers of the flieng of foules1 of the meeting of todes1 the falling of salt1 c3 are called witches4 ,sometimes he or she is called a witch1 that take upon them either for gaine or glorie1 to doo miracles2 and yet can doo nothing4 ,sometimes they are called witches in common speech1 that are old1 lame1 curst1 or melancholike1 as a nickname4 ,but as for our old women1 that are said to hurt children with their eies1 or lambs with their lookes1 or that pull downe the moone out of heaven1 or make so foolish a bargaine1 or doo such homage to the divell2 you shall not read in the bible of any such witches1 or of any such actions imputed to them4 ,deut4 #ah1 #b4 ,jerem4 #bg4 ,acts4 #h4 ,the sixt ,booke4 ,the first ,chapter4 ,the exposition of this ,hebrue word ,chasaph1 wherein is answered the objection conteined in ,exodus #bb4 to wit3 ,thou shalt not suffer a witch to live1 and of ,simon ,magus4 ,acts4 #h4 ,chasaph1 being an ,hebrue word1 is ,latined ,veneficium1 and is in ,english1 poisoning1 or witchcraft2 if you will so have it4 ,the ,hebrue sentence written in ,exodus1 #bb4 is by the #gj4 interpretors translated thus into ,greeke1 1 which in ,latine is1 ,veneficos 7sive7 veneficas non retinebitis in vita1 in ,english1 ,you shall not suffer anie poisoners1 or 7as it is translated7 witches to live4 ,the which sentence ,josephus an ,hebrue borne1 and a man of great estimation1 learning and fame1 interpreteth in this wise2 ,let none of the children of ,israel have any poison that is deadlie1 or prepared to anie hurtfull use4 ,if anie be apprehended with such stuffe1 let him be put to death1 and suffer that which he ment to doo to them1 for whom he prepared it4 ,the ,rabbins exposition agree heerewithall4 ,lex ,cornelia differeth not from this sense1 to wit1 that he must suffer death1 which either maketh1 selleth1 or hath anie poison1 to the intent to kill anie man4 ,this word is found in these places following3 ,exodus4 #bb1 #ah4 ,deut4 #ah1 #aj4 #b4 ,sam4 #i1 #bb4 ,dan4 #b1 #b4 #b4 ,chr4 #cc1 #f4 ,esay4 #dg1 #i1 #ab4 ,malach1 #c1 #e4 ,jerem4 #bg1 #i4 ,mich4 #e1 #b4 ,nah4 #c1 #d4 bis4 ,howbeit1 in all our ,english translations1 ,chasaph is translated1 witchcraft4 ,joseph4 in ,judorum antiquitat4 ,and bicause ,i will avoid prolixitie and contention both at once1 ,i will admit that ,venefic were such witches1 as with their poisons did much hurt among the children of ,israell2 and ,i will not denie that there remaine such untill this daie1 bewitching men1 and making them beleeve1 that by vertue of words1 and certeine ceremonies1 they bring to passe such mischeefes1 and intoxications1 as they indeed accomplish by poisons4 ,and this abuse in cousenage of people1 together with the taking of ,gods name in vaine1 in manie places of the scripture is reprooved1 especiallie by the name of witchcraft1 even where no poisons are4 ,according to the sense which ,s4 ,paule useth to the ,galathians in these words1 where he sheweth plainelie1 that the true signification of witchcraft is cousenage2 ,o ye foolish ,galathians 7saith he7 who hath bewitched you8 to wit1 cousened or abused you1 making you beleeve a thing which is neither so nor so4 ,whereby he meaneth not to aske of them1 who have with charmes1 c3 or with poisons deprived them of their health1 life1 cattell1 or children1 c3 but who hath abused or cousened them1 to make them beleeve lies4 ,this phrase is also used by ,job4 #ae4 ,but that we may be throughlie resolved of the true meaning of this phrase used by ,paule1 ,gal4 #c4 let us examine the description of a notable witch called ,simon ,magus1 made by ,s4 ,luke2 ,there was 7saith he7 in the citie of ,samaria1 a certeine man called ,simon1 which used witchcraft1 and bewitched the people of ,samaria1 saieng that he himself was some great man4 ,i demand1 in what other thing here do we see anie witchcraft1 than that he abused the people1 making them beleeve he could worke miracles1 whereas in truth he could doo no such thing2 as manifestlie may appeare in the #ac4 and #ai4 verses of the same chapter3 where he wondered at the miracles wrought by the apostles1 and would have purchased with monie the power of the ,holy-ghost to worke wonders4 ,gal4 #c1 #a4 ,job4 #ae1 #ab4 ,acts4 #h1 #i4 ,it will be said1 the people had reason to beleeve him1 bicause it is written1 that he of long time had bewitched them with sorceries4 ,but let the bewitched ,galathians be a warning both to the bewitched ,samaritans1 and to all other that are cousened or bewitched through false doctrine1 or legierdemaine2 least while they attend to such fables and lies1 they be brought into ignorance1 and so in time be led with them awaie from ,god4 ,and finallie1 let us all abandon such witches and couseners1 as with ,simon ,magus set themselves in the place of ,god1 boasting that they can doo miracles1 expound dreames1 foretell things to come1 raise the dead1 c3 which are the workes of the ,holy-ghost1 who onlie searcheth the heart and reines1 and onelie worketh great wonders1 which are now staied and accomplished in ,christ1 in whome who so stedfastlie beleeveth shall not need to be by such meanes resolved or confirmed in his doctrine and gospell4 ,and as for the unfaithfull1 they shall have none other miracle shewed unto them1 but the signe of ,jonas the prophet4 ,acts4 #h1 #aa4 #a4 ,reg4 #h1 #ci4 ,matth4 #i4 #d4 #ab4 #be4 #bb4 ,acts4 #a1 #bd4 #ae1 #h4 ,rom4 #h1 #bg4 ,mark4 #b4 ,luk4 #f1 #ag4 #aa4 #i4 ,joh4 #a #b4 #f4 #ac4 ,apoc4 #b4 #c4 ,luk4 #aa1 #bi4 ,and therefore ,i saie1 whatsoever they be that with ,simon ,magus take upon them to worke such wonders1 by soothsaieng1 sorcerie1 or witchcraft1 are but liers1 deceivers1 and couseners1 according to ,syrachs saieng2 ,sorcerie1 witchcraft1 soothsaieng1 and dreames1 are but vanitie1 and the lawe shalbe fulfilled without such lies4 ,god commanded the people1 that they should not regard them that wrought with spirits1 nor soothsaiers3 for the estimation that was attributed unto them1 offended ,god4 ,eccl4 #cd1 #e4 ,eccl4 #cd1 #h4 ,levi4 #ai1 #ca4 ,the second ,chapter4 ,the place of ,deuteronomie expounded1 wherin are recited all kind of witches2 also their opinions confuted1 which hold that they can worke such miracles as are imputed unto them4 ,the greatest and most common objection is1 that if there were not some1 which could worke such miraculous or supernaturall feats1 by themselves1 or by their divels1 it should not have beene said2 ,let none be found among you1 that maketh his sonne or his daughter to go through the fier1 or that useth witchcraft1 or is a regarder of times1 or a marker of the flieng of fowles1 or a sorcerer1 or a charmer1 or that counselleth with spirits1 or a soothsaier1 or that asketh counsell of the dead1 or 7as some translate it7 that raiseth the dead4 ,but as there is no one place in the scripture that saith they can worke miracles1 so it shalbe easie to proove1 that these were all couseners1 everie one abusing the people in his severall kind2 and are accurssed of ,god4 ,not that they can doo all such things indeed1 as there is expressed2 but for that they take upon them to be the mightie power of ,god1 and to doo that which is the onelie worke of him1 seducing the people1 and blaspheming the name of ,god1 who will not give his glorie to anie creature1 being himselfe the king of glorie and omnipotencie4 ,first ,i aske1 what miracle was wrought by their passing through the fier8 ,trulie it cannot be prooved that anie effect followed2 but that the people were bewitched1 to suppose their sinnes to be purged thereby2 as the ,spaniards thinke of scourging and whipping themselves4 ,so as ,gods power was imputed to that action1 and so forbidden as an idolatrous sorcerie4 ,what woonders worketh the regarder of times8 ,what other divell dealeth he withall1 than with the spirit of superstition8 ,doth he not deceive himselfe and others1 and therefore is worthilie condemned for a witch8 ,what spirit useth he1 which marketh the flieng of fowles8 ,nevertheles1 he is here condemned as a practiser of witchcraft2 bicause he couseneth the people1 and taketh upon him to be a prophet2 impiouslie referring ,gods certeine ordinances to the flittering fethers and uncerteine waies of a bird4 ,the like effects produceth sorcerie1 charming1 consultation with spirits1 soothsaieng1 and consulting with the dead3 in everie of the which ,gods power is obscured1 his glorie defaced1 and his commandement infringed4 ,deut4 #ah4 #aj4 #aa4 ,esay4 #db1 #h4 ,ps4 #bd4 #h4 #aj4 ,and to proove that these soothsaiers and witches are but lieng mates and couseners2 note these words pronounced by ,god himselfe1 even in the selfe same place to the children of ,israell3 ,although the ,gentiles suffered themselves to be abused1 so as they gave eare to these sorcerers1 c3 he would not suffer them so1 but would raise them a prophet1 who should speake the truth4 ,as if he should saie2 ,the other are but lieng and cousening mates1 deceitfull and undermining merchants1 whose abuses ,i will make knowne to my people4 ,and that everie one maie be resolved herein1 let the last sentence of this precept be well weighed2 to wit1 ,let none be found among you1 that asketh counsell of 7or raiseth the dead47 ,deut4 #ah1 #ad ,first you know the soules of the righteous are in the hands of ,god1 and resting with ,lazarus in ,abrahams bosome1 doo sleepe in ,jesus ,christ4 ,and from that sleepe1 man shall not be raised1 till the heavens be no more3 according to this of ,david3 ,wilt thou shew woonders among the dead8 ,nay1 the ,lord saith1 ,the living shall not be taught by the dead1 but by the living4 ,as for the unrighteous1 they are in hell1 where is no redemption2 neither is there anie passage from heaven to earth1 but by ,god and his angels4 ,as touching the resurrection and restauration of the bodie1 read ,john4 #e4 and you shall manifestlie see1 that it is the onelie worke of the father1 who hath given the power therof to the sonne1 and to none other1 c4 ,dominus percutit1 ipse medetur3 ,ego occidam1 ego vivefaciam4 ,and in manie other places it is written1 that ,god giveth life and beeing to all4 ,although ,plato1 with his maister ,socrates1 the cheefe pillers of these vanities1 say1 that one ,pamphilus was called up out of hel1 who when he cam among the people1 told manie incredible tales concerning infernall actions4 ,but herein ,i take up the proverbe2 ,amicus ,plato1 amicus ,socrates1 sed major amica veritas4 ,sap4 #c1 #a4 ,luk4 #af1 #bc4 ,job4 #ad1 #ab4 ,psal #hh1 #aj4 ,deut4 #ah1 #aa4 ,luk4 #af4 #bi4 #ca4 ,luk4 #af1 #bb4 ,joh4 #e1 #ba4 ,ose4 #f4 ,acts4 #ag4 #be4 #bh4 ,tim4 #f1 #ac4 ,so as this last precept1 or last part thereof1 extending to that which neither can be done by witch nor divell1 maie well expound the other parts and points therof4 ,for it is not ment hereby1 that they can doo such things indeed2 but that they make men beleeve they doo them1 and thereby cousen the people1 and take upon them the office of ,god1 and therewithall also blaspheme his holie name1 and take it in vaine2 as by the words of charmes and conjurations doo appeare1 which you shall see1 if you looke into these words1 ,habar and ,idoni4 ,in like manner ,i saie you may see1 that by the prohibition of divinations by augurie1 and of soothsaiengs1 c1 who are witches1 and can indeed doo nothing but lie and cousen the people1 the lawe of ,god condemneth them not1 for that they can worke miracles1 but bicause they saie they can doo that which perteineth to ,god1 and for cousenage1 c4 ,concerning other points of witchcraft conteined therein1 and bicause some cannot otherwise be satisfied1 ,i will alledge under one sentence1 the decretals1 the mind of ,s4 ,augustine1 the councell ,aurelian1 and the determination of ,paris1 to wit3 ,who so observeth1 or giveth heed unto soothsaiengs1 divinations1 witchcraft1 c1 or doth give credit to anie such1 he renounceth christianitie1 and shalbe counted a pagane1 an enemie to ,god2 yea and he erreth both in faith and philosophie4 ,and the reason is therewithall expressed in the canon1 to wit2 ,bicause hereby is attributed to a creature1 that which perteineth to ,god onelie and alone4 ,so as1 under this one sentence 7,thou shalt not suffer a poisoner or a witch to live7 is forbidden both murther and witchcraft2 the murther consisting in poison2 the witchcraft in cousenage or blasphemie4 #bf4 qu4 #g4 non4 obser4 fact4 #acih4 act4 #ag4 ,august4 de spirit4 anima4 cap4 #bh4 ,the third ,chapter4 ,that women have used poisoning in all ages more than men1 and of the inconvenience of poisoning4 ,as women in all ages have beene counted most apt to conceive witchcraft1 and the divels speciall instruments therin1 and the onelie or cheefe practisers therof3 so also it appeareth1 that they have been the first inventers1 and the greatest practisers of poisoning1 and more naturallie addicted and given thereunto than men3 according to the saieng of ,quintilian2 ,latrocinium facilis in viro1 veneficium in fmina credam4 ,from whom ,plinie differeth nothing in opinion1 when he saith1 ,scientiam fminarum in veneficiis prvalere4 ,to be short1 ,augustine1 ,livie1 ,valerius1 ,diodorus1 and manie other agree1 that women were the first inventers and practisers of the art of poisoning4 ,as for the rest of their cunning1 in what estimation it was had1 may appeare by these verses of ,horace1 wherein he doth not onelie declare the vanitie of witchcraft1 but also expoundeth the other words1 wherewithall we are now in hand4 ,plin4 lib4 #be4 cap4 #b4 ,somnia1 terrores magicos1 miracula1 sagas1 ,nocturnos lemures1 portentq2 ,thessala rides3 ,these dreames and terrors magicall1 these miracles and witches1 ,night-walking sprites1 or ,thessal bugs1 esteeme them not twoo rushes4 ,here ,horace 7you see7 contemneth as ridiculous1 all our witches cunning3 marrie herein he comprehendeth not their poisoning art1 which hereby he onelie seemed to thinke hurtfull4 ,pythagoras and ,democritus give us the names of a great manie magicall hearbs and stones1 whereof now1 both the vertue1 and the things themselves also are unknowne3 as ,marmaritin1 whereby spirits might be raised3 ,archimedon1 which would make one bewraie in his sleepe1 all the secrets in his heart3 ,adincantida1 ,calicia1 ,mevais1 ,chirocineta1 c3 which had all their severall vertues1 or rather poisons4 ,but all these now are worne out of knowledge3 marrie in their steed we have hogs turd and chervill1 as the onelie thing whereby our witches worke miracles4 ,trulie this poisoning art called ,veneficium1 of all others is most abhominable2 as whereby murthers maie be committed1 where no suspicion maie be gathered1 nor anie resistance can be made2 the strong cannot avoid the weake1 the wise cannot prevent the foolish1 the godlie cannot be preserved from the hands of the wicked2 children maie hereby kill their parents1 the servant the maister1 the wife hir husband1 so privilie1 so inevitablie1 and so incurablie1 that of all other it hath beene thought the most odious kind of murther2 according to the saieng of ,ovid3 ---------------------------------------- ----non hospes ab hospite tutus1 ,non socer genero1 fratrum quq2 gratia rara est3 ,imminet exitio vir conjugis1 illa mariti1 ,lurida terribiles miscent aconita noverc1 ,filius ante diem patrios inquirit in annos4 ,ovid4 metamorph4 lib4 #a4 ----------,the travelling ghest opprest ,dooth stand in danger of his host1 the host eke of his ghest3 ,the father of his sonne in lawe1 yea rare is seene to rest ,twixt brethren love and amitie1 and kindnesse void of strife2 ,the husband seekes the goodwifes death1 and his againe the wife4 ,ungentle stepdames grizlie poi- son temper and doo give3 ,the sonne too soone dooth aske how long his father is to live4 ,englished by ,abraham ,fleming4 ,the monke that poisoned king ,john1 was a right ,veneficus2 to wit1 both a witch and a murtherer3 for he killed the king with poison1 and persuaded the people with lies1 that he had doone a good and a meritorious act3 and doubtlesse1 manie were so bewitched1 as they thought he did verie well therein4 ,antonius ,sabellicus writeth of a horrible poisoning murther1 committed by women at ,rome1 where were executed 7after due conviction7 #agj4 women at one time2 besides #bj4 women of that consort1 who were poisoned with that poison which they had prepared for others4 ,misp4 #hf ,aeneid4 #d4 lib #d4 ,the fourth ,chapter4 ,of divers poisoning practises1 otherwise called veneficia1 committed in ,italie1 ,genua1 ,millen1 ,wittenberge1 also how they were discovered and executed4 ,another practise1 not unlike to that mentioned in the former chapter1 was doone in ,cassalis at ,salassia in ,italie1 ,anno #aecf4 where #dj4 ,venefic or witches being of one confederacie1 renewed a plague which was then almost ceased1 besmeering with an ointment and a pouder1 the posts and doores of mens houses2 so as thereby whole families were poisoned3 and of that stuffe they had prepared above #dj4 crocks for that purpose4 ,herewithall they conveied inheritances as it pleased them1 till at length they killed the brother and onelie sonne of one ,necus 7as lightlie none died in the house but the maisters and their children7 which was much noted2 and therewithall that one ,androgina haunted the houses1 speciallie of them that died3 and she being suspected1 apprehended1 and examined1 confessed the fact1 conspiracie1 and circumstance1 as hath beene shewed4 ,the like villanie was afterwards practised at ,genua1 and execution was doone upon the offenders4 ,at ,millen there was another like attempt that tooke none effect4 ,this art consisteth as well in poisoning of cattell as of men3 and that which is doone by poisons unto cattell1 towards their destruction1 is as commonlie attributed to witches charms as the other4 ,and ,i doubt not1 but some that would be thought cunning in incantations1 and to doo miracles1 have experience in this behalf4 ,for it is written by divers authors1 that if wolves doong be hidden in the mangers1 racks1 or else in the hedges about the pastures1 where cattell go 7through the antipathie of the nature of the woolfe and other cattell7 all the beasts that savour the same doo not onlie forbeare to eate1 but run about as though they were mad1 or 7as they say7 bewitched4 ,venefic in ,italie4 ,venefic in ,genua ,millen4 ,but ,wierus telleth a notable storie of a ,veneficus1 or destroier of cattell1 which ,i thought meete heere to repeat4 ,there was 7saith he7 in the dukedome of ,wittingberge1 not farre from ,tubing1 a butcher1 anno #aefd4 that bargained with the towne for all their hides which were of sterven cattell1 called in these parts ,morts4 ,he with poison privilie killed in great numbers1 their bullocks1 sheepe1 swine1 c3 and by his bargaine of the hides and tallowe he grew infinitlie rich4 ,and at last being suspected1 was examined1 confessed the matter and maner thereof1 and was put to death with hot tongs1 wherewith his flesh was pulled from his bones4 ,we for our parts would have killed five poore women1 before we would suspect one rich butcher4 ,of a butcher a right veneficall which 8 witch4 ,the fift ,chapter4 ,a great objection answered concerning this kind of witchcraft called ,veneficium4 ,it is objected1 that if ,veneficium were comprehended under the title of manslaughter1 it had beene a vaine repetition1 and a disordered course undertaken by ,moses1 to set foorth a lawe against ,veneficas severallie4 ,but it might suffice to answer any reasonable christian1 that such was the pleasure of the ,holie-ghost1 to institute a particular article herof1 as of a thing more odious1 wicked and dangerous1 than any other kind of murther4 ,but he that shall read the lawe of ,moses1 or the testament of ,christ himselfe1 shall find this kind of repetition and reiteration of the law most common4 ,for as it is written ,exod4 #bb1 #ba4 ,thou shalt not greeve nor afflict a stranger1 for thou wast a stranger in the land of ,aegypt3 so are the same words found repeated in ,levit4 #ai1 #cc4 ,polling and shaving of heads and beards is forbidden in ,deut4 #bg4 which was before prohibited in #bb4 ,it is written in ,exodus the #bj4 ,thou shalt not steale3 and it is repeated in ,leviticus #ai4 and in ,deut4 #e4 ,murther is generallie forbidden in ,exod4 #bj4 and likewise in #bb4 and repeated in ,num4 #ce4 ,but the aptest example is1 that magicke is forbidden in three severall places1 to wit1 once in ,levit4 #ai4 and twise in ,levit4 #bj4 ,for the which a man might as well cavill with the ,holie-ghost as for the other4 ,levit4 #ai1 #cc4 ,the sixt ,chapter4 ,in what kind of confections that witchcraft1 which is called ,venificium1 consisteth3 of love cups1 and the same confuted by poets4 ,as touching this kind of witchcraft1 the principall part thereof consisteth in certeine confections prepared by lewd people to procure love2 which indeed are meere poisons1 bereaving some of the benefit of the braine1 and so of the sense and understanding of the mind4 ,and from some it taketh awaie life1 that is more common than the other4 ,these be called ,philtra1 or ,pocula amatoria1 or ,venenosa pocula1 or ,hippomanes2 which bad and blind physicians rather practise1 than witches or conjurers1 c4 ,but of what value these bables are1 towards the end why they are provided1 may appeere by the opinions of poets themselves1 from whence was derived the estimation of that stuffe4 ,and first you shall heare what ,ovid saith1 who wrote of the verie art of love1 and that so cunninglie and feelinglie1 that he is reputed the speciall doctor in that science3 ,fallitur monias si quis decurrit ad artes1 ,dtq2 quod teneri fronte revellit equi4 ,non facient ut vivat amor ,medeides herb1 ,mistq2 cum magicis mersa venena sonis4 ,phasias sonidem1 ,circe tenuisset ,ulyssem1 ,si mod servari carmine posset amor3 ,nec data profuerint pallentia philtra puellis1 ,philtra nocent animis1 vmq2 furoris habent4 ,ovid4 lib4 #b4 de arte amandi4 ,who so dooth run to ,hmon arts1 ,i dub him for a dolt1 ,and giveth that which he dooth plucke from forhead of a colt3 ,medeas herbs will not procure that love shall lasting live1 ,nor steeped poison mixed with ma- gicke charms the same can give4 ,the witch ,medea had full fast held ,jason for hir owne1 ,so had the grand witch ,circe too ,ulysses1 if alone ,with charms mainteind kept might be the love of twaine in one4 ,no slibbersawces given to maids1 to make them pale and wan1 ,will helpe3 such slibbersawces marre the minds of maid and man1 ,and have in them a furious force of phrensie now and than4 ,englished by ,abraham ,fleming4 ,philtra1 slibbersawces to procure love4 ,viderit ,aemoni si quis mala pabula terr1 ,et magicas artes posse juvare putat4 ,ovid4 lib4 de remedio amoris1 #a4 ,if any thinke that evill herbs in ,hmon land which be1 ,or witchcraft able is to helpe1 let him make proofe and see4 ,ab4 ,fleming4 ,these verses precedent doo shew1 that ,ovid knew that those beggerlie sorceries might rather kill one1 or make him starke mad1 than doo him good towards the atteinement of his pleasure or love2 and therefore he giveth this counsell to them that are amorous in such hot maner1 that either they must enjoy their love1 or else needs die2 saieng3 ,sit procul omne nefas1 ut ameris amabilis esto3 ,farre off be all unlawfull meanes thou amiable bee1 ,loving ,i meane1 that she with love may quite the love of thee4 ,englished by ,abraham ,fleming4 ,the seventh ,chapter4 ,it is proved by more credible writers1 that love cups rather ingender death through venome1 than love by art3 and with what toies they destroie cattell1 and procure love4 ,but bicause there is no hold nor trust to these poets1 who saie and unsaie1 dallieng with these causes2 so as indeed the wise may perceive they have them in derision3 let us see what other graver authors speake hereof4 ,eusebius ,csariensis writeth1 that the poet ,lucretius was killed with one of those lovers poisoned cups4 ,hierome reporteth that one ,livia herewith killed hir husband1 whome she too much hated2 and ,lucilla killed hirs1 whome she too much loved4 ,calisthenes killed ,lucius ,lucullus the emperor with a love pot1 as ,plutarch and ,cornelius ,nepos saie4 ,plinie ,josephus report1 that ,csonia killed hir husband ,caligula ,amatorio poculo with a lovers cup1 which was indeed starke poison4 ,aristotle saith1 that all which is beleeved touching the efficacie of these matters1 is lies and old wives tales4 ,he that will read more arguments and histories concerning these poisons1 let him looke in ,j4 ,wier ,de ,veneficiis4 ,hieronym4 in ,ruff4 ,plin4 lib4 #be4 cap4 #c4 ,joseph lib4 #aa4 de ,judorum antiquit4 ,aristot4 lib4 #h4 de natura animal4 cap4 #bd4 ,jo4 ,wier4 de venef4 cap4 #dj4 ,the toies1 which are said to procure love1 and are exhibited in their poison looving cups1 are these3 the haire growing in the nethermost part of a woolves taile1 a woolves yard1 a little fish called ,remora1 the braine of a cat1 of a newt1 or of a lizzard3 the bone of a greene frog1 the flesh thereof being consumed with pismers or ants2 the left bone whereof ingendereth 7as they saie7 love2 the bone on the right side1 hate4 ,also it is said1 that a frogs bones1 the flesh being eaten off round about with ants1 whereof some will swim1 and some will sinke3 those that sinke1 being hanged up in a white linnen cloth1 ingender love1 but if a man be touched therewith1 hate is bred thereby4 ,another experiment is thereof1 with yoong swalowes1 whereof one brood or nest being taken and buried in a crocke under the ground1 till they be starved up2 they that be found open mouthed1 serve to engender love2 they whose mouthes are shut1 serve to procure hate4 ,besides these1 manie other follies there be to this purpose proposed to the simple2 as namelie1 the garments of the dead1 candels that burne before a dead corps1 and needels wherwith dead bodies are sowne or sockt into their sheetes3 and diverse other things1 which for the reverence of the reader1 and in respect of the uncleane speach to be used in the description thereof1 ,i omit2 which 7if you read ,dioscorides1 or diverse other learned physicians7 you maie see at large4 ,in the meane while1 he that desireth to see more experiments concerning this matter1 let him read ,leonardus ,vairus de fascino1 now this present yeare #aehc4 newlie published2 wherein 7with an incestuous mouth7 he affirmeth directlie1 that ,christ and his apostles were ,venefici2 verie fondlie prosecuting that argument1 and with as much popish follie as may be2 labouring to proove it lawfull to charme and inchant vermine1 c4 ,toies to mocke apes4 ,dioscorid4 de materia medicin4 ,l4 ,vairus de fascin4 lib4 #b4 cap4 #aa4 prope finem4 ,the eight ,chapter4 ,john ,bodin triumphing against ,john ,wier is overtaken with false ,greeke false interpretation thereof4 ,monsieur ,bodin triumpheth over doctor ,wier herein1 pronouncing a heavie sentence upon him2 bicause he referreth this word to poison4 ,but he reigneth or rather rideth over him1 much more for speaking false ,greeke2 affirming that he calleth ,veneficos 1 which is as true as the rest of his reports and fables of witches miracles conteined in his bookes of divelish devises4 ,for in truth he hath no such word1 but saith they are called 1 whereas he should have said 1 the true accent being omitted1 and being interposed1 which should have beene left out4 ,which is nothing to the substance of the matter1 but must needs be the ,printers fault4 ,j4 ,bodin4 ,but ,bodin reasoneth in this wise1 is sometimes put for ,magos or ,prstigiatores3 ,ergo in the translation of the ,septuaginta1 it is so to be taken4 ,wherein he manifesteth his bad ,logicke1 more than the others ill ,greeke4 ,for it is well knowne to the learned in this toong1 that the usuall and proper signification of this word1 with all his derivations and compounds doo signifie ,veneficos1 ,poisoners by medicine4 ,which when it is most usuall and proper1 why should the translators take it in a signification lesse usuall1 and nothing proper4 ,thus therefore he reasoneth and concludeth with his new found ,logicke1 and old fond ,greeke2 ,sometimes it signifieth so1 though unproperlie1 or rather metaphoricallie2 ,ergo in that place it is so to be taken1 when another fitter word might have beene used4 ,which argument being vaine1 agreeth well with his other vaine actions4 ,the ,septuaginta had beene verie destitute of words1 if no proper word could have beene found for this purpose4 ,but where they have occasion to speake of witchcraft in their translations1 they use ,magian1 ,maggagian1 c3 and therfore belike they see some difference betwixt them and the other1 and knew some cause that mooved them to use the word 1 ,veneficium4 ,the seventh ,booke4 ,the first ,chapter4 ,of the ,hebrue word ,ob1 what it signifieth where it is found1 of ,pythonisses called ,ventriloqu1 who they be1 and what their practises are1 experience and examples thereof shewed4 ,this word ,ob1 is translated ,pytho1 or ,pythonicus spiritus3 ,deutre4 #ah4 ,isaie4 #ai4 #a4 ,sam4 #bh4 #b4 ,reg4 #bc4 c3 somtime1 though unproperlie1 ,magus as #b4 ,sam4 #cc4 ,but ,ob signifieth most properlie a bottle1 and is used in this place1 bicause the ,pythonists spake hollowe2 as in the bottome of their bellies1 whereby they are aptlie in ,latine called ,ventriloqui3 of which sort was ,elizabeth ,barton1 the holie maid of ,kent1 c4 ,these are such as take upon them to give oracles1 to tell where things lost are become1 and finallie to appeach others of mischeefs1 which they themselves most commonlie have brought to passe3 whereby many times they overthrowe the good fame of honest women1 and of such others of their neighbors1 with whome they are displeased4 ,for triall hereof1 letting passe a hundred cousenages that ,i could recite at this time1 ,i will begin with a true storie of a wench1 practising hir diabolicall witchcraft1 and ventriloquie ,an4 #aegd4 at ,westwell in ,kent1 within six miles where ,i dwell1 taken and noted by twoo ministers and preachers of ,gods word1 foure substantiall yeomen1 and three women of good fame reputation1 whose names are after written4 ,the holie maid of ,kent a ventriloqua4 ,mildred1 the base daughter of ,alice ,norrington1 and now servant to ,william ,sponer of ,westwell in the countie of ,kent1 being of the age of seventeene yeares1 was possessed with sathan in the night and daie aforesaid4 ,about two of the clocke in the afternoone of the same day1 there came to the same ,sponers house ,roger ,newman minister of ,westwell1 ,john ,brainford minister of ,kenington1 with others1 whose names are underwritten1 who made their praiers unto ,god1 to assist them in that needfull case2 and then commanded sathan in the name of the eternall ,god1 and of his sonne ,jesus ,christ1 to speake with such a voice as they might understand1 and to declare from whence he came4 ,but he would not speake1 but rored and cried mightilie4 ,and though we did command him manie times1 in the name of ,god1 and of his sonne ,jesus ,christ1 and in his mightie power to speake2 yet he would not3 untill he had gon through all his delaies1 as roring1 crieng1 striving1 and gnashing of teeth2 and otherwhile with mowing1 and other terrible countenances1 and was so strong in the maid1 that foure men could scarse hold hir downe4 ,and this continued by the space almost of two houres4 ,so sometimes we charged him earnestlie to speake2 and againe praieng unto ,,god that he would assist us1 at the last he spake1 but verie strangelie2 and that was thus2 ,he comes1 he comes3 and that oftentimes he repeated2 and ,he goes1 he goes4 ,and then we charged him to tell us who sent him4 ,and he said2 ,i laie in her waie like a log1 and ,i made hir runne like fier1 but ,i could not hurt hir4 ,and whie so1 said we8 ,bicause ,god kept hir1 said he4 ,when camest thou to her1 said we8 ,to night in her bed1 said he4 ,then we charged him as before1 to tell what he was1 and who sent him1 and what his name was4 ,at the first he said1 ,the divell1 the divell4 ,then we charged him as before4 ,then he rored and cried as before1 and spake terrible words2 ,i will kill hir1 ,i will kill hir2 ,i will teare hir in peeces1 ,i will teare hir in peeces4 ,we said1 ,thou shalt not hurt hir4 ,he said1 ,i will kill you all4 ,we said1 ,thou shalt hurt none of us all4 ,then we charged him as before4 ,then he said1 ,you will give me no rest4 ,wee said1 ,thou shalt have none here1 for thou must have no rest within the servants of ,god3 but tell us in the name of ,god what thou art1 and who sent thee4 ,then he said he would teare hir in peeces4 ,we said1 ,thou shalt not hurt hir4 ,then he said againe he would kill us all4 ,we said againe1 ,thou shalt hurt none of us all1 for we are the servants of ,god4 ,and we charged him as before4 ,and he said againe1 ,will you give me no rest8 ,we said1 ,thou shalt have none here1 neither shalt thou rest in hir1 for thou hast no right in hir1 sith ,jesus ,christ hath redeemed hir with his bloud1 and she belongeth to him2 and therefore tell us thy name1 and who sent thee8 ,he said his name was sathan4 ,we said1 ,who sent thee8 ,he said1 ,old ,alice1 old ,alice4 ,which old ,alice1 said we8 ,old ,alice1 said he4 ,where dwelleth she1 said we8 ,in ,westwell streete1 said he4 ,we said1 ,how long hast thou beene with hir8 ,these twentie yeares1 said he4 ,we asked him where she did keepe him8 ,in two bottels1 said he4 ,where be they1 said we8 ,in the backside of hir house1 said he4 ,in what place1 said we8 ,under the wall1 said he4 ,where is the other8 ,in ,kenington4 ,in what place1 said we8 ,in the ground1 said he4 ,then we asked him1 what she did give him4 ,he said1 hir will1 hir will4 ,what did shee bid thee doo1 said we8 ,he said1 ,kill hir maid4 ,wherefore did she bid thee kill hir1 said we8 ,bicause she did not love hir1 said he4 ,we said2 ,how long is it ago1 since she sent thee to hir8 ,more than a yeare1 said he4 ,where was that1 said we8 ,at hir masters1 said he4 ,which masters1 said we8 ,at hir master ,brainfords at ,kenington1 said he4 ,how oft wert thou there1 said we8 ,manie times1 said he4 ,where first1 said we8 ,in the garden1 said he3 ,where the second time8 ,in the hall3 ,where the third time8 ,in hir bed3 ,where the fourth time8 ,in the field3 ,where the fift time8 ,in the court3 ,where the sixt time8 ,in the water1 where ,i cast hir into the mote3 ,where the seventh time4 ,in hir bed4 ,we asked him againe1 where else8 ,he said1 in ,westwell4 ,where there1 said we8 ,in the vicarige1 said he4 ,where there8 ,in the loft4 ,how camest thou to hir1 said we8 ,in the likenesse of two birds1 said he4 ,who sent thee to that place1 said we8 ,old ,alice1 said he4 ,what other spirits were with thee there1 said we8 ,my servant1 said he4 ,what is his name1 said we8 ,he said1 little divell4 ,what is thy name1 said we8 ,sathan1 said he4 ,what dooth old ,alice call thee1 said we8 ,partener1 said he4 ,what dooth she give thee1 said we8 ,hir will1 said he4 ,how manie hast thou killed for hir1 said we8 ,three1 said he4 ,who are they1 said we8 ,a man and his child1 said he4 ,what were their names1 said we8 ,the childs name was ,edward1 said he3 what more than ,edward1 said we8 ,edward ,ager1 said he4 ,what was the mans name1 said we8 ,richard1 said he4 ,what more1 said we8 ,richard ,ager1 said he4 ,where dwelt the man and the child1 said we8 ,at ,dig at ,dig1 said he4 ,this ,richard ,ager of ,dig1 was a ,gentleman of xl4 pounds land by the yeare1 a verie honest man1 but would often saie he was bewitched1 and languished long before he died4 ,whom else hast thou killed for hir1 said we8 ,woltons wife said he4 ,where did she dwell8 ,in ,westwell said he4 ,what else hast thou doone for hir said we8 ,what she would have me1 said he4 ,what is that said we8 ,to fetch hir meat1 drinke1 and corne1 said he4 ,where hadst thou it1 said we8 ,in everie house1 said he4 ,name the houses1 said we8 ,at ,petmans1 at ,farmes1 at ,millens1 at ,fullers1 and in everie house4 ,after this we commanded sathan in the name of ,jesus ,christ to depart from hir1 and never to trouble hir anie more1 nor anie man else4 ,then he said he would go1 he would go3 but he went not4 ,then we commanded him as before with some more words4 ,then he said1 ,i go1 ,i go2 and so he departed4 ,then said the maid1 ,he is gone1 ,lord have mercie upon me1 for he would have killed me4 ,and then we kneeled downe and gave ,god thanks with the maiden2 praieng that ,god would keepe hir from sathans power1 and assist hir with his grace4 ,and noting this in a peece of paper1 we departed4 ,sathans voice did differ much from the maids voice1 and all that he spake1 was in his owne name4 ,subscribed thus3 ,witnesses to this1 that heard and99 sawe this whole matter1 as followeth3 ,roger ,newman1 vicar ,john ,tailor4 of ,westwell4 ,thomas ,frenchborns ,john ,brainford1 vicar wife4 of ,kennington4 ,william ,spooner4 ,thomas ,tailor4 ,john ,frenchborne1 ,henrie ,tailors wife4 and his wife4 ,an4 ,domi4 #aegd4 ,octob4 #ac4 ,confer this storie with the woman of ,endor1 #a4 ,sam4 #bh4 and see whether the same might not be accomplished by this devise4 ,mispr4 #ii 99 ,rom4 ,the second ,chapter4 ,how the lewd practise of the ,pythonist of ,westwell came to light1 and by whome she was examined2 and that all hir diabolicall speach was but ventriloquie and plaine cousenage1 which is prooved by hir owne confession4 ,it is written1 that in the latter daies there shalbe shewed strange illusions1 c3 in so much as 7if it were possible7 the verie elect shalbe deceived3 howbeit1 ,s4 ,paule saith1 they shalbe lieng and false woonders4 ,neverthelesse1 this sentence1 and such like1 have beene often laid in my dish1 and are urged by diverse writers1 to approve the miraculous working of witches1 whereof ,i will treat more largelie in another place4 ,howbeit1 by the waie ,i must confesse1 that ,i take that sentence to be spoken of ,antichrist1 to wit3 the pope1 who miraculouslie1 contrarie to nature1 philosophie1 and all divinitie1 being of birth and calling base1 in learning grosse2 in valure1 beautie1 or activitie most commonlie a verie lubber1 hath placed himselfe in the most loftie and delicate seate1 putting almost all christian princes heads1 not onelie under his girdle1 but under his foote1 c4 ,matt4 #bd1 #dd4 #b4 ,thes4 #b1 #i4 ,surelie1 the tragedie of this ,pythonist is not inferior to a thousand stories1 which will hardlie be blotted out of the memorie and credit either of the common people1 or else of the learned4 ,how hardlie will this storie suffer discredit1 having testimonie of such authoritie8 ,how could mother ,alice escape condemnation and hanging1 being arreigned upon this evidence2 when a poore woman hath beene cast away1 upon a cousening oracle1 or rather a false lie1 devised by ,feats the juggler1 through the malicious instigation of some of hir adversaries8 ,but how cunninglie soever this last cited certificat be penned1 or what shew soever it carrieth of truth and plaine dealing1 there may be found conteined therein matter enough to detect the cousening knaverie therof4 ,and yet diverse have been deepelie deceived therewith1 and can hardlie be removed from the credit thereof1 and without great disdaine cannot endure to heare the reproofe thereof4 ,and know you this by the waie1 that heretofore ,robin goodfellow1 and ,hob gobblin were as terrible1 and also as credible to the people1 as hags and witches be now3 and in time to come1 a witch will be as much derided and contemned1 and as plainlie perceived1 as the illusion and knaverie of ,robin goodfellow4 ,and in truth1 they that mainteine walking spirits1 with their transformation1 c3 have no reason to denie ,robin goodfellow1 upon whom there hath gone as manie and as credible tales1 as upon witches2 saving that it hath not pleased the translators of the ,bible1 to call spirits by the name of ,robin goodfellow1 as they have termed divinors1 soothsaiers1 poisoners1 and couseners by the name of witches4 ,the ventriloqua of ,westwell discovered4 ,but to make short worke with the confutation of this bastardlie queanes enterprise1 cousenage2 you shall understand1 that upon the brute of hir divinitie and miraculous transes1 she was convented before ,m4 ,thomas ,wotton of ,bocton ,malherbe1 a man of great worship and wisedome1 and for deciding and ordering of matters in this commonwealth1 of rare and singular dexteritie2 through whose discreet handling of the matter1 with the assistance aid of ,m4 ,george ,darrell esquire1 being also a right good and discreet ,justice of the same limit1 the fraud was found1 the coosenage confessed1 and she received condigne punishment4 ,neither was hir confession woone1 according to the forme of the ,spanish inquisition2 to wit1 through extremitie of tortures1 nor yet by guile or flatterie1 nor by presumptions2 but through wise and perfect triall of everie circumstance the illusion was manifestlie disclosed3 not so 7,i say7 as witches are commonlie convinced and condemned2 to wit1 through malicious accusations1 by ghesses1 presumptions1 and extorted confessions1 contrarie to sense and possibilitie1 and for such actions as they can shew no triall nor example before the wise1 either by direct or indirect meanes2 but after due triall she shewed hir feats1 illusions1 and transes1 with the residue of all hir miraculous works1 in the presence of divers gentlemen and gentlewomen of great worship and credit1 at ,bocton ,malherbe1 in the house of the aforesaid ,m4 ,wotton4 ,now compare this wench with the witch of ,endor1 you shall see that both the cousenages may be doone by one art4 ,the ,pythonist of west-well convicted by hir owne confession4 ,the third ,chapter4 ,bodins stuffe concerning the ,pythonist of ,endor1 with a true storie of a counterfeit ,dutchman4 ,upon the like tales dooth ,bodin build his doctrine1 calling them ,atheists that will not beleeve him1 adding to this kind of witchcraft1 the miraculous works of diverse maidens1 that would spue pins1 clowts1 c3 as one ,agnes ,brigs1 and ,rachell ,pinder of ,london did1 till the miracles were detected1 and they set to open penance4 ,others he citeth of that sort1 the which were bound by divels with garters1 or some such like stuffe to posts1 c3 with knots that could not be undone1 which is an ,aegyptians juggling or cousening feat4 ,and of such foolish lies joined with bawdie tales1 his whole booke consisteth3 wherein ,i warrant you there are no fewer than twoo hundreth fables1 and as manie impossibilities4 ,and as these two wenches1 with the maiden of ,westwell1 were detected of cousenage2 so likewise a ,dutchman at ,maidstone long after he had accomplished such knaveries1 to the astonishment of a great number of good men1 was revealed to be a cousening knave2 although his miracles were imprinted and published at ,london3 anno #aegb4 with this title before the booke1 as followeth4 ,j4 ,bodin4 lib4 de dmon4 #c4 cap4 #b4 ,a verie wonderfull and strange mi- racle of ,god1 shewed upon a ,dutchman of the age of #bc4 yeares1 which was possessed of ten di- vels1 and was by ,gods mightie providence dis- possessed of them againe1 the #bg4 of ,januarie last past1 #aegb4 ---------------------------------------- ---------------------------------------- ---------------------------------------- ---- ,unto this the ,maior of ,maidstone1 with diverse of his brethren subscribed1 chieflie by the persuasion of ,nicasius ,vander ,schuere1 the minister of the ,dutch church there1 ,john ,stikelbow1 whome 7as it is there said7 ,god made the instrument to cast out the divels1 and foure other credible persons of the ,dutch church4 ,the historie is so strange1 so cunninglie performed1 that had not his knaverie afterwards brought him into suspicion1 he should have gone awaie unsuspected of this fraud4 ,a great manie other such miracles have beene latelie printed1 whereof diverse have beene bewraied3 all the residue doubtles1 if triall had beene made1 would have beene found like unto these4 ,but some are more finelie handled than othersome4 ,some have more advantage by the simplicitie of the audience1 some by the majestie and countenance of the confederates2 as namelie1 that cousening of the holie maid of ,kent4 ,some escape utterlie unsuspected1 some are prevented by death2 so as that waie their examination is untaken4 ,some are weakelie examined3 but the most part are so reverenced1 as they which suspect them1 are rather called to their answers1 than the others4 ,the fourth ,chapter4 ,of the great oracle of ,apollo the ,pythonist1 and how men of all sorts have been deceived1 and that even the apostles have mistaken the nature of spirits1 with an unanswerable argument1 that spirits can take no shapes4 ,with this kind of witchcraft1 ,apollo and his oracles abused and cousened the whole world3 which idoll was so famous1 that ,i need not stand long in the description thereof4 ,the princes and monarchs of the earth reposed no small confidence therein3 the preests1 which lived thereupon1 were so cunning1 as they also overtooke almost all the godlie and learned men of that age1 partlie with their doubtfull answers2 as that which was made unto ,pyrrhus1 in these words1 ,aio te ,aeacida ,romanos vincere posse1 and to ,crsus his ambassadours in these words1 ,si ,crsus arma ,persis inferat1 magnum imperium evertat2 and otherwise thus1 ,crsus ,halin penetrans1 magnam subvertet opum vim3 or thus1 ,crsus perdet ,halin1 trangressus plurima regna1 c3 partlie through confederacie1 whereby they knew mens errands yer they came1 and partlie by cunning1 as promising victorie upon the sacrificing of some person of such account1 as victorie should rather be neglected1 than the murther accomplished4 ,and if it were1 yet should there be such conditions annexed thereunto1 as alwaies remained unto them a starting hole1 and matter enough to cavill upon2 as that the partie sacrificed must be a virgin1 no bastard1 c4 ,furthermore1 of two things onelie proposed1 and where yea or naie onelie dooth answer the question1 it is an even laie1 that an idiot shall conjecture right4 ,so as1 if things fell out contrarie1 the fault was alwaies in the interpretor1 and not in the oracle or the prophet4 ,but what mervell1 7,i saie7 though the multitude and common people have beene abused herein2 since lawiers1 philosophers1 physicians1 astronomers1 divines1 generall councels1 and princes have with great negligence and ignorance been deceived and seduced hereby1 as swallowing up and devouring an inveterate opinion1 received of their elders1 without due examination of the circumstance8 ,the amphibologies of oracles4 ,the subtiltie of oracles4 ,howbeit1 the godlie and learned fathers 7as it appeereth7 have alwaies had a speciall care and respect1 that they attributed not unto ,god such divelish devises2 but referred them to him1 who indeed is the inventer and author thereof1 though not the personall executioner1 in maner and forme as they supposed3 so as the matter of faith was not thereby by them impeached4 ,but who can assure himselfe not to be deceived in matters concerning spirits1 when the apostles themselves were so far from knowing them1 as even after the resurrection of ,christ1 having heard him preach and expound the scriptures1 all his life time1 they shewed themselves not onelie ignorant therein1 but also to have misconceived thereof8 ,did not the apostle ,thomas thinke that ,christ himselfe had beene a spirit2 until ,christ told him plainelie1 that a spirit was no such creature1 as had flesh and bones1 the which 7he said7 ,thomas might see to be in him8 ,and for the further certifieng and satisfieng of his mind1 he commended unto him his hands to be seene1 and his sides to be felt4 ,thomas1 if the answer be true that some make hereunto1 to wit3 that spirits take formes and shapes of bodies at their pleasure1 might have answered ,christ1 and remaining unsatisfied might have said2 ,oh sir1 what do you tell me that spirits have no flesh and bones8 ,why they can take shapes and formes1 and so perchance have you doone4 ,which argument all the witchmongers in the world shall never be able to answere4 ,john4 #bj1 #i4 ,some of them that mainteine the creation1 the transformation1 the transportation1 and transubstantiation of witches1 object that spirits are not palpable1 though visible1 and answer the place by me before cited3 so as the feeling and not the seeing should satisfie ,thomas4 ,but he that shall well weigh the text and the circumstances thereof1 shall perceive1 that the fault of ,thomas his incredulitie was secondlie bewraied1 and condemned1 in that he would not trust his owne eies1 nor the view taken by his fellow apostles1 who might have beene thought too credulous in this case1 if spirits could take shapes at their pleasure4 ,jesus saith to him2 ,bicause thou hast seene 7and not1 bicause thou hast felt7 thou beleevest4 ,item he saith2 ,blessed are they that beleeve and see not 7and not1 they that beleeve and feele not47 ,whereby he noteth that our corporall eies may discerne betwixt a spirit and a naturall bodie2 reprooving him1 bicause he so much relied upon his externall senses1 in cases where faith should have prevailed2 here1 in a matter of faith revealed in the word1 would not credit the miracle which was exhibited unto him in most naturall and sensible sort4 ,john4 #bj1 #bi4 ,howbeit1 ,erastus saith1 and so dooth ,hyperius1 ,hemingius1 ,danus1 ,m4 ,mal4 ,bodin1 c4 that evill spirits eate1 drinke1 and keepe companie with men1 and that they can take palpable formes of bodies1 producing examples thereof1 to wit3 ,spectrum ,germanicum seu ,augustanum1 and the angell whose feet ,lot washed2 as though bicause ,god can indue his messengers with bodies at his pleasure1 therefore the divell and everie spirit can doo the like4 ,how the eleven apostles were in this case deceived1 appeareth in ,luke4 #bd4 and in ,mark4 #af4 as also in ,matth4 #ad4 where the apostles and disciples were all deceived1 taking ,christ to be a spirit1 when he walked on the sea4 ,and why might they not be deceived herein1 as well as in that they thought ,christ had spoken of a temporall kingdome1 when he preached of the kingdome of heaven8 ,which thing they also much misconceived2 as likewise when he did bid them beware of the leven of the ,pharisies1 they understood that he spake of materiall bread4 ,erast4 fol4 #fb4 ,luk4 #bd1 #cg4 ,mark4 #af1 #ad4 ,mat4 #ad1 #af4 ,matth4 #bj4 ,matt4 #af1 #aa4 ,the fift ,chapter4 ,why ,apollo was called ,pytho whereof those witches were called ,pythonists3 ,gregorie his letter to the divell4 ,but to returne to our oracle of ,apollo at ,delphos1 who was called ,pytho1 for that ,apollo slue a serpent so called1 whereof the ,pythonists take their name3 ,i praie you consider well of this tale1 which ,i will trulie rehearse out of the ecclesiasticall historie1 written by ,eusebius1 wherein you shall see the absurditie of the opinion1 the cousenage of these oraclers1 and the deceived mind or vaine opinion of so great a doctor bewraied and deciphered altogither as followeth4 ,euseb4 lib4 #g4 cap4 #be4 ,gregorie ,neocsariensis in his jornie and waie to passe over the ,alpes1 came to the temple of ,apollo3 where ,apollos priest living richlie upon the revenues and benefit proceeding from that idoll1 did give great intertainement unto ,gregorie1 and made him good cheare4 ,but after ,gregorie was gone1 ,apollo waxed dumbe1 so as the priests gaines decaied3 for the idoll growing into contempt1 the pilgrimage ceased4 ,the spirit taking compassion upon the priests case1 and upon his greefe of mind in this behalfe1 appeared unto him1 and told him flatlie1 that his late ghest ,gregorie was the cause of all his miserie4 ,for 7saith the divell7 he hath banished me1 so that ,i cannot returne without a speciall licence or pasport from him4 ,it was no need to bid the priest make hast1 for immediatlie he tooke post horsses1 and galloped after ,gregorie1 till at length he overtooke him1 and then expostulated with him for this discourtesie profered in recompense of his good cheare2 and said1 that if he would not be so good unto him1 as to write his letter to the divell in his behalfe1 he should be utterlie undone4 ,to be short1 his importunitie was such1 that he obtained ,gregorie his letter to the divell1 who wrote unto him in maner and forme following1 word for word3 ,permitto tibi redire in locum tuum1 agere qu consuevisti2 which is in ,english2 ,i am content thou returne into thy place1 and doo as thou wast woont4 ,immediatlie upon the receipt of this letter1 the idoll spake as before4 ,and here is to be noted1 that as well in this1 as in the execution of all their other oracles and cousenages1 the answers were never given ,ex tempore1 or in that daie wherein the question was demanded1 because forsooth they expected a vision 7as they said7 to be given the night following1 whereby the cousenage might the more easilie be wrought4 ,note the cousenage of oracles4 ,the sixt ,chapter4 ,apollo1 who was called ,pytho1 compared to the ,rood of grace3 ,gregories letter to the divell confuted4 ,what need manie words to confute this fable8 ,for if ,gregorie had beene an honest man1 he would never have willinglie permitted1 that the people should have beene further cousened with such a lieng spirit3 or if he had beene halfe so holie as ,eusebius maketh him1 he would not have consented or yeelded to so lewd a request of the priest1 nor have written such an impious letter1 no not though good might have come thereof4 ,and therefore as well by the impossibilitie and follie conteined therein1 as of the impietie 7whereof ,i dare excuse ,gregorie7 you maie perceive it to be a lie4 ,me thinks they which still mainteine that the divell made answer in the idoll of ,apollo1 c3 maie have sufficient persuasion to revoke their erronious opinions3 in that it appeareth in record1 that such men as were skilfull in augurie1 did take upon them to give oracles at ,delphos1 in the place of ,apollo3 of which number ,tisanius the sonne of ,antiochus was one4 ,but vaine is the answer of idols4 ,our ,rood of grace1 with the helpe of little ,s4 ,rumball1 was not inferior to the idoll of ,apollo3 for these could not onlie worke externall miracles1 but manifest the internall thoughts of the hart1 ,i beleeve with more livelie shew1 both of humanitie and also of divinitie1 than the other4 ,as if you read ,m4 ,lamberts booke of the perambulation of ,kent1 it shall partlie appeare4 ,but if you talke with them that have beene beholders thereof1 you will be satisfied herein4 ,and yet in the blind time of poperie1 no man might 7under paine of damnation7 nor without danger of death1 suspect the fraud4 ,naie1 what papists will yet confesse they were idols1 though the wiers that made their eies gogle1 the pins that fastened them to the postes to make them seeme heavie1 were seene and burnt together with the images themselves1 the knaverie of the priests bewraied1 and everie circumstance thereof detected and manifested8 ,zach4 #aj4 ,w4 ,lambert in titulo ,boxley4 ,the seventh ,chapter4 ,how diverse great clarkes and good authors have beene abused in this matter of spirits through false reports1 and by meanes of their credulitie have published lies1 which are confuted by ,aristotle and the scriptures4 ,plutarch1 ,livie1 and ,valerius ,maximus1 with manie other grave authors1 being abused with false reports1 write that in times past beasts spake1 and that images could have spoken and wept1 and did let fall drops of blood1 yea and could walk from place to place3 which they saie was doone by procuration of spirits4 ,but ,i rather thinke with ,aristotle1 that it was brought to passe ,hominum sacerdotum deceptionibus1 to wit3 by the cousening art of craftie knaves and priests4 ,and therefore let us follow ,esaies advise1 who saith2 ,when they shall saie unto you1 ,enquire of them that have a spirit of divination1 and at the soothsaiers1 which whisper and mumble in your eares to deceive you1 c3 enquire at your owne ,god1 c4 ,and so let us doo4 ,and here you see they are such as runne into corners1 and cousen the people with lies1 c4 ,for if they could doo as they saie1 they could not aptlie be called liers1 neither need they go into corners to whisper1 c4 ,esai4 #h1 #ai4 ,the eight ,chapter4 ,of the witch of ,endor1 and whether she accomplished the raising of ,samuel truelie1 or by deceipt3 the opinion of some divines hereupon4 ,the woman of ,endor is comprised under this word ,ob3 for she is called ,pythonissa4 ,it is written in #b4 ,sam4 cap4 #bh4 that she raised up ,samuel from death1 and the other words of the text are stronglie placed1 to inforce his verie resurrection4 ,the mind and opinion of ,jesus ,syrach evidentlie appeareth to be1 that ,samuel in person was raised out from his grave1 as if you read ,eccl4 #df4 #ai1 #bj4 you shall plainlie perceive4 ,howbeit he disputeth not there1 whether the storie be true or false1 but onlie citeth certaine verses of the #a4 booke of ,samuel cap4 #ah4 simplie1 according to the letter1 persuading maners and the imitation of our vertuous predecessors1 and repeating the examples of diverse excellent men2 namelie of ,samuel3 even as the text it selfe urgeth the matter1 according to the deceived mind and imagination of ,saule1 and his servants4 ,and therefore in truth1 ,sirach spake there according to the opinion of ,saule1 which so supposed1 otherwise it is neither heresie nor treason to saie he was deceived4 #b4 ,sam4 #bh4 ,he that weigheth well that place1 and looketh into it advisedlie1 shall see that ,samuel was not raised from the dead2 but that it was an illusion or cousenage practised by the witch4 ,for the soules of the righteous are in the hands of ,god3 according to that which ,chrysostome saith2 ,soules are in a certeine place expecting judgement1 and cannot remove from thence4 ,neither is it ,gods will1 that the living should be taught by the dead4 ,which things are confirmed and approved by the example of ,lazarus and ,dives3 where it appeareth according to ,deut4 #ah4 that he will not have the living taught by the dead1 but will have us sticke to his word1 wherein his will and testament is declared4 ,in deed ,lyra and ,dionysius incline greatlie to the letter4 ,and ,lyra saith1 that as when ,balaam would have raised a divell1 ,god interposed himselfe3 so did he in this case bring up ,samuell1 when the witch would have raised hir divell4 ,which is a probable interpretation4 ,but yet they dare not stand to that opinion1 least they should impeach ,s4 ,augustines credit1 who 7they confesse7 remained in judgement and opinion 7without contradiction of the church7 that ,samuell was not raised4 ,for he saith directlie1 that ,samuell himselfe was not called up4 ,and indeed1 if he were raised1 it was either willinglie1 or perforce3 if it were willinglie1 his sinne had beene equall with the witches4 ,sap #c4 ,ps4 #ib4 #ig4 ,chrysost4 homilia4 #ba4 in ,matth4 ,luke4 #af4 ,august4 lib4 qu4 vet4 et novi testam4 qust4 #bg4 ,item1 part4 #b4 cap4 #bf4 ,item1 qu4 #e4 nec mirum ad ,simplician4 lib4 #b4 #ic ad ,dulcitium4 qu4 #f4 ,item4 lib4 #b4 de doct4 chri4 ,and ,peter ,martyr 7me thinks7 saith more to the purpose1 in these words1 to wit3 ,this must have beene doone by ,gods good will1 or perforce of art magicke3 it could not be doone by his good will1 bicause he forbad it2 nor by art1 bicause witches have no power over the godlie4 ,where it is answered by some1 that the commandement was onlie to prohibit the ,jewes to aske counsell of the dead1 and so no fault in ,samuell to give counsell4 ,we may as well excuse our neighbours wife1 for consenting to our filthie desires1 bicause it is onlie written in the decalog2 ,thou shalt not desire thy neighbours wife4 ,but indeed ,samuell was directlie forbidden to answer ,saule before he died3 and therefore it was not likelie that ,god would appoint him1 when he was dead1 to doo it4 ,deut4 #ah1 ,exodus4 #bj4 ,the ninth ,chapter4 ,that ,samuel was not raised indeed1 and how ,bodin and all papists dote herein1 and that soules cannot be raised by witchcraft4 ,furthermore1 it is not likelie that ,god would answer ,saule by dead ,samuell1 when he would not answer him by living ,samuell3 and most unlikelie of all1 that ,god would answer him by a divell1 that denied to doo it by a prophet4 ,that he was not brought up perforce1 the whole course of the scripture witnesseth1 and prooveth2 as also our owne reason may give us to understand4 ,for what quiet rest could the soules of the elect enjoy or possesse in ,abrahams bosome1 if they were to be plucked from thence at a witches call and commandement8 ,but so should the divell have power in heaven1 where he is unworthie to have anie place himselfe1 and therefore unmeete to command others4 ,manie other of the fathers are flatlie against the raising up of ,samuell3 namelie1 ,tertullian in his booke ,de anima1 ,justine ,martyr ,in explicatione1 qu4 #be4 ,rabanus ,in epistolis ad ,bonas4 ,abat1 ,origen ,in historia de ,bileamo1 c4 ,some other dote exceedinglie herein1 as namelie ,bodin1 and all the papists in generall3 also ,rabbi ,sedias ,haias1 also all the ,hebrues1 saving ,r4 ,david ,kimhi1 which is the best writer of all the ,rabbins3 though never a good of them all4 ,but ,bodin1 in maintenance therof1 falleth into manie absurdities1 prooving by the small faults that ,saule had committed1 that he was an elect3 for the greatest matter 7saith he7 laid unto his charge1 is the reserving of the ,amalekits cattell1 c4 ,he was an elect1 c3 confirming his opinion with manie ridiculous fables1 with this argument1 to wit3 ,his fault was too little to deserve damnation2 for ,paule would not have the incestuous man punished too sore1 that his soule might be saved4 ,justine ,martyr in another place was not onlie deceived in the actuall raising up of ,samuels soule1 but affirmed that all the soules of the prophets and just men are subject to the power of witches4 ,and yet were the ,heathen much more fond herein1 who 7as ,lactantius affirmeth7 boasted that they could call up the soules of the dead1 and yet did thinke that their soules died with their bodies4 ,whereby is to be seene1 how alwaies the world hath beene abused in the matters of witchcraft conjuration4 ,the ,necromancers affirme1 that the spirit of anie man may be called up1 or recalled 7as they terme it7 before one yeare be past after their departure from the bodie4 ,which ,c4 ,agrippa in his booke ,de occulta philosophia saith1 may be doone by certeine naturall forces and bonds4 ,and therefore corpses in times past were accompanied and watched with lights1 sprinkled with holie water1 perfumed with incense1 and purged with praier all the while they were above ground3 otherwise the serpent 7as the ,maisters of the ,hebrues saie7 would devoure them1 as the food appointed to him by ,god3 ,gen4 #c4 alledging also this place2 ,we shall not all sleepe1 but we shall be changed1 bicause manie shall remaine for perpetuall meate to the serpent3 whereupon riseth the contention betweene him and ,michaell1 concerning the bodie of ,moses2 wherein scripture is alledged4 ,i confesse that ,augustine1 and the residue of the doctors1 that denie the raising of ,samuell1 conclude1 that the divell was fetcht up in his likenesse3 from whose opinions 7with reverence7 ,i hope ,i may dissent4 ,j4 ,bod4 lib4 de dm4 #b4 cap4 #c4 #a4 ,samu4 #bh4 #a4 ,cor4 #e4 ,j4 ,martyr in colloquio cum ,triphone ,judo4 ,lact4 lib4 #g4 cap4 #ac4 ,jud4 vers4 #i4 ,the tenth ,chapter4 ,that neither the divell nor ,samuell was raised1 but that it was a meere cousenage1 according to the guise of our ,pythonists4 ,againe1 if the divell appeared1 and not ,samuell3 whie is it said in ,eccle4 that he slept8 for the divell neither sleepeth nor dieth4 ,but in truth we may gather1 that it was neither the divell in person1 nor ,samuell3 but a circumstance is here described1 according to the deceived opinion and imagination of ,saule4 ,howbeit ,augustine saith1 that both these sides may easilie be defended4 ,but we shall not need to fetch an exposition so farre off3 for indeed 7me thinkes7 it is ,long petita2 nor to descend so lowe as hell1 to fetch up a divell to expound this place4 ,for it is ridiculous 7as ,pompanacius saith7 to leave manifest things1 and such as by naturall reason may be prooved1 to seeke unknowne things1 which by no likeliehood can be conceived1 nor tried by anie rule of reason4 ,but in so much as we have libertie by ,s4 ,augustines rule1 in such places of scripture as seeme to conteine either contrarietie or absurditie1 to varie from the letter1 and to make a godlie construction agreeable to the word2 let us confesse that ,samuell was not raised 7for that were repugnant to the word7 and see whether this illusion may not be contrived by the art and cunning of the woman1 without anie of these supernaturall devices3 for ,i could cite a hundred papisticall and cousening practises1 as difficult as this1 and as cleanlie handled4 ,and it is to be surelie thought1 if it had beene a divell1 the text would have noted it in some place of the storie3 as it dooth not4 ,but ,bodin helpeth me exceedinglie in this point1 wherein he forsaketh 7he saith7 ,augustine1 ,tertullian1 and ,d4 ,kimhi himselfe1 who saie it was the divell that was raised up3 which 7saith ,bodin7 could not be2 for that in the same communication betweene ,saule and ,samuell1 the name of ,jehovah is five times repeated1 of which name the divell cannot abide the hearing4 ,pompanacius lib4 de incant4 cap4 #b4 ,j4 ,bod4 lib4 de dm4 #b4 cap4 #c4 ,the eleventh ,chapter4 ,the objection of the witchmongers concerning this place fullie answered1 and what circumstances are to be considered for the understanding of this storie1 which is plainelie opened from the beginning of the #bh4 chap4 of the #a4 ,samuel1 to the #ab4 verse4 ,where such a supernaturall miracle is wrought1 no doubt it is a testimonie of truth2 as ,peter ,martyr affirmeth4 ,and in this case it should have beene a witnesse of lies3 for 7saith he7 a matter of such weight cannot be attributed unto the divell1 but it is the mightie power of ,god that dooth accomplish it4 ,and if it laie in a witches power to call up a divell1 yet it lieth not in a witches power to worke such miracles3 for ,god will not give his power and glorie to anie creature4 ,to understand this place1 we must diligentlie examine the circumstance thereof4 ,it was well knowne that ,saule1 before he resorted to the witch1 was in despaire of the mercies and goodnes of ,god2 partlie for that ,samuell told him long before1 that he should be overthrowne1 and ,david should have his place2 and partlie bicause ,god before had refused to answer him1 either by ,samuell when he lived1 or by anie other prophet1 or by ,urim or ,thumim1 c4 ,and if you desire to see this matter discussed1 turne to the first of ,samuell1 the #bh4 chapter1 and conferre my words therewith4 ,p4 ,martyr in comment4 in ,sam4 #bh4 verse4 #i4 ,isai4 #db4 #a4 ,sam4 #bh4 ,saule seeing the host of the ,philistines come upon him 7which thing could not be unknown to all the people7 fainted1 bicause he sawe their strength1 and his owne weaknesse1 and speciallie that he was forsaken3 so as being now straught of mind1 desperate1 and a verie foole1 he goeth to certeine of his servants1 that sawe in what taking he was1 and asked them for a woman that had a familiar spirit1 and they told him by and by that there dwelt one at ,endor4 ,by the waie you shall understand1 that both ,saule and his servants ment such a one as could by hir spirit raise up ,samuell1 or any other that was dead and buried4 ,wherein you see they were deceived1 though it were true1 that she tooke upon hir so to doo4 ,to what use then served hir familiar spirit1 which you conceive she had1 bicause ,saules servants said so8 ,surelie1 as they were deceived and abused in part1 so doubtlesse were they in the rest4 ,for to what purpose 7,i saie7 should hir familiar serve1 if not for such intents as they reported1 and she undertooke8 ,i thinke you will grant that ,saules men never sawe hir familiar3 for ,i never heard any yet of credit saie1 that he was so much in the witches favour1 as to see hir divell2 although indeed we read among the popish trumperie1 that ,s4 ,cicilie had an angell to hir familiar1 and that she could shew him to whom she would1 and that she might aske and have what she or hir friend list3 as appeareth in the lesson read in the popish church on saint ,cicilies daie4 ,well1 ,i perceive the woman of ,endors spirit was a counterfeit1 and kept belike in hir closet at ,endor1 or in the bottle1 with mother ,alices divell at ,westwell1 and are now bewraied and fled togither to ,limbo patrum1 c4 ,and though ,saule were bewitched and blinded in the matter2 yet doubtlesse a wise man wold have perchance espied her knaverie4 ,me thinks ,saule was brought to this witch1 much after the maner that doctor ,burcot was brought to ,feats1 who sold maister ,doctor a familiar1 wherby he thought to have wrought miracles1 or rather to have gained good store of monie4 ,this fellowe by the name of ,feats was a jugler1 by the name of ,hilles a witch or conjurer1 everie waie a cousener3 his qualities and feats were to me and manie other well knowne and detected4 ,and yet the opinion conceived of him was most strange and woonderfull2 even with such and in such cases1 as it greeveth me to thinke of2 speciallie bicause his knaverie and cousenage reached to the shedding of innocent bloud4 ,but now forsooth ,saule covereth himselfe with a net2 and bicause he would not be knowne1 he put on other garments4 ,but to bring that matter to passe1 he must have beene cut shorter by the head and shoulders1 for by so much he was higher than any of the people4 ,and therfore whatsoever face the craftie quene did set upon it1 she knew him well enough4 ,and for further proofe thereof1 you may understand1 that the princes of the ,jewes were much conversant with the people4 ,and it appeereth manifestlie1 that ,saule dwelt verie neere to ,endor1 so as she should the rather knowe him2 for in the evening he went from his lodging unto hir house3 neither should it seeme that she was gone to bed when he came4 ,but bicause that may be uncerteine1 you may see in the processe of the text1 that in a peece of the night he went from his house to hirs1 and with much adoo intreated her to consent to his request4 ,she finished hir conjuration1 so as both ,saules part1 the witches part1 and also ,samuels part was plaied3 and after the solemnization therof1 a calfe was killed1 a batch of bread baked1 and a supper made readie and eaten up2 and after all this1 he went home the same night3 and had need so to doo1 for he had some businesse the next daie4 ,by these and manie other circumstances it may bee gathered1 that she dissembled1 in saieng she knew him not1 and consequentlie counterfaited1 and made a foole of him in all the rest4 #a4 ,sam4 #bh1 #g4 ,s4 ,cicilies familiar4 ,d4 ,burcot4 ,feats4 #a4 ,sam4 #bh1 #h #a4 ,sa #aj1 #bc4 ,ibidem4 ,it appeereth there1 that he1 with a couple of his men1 went to hir by night1 and said2 ,conjecture unto me by thy familiar spirit1 and bring me up whom ,i shall name unto thee4 ,the godlie learned knowe that this was not in the power of the witch of ,endor1 but in the ,god of heaven onelie to accomplish4 ,howbeit1 ,saule was bewitched so to suppose3 and yet is he more simple that will be overtaken with the devises of our old witches1 which are produced to resemble hir4 ,and why should we thinke1 that ,,god would rather permit the witch to raise ,samuel1 than that ,dives could obteine ,lazarus to come out of ,abrahams bosome1 upon more likelie and more reasonable conditions8 ,well now dooth this strumpet 7according to the guise of our cousening witches and conjurers7 make the matter strange unto ,saule1 saieng that he came to take hir in a snare1 c4 ,but witches seldome make this objection1 saving when they mistrust that he which commeth to them will espie their jugling3 for otherwise1 where the witchmonger is simple and easie to be abused1 the witch will be as easie to be intreated1 and nothing dangerous of hir cunning2 as you see this witch was soone persuaded 7notwithstanding that objection7 bicause she perceived and sawe that ,saule was affraid and out of his wits4 ,and therfore she said unto him2 ,whom shall ,i raise up8 ,as though she could have brought unto him ,abraham1 ,isaac1 or ,jacob2 who cannot heare us1 therefore cannot rise at our call4 ,for it is written2 ,looke thou downe from heaven and behold us1 c3 as for ,abraham he is ignorant of us1 and ,israel knoweth us not4 ,ibidem4 #a ,sam4 #bh1 #i4 #a4 ,sa4 #bh4 #ab4 ,isa4 #fc1 #ae4 #af ,the twelfe ,chapter4 ,the #ab4 #ac4 #ad4 verses of #a4 ,samuel #bh4 expounded3 wherin is shewed that ,saule was cousened and abused by the witch1 and that ,samuel was not raised1 is prooved by the witches owne talke4 ,the manner and circumstance of their communication1 or of hir conjuration1 is not verbatim set downe and expressed in the text2 but the effect thereof breeflie touched3 yet will ,i shew you the common order of their conjuration1 and speciallie of hirs at this time used4 ,when ,saule had told hir1 that he would have ,samuel brought up to him1 she departed from his presence into hir closet1 where doubtles she had hir familiar2 to wit1 some lewd craftie preest1 and made ,saule stand at the doore like a foole 7as it were with his finger in a hole7 to heare the cousening answers1 but not to see the cousening handling thereof1 and the couterfetting of the matter4 ,and so goeth she to worke1 using ordinarie words of conjuration1 of which there are sundrie varieties and formes 7whereof ,i shall have occasion to repeat some in another place7 as you see the juglers 7which be inferior conjurors7 speake certeine strange words of course to lead awaie the eie from espieng the maner of their conveiance1 whilest they may induce the mind to conceive and suppose that he dealeth with spirits2 saieng1 ,hay1 fortune furie1 nunq2 credo1 passe1 passe1 when come you sirra4 ,so belike after many such words spoken1 she saith to hir selfe2 ,lo now the matter is brought to passe1 for ,i see woonderfull things4 ,so as ,saule hearing these words1 longed to knowe all1 and asked hir what she sawe4 ,whereby you may know that ,saule sawe nothing1 but stood without like a mome1 whilest she plaied hir part in hir closet3 as may most evidentlie appeere by the #ba4 verse of this chapter where it is said2 ,then the woman came out unto ,saule4 ,howbeit1 a little before she cunninglie counterfaited that she sawe ,samuel1 and thereby knewe it was ,saule that was come unto hir4 ,whereby all the world may perceive the cousening1 and hir dissimulation4 ,for by that which hath beene before said1 it must needs be that she knew him4 ,and 7,i praie you7 why should she not have suspected aswell him to be ,saule before1 when in expresse words he required hir to bring unto him ,samuel1 as now1 when ,samuel appeered unto hir8 ,the maner of the witch of ,endors cousening of ,saule4 #a4 ,sa4 #bh1 #ac4 #a4 ,sa4 #bh1 #ba4 ,well1 to the question before proposed by ,saule1 she answereth and lieth1 that she saw angels or gods ascending up out of the earth4 ,then proceedeth she with her inchanting phrases and words of course3 so as thereby ,saule gathereth and supposeth that she hath raised a man4 ,for otherwise his question dependeth not upon any thing before spoken4 ,for when she hath said2 ,i sawe angels ascending1 c3 the next word he saith is2 ,what fashion is he of8 ,which 7,i saie7 hangeth not upon hir last expressed words4 ,and to this she answered not directlie1 that it was ,samuel2 but that it was an old man lapped in a mantell3 as though she knew not him that was the most notorious man in ,israell1 that had beene her neighbour by the space of manie yeeres1 and upon whom 7while he lived7 everie eie was fixed1 and whom also she knew within lesse than a quarter of an houre before1 as by whose meanes also she came acquainted with ,saule4 ,read the text and see4 #a4 ,sa4 #bh1 #d4 #a4 ,sa4 #bh1 #ab4 ,but she describeth his personage1 and the apparell which he did usuallie weare when he lived3 which if they were both buried togither1 were consumed and rotten1 or devoured with wormes before that time4 ,belike he had a new mantell made him in heaven3 and yet they saie ,tailors are skantie there1 for that their consciences are so large here4 ,in this countrie1 men give awaie their garments when they die3 if ,samuel had so doone1 hee could not have borrowed it againe2 for of likliehood it would have beene worne out in that space1 except the donee had beene a better husband than ,i3 for the testator was dead 7as it is supposed7 two yeares before4 ,the xiii4 ,chapter4 ,the residue of #a4 ,sam4 #bh4 expounded3 wherin is declared how cunninglie this witch brought ,saule resolutelie to beleeve that she raised ,samuel1 what words are used to colour the cousenage1 and how all might also be wrought by ventriloquie4 ,now commeth in ,samuel to plaie his part3 but ,i am persuaded it was performed in the person of the witch hir selfe1 or of hir confederate4 ,he saith to ,saule2 ,why has thou disquieted me1 to bring me up8 ,as though without guile or packing it had beene ,samuel himselfe4 ,saule answered that he was in great distresse3 for the ,philistines made warre upon him4 ,whereby the witch1 or hir confederate priest might easilie conjecture that his heart failed1 and direct the oracle or prophesie accordinglie3 especiallie understanding by his present talke1 and also by former prophesies and dooings that were past1 that ,god had forsaken him1 and that his people were declining from him4 ,for when ,jonathan 7a little before7 overthrew the ,philistines1 being thirtie thousand chariots and six thousand horssemen2 ,saule could not assemble above six hundred souldiers4 #a4 ,sa4 #bh1 #ae4 ,ibidem4 #a4 ,sam #ac1 #e4 #a4 ,sa4 #ac1 #ae4 ,then said ,samuel 7which some suppose was sathan1 and as ,i thinke was the witch1 with a confederate2 for what need so farre fetches1 as to fetch a divell supernaturallie out of hell1 when the illusion may be here by naturall meanes deciphered8 ,and if you note the words well1 you shall perceive the phrase not to come out of a spirituall mouth of a divell1 but from a lieng corporall toong of a cousener1 that careth neither for ,god nor the divell1 fr whence issueth such advise and communication1 as greatlie disagreeth from sathans nature and purpose4 ,for thus 7,i saie7 the said ,samuel speaketh3 ,wherefore dooest thou aske me1 seeing the ,lord is gone from thee1 and is thine enemie8 ,even the ,lord hath doon unto him as he spake by mine hand3 for the ,lord will rent thy kingdome out of thine hand1 and give it to thy neighbour ,david1 bicause thou obeiedst not the voice of the ,lord1 c4 ,this 7,i say7 is no phrase of a divell1 but of a cousener1 which knew before what ,samuel had prophesied concerning ,saules destruction4 ,for it is the divels condition1 to allure the people unto wickednes1 and not in this sort to admonish1 warne1 and rebuke them for evill4 ,and the popish writers confes1 that the divell would have beene gone at the first naming of ,god4 ,if it bee said1 that it was at ,gods speciall commandement and will1 that ,samuel or the divell should be raised1 to propound this admonition1 to the profit of all posteritie3 ,i answer1 that then he would rather have doone it by some of his living prophets1 and that sathan had not beene so fit an instrument for that purpose4 ,after this falleth the witch 7,i would saie ,samuel7 into the veine of prophesieng1 and speaketh to ,saule on this wise2 ,the ,lord will rent thy kingdome out of thine hand1 and give it to thy neighbor ,david1 bicause thou obeiedst not the voice of the ,lord1 nor executedst his fierse wrath upon the ,amalekites3 therefore hath the ,lord doone this unto thee this daie4 ,moreover1 the ,lord will deliver thee into the hands of the ,philistines1 and to morrowe shalt thou and thy sonnes be with me1 and the ,lord shall give the host of ,israel into the hands of the ,philistines4 ,what could ,samuel have said more8 #a4 ,sam4 #bh4 #af4 #ag4 #a4 ,sa4 #ae1 #bh4 #a4 ,sa #bh1 #ag4 #ah4 #ai4 ,me thinks the divell would have used another order1 encouraging ,saule rather than rebuking him for his evill4 ,the divell is craftier than to leave such an admonition to all posterities1 as should be prejudiciall unto his kingdome1 and also be void of all impietie4 ,but so divine a sentence maketh much for the maintenance of the witches credit1 and to the advancement of hir gaines4 ,howbeit1 concerning the veritie of this prophesie1 there be many disputable questions3 first1 whether the battell were fought the next daie2 secondlie1 whether all his sonnes were killed with him2 item1 whether they went to heaven or hell togither1 as being with ,samuel1 they must be in heaven1 and being with sathan1 they must be in hell4 ,but although everie part of this prophesie were false1 as that all his sonnes were not slaine 7,ishbosheth living and reigning in ,israel two yeares after ,saules death7 and that the battell was not on the morrow1 and that wicked ,saule1 after that he had killed himselfe1 was not with good ,samuel2 yet this witch did give a shrewd gesse to the sequele4 ,which whether it were true or false1 perteins not to my purpose2 and therfore ,i will omit it4 ,but as touching the opinion of them that saie it was the divell1 bicause that such things came to passe2 ,i would faine knowe of them where they learne that divels foreknow things to come4 ,if they saie he gesseth onelie upon probabilities1 the witch may also doo the like4 ,but here ,i may not forget the decrees1 which conclude1 that ,samuel appeered not unto ,saule2 but that the historiographer set foorth ,saules mind and ,samuels estate1 and certeine things which were said seene1 omitting whether they were true or false3 and further1 that it were a great offense for a man to beleeve the bare words of the storie4 ,and if this exposition like you not1 ,i can easilie frame my selfe to the opinion of some of great learning1 expounding this place1 and that with great probabilitie1 in this sort2 to wit1 that this ,pythonist being ,ventriloqua2 that is1 ,speaking as it were from the bottome of hir bellie1 did cast hir selfe into a transe1 and so abused ,saule1 answering to ,saule in ,samuels name1 in hir counterfeit hollow voice3 as the wench of ,westwell spake1 whose historie ,i have rehearsed before at large1 in pag4 #abg and this is right ,ventriloquie4 #b4 ,reg4 #d4 ,canon4 #bf4 qust4 cap4 #e4 nec mirum4 ,right ,ventriloquie4 ,the xiiii4 ,chapter4 ,opinions of some learned men1 that ,samuel was indeed raised1 not by the witches art or power1 but by the speciall miracle of ,god1 that there are no such visions in these our daies1 that our witches cannot doo the like4 ,aias and ,sadaias write1 that when the woman sawe the miracle indeed1 and more than she looked for1 or was woont to doo2 she began to crie out1 that this was a vision indeed1 and a true one1 not doone by hir art1 but by the power of ,god4 ,which exposition is far more probable than our late writers judgements hereupon1 and agreeth with the exposition of diverse good divines4 ,gelasius saith1 it was the verie spirit of ,samuel3 and where he suffered himself to be worshipped1 it was but in civill salutation and courtesie2 and that ,god did interpose ,samuel1 as he did ,elias to the messenger of ,ochosias1 when he sent to ,belzebub the god of ,acharon4 ,and here is to be noted1 that the witchmongers are set up in this point3 for the papists saie1 that it cannot be a divell1 bicause ,jehovah is thrise or five times named in the storie4 ,upon this peece of scripture arguments are daielie devised1 to proove and mainteine the miraculous actions of witchcraft1 and the raising of the dead by conjurations4 ,and yet if it were true1 that ,samuel himselfe were raised1 or the divell in his likenesse2 and that the witch of ,endor by hir art and cunning did it1 c3 it maketh rather to the disproofe than to the proofe of our witches1 which can neither do that kind of miracle1 or any other1 in any such place or companie1 where their jugling and cousenage may be seen and laid open4 ,and ,i challenge them all 7even upon the adventure of my life7 to shew one peece of a miracle1 such as ,christ did trulie1 or such as they suppose this witch did diabolicallie1 be it not with art nor confederacie1 whereby some colour thereof may be made2 neither are there any such visions in these daies shewed4 ,j4 ,bodin ,l4 vairus differ herein4 ,a bold1 discreet1 and faithfull challenge ,heretofore ,god did send his visible angels to men3 but now we heare not of such apparitions1 neither are they necessarie4 ,indeed it pleased ,god heretofore1 by the hand of ,moses and his prophets1 and speciallie by his sonne ,christ and his apostles1 to worke great miracles1 for the establishing of the faith3 but now whatsoever is necessarie for our salvation1 is conteined in the word of ,god3 our faith is alredie confirmed1 and our church established by miracles2 so as now to seeke for them1 is a point of infidelitie4 ,which the papists 7if you note it7 are greatlie touched withall1 as in their lieng legends appeareth4 ,but in truth1 our miracles are knaveries most commonlie1 and speciallie of priests1 whereof ,i could cite a thousand4 ,if you read the storie of ,bell and the dragon1 you shall find a cousening miracle of some antiquitie4 ,if you will see newer devises1 read ,wierus1 ,cardanus1 ,baleus1 and speciallie ,lavaterns199 c4 ,there have beene some walking spirits in these parts so conjured not long since1 as afterwards they little delighted to make anie more apparitions4 99 ns read us4 ,at ,canturburie by ,rich4 ,lee esquire1 others1 anno4 #aegc4 ,at ,rie by maister ,gaymor others1 anno4 #aegg4 ,the xv4 ,chapter4 ,of vaine apparitions1 how people have beene brought to feare bugges1 which is partlie reformed by preaching of the gospell1 the true effect of ,christes miracles4 ,but certeinlie1 some one knave in a white sheete hath cousened and abused manie thousands that waie2 speciallie when ,robin good-fellow kept such a coile in the countrie4 ,but you shall understand1 that these bugs speciallie are spied and feared of sicke folke1 children1 women1 and cowards1 which through weaknesse of mind and bodie1 are shaken with vaine dreames and continuall feare4 ,the ,scythians1 being a stout and a warlike nation 7as divers writers report7 never see anie vaine sights or spirits4 ,it is a common saieng2 ,a lion feareth no bugs4 ,but in our childhood our mothers maids have so terrified us with an ouglie divell having hornes on his head1 fier in his mouth1 and a taile in his breech1 eies like a bason1 fanges like a dog1 clawes like a beare1 a skin like a ,niger1 and a voice roring like a lion1 whereby we start and are afraid when we heare one crie ,bough3 and they have so fraied us with bull beggers1 spirits1 witches1 urchens1 elves1 hags1 fairies1 satyrs1 pans1 faunes1 sylens1 kit with the cansticke1 tritons1 centaurs1 dwarfes1 giants1 imps1 calcars1 conjurors1 nymphes1 changlings1 ,incubus1 ,robin good-fellowe1 the spoorne1 the mare1 the man in the oke1 the hell waine1 the fierdrake1 the puckle1 ,tom thombe1 hob gobblin1 ,tom tumbler1 boneles1 and such other bugs1 that we are afraid of our owne shadowes3 in so much as some never feare the divell1 but in a darke night2 and then a polled sheepe is a perillous beast1 and manie times is taken for our fathers soule1 speciallie in a churchyard1 where a right hardie man heretofore scant durst passe by night1 but his haire would stand upright4 ,for right grave writers report1 that spirits most often and speciallie take the shape of women appearing to monks1 c3 and of beasts1 dogs1 swine1 horsses1 gotes1 cats1 haires2 of fowles1 as crowes1 night owles1 and shreeke owles2 but they delight most in the likenes of snakes and dragons4 ,well1 thanks be to ,god1 this wretched and cowardlie infidelitie1 since the preaching of the gospell1 is in part forgotten3 and doubtles1 the rest of those illusions will in short time 7by ,gods grace7 be detected and vanish awaie4 ,j4 ,wier4 lib4 #c cap4 #h4 ,theodor4 ,bizantius4 ,lavat4 de spect4 lemurib4 ,cardan4 de var4 rerum ,peucer4 c4 ,lavat4 de spect4 ,divers writers report1 that in ,germanie1 since ,luthers time1 spirits and divels have not personallie appeared1 as in times past they were woont to doo4 ,this argument is taken in hand of the ancient fathers1 to proove the determination and ceasing of oracles4 ,for in times past 7saith ,athanasius7 divels in vaine shapes did intricate men with their illusions1 hiding themselves in waters1 stones1 woods1 c4 ,but now that the word of ,,god hath appeared1 those sights1 spirits1 and mockeries of images are ceased4 ,truelie1 if all such oracles1 as that of ,apollo1 c 7before the comming of ,christ7 had beene true1 and doone according to the report1 which hath beene brought through divers ages1 and from farre countries unto us1 without preestlie fraud or guile1 so as the spirits of prophesie1 and working of miracles1 had beene inserted into an idoll1 as hath beene supposed3 yet we christians may conceive1 that ,christs cming was not so fruteles and prejudiciall in this point unto us1 as to take awaie his spirit of prophesie and divination from out of the mouth of his elect people1 and good prophets1 giving no answers of anie thing to come by them1 nor by ,urim nor ,thumim1 as he was woont1 c4 ,and yet to leave the divell in the mouth of a witch1 or an idoll to prophesie or worke miracles1 c3 to the hinderance of his glorious gospell1 to the discountenance of his church1 and to the furtherance of infidelitie and false religion1 whereas the working of miracles was the onelie1 or at least the most speciall meanes that mooved men to beleeve in ,christ3 as appeareth in sundrie places of the gospell1 and speciallie in ,john1 where it is written1 that a great multitude followed him1 bicause they sawe his miracles which he did1 c4 ,naie1 is it not written1 that ,jesus was approoved by ,god among the ,jewes1 with miracles1 wonders and signes1 c8 ,and yet1 if we conferre the miracles wrought by ,christ1 and those that are imputed to witches2 witches miracles shall appeare more common1 and nothing inferior unto his4 ,car4 de var4 rerum4 ,j4 ,wier4 de prst4 dmon4 c4 ,athanas4 de humanitate verbi4 ,the true end of miracles4 ,john #b4 ,act4 #b4 #b ,john4 #e4 ,the xvi4 ,chapter4 ,witches miracles compared to ,christs1 that ,god is the creator of all things1 of ,apollo1 and of his names and portraiture4 ,if this witch of ,endor had performed that1 which manie conceive of the matter1 it might have beene compared with the raising up of ,lazarus4 ,i praie you1 is not the converting of water into milke1 as hard a matter as the turning of water into wine8 ,and yet1 as you may read in the gospell1 that ,christ did the one1 as his first miracle2 so may you read in ,m4 ,mal4 and in ,bodin1 that witches can easilie doo the other3 yea1 and that which is a great deale more1 of water they can make butter4 ,but to avoid all cavils1 and least there should appeare more matter in ,christs miracle1 than the others1 you shall find in ,m4 ,mal4 that they can change water into wine3 and what is it to attribute to a creature1 the power and worke of the creator1 if this be not8 ,christ saith1 ,opera qu ego facio nemo potest facere4 ,creation of substance was never granted to man nor angell2 ,ergo neither to witch nor divell3 for ,god is the onlie giver of life and being1 and by him all things are made1 visible and invisible4 ,an ironicall collation4 ,mal4 malef4 par4 #b4 qu4 #a4 cap4 #ad4 ,acts4 #ag4 ,tim4 #f1 #ac4 ,col4 #a1 #af4 ,athanas4 symbol4 ,finallie1 this woman of ,endor is in the scripture called ,pythonissa3 whereby it may appeare that she was but a verie cousener4 ,for ,pytho himselfe1 whereof ,pythonissa is derived1 was a counterfet4 ,and the originall storie of ,apollo1 who was called ,pytho1 bicause he killed a serpent of that name1 is but a poeticall fable4 ,for the poets saie he was the god of musicke1 physicke1 poetrie1 and shooting4 ,in heaven he is called ,sol1 in earth ,liber pater1 in hell ,apollo4 ,he florisheth alwaies with perpetuall youth1 and therefore he is painted without a beard3 his picture was kept as an oracle-giver3 and the preests that attended thereon at ,delphos were couseners1 and called ,pythonists of ,pytho1 as papists of ,papa2 and afterwards all women that used that trade1 were named ,pythoniss1 as was this woman of ,endor4 ,but bicause it concerneth this matter1 ,i will breefelie note the opinions of divers learned men1 and certeine other proofes1 which ,i find in the scripture touching the ceasing of miracles1 prophesies and oracles4 ,apollo ,pytho uncased4 ,the eight booke4 ,the first ,chapter4 ,that miracles are ceased4 ,although in times past1 it pleased ,god1 extraordinarilie to shew miracles amongest his people1 for the strengthening of their faith in the ,messias2 and againe at his comming to confirme their faith by his wonderfull dooings1 and his speciall graces and gifts bestowed by him upon the apostles1 c3 yet we ordinarilie read in the scriptures1 that it is the ,lord that worketh great wonders4 ,yea ,david saith1 that among the dead 7as in this case of ,samuel7 ,god himselfe sheweth no wonders4 ,i find also that ,god will not give his glorie and power to a creature4 ,nichodemus being a ,pharisie could saie1 that no man could do such miracles as ,christ did1 except ,god were with him1 according to the saieng of the prophet to those gods and idols1 which tooke on them the power of ,god2 ,doo either good or ill if you can1 c4 ,so as the prophet knew and taught thereby1 that none but ,god could worke miracles4 ,infinite places for this purpose might be brought out of the scripture1 which for brevitie ,i omit and overslip4 ,psal4 #acf4 #d4 ,psal4 #gb4 #ah4 ,psal4 #hh4 #aj4 ,isai4 #db4 ,john #c1 #b4 ,ibid4 #g1 #af4 ,in annotat4 in ,johan4 #c4 ,isai4 #de4 ,s4 ,augustine1 among other reasons1 whereby he prooveth the ceasing of miracles1 saith2 ,now blind flesh dooth not open the eies of the blind by the miracle of ,god1 but the eies of our hart are opened by the word of ,god4 ,now is not our dead carcase raised any more up by miracle1 but our dead bodies be still in the grave1 and our soules are raised to life by ,christ4 ,now the eares of the deafe are not opened by miracle1 but they which had their eares shut before1 have them now opened to their salvation4 ,the miraculous healing of the sicke1 by annointing1 spoken of by ,s4 ,james1 is objected by manie1 speciallie by the papists1 for the maintenance of their sacrament of extreame unction3 which is apishlie and vainelie used in the ,romish church1 as though that miraculous gift had continuance till this daie3 wherein you shall see what ,calvine speaketh in his institutions4 ,the grace of healing 7saith he7 spoken of by ,s4 ,james1 is vanished awaie1 as also the other miracles1 which the ,lord would have shewed onelie for a time1 that he might make the new preaching of the gospell mervellous for ever4 ,why 7saith he7 doo not these 7meaning miraclemongers7 appoint some ,siloah to swim in1 whereinto at certeine ordinarie recourses of times sicke folke maie plunge themselves8 ,why doo they not lie a long upon the dead1 bicause ,paule raised up a dead child by that meanes8 ,verelie 7saith he7 ,james in the miracle to annoint1 spake for that time1 whiles the church still enjoied such blessings of ,god4 ,item1 he saith1 that the ,lord is present with his in all ages2 and so often as need is1 he helpeth their sicknesses1 no lesse than in old time4 ,but he dooth not so utter his manifest powers1 nor distributeth miracles1 as by the hands of the apostles1 bicause the gift was but for a time4 ,calvine even there concludeth thus2 ,they saie such vertues or miracles remaine1 but experience saith naie4 ,and see how they agree among themselves4 ,danus saith1 that neither witch nor divell can worke miracles4 ,giles ,alley saith directlie1 that witches worke miracles4 ,calvine saith they are all ceased4 ,all witchmongers saie they continue4 ,but some affirme1 that popish miracles are vanished and gone awaie3 howbeit witches miracles remaine in full force4 ,so as ,s4 ,loy is out of credit for a horsseleach1 ,maister ,t4 and mother ,bungie remaine in estimation for prophets3 naie ,hobgoblin and ,robin goodfellow are contemned among yoong children1 and mother ,alice and mother ,bungie are feared among old fooles4 ,the estimation of these continue1 bicause the matter hath not beene called in question3 the credit of the other decaieth1 bicause the matter hath beene looked into4 ,whereof ,i saie no more1 but that ,s4 ,anthonies blisse will helpe your pig1 whensoever mother ,bungie dooth hurt it with hir cursse4 ,and therefore we are warned by the word of ,god1 in anie wise not to feare their cursses4 ,but let all the witchmongers1 and speciallie the miraclemongers in the world answer me to this supposition2 ,put case that a woman of credit1 or else a woman-witch should saie unto them1 that she is a true prophet of the ,lord1 and that he revealeth those secret mysteries unto hir1 whereby she detecteth the lewd acts and imaginations of the wicked1 and that by him she worketh miracles1 and prophesieth1 c3 ,i thinke they must either yeeld1 or confesse that miracles are ceased4 ,but such things 7saith ,cardane7 as seeme miraculous1 are cheeflie doone by deceipt1 legierdemaine1 or confederacie2 or else they maie be doone1 and yet seeme unpossible1 or else things are said to be done1 and never were nor can be doone4 ,august4 de verbis ,dom4 secundum ,matth4 sermone4 #ah4 ,james4 #e1 #ad4 ,j4 ,calvin4 ,institut4 lib4 #d4 cap4 #ai4 sect4 #ah4 ,idem4 ibid4 sect4 #ai4 ,isai4 #i4 #g4 ,acts4 #bj1 #aj4 ,idem4 ibid4 nempe ,j4 ,calvine4 ,prov4 #ea4 ,h4 ,card4 de miracul4 ,the second ,chapter4 ,that the gift of prophesie is ceased4 ,that witches1 nor the woman of ,endor1 nor yet hir familiar or divell can tell what is to come1 may plainelie appeare by the words of the prophet1 who saith2 ,shew what things are to come1 and we will saie you are gods indeed4 ,according to that which ,salomon saith2 ,who can tell a man what shall happen him under the sunne8 ,marrie that can ,i 7saith the witch of ,endor to ,saule47 ,but ,i will rather beleeve ,paule and ,peter1 which saie1 that prophesie is the gift of ,god1 and no worldlie thing4 ,then a cousening queane1 that taketh upon hir to doo all things1 and can doo nothing but beguile men3 up steppeth also mother ,bungie1 and she can tell you where your horsse or your asse is bestowed1 or anie thing that you have lost is become1 as ,samuell could2 and what you have doone in all your age past1 as ,christ did to the woman of ,sichar at ,jacobs well2 yea and what your errand is1 before you speake1 as ,elizus did4 ,isai4 #da4 #a ,sam4 #bh4 ,rom4 #ab4 #a4 ,cor4 #ab4 #a4 ,pet4 #a4 del4 the full stop ,john4 #d4 ,peter ,martyr saith1 that onelie ,god and man knoweth the heart of man1 and therefore1 that the divell must be secluded1 alledging these places2 ,solus ,deus est scrutator cordium1 ,onelie ,god is the searcher of hearts4 ,and1 ,nemo scit qu sunt hominis1 nisi spiritus hominis qui est in eo1 ,none knoweth the things of man1 but the spirit of man which is within him4 ,and ,salomon saith1 ,tu solus nosti cogitationes hominum1 ,thou onelie knowest the thoughts of men4 ,and ,jeremie saith in the person of ,god1 ,ego ,deus scrutans corda renes1 ,i am ,god searching hearts and reines4 ,also ,matthew saith of ,christ1 ,jesus autem videns cogitationes eorum1 ,and ,jesus seeing their thoughts1 who in scripture is called the searcher and knower of the thoughts in the heart3 as appeareth in ,acts1 #a4 #ae4 ,rom4 #h4 ,matth4 #i4 #ab4 #bb4 ,marke4 #b4 ,luke4 #f1 #g4 #aa4 ,john4 #a4 #b4 #f4 #ac4 ,apoc4 #b4 #c4 and in other places infinite4 ,p4 ,martyr4 loc4 com4 #i4 sect4 #ag4 ,the same ,peter ,martyr also saith1 that the divell maie suspect1 but not know our thoughts3 for if he should know our thoughts1 he should understand our faith2 which if he did1 he would never assalt us with one temptation4 ,indeed we read that ,samuel could tell where things lost were straied1 c3 but we see that gift also ceased by the comming of ,christ1 according to the saieng of ,paule2 ,at sundrie times1 and in diverse maners ,god spake in the old times by our fathers the prophets1 in these last daies he hath spoken unto us by his sonne1 c4 ,and therefore ,i saie that gift of prophesie1 wherewith ,god in times past endued his people1 is also ceased1 and counterfeits and couseners are come in their places1 according to this saieng of ,peter3 ,there were false prophets among the people1 even as there shalbe false teachers among you1 c4 ,and thinke not that so notable a gift should be taken from the beloved and elect people of ,god1 and committed to mother ,bungie1 and such like of hir profession4 ,p4 ,martyr4 in loc4 comm4 ,hebr4 #a1 #h4 #b4 #b4 ,pet4 #b4 #a4 ,the words of the prophet ,zacharie are plaine1 touching the ceasing both of the good and bad prophet1 to wit3 ,i will cause the prophets and uncleane spirits to depart out of the land1 and when anie shall yet prophesie1 his parents shall saie to him2 ,thou shalt not live1 for thou speakest lies in the name of the ,lord3 and his parents shall thrust him through when he prophesieth1 c4 ,no1 no3 the foretelling of things to come1 is the onelie worke of ,god1 who disposeth all things sweetlie1 of whose counsell there hath never yet beene anie man4 ,and to know our labours1 the times and moments ,god hath placed in his owne power4 ,also ,phavorinus saith1 that if these cold prophets or oraclers tell thee prosperitie1 and deceive thee1 thou art made a miser through vaine expectation3 if they tell thee of adversitie1 c3 and lie1 thou art made a miser through vaine feare4 ,and therefore ,i saie1 we maie as well looke to heare prophesies at the tabernacle1 in the bush1 of the cherubin1 among the clouds1 from the angels1 within the arke1 or out of the flame1 c3 as to expect an oracle of a prophet in these daies4 ,zach4 #ac4 ,j4 ,chrysost4 in evang4 ,johan4 hom4 #ah4 ,pet4 ,blest4 epist4 #di4 ,but put the case1 that one in our common wealth should step up and saie he were a prophet 7as manie frentike persons doo7 who would beleeve him1 or not thinke rather that he were a lewd person8 ,see the statutes ,elizab4 #e4 whether there be not lawes made against them1 condemning their arrogancie and cousenage3 see also the canon lawes to the same effect4 ,canon4 de4 malef4 mathemat4 ,the third ,chapter4 ,that ,oracles are ceased4 ,touching oracles1 which for the most part were idols of silver1 gold1 wood1 stones1 c3 within whose bodies some saie uncleane spirites hid themselves1 and gave answers3 as some others saie1 that exhalations rising out of the ground1 inspire their minds1 whereby their priests gave out oracles2 so as spirits and winds rose up out of that soile1 and indued those men with the gift of prophesie of things to come1 though in truth they were all devises to cousen the people1 and for the profit of preests1 who received the idols answers over night1 and delivered them backe to the idolaters the next morning3 you shall understand1 that although it had beene so as it is supposed2 yet by the reasons and proofes before rehearsed1 they should now cease3 and whatsoever hath affinitie with such miraculous actions1 as witchcraft1 conjuration1 c3 is knocked on the head1 and nailed on the crosse with ,christ1 who hath broken the power of divels1 and satisfied ,gods justice1 who also hath troden them under his feete1 subdued them1 c4 ,at whose comming the prophet ,zacharie saith1 that the ,lord will cut the names of idols out of the land1 and they shall be no more remembered2 and he will then cause the prophets and uncleane spirits to depart out of the land4 ,it is also written2 ,i will cut off thine inchanters out of thine hand1 and thou shalt have no more soothsaiers4 ,and indeed the gospell of ,christ hath so laid open their knaverie1 c3 that since the preaching thereof1 their combes are cut1 and few that are wise regard them4 ,and if ever these prophesies came to take effect1 it must be upon the cming of ,christ1 whereat you see the divels were troubled and fainted1 when they met him1 saieng1 or rather exclaming upon him on this wise2 ,fili ,dei cur venisti nos cruciare ante tempus8 ,o thou sonne of ,god1 whie commest thou to molest us 7or confound us7 before our time appointed8 ,which he indeed prevented1 and now remaineth he our defender and keeper from his clawes4 ,so as now you see here is no roome left for such ghests4 ,thucidid4 lib4 #b4 ,cicer4 de4 divin4 lib4 #b4 ,zach4 #ac1 #b4 ,mich4 #e1 #ab4 ,howbeit1 you shall heare the opinion of others1 that have beene as much deceived as your selves in this matter3 and yet are driven to confesse1 that ,,god hath constituted his sonne to beat downe the power of divels1 and to satisfie ,gods justice1 and to heale our wound received by the fall of ,adam1 according to ,gods promise in ,genesis4 #c4 ,the seed of the woman shall tread downe the serpent1 or the divell4 ,eusebius 7in his fift booke ,de prdicatione ,evangelii1 the title whereof is this1 that the power of divels is taken awaie by the comming of ,christ7 saith2 ,all answers made by divels1 all soothsaiengs and divinations of men are gon and vanished awaie4 ,item he citeth ,porphyrie in his booke against christian religion1 wherein these words are rehearsed2 ,it is no mervell1 though the plague be so hot in this citie3 for ever since ,jesus hath beene worshipped1 we can obteine nothing that good is at the hands of our gods4 ,and of this defection and ceasing of oracles writeth ,cicero long before1 and that to have happened also before his time4 ,howbeit1 ,chrysostome living long since ,cicero1 saith1 that ,apollo was forced to grant1 that so long as anie relike of a martyr was held to his nose1 he could not make anie answer or oracle4 ,so as one may perceive1 that the heathen were wiser in this behalfe than manie christians1 who in times past were called ,oppugnatores incantamentorum1 as the ,english princes are called ,defensores fidei4 ,plutarch calleth ,botia 7as we call bablers7 by the name of manie words1 bicause of the multitude of oracles there1 which now 7saith he7 are like to a spring or fountaine which is dried up4 ,if anie one remained1 ,i would ride five hundred miles to see it3 but in the whole world there is not one to be seene at this houre2 popish cousenages excepted4 ,gen4 #c4 ,euseb4 lib4 #e1 cap4 #a4 ,idem4 ,ibid4 ,porphyr4 in lib4 contra christ4 relig4 ,cic4 de divin4 lib4 #b4 ,j4 ,chrysost4 de laud4 ,paul4 hom #d4 ,but ,plutarch saith1 that the cause of this defection of oracles1 was the divels death1 whose life he held to be determinable and mortall1 saieng they died for verie age2 and that the divining preests were blowne up with a whirlewind1 and soonke with an earthquake4 ,others imputed it to the site or the place of the planets1 which when they passed over them1 carried awaie that art with them1 and by revolution may returne1 c4 ,eusebius also citeth out of him the storie of ,pan1 which bicause it is to this purpose1 ,i will insert the same2 and since it mentioneth the divels death1 you may beleeve it if you list3 for ,i will not1 as being assured that he is reserved alive to punish the wicked1 and such as impute unto those idols the power of almightie ,god4 ,porphyr4 writeth verses in ,apollos name1 of the death of ,apollo3 cited by ,j4 ,bod4 fol4 #f4 ,the fourth ,chapter4 ,a tale written by manie grave authors1 and beleeved by manie wise men of the divels death4 ,an other storie written by papists1 and beleeved of all catholikes1 approoving the divels honestie1 conscience1 and courtesie4 ,plutarch saith1 that his countriman 99,epotherses told him1 that as he passed by sea into ,italie1 manie passengers being in his bote1 in an evening1 when they were about the ilands ,echinad1 the wind quite ceased3 and the ship driving with the tide1 was brought at last to ,paxe4 ,and whilest some slept1 and others quaft1 and othersome were awake 7perhaps in as ill case as the rest7 after supper suddenlie a voice was heard calling1 ,thamus2 in such sort as everie man marvelled4 ,this ,thamus was a pilot1 borne in ,aegypt1 unknowne to manie that were in the ship4 ,wherefore being twise called1 he answered nothing2 but the third time he answered3 and the other with a lowder voice commanded him1 that when he came to ,palodes1 he should tell them that the great ,god ,pan was departed4 ,whereat everie one was astonied 7as ,epitherses affirmed47 ,and being in consultation what were best to doo1 ,thamus concluded1 that if the wind were hie1 they must passe by with silence2 but if the weather were calme1 he must utter that which he had heard4 ,but when they came to ,palodes1 and the wether calme1 ,thamus looking out toward the land1 cried alowd1 that the great god ,pan was deceased3 and immediatlie there followed a lamentable noise of a multitude of people1 as it were with great woonder and admiration4 ,and bicause there were manie in the ship1 they said the fame thereof was speedilie brought to ,rome1 and ,thamus sent for by ,tiberius the ,emperour1 who gave such credit thereto1 that he diligentlie inquired and asked1 who that ,pan was4 ,the learned men about him supposed1 that ,pan was he who was the sonne of ,mercurie and ,penelope1 c4 ,eusebius saith1 that this chanced in the time of ,tiberius the ,emperor1 when ,christ expelled all divels1 c4 99 read ,epi ,thamus having little to doo1 thought to plaie with his companie1 whom he might easilie overtake with such a jest4 ,paulus ,marsus1 in his notes upon ,ovids ,fasti1 saith1 that this voice was heard out of ,paxe1 that verie night that ,christ suffered1 in the yeare of ,tiberius the nineteenth4 ,surelie1 this was a merrie jest devised by ,thamus1 who with some confederate thought to make sport with the passengers1 who were some asleepe1 and some droonke1 and some other at plaie1 c3 whiles the first voice was used4 ,and at the second voice1 to wit1 when he should deliver his message1 he being an old pilot1 knew where some noise was usuall1 by meanes of some eccho in the sea1 and thought he would 7to the astonishment of them7 accomplish his devise1 if the wether prooved calme4 ,whereby may appeare1 that he would in other cases of tempests1 c3 rather attend to more serious busines1 than to that ridiculous matter4 ,for whie else should he not doo his errand in rough wether1 as well as in calme8 ,or what need he tell the divell thereof1 when the divell told it him before1 and with much more expedition could have done the errand himselfe8 ,a detection of ,thamus his knaverie4 99,but you shall read in the ,legend a fable1 an oracle ,i would saie1 more authentike4 ,for many will say that this was a prophane storie1 and not so canonicall as those which are verefied by the popes authoritie3 and thus it is written4 ,a woman in hir travell sent hir sister to ,diana1 which was the divell in an idoll 7as all those oracles are said to be7 and willed hir to make hir praiers1 or rather a request1 to knowe of hir safe deliverie3 which thing she did4 ,but the divell answered2 ,why praiest thou to me8 ,i cannot helpe thee1 but go praie to ,andrew the apostle1 and he may helpe thy sister1 c4 ,lo1 this was not onelie a gentle1 but a godlie divell1 pittieng the womans case1 who revealing his owne disabilitie1 enabled ,s4 ,andrew more4 ,i knowe some protestants will saie1 that the divell1 to mainteine idolatrie1 c3 referred the maid to ,s4 ,andrew4 ,but what answer will the papists make1 who thinke it great pietie to praie unto saints1 and so by consequence honest courtesie in the divell1 to send hir to ,s4 ,andrew1 who wold not faile to serve hir turne1 c4 99 ,legend4 aur4 in vita sancti ,andre4 fol4 #ci4 ,a gentle and a godlie divell4 ,the fift ,chapter4 ,the judgments of the ancient fathers touching oracles1 and their abolishment1 and that they be now transferred from ,delphos to ,rome4 ,the opinions of the fathers1 that oracles are ceased by the cming of ,christ1 you shall find in these places following1 to wit3 ,justinus ,in dialogis adversus ,judos1 ,athanasius ,de humanitate verbi1 ,augustine ,de civitate ,dei1 ,eusebius ,lib4 #g4 cap4 #f1 ,item lib4 #e4 cap4 #a4 #h4 ,rupertus ,in ,joan4 lib4 #aj4 #ab4 ,plutarch ,de abolitione oraculorum1 ,plinie lib4 #cj4 natural4 histori4 ,finallie1 ,athanasius concludes1 that in times past there were oracles in ,delphos1 ,botia1 ,lycia1 and other places3 but now since ,christ is preached to all men1 this madnesse is ceased4 ,so as you see1 that whatsoever estimation in times past1 the ancient fathers conceived 7by heeresaie7 of those miraculous matters of idols and oracles1 c3 they themselves refuse now1 not onelie to beare witnesse of2 but also affirme1 that ever since ,christs comming their mouthes have beene stopped4 ,athanas4 de human4 verbi4 fol4 #ee #fd ,for the ceasing of the knaveries and cousening devises of preests1 ,i see no authoritie of scripture or ancient father1 but rather the contrarie2 to wit1 that there shall be strange illusions shewed by them1 even till the end4 ,and truelie1 whosoever knoweth and noteth the order and devises of and in popish pilgrimages1 shall see both the oracles their conclusions remaining1 and as it were transferred from ,delphos to ,rome1 where that adulterous generation continuallie seeketh a signe1 though they have ,moses the prophets1 yea even ,christ his apostles also1 c4 ,the sixt ,chapter4 ,where and wherein couseners1 witches1 and preests were woont to give oracles1 and to worke their feats4 ,these cousening oracles1 or rather oraclers used 7,i saie7 to exercise their feats and to doo their miracles most commonly in maids1 in beasts1 in images1 in dens1 in cloisters1 in darke holes1 in trees1 in churches or churchyards1 c3 where preests1 moonks1 and friers had laid their plots1 and made their confederacies aforehand1 to beguile the world1 to gaine monie1 and to adde credit to their profession4 ,this practise began in the okes of ,dodona1 in the which was a wood1 the trees thereof 7they saie7 could speake4 ,and this was doone by a knave in a hollowe tree1 that seemed sound unto the simple people4 ,this wood was in ,molossus a part of ,greece1 called ,epyrus1 and it was named ,dodonas oracles4 ,there were manie oracles in ,aegypt2 namelie1 of ,hercules1 of ,apollo1 of ,minerva1 of ,diana1 of ,mars1 of ,jupiter1 and of the oxe ,apys1 who was the sonne of ,jupiter1 but his image was worshipped in the likenesse of an oxe4 ,latona1 who was the mother of ,apollo1 was an oracle in the citie of ,bute4 ,the preests of ,apollo1 who alwaies counterfaited furie and madnesse1 gave oracles in the temple called ,clarius1 within the citie of ,colophon in ,greece4 ,at ,thebes in ,botia and also in ,lbadia1 ,trophonius was the cheefe oracle4 ,at ,memphis a cow1 at ,corinth an oxe called ,mineus1 in ,arsinoe a crocodile1 in ,athens a prophet called ,amphiaraus1 who indeed died at ,thebes1 where they saie the earth opened1 swallowed him up quicke4 ,at ,delphos was the great temple of ,apollo1 where divels gave oracles by maides 7as some saie7 though indeed it was doone by preests4 ,it was built upon ,parnassus hill in ,greece4 ,and the defenders of oracles saie1 that even as rivers oftentimes are diverted to another course2 so likewise the spirit1 which inspired the cheefe prophets1 may for a time be silent1 and revive againe by revolution4 ,strabo ,geog4 lib #af4 ,j4 ,wier4 li4 #a4 de prs4 dm4 cap4 #ab4 ,demetrius saith1 that the spirits1 which attended on oracles1 waxed wearie of the peoples curiositie and importunitie1 and for shame forsooke the temple4 ,but as 99one that of late hath written against prophesies saith2 ,it is no marvell1 that when the familiars that speake in trunks were repelled from their harbour for feare of discoverie1 the blocks almightie lost their senses4 ,for these are all gone now1 and their knaverie is espied2 so as they can no longer abuse the world with such bables4 ,but whereas these great doctors suppose1 that the cause of their dispatch was the comming of ,christ2 if they meane that the divell died1 so soone as he was borne1 or that then he gave over his occupation3 they are deceived4 ,for the popish church hath made a continuall practise hereof1 partlie for their owne private profit1 lucre1 and gaine2 and partly to be had in estimation of the world1 and in admiration among the simple4 ,but indeed1 men that have learned ,christ1 and beene conversant in his word1 have discovered and shaken off the vanitie and abhomination heereof4 ,but if those doctors had lived till this daie1 they would have said and written1 that oracles had ceased1 or rather beene driven out of ,england in the time of ,k4 ,henrie the eight1 and of ,queene ,elizabeth his daughter2 who have doone so much in that behalfe1 as at this houre they are not onlie all gone1 but forgotten here in this ,english nation1 where they swarmed as thicke as they did in ,botia1 or in any other place in the world4 ,but the credit they had1 depended not upon their desart1 but upon the credulitie of others4 ,now therefore ,i will conclude and make an end of this matter1 with the opinion and saieng of the prophet2 ,vaine is the answer of idols4 ,for they have eies and see not1 eares and heare not1 mouthes and speake not1 c3 and let them shew what is to come1 and ,i will saie they are gods indeed4 99 ,h4 ,haw4 in his defensative against prophesies4 ,in whose daies oracles ceased in ,england ,zach4 #aj4 ,isai4 #dd4 ,the ninth ,booke4 ,the first ,chapter4 ,the ,hebrue word ,kasam expounded1 and how farre a ,christian may conjecture of things to come4 ,kasam 7as ,john ,wierus upon his owne knowledge affirmeth1 and upon the word of ,andras ,masius reporteth7 differeth little in signification from the former word ,ob3 betokening ,vaticinari1 which is1 ,to prophesie1 and is most commonlie taken in evill part2 as in ,deut4 #ah4 ,jerem4 #bg4 c3 howbeit1 sometime in good part1 as in ,esaie #c4 verse4 #b4 ,to foretell things to come upon probable conjectures1 so as therein we reach no further than becommeth humane capacitie1 is not 7in mine opinion7 unlawfull1 but rather a commendable manifestation of wisedome and judgment1 the good gifts and notable blessings of ,,god1 for the which we ought to be thankfull2 as also to yeeld due honour and praise unto him1 for the noble order which he hath appointed in nature3 praieng him to lighten our hearts with the beames of his wisedome1 that we may more and more profit in the true knowledge of the workemanship of his hands4 ,but some are so nise1 that they condemne generallie all sorts of divinations1 denieng those things that in nature have manifest causes1 and are so framed1 as they forshew things to come1 and in that shew admonish us of things after to insue1 exhibiting signes of unknowne and future matters to be judged upon1 by the order1 lawe1 and course of nature proposed unto us by ,god4 ,j4 ,wier4 lib4 de prst4 dmon4 ,all divinations are not condemnable4 ,and some on the other side are so bewitched with follie1 as they attribute to creatures that estimation1 which rightlie and truelie apperteineth to ,god the creator of all things2 affirming that the publike and private destinies of all humane matters1 and whatsoever a man would knowe of things come or gone1 is manifested to us in the heavens3 so as by the starres and planets all things might be knowne4 ,these would also1 that nothing should be taken in hand or gone about1 without the favourable aspect of the planets4 ,by which1 and other the like devises they deprave and prophane the ancient and commendable observations of our forfathers3 as did ,colebrasus1 who taught1 that all mans life was governed by the seven planets2 and yet a christian1 and condemned for heresie4 ,but let us so farre foorth imbrace and allow this philosophie and prophesieng1 as the word of ,god giveth us leave1 and commendeth the same unto us4 ,colebrasus erronious impious opinion4 ,the second ,chapter4 ,proofes by the old and new testament1 that certaine observations of the weather are lawfull4 ,when ,god by his word and wisedome had made the heavens1 and placed the starres in the firmament1 he said2 ,let them be for signes1 and for seasons1 and for daies1 and yeares4 ,when he created the rainebowe in the clouds1 he said it should be for a signe and token unto us4 ,which we find true1 not onelie of the floud past1 but also of shewers to come4 ,and therefore according to ,jesus ,sirachs advise1 let us behold it1 and praise him that made it4 ,the prophet ,david saith2 ,the heavens declare the glorie of ,god1 and the firmament sheweth his handie worke3 daie unto daie uttereth the same1 and night unto night teacheth knowledge4 ,it is also written that by the commandement of the holie one the starres are placed1 and continue in their order1 faile not in their watch4 ,it should appeare1 that ,christ himselfe did not altogither neglect the course order of the heavens1 in that he said2 ,when you see a cloud rise out of the west1 streight waie you saie a shewer commeth3 and so it is4 ,and when you see the southwind blowe2 you saie it will be hot1 and so it commeth to passe4 ,againe1 when it is evening1 you saie faire99 weather1 for the skie is red3 and in the morning you saie1 to daie shalbe a tempest1 for the skie is red and lowring4 ,wherein as he noteth that these things doo trulie come to passe1 according to ancient observation1 and to the rule astronomicall3 so doth he also by other words following admonish us1 that in attending too much to those obsevations1 we neglect not speciallie to follow our christian vocation4 ,psalm4 #ac4 ,jerem4 #ed4 ,gen4 #a4 ,ezech4 #a4 ,gen4 #i4 ,ecclus4 #dc4 ,ps4 #ai4 #ej4 ,ecclus4 #dc4 ,baruch4 #c4 ,luk4 #ab1 #bd4 99 ,mispr4 saire4 ,matt4 #af4 #b1 #c4 ,the physician is commended unto us1 and allowed in the scriptures3 but so to put trust in him1 as to neglect distrust ,god1 is severelie forbidden and reproved4 ,surelie it is most necessarie for us to know and observe diverse rules astrologicall2 otherwise we could not with oportunitie dispatch our ordinarie affaires4 ,and yet ,lactantius condemneth and recounteth it among the number of witchcrafts3 from whose censure ,calvine doth not much varie4 ,the poore husbandman perceiveth that the increase of the moone maketh plants and living creatures frutefull3 so as in the full moone they are in best strength1 decaieng in the wane1 and in the conjunction doo utterlie wither and vade4 ,which when by observation1 use and practise they have once learned1 they distribute their businesse accordinglie2 as their times and seasons to sowe1 to plant1 to proine1 to let their cattell bloud1 to cut1 c4 ,lactant4 contra astrologos4 ,peucer4 de astrol4 pag4 #chc4 ,the third ,chapter4 ,that certeine observations are indifferent1 certeine ridiculous1 and certeine impious1 whence that cunning is derived of ,apollo1 and of ,aruspices4 ,i know not whether to disallow or discommend the curious observation used by our elders1 who conjectured upon nativities3 so as1 if ,saturne and ,mercurie were opposite in anie brute signe1 a man then borne should be dumbe or stammer much2 whereas it is dailie seene1 that children naturallie imitate their parents conditions in that behalfe4 ,also they have noted1 that one borne in the spring of the moone1 shalbe healthie2 in that time of the wane1 when the moone is utterlie decaied1 the child then borne cannot live2 and in the conjunction1 it cannot long continue4 ,the ridiculous art of nativitie-casting4 ,but ,i am sure the opinion of ,julius ,maternus is most impious1 who writeth1 that he which is borne when ,saturne is in ,leone1 shall live long1 and after his death shall go to heaven presentlie4 ,and so is this of ,albumazar1 who saith1 that whosoever praieth to ,god1 when the moone is in ,capite draconis1 shalbe heard1 and obteine his praier4 ,furthermore1 to plaie the cold prophet1 as to recount it good or bad lucke1 when salt or wine falleth on the table1 or is shed1 c3 or to prognosticate that ghests approch to your house1 upon the chattering of pies or haggisters1 wherof there can be yeelded no probable reason1 is altogither vanitie and superstition3 as hereafter shalbe more largelie shewed4 ,but to make simple people beleeve1 that a man or woman can foretell good or evill fortune1 is meere witchcraft or cousenage4 ,for ,god is the onlie searcher of the heart1 and delivereth not his counsell to so lewd reprobates4 ,i know diverse writers affirme1 that witches foretell things1 as prompted by a reall divell2 and that he againe learneth it out of the prophesies written in the scriptures1 and by other nimble sleights1 wherein he passeth anie other creature earthlie2 and that the same divell1 or some of his fellowes runnes or flies as farre as ,rochester1 to mother ,bungie2 or to ,canturburie to ,m4 ,t2 or to ,delphos1 to ,apollo2 or to ,aesculapius1 in ,pargamo2 or to some other idoll or witch1 and there by waie of oracle answers all questions1 through his understanding of the prophesies conteined in the old testament1 especiallie in ,daniel and ,esaie3 whereby the divell knew of the translation of the monarchie from ,babylon to ,grcia1 c4 ,but either they have learned this of some oracle or witch2 or else ,i know not where the divell they find it4 ,marrie certeine it is1 that herein they shew themselves to be witches and fond divinors3 for they find no such thing written in ,gods word4 ,julius ,maternus his most impious opinion4 ,bodinus4 ,danus4 ,erastus4 ,hemingius4 ,mal4 malef4 ,thom4 ,aquinas1 c4 ,of the idoll called ,apollo1 ,i have somewhat alreadie spoken in the former title of ,ob or ,pytho2 and some occasion ,i shall have to speake thereof hereafter3 and therfore at this time it shall suffice to tell you1 that the credit gained thereunto1 was by the craft and cunning of the priests1 which tended thereupon2 who with their counterfeit miracles so bewitched the people1 as they thought such vertue to have beene conteined in the bodies of those idols1 as ,god hath not promised to anie of his angels1 or elect people4 ,for it is said1 that if ,apollo were in a chafe1 he would sweat3 if he had remorse to the afflicted1 and could not help them1 he would shed teares1 which ,i beleeve might have beene wiped awaie with that handkerchiefe1 that wiped and dried the ,rood of graces face1 being in like perplexities4 ,even as another sort of witching priests called ,aruspices1 prophesied victorie to ,alexander1 bicause an eagle lighted on his head3 which eagle might 7,i beleeve7 be cooped or caged with ,mahomets dove1 that picked peason out of his eare4 ,apollos passions4 ,the fourth ,chapter4 ,the predictions of soothsaiers and lewd priests1 the prognostications of astronomers and physicians allowable1 divine prophesies holie and good4 ,the cousening tricks of oracling priests and monkes1 are and have beene speciallie most abhominable4 ,the superstitious observations of sensles augurors and soothsaiers 7contrarie to philosophie1 and without authoritie of scripture7 are verie ungodlie and ridiculous4 ,howbeit1 ,i reject not the prognostications of astronomers1 nor the conjectures or forewarnings of physicians1 nor yet the interpretations of philosophers2 although in respect of the divine prophesies conteined in holie scriptures1 they are not to be weighed or regarded4 ,for the end of these and the other is not onlie farre differing2 but whereas these conteine onlie the word and will of ,god1 with the other are mingled most horrible lies and cousenages4 ,for though there may be many of them learned and godlie1 yet lurke there in corners of the same profession1 a great number of counterfets and couseners4 ,j4 ,bodin putteth this difference betweene divine prophets and inchantors2 to wit1 the one saith alwaies true1 the others words 7proceeding from the divell7 are alwaies false2 or for one truth they tell a hundred lies4 ,and then why maie not everie witch be thought as cunning as ,apollo8 ,and why not everie counterfet cousener as good a witch as mother ,bungie8 ,for it is ods1 but they will hit the truth once in a hundred divinations as well as the best4 ,what prophesies allowable4 ,j4 ,bod4 lib4 de dm4 lib4 #a4 cap4 #d4 ,the fift ,chapter4 ,the diversitie of true prophets1 of ,urim1 and of the propheticall use of the twelve precious stones conteined therein1 of the divine voice called ,eccho4 ,it should appeare1 that even of holie prophets there were diverse sorts4 ,for ,david and ,salomon1 although in their psalmes and parables are conteined most excellent mysteries1 and notable allegories3 yet they were not indued with that degree of prophesie1 that ,elie and ,elisha were1 c4 ,for as often as it is said1 that ,god spake to ,david or ,salomon1 it is meant to be done by the prophets4 ,for ,nathan or ,gad were the messengers and prophets to reveale ,gods will to ,david4 ,and ,ahiam the ,silonite was sent from ,god to ,salomon4 ,item1 the spirit of prophesie1 which ,elias had1 was doubled upon ,elisha4 ,also some prophets prophesied all their lives1 some had but one vision1 and some had more1 according to ,gods pleasure2 yea some prophesied unto the people of such things as came not to passe1 and that was where ,gods wrath was pacified by repentance4 ,but these prophets were alwaies reputed among the people to be wise and godlie2 whereas the heathen prophets were evermore knowne and said to be mad and foolish3 as it is written both of the prophets of ,sibylla1 and also of ,apollo2 and at this daie also in the ,indies1 c4 ,diverse degrees of prophesie4 #b4 ,reg4 #b4 ,but that anie of these extraordinarie gifts remaine at this daie1 ,bodin1 nor anie witchmonger in the world shall never be able to proove3 though he in his booke of divelish madnesse would make men beleeve it4 ,for these were miraculouslie mainteined by ,god among the ,jewes1 who were instructed by them of all such things as should come to passe2 or else informed by ,urim3 so as the preests by the brightnes of the twelve pretious stones conteined therein1 could prognosticate or expound anie thing4 ,which brightnes and vertue ceased 7as ,josephus reporteth7 two hundred yeares before he was borne4 ,so as since that time1 no answers were yelded thereby of ,gods will and pleasure4 ,nevertheles1 the ,hebrues write1 that there hath beene ever since that time1 a divine voice heard among them1 which in ,latine is called ,filia vocis1 in ,greeke 1 in ,english ,the daughter of speech4 ,j4 ,bodin4 ,joseph4 de antiquit4 ,josue filius ,levi4 lib4 ,pirkeaboth4 ,the sixt ,chapter4 ,of prophesies conditionall3 whereof the prophesies in the old testament doo intreate1 and by whom they were published2 witchmongers aunswers to the objections against witches supernaturall actions4 ,christ and his apostles prophesied of the calamities and afflictions1 which shall greeve and disturbe the church of ,god in this life3 also of the last daie1 and of the signes and tokens that shall be shewed before that daie3 and finallie of all things1 which are requisite for us to foreknowe4 ,howbeit1 such is the mercie of ,god1 that all prophesies1 threatnings1 plagues1 and punishments are annexed to conditions of repentance3 as on the other side1 corporall blessings are tied under the condition of the crosse and castigation4 ,so as by them the mysteries of our salvation being discovered unto us1 we are not to seeke new signes and miracles2 but to attend to the doctrine of the apostles1 who preached ,christ exhibited and crucified for our sinnes1 his resurrection1 ascension1 and thereby the redemption of as manie as beleeve1 c4 ,prophesies conditionall4 ,the prophesies in the old testament treat of the continuance1 the governement1 and the difference of estates3 of the distinction of the foure monarchies1 of their order1 decaie1 and instauration2 of the changes and ruines of the kingdomes of ,juda1 ,israel1 ,aegypt1 ,persia1 ,grcia1 c3 and speciallie of the comming of our ,saviour ,jesus ,christ2 and how he should be borne of a virgine1 and where1 of his tribe1 passion1 resurrection1 c4 ,these prophesies were published by ,gods speciall and peculiar prophets1 endued with his particular and excellent gifts1 according to his promise2 ,i will raise them up a prophet out of the midst of their brethren1 ,i will put my words in his mouth1 c4 ,which though it were speciallie spoken of ,christ1 yet was it also spoken of those particular prophets1 which were placed among them by ,god to declare his will2 which were also figures of ,christ the prophet himselfe4 ,now1 if prophesie be an extraordinarie gift of ,god1 and a thing peculiar to himselfe1 as without whose speciall assistance no creature can be a prophet1 or shew what is to come2 whie should we beleeve1 that those lewd persons can performe by divinations and miracles that which is not in humane but in divine power to accomplish8 ,the subject of the prophesies of the old testament4 ,howbeit1 when ,i denie that witches can ride in the aire1 and the miraculous circumstance thereof3 by and by it is objected unto me1 that ,enoch and ,elie were rapt into heaven bodilie2 and that ,abacuke was carried in the aire1 to feed ,daniel3 and so falselie oppose a divels or a witches power against the vertue of the ,holy-ghost4 ,if ,i deride the poets opinions1 saieng1 that witches cannot ,clo deducere lunam1 fetch the moone from heaven1 c3 they tell me that at ,joshuas battell the sunne staied1 and at the passion of ,christ there was palpable darknes4 ,if ,i denie their cunning in the exposition of dreames1 advising them to remember ,jeremies counsell1 not to followe or credit the expositors of dreames2 they hit me in the teeth with ,daniel and ,joseph3 for that the one of them expounded ,pharao the ,persian kings1 the other ,nabuchadnez-zar the ,aegyptian kings dreame4 ,if ,i saie with ,salomon1 that the dead knowe nothing1 and that the dead knowe us not1 neither are remooveable out of ,abrahams bosome1 c3 they produce the storie of ,samuel3 wherein1 ,i saie1 they set the power of a creature as high as the creator4 ,if ,i saie1 that these witches cannot transubstantiate themselves1 nor others into beasts1 c4 they cite the storie of ,nabuchadnez-zar2 as though indeed he were made a materiall beast1 and that also by witchcraft2 and strengthen that their assertion with the fables of ,circe and ,ulysses his companions1 c4 #b4 ,reg4 #b4 #ac4 ,eccles4 #i1 #e4 #a4 ,sam4 #bh4 ,the seventh ,chapter4 ,what were the miracles expressed in the old testament1 and what are they in the new testament3 and that we are not now to looke for anie more miracles4 ,the miracles expressed in the old testament were manie1 but the end of them all was one1 though they were divers and differing in shew3 as where the sacrifices of ,moses1 ,elias1 and ,salomon1 being abundantlie wet were burnt with fier from heaven1 c4 ,the varietie of toongs at the building of ,babylon1 ,isaachs birth of ,sarah being by nature past children1 the passage through the red sea1 ,daniels foretelling of the foure monarchies1 in the fourth whereof he apparantlie foresheweth the comming of the ,lord4 ,all these1 and manie other1 which are expressed in the old testament1 were mercifull instructions and notable miracles to strengthen the faith of ,gods people in their ,messias4 ,if you had gone to ,delphos1 ,apollo would have made you beleeve with his amphibologicall answers1 that he could have foretold you all these things4 ,gen4 #aa1 #f4 ,gen4 #ba4 ,dan4 #aa4 ,the miracles wrought by ,christ were the raising up of the dead 7which manie would impute to the woman of ,endor1 and also to our witches and conjurors7 the restoring of the lame to lims1 the blind to sight1 the dumbe to speach1 and finallie the healing of all diseases2 which manie beleeve our witches can doo2 yea1 and as they themselves will take it upon them4 ,as for casting out of divels 7which was another kind of miracles usuall with ,christ7 witches and conjurors are said to be as good thereat as ever he was3 and yet1 if you will beleeve ,christs words1 it cannot be so4 ,for he saith2 ,everie kingdome divided against it selfe1 shall be brought to naught1 c4 ,if sathan cast out sathan1 he is divided1 c3 and his kingdome shall not endure1 c4 ,a summe of ,christs miracles4 ,matt4 #ab4 #be4 ,peters chaines fell off in prison1 so did ,richard ,gallisies fetters at ,windsor3 marrie the prison doores opened not to ,richard1 as they did to ,peter4 ,helias by speciall grace obtained raine1 our witches can make it raine1 when they list1 c4 ,but sithens ,christ did these miracles1 and manie more1 and all to confirme his truth1 and strengthen our faith1 and finallie for the conversion of the people 7as appeareth in ,john4 #f4 #g1 and #ab3 in so much as he vehementlie reprooved such1 as upon the sight of them would not beleeve1 saieng2 ,wo be to thee ,chorazin1 we be to thee ,bethsaida4 ,if the miracles had beene doone in ,tyre and ,sidon1 which have beene doone in you1 they had a great while ago repented1 c4 ,let us settle and acquiet our faith in ,christ1 and beleeving all his wonderous works1 let us reject these old wives fables1 as lieng vanities3 whereof you may find in the golden legend1 ,m4 ,mal4 and speciallie in ,bodin miraculous stuffe1 enough to checke all the miracles expressed in the old and new testament2 which are of more credit with manie bewitched people1 than the true miracles of ,christ himselfe4 ,insomuch as they stand in more awe of the manacies of a witch1 than of all the threatnings and cursses pronounced by ,god1 and expressed in his word4 ,and thus much touching the word ,kasam4 ,luk4 #aj1 #ac4 ,the tenth ,booke4 ,the first ,chapter4 ,the interpretation of this ,hebrue word ,onen1 of the vanitie of dreames1 and divinations thereupon4 ,onen differeth not much from ,kasam1 but that it is extended to the interpretation of dreames4 ,and as for dreames1 whatsoever credit is attributed unto them1 proceedeth of follie3 and they are fooles that trust in them1 for whie they have deceived many4 ,in which respect the ,prophet giveth us good warning1 not to followe nor hearken to the expositors of dreames1 for they come through the multitude of busines4 ,and therefore those witches1 that make men beleeve they can prophesie upon dreames1 as knowing the interpretation of them1 and either for monie or glorie abuse men women therby1 are meere couseners1 and worthie of great punishment3 as are such witchmongers1 as beleeving them1 attribute unto them such divine power as onelie belongeth to ,god3 as appeereth in ,jeremie the ,prophet4 ,ecclus4 #bd4 ,jerem4 #bg4 ,eccle4 #e4 ,jerem4 #bc4 #be4 #bf4 #bg4 ,read the words4 ,the second ,chapter4 ,of divine1 naturall1 and casuall dreames1 with their differing causes and effects4 ,macrobius recounteth five differences of images1 or rather imaginations exhibited unto them that sleepe1 which for the most part doo signifie somewhat in admonition4 ,there be also many subdivisions made hereof1 which ,i thinke needlesse to reherse4 ,in ,jasper ,peucer they are to be seene1 with the causes and occasions of dreames4 ,there were woont to be delivered from ,god himselfe or his angels1 certeine dreames and visions unto the prophets and holie fathers3 according to the saieng of ,joel2 ,i will powre my spirit upon all flesh1 your yoong men shall dreame dreames1 and your old men shall see visions4 ,these kind of dreames 7,i say7 were the admonishments and forewarnings of ,god to his people3 as that of ,joseph1 to abide with ,marie his wife1 after she was conceived by the ,holie-ghost1 as also to conveie our ,saviour ,christ into ,aegypt1 c3 the interpretation whereof are the peculiar gifts of ,god1 which ,joseph the patriarch1 and ,daniel the prophet had most speciallie4 ,peucer in divinat4 ex somniis4 ,joel4 #b4 ,matth4 #a4 #bj4 ,matth4 #b1 #ac4 ,gen4 #ci4 #dj4 #da4 ,dani4 #b4 ,as for physicall conjectures upon dreames1 the scriptures 99improove them not3 for by them the physicians manie times doo understand the state of their patients bodies4 ,for some of them come by meanes of choler1 flegme1 melancholie1 or bloud2 and some by love1 surfet1 hunger1 thirst1 c4 ,gallen and ,boetius were said to deale with divels1 bicause they told so justlie their patients dreames1 or rather by their dreames their speciall diseases4 ,howbeit1 physicall dreames are naturall1 and the cause of them dwelleth in the nature of man4 ,for they are the inward actions of the mind in the spirits of the braine1 whilest the bodie is occupied with sleepe3 for as touching the mind it selfe1 it never sleepeth4 ,these dreames varie1 according to the difference of humors and vapors4 ,there are also casuall dreames1 which 7as ,salomon saith7 come through the multitude of businesse4 ,for as a looking glasse sheweth the image or figure thereunto opposite3 so in dreames1 the phantasie imagination informes the understanding of such things as haunt the outward sense4 ,whereupon the poet saith3 ,somnia ne cures1 nam mens humana quod optat1 ,dum vigilat sperans1 per somnum cernit id ipsum3 ,regard no dreames1 for why the mind ,of that in sleepe a view dooth take1 ,which it dooth wish and hope to find1 ,at such time as it is awake4 ,eccles4 #e4 99 8 reproove ,englished by ,abraham ,fleming4 ,the third ,chapter4 ,the opinion of divers old writers touching dreames1 and how they varie in noting the causes thereof4 ,synesius1 ,themistius1 ,democritus1 and others grounding themselves upon examples that chance hath sometimes verified1 persuade men1 that nothing is dreamed in vaine3 affirming that the hevenlie influencies doo bring foorth divers formes in corporall matters2 and of the same influencies1 visions and dreames are printed in the fantasticall power1 which is instrumentall1 with a celestiall disposition meete to bring foorth some effect1 especiallie in sleepe1 when the mind 7being free from bodilie cares7 may more liberallie receive the heavenlie influencies1 wherby many things are knowne to them sleeping in dreames1 which they that wake cannot see4 ,plato attributeth them to the formes and ingendred knowledges of the soule2 ,avicen to the last intelligence that moveth the moone1 through the light that lighteneth the fantasie in sleepe2 ,aristotle to the phantasticall sense2 ,averros to the imaginative2 ,albert to the influence of superior bodies4 ,a dissonancie in opinions about dreames4 ,the fourth ,chapter4 ,against interpreters of dreames1 of the ordinarie cause of dreames1 ,hemingius his opinion of diabolicall dreames1 the interpretation of dreames ceased4 ,there are bookes carried about concerning this matter1 under the name of ,abraham1 who 7as ,philo ,in lib4 gigantum saith7 was the first inventor of the exposition of dreames3 and so likewise of ,salomon and ,daniel4 ,but ,cicero ,in lib4 de diviniatione confuteth the vanitie and follie of them that give credit to dreames4 ,and as for the interpretors of dreames1 as they knowe not before the dreame1 nor yet after1 any certeintie2 yet when any thing afterwards happeneth1 then they applie the dreame to that which hath chanced4 ,certeinlie men never lightlie faile to dreame by night1 of that which they meditate by daie3 and by daie they see divers and sundrie things1 and conceive them severallie in their minds4 ,then those mixed conceits being laid up in the closset of the memorie1 strive togither2 which1 bicause the phantasie cannot discerne nor discusse1 some certeine thing gathered of manie conceits is bred and contrived in one togither4 ,and therefore in mine opinion1 it is time vainelie emploied1 to studie about the interpretation of dreames4 ,he that list to see the follie and vanitie thereof1 maie read a vaine treatise1 set out by ,thomas ,hill ,londoner1 #aefh4 ,the pleasant art of the interpretation of dreames4 ,lastlie1 there are diabolicall dreames1 which ,nicolaus ,hemingius divideth into three sortes4 ,the first is1 when the divell immediatlie of himselfe 7he meaneth corporallie7 offereth anie matter of dreame4 ,secondlie1 when the divell sheweth revelations to them that have made request unto him therefore4 ,thirdlie1 when magicians by art bring to passe1 that other men dreame what they will4 ,assuredlie these1 and so all the rest 7as they maie be used7 are verie magicall and divelish dreames4 ,for although we maie receive comfort of mind by those1 which are called divine dreames1 and health of bodie through physicall dreames3 yet if we take upon us to use the office of ,god in the revelation or rather the interpretation of them2 or if we attribute unto them miraculous effects 7now when we see the gifts of prophesie1 and of interpretation of dreames1 and also the operation of miracles are ceased1 which were speciall and peculiar gifts of ,god1 to confirme the truth of the word1 and to establish his people in the faith of the ,messias1 who is now exhibited unto us both in the testament1 and also in the bloud of our ,saviour ,jesus ,christ7 we are bewitched1 and both abuse and offend the majestie of ,god1 and also seduce1 delude and cousen all such as by our persuasion1 and their owne light beleefe1 give us credit4 ,n4 ,hemin4 in admonitionib4 de superstitionib4 magicis vitdis4 ,the end use of prophesie1 interpretati of dreames1 operation of miracles1 c4 ,the fift ,chapter4 ,that neither witches1 nor anie other1 can either by words or hearbs1 thrust into the mind of a sleeping man1 what cogitations or dreames they list2 and whence magicall dreames come4 ,i grant there maie be hearbs and stones found and knowne to the physicians1 which maie procure dreames2 and other hearbs and stones1 c3 to make one bewraie all the secrets of his mind1 when his bodie sleepeth1 or at least wise to procure speech in sleepe4 ,but that witches or magicians have power by words1 herbs1 or imprecations to thrust into the mind or conscience of man1 what it shall please them1 by vertue of their charmes1 hearbs1 stones1 or familiars1 c3 according to the opinion of ,hemingius1 ,i denie3 though therewithall ,i confesse1 that the divell both by daie and also by night1 travelleth to seduce man1 and to lead him from ,god2 yea and that no waie more than this1 where he placeth himselfe as ,god in the minds of them that are so credulous1 to attribute unto him1 or unto witches1 that which is onlie in the office1 nature1 and power of ,god to accomplish4 ,seeke for such stuffe in my booke of ,hartumim4 ,doth not ,daniel the prophet saie1 even in this case2 ,it is the ,lord onelie that knoweth such secrets1 as in the exposition of dreames is required8 ,and doth not ,joseph repeat those verie words to ,pharaos officers1 who consulted with him therein8 ,examples of divine dreames you maie find a great number in the scripture1 such 7,i meane7 as it pleased ,god to reveale his pleasure by4 ,of physicall dreames we maie both read in authors1 and see in our owne experience dailie1 or rather nightly4 ,such dreams also as are casuall1 they are likewise usuall1 and come 7as hath beene said7 through the multitude of affaires and businesse4 ,those which in these daies are called magicall or diabolicall dreames1 maie rather be called melancholicall4 ,for out of that blacke vapor in sleepe1 through dreames1 appeareth 7as ,aristotle saith7 some horrible thing2 and as it were the image of an ouglie divell3 sometimes also other terrible visions1 imaginations1 counsels1 and practises4 ,as where we read of a certeine man1 that dreamed there appeared one unto him that required him to throwe himselfe into a deepe pit1 and that he should reape great benefit thereby at ,gods hands4 ,so as the miserable wretch giving credit thereunto1 performed the matter1 and killed himselfe4 ,now ,i confesse1 that the interpretation or execution of that dreame was indeed diabolicall3 but the dreame was casuall1 derived from the heavie and blacke humor of melancholie4 ,dan4 #b4 ,gen4 #aa1 #h4 ,gen4 #cg1 #aa4 ,isai4 #aa4 ,dan4 #b4 ,aristot4 de somnio4 ,the sixt ,chapter4 ,how men have beene bewitched1 cousened or abused by dreames to dig and search for monie4 ,how manie have beene bewitched with dreames1 and thereby made to consume themselves with digging and searching for monie1 c3 whereof they1 or some other have drempt8 ,i my selfe could manifest1 as having knowne how wise men have beene that waie abused by verie simple persons1 even where no dreame hath beene met withall1 but waking dreames4 ,and this hath beene used heretofore1 as one of the finest cousening feates3 in so much as there is a verie formall art thereof devised1 with manie excellent superstitions and ceremonies thereunto belonging1 which ,i will set downe as breeflie as maie be4 ,albeit that here in ,england1 this proverbe hath beene current2 to wit1 ,dreames proove contrarie3 according to the answer of the priests boy to his master1 who told his said boy that he drempt he kissed his taile3 ,yea maister 7saith he7 but dreames proove contrarie1 you must kisse mine4 ,such would be imbarked in the ship of fooles4 ,an english proverbe4 ,the seventh ,chapter4 ,the art and order to be used in digging for monie1 revealed by dreames1 how to procure pleasant dreames1 of morning and midnight dreames4 ,there must be made upon a hazell wand three crosses1 and certeine words both blasphemous and impious must be said over it1 and hereunto must be added certeine characters1 barbarous names4 ,and whilest the treasure is a digging1 there must be read the psalmes1 ,de profundis1 ,missa1 ,misereatur nostri1 ,requiem1 ,pater noster1 ,ave ,maria1 ,et ne nos inducas in tentationem1 sed libera nos malo1 ,amen4 ,a porta inferi credo videre bona1 c4 ,expectate ,dominum ,requiem ternam4 ,and then a certeine praier4 ,and if the time of digging be neglected1 the divell will carie all the treasure awaie4 ,see other more absolute conjurations for this purpose1 in the word ,iidoni following4 ,note this superstitious dotage4 ,you shall find in ,johannes ,baptista ,neapolitanus1 diverse receipts by hearbes and potions1 to procure pleasant or fearefull dreames2 and perfumes also to that effect3 who affirmeth1 that dreames in the dead of the night are commonlie preposterous and monstrous2 and in the morning when the grosse humors be spent1 there happen more pleasant and certeine dreames1 the bloud being more pure than at other times3 the reason whereof is there expressed4 ,j4 ,bap4 ,neap4 in natural4 mag4 lib4 #b cap4 #bf4 fol4 #hc4 #hd4 ,the eight ,chapter4 ,sundrie receipts and ointments1 made and used for the transportation of witches1 and other miraculous effects3 an instance therof reported and credited by some that are learned4 ,it shall not be amisse here in this place to repeate an ointment greatlie to this purpose1 rehearsed by the foresaid ,john ,bapt4 ,neap4 wherein although he maie be overtaken and cousened by an old witch1 and made not onelie to beleeve1 but also to report a false tale2 yet bicause it greatlie overthroweth the opinion of ,m4 ,mal4 ,bodin1 and such other1 as write so absolutelie in maintenance of witches transportations1 ,i will set downe his words in this behalfe4 ,the receipt is as followeth4 4 ,the fat of yoong children1 and seeth it with water in a brasen vessell1 reserving the thickest of that which remaineth boiled in the bottome1 which they laie up and keepe1 untill occasion serveth to use it4 ,they put hereunto ,eleoselinum1 ,aconitum1 ,frondes populeas1 and ,soote4 ,another receipt to the same purpose4 4 ,sium1 acarum vulgare1 pentaphyllon1 the bloud of a flitter-mouse1 solanum somniferum1 oleum4 ,they stampe all these togither1 and then they rubbe all parts of their bodies exceedinglie1 till they looke red1 and be verie hot1 so as the pores may be opened1 and their flesh soluble and loose4 ,they joine herewithall either fat1 or oile in steed thereof1 that the force of the ointment maie the rather pearse inwardly1 and so be more effectuall4 ,by this means 7saith he7 in a moone light night they seeme to be carried in the aire1 to feasting1 singing1 dansing1 kissing1 culling1 and other acts of venerie1 with such youthes as they love and desire most3 for the force 7saith he7 of their imagination is so vehement1 that almost all that part of the braine1 wherein the memorie consisteth1 is full of such conceipts4 ,and whereas they are naturallie prone to beleeve anie thing2 so doo they receive such impressions and stedfast imaginations into their minds1 as even their spirits are altered thereby2 not thinking upon anie thing else1 either by daie or by night4 ,and this helpeth them forward in their imaginations1 that their usuall food is none other commonlie but beets1 rootes1 nuts1 beanes1 peaze1 c4 ,confections or receipts for the miraculous transportation of witches4 ,now 7saith he7 when ,i considered throughlie hereof1 remaining doubtfull of the matter1 there fell into my hands a witch1 who of hir owne accord did promise me to fetch me an errand out of hand from farre countries1 and willed all them1 whome ,i had brought to witnesse the matter1 to depart out of the chamber4 ,and when she had undressed hir selfe1 and froted hir bodie with certeine ointments 7which action we beheld through a chinke or little hole of the doore7 she fell downe thorough the force of those soporiferous or sleepie ointments into a most sound and heavie sleepe3 so as we did breake open the doore1 and did beate hir exceedinglie2 but the force of hir sleepe was such1 as it tooke awaie from hir the sense of feeling3 and we departed for a time4 ,now when hir strength and powers were wearie and decaied1 shee awooke of hir owne accord1 and began to speake manie vaine and doting words1 affirming that she had passed over both seas and mountaines2 delivering to us manie untrue and false reports3 we earnestlie denied them1 she impudentlie affirmed them4 ,this 7saith he7 will not so come to passe with everie one1 but onlie with old women that are melancholike1 whose nature is extreame cold1 and their evaporation small2 and they both perceive and remember what they see in that case and taking of theirs4 ,vetule1 quas strigis similitudine1 striges vocant1 quq2 noctu puerulorum sanguinem in cunis cubantium exsorbent4 ,the ninth ,chapter4 ,a confutation of the former follies1 as well concerning ointments1 dreames1 c4 as also of the assemblie of witches1 and of their consultations and bankets at sundrie places1 and all in dreames4 ,but if it be true that ,s4 ,augustine saith1 and manie other writers1 that witches nightwalkings are but phantasies and dreames3 then all the reportes of their bargaine1 transporting1 and meetings with ,diana1 ,minerva1 c3 are but fables2 and then do they lie that mainteine those actions to be doone in deed and veritie1 which in truth are doone no waie4 ,it were marvell on the one side 7if those things happened in dreames1 which neverthelesse the witches affirme to be otherwise7 that when those witches awake1 they neither consider nor remember that they were in a dreame4 ,it were marvell that their ointments1 by the opinions having no force at all to that effect1 as they confesse which are inquisitors1 should have such operation4 ,it were marvell that their ointments cannot be found anie where1 saving onelie in the inquisitors bookes4 ,it were marvell1 that when a stranger is annointed therewith1 they have sometimes1 and yet not alwaies1 the like operation as with witches2 which all the inquisitors confesse4 ,barthol4 ,spinus1 q4 de strigib4 c4 #ca4 ,but to this last1 frier ,bartholomus saith1 that the witches themselves1 before they annoint themselves1 do heare in the night time a great noise of minstrels1 which flie over them1 with the ladie of the fairies1 and then they addresse themselves to their journie4 ,but then ,i marvell againe1 that no bodie else heareth nor seeth this troope of minstrels1 especiallie riding in a moone light night4 ,it is marvell that they that thinke this to be but in a dreame1 can be persuaded that all the rest is anie other than dreames4 ,it is marvell that in dreames1 witches of old acquaintance meet so just togither1 and conclude upon murthers1 and receive ointments1 roots1 powders1 c3 7as witchmongers report they doo1 and as they make the witches confesse7 and yet lie at home fast asleepe4 ,it is marvell that such preparation is made for them 7as ,sprenger1 ,bartholomew1 and ,bodin report7 as well in noble mens houses1 as in alehouses2 and that they come in dreames1 and eate up their meate3 and the alewife speciallie is not wearied with them for non paiment of their score1 or false paiment2 to wit1 with imaginarie monie1 which they saie is not substantiall1 and that they talke not afterwards about the reckoning1 and so discover the matter4 ,and it is most marvell of all1 that the hostesse1 c3 dooth not sit among them1 and take part of their good cheere4 ,for so it is1 that if any part of these their meetings and league be true1 it is as true and as certeinlie prooved and confessed1 that at some alehouse1 or sometime at some ,gentlemans house1 there is continuall preparation made monethlie for this assemblie3 as appeereth in ,s4 ,germans storie4 ,bar4 ,spin4 qu4 de strigib4 c4 #cj4 ,new matter worthie to be marvelled at4 ,legend4 aur4 in vita ,s4 ,germani4 ,the tenth ,chapter4 ,that most part of prophesies in the old testament were revealed in dreames1 that we are not now to looke for such revelations1 of some who have drempt of that which hath come to passe1 that dreames proove contrarie1 ,nabuchadnez-zars rule to knowe a true expositor of dreames4 ,it is held and mainteined by divers1 and gathered out of the #ab4 of ,numbers1 that all which was written or spoken by the prophets1 among the children of ,israel 7,moses excepted7 was propounded to them by dreames4 ,and indeed it is manifest1 that manie things1 which are thought by the unlearned to have beene reallie finished1 have beene onlie performed by dreams and visions4 ,as where ,salomon required of ,god the gift of wisdome3 that was 7,i say7 in a dreame2 and also where he received promise of the continuance of the kingdome of ,israel in his line4 ,so was ,esais vision in the #f4 of his prophesie3 as also that of ,ezechiel the #ab4 ,finallie1 where ,jeremie was commanded to hide his girdle in the clift of a rocke at the river ,euphrates in ,babylon2 and that after certeine daies1 it did there putrifie1 it must needs be in a dreame2 for ,jeremie was never 7or at leastwise not then7 at ,babylon4 ,we that are christians must not now slumber and dreame1 but watch and praie1 and meditate upon our salvation in ,christ both daie and night4 ,and if we expect revelations in our dreames1 now1 when ,christ is come1 we shall deceive our selves3 for in him are fulfilled all dreames and prophesies4 ,howbeit1 ,bodin holdeth that dreames and visions continue till this daie1 in as miraculous maner as ever they did4 #a4 ,re4 #c1 #e4 #ae4 #a4 ,reg4 #i4 ,isai4 #f4 ,ezech4 #ab4 ,jerem4 #ac4 ,j4 ,bodin4 lib4 de dmon4 #a4 cap4 #e4 ,if you read ,artemidorus1 you shall read manie stories of such as drempt of things that afterwards cam to passe4 ,but he might have cited a thousand for one that fell out contrarie3 for as for such dreamers among the ,jews themselves1 as had not extraordinarie visions miraculouslie exhibited unto them by ,god1 they were counted couseners1 as may appeere by these words of the prophet ,zacharie2 ,surelie the idols have spoken vanitie1 and the soothsaiers have seene a lie1 and the dreamers have told a vaine thing4 ,according to ,salomons saieng2 ,in the multitude of dreames and vanities are manie words4 ,it appeereth in ,jeremie #bc4 that the false prophets1 whilest they illuded the people with lies1 counterfetting the true prophets1 used to crie out2 ,dreames1 dreames2 ,we have dreamed a dreame1 c4 ,finallie1 ,nabuchadnez-zar teacheth all men to knowe a true expositor of dreames2 to wit1 such a one as hath his revelation from ,,god4 ,for he can 7as ,daniel did7 repeate your dreame before you discover it3 which thing if anie expounder of dreames can doo at this daie1 ,i will beleeve him4 ,zach4 #aj1 #b4 ,eccles4 #e1 #f4 ,jerem4 #bc4 ,daniel4 #b4 ,the eleventh booke4 ,the first ,chapter4 ,the ,hebrue word ,nahas expounded1 of the art of augurie1 who invented it1 how slovenlie a science it is3 the multitude of sacrifices and sacrificers of the heathen1 and the causes therof4 ,nahas1 is ,to observe the flieng of birds1 comprehendeth all such other observations1 where men do ghesse upon uncerteine toies4 ,it is found in ,deut4 #ah4 and in #b4 ,chron4 #cc4 and else-where4 ,of this art of augurie ,tyresias the king of the ,thebans is said to be the first inventor3 but ,tages first published the discipline thereof1 being but a little boie2 as ,cicero reporteth out of the bookes of the ,hetruscans themselves4 ,some points of this art are more high and profound than some others1 and yet are they more homelie and slovenlie than the rest2 as namelie1 the divination upon the entrailes of beasts1 which the ,gentiles in their sacrifices speciallie observed4 ,insomuch as ,marcus ,varro1 seeing the absurditie thereof1 said that these gods were not onlie idle1 but verie slovens1 that used so to hide their secrets and counsels in the guts and bowels of beasts4 ,the slovenlie art of augurie4 ,how vainlie1 absurdlie1 and superstitiouslie the heathen used this kind of divination in their sacrifices1 is manifested by their actions ceremonies in that behalfe practised1 as well in times past1 as at this houre4 ,the ,aegyptians had #fff4 severall sorts and kinds of sacrifices2 the ,romans had almost as manie2 the ,grcians had not so few as they2 the ,persians and the ,medes were not behind them2 the ,indies and other nations have at this instant their sacrifices full of varietie1 and more full of barbarous impietie4 ,for in sundrie places1 these offer sacrifices to the divell1 hoping thereby to moove him to lenitie3 yea1 these commonlie sacrifice such of their enimies1 as they have taken in warre3 as we read that the ,gentiles in ancient time did offer sacrifice1 to appease the wrath and indignation of their feigned gods4 ,the second ,chapter4 ,of the ,jewes sacrifice to ,moloch1 a discourse thereupon1 and of ,purgatorie4 ,the ,jewes used one kind of diabolical sacrifice1 never taught them by ,moses1 namelie1 to offer their children to ,moloch1 making their sonnes and their daughters to runne through the fire2 supposing such grace and efficacie to have beene in that action1 as other witches affirme to be in charmes and words4 ,and therfore among other points of witchcraft1 this is speciallie and namelie forbidden by ,moses4 ,we read of no more miracles wrought hereby1 than by any other kind of witchcraft in the old or new testament expressed4 ,it was no ceremonie appointed by ,god1 no figure of ,christ3 perhaps it might be a sacrament or rather a figure of purgatorie1 the which place was not remembred by ,moses4 ,neither was there anie sacrifice appointed by the lawe for the releefe of the ,israelites soules that there should be tormented4 ,which without all doubt should not have beene omitted1 if any such place of purgatorie had beene then1 as the ,pope hath latelie devised for his private and speciall lucre4 ,this sacrificing to ,moloch 7as some affirme7 was usuall among the ,gentiles1 from whence the ,jewes brought it into ,israel3 and there 7of likeliehood7 the ,eutichists learned the abhomination in that behalfe4 #b4 ,re4 #bc1 #aj #b4 ,chr4 #cc4 ,jerem4 #g4 ,deut4 #ah1 #aj ,levi4 #ah1 #ba4 ,id4 cap4 #bj4 #b4 ,an invincible argument against purgatorie4 ,the third ,chapter4 ,the ,canibals crueltie1 of popish sacrifices exceeding in tyrannie the ,jewes or ,gentiles4 ,the incivilitie and cruell sacrifices of popish preests do yet exceed both the ,jew and the ,gentile3 for these take upon them to sacrifice ,christ himselfe4 ,and to make their tyrannie the more apparent1 they are not contented to have killed him once1 but dailie and hourelie torment him with new deaths2 yea they are not ashamed to sweare1 that with their carnall hands they teare his humane substance1 breaking it into small gobbets2 and with their externall teeth chew his flesh and bones1 contrarie to divine or humane nature2 and contrarie to the prophesie1 which saith2 ,there shall not a bone of him be broken4 ,finallie1 in the end of their sacrifice 7as they say7 they eate him up rawe1 and swallow downe into their guts everie member and parcell of him3 and last of all1 that they conveie him into the place where they bestowe the residue of all that which they have devoured that daie4 ,and this same barbarous impietie exceedeth the crueltie of all others3 for all the ,gentiles consumed their sacrifices with fier1 which they thought to be holie4 ,against the papists abhominable and blasphemous sacrifice of the masse4 ,psal4 #cd1 #bj4 ,the fourth ,chapter4 ,the superstition of the heathen about the element of fier1 and how it grew in such reverence among them1 of their corruptions1 and that they had some inkling of the godlie fathers dooings in that behalfe4 ,as touching the element of fier1 the superstition therof about those businesses1 you shall understand1 that manie superstitious people and nations have received1 reverenced1 reserved fier1 as the most holy thing among their sacrifices3 insomuch 7,i saie7 as they have worshipped it among their gods1 calling it ,orimasda 7to wit7 holie fier1 and divine light4 ,the ,greekes called it 1 the ,romans ,vesta1 which is1 ,the fier of the ,lord4 ,surelie they had heard of the fier that came downe from heaven1 and consumed the oblations of the fathers2 and they understood it to be ,god himselfe4 ,for there came to the heathen1 the bare names of things1 from the doctrine of the godlie fathers and patriarchs1 and those so obscured with fables1 and corrupted with lies1 so overwhelmed with superstitions1 and disguised with ceremonies1 that it is hard to judge from whence they came4 ,some cause thereof 7,i suppose7 was partlie the translations of governements1 whereby one nation learned follie of another2 and partlie blind devotion1 without knowledge of ,gods word3 but speciallie the want of grace1 which they sought not for1 according to ,gods commandement and will4 ,and that the ,gentiles had some inkling of the godlie fathers dooings1 may diverslie appeare4 ,doo not the ,muscovits and 99,indian prophets at this daie1 like apes1 imitate ,esaie8 ,bicause he went naked certeine yeares1 they forsooth counterfet madnes1 and drinke potions for that purpose2 thinking that whatsoever they saie in their madnes1 will certeinelie come to passe4 ,but hereof is more largelie discoursed before in the word ,kasam4 99 ,the ,gymnosophists of ,india their apish imitation of ,esaie4 ,the fift ,chapter4 ,of the ,romane sacrifices3 of the estimation they had of augurie1 of the lawe of the twelve tables4 ,the ,romans1 even after they were growne to great civilitie1 and enjoied a most flourishing state and commonwealth1 would sometimes sacrifice themselves1 sometimes their children1 sometimes their friends1 c3 consuming the same with fier1 which they thought holie4 ,such estimation 7,i saie7 was attributed to this art of divination upon the entrails of beasts1 c3 at ,rome1 as the cheefe princes themselves exercised the same2 namelie1 ,romulus1 ,fabius ,maximus1 c3 in so much as there was a decree made there1 by the whole senate1 that six of the cheefe magistrats sonnes should from time to time be put foorth1 to learne the mysterie of these arts of augurie and divination1 at ,hetruria1 where the cunning and knowledge thereof most abounded4 ,when they came home well informed and instructed in this art1 their estimation and dignitie was such1 as they were accounted1 reputed1 and taken to be the interpreters of the gods1 or rather betweene the gods and them4 ,no high preest1 nor anie other great officer was elected1 but these did either absolutelie nominate them1 or else did exhibit the names of two1 whereof the senate must choose the one4 ,in their ancient lawes were written these words3 ,prodigia portenta ad ,hetruscos aruspices 7si senatus jusserit7 deferunto1 ,hetruriq2 principes disciplinam discunto4 ,quibus divis decreverunt1 procuranto1 iisdem fulgura ostenta pianto1 auspicia servanto1 auguri parento3 the effect of which words is this2 ,let all prodigious and portentous matters be carried to the soothsaiers of ,hetruria1 at the will and commandement of the senat2 and let the yoong princes be sent to ,hetruria1 there to learne that discipline1 or to be instructed in that art and knowledge4 ,let there be alwaies some solicitor1 to learne with what gods they have decreed or determined their matters1 and let sacrifices be made unto them in times of lightening1 or at anie strange or supernaturall shew4 ,let all such conjecturing tokens be observed2 whatsoever the soothsaier commandeth1 let it be religiouslie obeied4 ,the lawe of the twelve tables4 ,the sixt ,chapter4 ,colleges of augurors1 their office1 their number1 the signification of augurie1 that the practisers of that art were couseners1 their profession1 their places of exercise1 their apparrell1 their superstition4 ,romulus erected three colleges or centuries of those kinds of soothsaiers1 which onelie 7and none other7 should have authoritie to expound the minds and admonishments of the gods4 ,afterwards that number was augmented to five1 and after that to nine3 for they must needs be od4 ,in the end1 they increased so fast1 that they were feine to make a decree for staie from the further proceeding in those erections3 like to our statute of ,mortmaine4 ,howbeit1 ,silla 7contrarie to all orders and constitutions before made7 increased that number to foure and twentie4 ,magna charta4 ,hen4 #c4 #cf4 #g ,ed4 #a4 #ae4 ,ri4 #b4 #e4 ,and though ,augurium be most properlie that divination1 which is gathered by birds2 yet bicause this word ,nahas comprehendeth all other kinds of divination1 as ,extispicium1 aruspicium1 c3 which is as well the ghessing upon the entrailes of beasts1 as divers other waies3 omitting physiognomie and palmestrie1 and such like1 for the tediousnes and follie thereof2 ,i will speake a little of such arts1 as were above measure regarded of our elders3 neither mind ,i to discover the whole circumstance1 but to refute the vanitie thereof1 and speciallie of the professors of them1 which are and alwaies have beene cousening arts1 and in them conteined both speciall and severall kinds of witchcrafts4 ,for the maisters of these faculties have ever taken upon them to occupie the place and name of ,god2 blasphemouslie ascribing unto themselves his omnipotent power1 to foretell1 c3 whereas1 in truth1 they could or can doo nothing1 but make a shew of that which is not4 ,one matter1 to bewraie their cousening1 is2 that they could never worke nor foreshew anie thing to the poore or inferior sort of people3 for portentous shewes 7saie they7 alwaies concerned great estates4 ,such matters as touched the baser sort1 were inferior causes2 which the superstition of the people themselves would not neglect to learne4 ,howbeit1 the professors of this art descended not so lowe1 as to communicate with them3 for they were preests 7which in all ages and nations have beene jollie fellowes7 whose office was1 to tell what should come to passe1 either touching good lucke1 or bad fortune2 to expound the minds1 admonitions1 warnings and threatnings of the gods1 to foreshew calamities1 c3 which might be 7by their sacrifices and common contrition7 remooved and qualified4 ,and before their entrance into that action1 they had manie observations1 which they executed verie superstitiouslie2 pretending that everie bird and beast1 c1 should be sent from the gods as foreshewes of somewhat4 ,and therefore first they used to choose a cleare daie1 and faire wether to doo their busines in3 for the which their place was certeinelie assigned1 as well in ,rome as in ,hetruria1 wherein they observed everie quarter of the element1 which waie to looke1 and which way to stand1 c4 ,their apparell was verie preestlike1 of fashion altered from all others1 speciallie at the time of their praiers1 wherein they might not omit a word nor a syllable3 in respect whereof one read the service1 and all the residue repeated it after him1 in the maner of a procession4 ,a manifest discoverie of augurors cousenage4 ,the seventh ,chapter4 ,the times and seasons to exercise augurie1 the maner and order thereof1 of the ceremonies thereunto belonging4 ,no lesse regard was there had of the times of their practise in that ministerie3 for they must beginne at midnight1 and end at noone1 not travelling therein in the decaie of the day1 but in the increase of the same2 neither in the sixt or seventh houre of the daie1 nor yet after the moneth of ,august2 bicause then yoong birds flie about1 and are diseased1 and unperfect1 mounting their fethers1 and flieng out of the countrie3 so as no certeine ghesse is to be made of the gods purposes by them at those seasons4 ,but in their due times they standing with a bowed wand in their hand1 their face toward the east1 c3 in the top of an high tower1 the weather being cleare1 watch for birds1 noting from whence they came1 and whether they flie1 and in what sort they wag their wings1 c4 ,note the superstitious ceremonies of augurors4 ,the eight ,chapter4 ,upon what signes and tokens augurors did prognosticate1 observations touching the inward and outward parts of beasts1 with notes of beasts behaviour in the slaughterhouse4 ,these kind of witches1 whom we have now in hand1 did also prognosticate good or bad lucke1 according to the soundnes or imperfection of the entrailes of beasts2 or according to the superfluities or infirmities of nature2 or according to the abundance of humors unnecessarie1 appearing in the inward parts and bowels of the beasts sacrificed4 ,for as touching the outward parts1 it was alwaies provided and foreseene1 that they should be without blemish4 ,and yet there were manie tokens and notes to be taken of the externall actions of those beasts1 at the time of sacrifice3 as if they would not quietlie be brought to the place of execution1 but must be forceablie hailed2 or if they brake loose2 or if by hap1 cunning1 or strength they withstood the first blowe2 or if after the butchers blowe1 they leaped up1 rored1 stood fast2 or being fallen1 kicked1 or would not quietlie die1 or bled not well2 or if anie ill newes had beene heard1 or anie ill sight seene at the time of slaughter or sacrifice3 which were all significations of ill lucke and unhappie successe4 ,on the other side1 if the slaughterman performed his office well1 so as the beast had beene well chosen1 not infected1 but whole and sound1 and in the end faire killed2 all had beene safe3 for then the gods smiled4 ,observations in the art augurificall4 ,the ninth ,chapter4 ,a confutation of augurie1 ,plato his reverend opinion thereof1 of contrarie events1 and false predictions4 ,but what credit is to be attributed to such toies and chances1 which grow not of nature1 but are gathered by the superstition of the interpretors8 ,as for birds1 who is so ignorant that conceiveth not1 that one flieth one waie1 another another waie1 about their privat necessities8 ,and yet are the other divinations more vaine and foolish4 ,howbeit1 ,plato thinketh a commonwealth cannot stand without this art1 and numbereth it among the liberall sciences4 ,these fellowes promised ,pompeie1 ,cassius1 and ,csar1 that none of them should die before they were old1 and that in their owne houses1 and in great honor2 and yet they all died cleane contrarilie4 ,howbeit doubtles1 the heathen in this point were not so much to be blamed1 as the sacrificing papists3 for they were directed hereunto without the knowledge of ,gods promises2 neither knew they the end why such ceremonies and sacrifices were instituted2 but onelie understood by an uncerteine and slender report1 that ,god was woont to send good or ill successe to the children of ,israell1 and to the old patriarchs and fathers1 upon his acceptance or disallowance of their sacrifices and oblations4 ,but men in all ages have beene so desirous to know the effect of their purposes1 the sequele of things to come1 and to see the end of their feare and hope2 that a seelie witch1 which had learned anie thing in the art of cousenage1 may make a great manie jollie fooles4 ,plato in ,phdro1 in ,timeo1 in lib4 de ,republ4 ,wherein the papists are more blame worthie than the heathen4 ,the tenth ,chapter4 ,the cousening art of sortilege or lotarie1 practised especiallie by ,aegyptian vagabonds1 of allowed lots1 of ,pythagoras his lot1 c4 ,the counterfeit ,aegyptians1 which were indeed cousening vagabonds1 practising the art called ,sortilegium1 had no small credit among the multitude3 howbeit1 their divinations were as was their fast and loose1 and as the witches cures and hurtes1 as the soothsaiers answers1 and as the conjurors raisings up of spirits1 and as ,apollos or the ,rood of graces oracles1 and as the jugglers knacks of legierdemaine1 and as the papists exorcismes1 and as the witches charmes1 and as the counterfeit visions1 and as the couseners knaveries4 ,hereupon it was said2 ,non inveniatur inter vos menahas1 that is ,sortilegus1 which were like to these ,aegyptian couseners4 ,as for other lots1 they were used1 and that lawfullie2 as appeareth by ,jonas and others that were holie men1 and as may be seene among all commonwelths1 for the deciding of diverse controversies1 c3 wherein thy neighbour is not misused1 nor ,god anie waie offended4 ,but in truth ,i thinke1 bicause of the cousenage that so easilie may be used herein1 ,god forbad it in the commonwealth of the ,jewes1 though in the good use thereof it was allowed in matters of great weight2 as appeareth both in the old and new testament2 and that as well in doubtfull cases and distributions1 as in elections and inheritances1 and pacification of variances4 ,i omit to speake anie thing of the lots comprised in verses1 concerning the lucke ensuing1 either of ,virgil1 ,homer1 or anie other1 wherein fortune is gathered by the sudden turning unto them3 bicause it is a childish and ridiculous toie1 and like unto childrens plaie at ,primus secundus1 or the game called ,the philosophers table3 but herein ,i will referre you to the bable it selfe1 or else to ,bodin1 or to some such sober writer thereupon2 of whome there is no want4 ,sortilege or lotshare4 ,levit4 #af4 ,num4 #cc4 #cf4 ,josu4 #ad4 #a4 ,chron4 #bd #bf4 ,prover4 #ah4 ,jonas4 #a4 ,acts4 #a4 ,there is a lot also called ,pythagoras lot1 which 7some saie7 ,aristotle beleeved3 and that is1 where the characters of letters have certeine proper numbers2 whereby they divine 7through the proper names of men7 so as the numbers of each letters being gathered in a summe1 and put togither1 give victorie to them whose summe is the greater2 whether the question be of warre1 life1 matrimonie1 victorie1 c3 even as the unequall number of vowels in proper names portendeth lacke of sight1 halting1 c3 which the godfathers and godmothers might easilie prevent1 if the case stood so4 ,of ,pythagoras lot4 ,the eleventh ,chapter4 ,of the ,cabalisticall art1 consisting of traditions and unwritten verities learned without booke1 and of the division thereof4 ,here is place also for the ,cabalisticall art1 consisting of unwritten verities1 which the ,jewes doo beleeve and brag that ,god himselfe gave to ,moses in the mount ,sinai2 and afterwards was taught onelie with livelie voice1 by degrees of succession1 without writing1 untill the time of ,esdras3 even as the scholers of ,archippus did use wit and memorie in steed of bookes4 ,they divide this in twaine2 the one expoundeth with philosophicall reason the secrets of the lawe and the bible1 wherein 7they saie7 that ,salomon was verie cunning2 bicause it is written in the ,hebrew stories1 that he disputed from the ,cedar of ,libanus1 even to the ,hisop1 and also of birds1 beasts1 c4 ,the other is as it were a symbolicall divinitie of the highest contemplation1 of the divine and angelike vertues1 of holie names and signes2 wherein the letters1 numbers1 figures1 things and armes1 the prickes over the letters1 the lines1 the points1 and the accents doo all signifie verie profound things and great secrets4 ,by these arts the ,atheists suppose ,moses wrote all his miracles1 and that hereby they have power over angels and divels1 as also to doo miracles3 yea and that hereby all the miracles that either anie of the prophets1 or ,christ himselfe wrought1 were accomplished4 ,the art ,cabalisticall divided4 ,but ,c4 ,agrippa having searched to the bottome of this art1 saith it is nothing but superstition and follie4 ,otherwise you maie be sure ,christ would not have hidden it from his church4 ,for this cause the ,jewes were so skilfull in the names of ,god4 ,but there is none other name in heaven or earth1 in which we might be saved1 but ,jesus3 neither is that meant by his bare name1 but by his vertue and goodnes towards us4 ,these ,cabalists doo further brag1 that they are able hereby1 not onelie to find out and know the unspeakeable mysteries of ,god2 but also the secrets which are above scripture2 whereby also they take upon them to prophesie1 and to worke miracles3 yea hereby they can make what they list to be scripture2 as ,valeria ,proba did picke certeine verses out of ,virgil alluding them to ,christ4 ,and therefore these their revolutions are nothing but allegoricall games1 which idle men busied in letters1 points1 and numbers 7which the ,hebrew toong easilie suffereth7 devise1 to delude and cousen the simple and ignorant4 ,and this they call ,alphabetarie or ,arythmanticall divinitie1 which ,christ shewed to his apostles onelie1 and which ,paule saith he speaketh but among perfect men2 and being high mysteries are not to be committed unto writing1 and so made popular4 ,there is no man that readeth anie thing of this ,cabalisticall art1 but must needs think upon the popes cunning practises in this behalfe1 who hath ,in scrinio pectoris1 not onelie the exposition of all lawes1 both divine and humane1 but also authoritie to adde thereunto1 or to drawe backe therefrom at his pleasure3 and this may he lawfullie doo even with the scriptures1 either by addition or substraction1 after his owne pontificall liking4 ,as for example3 he hath added the ,apocrypha 7whereunto he might as well have joined ,s4 ,augustines works1 or the course of the civill lawe1 c37 ,againe1 he hath diminished from the decalog or ten commandements1 not one or two words1 but a whole precept1 namelie the second1 which it hath pleased him to dash out with his pen3 and trulie he might as well by the same authoritie have rased out of the testament ,s4 ,markes gospell4 ,c4 ,agrippa lib4 de vanit4 scient4 ,the blasphemie of the ,cabalists4 ,in concil4 ,trident4 ,c4 of ,trent #aeej ,the twelfe ,chapter4 ,when1 how1 and in what sort sacrifices were first ordained1 and how they were prophaned1 and how the pope corrupteth the sacraments of ,christ4 ,at the first ,god manifested to our father ,adam1 by the prohibition of the apple1 that he would have man live under a lawe1 in obedience and submission2 and not to wander like a beast without order or discipline4 ,and after man had transgressed1 and deserved thereby ,gods heavie displeasure2 yet his mercie prevailed2 and taking compassion upon man1 he promised the ,messias1 who should be borne of a woman1 and breake the serpents head3 declaring by evident testimonies1 that his pleasure was that man should be restored to favour and grace1 through ,christ3 and binding the minds of men to this promise1 and to be fixed upon their ,messias1 established figures and ceremonies wherewith to nourish their faith1 and confirmed the same with miracles1 prohibiting and excluding all mans devises in that behalfe4 ,and upon his promise renewed1 he injoined 7,i say7 and erected a new forme of worship1 whereby he would have his promises constantlie beheld1 faithfullie beleeved1 and reverentlie regarded4 ,he ordeined six sorts of divine sacrifices2 three propitiatorie1 not as meriting remission of sinnes1 but as figures of ,christs propitiation3 the other three were of thanksgiving4 ,these sacrifices were full of ceremonies1 they were powdered with consecrated salt1 and kindled with fier1 which was preserved in the tabernacle of the ,lord3 which fier 7some thinke7 was sent downe from heaven4 ,,god himselfe commanded these rites and ceremonies to our forefathers1 ,noah1 ,abraham1 ,isaac1 ,jacob1 c3 promising therein both the amplification of their families1 and also their ,messias4 ,but in tract of time 7,i saie7 wantonnesse1 negligence1 and contempt1 through the instigation of the divell1 abolished this institution of ,,god3 so as in the end1 ,god himselfe was forgotten among them1 and they became pagans heathens1 devising their owne waies1 untill everie countrie had devised and erected both new sacrifices1 and also new gods particular unto themselves4 ,whose example the pope followeth1 in prophaning of ,christs sacraments1 disguising them with his devises and superstitious ceremonies2 contriving and comprehending therein the follie of all nations3 the which bicause little children doo now perceive and scorne1 ,i will passe over2 and returne to the ,gentiles1 whome ,i cannot excuse of cousenage1 superstition1 nor yet of vanitie in this behalfe4 ,for if ,god suffered false prophets among the children of ,israell1 being ,gods peculiar people1 and hypocrits in the church of ,christ2 no marvell if there were such people amongst the heathen1 which neither professed nor knew him4 ,gen4 #b4 #ag4 ,gen4 #c4 #f4 ,gen4 #c4 #ae4 ,levit4 #ab4 #c4 c4 ,a gird at the pope for his sawcinesse in ,gods matters4 ,the xiii4 ,chapter4 ,of the objects whereupon the augurors used to prognosticate1 with certeine cautions and notes4 ,the ,gentiles1 which treat of this matter1 repeat an innumerable multitude of objects1 whereupon they prognosticate good or bad lucke4 ,and a great matter is made of neezing1 wherein the number of neezings the time therof is greatlie noted2 the tingling in the finger1 the elbowe1 the toe1 the knee1 c3 are singular notes also to be observed in this art2 though speciallie heerin are marked the flieng of fowles1 and meeting of beasts2 with this generall caution1 that the object or matter whereon men divine1 must be sudden and unlooked for3 which regard1 children and some old fooles have to the gathering primrose1 true loves1 and foure leaved grasse2 ,item the person unto whome such an object offereth it selfe unawares2 ,item the intention of the divinor1 whereby the object which is met1 is referred to augurie2 ,item the houre in which the object is without foreknowledge upon the sudden met withall2 and so foorth4 ,plinie reporteth that griphes flie alwaies to the place of slaughter1 two or three daies before the battell is fought2 which was seene and tried at the battell of ,troie3 and in respect thereof1 the griph was allowed to be the cheefe bird of augurie4 ,but among the innumerable number of the portentous beasts1 fowles1 serpents1 and other creatures1 the tode is the most excellent object1 whose ouglie deformitie signifieth sweete and amiable fortune3 in respect whereof some superstitious witches preserve todes for their familiars4 ,and some one of good credit 7whome ,i could name7 having convented the witches themselves1 hath starved diverse of their divels1 which they kept in boxes in the likenesse of todes4 ,plin4 lib4 natural4 hist4 #aj4 cap4 #f4 ,arist4 in auguriis4 ,plutarch ,chironus saith1 that the place and site of the signes that we receive by augurie1 are speciallie to be noted3 for if we receive them on the left side1 good lucke2 if on the right side1 ill lucke insueth3 bicause terrene and mortall things are opposite contrarie to divine and heavenlie things2 for that which the gods deliver with the right hand1 falleth to our left side2 and so contrariwise4 ,plutarch doteth by his leave1 for all his learning4 ,the xiiii4 ,chapter4 ,the division of augurie1 persons admittable into the colleges of augurie1 of their superstition4 ,the latter divinors in these mysteries1 have divided their soothsaiengs into twelve superstitions3 as ,augustinus ,niphus termeth them4 ,the first is prosperitie2 the second1 ill lucke1 as when one goeth out of his house1 and seeth an unluckie beast lieng on the right side of his waie2 the third is destinie2 the fourth is fortune2 the fift is ill hap1 as when an infortunate beast feedeth on the right side of your waie2 the sixt is utilitie2 the seventh is hurt2 the eight is called a cautell1 as when a beast followeth one1 and staieth at any side1 not passing beyond him1 which is a signe of good lucke2 the ninth is infelicitie1 and that is contrarie to the eight1 as when the beast passeth before one2 the tenth is perfection2 the eleventh is imperfection2 the twelfe is conclusiin499 ,thus farre he4 ,aug4 ,niphus de auguriis1 lib4 #a4 99 read1 --sion ,among the ,romans none could be received into the college of augurors that had a bile1 or had beene bitten with a dog1 c3 and at the times of their exercise1 even at noone daies1 they lighted candels4 ,from whence the papists conveie unto their church1 those points of infidelitie4 ,finallie1 their observations were so infinite and ridiculous1 that there flew not a sparkle out of the fier1 but it betokened somewhat4 ,who were not admittable into the college of augurors among the ,romans4 ,the xv4 ,chapter4 ,of the common peoples fond and superstitious collections and observations4 ,amongst us there be manie women1 and effeminat men 7marie papists alwaies1 as by their superstition may appeere7 that make great divinations upon the shedding of salt1 wine1 c3 and for the observation of daies1 and houres use as great 99withcraft as in anie thing4 ,for if one chance to take a fall from a horsse1 either in a slipperie or stumbling waie1 he will note the daie and houre1 and count that time unluckch for a journie4 ,otherwise1 he that receiveth a mischance1 wil consider whether he met not a cat1 or a hare1 when he went first out of hfr doores in the morning2 or stumbled not at the threshhold at his going out2 or put not on his shirt the wrong side outwards2 or his left shoo on his right foote1 which ,augustus ,csar reputed for the woorst lucke that might befall4 ,but above all other nations 7as ,martinus de ,arles witnesseth7 the ,spaniards are most superstitious herein2 of ,spaine1 the people of the province of ,lusitania is the most fond4 ,for one will saie2 ,i had a dreame to night1 or a crowe croked upon my house1 or an owle flew by me and screeched 7which augurie ,lucius ,silla tooke of his death7 or a cocke crew contrarie to his houre4 ,another saith2 ,the moone is at the prime2 another1 that the sun rose in a cloud and looked pale1 or a starre shot and shined in the aire1 or a strange cat came into the house1 or a hen fell from the top of the house4 ,o vaine follie and foolish vanitie6 ,martin4 de ,arles in tract4 de superst4 contra maleficta4 ,appian4 de bello civili4 99 read1 witch-- read1 --kie read1 his read1 --ficia4 ,augurificall toies4 ,many will go to bed againe1 if they neeze before their shooes be on their feet2 some will hold fast their left thombe in their right hand when they hickot2 or else will hold their chinne with their right hand whiles a gospell is soong4 ,it is thought verie ill lucke of some1 that a child1 or anie other living creature1 should passe betweene two friends as they walke togither2 for they say it portendeth a division of freendship4 ,among the papists themselves1 if any hunters1 as they were a hunting1 chanced to meet a frier or a preest2 they thought it so ill lucke1 as they would couple up their hounds1 and go home1 being in despaire of any further sport that daie4 ,marrie if they had used venerie with a begger1 they should win all the monie they plaied for that daie at dice4 ,the like follie is to be imputed unto them1 that observe 7as true or probable7 old verses1 wherein can be no reasonable cause of such effects2 which are brought to passe onlie by ,gods power1 and at his pleasure4 ,of this sort be these that follow3 ,vincenti festo si sol radiet memor esto1 ,remember on ,s4 ,vincents daie1 ,if that the sunne his beames displaie4 ,englished by ,abraham ,fleming4 ,clara dies ,pauli bona tempora denotat anni1 ,if ,paule th'apostles daie be cleare1 ,it dooth foreshew a luckie yeare4 ,by ,ab4 ,fleming4 ,si sol splendescat ,maria purificante1 ,major erit glacies post festum qum fuit ante1 ,if ,maries purifieng daie1 ,be cleare and bright with sunnie raie1 ,then frost and cold shalbe much more1 ,after the feast than was before4 ,by ,ab4 ,fleming4 ,ser rubens clum cras indicat esse serenum1 ,si man rubescit1 ventus vel pluvia crescit4 ,the skie being red at evening1 ,foreshewes a faire and cleare morning2 ,but if the morning riseth red1 ,of wind or raine we shalbe sped4 ,by ,ab4 ,fleming4 ,some sticke a needle or a buckle into a certeine tree1 neere to the cathedrall church of ,s4 ,christopher1 or of some other saint2 hoping thereby to be delivered that yeare from the headach4 ,item maids forsooth hang some of their haire before the image of ,s4 ,urbane1 bicause they would have the rest of their haire grow long and be yellow4 ,item1 women with child runne to church1 and tie their girdles or shoo latchets about a bell1 and strike upon the same thrise1 thinking that the sound thereof hasteth their good deliverie4 ,but sithence these things beginne to touch the vanities and superstitions of incantations1 ,i will referre you thither1 where you shall see of that stuffe abundance2 beginning at the word ,habar4 ,seeke more hereof in the word ,habar4 ,the xvi4 ,chapter4 ,how old writers varie about the matter1 the maner and the meanes1 whereby things augurificall are mooved4 ,theophrastus and ,themistius affirme1 that whatsoever happeneth unto man suddenlie and by chance1 commeth from the providence of ,god4 ,so as ,themistius gathereth1 that men in that respect prophesie1 when they speake what commeth in their braine1 upon the sudden2 though not knowing or understanding what they saie4 ,and that seeing ,god hath a care for us1 it agreeth with reason 7as ,theophrastus saith7 that he shew us by some meane whatsoever shall happen4 ,for with ,pythagoras he concludeth1 that all foreshewes and auguries are the voices and words of ,god1 by the which he foretelleth man the good or evill that shall beetide4 ,averroes4 #ab4 metaphysic4 ,trismegistus affirmeth1 that all augurificall things are mooved by divels2 ,porphyrie saith by gods1 or rather good angels3 according to the opinion of ,plotinus and ,iamblichus4 ,some other affirme they are mooved by the moone wandering through the twelve signes of the ,zodiake3 bicause the moone hath dominion in all sudden matters4 ,the ,aegyptian astronomers hold1 that the moone ordereth not those portentous matters1 but ,stella errans1 a wandering starre1 c4 ,the xvii4 ,chapter4 ,how ridiculous an art augurie is1 how ,cato mocked it1 ,aristotles reason against it1 fond collections of augurors1 who allowed1 and who disallowed it4 ,verelie all these observations being neither grounded on ,gods word1 nor physicall or philosophicall reason1 are vanities1 superstitions1 lies1 and meere witchcraft2 as whereby the world hath long time beene1 and is still abused and cousened4 ,it is written2 ,non est vestrum scire tempora momenta1 c3 ,it is not for you to knowe the times and seasons1 which the father hath put in his owne power4 ,the most godlie men and the wisest philosophers have given no credit hereunto4 ,s4 ,augustine saith2 ,qui his divinationibus credit1 sciat se fidem christianam baptismum prvaricasse1 paganum ,deiq2 inimicum esse4 ,one told ,cato1 that a rat had carried awaie and eaten his hose1 which the partie said was a woonderfull signe4 ,naie 7said ,cato7 ,i thinke not so2 but if the hose had eaten the rat1 that had beene a wonderfull token indeed4 ,when ,nonius told ,cicero that they should have good successe in battell1 bicause seven eagles were taken in ,pompeies campe1 he answered thus2 ,no doubt it will be even so1 if that we chance to fight with pies4 ,in the like case also he answered ,labienus1 who prophesied like successe by such divinations1 saieng1 that through the hope of such toies1 ,pompeie lost all his pavillions not long before4 ,the fond art of augurie convinced4 ,acts4 #a1 #g4 ,what wiseman would thinke1 that ,god would commit his counsell to a dawe1 an owle1 a swine1 or a tode2 or that he would hide his secret purposes in the doong and bowels of beasts8 ,aristotle thus reasoneth2 ,augurie or divinations are neither the causes nor effects of things to come2 ,ergo1 they doo not thereby foretell things trulie1 but by chance4 ,as if ,i dreame that my freend will come to my house1 and he commeth indeed3 yet neither dreame nor imagination is more the cause of my freends comming1 than the chattering of a pie4 ,arist4 de somno4 ,when ,hanibal overthrew ,marcus ,marcellus1 the beast sacrificed wanted a peece of his hart2 therefore forsooth ,marius1 when he sacrificed at ,utica1 and the beast lacked his liver1 he must needs have the like successe4 ,these are their collections1 and as vaine1 as if they said that the building of ,tenderden steeple was the cause of ,goodwine sands1 or the decaie of ,sandwich haven4 ,s4 ,augustine saith1 that these observations are most superstitious4 ,but we read in the fourth psalme1 a sentence which might dissuade anie christian from this follie and impietie2 ,o ye sonnes of men1 how long will you turne my glorie into shame1 loving vanitie1 and seeking lies8 ,the like is read in manie other places of scripture4 ,august4 lib4 de doct4 chri4 #b4 cap4 #b4 ,psal4 #d1 #b4 ,of such as allow this follie1 ,i can commend ,plinie best1 who saith1 that the operation of these auguries is as we take them4 ,for if we take them in good part1 they are signes of good lucke2 if we take them in ill part1 ill lucke followeth2 if we neglect them1 and wey them not1 they doo neither good nor harme4 ,thomas of ,aquine reasoneth in this wise2 ,the starres1 whose course is certeine1 have greater affinitie and communitie with mans actions1 than auguries2 and yet our dooings are neither directed nor proceed from the starres4 ,which thing also ,ptolome witnesseth1 saieng2 ,sapiens dominabitur astris1 ,a wiseman overruleth the starres4 ,plin4 lib4 natural4 hist4 #bh4 cap4 #b4 ,tho ,aquin4 lib4 de sortib4 ,the #ah4 ,chapter4 ,fond distinctions of the heathen writers1 concerning augurie4 ,the heathen made a distinction betweene divine1 naturall1 and casuall auguries4 ,divine auguries were such1 as men were made beleeve were done miraculouslie1 as when dogs spake2 as at the expulsion of ,tarquinius out of his kingdome2 or when trees spake1 as before the death of ,csar2 or when horsses spake1 as did a horsse1 whose name was ,zanthus4 ,manie learned christians confesse1 that such things as may indeed have divine cause1 may be called divine auguries2 or rather forewarnings of ,god1 and tokens either of his blessings or discontentation3 as the starre was a token of a safe passage to the magicians that sought ,christ2 so was the cockcrowing an augurie to ,peter for his conversion4 ,and manie such other divinations or auguries 7if it be lawfull so to terme them7 are in the scriptures to be found4 ,c4 ,epidius4 ,homer4 ,iliad4 #ai4 ,the #ai4 ,chapter4 ,of naturall and casuall augurie1 the one allowed1 and the other disallowed4 ,naturall augurie is a physicall or philosophicall observation2 bicause humane and naturall reason may be yeelded for such events3 as if one heare the cocke crow manie times together1 a man may ghesse that raine will followe shortlie2 as by the crieng of rooks1 and by their extraordinarie using of their wings in their flight1 bicause through a naturall instinct1 provoked by the impression of the heavenlie bodies1 they are mooved to know the times1 according to the disposition of the weather1 as it is necessarie for their natures4 ,and therefore ,jeremie saith2 ,milvus in clo cognovit tempus suum4 ,the physician may argue a strength towards in his patient1 when he heareth him neeze twise1 which is a naturall cause to judge by1 and conjecture upon4 ,but sure it is meere casuall1 and also verie foolish and incredible1 that by two neezings1 a man should be sure of good lucke or successe in his businesse2 or by meeting of a tode1 a man should escape a danger1 or atchieve an enterprise1 c4 ,the xx4 ,chapter4 ,a confutation of casuall augurie which is meere witchcraft1 and upon what uncertaintie those divinations are grounded4 ,what imagination worketh in man or woman1 many leaves would not comprehend2 for as the qualities thereof are strange1 and almost incredible1 so would the discourse thereof be long and tedious1 wherof ,i had occasion to speake elsewhere4 ,but the power of our imagination extendeth not to beasts1 nor reacheth to birds1 and therefore perteineth not hereunto4 ,neither can the chance for the right or left side be good or bad lucke in it selfe4 ,why should any occurrent or augurie be good8 ,bicause it commeth out of that part of the heavens1 where the good or beneficiall stars are placed8 ,by that reason1 all things should be good and happie that live on that side2 but we see the contrarie experience1 and as commonlie as that4 ,the like absurditie and error is in them that credit those divinations2 bicause the starres1 over the ninth house have dominion at the time of augurie4 ,if it should betoken good lucke1 joy or gladnesse1 to heare a noise in the house1 when the moone is in ,aries3 and contrariwise1 if it be a signe of ill lucke1 sorrowe1 or greefe for a beast to come into the house1 the moone being in the same signe3 here might be found a fowle error and contrarietie4 ,and forsomuch as both may happen at once1 the rule must needs be false and ridiculous4 ,and if there were any certeine rules or notes to be gathered in these divinations2 the abuse therein is such1 as the word of ,god must needs be verefied therein2 to wit1 ,i will destroie the tokens of soothsaiers1 and make them that conjecture1 fooles4 ,the vanitie of casuall augurie4 ,isai4 #dd1 #be4 ,the xxi4 ,chapter4 ,that figure-casters are witches1 the uncerteintie of their art1 and of their contradictions1 ,cornelius ,agrippas sentence against judiciall astrologie4 ,these casters of figures may bee numbred among the cousening witches1 whose practise is above their reach1 their purpose to gaine1 their knowledge stolne from poets1 their art uncerteine full of vanitie1 more plainly derided in the scriptures1 than any other follie4 ,and thereupon many other trifling vanities are rooted and grounded2 as physiognomie1 palmestrie1 interpreting of dreames1 monsters1 auguries1 c3 the professors whereof confesse this to be the necessarie key to open the knowledge of all their secrets4 ,for these fellowes erect a figure of the heavens1 by the exposition whereof 7togither with the conjectures of similitudes and signes7 they seeke to find out the meaning of the significators1 attributing to them the ends of all things1 contrarie to truth1 reason1 and divinitie3 their rules being so inconstant1 that few writers agree in the verie principles therof4 ,for the ,rabbins1 the old and new writers1 and the verie best philosophers dissent in the cheefe grounds thereof1 differing in the proprietie of the houses1 whereout they wring the foretelling of things to come1 contending even about the number of spheres1 being not yet resolved how to erect the beginnings and endes of the houses3 for ,ptolomie maketh them after one sort1 ,campanus after another1 c4 ,the vaine and trifling trickes of figure-casters4 ,and as ,alpetragus thinketh1 that there be in the heavens diverse movings as yet to men unknowne1 so doo others affirme 7not without probabilitie7 that there maie be starres and bodies1 to whome these movings maie accord1 which cannot be seene1 either through their exceeding highnes1 or that hitherto are not tried with anie observation of the art4 ,the true motion of ,mars is not yet perceived1 neither is it possible to find out the true entring of the sunne into the equinoctiall points4 ,it is not denied1 that the astronomers themselves have received their light1 and their verie art from poets1 without whose fables the twelve signes and the northerlie and southerlie figures had never ascended into heaven4 ,and yet 7as ,c4 ,agrippa saith7 astrologers doo live1 cousen men1 and game by these fables2 whiles the poets1 which are the inventors of them1 doo live in beggerie4 ,johan4 ,montiregius in epistola ad ,blanchim3 ,gulielmus de sancto ,clodoald4 ,rabbi ,levi4 ,c4 ,agrip4 in lib4 de vanit4 scient4 ,archelaus4 ,cassander4 ,eudoxus1 c4 ,the verie skilfullest mathematicians confesse1 that it is unpossible to find out anie certeine thing concerning the knowledge of judgements1 as well for the innumerable causes which worke togither with the heavens1 being all togither1 and one with the other to be considered3 as also bicause influencies doo not constraine but incline4 ,for manie ordinarie and extraordinarie occasions doo interrupt them2 as education1 custome1 place1 honestie1 birth1 bloud1 sicknesse1 health1 strength1 weakenes1 meate1 drinke1 libertie of mind1 learning1 c4 ,and they that have written the rules of judgement1 and agree neerest therein1 being of equall authoritie and learning1 publish so contrarie opinions upon one thing1 that it is unpossible for an astrologian to pronounce a certeintie upon so variable opinions2 otherwise1 upon so uncerteine reports no man is able to judge herein4 ,so as 7according to ,ptolomie7 the foreknowledge of things to come by the starres1 dependeth as well upon the affections of the mind1 as upon the observation of the planets1 proceeding rather from chance than art1 as whereby they deceive others1 and are deceived themselves also4 ,the xxii ,chapter4 ,the subtiltie of astrologers to mainteine the credit of their art1 why they remaine in credit1 certeine impieties conteined in astrologers assertions4 ,if you marke the cunning ones1 you shall see them speake darkelie of things to come1 devising by artificiall subtiltie1 doubtfull prognostications1 easilie to be applied to everie thing1 time1 prince1 and nation3 and if anie thing come to passe according to their divinations1 they fortifie their old prognostications with new reasons4 ,nevertheles1 in the multitude and varietie of starres1 yea even in the verie middest of them1 they find out some places in a good aspect1 and some in an ill2 and take occasion hereupon to saie what they list1 promising unto some men honor1 long life1 wealth1 victorie1 children1 marriage1 freends1 offices2 finallie everlasting felicitie4 ,but if with anie they be discontent1 they saie the starres be not favourable to them1 and threaten them with hanging1 drowning1 beggerie1 sickenes1 misfortune1 c4 ,and if one of these prognostications fall out right1 then they triumph above measure4 ,if the prognosticators be found to forge and lie alwaies 7without such fortune as the blind man had in killing the crow7 they will excuse the matter1 saieng1 that ,sapiens dominatur astris1 wheras 7according to ,agrippas words7 neither the wiseman ruleth the starres1 nor the starres the wiseman1 but ,god ruleth them both4 ,corn4 ,tacitus saith1 that they are a people disloiall to princes1 deceiving them that beleeve them4 ,and ,varro saith1 that the vanitie of all superstitions floweth out of the bosome of astrologie4 ,and if our life fortune depend not on the starres1 then it is to be granted1 that the astrologers seeke where nothing is to be found4 ,but we are so fond1 mistrustfull credulous1 that we feare more the fables of ,robin good fellow2 astrologers1 witches1 beleeve more the things that are not1 than the things that are4 ,and the more unpossible a thing is1 the more we stand in feare thereof2 and the lesse likelie to be true1 the more we beleeve it4 ,and if we were not such1 ,i thinke with ,cornelius ,agrippa1 that these divinors1 astrologers1 conjurors1 and cousenors would die for hunger4 ,astrologers prognostications are like the answers of oracles4 ,and our foolish light beleefe1 forgetting things past1 neglecting things present1 and verie hastie to know things to come1 doth so comfort and mainteine these cousenors2 that whereas in other men1 for making one lie1 the faith of him that speaketh is so much mistrusted1 that all the residue being true is not regarded4 ,contrariwise1 in these cousenages among our divinors1 one truth spoken by hap giveth such credit to all their lies1 that ever after we beleeve whatsoever they saie2 how incredible1 impossible or false soever it be4 ,sir ,thomas ,moore saith1 they know not who are in their owne chambers1 neither who maketh themselves cuckoldes that take upon them all this cunning1 knowledge1 and great foresight4 ,but to enlarge their credit1 or rather to manifest their impudencie1 they saie the gift of prophesie1 the force of religion1 the secrets of conscience1 the power of divels1 the vertue of miracles1 the efficacie of praiers1 the state of the life to come1 c3 doth onlie depend upon the starres1 and is given and knowne by them alone4 ,for they saie1 that when the signe of ,gemini is ascended1 and ,saturne and ,mercurie be joined in ,aquarie1 in the ninth house of the heavens1 there is a prophet borne3 and therefore that ,christ had so manie vertues1 bicause he had in that place ,saturne and ,gemini4 ,yea these ,astrologers doo not sticke to saie1 that the starres distribute all sortes of religions3 wherein ,jupiter is the especiall patrone1 who being joined with ,saturne1 maketh the religion of the ,jewes2 with ,mercurie1 of the ,christians2 with the ,moone1 of ,anti-christianitie4 ,yea they affirme that the faith of everie man maie be knowne to them as well as to ,god4 ,and that ,christ himselfe did use the election of houres in his miracles2 so as the ,jewes could not hurt him whilest he went to ,jerusalem1 and therefore that 99the said to his disciples that forbad him to go2 ,are there not twelve houres in the daie8 ,s4 ,thomas ,moores frumpe at judiciall astrologers4 ,astrologicall blasphemies4 99 read1 he4 ,joh4 #aa4 #h4 #i4 ,the xxiii4 ,chapter4 ,who have power to drive awaie divels with their onelie presence1 who shall receive of ,god whatsoever they aske in praier1 who shall obteine everlasting life by meanes of constellations1 as nativitie-casters affirme4 ,they saie also1 that he which hath ,mars happilie placed in the ninth house of the heavens1 shall have power to drive awaie divels with his onelie presence from them that be possessed4 ,and he that shall praie to ,god1 when he findeth the ,moone and ,jupiter joined with the dragons head in the middest of the heavens1 shall obteine whatsoever he asketh3 and that ,jupiter and ,saturne doo give blessednes of the life to come4 ,but if anie in his nativitie shall have ,saturne happilie placed in ,leone1 his soule shall have everlasting life4 ,and hereunto subscribe ,peter de ,appona1 ,roger ,bacon1 ,guido ,bonatus1 ,arnold de villa nova1 and the ,cardinall of ,alia4 ,furthermore1 the providence of ,god is denied1 and the miracles of ,christ are diminished1 when these powers of the heavens and their influencies are in such sort advanced4 ,moses1 ,esaie1 ,job and ,jeremie1 seeme to dislike and reject it3 and at ,rome in times past it was banished1 and by ,justinian condemmed under paine of death4 ,finallie1 ,seneca derideth these soothsaieng witches in this sort2 ,amongst the ,cleones 7saith he7 there was a custome1 that the 7which were gazers in the aier1 watching when a storme of haile should fall7 when they sawe by anie cloud that the shower was imminent and at hand2 the use was 7,i saie7 bicause of the hurt which it might doo to their vines1 c3 diligentlie to warne the people thereof2 who used not to provide clokes or anie such defense against it1 but provided sacrifices2 the rich1 cockes and white lambes2 the poore would spoile themselves by cutting their thombes2 as though 7saith he7 that little bloud could ascend up to the cloudes1 and doo anie good there for their releefe in this matter4 ,the follie of our genethliaks1 or nativiti-casters4 ,senec4 lib4 de qust4 natural4 #d4 ,and here by the waie1 ,i will impart unto you a ,venetian superstition1 of great antiquitie1 and at this daie 7for ought ,i can read to the contrarie7 in use4 ,it is written1 that everie yeere ordinarilie upon ascension daie1 the ,duke of ,venice1 accompanied with the ,states1 goeth with great solemnitie unto the sea1 and after certeine ceremonies ended1 casteth thereinto a gold ring of great value and estimation for a pacificatorie oblation3 wherewithall their predecessors supposed that the wrath of the sea was asswaged4 ,by this action1 as a late writer saith1 they doo ,desponsare sibi mare1 that is1 espouse the sea unto themselves1 c4 ,hilarius ,pirkmair in arte apodemica4 ,joannes ,garropius in ,venet4 ,hyperb4 ,let us therefore1 according to the prophets advise1 aske raine of the ,lord in the houres of the latter time1 and he shall send white cloudes1 and give us raine c3 for surelie1 the idols 7as the same prophet saith7 have spoken vanitie1 the soothsaiers have seene a lie1 and the dreamers have told a vaine thing4 ,they comfort in vaine1 and therefore they went awaie like sheepe1 c4 ,if anie sheepebiter or witchmonger will follow them1 they shall go alone for me4 ,zach4 #aj4 #a4 verse #b4 ,the twelfe ,booke4 ,the first ,chapter4 ,the ,hebrue word ,habar expounded1 where also the supposed secret force of charmes and inchantments is shewed1 and the efficacie of words is diverse waies declared4 ,this ,hebrue word ,habar1 being in ,greeke ,epathin1 and in ,latine ,incantare1 is in ,english1 ,to inchant1 or 7if you had rather have it so7 to bewitch4 ,in these inchantments1 certeine wordes1 verses1 or charmes1 c3 are secretlie uttered1 wherein there is thought to be miraculous efficacie4 ,there is great varietie hereof3 but whether it be by charmes1 voices1 images1 characters1 stones1 plants1 metals1 herbes1 c3 there must herewithall a speciall forme of words be alwaies used1 either divine1 diabolicall1 insensible1 or papisticall1 whereupon all the vertue of the worke is supposed to depend4 ,this word is speciallie used in the #eh4 psalme1 which place though it be taken up for mine adversaries strongest argument against me2 yet me thinkes it maketh so with me1 as they can never be able to answer it4 ,for there it plainelie appeareth1 that the adder heareth not the voice of the charmer1 charme he never so cunninglie3 contrarie to the poets fabling1 ,psal4 #eh4 ,psal4 #eh4 #d4 #e4 ,frigidus in pratis cantando rumpitur anguis4 ,virgil4 in ,damone4 ,the coldish snake in medowes greene1 ,with charmes is burst in peeces cleene4 ,by ,ab4 ,fleming4 ,but hereof more shall be said hereafter in due place4 ,i grant that words sometimes have singular vertue and efficacie1 either in persuasion or disuasion1 as also diverse other waies2 so as thereby some are converted from the waie of perdition1 to the estate of salvation3 and so contrariwise1 according to the saieng of ,solomon2 ,death and life are in the instrument of the toong3 but even therein ,god worketh all in all1 as well in framing the heart of the one1 as in directing the toong of the other3 as appeareth in manie places of the holie scriptures4 ,prover4 #ah4 ,chron4 #cj4 ,psal4 #aj4 ,psal4 #ea4 ,psal4 #aci4 ,jerem4 #cb4 ,isai4 #f4 ,isai4 #ej4 ,exod4 #g4 #h4 #i4 ,prov4 #af4 ,the second ,chapter4 ,what is forbidden in scriptures concerning witchcraft1 of the operation of words1 the superstition of the ,cabalists and papists1 who createth substances1 to imitate ,god in some cases is presumption1 words of sanctification4 ,that which is forbidden in the scriptures touching inchantment or witch craft1 is not the wonderfull working with words4 ,for where words have had miraculous operation1 there hath beene alwaies the speciall providence1 power and grace of ,god uttered to the strengthening of the faith of ,gods people1 and to the furtherance of the gospell3 as when the apostle with a word slue ,ananias and ,saphira4 ,but the prophanation of ,gods name1 the seducing1 abusing1 and cousening of the people1 and mans presumption is hereby prohibited1 as whereby manie take upon them after the recitall of such names1 as ,god in the scripture seemeth to appropriate to himselfe1 to foreshew things to come1 to worke miracles1 to detect fellonies1 c3 as the ,cabalists in times past tooke upon them1 by the ten names of ,god1 and his angels1 expressed in the scriptures1 to worke woonders3 and as the papists at this daie by the like names1 by crosses1 by gospels hanged about their necks1 by masses1 by exorcismes1 by holie water1 and a thousand consecrated or rather execrated things1 promise unto themselves and others1 both health of bodie and soule4 ,acts4 #e4 ,but as herein we are not to imitate the papists1 so in such things1 as are the peculiar actions of ,god1 we ought not to take upon us to counterfet1 or resemble him1 which with his word created all things4 ,for we1 neither all the conjurors1 ,cabalists1 papists1 soothsaiers1 inchanters1 witches1 nor charmers in the world1 neither anie other humane or yet diabolicall cunning can adde anie such strength to ,gods workmanship1 as to make anie thing anew1 or else to exchange one thing into another4 ,new qualities may be added by humane art1 but no new substance can be made or created by man4 ,and seeing that art faileth herein1 doubtles neither the illusions of divels1 nor the cunning of witches1 can bring anie such thing truelie to passe4 ,for by the sound of the words nothing commeth1 nothing goeth1 otherwise than ,god in nature hath ordeined to be doone by ordinarie speech1 or else by his speciall ordinance4 ,indeed words of sanctification are necessarie and commendable1 according to ,s4 ,paules rule2 ,let your meat be sanctified with the word of ,god1 and by praier4 ,but sanctification dooth not here signifie either change of substance of the meate1 or the adding of anie new strength thereunto2 but it is sanctified1 in that it is received with thanksgiving and praier2 that our bodies may be refreshed1 and our soule thereby made the apter to glorifie ,god4 ,jonas4 #a4 ,words of sanctification1 and wherein they consist4 ,the third ,chapter4 ,what effect and offense witches charmes bring1 how unapt witches are1 and how unlikelie to worke those things which they are thought to doo1 what would followe if those things were true which are laid to their charge4 ,the words and other the illusions of witches1 charmers1 and conjurors1 though they be not such in operation and effect1 as they are commonlie taken to be3 yet they are offensive to the majestie and name of ,god1 obscuring the truth of divinitie1 also of philosophie4 ,for if ,god onlie give life being to all creatures1 who can put any such vertue or livelie feeling into a body of gold1 silver1 bread1 or wax1 as is imagined8 ,if either preests1 divels1 or witches could so doo1 the divine power shuld be checked outfaced by magicall cunning1 ,gods creatures made servile to a witches pleasure4 ,what is not to be brought to passe by these incantations1 if that be true which is attributed to witches8 yet they are women that never went to schoole in their lives1 nor had any teachers3 and therefore without art or learning2 poore1 and therefore not able to make any provision of metal or stones1 c3 whereby to bring to passe strange matters1 by naturall magicke2 old and stiffe1 and therefore not nimble handed to deceive your eie with legierdemaine2 heavie1 and commonlie lame1 and therefore unapt to flie in the aire1 or to danse with the fairies2 sad1 melancholike1 sullen1 and miserable1 and therefore it should be unto them 7,invita ,minerva7 to banket or danse with ,minerva2 or yet with ,herodias1 as the common opinion of all writers heerein is4 ,on the other side1 we see they are so malicious and spitefull1 that if they by themselves1 or by their divels1 could trouble the elements1 we should never have faire weather4 ,if they could kill men1 children1 or cattell1 they would spare none2 but would destroy and kill whole countries and housholds4 ,if they could transfer corne 7as is affirmed7 from their neighbors field into their owne1 none of them would be poore1 none other should be rich4 ,if they could transforme themselves and others 7as it is most constantlie affirmed7 oh what a number of apes and owles should there be of us6 ,if ,incubus could beget ,merlins among us1 we should have a jollie manie of cold prophets4 ,an ample description of women commonlie called witches4 ,the fourth ,chapter4 ,why ,god forbad the practise of witchcraft1 the absurditie of the lawe of the twelve tables1 whereupon their estimation in miraculous actions is grounded1 of their woonderous works4 ,though it be apparent1 that the ,holie-ghost forbiddeth this art1 bicause of the abuse of the name of ,god1 and the cousenage comprehended therein3 yet ,i confesse1 the customes and lawes almost of all nations doo declare1 that all these miraculous works1 before by me cited1 and many other things more woonderfull1 were attributed to the power of witches4 ,the which lawes1 with the executions and judicials thereupon1 and the witches confessions1 have beguiled almost the whole world4 ,what absurdities concerning witchcraft1 are written in the law of the twelve tables1 which was the highest and most ancient law of the ,romans8 ,whereupon the strongest argument of witches omnipotent power is framed2 as that the wisedome of such lawgivers could not be abused4 ,whereof 7me thinks7 might be made a more strong argument on our side2 to wit1 ,if the cheefe and principall lawes of the world be in this case ridiculous1 vaine1 false1 incredible1 yea and contrarie to ,gods lawe2 the residue of the lawes and arguments to that effect1 are to be suspected4 ,if that argument should hold1 it might proove all the popish lawes against protestants1 the heathenish princes lawes against christians1 to be good and in force3 for it is like they would not have made them1 except they had beene good4 ,were it not 7thinke you7 a strange proclamation1 that no man 7upon paine of death7 should pull the moone out of heaven8 ,and yet verie many of the most learned witchmongers make their arguments upon weaker grounds2 as namelie in this forme and maner2 ,we find in poets1 that witches wrought such and such miracles2 ,ergo they can accomplish and doo this or that wonder4 ,the words of the lawe are these2 ,qui fruges incantasset pnas dato1 ,nve alienam segetem pellexeris excantando1 neq2 incantando1 ,ne agrum defruganto3 the sense wherof in ,english is this2 ,let him be executed that bewitcheth corne1 ,transferre not other mens corne into thy ground by inchantment1 ,take heede thou inchant not at all neither make thy neighbors field barren3 he that dooth these things shall die1 c4 ,a common and universall error4 ,j4 ,bodinus4 ,danus4 ,hyperius4 ,heming4 ,bar4 ,spineus99 ,mal4 ,malef4 99 ,spinus4 ,the fift ,chapter4 ,an instance of one arreigned upon the lawe of the twelve tables1 whereby the said lawe is proved ridiculous1 of two witches that could doo woonders4 ,although among us1 we thinke them bewitched that wax suddenlie poore1 and not them that growe hastilie rich2 yet at ,rome you shall understand1 that 7as ,plinie reporteth7 upon these articles one ,c4 ,furius ,cressus was convented before ,spurius ,albinus2 for that he being but a little while free1 and delivered from bondage1 occupieng onelie tillage2 grew rich on the sudden1 as having good crops3 so as it was suspected that he transferred his neighbors corne into his fields4 ,none intercession1 no delaie1 none excuse1 no deniall would serve1 neither in jest nor derision1 nor yet through sober or honest meanes3 but he was assigned a peremptorie daie1 to answer for life4 ,and therefore fearing the sentence of condemnation1 which was to be given there1 by the voice and verdict of three men 7as we heere are tried by twelve7 made his appearance at the daie assigned1 and brought with him his ploughs and harrowes1 spades and shovels1 and other instruments of husbandrie1 his oxen1 horsses1 and working bullocks1 his servants1 and also his daughter1 which was a sturdie wench and a good huswife1 and also 7as ,piso reporteth7 well trimmed up in apparell1 and said to the whole bench in this wise2 ,lo heere my lords ,i make mine appearance1 according to my promise and your pleasures1 presenting unto you my charmes and witchcrafts1 which have so inriched me4 ,as for the labour1 sweat1 watching1 care1 and diligence1 which ,i have used in this behalfe1 ,i cannot shew you them at this time4 ,and by this meanes he was dismissed by the consent of that court1 who otherwise 7as it was thought7 should hardly have escaped the sentence of condemnation1 and punishment of death4 ,a notable purgation of ,c4 ,f4 ,c4 convented for a witch4 ,it is constantlie affirmed in ,m4 ,mal4 that ,stafus used alwaies to hide himselfe in a 99monshoall1 and had a disciple called ,hoppo1 who made ,stadlin a maister witch1 and could all when they list invisiblie transferre the third part of their neighbours doong1 hay1 corne1 c3 into theire owne ground1 make haile1 tempests1 and flouds1 with thunder and lightning2 and kill children1 cattell1 c3 reveale things hidden1 and many other tricks1 when and where they list4 ,but these two shifted not so well with the inquisitors1 as the other with the ,romane and heathen judges4 ,howbeit1 ,stafus was too hard for them all3 for none of all the lawiers nor inquisitors could bring him to appeere before them1 if it be true that witchmongers write in these matters4 ,mal4 malef4 par4 #b4 qu4 #a4 cap4 #e4 99 moushoall ,the sixt ,chapter4 ,lawes provided for the punishment of such witches as worke miracles1 whereof some are mentioned1 and of certeine popish lawes published against them4 ,there are other lawes of other nations made to this incredible effect3 as ,lex ,salicarum provideth punishment for them that flie in the aire from place to place1 and meete at their nightlie assemblies1 and brave bankets1 carrieng with them plate1 and such stuffe1 c3 even as we should make a lawe to hang him that should take a church in his hand at ,dover1 and throwe it to ,callice4 ,and bicause in this case also popish lawes shall be seene to be as foolish and lewd as any other whatsoever1 and speciallie as tyrannous as that which is most cruell3 you shall heare what trim new lawes the church of ,rome hath latelie devised4 ,these are therefore the words of pope ,innocent the eight to the inquisitors of ,almanie1 and of pope ,julius the second1 sent to the inquisitors of ,bergomen4 ,it is come to our eares1 that manie lewd persons1 of both kinds1 as well male as female1 using the companie of the divels ,incubus and ,succubus1 with incantations1 charmes1 conjurations1 c3 doo destroie1 c3 the births of women with child1 the yoong of all cattell1 the corne of the feeld1 the grapes of the vines1 the frute of the trees3 ,item1 men1 women1 and all kind of cattell and beasts of the feeld3 and with their said inchantments1 c3 doo utterlie extinguish1 suffocate1 and spoile all vineyards1 ortchards1 medowes1 pastures1 grasse1 greene corne1 and ripe corne1 and all other podware3 yea men and women themselves are by their imprecations so afflicted with externall and inward paines and diseases1 that men cannot beeget1 nor women bring foorth anie children1 nor yet accomplish the dutie of wedlocke1 denieng the faith which they in baptisme professed1 to the destruction of their owne soules1 c4 ,our pleasure therefore is1 that all impediments that maie hinder the inquisitors office1 be utterlie removed from among the people1 least this blot of heresie proceed to poison and defile them that be yet innocent4 ,and therefore we doo ordeine1 by vertue of the apostolicall authoritie1 that our inquisitors of high ,almanie1 maie execute the office of inquisition by all tortures and afflictions1 in all places1 and upon all persons1 what and wheresoever1 as well in everie place and diocesse1 as upon anie person2 and that as freelie1 as though they were named1 expressed1 or cited in this our commission4 ,punishmt of impossibilities4 ,a wise lawe of pope ,innocent and ,julie1 were it not that they wanted wit when they made it4 ,the seventh ,chapter4 ,poetical authorities commonlie alleaged by witchmongers1 for the proofe of witches miraculous actions1 and for confirmation of their supernaturall power4 ,here have ,i place and oportunitie1 to discover the whole art of witchcraft2 even all their charmes1 periapts1 characters1 amulets1 praiers1 blessings1 curssings1 hurtings1 helpings1 knaveries1 cousenages1 c4 ,but first ,i will shew what authorities are produced to defend and mainteine the same1 and that in serious sort1 by ,bodin1 ,spinus1 ,hemingius1 ,vairus1 ,danus1 ,hyperius3 ,m4 ,mal4 and the rest4 ,carmina vel clo possunt deducere lunam1 ,carminibus ,circe socios mut avit99 ,ulyssis1 ,frigidus in pratis cantando rumpitur anguis3 ,virg4 eclog4 #h4 99 mutavit ,inchantments plucke out of the skie1 ,the moone1 though she be plaste on hie3 ,dame ,circes with hir charmes so fine1 ,ulysses mates did turne to swine3 ,the snake with charmes is burst in twaine1 ,in medowes1 where she dooth remaine4 ,againe out of the same poet they cite further matter4 ,has herbas1 atq2 hc ,ponto mihi lecta venena1 ,ipsa dedit ,mris3 nascuntur plurima ,ponto4 ,his ego sp lupam fieri1 se condere sylvis1 ,mrim spe animas imis exire sepulchris1 ,atq2 satas ali vidi traducere messes4 ,virg4 eclog4 #h4 ,these herbs did ,meris give to me1 ,and poisons pluckt at ,pontus1 ,for there they growe and multiplie1 ,and doo not so amongst us4 ,with these she made hir selfe become1 ,a wolfe1 and hid hir in the wood1 ,she fetcht up soules out of their toome1 ,remooving corne from where it stood4 ,furthermore out of ,ovid they alledge these folowing4 ,nocte volant1 puersq2 petunt nutricis egentes1 ,et vitiant cunis corpora capta suis3 ,carpere dicuntur lactentia viscera rostris1 ,et plenumpotu99 sanguine gutur habent3 ,ovid4 fast4 #f4 99 plenum potu ,to children they doo flie by night1 ,and catch them while their nursses sleepe1 ,and spoile their little bodies quite1 ,and home they beare them in their beake4 ,againe out of ,virgill in forme following4 ,hinc mihi ,massyl gentis monstrata sacerdos1 ,hesperidum templi custos1 epulsq2 draconi ,qu dabat1 sacros servabat in arbore ramos1 ,spargens humida mella1 soporifermq2 papaver4 ,hc se carminibus promittit solvere mentes1 ,quas velit1 ast aliis dur as99 immittere curas1 ,sistere aquam fluviis1 vertere sidera retr1 ,nocturnsq2 ciet manes1 mugire videbis ,sub pedibus terram1 descendere montibus ornos3 ,virg4 ,aene4 #d4 99 duras ,from thence a virgine preest is come1 from out ,massyla land1 ,sometimes the temple there she kept1 and from hir heavenlie hand ,the dragon meate did take3 she kept also the frute divine1 ,with herbes and liquors sweete that still to sleepe did men incline4 ,the minds of men 7she saith7 from love with charmes she can unbind1 ,in whom she list3 but others can she cast to cares unkind4 ,the running streames doo stand1 and from their course the starres doo wreath1 ,and soules she conjure can3 thou shalt see sister underneath ,the ground with roring gape1 and trees and mountaines turne upright1 c4 ,tho4 ,phaiers translation of the former words of ,virg4 ,moreover out of ,ovid they alledge as followeth4 ,ovid4 metamor4 #g4 ,cm volui ripis ipsis mirantibus amnes ,infontes99 rediere suos1 concssaq2 sisto1 99 ,in fontes ,stantia concutio1 cantu freta nubila pello1 ,nubilq2 nduco1 ventos abigq2 vocq21 ,vipereas rumpo verbis carmine fauces1 ,vivque saxa1 sua convulsque robora terra1 ,et sylvas moveo1 jubeque tremescere montes1 ,et mugire solum1 mansque exire sepulchris1 ,tque luna traho1 c3 ,the rivers ,i can make retire1 ,into the fountaines whence they flo1 7,whereat the banks themselves admire7 ,i can make standing waters go1 ,with charmes ,i drive both sea and clowd1 ,i make it calme and blowe alowd4 ,the vipers jawes1 the rockie stone1 ,with words and charmes ,i breake in twaine ,the force of earth congeald in one1 ,i moove and shake both woods and plaine2 ,i make the soules of men arise1 ,i pull the moone out of the skies4 ,also out of the same poet4 ,virbque ter dixit placidos facientia somnos1 ,qu mare turbatum1 qu flumina concita sistant3 ,ovid4 de ,medea4 ,and thrise she spake the words that causd ,sweete sleepe and quiet rest1 ,she staid the raging of the sea1 ,and mightie flouds supprest4 ,et miserum tenues in jecur urget acus1 ,ovid4 de ,medea1 epistola4 #d4 ,she sticketh also needels fine ,in livers1 whereby men doo pine4 ,also out of other poets4 #c4 ,amor4 ,eclog4 #f4 ,carmine lsa ,ceres1 sterilem vanescit in herbam1 ,deficiunt lsi carmine fontis aqu1 ,illicibus glandes1 cantatque vitibus uva ,decidit1 nullo poma movente fluunt3 ,with charmes the corne is spoiled so1 ,as that it vades to barren gras1 ,with charmes the springs are dried lowe1 ,that none can see where water was1 ,the grapes from vines1 the mast from okes1 ,and beats downe frute with charming strokes4 ,qu sidera excantata voce ,thessala ,lunmque clo diripit3 ,horac499 epod4 #e 99 ,horat ,she plucks downe moone and starres from skie1 ,with chaunting voice of ,thessalie4 ,hanc ego de clo ducentem sidera vidi1 ,fluminis ac rapidi carmine vertit iter1 ,hc cantu findtque solum1 mansque sepulchris ,elicit1 tepido devorat ossa rogo3 ,cm lubet hc tristi depellit lumina clo1 ,cm lubet stivo convocat orbe nives3 ,tibul4 de fascinatrice1 lib4 #a4 ,eleg4 #b4 ,she plucks each star out of his throne1 ,and turneth backe the raging waves1 ,with charmes she makes the earth to cone1 ,and raiseth soules out of their graves3 ,she burnes mens bones as with a fire1 ,and pulleth downe the lights from heaven1 ,and makes it snowe at hir desire ,even in the midst of summer season4 ,mens hausti nulla sanie polluta veneni1 ,incantata perit3 ,lucan4 lib4 de bello civili4 #f4 ,a man inchanted runneth mad1 ,that never anie poison had4 ,cessavere vices rerum1 dilatque longa ,hsit nocte dies1 legi non paruit ther1 ,torpuit prceps audito carmine mundus3 ,idem4 ,ibid4 ,the course of nature ceased quite1 ,the aire obeied not his lawe1 ,the daie delaid by length of night1 ,which made both daie and night to yawe2 ,and all was through that charming geare1 ,which causd the world to quake for feare4 ,carmine ,thessalidum dura in prcordia fluxit1 ,non fatis adductus amor1 flammsque severi ,illicitis arsere ignes3 ,idem4 ,ibid4 ,with ,thessall charmes1 and not by fate ,hot love is forced for to flowe1 ,even where before hath beene debate1 ,they cause affection for to growe4 ,gens invisa diis maculandi callida cli1 ,quos genuit terra1 mali qui sidera mundi ,jurque fixarum possunt pervertere rerum3 ,nam nunc stare polos1 flumina mittere norunt1 ,aethera sub terras adigunt1 montsque revellunt3 ,idem4 ,ibid4 ,these witches hatefull unto ,god1 ,and cunning to defile the aire1 ,which can disorder with a nod ,the course of nature everie where1 ,doo cause the wandring starres to staie ,and drive the winds beelow the ground1 ,they send the streames another waie1 ,and throwe downe hilles where they abound4 ----------------------------linguis dixere volucrum1 ,consultare fibras1 rumpere vocibus angues1 ,solicitare umbras1 ipsmque ,acheronta movere1 ,in noctmque dies1 in lucem vertere noctes1 ,omnia conando docilis solertia vincit3 ,c4 ,manilius astronom4 su4 lib4 #a4 ,they talked with the toongs of birds1 ,consulting with the salt sea coasts1 ,they burst the snakes with witching words1 ,solliciting the spirituall ghosts1 ,they turne the night into the daie1 ,and also drive the light awaie3 ,and what ist that cannot be made ,by them that doo applie this trade8 ,the eight ,chapter4 ,poetrie and poperie compared in inchantments1 popish witchmongers have more advantage herein than protestants4 ,you see in these verses1 the poets 7whether in earnest or in jest ,i know not7 ascribe unto witches to their charmes1 more than is to be found in humane or diabolicall power4 ,i doubt not but the most part of the readers hereof will admit them to be fabulous2 although the most learned of mine adversaries 7for lacke of scripture7 are faine to produce these poetries for proofes1 and for lacke of judgement ,i am sure doo thinke1 that ,actons transformation was true4 ,and why not8 ,as well as the metamorphosis or transubstantiation of ,ulysses his companions into swine3 which ,s4 ,augustine1 and so manie great clarkes credit and report4 ,ovid ,metamorph4 lib4 #c4 fab4 #b4 ,ovid4 ,metamorph4 #ad4 fab4 #e1 #f4 ,neverthelesse1 popish writers 7,i confesse7 have advantage herein of our protestants3 for 7besides these poeticall proofes7 they have 7for advantage7 the word and authoritie of the pope himselfe1 and others of that holie crue2 whose charmes1 conjurations1 blessings1 curssings1 c3 ,i meane in part 7for a tast7 to set downe2 giving you to understand1 that poets are not altogither so impudent as papists herein1 neither seeme they so ignorant1 prophane1 or impious4 ,and therefore ,i will shew you how lowd also they lie1 and what they on the other side ascribe to their charmes and conjurations2 and togither will set downe with them all maner of witches charmes1 as convenientlie as ,i maie4 ,the authors transition to his purposed scope4 ,the ninth ,chapter4 ,popish periapts1 amulets and charmes1 agnus ,dei1 a wastcote of proofe1 a charme for the falling evill1 a writing brought to ,s4 ,leo from heaven by an angell1 the vertues of ,s4 ,saviors epistle1 a charme against theeves1 a writing found in ,christs wounds1 of the crosse1 c4 ,these vertues under these verses 7written by pope ,urbane the fift to the emperour of the ,grcians7 are conteined in a periapt or tablet1 to be continuallie worne about one1 called ,agnus ,dei1 which is a little cake1 having the picture of a lambe carrieng of a flag on the one side2 and ,christs head on the other side1 and is hollow3 so as the gospell of ,s4 ,john1 written in fine paper1 is placed in the concavitie thereof3 and it is thus compounded or made1 even as they themselves report4 ,balsamus munda cera1 cum chrismatis unda ,conficiunt agnum1 quod munus do tibi magnum1 ,fonte velut natum1 per mystica sanctificatum3 ,fulgura desursum depellit1 omne malignum1 ,peccatum frangit1 ut ,christi sanguis1 angit1 ,prgnans servatur1 simul partus liberatur1 ,dona refert dignis1 virtutem destruit ignis1 ,portatus mund de fluctibus eripit und3 ,balme1 virgine wax1 and holie water1 an ,agnus ,dei make3 ,a gift than which none can be greater1 ,i send thee for to take4 ,from founteine cleere the same hath issue1 in secret sanctifide3 ,gainst lightning it hath soveraigne vertue1 and thunder crackes beside4 ,ech hainous sinne it weares and wasteth1 even as ,christs precious blood1 ,and women1 whiles their travell lasteth1 it saves1 it is so good4 ,it doth bestow great gifts and graces1 on such as well deserve3 ,and borne about in noisome places1 from perill doth preserve4 ,the force of fire1 whose heat destroieth1 it breaks and bringeth downe3 ,and he or she that this enjoieth1 no water shall them drowne4 ,englished by ,abraham ,fleming4 ,looke in the ,beehive of the ,romish church4 ,lib4 #d4 cap4 #a4 fol4 #bdc4 ,a charme against shot1 or a wastcote of proofe4 ,before the comming up of these ,agnus ,deis1 a holie garment called a wastcote for necessitie was much used of our forefathers1 as a holy relike1 c3 as given by the pope1 or some such archconjuror1 who promised thereby all manner of immunitie to the wearer thereof2 in somuch as he could not be hurt with anie shot or other violence4 ,and otherwise1 that woman that would weare it1 should have quicke deliverance3 the composition thereof was in this order following4 ,on ,christmas daie at night1 a threed must be sponne of flax1 by a little virgine girle1 in the name of the divell3 and it must be by hir woven1 and also wrought with the needle4 ,in the brest or forepart thereof must be made with needle worke two heads2 on the head at the right side must be a hat1 and a long beard2 the left head must have on a crowne1 and it must be so horrible1 that it maie resemble ,belzebub1 and on each side of the wastcote must be made a crosse4 ,the maner of making a wastecote of proofe4 ,against the falling evill4 ,moreover1 this insuing is another counterfet charme of theirs1 whereby the falling evill is presentlie remedied4 ,gaspar fert myrrham1 thus ,melchior1 ,balthasar aurum1 ,hc tria qui secum portabit nomina regum1 ,solvitur morbo ,christi pietate caduco4 ,gasper with his myrh beganne these presents to unfold1 ,then ,melchior brought in frankincense1 and ,balthasar brought in gold4 ,now he that of these holie kings the names about shall beare1 ,the falling yll by grace of ,christ shall never need to feare4 ,this is as true a copie of the holie writing1 that was brought downe from heaven by an angell to ,s4 ,leo pope of ,rome2 he did bid him take it to king ,charles1 when he went to the battell at ,roncevall4 ,and the angell said1 that what man or woman beareth this writing about them with good devotion1 and saith everie daie three ,pater nosters1 three ,aves1 and one ,creede1 shall not that daie be overcome of his enimies1 either bodilie or ghostlie2 neither shalbe robbed or slaine of theeves1 pestilence1 thunder1 or lightening2 neither shall be hurt with fier or water1 nor combred with spirits1 neither shall have displeasure of lords or ladies3 he shall not be condemned with false witnesse1 nor taken with fairies1 or anie maner of axes1 nor yet with the falling evill4 ,also1 if a woman be in travell1 laie this writing up hir bellie1 she shall have easie deliverance1 and the child right shape and christendome1 and the mother purification of holy church1 and all through vertue of these holie names of ,jesus ,christ following3 ,these effects are too good to be true in such a patched peece of poperie4 ,jesus ,christus ,messias ,soter ,emmanuel ,sabbaoth ,adonai ,unigenitus ,majestas ,paracletus ,salvator noster ,agiros iskiros ,agios ,adanatos ,gasper ,melchior ,balthasar ,matthus ,marcus ,lucas ,johannes4 ,the epistle of ,s4 ,savior1 which pope ,leo sent to king ,charles1 saieng1 that whosoever carrieth the same about him1 or in what daie so ever he shall read it1 or shall see it1 he shall not be killed with anie iron toole1 nor be burned with fier1 nor be drowned with water1 neither anie evill man or other creature maie hurt him4 ,the crosse of ,christ is a woonderfull defense the crosse 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 me1 before me1 and behind me bicause the ancient enimie cannot abide the sight of thee the crosse of ,christ save me1 keepe me1 governe me1 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 4 ,a popish periapt or charme1 which must never be said1 but carried about one1 against theeves4 ,i doo go1 and ,i doo come unto you with the love of ,god1 with the humilitie of ,christ1 with the holines of our blessed ladie1 with the faith of ,abraham1 with the justice of ,isaac1 with the vertue of ,david1 with the might of ,peter1 with the constancie of ,paule1 with the word of ,god1 with the authoritie of ,gregorie1 with the praier of ,clement1 with the floud of ,jordan1 p c g e g a q q est p t #a ka b g l k #b a x t g t b am99 g #b #d #b #a q2 p x c g k q a #i #i p o q q r4 ,oh onelie ,father oh onlie lord ,and ,jesus passing through the middest of them went ,in the name of the ,father and of the ,sonne and of the ,holie-ghost 4 per or par 99 a m #b4 ed4 ,another amulet4 ,joseph of ,arimathea did find this writing upon the wounds of the side of ,jesus ,christ1 written with ,gods finger1 when the bodie was taken away fr the crosse4 ,whosoever shall carrie this writing about him1 shall not die anie evill death1 if he beleeve in ,christ1 and in all perplexities he shall soone be delivered1 neither let him feare any danger at all4 ,fons alpha omega figa figalis ,sabbaoth ,emmanuel ,adonai o ,neray ,elay ,ihe ,rentone ,neger ,sahe ,pangeton ,commen a g l a ,matthus ,marcus ,lucas ,johannes titulus triumphalis ,jesus ,nasarenus rex ,judorum ecce dominic crucis signum fugite partes advers1 vicit leo de tribu ,jud1 radix1 ,david1 aleluijah1 ,kyrie eleeson1 ,christe eleeson1 pater noster1 ave ,maria1 ne nos1 veniat super nos salutare tuum3 ,oremus1 c499 99 ,from ,fons is in ,rom4 from titulus in ,ital4 ,i find in a ,primer intituled ,the houres of our ,ladie1 after the use of the church of ,yorke1 printed anno #aeaf4 a charme with this titling in red letters2 ,to all them that afore this image of pitie devoutlie shall saie 99five ,pater nosters1 five ,aves1 and one ,credo1 pitiouslie beholding these armes of ,christs passion1 are granted thirtie two thousand seven hundred fiftie five yeares of pardon4 ,it is to be thought that this pardon was granted in the time of pope ,boniface the ninth2 for ,platina saith that the pardons were sold so cheape1 that the apostolicall authoritie grew into contempt4 99 ,if the party faile in the number1 he may go whistle for a pardon4 ,a papisticall charme4 ,signum sanct crucis defendat me malis prsentibus1 prteritis1 futuris1 interioribus exterioribus3 that is1 ,the signe of the crosse defend me from evils present1 past1 and to come1 inward and outward4 ,a charme found in the canon of the masse4 ,also this charme is found in the canon of the masse1 ,hc sacrosancta commixtio corporis sanguinis domini nostri ,jesu ,christi fiat mihi1 omnibsque sumentibus1 salus mentis corporis1 ad vitam promerendam1 capessendam1 prparatio salutaris3 that is1 ,let this holie mixture of the bodie and bloud of our ,lord ,jesus ,christ1 be unto me1 and unto all receivers thereof1 health of mind and bodie1 and to the deserving and receiving of life an healthfull preparative4 ,other papisticall charmes4 ,aqua benedicta1 sit mihi salus vita3 ,let holie water be1 both health and life to me4 ,adque nomen ,martini omnis hreticus fugiat pallidus1 ,when ,martins name is soong or said1 ,let heretikes flie as men dismaid4 ,by ,ab4 ,fleming4 ,but the papists have a harder charme than that2 to wit1 ,fier and fagot1 ,fier and fagot4 ,a charme of the holie crosse4 ,nulla salus est in domo1 ,nisi cruce munit homo ,superliminaria4 ,neque sentit gladium1 ,nec amisit filium1 ,quisquis egit talia4 ,no health within the house dooth dwell1 ,except a man doo crosse him well1 at everie doore or frame1 ,he never feeleth the swords point1 ,nor of his sonne shall loose a joint1 that dooth performe the same4 ,furthermore as followeth4 ,ista suos fortiores ,semper facit1 victores1 ,morbos sanat languores1 ,reprimit dmonia4 ,dat captivis libertatem1 ,vit confert novitatem1 ,ad antiquam dignitatem1 ,crux reduxit omnia4 ,o ,crux lignum triumphale1 ,mundi vera salus vale1 ,inter ligna nullum tale1 ,fronde1 flore1 germine4 ,medicina ,christiana1 ,salva sanos1 gros sana1 ,quod non valet vis humana1 ,fit in tuo nomine1 c4 ,sancta crux quiparatur salutifero ,christo4 ,o blasphmiam inenarrabilem6 ,it makes hir souldiers excellent1 and crowneth them with victorie1 ,restores the lame and impotent1 and healeth everie maladie4 ,the divels of hell it conquereth1 releaseth from imprisonment1 ,newnesse of life it offereth1 it hath all at commandement4 ,o crosse of wood incomparable1 to all the world most holsome3 ,no wood is halfe so honourable1 in branch1 in bud1 or blossome4 ,o medcine which ,christ did ordaine1 the sound save everie hower1 ,the sicke and sore make whole againe1 by vertue of thy power4 ,and that which mans unablenesse1 hath never comprehended1 ,grant by thy name of holinesse1 it may be fullie ended1 c4 ,englished by ,abraham ,fleming4 ,looke in the ,beehive of the ,romish church4 lib4 #d4 cap4 #c4 fol4 #bea1 #beb4 ,a charme taken out of the ,primer4 ,this charme following is taken out of the ,primer aforesaid4 ,omnipotens ,dominus ,christus ,messias with #cd4 names more1 as many crosses1 then proceeds in this wise2 ,ista nomina me protegant ab omni adversitate1 plaga1 infirmitate corporis anim1 plen liberent1 assistent in auxilium ista nomina regum1 ,gasper1 c3 #ab apostoli 7videlicet7 ,petrus1 c3 #d evangelist 7videlicet7 ,matthus1 c3 mihi assistent in omnibus necessitatibus meis1 ac me defendant liberent ab omnibus periculis corporis anim1 omnibus malis prteritis1 prsentibus1 futuris1 c4 ,the tenth ,chapter4 ,how to make holie water1 and the vertues therof4 ,s4 ,rufins charme1 of the wearing and bearing of the name of ,jesus1 that the sacrament of confession and the eucharist is of as much efficacie as other charmes1 magnified by ,l4 ,vairus4 ,if ,i did well1 ,i should shew you the confection of all their stuffe1 and how they prepare it2 but it would be too long4 ,and therefore you shall onlie have in this place a few notes for the composition of certeine receipts1 which in stead of an ,apothecarie if you deliver to any morrowmasse preest1 he will make them as well as the pope himselfe4 ,marie now they wax everie parlement deerer and deerer2 although therewithall1 they utter many stale drugs of their owne4 ,if you looke in the popish pontificall1 you shall see how they make their holie water2 to wit1 in this sort3 ,i conjure thee thou creature of water1 in the name of the father1 and of the sonne1 of the ,holie-ghost1 that thou drive the divell out of everie corner and hole of this church1 and altar2 so as he remaine not within our precincts that are just and righteous4 ,and water thus used 7as ,durandus saith7 hath power of his owne nature to drive away divels4 ,if you will learne to make any more of this popish stuffe1 you may go to the verie masse booke1 and find manie good receipts3 marrie if you search ,durandus1 c2 you shall find abundance4 ,in ecclesi dedicatione4 ,in rationali divinorum officiorum4 ,i know that all these charmes1 and all these palterie confections 7though they were farre more impious and foolish7 will be mainteined and defended by massemongers1 even as the residue will be by witchmongers3 and therefore ,i will in this place insert a charme1 the authoritie wherof is equall with the rest1 desiring to have their opinions herein4 ,i find in a booke called ,pomrium sermonum quadragesimalium1 that ,s4 ,francis seeing ,rufinus provoked of the divell to thinke himselfe damned1 charged ,rufinus to saie this charme1 when he next met with the divell2 ,aperi os1 ibi imponam stircus1 which is as much to saie in ,english as1 ,open thy mouth and ,i will put in a plumme3 a verie ruffinlie charme4 ,pom4 sermon4 #cb4 ,leonard ,vairus writeth1 ,de veris1 piis1 ac sanctis amuletis fascinum atq2 omnia veneficia destruentibus2 wherein he speciallie commendeth the name of ,jesus to be worne4 ,but the sacrament of confession he extolleth above all things1 saieng1 that whereas ,christ with his power did but throwe divels out of mens bodies1 the preest driveth the divell out of mans soule by confession4 ,for 7saith he7 these words of the preest1 when he saith1 ,ego te absolvo1 are as effectuall to drive awaie the princes of darknes1 through the mightie power of that saieng1 as was the voice of ,god to drive awaie the darknes of the world1 when at the beginning he said1 ,fiat lux4 ,he commendeth also1 as holesome things to drive awaie divels1 the sacrament of the eucharist1 and solitarines1 and silence4 ,finallie he saith1 that if there be added hereunto an ,agnus ,dei1 and the same be worne about ones necke by one void of sinne1 nothing is wanting that is good and holesome for this purpose4 ,but he concludeth1 that you must weare and make dints in your forhead1 with crossing your selfe when you put on your shooes1 and at everie other action1 c3 and that is also a present remedie to drive awaie divels1 for they cannot abide it4 ,l4 ,vairus4 lib4 de fascin4 #c4 cap4 #aj4 ,idem1 ibid4 ,idem1 ibid4 ,the eleventh ,chapter4 ,of the noble balme used by ,moses1 apishlie counterfeited in the church of ,rome4 ,the noble balme that ,moses made1 having indeed manie excellent vertues1 besides the pleasant and comfortable savour thereof2 wherewithall ,moses in his politike lawes enjoined kings1 queenes1 and princes to be annointed in their true and lawfull elections and coronations1 untill the everlasting king had put on man upon him1 is apishlie counterfeited in the ,romish church1 with diverse terrible conjurations1 three breathings1 crossewise1 7able to make a quezie stomach spue7 nine mumblings1 and three curtsies1 saieng thereunto1 ,ave sanctum oleum1 ter ave sanctum balsamum4 ,and so the divell is thrust out1 and the ,holie-ghost let into his place4 ,but as for ,moses his balme1 it is not now to be found either in ,rome or elsewhere that ,i can learne4 ,and according to this papisticall order1 witches1 and other superstitious people follow on1 with charmes and conjurations made in forme2 which manie bad physicians also practise1 when their learning faileth1 as maie appeare by example in the sequele4 ,the twelfe ,chapter4 ,the opinion of ,ferrarius touching charmes1 periapts1 appensions1 amulets1 c4 ,of ,homericall medicines1 of constant opinion1 and the effects thereof4 ,argerius ,ferrarius1 a physician in these daies of great account1 doth saie1 that for somuch as by no diet nor physicke anie disease can be so taken awaie or extinguished1 but that certeine dregs and relikes will remaine3 therefore physicians use physicall alligations1 appensions1 periapts1 amulets1 charmes1 characters1 c1 which he supposeth maie doo good2 but harme he is sure they can doo none3 urging that it is necessarie and expedient for a physician to leave nothing undone that may be devised for his patients recoverie2 and that by such meanes manie great cures are done4 ,he citeth a great number of experiments out of ,alexander ,trallianus1 ,aetius1 ,octavianus1 ,marcellus1 ,philodotus1 ,archigines1 ,philostratus1 ,plinie1 and ,dioscorides2 and would make men beleeve that ,galen 7who in truth despised and derided all those vanities7 recanted in his latter daies his former opinion1 and all his invectives tending against these magicall cures3 writing also a booke intituled ,de ,homerica medicatione1 which no man could ever see1 but one ,alexander ,trallianus1 who saith he saw it3 and further affirmeth1 that it is an honest mans part to cure the sicke1 by hooke or by crooke1 or by anie meanes whatsoever4 ,yea he saith that ,galen 7who indeed wrote and taught that ,incantamenta sunt muliercularum figmenta1 and be the onlie clokes of bad physicians7 affirmeth1 that there is vertue and great force in incantations4 ,as for example 7saith ,trallian7 ,galen being now reconciled to this opinion1 holdeth and writeth1 that the bones which sticke in ones throte1 are avoided and cast out with the violence of charmes and inchanting words2 yea and that thereby the stone1 the chollicke1 the falling sicknes1 and all fevers1 gowts1 fluxes1 fistulas1 issues of bloud1 and finallie whatsoever cure 7even beyond the skill of himselfe or anie other foolish physician7 is cured and perfectlie healed by words of inchantment4 ,marie ,m4 ,ferrarius 7although he allowed and practised this kind of physicke7 yet he protesteth that he thinketh it none otherwise effectuall1 than by the waie of constant opinion3 so as he affirmeth that neither the character1 nor the charme1 nor the witch1 nor the devill accomplish the cure2 as 7saith he7 the experiment of the toothach will manifestlie declare1 wherein the cure is wrought by the confidence or diffidence as well of the patient1 as of the agent2 according to the poets saieng3 ,arg4 ,fer4 lib4 de medendi methodo4 #b4 cap4 #aa4 ,de ,homerica medicatione4 ,this would be examined1 to see if ,galen be not slandered4 ,nos habitat non tartara1 sed nec sidera cli1 ,spiritus in nobis qui viget illa facit4 ,not hellish furies dwell in us1 ,nor starres with influence heavenlie2 ,the spirit that lives and rules in us1 ,doth every thing ingeniouslie1 ,englished by ,abraham ,fleming4 ,this 7saith he7 commeth to the unlearned1 through the opinion which they conceive of the characters and holie words3 but the learned that know the force of the mind and imagination1 worke miracles by meanes thereof2 so as the unlearned must have externall helps1 to doo that which the learned can doo with a word onelie4 ,he saith that this is called ,homerica medicatio1 bicause ,homer discovered the bloud of the word suppressed1 and the infections healed by or in mysteries4 ,the xiii4 ,chapter4 ,of the effects of amulets1 the drift of ,argerius ,ferrarius in the commendation of charmes1 c3 foure sorts of ,homericall medicines1 the choice thereof2 of imagination4 ,as touching mine opinion of these amulets1 characters1 and such other bables1 ,i have sufficientlie uttered it elsewhere3 and ,i will bewraie the vanitie of these superstitious trifles more largelie hereafter4 ,and therefore at this time ,i onelie saie1 that those amulets1 which are to be hanged or carried about one1 if they consist of hearbs1 rootes1 stones1 or some other metall1 they maie have diverse medicinable operations2 and by the vertue given to them by ,god in their creation1 maie worke strange effects and cures3 and to impute this vertue to anie other matter is witchcraft4 ,and whereas ,a4 ,ferrarius commendeth certeine amulets1 that have no shew of physicall operation2 as a naile taken from a crosse1 holie water1 and the verie signe of the crosse1 with such like popish stuffe3 ,i thinke he laboureth thereby rather to draw men to poperie1 than to teach or persuade them in the truth of physicke or philosophie4 ,and ,i thinke thus the rather1 for that he himselfe seeth the fraud hereof2 confessing that where these magicall physicians applie three seeds of three leaved grasse to a tertian ague1 and foure to a quartane1 that the number is not materiall4 ,but of these ,homericall medicines he saith there are foure sorts1 whereof amulets1 characters1 charmes are three3 howbeit he commendeth and preferreth the fourth above the rest2 and that he saith consisteth in illusions1 which he more properlie calleth stratagems4 ,of which sort of conclusions he alledgeth for example1 how ,philodotus did put a cap of lead upon ones head1 who imagined he was headlesse1 whereby the partie was delivered from his disease or conceipt4 ,item another cured a woman that imagined1 that a serpent or snake did continuallie gnaw and teare hir entrailes2 and that was done onelie by giving hir a vomit1 and by foisting into the matter vomited a little serpent or snake1 like unto that which she imagined was in hir bellie4 ,foure sorts of ,homericall medicines1 and which is the principall4 ,item1 another imagined that he alwaies burned in the fier1 under whose bed a fier was privilie conveied1 which being raked out before his face1 his fancie was satisfied1 and his heate allaied4 ,hereunto perteineth1 that the hickot is cured with sudden feare or strange newes3 yea by that meanes agues and manie other strange and extreame diseases have beene healed4 ,and some that have lien so sicke and sore of the gowt1 that they could not remove a joint1 through sudden feare of fier1 or ruine of houses1 have forgotten their infirmities and greefes1 and have runne awaie4 ,but in my tract upon melancholie1 and the effects of imagination1 and in the discourse of naturall magicke1 you shall see these matters largelie touched4 ,the force of fixed fansie1 opinion1 or strong conceipt4 ,the xiiii4 ,chapter4 ,choice of ,charmes against the falling evill1 the biting of a mad dog1 the stinging of a scorpion1 the toothach1 for a woman in travell1 for the ,kings evill1 to get a thorne out of any member1 or a bone out of ones throte1 charmes to be said fasting1 or at the gathering of hearbs1 for sore eies1 to open locks1 against spirits1 for the bots in a horsse1 and speciallie for the ,duke of ,albas horsse1 for sowre wines1 c4 ,there be innumerable charmes of conjurers1 bad physicians1 lewd surgians1 melancholike witches1 and couseners1 for all diseases and greefes2 speciallie for such as bad physicians and surgions knowe not how to cure1 and in truth are good stuffe to shadow their ignorance1 whereof ,i will repeate some4 ,for the falling evill4 ,take the sicke man by the hand1 and whisper these wordes softlie in his eare1 ,i conjure thee by the sunne and moone1 and by the gospell of this daie delivered by ,god to ,hubert1 ,giles1 ,cornelius1 and ,john1 that thou rise and fall no more4 ,otherwise3 ,drinke in the night at a spring water out of a skull of one that hath beene slaine4 ,otherwise3 ,eate a pig killed with a knife that slew a man4 ,otherwise as followeth4 ,ananizapta ferit mortem1 dum ldere qurit1 ,est mala mors capta1 dum dicitur ,ananizapta1 ,ananizapta ,dei nunc miserere mei4 ,ananizapta smiteth death1 whiles harme intendeth he1 ,this word ,ananizapta say1 and death shall captive be1 ,ananizapta of ,god1 have mercie now on me4 ,englished by ,abraham ,fleming4 ,against the biting of a mad dog4 ,put a silver ring on the finger1 within the which these words are graven ,habay habar hebar saie to the person bitten with a mad dog1 ,i am thy saviour1 loose not thy life3 and then pricke him in the nose thrise1 that at each time he bleed4 ,otherwise3 ,take pilles made of the skull of one that is hanged4 ,otherwise3 ,write upon a peece of bread1 ,irioni1 khiriora1 esser1 khuder1 feres2 and let it be eaten by the partie bitten4 ,otherwise3 ,o rex glori ,jesu ,christe1 veni cum pace3 ,in nomine patris max1 in nomine filii max1 in nomine spiritus sancti prax3 ,gasper1 ,melchior1 ,balthasar prax max ,deus ,i max ,but in troth this is verie dangerous2 insomuch as if it be not speedilie and cunninglie prevented1 either death or frensie insueth1 through infection of the humor left in the wound bitten by a mad dog3 which bicause bad surgions cannot cure1 they have therfore used foolish cousening charmes4 ,but ,dodonus in his herball saith1 that the hearbe ,alysson cureth it3 which experiment1 ,i doubt not1 will proove more true than all the charms in the world4 ,but where he saith1 that the same hanged at a mans gate or entrie1 preserveth him and his cattell from inchantment1 or bewitching1 he is overtaken with follie4 ,j4 ,bodinus4 lib4 de dmon #c4 cap4 #e4 ,against the biting of a scorpion4 ,saie to an asse secretlie1 and as it were whispering in his eare2 ,i am bitten with a ,scorpion4 ,against the toothach4 ,scarifie the gums in the greefe1 with the tooth of one that hath beene slaine4 ,otherwise3 ,galbes galbat1 galdes galdat4 ,otherwise3 ,a ab hur hus1 c4 ,otherwise3 ,at saccaring of masse hold your teeth togither1 and say 99,os non comminuetis ex eo4 ,otherwise3 strigiles falcesq2 dentat1 dentium dolorem persanate2 ,o horssecombs and sickles that have so many teeth1 come heale me now of my toothach4 99 ,that is1 ,you shall not breake or diminish a bone of him4 ,a charme to release a woman in travell4 ,throwe over the top of the house1 where a woman in travell lieth1 a stone1 or any other thing that hath killed three living creatures2 namelie1 a man1 a wild bore1 and a she beare4 ,to heale the ,kings or ,queenes evill1 or any other sorenesse in the throte4 ,remedies to cure the ,kings or ,queenes evill1 is first to touch the place with the hand of one that died an untimelie death4 ,otherwise3 ,let a virgine fasting laie hir hand on the sore1 and saie2 ,apollo denieth that the heate of the plague can increase1 where a naked virgine quencheth it3 and spet three times upon it4 ,a charme read in the ,romish church1 upon saint ,blazes daie1 that will fetch a thorne out of anie place of ones bodie1 a bone out of the throte1 c3 ,lect4 #c4 ,for the fetching of a thorne out of any place of ones bodie1 or a bone out of the throte1 you shall read a charme in the ,romish church upon ,s4 ,blazes daie2 to wit1 ,call upon ,god1 and remember ,s4 ,blaze4 ,this ,s4 ,blaze could also heale all wild beasts that were sicke or lame1 with laieng on of his hands3 as appeareth in the lesson red on his daie1 where you shall see the matter at large4 ,a charme for the headach4 ,tie a halter about your head1 wherewith one hath beene hanged4 ,a charme to be said each morning by a witch fasting1 or at least before she go abroad4 ,the fier bites1 the fier bites1 the fier bites2 ,hogs turd over it1 hogs turd over it1 hogs turd over it2 ,the father with thee1 the sonne with me1 the holie-ghost betweene us both to be3 ter4 ,then spit over one shoulder1 and then over the other1 and then three times right forward4 ,another charme that witches use at the gathering of their medicinable hearbs4 ,haile be thou holie hearbe growing on the ground ,all in the mount 99,calvarie first wert thou found1 ,thou art good for manie a sore1 ,and healest manie a wound1 ,in the name of sweete ,jesus ,i take thee from the ground4 99 ,though neither the hearbe nor the witch never came there4 ,an old womans charme1 wherewith she did much good in the countrie1 and grew famous thereby4 ,an old woman that healed all diseases of cattell 7for the which she never tooke any reward but a penie and a loafe7 being seriouslie examined by what words she brought these things to passe1 confessed that after she had touched the sicke creature1 she alwaies departed immediatelie2 saieng3 ,my loafe in my lap1 my penie in my pursse2 ,thou are never the better1 and ,i am never the wursse4 ,another like charme4 ,note the force of constant opinion1 or fixed fancy4 ,a ,gentlewoman having sore eies1 made hir mone to one1 that promised hir helpe1 if she would follow his advise3 which was onelie to weare about hir necke a scroll sealed up1 whereinto she might not looke4 ,and she conceiving hope of cure thereby1 received it under the condition1 and left hir weeping and teares1 wherewith she was woont to bewaile the miserable darkenesse1 which she doubted to indure3 whereby in short time hir eies were well amended4 ,but alas6 she lost soone after that pretious jewell1 and thereby returned to hir woonted weeping1 and by consequence to hir sore eies4 ,howbeit1 hir jewell or scroll being found againe1 was looked into by hir deere friends1 and this onelie posie was conteined therein3 ,the divell pull out both thine eies1 ,and 99etish in the holes likewise4 99 ,spell the word backward1 and you shall soone see this slovenlie charme or appension4 ,whereby partlie you may see what constant opinion can doo1 according to the saieng of ,plato2 ,if a mans fansie or mind give him assurance that a hurtfull thing shall doo him good1 it may doo so1 c4 ,a charme to open locks4 ,as the hearbes called ,aethiopides will open all locks 7if all be true that inchanters saie7 with the help of certeine words3 so be there charmes also and periapts1 which without any hearbs can doo as much3 as for example4 ,take a peece of wax crossed in baptisme1 and doo but print certeine floures therein1 and tie them in the hinder skirt of your shirt2 and when you would undoo the locke1 blow thrise therin1 saieng2 ,arato hoc partiko hoc maratarykin4 ,i open this doore in thy name that ,i am forced to breake1 as thou brakest hell gates1 ,in nomine patris1 filii1 spiritus sancti1 ,amen4 ,theevish charmes4 ,a charme to drive awaie spirits that haunt anie house4 ,hang in everie of the foure corners of your house this sentence written upon virgine parchment2 a,omnis spiritus laudet ,dominum3 b,mosen habent prophetas3 c,exurgat ,deus et dissipentur inimici ejus4 ,this is called and counted the ,paracelsian charme4 a ,psal4 #aej4 b ,luk4 #af4 c ,psa4 #fd4 ,a prettie charme or conclusion for one possessed4 ,the possessed bodie must go upon his or hir knees to the church1 how farre so ever it be off from their lodging2 and so must creepe without going out of the waie1 being the common high waie1 in that sort1 how fowle and durtie soever the same be2 or whatsoever lie in the waie1 not shunning anie thing whatsoever1 untill he come to the church1 where he must heare99 masse devoutlie1 and then followeth recoverie4 99 ,memorandum that hearing of masse be in no case omitted1 quoth ,nota4 ,another for the same purpose4 ,there must be commended to some poore begger the saieng of five ,pater nosters1 and five ,aves2 the first to be said in the name of the partie possessed1 or bewitched3 for that ,christ was led into the garden2 secondlie1 for that ,christ did sweat both water and bloud2 thirdlie1 for that ,christ was condemned2 fourthlie1 for that he was crucified guiltlesse2 and fiftlie1 for that he suffered to take awaie our sinnes4 ,then must the sicke bodie heare masse eight daies together1 standing in the place where the gospell is said1 and must mingle holie water with his meate and his drinke1 and holie salt also must be a portion of the mixture4 ,another to the same effect4 ,the sicke man must fast three daies1 and then he with his parents must come to church1 upon an embering fridaie1 and must heare the masse for that daie appointed1 and so likewise the saturdaie and sundaie following4 ,and the preest must read upon the sicke mans head1 that gospell which is read in ,september1 and in grape harvest1 after the feast of holie crosse ,in diebus quatuor temporum1 in ember daies3 then let him write it and carrie it aboute his necke1 and he shall be cured4 ,johannes ,anglicus ex ,constantino1 ,gualtero1 ,bernardo1 ,gilberto1 c4 ,another charme or witch-craft for the same4 ,this office or conjuration following was first authorised and printed at ,rome1 and afterwards at ,avenion1 ,anno4 #aeae4 ,and least that the divell should lie hid in some secret part of the bodie1 everie part thereof is named2 ,obsecro te ,jesu ,christe1 c3 that is3 ,i beseech thee ,o ,lord ,jesus ,christ1 that thou pull out of everie member of this man all infirmities1 from his head1 from his haire1 from his braine1 from his forhead1 from his eies1 from his nose1 from his eares1 from his mouth1 from his toong1 from his teeth1 from his jawes1 from his throte1 from his necke1 from his backe1 from his brest1 from his paps1 from his heart1 from his stomach1 from his sides1 from his flesh1 from his bloud1 from his bones1 from his legs1 from his feete1 from his fingers1 from the soles of his feete1 from his marrowe1 from his sinewes1 from his skin1 and from everie joint of his members1 c4 ,doubtles ,jesus ,christ could have no starting hole1 but was hereby everie waie prevented and pursued2 so as he was forced to doo the cure3 for it appeareth hereby1 that it had beene insufficient for him to have said2 ,depart out of this man thou uncleane spirit1 and that when he so said he did not performe it4 ,i doo not thinke that there will be found among all the heathens superstitious fables1 or among the witches1 conjurors1 couseners1 poets1 knaves1 fooles1 c3 that ever wrote1 so impudent and impious a lie or charme as is read in ,barnardine de bustis2 where1 to cure a sicke man1 ,christs bodie1 to wit3 a wafer cake1 was outwardlie applied to his side1 and entred into his heart1 in the sight of all the standers by4 ,now1 if grave authors report such lies1 what credit in these cases shall we attribute unto the old wives tales1 that ,sprenger1 ,institor1 ,bodine1 and others write8 ,even as much as to ,ovids ,metamorphosis1 ,aesops fables1 ,moores ,utopia1 and diverse other fansies2 which have as much truth in them1 as a blind man hath sight in his eie4 ,barnard4 de bustis in ,rosar4 serm4 serm4 #ae4 ,a charme for the bots in a horsse4 ,you must both saie and doo thus upon the diseased horsse three daies together1 before the sunne rising3 ,in nomine patris filii spiritussancti2 ,exorcizo te vermem per ,deum patrem1 filium spiritumsanctum3 that is1 ,in the name of ,god the ,father1 the ,sonne1 the ,holy-ghost1 ,i conjure thee ,o worme by ,god the ,father1 the ,sonne1 the ,holy-ghost2 that thou neither eat nor drinke the flesh bloud or bones of this horsse2 and that thou hereby maist be made as patient as ,job1 and as good as ,s4 ,john ,baptist1 when he baptised ,christ in ,jordan1 ,in nomine patris filii spiritussancti4 ,and then saie three ,pater nosters1 and three ,aves1 in the right eare of the horsse1 to the glorie of the holie trinitie4 ,dominus filius spiritus ,maria4 ,there are also divers bookes imprinted1 as it should appeare with the authoritie of the church of ,rome1 wherein are conteined manie medicinall praiers1 not onelie against all diseases of horsses1 but also for everie impediment and fault in a horsse3 in so much as if a shoo fall off in the middest of his journie1 there is a praier to warrant your horsses hoofe1 so as it shall not breake1 how far so ever he be from the ,smithes forge4 ,item1 the ,duke of ,alba his horsse was consecrated1 or canonized1 in the lowe countries1 at the solemne masse2 wherein the popes bull1 and also his charme was published 7which ,i will hereafter recite7 he in the meane time sitting as ,vice-roy with his consecrated standard in his hand1 till masse was done4 ,the smiths will canne them small thankes for this praier4 ,a charme against vineager4 ,that wine wax not eager1 write on the vessell1 99,gustate videte1 quoniam suavis est ,dominus4 99 ,ps4 #cc4 #i4 ,vulg4 ,o notable blasphemie4 ,the xv4 ,chapter4 ,the inchanting of serpents and snakes1 objections aunswered concerning the same2 fond reasons whie charmes take effect therin1 ,mahomets pigeon1 miracles wrought by an ,asse at ,memphis in ,aegypt1 popish charmes against serpents1 of miracle workers1 the tameing of snakes1 ,bodins lie of snakes4 ,concerning the charming of serpents and snakes1 mine adversaries 7as ,i have said7 thinke they have great advantage by the words of ,david in the fiftie eight psalme2 and by ,jeremie1 chapter eight1 expounding the one prophet by ,virgil1 the other by ,ovid4 ,for the words of ,david are these2 ,their poison is like the poison of a serpent1 and like a deafe adder1 that stoppeth his eare1 and heareth not the voice of the charmer1 charme he never so cunninglie4 ,the words of ,virgil are these1 ,frigidus in pratis cantando rumpitur anguis4 ,as he might saie1 ,david thou liest2 for the cold natured snake is by the charmes of the inchanters broken all to peeces in the field where he lieth4 ,then commeth ,ovid1 and he taketh his countriemans part1 saieng in the name and person of a witch2 ,vipereas rumpo verbis carmine fauces2 that is1 ,i with my words and charmes can breake in sunder the vipers jawes4 ,marrie ,jeremie on the other side encountereth this poeticall witch1 and he not onelie defendeth1 but expoundeth his fellowe prophets words1 and that not in his owne name1 but in the name of almightie ,god2 saieng1 ,i will send serpents and cockatrices among you1 which cannot be charmed4 ,psal4 #eh4 ,virg4 eclog4 #h4 ,ovid4 metamor4 #g4 ,jerem4 #h4 #ag4 ,now let anie indifferent man 7christian or heathen7 judge1 whether the words and minds of the prophets doo not directlie oppugne these poets words 7,i will not saie minds37 for that ,i am sure they did therein but jest and trifle1 according to the common fabling of lieng poets4 ,and certeinlie1 ,i can encounter them two with other two poets2 namelie ,propertius and ,horace1 the one merrilie deriding1 the other seriouslie impugning their fantasticall poetries1 concerning the power and omnipotencie of witches4 ,for where ,virgil1 ,ovid1 c3 write that witches with their charmes fetch downe the moone and starres from heaven1 etc42 ,propertius mocketh them in these words following3 ,at vos deduct quibus est fallacia ,lun1 ,et labor in magicis sacra piare focis1 ,en agedum domin mentem convertite nostr1 ,et facite illa meo palleat ore magis1 ,tunc ego crediderim vobis sidera amnes ,posse ,circeis ducere carminibus3 ,but you that have the subtill slight1 ,of fetching downe the moone from skies2 ,and with inchanting fier bright1 ,attempt to purge your sacrifies3 ,lo now1 go to1 turne 7if you can7 ,our madams mind and sturdie hart1 ,and make hir face more pale and wan1 ,than mine3 which if by magicke art ,you doo1 then will ,i soone beleeve1 ,that by your witching charmes you can ,from skies aloft the starres remeeve1 ,and rivers turne from whence they ran4 ,englished by ,abraham ,fleming4 ,and that you may see more certeinlie1 that these poets did but jest and deride the credulous and timerous sort of people1 ,i thought good to shew you what ,ovid saith against himselfe1 and such as have written so incrediblie and ridiculouslie of witches omnipotencie3 ,nec medi magicis finduntur cantibus angues1 ,nec redit in fontes unda supina suos3 ,snakes in the middle are not riven with charmes of witches cunning1 ,nor waters to their fountaines driven by force of backward running4 ,englished by ,abraham ,fleming4 ,as for ,horace his verses ,i omit them1 bicause ,i have cited them in another place4 ,and concerning this matter ,cardanus saith1 that at everie eclipse they were woont to thinke1 that witches pulled downe the sunne and moone from heaven4 ,and doubtles1 hence came the opinion of that matter1 which spred so farre1 and continued so long in the common peoples mouthes1 that in the end learned men grew to beleeve it1 and to affirme it in writing4 ,card4 lib4 #ae4 de var4 rer4 cap4 #hj4 ,but here it will be objected1 that bicause it is said 7in the places by me alledged7 that snakes or vipers cannot be charmed2 ,ergo other things may3 ,to answer this argument1 ,i would aske the witchmonger this question1 to wit2 ,whether it be expedient1 that to satisfie his follie1 the ,holie-ghost must of necessitie make mention of everie particular thing that he imagineth may be bewitched8 ,i would also aske of him1 what privilege a snake hath more than other creatures1 that he onelie may not1 and all other creatures may be bewitched8 ,i hope they will not saie1 that either their faith or infidelitie is the cause thereof2 neither doo ,i admit the answer of such divines as saie1 that he cannot be bewitched3 for that he seduced ,eve2 by meanes whereof ,god himselfe curssed him2 and thereby he is so privileged1 as that no witches charme can take hold of him4 ,but more shall be said hereof in the sequele4 ,an objection answered4 ,danus saith1 that witches charmes take soonest hold upon snakes and adders2 bicause of their conference and familiaritie with the divell1 whereby the rather mankind through them was seduced4 ,let us seeke then an answer for this cavill2 although in truth it needeth not3 for the phrase of speach is absolute1 importes not a speciall qualitie proper to the nature of a viper anie more1 than when ,i saie2 ,a connie cannot flie3 you should gather conclude thereupon1 that ,i ment that all other beasts could flie4 ,but you shall understand1 that the cause why these vipers can rather withstand the voice practise of inchanters and sorcerers1 than other creatures1 is3 for that they being in bodie and nature venomous1 cannot so soone or properlie receive their destruction by venome1 wherby the witches in other creatures bring their mischeefous practises more easilie to passe1 according to ,virgils saieng ,dan4 in dialog4 cap4 #c4 ,corruptque lacus1 infecit pabula tabo1 ,virg4 geo4 #d4 ,she did infect with poison strong ,both ponds and pastures all along4 ,englished by ,abraham ,fleming4 ,and thereupon the prophet alludeth unto their corrupt and inflexible nature1 with that comparison3 and not 7as ,tremelius is faine to shift it7 with stopping one eare with his taile1 and laieng the other close to the ground2 bicause he would not heare the charmers voice4 ,for the snake hath neither such reason2 nor the words such effect3 otherwise the snake must know our thoughts4 ,it is also to be considered1 how untame by nature these vipers 7for the most part7 are2 in so much as they be not by mans industrie or cunning to be made familiar1 or traind to doo anie thing1 whereby admiration maie be procured3 as ,bomelio ,feates his dog could doo2 or ,mahomets pigeon1 which would resort unto him1 being in the middest of his campe1 and picke a pease out of his eare2 in such sort that manie of the people thought that the ,holie-ghost came and told him a tale in his eare3 the same pigeon also brought him a scroll1 wherein was written1 ,rex esto1 and laid the same in his necke4 ,and bicause ,i have spoken of the docilitie of a dog and a pigeon1 though ,i could cite an infinite number of like tales1 ,i will be bold to trouble you but with one more4 ,feates his dog1 and ,mahomets pigeon4 ,at ,memphis in ,aegypt1 among other juggling knacks1 which were there usuallie shewed1 there was one that tooke such paines with an asse1 that he had taught him all these qualities following4 ,and for gaine he caused a stage to be made1 and an assemblie of people to meete2 which being done1 in the maner of a plaie1 he came in with his asse1 and said2 ,the ,sultane hath great need of asses to helpe to carrie stones and other stuffe1 towards his great building which he hath in hand4 ,the asse immediatlie fell downe to the ground1 and by all signes shewed himselfe to be sicke1 and at length to give up the ghost3 so as the juggler begged of the assemblie monie towards his losse4 ,and having gotten all that he could1 he said2 ,now my maisters1 you shall see mine asse is yet alive1 and dooth but counterfet2 bicause he would have some monie to buie him provender1 knowing that ,i was poore1 and in some need of releefe4 ,hereupon he would needs laie a wager1 that his asse was alive1 who to everie mans seeming was starke dead4 ,and when one had laid monie with him thereabout1 he commanded the asse to rise1 but he laie still as though he were dead3 then did he beate him with a cudgell1 but that would not serve the turne1 untill he addressed this speech to the asse1 saieng 7as before7 in open audience2 ,the ,sultane hath commanded1 that all the people shall ride out to morrow1 and see the triumph1 and that the faire ladies will then ride upon the fairest asses1 and will give notable provender unto them1 and everie asse shall drinke of the sweete water of ,nilus3 and then lo the asse did presentlie start up1 and advance himselfe exceedinglie4 ,lo 7quoth his maister7 now ,i have wonne3 but in troth the ,maior hath borrowed mine asse1 for the use of the old ilfavoured witch his wife3 and thereupon immediatlie he hoong downe his eares1 and halted downe right1 as though he had beene starke lame4 ,then said his maister2 ,i perceive you love yoong prettie wenches3 at which words he looked up1 as it were with joifull cheere4 ,and then his maister did bid him go choose one that should ride upon him2 and he ran to a verie handsome woman1 and touched hir with his head3 c4 ,a snake will never be brought to such familiaritie1 c4 ,bodin saith1 that this was a man in the likenesse of an asse3 but ,i maie rather thinke that he is an asse in the likenesse of a man4 ,well1 to returne to our serpents1 ,i will tell you a storie concerning the charming of them1 and the event of the same4 ,a storie declaring the great docilitie of an asse4 ,j4 ,bod4 lib4 de dm4 #b4 cap4 #f4 ,in the citie of ,salisborogh there was an inchanter1 that before all the people tooke upon him to conjure all the serpents and snakes within one mile compasse into a great pit or dike1 and there to kill them4 ,when all the serpents were gathered togither1 as he stood upon the brinke of the pit1 there came at the last a great and a horrible serpent1 which would not be gotten downe with all the force of his incantations3 so as 7all the rest being dead7 he flew upon the inchanter1 and clasped him in the middest1 and drew him downe into the said dike1 and there killed him4 ,you must thinke that this was a divell in a serpents likenesse1 which for the love he bare to the poore snakes1 killed the sorcerer2 to teach all other witches to beware of the like wicked practise4 ,and surelie1 if this be not true1 there be a great number of lies conteined in ,m4 ,mal4 and in ,j4 ,bodin4 ,and if this be well weighed1 and conceived1 it beateth downe to the ground all those witchmongers arguments1 that contend to wring witching miracles out of this place4 ,for they disagree notablie1 some denieng and some affirming that serpents maie be bewitched4 ,neverthelesse1 bicause in everie point you shall see how poperie agreeth with paganisme1 ,i will recite certeine charmes against vipers1 allowed for the most part in and by the church of ,rome3 as followeth4 ,mal4 malef4 part #b4 qu4 #c4 cap #i4 ,john4 ,bodin4 ,i conjure thee ,o serpent in this houre1 by the five holie woonds of our ,lord1 that thou remove not out of this place1 but here staie1 as certeinelie as ,god was borne of a pure virgine4 ,otherwise3 ,i conjure thee serpent ,in nomine patris1 filii1 spiritus sancti3 ,i command thee serpent by our ladie ,s4 ,marie1 that thou obeie me1 as wax obeieth the fier1 and as fier obeieth water2 that thou neither hurt me1 nor anie other christian1 as certeinelie as ,god was borne of an immaculate virgine1 in which respect ,i take thee up1 ,in nomine patris filii1 spiritus sancti3 ,ely lash eiter1 ely lash eiter1 ely lash eiter4 ,otherwise3 ,o vermine1 thou must come as ,god came unto the ,jewes4 ,otherwise3 ,l4 ,vairus saith1 that ,serpens quernis frondibus contacta1 that a serpent touched with oke leaves dieth1 and staieth even in the beginning of his going1 if a feather of the bird ,ibis be cast or throwne upon him3 and that a viper smitten or hot with a reed is astonied1 and touched with a beechen branch is presentlie numme and stiffe4 ,exorcismes or conjuratis against serpents4 ,l4 ,vair4 lib4 de fascinat4 #a4 cap4 #d4 ,here is to be remembred1 that manie use to boast that they are of ,s4 ,paules race and kinred1 shewing upon their bodies the prints of serpents3 which 7as the papists affirme7 was incident to all them of ,s4 ,paules stocke4 ,marie they saie herewithall1 that all his kinsfolks can handle serpents1 or anie poison without danger4 ,others likewise have 7as they brag7 a ,katharine wheele upon their bodies1 and they saie they are kin to ,s4 ,katharine1 and that they can carrie burning coles in their bare hands1 and dip their said hands in hot skalding liquor1 and also go into hot ovens4 ,whereof though the last be but a bare jest1 and to be doone by anie that will prove 7as a bad fellow in ,london had used to doo1 making no tariance at all therein37 yet there is a shew made of the other1 as though it were certeine and undoubted2 by annointing the hands with the juice of mallowes1 mercurie1 urine1 c3 which for a little time are defensatives against these scalding liquors1 and scortching fiers4 ,usurpers of kinred with blessed ,paule and ,s ,katharine4 ,but they that take upon them to worke these mysteries and miracles1 doo indeed 7after rehearsall of these and such like words and charmes7 take up even in their bare hands1 those snakes and vipers1 and sometimes put them about their necks1 without receiving anie hurt thereby1 to the terror and astonishment of the beholders1 which naturallie both feare and abhorre all serpents4 ,but these charmers 7upon my word7 dare not trust to their charmes1 but use such an inchantment1 as everie man maie lawfullie use1 and in the lawfull use thereof maie bring to passe that they shalbe in securitie1 and take no harme1 how much soever they handle them3 marie with a woollen rag they pull out their teeth before hand1 as some men saie2 but as truth is1 they wearie them1 and that is of certeintie4 ,and surelie this is a kind of witchcraft1 which ,i terme private confederacie4 ,bodin saith1 that all the snakes in one countrie were by charmes and verses driven into another region3 perhaps he meaneth ,ireland1 where ,s4 ,patrike is said to have doone it with his holinesse1 c4 ,j4 ,bodin4 lib4 de dm4 #a4 cap4 #c4 ,james ,sprenger1 and ,henrie ,institor affirme1 that serpents and snakes1 and their skins exceed all other creatures for witchcraft3 in so much as witches doo use to burie them under mens threshholds1 either of the house or stalles1 whereby barrennes is procured both to woman and beast3 yea and that the verie earth and ashes of them continue to have force of fascination4 ,in respect whereof they wish all men now and then to dig awaie the earth under their threshholds1 and to sprinkle holie water in the place1 also to hang boughes 7hallowed on midsummer daie7 at the stall doore where the cattell stand3 produce examples thereupon1 of witches lies1 or else their owne1 which ,i omit2 bicause ,i see my booke groweth to be greater than ,i meant it should be4 ,the xvi4 ,chapter4 ,charmes to carrie water in a sive1 to know what is spoken of us behind our backs1 for bleare eies1 to make seeds to growe well1 of images made of wax1 to be rid of a witch1 to hang hir up1 notable authorities against waxen images1 a storie bewraieng the knaverie of waxen images4 ,leonardus ,vairus saith1 that there was a praier extant1 whereby might be carried in a sive1 water1 or other liquor3 ,i thinke it was ,clam claie2 which a crow taught a maid1 that was promised a cake of so great quantitie1 as might be kneded of so much floure as she could wet with the water that she brought in a sive1 and by that meanes she clamd it with claie1 brought in so much water1 as whereby she had a great cake1 and so beguiled hir sisters1 c4 ,and this tale ,i heard among my grandams maides1 whereby ,i can decipher this witchcraft4 ,item1 by the tingling of the eare1 men heretofore could tell what was spoken of them4 ,if anie see a scorpion1 and saie this word 7,bud7 he shall not be stoong or bitten therewith4 ,these two ,greeke letters and written in a paper1 and hoong about ones necke1 preserve the partie from bleereiednesse4 ,cummin or hempseed sowne with curssing and opprobrious words grow the faster and the better4 ,berosus ,anianus maketh witchcraft of great antiquitie3 for he saith1 that ,cham touching his fathers naked member uttered a charme1 wherby his father became emasculated or deprived of the powers generative4 ,l4 ,vairus lib4 fascin4 #a4 ca4 #e4 ,oratio ,tusc vestalis4 ,of the word 7,bud7 and the ,greeke letters 4 ,a charme teaching how to hurt whom you list with images of wax1 c4 ,make an image in his name1 whom you would hurt or kill1 of new virgine wax2 under the right arme poke whereof place a swallowes hart1 and the liver under the left2 then hang about the necke thereof a new thred in a new needle pricked into the member which you would have hurt1 with the rehearsall of certeine words1 which for the avoiding of foolish superstition and credulitie in this behalfe is to be omitted4 ,and if they were inserted1 ,i dare undertake they would doo no harme1 were it not to make fooles1 and catch gudgins4 ,otherwise3 ,sometimes these images are made of brasse1 and then the hand is placed where the foote should be1 and the foote where the hand1 and the face downeward4 ,otherwise3 ,for a greater mischeefe1 the like image is made in the forme of a man or woman1 upon whose head is written the certeine name of the partie3 and on his or hir ribs these words1 ,ailif1 casyl1 zaze1 hit mel meltat3 then the same must be buried4 ,otherwise3 ,in the dominion of ,mars1 two images must be prepared1 one of wax1 the other of the earth of a dead man2 each image must have in his hand a sword wherwith a man hath beene slaine1 he that must be slaine may have his head thrust through with a foine4 ,in both must be written certeine peculiar characters1 and then must they be hid in a certeine place4 ,otherwise3 ,to obteine a womans love1 an image must be made in the houre of ,venus1 of virgine wax1 in the name of the beloved1 wherupon a character is written1 is warmed at a fier1 and in dooing therof the name of some angell must be mentioned4 ,to be utterlie rid of the witch1 and to hang hir up by the haire1 you must prepare an image of the earth of a dead man to be baptised in another mans name1 whereon the name1 with a character1 must be written3 then must it be perfumed with a rotten bone1 and then these psalmes read backward3 ,domine ,dominus noster1 ,dominus illuminatio mea1 ,domine exaudi orationem meam1 ,deus laudem meam ne tacueris3 and then burie it1 first in one place1 and afterwards in another4 ,howbeit1 it is written in the #ba article of the determination of ,paris1 that to affirme that images of brasse1 lead1 gold1 of white or red wax1 or of any other stuffe 7conjured1 baptised1 consecrated1 or rather execrated through these magicall arts at certeine days7 have woonderfull vertues1 or such as are avowed in their bookes or assertions1 is error in faith1 naturall philosophie1 and true astronomie3 yea it is concluded in the #bb article of that councell1 that it is as great an error to beleeve those things1 as to doo them4 ,the practiser of these charmes must have skill in the planetarie motions1 or else he may go shoo the goose4 ,but concerning these images1 it is certeine that they are much feared among the people1 and much used among cousening witches1 as partlie appeereth in this discourse of mine else-where1 as partlie you may see by the contents of this storie following4 ,not long sithence1 a yoong maiden 7dwelling at new ,romnie heere in ,kent7 being the daughter of one ,m4 ,l4 ,stuppenie 7late ,jurat of the same towne but dead before the execution hereof7 and afterwards the wife of ,thomas ,eps1 who is at this instant ,maior of ,romnie7 was visited with sicknesse1 whose mother and father in lawe being abused with credulitie concerning witches supernaturall power1 repaired to a famous witch called mother ,baker1 dwelling not far from thence at a place called ,stonstreet1 who 7according to witches cousening custome7 asked whether they mistrusted not some bad neighbour1 to whom they answered that indeed they doubted a woman neere unto them 7and yet the same woman was1 of the honester wiser sort of hir neighbors1 reputed a good creature47 ,nevertheles the witch told them that there was great cause of their suspicion3 for the same 7said she7 is the verie partie that wrought the maidens destruction1 by making a hart of wax1 and pricking the same with pins and needels2 affirming also that the same neighbor of hirs had bestowed the same in some secret corner of the house4 ,this being beleeved1 the house was searched by credible persons1 but nothing could be found4 ,the witch or wise woman being certified hereof1 continued hir assertion1 and would needs go to the house where she hir selfe 7as she affirmed7 would certeinlie find it4 ,when she came thither1 she used hir cunning 7as it chanced7 to hir owne confusion1 or at leastwise to hir detection3 for heerein she did1 as some of the wiser sort mistrusted that she woulde doo1 laieng downe privilie such an image 7as she had before described7 in a corner1 which by others had beene most diligentlie searched looked into1 by that means hir cousenage was notablie bewraied4 ,and ,i would wish that all witchmongers might paie for their lewd repaire to inchantors1 and consultation with witches1 and such as have familiar spirits1 as some of these did1 and that by the order of the high commissioners1 which partlie for respect of neighborhood1 and partlie for other considerations1 ,i leave unspoken of4 ,a proved storie concerning the premisses4 ,the xvii4 ,chapter4 ,sundrie sorts of charmes tending to diverse purposes1 and first1 certeine charmes to make taciturnitie in tortures4 ,imparibus meritis tria pendent corpora ramis1 ,dismas ,gestas1 in medio est divina potestas1 ,dismas damnatur1 ,gestas ad astra levatur3 ,this charm seemeth to allude to ,christ crucified betweene the two theevs4 ,three bodies on a bough doo hang1 for merits of inequalitie1 ,dismas and ,gestas1 in the midst the power of the divinitie4 ,dismas is damned1 but ,gestas lif- ted up above the starres on hie4 ,englished by ,abraham ,fleming4 ,also this3 ,eructavit cor meum verbum bonum veritatem nunquam dicam regi4 ,otherwise3 ,as the milke of our ladie was lussious to our ,lord ,jesus ,christ2 so let this torture or rope be pleasant to mine armes and members4 ,otherwise3 ,jesus autem transiens per medium illorum ibat4 ,otherwise3 ,you shall not break a bone of him4 ,psal4 #dd4 ,luk4 #d4 ,john4 #ai ,counter charmes against these and all other witchcrafts1 in the saieng also whereof witches are vexed1 c4 ,eructavit cor meum verbum bonum1 dicam cuncta opera mea regi4 ,otherwise3 ,domine labia mea aperies1 os meum annunciabit veritatem4 ,otherwise3 ,contere brachia iniqui rei1 lingua maligna subvertetur4 ,psal4 #dd4 ,scripture properlie applied4 ,a charme for the choine cough4 ,take three sips of a chalice1 when the preest hath said masse1 and swallow it downe with good devotion1 c4 ,for corporall or spirituall rest4 ,in nomine patris1 up and downe1 ,et filii spiritus sancti upon my crowne1 ,crux ,christi upon my brest1 ,sweete ladie send me eternall rest699 99 ,ital4 ,rom4 ,charmes to find out a theefe4 ,the meanes how to find out a theefe1 is thus3 ,turne your face to the east1 and make a crosse upon christall with oile olive1 and under the crosse write these two words ,saint ,helen499 ,then a child that is innocent1 and a chast virgine borne in true wedlocke1 and not base begotten1 of the age of ten yeares1 must take the christall in his hand1 and behind his backe1 kneeling on thy knees1 thou must devoutlie and reverentlie saie over this praier thrise3 ,i beseech thee my ladie ,s4 ,helen1 mother of king ,constantine1 which diddest find the crosse whereupon ,christ died3 by that thy holie devotion1 and invention of the crosse1 and by the same crosse1 and by the joy which thou conceivedst at the finding thereof and by the love which thou barest to thy sonne ,constantine1 and by the great goodnes which thou dooest alwaies use1 that thou shew me in this christall1 whatsoever ,i aske or desire to knowe2 ,amen4 ,and when the child seeth the angell in the christall1 demand what you will1 and the angell will make answer thereunto4 ,memorandum1 that this be doone just at the sunne rising1 when the wether is faire and cleere4 ,o most woonderfull vertue hidden in the letters of ,s4 ,helens holie name6 99 ,so in text4 ,rom4 ,cardanus derideth these and such like fables1 and setteth downe his judgement therein accordinglie1 in the sixteenth booke ,de rerum var4 ,these conjurors and couseners forsooth will shew you in a glasse the theefe that hath stolne anie thing from you1 and this is their order4 ,they take a glasse viall full of holie water1 and set it upon a linnen cloth1 which hath beene purified1 not onelie by washing1 but by sacrifice1 c4 ,on the mouth of the viall or urinall1 two olive leaves must be laid acrosse1 with a litle conjuration said over it1 by a child2 to wit thus3 ,angele bone1 angele candide1 per tuam sanctitatem1 memq2 virginitatem1 ostende mihi furem3 with three ,pater nosters1 three ,aves1 and betwixt either of them a 99crosse made with the naile of the thumbe upon the mouth of the viall2 and then shall be seene angels ascending and descending as it were motes in the sunne beames4 ,the theefe all this while shall suffer great torments1 and his face shall be seene plainlie1 even as plainlie ,i beleeve as the man in the moone4 ,for in truth1 there are toies artificiallie conveied into the glasse1 which will make the water bubble1 and devises to make images appeare in the bubbles3 as also there be artificiall glasses1 which will shew unto you that shall looke thereinto1 manie images of diverse formes1 and some so small and curious1 as they shall in favour resemble whom so ever you thinke upon4 ,looke in ,john ,bap4 ,neap4 for the confection of such glasses4 ,the subtilties hereof are so detected1 and the mysteries of the glasses so common now1 and their cousenage so well knowne1 c3 that ,i need not stand upon the particular confutation hereof4 ,cardanus in the place before cited reporteth1 how he tried with children these and diverse circumstances the whole illusion1 and found it to be plaine knaverie and cousenage4 ,card4 lib4 #af4 de var4 rer4 cap4 #ic4 99 ,for if the crosse be forgotten all is not woorth a pudding4 ,another waie to find out a theefe that hath stolne anie thing from you4 ,go to the sea side1 and gather as manie pebles as you suspect persons for that matter2 carrie them home1 and throwe them into the fier1 and burie them under the threshhold1 where the parties are like to come over4 ,there let them lie three daies1 and then before sunne rising take them awaie4 ,then set a porrenger full of water in a circle1 wherein must be made crosses everie waie1 as manie as can stand in it2 upon the which must be written3 ,christ overcommeth1 ,christ reigneth1 ,christ commandeth4 ,the porrenger also must be signed with a crosse1 and a forme of conjuration must be pronounced4 ,then each stone must be throwne into the water1 in the name of the suspected4 ,and when you put in the stone of him that is guiltie1 the stone will make the water boile1 as though glowing iron were put thereinto4 ,which is a meere knacke of legier de maine1 and to be accomplished diverse waies4 ,to put out the theeves eie4 ,read the seven 99psalmes with the ,letanie1 and then must be said a horrible praier to ,christ1 and ,god the father1 with a cursse against the theefe4 ,then in the middest of the step of your foote1 on the ground where you stand1 make a circle like an eie1 and write thereabout certeine barbarous names1 and drive with a coopers hammar1 or addes into the middest thereof a brasen naile consecrated1 saieng3 ,justus es ,domine1 justa judicia tua4 ,then the theefe shall be bewraied by his crieng out4 99 penitential ,another waie to find out a theefe4 ,sticke a paire of sheeres in the rind of a sive1 and let two persons set the top of each of their forefingers upon the upper part of the sheeres1 holding it with the sive up from the ground steddilie1 and aske ,peter and ,paule whether ,a4 ,b4 or ,c4 hath stolne the thing lost1 and at the nomination of the guiltie person1 the sive will turne round4 ,this is a great practise in all countries1 and indeed a verie bable4 ,for with the beating of the pulse some cause of that motion ariseth1 some other cause by slight of the fingers1 some other by the wind gathered in the sive to be staid1 c3 at the pleasure of the holders4 ,some cause may be the imagination1 which upon conceipt at the naming of the partie altereth the common course of the pulse4 ,as may well be conceived by a ring held steddilie by a thred betwixt the finger and the thombe1 over or rather in a goblet or glasse2 which within short space will strike against the side therof so manie strokes as the holder thinketh it a clocke1 and then will staie3 the which who so prooveth shall find true4 ,these be meere toies to mocke apes1 and have in them no commendable devise4 ,a charme to find out or spoile a theefe4 ,of this matter1 concerning the apprehension of theeves by words1 ,i will cite one charme1 called ,s4 ,adelberts cursse1 being both for length of words sufficient to wearie the reader1 and for substantiall stuffe comprehending all that apperteineth unto blasphemous speech or curssing1 allowed in the church of ,rome1 as an excommunication and inchantment4 ,saint ,adelberts cursse or charme against theeves4 ,by the authoritie of the omnipotent ,father1 the ,sonne1 and the ,holie-ghost1 and by the holie virgine ,marie mother of our ,lord ,jesu ,christ1 and the holie angels and archangels1 and ,s4 ,michaell1 and ,s4 ,john ,baptist1 and in the behalfe of ,s4 ,peter the apostle1 and the residue of the apostles1 and of ,s4 ,steeven1 and of all the martyrs1 of ,s4 ,sylvester1 and of ,s4 ,adelbert1 and all the confessors1 and ,s4 ,alegand1 and all the holie virgins1 and of all the saints in heaven and earth1 unto whom there is given power to bind and loose3 we doo excommunicate1 damne1 cursse1 and bind with the knots and bands of excommunication1 and we doo segregate from the bounds and lists of our holie mother the church1 all those theeves1 sacrilegious persons1 ravenous catchers1 dooers1 counsellers1 coadjutors1 male or female1 that have committed this theft or mischeefe1 or have usurped any part therof to their owne use4 ,let their share be with ,dathan and ,abiran1 whome the earth swallowed up for their sinnes and pride1 and let them have part with ,judas that betraied ,christ1 ,amen3 and with ,pontius ,pilat1 and with them that said to the ,lord1 ,depart from us1 we will not understand thy waies2 let their children be made orphanes4 ,curssed be they in the field1 in the grove1 in the woods1 in their houses1 barnes1 chambers1 and beds2 and curssed be they in the court1 in the waie1 in the towne1 in the castell1 in the water1 in the church1 in the churchyard1 in the tribunall place1 in battell1 in their abode1 in the market place1 in their talke1 in silence1 in eating1 in watching1 in sleeping1 in drinking in feeling1 in sitting1 in kneeling1 in standing1 in lieng1 in idlenes1 in all their worke1 in their bodie and soule1 in their five wits1 and in everie place4 ,curssed be the fruit of their wombs1 and curssed be the fruit of their lands1 and curssed be all that they have4 ,curssed be their heads1 their mouthes1 their nostrels1 their noses1 their lips1 their jawes1 their teeth1 their eies and eielids1 their braines1 the roofe of their mouthes1 their toongs1 their throtes1 their breasts1 their harts1 their bellies1 their livers1 all their bowels1 and their stomach4 ,this is not to doo good to our enimies1 nor to praie for them that hurt and hate us2 as ,christ exhorteth4 ,curssed be their navels1 their spleenes1 their bladder4 ,curssed be their thighs1 their legs1 their feete1 their toes1 their necks1 their shoulders4 ,curssed be their backs1 curssed be their armes1 curssed be their elbowes1 curssed be their hands1 and their fingers1 curssed be both the nails of their hands and feete2 curssed be their ribbes and their genitals1 and their knees1 curssed be their flesh1 curssed be their bones1 curssed be their bloud1 curssed be the skin of their bodies1 curssed be the marrowe in their bones1 curssed be they from the crowne of the head1 to the sole of the foote3 and whatsoever is betwixt the same1 be it accurssed1 that is to saie1 their five senses2 to wit1 their seeing1 their hearing1 their smelling1 their tasting1 and their feeling4 ,curssed be they in the holie crosse1 in the passion of ,christ1 with his five wounds1 with the effusion of his bloud1 and by the milke of the virgine ,marie4 ,i conjure thee ,lucifer1 with all thy soldiers1 by the 99father1 the son1 and the ,holie-ghost1 with the humanitie and nativitie of ,christ1 with the vertue of all saints1 that thou rest not day nor night1 till thou bringest them to destruction1 either by drowning or hanging1 or that they be devoured by wild beasts1 or burnt1 or slaine by their enimies1 or hated of all men living4 ,and as our ,lord hath given authoritie to ,peter the apostle1 and his successors1 whose place we occupie1 and to us 7though unworthie7 that whatsoever we bind on earth1 shall be bound in heaven1 and whatsoever we loose on earth1 shall be loosed in heaven3 so we accordinglie1 if they will not amend1 doo shut from them the gates of heaven1 and denie unto them christian buriall1 so as they shall be buried in asses leaze4 ,furthermore1 curssed be the ground wherein they are buried1 let them be confounded in the last daie of judgement1 let them have no conversation among christians1 nor behouseled at the houre of death2 let them be made as dust before the face of the wind3 and as ,lucifer was expelled out of heaven1 and ,adam and ,eve out of paradise2 so let them be expelled from the daie light4 ,also let them be joined with those1 to whome the ,lord saith at the judgement2 ,go ye curssed into everlasting fier1 which is prepared for the divell and his angels1 where the worme shall not die1 nor the fier be quenched4 ,and as the candle1 which is throwne out of my hand here1 is put out3 so let their works and their soule be quenched in the stench of hell fier1 except they restore that which they have stolne1 by such a daie3 and let everie one saie1 ,amen4 ,after this must be soong ,in media vita in morte sumus1 c4 99 ,thus they make the holie trinitie to beare a part in their exorcisme1 or else it is no bargaine4 be-houseled text4 ,matth4 #ae4 ,that is1 ,in the midst of life we are in death1 c4 ,this terrible cursse with bell1 booke1 and candell added thereunto1 must needs worke woonders3 howbeit among theeves it is not much weighed1 among wise and true men it is not well liked1 to them that are robbed it bringeth small releefe3 the preests stomach may well be eased1 but the goods stolne will never the sooner be restored4 ,hereby is bewraied both the malice and follie of popish doctrine1 whose uncharitable impietie is so impudentlie published1 and in such order uttered1 as everie sentence 7if oportunitie served7 might be prooved both hereticall and diabolicall4 ,but ,i will answer this cruell cursse with another cursse farre more mild and civill1 performed by as honest a man 7,i dare saie7 as he that made the other1 whereof mention was latelie made4 ,so it was1 that a certeine sir ,john199 with some of his companie1 once went abroad a jetting1 and in a moone light evening robbed a millers weire1 and stole all his eeles4 ,the poore miller made his mone to sir ,john himselfe1 who willed him to be quiet2 for he would so cursse the theefe1 and all his confederates1 with bell1 booke1 and candell1 that they should have small joy of their fish4 ,and therefore the next sundaie1 sir ,john got him to the pulpit1 with his surplisse on his backe1 and his stole about his necke1 and pronounced these words following in the audience of the people4 99 i4e4 a priest4 ,all you that have stolne the millers eeles199 ,laudate ,dominum de clis1 ,and all they that have consented thereto199 ,benedicamus ,domino4 99 ,rom4 ,a cursse for theft4 ,lo 7saith he7 there is sauce for your eeles my maisters4 ,another inchantment4 ,certeine preests use the hundred and eight psalme as an inchantment or charme1 or at the leastwise saieng1 that against whome soever they pronounce it1 they cannot live one whole yeere at the uttermost4 ,the xviii ,chapter4 ,a charme or experiment to find out a witch4 ,in die dominico sotularia juvenum axungia seu pinguedine porci1 ut moris est1 pro restauratione fieri perungunt3 and when she is once come into the church1 the witch can never get out1 untill the 99seachers for hir give hir expresse leave to depart4 99 seekers ,but now it is necessarie to shew you how to prevent and cure all mischeefes wrought by these charmes witchcrafts1 according to the opinion of ,m4 ,mal4 and others4 ,one principall waie is to naile a horsse shoo at the inside of the outmost threshhold of your house1 and so you shall be sure no witch shall have power to enter thereinto4 ,and if you marke it1 you shall find that rule observed in manie countrie houses4 ,otherwise3 ,item the triumphant title to be written crossewise1 in everie corner of the house1 thus3 ,jesus ,nazarenus rex ,judorum 4 ,memorandum99 you may joine heerewithall1 the name of the virgine ,marie1 or of the foure evangelists1 or ,verbum caro factum est4 ,otherwise3 ,item in some countries they naile a woolves head on the doore4 ,otherwise3 ,item they hang ,scilla 7which is either a roote1 or rather in this place garlike7 in the roofe of the house1 for to keepe awaie witches and spirits3 and so they doo ,alicium also4 ,otherwise3 ,item perfume made of the gall of a blake dog1 and his bloud besmeered on the posts and walles of the house1 driveth out of the doores both devils and witches4 ,otherwise3 ,the house where ,herba betonica is sowne1 is free from all mischeefes4 ,otherwise3 ,it is not unknowne that the ,romish church allowed and used the smoke of sulphur1 to drive spirits out of their houses2 as they did frankincense and water hallowed4 ,otherwise3 ,apuleius saith1 that ,mercurie gave to ,ulysses1 when he came neere to the inchantresse ,circe1 an hearbe called ,verbascum1 which in ,english is called ,pullein1 or ,tapsus barbatus1 or ,longwoort2 and that preserved him from the inchantments4 ,otherwise3 ,item ,plinie and ,homer both doo saie1 that the herbe called ,molie is an excellent herbe against inchantments2 and saie1 all that thereby ,ulysses escaped ,circes hir sorceries1 and inchantments4 ,otherwise also diverse waies they went to worke in this case1 and some used this defensative1 some that preservative against incantations4 ,preservatives from witchcraft according to ,m4 ,mal4 ,l4 ,vairus others4 99 ,rom4 ,and heerein you shall see1 not onelie how the religion of papists1 and infidels agree2 but also how their ceremonies and their opinions are all one concerning witches and spirits4 ,for thus writeth ,ovid touching that matter399 ,trque senem flamma1 ter aqua1 ter sulphure lustrat3 ,ovid de ,medea4 ,she purifies with fier thrise old horie headed ,aeson1 ,with water thrise1 and sulphur thrise1 as she thought meet in reason4 ,englished by ,abraham ,fleming4 ,againe1 the same ,ovid commeth in as before399 ,adveniat1 qu lustret anus1 lectmque locmque1 ,deferat tremula sulphur ova manu4 ,let some old woman hither come1 and purge both bed and place1 ,and bring in trembling hand new egs and sulphur in like case4 ,by ,ab4 ,fleming4 ,and ,virgil also harpeth upon the like string399 ------------------------------------bacc are frontem ,cingite1 ne vati noceat mala lingua futuro3 ,virg4 in ,bucolicis4 ,of berrie bearing baccar bowze boughs a wreath or garland knit1 ,and round about his head and browze see decentlie it sit2 ,that of an evill talking tung ,our future poet be not stung4 ,englished by ,abraham ,fleming4 99 ,ital4 ,furthermore1 was it not in times of tempests the papists use1 99or superstition1 to ring their belles against divels2 trusting rather to the tonging of their belles1 than to their owne crie unto ,god with fasting and praier1 assigned by him in all adversities and dangers3 according to the order of the ,thracian preests1 which would rore and crie1 with all the noise they could make1 in those tempests4 ,olaus ,gothus saith1 that his countriemen would shoot in the aire1 to assist their gods1 whome they thought to be then togither by the eares with others1 and had consecrated arrowes1 called ,sagitt ,joviales1 even as our papists had4 ,also in steed of belles1 they had great hammers1 called ,mallei ,joviales1 to make a noise in time of thunder4 ,in some countries they runne out of the doores in time of tempest1 blessing themselves with a cheese1 whereupon there was a crosse made with a ropes end upon ascension daie4 ,also three hailestones to be throwne into the fier in a tempest1 and thereupon to be said three ,pater nosters1 and three ,aves1 ,s4 ,johns gospell1 and in fine fugiat tempestas1 is a present remedie4 ,item1 to hang an eg laid on ascension daie in the roofe of the house1 preserveth the same from all hurts4 ,item1 ,i conjure you haile and wind by the five wounds of ,christ1 by the three nailes which pearsed his hands and his feete1 and by the foure evangelists1 ,matthew1 ,marke1 ,luke1 and ,john1 that thou come downe dissolved into water4 ,item1 it hath beene a usuall matter1 to carrie out in tempests the sacraments and relikes1 c4 ,item1 against stormes1 and manie dumme creatures1 the popish church useth excommunication as a principall charme4 ,and now to be delivered from witches themselves1 they hang in their entries an hearbe called pentaphyllon1 cinquefole1 also an olive branch1 also frankincense1 myrrh1 valerian1 verven1 palme1 antirchmon1 c3 also haythorne1 otherwise whitethorne gathered on ,maie daie3 also the smoke of a lappoints fethers driveth spirits awaie4 ,there be innumerable popish exorcismes1 and conjurations for hearbs and other things1 to be thereby made wholsome both for the bodies and soules of men and beasts1 and also for contagion of weather4 ,memorandum1 that at the gathering of these magicall herbs1 the ,credo is necessarie to be said1 as ,vairus affirmeth2 and also the ,pater noster1 for that is not superstitious4 ,also ,sprenger saith1 that to throw up a blacke chicken in the aire1 will make all tempests to cease3 so it be done with the hand of a witch4 ,if a soule wander in the likenesse of a man or woman by night1 molesting men1 with bewailing their torments in purgatorie1 by reason of tithes forgotten1 c3 and neither masses nor conjurations can helpe2 the exorcist in his ceremoniall apparell must go to the toome of that bodie1 and spurne thereat1 with his foote1 saieng2 ,vade ad gehennam1 ,get thee packing to hell3 and by and by the soule goeth thither1 and there remaineth for ever4 ,otherwise3 ,there be masses of purpose for this matter1 to unbewitch the bewitched4 ,otherwise3 ,you must spet into the pissepot1 where you have made water4 ,otherwise3 ,spet into the shoo of your right foote1 before you put it on3 and that ,vairus saith is good and holsome to doo1 before you go into anie dangerous place4 ,otherwise3 ,that neither hunters nor their dogs maie be bewitched1 they cleave an oken branch1 and both they and their dogs passe over it4 ,otherwise3 ,s4 ,augustine saith1 that to pacifie the god ,liber1 whereby women might have fruite of the seeds they sowe1 and that their gardens and feelds should not be bewitched2 some cheefe grave matrone used to put a crowne upon his genitall member1 and that must be publikelie done4 99 8 of or in4 ,olaus ,goth4 lib4 de gentib4 ,septentriona-lib4 #c4 cap4 #h4 ,a witches conjuration to make haile cease and be dissolved4 ,rom4 ,l4 ,vair4 lib4 de fascin4 #b4 cap4 #aa4 ,mal4 ,malef4 par4 #b4 qu #a4 cap4 #ae4 ,note that you read never of anie spirit that walked by daie1 quoth ,nota4 ,aug4 de civit4 ,dei4 lib4 #g4 cap4 #ab4 ,to spoile a theefe1 a witch1 or anie other enimie1 and to be delivered from the evill4 ,upon the ,sabboth daie before sunrising1 cut a hazell wand1 saieng3 ,i cut thee ,o bough of this summers growth1 in the name of him whome ,i meane to beate or maime4 ,then cover the table1 and saie ,in nomine patris filii spiritus sancti ter4 ,and striking thereon saie as followeth 7english it he that can7 ,drochs myroch1 esenaroth1 betu baroch ass maaroth 3 and then saie2 ,holie trinitie punish him that hath wrought this mischiefe1 take it away by thy great justice1 ,eson elion emaris1 ales1 age2 and strike the carpet with your wand4 ,a notable charme or medicine to pull out an arrowhead1 or anie such thing that sticketh in the flesh or bones1 and cannot otherwise be had out4 ,saie three severall times kneeling2 ,oremus1 prceptis salutaribus moniti1 ,pater noster1 ave ,maria4 ,then make a crosse saieng3 ,the ,hebrew knight strake our ,lord ,jesu ,christ1 and ,i beseech thee1 ,o ,lord ,jesu ,christ by the same iron1 speare1 bloud and water1 to pull out this iron3 ,in nomine patris filii spiritus sancti ,the ,hebrue knight was canonized a saint to wit1 ,s4 ,longinus4 ,charmes against a quotidian ague4 ,cut an apple in three peeces1 and write upon the one2 ,the father is uncreated3 upon the other2 ,the father is incomprehensible3 upon the third2 ,the father is eternall4 ,otherwise3 ,write upon a massecake cut in three peeces2 ,o ague to be worshipped3 on the second2 ,o sicknesse to be ascribed to health and joies3 on the third2 ,pax max fax and let it be eaten fasting4 ,otherwise3 ,paint upon three like peeces of a massecake1 ,pater pax ,adonai filius vita sabbaoth spiritus sanctus ,tetragrammaton and eate it1 as is afore said4 ,for all maner of agues intermittant4 ,joine two little stickes togither in the middest1 being of one length1 and hang it about your necke in the forme of a crosse4 ,otherwise3 ,for this disease the ,turkes put within their doublet a ball of wood1 with an other peece of wood1 and strike the same1 speaking certeine frivolous words4 ,otherwise3 ,certeine monks hanged scrolles about the necks of such as were sicke1 willing them to saie certeine praiers at each fit1 and at the third fit to hope well3 and made them beleeve that they should thereby receive cure4 ,a crossed appension1 with other appensions4 ,periapts1 characters1 c3 for agues1 and to cure all diseases1 and to deliver from all evill4 ,the first chapter of ,s4 ,johns gospell in small letters consecrated at a masse1 and hanged about ones necke1 is an incomparable amulet or tablet1 which delivereth from all witchcrafts and divelish practises4 ,but me thinkes1 if one should hang a whole testament1 or rather a bible1 he might beguile the divell terriblie4 ,for indeed so would ,s4 ,barnard have done1 whom the divell told1 that he could shew him seven verses in the psalter1 which being dailie repeated1 would of themselves bring anie man to heaven1 and preserve him from hell4 ,but when ,s4 ,barnard desired the divell to tell him which they were1 he refused1 saieng1 he might then thinke him a foole so to prejudice himselfe4 ,well 7quoth ,s4 ,barnard7 ,i will doo well enough for that1 for ,i will dailie saie over the whole psalter4 ,the divell hearing him saie so1 told him which were the verses1 least in reading over the whole psalter dailie1 he should merit too much for others4 ,but if the hanging of ,s4 ,johns gospell about the necke be so beneficiall2 how if one should eate up the same8 ,for bodie and soule4 ,s4 ,barnard overmatcheth the divell for all his subtiltie4 ,more charmes for agues4 ,take the partie by the hand1 and saie2 ,aequ facilis sit tibi hc febris1 atque ,mari virgini ,christi partus4 ,otherwise3 ,wash with the partie1 and privilie saie this psalme1 ,exaltabo te ,deus meus1 rex1 c4 ,otherwise3 ,weare about your necke1 a peece of a naile taken from a crosse1 and wrapped in wooll4 ,otherwise3 ,drinke wine1 wherein a sworde hath beene drowned that hath cut off ones head4 ,otherwise3 ,take three consecrated massecakes1 and write upon the first3 ,qualis est pater talis est vita3 on the second2 ,qualis est filius1 talis est sanctus3 on the third2 ,qualis est spiritus tale est remedium4 ,then give them to the sicke man1 enjoining him to eate none other thing that daie wherein he eateth anie of them1 nor yet drinke3 and let him saie fifteene ,pater nosters1 and as manie ,aves1 in the honour and praise of the ,trinitie4 ,otherwise3 ,lead the sicke man on a fridaie before sunne rising towards the east1 and let him hold up his hands towards the sunne1 and saie3 ,this is the daie1 wherein the ,lord ,god came to the crosse4 ,but as the crosse shall never more come to him3 so let never the hot or cold fit of this ague come anie more unto this man1 ,in nomine patris filii1 spiritus sancti 4 ,then saie seven and twentie ,pater nosters1 and as manie ,aves1 and use this three daies togither4 ,otherwise3 ,pretious restorities499 99 8 restoratives ,fcana1 cagti1 daphnes1 gebre1 gedco1 ,gbali stant1 sed non stant phebas1 hecas199 hedas4 ,this is too mysticall to be englished quoth ,nota4 99 #aehd1 pheb as1 hec as ,fernelius4 ,everie one of these words must be written upon a peece of bread1 and be given in order one daie after another to the sicke bodie1 and so must he be cured4 ,this saith ,nicholas ,hemingius he chanced to read in the schooles in jest2 so as one noting the words1 practised the medicine in earnest2 and was not onelie cured himselfe1 but also cured manie others thereby4 ,and therefore he concludeth1 that this is a kind of a miraculous cure1 wrought by the illusion of the divell3 whereas in truth1 it will fall out most commonlie1 that a tertian ague will not hold anie man longer than so1 though no medicine be given1 nor anie words spoken4 ,otherwise3 ,this word1 ,abra cadabra written on a paper1 with a certeine figure joined therewith1 and hanged about ones necke1 helpeth the ague4 ,otherwise3 ,let the urine of the sicke bodie made earlie in the morning1 be softlie heated nine daies togither continuallie1 untill all be consumed into vapor4 ,otherwise3 ,a crosse made of two litle twigs joined togither1 wherewith when the partie is touched1 he will be whole2 speciallie if he weare it about his necke4 ,otherwise3 ,take a like quantitie of water out of three ponds of equall bignesse1 and tast thereof in a new earthen vessell1 and drinke of it when the fit commeth4 ,in the yeare of our lord #aefh1 the ,spaniards and ,italians received from the pope1 this incantation following2 whereby they were promised both remission of sinnes1 and good successe in their warres in the lowe countries4 ,which whether it be not as prophane and impious1 as anie witches charme1 ,i report me to the indifferent reader4 ,crucem pro nobis subiit stans in illa sitiit ,jesus sacratis manibus1 clavis ferreis1 pedibus perfossis1 ,jesus1 ,jesus1 ,jesus3 ,domine libera nos ab hoc malo1 ab hac peste3 then three ,pater nosters1 and three ave ,maries4 ,also the same yeere their ensignes were by the authoritie aforesaid conjured with certeine ceremonies1 consecrated against their enimies4 ,and if you read the histories of these warres1 you maie see what victorie they gained hereby4 ,item1 they baptised their cheefe standard1 and gave it to name ,s4 ,margaret1 who overthrew the divell4 ,and bicause you shall understand the mysterie hereof1 ,i have the rather set it downe elsewhere1 being indeed worth the reading4 ,notable follies of the ,spaniards ,italians4 ,for a bloudie flux1 or rather an issue of bloud4 ,take a cup of cold water1 and let fall thereinto three drops of the same bloud1 and betweene each drop saie a ,pater noster1 and an ,ave1 then drinke to the patient1 and saie2 ,who shall helpe you8 ,the patient must answer ,s4 ,marie4 ,then saie you2 ,s4 ,marie stop the issue of bloud4 ,otherwise3 ,write upon the patients forhead with the same bloud2 ,consummatum est4 ,otherwise3 ,saie to the patient2 ,sanguis mane in te1 sicut fecit ,christus in se2 ,sanguis mane in tua vena1 sicut ,christus in sua pna2 ,sanguis mane fixus1 sicut ,christus quando fuit crucifixus3 ter4 ,otherwise1 as followeth4 ,he must answer by none other1 for she perhaps hath the curing thereof by patent4 ,in the bloud of ,adam death was taken ,in the bloud of ,christ it was all to shaken ,and by the same bloud ,i doo thee charge1 ,that thou doo runne no longer at large4 ,otherwise4 ,christ was borne at ,bethelem1 and suffered at ,jerusalem1 where his bloud was troubled4 ,i command thee by the vertue of ,god1 and through the helpe of all saincts1 to staie even as ,jordan did1 when ,john baptised ,christ ,jesus2 ,in nomine patris filii spiritus sancti ,otherwise3 ,put thy nameles finger in the wound1 and make therwith three crosses upon the wound1 and saie five ,pater nosters1 five ,aves1 and one ,credo1 in the honour of the five wounds4 ,otherwise3 ,touch that part and saie1 ,de latere ejus exivit sanguis aqua4 ,otherwise3 ,in nomine patris filii spiritus sancti c4 ,chimrat1 chara1 sarite1 confirma1 consona1 ,imohalite4 ,otherwise3 ,sepa sepaga sepagoga sta sanguis in nomine patris podendi filii podera spiritus sancti pandorica pax tecum1 ,amen4 ,see ,j4 ,wier4 cap4 #aa4 conf4 ,cures commensed and finished by witchcraft4 ,there was a jollie fellowe that tooke upon him to be a notable surgion1 in the dutchie of ,mentz1 #aefg4 to whom there resorted a ,gentleman that had beene vexed with sicknesse1 named ,elibert1 having a kerchiefe on his head1 according to the guise of sicke folke4 ,but the surgion made him pull off his kerchiefe1 and willed him to drinke with him freelie4 ,the sickeman said he durst not2 for he was forbidden by physicke so to doo4 ,tush 7said this cunning man7 they know not your disease3 be ruled by me1 and take in your drinke lustilie4 ,for he thought that when he was well tippled1 he might the more easilie beguile him in his bargaine1 and make his reward the greater1 which he was to receive in part aforehand4 ,when they had well droonke1 he called the sicke man aside1 and told him the greatnes and danger of his disease1 and how that it grew by meanes of witchcraft1 and that it would be universallie spread in his house1 and among all his cattell1 if it were not prevented3 and impudentlie persuaded the sicke man to receive cure of him4 ,and after bargaine made1 he demanded of the sicke man1 whether he had not anie at home1 whom he might assuredlie trust4 ,the sicke man answered1 that he had a daughter and a servant4 ,the cousener asked how old his daughter was8 ,the patient said1 twentie4 ,well 7said the cousener7 that is fit for our turne4 ,then he made the mother and father to kneele on their knees to their daughter1 and to desire hir in all things to obey the physician1 and that she would doo in everie thing as he commanded hir2 otherwise hir father could not be restored to his health4 ,in which respect hir parents humblie besought hir on their knees so to doo4 ,then he assigned hir to bring him into his lodging hir fathers haire1 and hir mothers1 and of all those which he kept in his house1 as well of men and women1 as also of his cattell4 ,when she came therewith unto him1 according to the match made1 and hir parents commandement1 he lead hir downe into a lowe parlor1 where having made a long speech1 he opened a booke that laie on the boord1 and laieth thereon two knives acrosse1 with much circumstance of words4 ,then conjureth he1 and maketh strange characters1 and at length he maketh a circle on the ground1 wherein he causeth hir to sticke one of those conjured knives2 and after manie more strange words1 he maketh hir sticke the other knife beside it4 ,then fell downe the maid in a swoone for feare2 so as he was faine to frote hir and put a sop into hir mouth1 after the receipt whereof she was sore troubled and amazed4 ,then he made hir brests to be uncovered1 so as when they were bare1 he dallied with them1 diverslie and long together4 ,then he made hir lie right upward1 all uncovered and bare belowe hir pappes4 ,wherein the maid being loth to obeie him1 resisted1 and in shame forbad that villanie4 ,then said the knave2 ,your fathers destruction is at hand3 for except you will be ruled1 he and all his familie shall susteine greater greefe and inconvenience1 than is yet happened unto him4 ,and no remedie1 except you will seeke his utter overthrowe1 ,i must have carnall copulation with you1 and therewithall fell into hir bosome1 and overthrew hir and hir virginitie4 ,so did he the second daie1 and attempted the like on the third daie4 ,but he failed then of his purpose1 as the wench confessed afterwards4 ,in the meane time he ministred so cruell medicines to the sicke man1 that through the torments therof he feared present death1 and was faine to keepe his bed1 whereas he walked about before verie well and lustilie4 ,the patient in his torments calleth unto him for remedie1 who being slacke and negligent in that behalfe1 made roome for the daughter to accompanie hir father1 who asked hir what she thought of the cure1 and what hope she had of his recoverie4 ,who with teares remained silent1 as being oppressed with greefe2 till at the last in abundance of sorrowe she uttered the whole matter to hir father4 ,this dooth ,johannes ,wierus report1 saieng1 that it came unto him by the lamentable relation of the father himselfe4 ,and this is here at this time for none other purpose rehearsed1 but that men may hereby learne to take heed of such cousening merchants1 and knowe what they be that take upon them to be so cunning in witchcraft2 least they be bewitched3 as maister ,elibert and his daughter were4 ,the surgion here most impudentlie setteth his knaverie abroch4 ,a pretended conjuration4 ,ad vada tot vadit urna qud ipsa cadit4 ,another witchcraft or knaverie1 practised by the same surgion4 ,this surgion ministred to a noble man1 that laie sicke of an ague1 offering unto him three peeces of a roote to be eaten at three morsels2 saieng to the first3 ,i would ,christ had not beene borne2 unto the second3 ,i would he had not suffered2 unto the third3 ,i would he had not risen againe4 ,and then putting them about the sicke mans necke1 said2 ,be of good cheere4 ,and if he lost them1 whosoever tooke them up1 should therewithall take awaie his ague4 ,otherwise3 ,jesus ,christ1 which was borne1 deliver thee from this infirmitie ,jesus ,christ which died deliver thee from this infirmitie ,jesus ,christ which rose againe deliver thee from this infirmitie4 ,then dailie must be said five ,pater nosters1 and five ,aves4 ,three morsels1 the first charmed with christs birth1 the second with his passion1 the third with his resurrection4 ,another experiment for one bewitched4 ,another such cousening physician persuaded one which had a timpanie1 that it was one old viper1 and twoo yoong mainteined in his bellie by witchcraft4 ,but being watched1 so as he could not conveie vipers into his ordure or excrements1 after his purgations3 at length he told the partie1 that he should suffer the paines of childbirth1 if it were not prevented2 and therefore he must put his hand into his breech1 and rake out those wormes there4 ,but the mother of the sicke partie having warning hereof1 said she could doo that hir selfe4 ,so the cousener was prevented1 and the partie died onelie of a timpanie1 and the knave ran awaie out of the countrie4 ,a cousening physician1 and a foolish patient4 ,otherwise4 ,monsieur ,bodin telleth of a witch1 who undertaking to cure a woman bewitched1 caused a masse to be soong at midnight in our ladies chappell4 ,and when she had overlien the sicke partie1 and breathed certeine words upon hir1 she was healed4 ,wherein ,bodin saith1 she followed the example of ,elias the prophet1 who raised the ,sunamitie4 ,and this storie must needs be true3 for goodman ,hardivin ,blesensis his host at the signe of the lion told him the storie4 ,john4 ,bodin4 ,kakozelia4 ,a knacke to knowe whether you be bewitched1 or no1 c4 ,it is also expedient to learne how to know whether a sicke man be bewitched or no3 this is the practise thereof4 ,you must hold molten lead over the sicke bodie1 and powre it into a porrenger full of water2 and then1 if there appeare upon the lead1 anie image1 you may then knowe the partie is bewitched4 ,mal4 malef4 pa4 #a4 qu4 #ag4 ,barth4 ,spin4 in novo ,mal4 malef4 ,the xix4 ,chapter4 ,that one witchcraft maie lawfullie meete with another4 ,scotus1 ,hostiensis1 ,gofridus1 and all the old canonists agree1 that it is lawfull to take awaie witchcraft by witchcraft1 ,et vana vanis contundere4 ,and ,scotus saith1 ,it were follie to forbeare to encounter witchcraft by witchcraft2 for 7saith he7 there can be none inconvenience therein2 bicause the overthrower of witchcraft assenteth not to the works of the divell4 ,and therefore he saith further1 that it is meritorious so to extinguish and overthrow the divels workes4 ,as though he should saie2 ,it maketh no matter1 though ,s4 ,paule saie2 ,non facies malum1 ut ind veniat bonum1 ,thou shalt not doo evill1 that good maie come thereof4 ,humbertus saith1 that witchcraft maie be taken awaie by that meanes whereby it was brought4 ,but ,gofredus inveieth sore against the oppugners thereof4 ,pope ,nicholas the fift gave indulgence and leave to bishop ,miraties 7who was so bewitched in his privities1 that he could not use the gift of venerie7 to seeke remedie at witches hands4 ,and this was the clause of his dispensation1 ,ut ex duobus malis fugiatur majus1 that of two evils1 the greater should be avoided4 ,and so a witch1 by taking his doublet1 cured him1 and killed the other witch3 as the storie saith1 which is to be seene in ,m4 ,mal4 and diverse other writers4 ,scotus in #d4 distinct4 #cd4 de imperio4 ,dist4 #d4 ,gofred4 in summa sua4 ,the xx4 ,chapter4 ,who are privileged from witches1 what bodies are aptest to be bewitched1 or to be witches1 why women are rather witches than men1 and what they are4 ,now if you will know who and what persons are privileged from witches1 you must understand1 that they be even such as cannot be bewitched4 ,in the number of whome first be the inquisitors1 and such as exercise publike justice upon them4 ,howbeit199 a justice in ,essex1 whome for diverse respects ,i have left unnamed1 not long since thought he was bewitched1 in the verie instant whiles he examined the witch2 so as his leg was broken therby1 c3 which either was false1 or else this rule untrue1 or both rather injurious unto ,gods providence4 ,secondlie1 such as observe dulie the rites and ceremonies of holie church1 and worship them with reverence1 through the sprinkling of holie water1 and receiving consecrated salt1 by the lawfull use of candles hallowed on ,candelmas daie1 and greene leaves consecrated on ,palme sundaie 7which things they saie the church useth for the qualifieng of the divels power7 are preserved from witchcraft4 ,thirdlie1 some are preserved by their good angels1 which attend and wait upon them4 ,mal4 malef4 par4 #b4 qu4 #a4 cap4 #a4 99 ,whereof looke more in a little booke set foorth in print4 ,but ,i maie not omit here the reasons1 which they bring1 to prove what bodies are the more apt and effectuall to execute the art of fascination4 ,and that is1 first they saie the force of celestiall bodies1 which indifferentlie communicate their vertues unto men1 beasts1 trees1 stones1 c4 ,but this gift and naturall influence of fascination maie be increased in man1 according to his affections and perturbations2 as thorough anger1 feare1 love1 hate1 c4 ,for by hate 7saith ,vairus7 entereth a fierie inflammation into the eie of man1 which being violentlie sent out by beams and streames1 c3 infect and bewitch those bodies against whome they are opposed4 ,and therefore he saith 7in the favour of women7 that that is the cause why women are oftener found to be witches than men4 ,for 7saith he7 they have such an unbrideled force of furie and concupiscence naturallie1 that by no meanes it is possible for them to temper or moderate the same4 ,so as upon everie trifling occasion1 they 7like brute beasts7 fix their furious eies upon the partie whom they bewitch4 ,hereby it commeth to passe1 that whereas women having a mervellous fickle nature1 what greefe so ever happeneth unto them1 immediatlie all peaceablenes of mind departeth2 and they are so troubled with evill humors1 that out go their venomous exhalations1 ingendred thorough their ilfavoured diet1 and increased by meanes of their pernicious excrements1 which they expell4 ,women are also 7saith he7 monethlie filled full of superfluous humors1 and with them the melancholike bloud boileth2 whereof spring vapors1 and are carried up1 and conveied through the nosethrels and mouth1 c3 to the bewitching of whatsoever it meeteth4 ,for they belch up a certeine breath1 wherewith they bewitch whomsoever they list4 ,and of all other women1 leane1 hollow eied1 old1 beetlebrowed women 7saith he7 are the most infectious4 ,marie he saith1 that hot1 subtill1 and thin bodies are most subject to be bewitched1 if they be moist1 and all they generallie1 whose veines1 pipes1 and passages of their bodies are open4 ,and finallie he saith1 that all beautifull things whatsoever1 are soone subject to be bewitched2 as namelie goodlie yoongmen1 faire women1 such as are naturallie borne to be rich1 goodlie beasts1 faire horsses1 ranke corne1 beutifull trees1 c4 ,yea a freend of his told him1 that he saw one with his eie breake a pretious stone in peeces4 ,and all this he telleth as soberlie1 as though it were true4 ,and if it were true1 honest women maie be witches1 in despight of all inquisitors3 neither can anie avoid being a witch1 except shee locke hir selfe up in a chamber4 ,l4 ,vair4 lib4 de fascin4 #a4 c4 #ab4 ,much like the eiebiting witches1 of whom we have elswhere spoken4 ,who are most likelie to bewitch1 and to be bewitched4 ,the xxi4 ,chapter4 ,what miracles witchmongers report to have beene done by witches words1 c3 contradictions of witchmongers among themselves1 how beasts are cured herby1 of bewitched butter1 a charme against witches1 and a counter charme1 the effect of charmes and words proved by ,l4 ,vairus to be woonderfull4 ,if ,i should go about to recite all charmes1 ,i should take an infinite worke in hand4 ,for the witching writers hold opinion1 that anie thing almost maie be therby brought to passe2 that whether the words of the charme be understandable or not1 it skilleth not3 so the charmer have a steddie intention to bring his desire about4 ,and then what is it that cannot be done by words8 ,for ,l4 ,vairus saith1 that old women have infeebled and killed children with words1 and have made women with child miscarrie2 they have made men pine awaie to death1 they have killed horsses1 deprived sheepe of their milke1 99transformed men into beasts1 flowne in the aire1 tamed and staied wild beasts1 driven all noisome cattell and vermine from corne1 vines and hearbs1 staied serpents1 c3 and all with words4 ,in so much as he saith1 that with certeine words spoken in a bulles eare by a witch1 the bull hath fallen downe to the ground as dead4 ,yea some by vertue of words have gone upon a sharpe sword1 and walked upon hot glowing coles1 without hurt2 with words 7saith he7 verie heavie weights and burthens have beene lifted up2 and with words wild horsses and wild bulles have beene tamed1 and also mad dogs2 with words they have killed wormes1 and other vermine1 and staied all maner of bleedings and fluxes3 with words all the diseases in mans bodie are healed1 and wounds cured2 arowes are with wonderfull strangenesse and cunning plucked out of mens bones4 ,yea 7saith he7 there be manie that can heale all bitings of dogs1 or stingings of serpents1 or anie other poison3 and all with nothing but words spoken4 ,and that which is most strange1 he saith1 that they can remedie anie stranger1 and him that is absent1 with that verie sword wherewith they are wounded4 ,yea and that which is beyond all admiration1 if they stroke the sword upwards with their fingers1 the partie shall feele no paine3 whereas if they drawe their finger downewards thereupon1 the partie wounded shall feele intollerable paine4 ,with a number of other cures1 done altogither by the vertue and force of words uttered and spoken4 ,l4 ,vair4 lib4 de fascin4 #a4 ca4 #e4 99 ,according to ,ovids saieng of ,proteus ,medea1 which he indeed alledgeth therefore1 ,nunc aqua1 nunc ales1 mod bos1 mod cervus abibat4 ,where1 by the waie1 ,i maie not omit this speciall note1 given by ,m4 ,mal4 to wit1 that holie water maie not be sprinkled upon bewitched beasts1 but must be powred into their mouthes4 ,and yet he1 and also ,nider1 saie1 that ,it is lawfull to blesse and sanctifie beasts1 as well as men2 both by charmes written1 and also by holie words spoken4 ,for 7saith ,nider7 if your cow be bewitched1 three crosses1 three ,pater nosters1 and three ,aves will certeinlie cure hir3 and likewise all other ceremonies ecclesiasticall4 ,and this is a sure ,maxime199 that they which are delivered from witchcraft by shrift1 are ever after in the night much molested 7,i beleeve by their ghostlie fathers47 ,also they loose their monie out of their pursses and caskets3 as ,m4 ,mal4 saith he knoweth by experience4 ,also one generall rule is given by ,m4 ,mal4 to all butter wives1 and dairie maides1 that they neither give nor lend anie butter1 milke1 or cheese1 to anie witches1 which alwaies use to beg therof1 when they meane to worke mischeefe to their kine or whitmeats4 ,whereas indeed there are in milke three substances commixted2 to wit1 butter1 cheese1 and whaie3 if the same be kept too long1 or in an evill place1 or be sluttishlie used1 so as it be stale and sower1 which happeneth sometimes in winter1 but oftener in summer1 when it is set over the fier1 the cheese and butter runneth togither1 and congealeth1 so as it will rope like birdlime1 that you maie wind it about a sticke1 and in short space it will be so drie1 as you maie beate it to powder4 ,which alteration being strange1 is woondered at1 and imputed to witches4 ,and herehence sometimes proceedeth the cause1 why butter commeth not1 which when the countrie people see that it commeth not1 then get they out of the suspected witches house1 a little butter1 whereof must be made three balles1 in the name of the holie trinitie2 and so if they be put into the cherne1 the butter will presentlie come1 and the witchcraft will cease2 ,sic ars deluditur arte4 ,but if you put a little sugar or sope into the cherne1 among the creame1 the butter will never come3 which is plaine witchcraft1 if it be closelie1 cleanlie1 and privilie handled4 ,there be twentie severall waies to make your butter come1 which for brevitie ,i omit2 as to bind your cherne with a rope1 to thrust thereinto a red hot spit1 c3 but your best remedie and surest waie is1 to looke well to your dairie maid or wife1 that she neither eat up the creame1 nor sell awaie your butter4 ,mal4 ,malef4 par4 #b4 qu4 #b4 cap4 #g4 ,nider in prceptorio1 prcept4 #a4 ca4 #aa4 ,nider in fornicario4 ,mal4 ,malef4 part4 #b4 cap4 #h4 99 ,ital4 ,a good devise to starve up poore women4 ,mal4 ,malef4 part4 #b4 qu4 #b1 cap4 #g4 ,a charme to find hir that bewitched your kine4 ,put a paire of breeches upon the cowes head1 and beate hir out of the pasture with a good cudgell upon a fridaie1 and she will runne right to the witches doore1 and strike thereat with hir hornes4 ,a ridiculous charme4 ,another1 for all that have bewitched anie kind of cattell4 ,when anie of your cattell are killed with witchcraft1 hast you to the place where the carcase lieth1 and traile the bowels of the beast unto your house1 and drawe them not in at the doore1 but under the threshhold of the house into the kitchen2 and there make a fier1 and set over the same a grediron1 and thereupon laie the inwards or bowels2 and as they wax hot1 so shall the witches entrailes be molested with extreame heate and paine4 ,but then must you make fast your doores1 least the witch come and fetch awaie a cole of your fier3 for then ceaseth hir torments4 ,and we have knowne saith ,m4 ,mal4 when the witch could not come in1 that the whole house hath beene so darkened1 and the aire round about the same so troubled1 with such horrible noise and earthquakes2 that except the doore had beene opened1 we had thought the house would have fallen on our heads4 ,thomas ,aquinas1 a principall treator herein1 alloweth conjurations against the changelings1 and in diverse other cases3 whereof ,i will saie more in the word ,iidoni4 ,a speciall charme to preserve all cattell from witchcraft4 ,at ,easter you must take certeine drops1 that lie uppermost of the holie paschall candle1 and make a little waxe candle thereof3 and upon some sundaie morning rath1 light it1 and hold it1 so as it maie drop upon and betweene the hornes and eares of the beast1 saieng3 ,in nomine patris1 filii1 et duplex s s3 and burne the beast a little betweene the hornes on99 the eares with the same wax3 and that which is left thereof1 sticke it in crossewise about the stable or stall1 or upon the threshold1 or over the doore1 where the cattell use to go in and out1 and for all that yeare your cattell shall never be bewitched4 ,otherwise3 ,jacobus de ,chusa ,carthusianus sheweth1 how bread1 water1 and salt is conjured1 and saith1 that if either man or beast receive holie bread and holie water nine daies together1 with three ,pater nosters1 and three ,aves1 in the honour of the trinitie1 and of ,s4 ,hubert1 it preserveth that man or beast from all diseases1 and defendeth them against all assaults of witchcraft1 of satan1 or of a mad dog1 c4 ,in anie case observe the festivall time1 or else you marre all4 99 or ,l4 ,vair4 lib4 de fascin4 #a4 cap4 #a4 ,lo this is their stuffe1 mainteined to be at the least effectuall1 if not wholsome1 by all papists and witchmongers1 and speciallie of the last and proudest writers4 ,but to proove these things to be effectuall1 ,god knoweth their reasons are base and absurd4 ,for they write so1 as they take the matter in question as granted1 and by that meanes go awaie therewith4 ,for ,l4 ,vairus saith in the beginning of his booke1 that there is no doubt of this supernaturall matter1 bicause a number of writers agree herein1 and a number of stories confirme it1 and manie poets handle the same argument1 and in the twelve tables there is a lawe against it1 and bicause the consent of the common people is fullie with it1 and bicause immoderate praise is to be approoved a kind of witchcraft1 and bicause old women have such charmes and superstitious meanes as preserve themselves from it1 and bicause they are mocked that take awaie the credit of such miracles1 and bicause ,salomon saith2 ,fascinatio malignitatis obscurat bona1 and bicause the apostle saith2 ,o insensati ,galat1 quis vos fascinavit8 ,and bicause it is written1 ,qui timent te1 videbunt me4 ,and finallie he saith1 least you should seeme to distrust and detract anie thing from the credit of so manie grave men1 from histories1 and common opinion of all men3 he meaneth in no wise to proove that there is miraculous working by witchcraft and fascination2 and proceedeth so1 according to his promise4 ,sapi4 #d4 ,gali4 #c4 ,psal4 #aai4 ,the xxii4 ,chapter4 ,lawfull charmes1 or rather medicinable cures for diseased cattell4 ,the charme of charmes1 and the power thereof4 ,but if you desire to learne true and lawfull charmes1 to cure diseased cattell1 even such as seeme to have extraordinarie sicknesse1 or to be bewitched1 or 7as they saie7 strangelie taken3 looke in ,b4 ,googe his third booke1 treating of cattell1 and happilie you shall find some good medicine or cure for them3 or if you list to see more ancient stuffe1 read ,vegetius his foure bookes thereupon3 or1 if you be unlearned1 seeke some cunning bullocke leech4 ,if all this will not serve1 then set ,jobs patience before your eies4 ,and never thinke that a poore old woman can alter supernaturallie the notable course1 which ,god hath appointed among his creatures4 ,if it had beene ,gods pleasure to have permitted such a course1 he would no doubt have both given notice in his word1 that he had given such power unto them1 and also would have taught remedies to have prevented them4 ,direct and lawfull meanes of curing cattell1 c4 ,furthermore1 if you will knowe assured meanes1 and infallible charmes1 yeelding indeed undoubted remedies1 and preventing all maner of witchcrafts1 and also the assaults of wicked spirits2 then despise first all cousening knaverie of priests1 witches1 and couseners3 and with true faith read the sixt chapter of ,s4 ,paule to the ,ephesians1 and followe his counsell1 which is ministred unto you in the words following1 deserving worthilie to be called by the name insuing3 ,the charme of charmes4 ,finallie my brethren1 be strong in the ,lord1 and in the power of his might4 ,put on the whole armour of ,god1 that you may stand against the assaults of the divell4 ,for we wrestle not against flesh and bloud1 but against principalities and powers1 against worldlie governors the princes of the darkenes of this world1 against spirituall wickednes1 which are in the high places4 ,for this cause take unto you the armour of ,god1 that you may be able to resist in the evill daie2 and having finished all things1 stand fast4 ,stand therefore1 and your loines girded about with veritie1 and having on the brestplate of righteousnes1 c3 as followeth in that chapter1 verses #ae4 #af4 #ag4 #ah4 #a ,thes4 #e4 #a ,pet4 #e1 verse4 #h4 ,ephes4 #a4 and elsewhere in the holie scripture4 ,a charme of charmes taken out of the sixt chapter of ,s4 ,paule to the ,ephesians4 ,otherwise4 ,if you be unlearned1 and want the comfort of freends1 repaire to some learned1 godlie1 and discreet preacher4 ,if otherwise need require1 go to a learned physician1 who by learning and experience knoweth and can discerne the difference1 signes1 and causes of such diseases1 as faithlesse men and unskilfull physicians impute to witchcraft4 ,the xxiii4 ,chapter4 ,a confutation of the force and vertue falselie ascribed to charmes and amulets1 by the authorities of ancient writers1 both divines and physicians4 ,my meaning is not1 that these words1 in the bare letter1 can doo anie thing towards your ease or comfort in this behalfe2 or that it were wholesome for your bodie or soule to weare them about your necke3 for then would ,i wish you to weare the whole ,bible1 which must needs be more effectuall than anie one parcell thereof4 ,but ,i find not that the apostles1 or anie of them in the primitive church1 either carried ,s4 ,johns gospell1 or anie ,agnus ,dei99 about them1 to the end they might be preserved from bugges3 neither that they looked into the foure corners of the house1 or else in the roofe1 or under the threshhold1 to find matter of witchcraft1 and so to burne it1 to be freed from the same2 according to the popish rules4 ,neither did they by such and such verses or praiers made unto saints1 at such or such houres1 seeke to obteine grace3 neither spake they of anie old women that used such trades4 ,neither did ,christ at anie time use or command holie water1 or crosses1 c3 to be used as terrors against the divell1 who was not affraid to assault himselfe1 when he was on earth4 ,and therefore a verie vaine thing it is to thinke that he feareth these trifles1 or anie externall matter4 ,let us then cast awaie these prophane and old wives fables4 ,for 7as ,origen saith7 ,incantationes sunt dmon irrisiones idololatri fx1 animarum infatuatio1 c4 99 ,ital4 ,mal4 ,malef4 part4 #b4 qu4 #b4 cap4 #f4 #a4 ,tim4 #d1 #g4 ,origin4 lib4 #c4 in ,job4 ,chrysostome saith2 ,there be some that carrie about their necks a peece of a gospell4 ,but99 is it not dailie read 7saith he7 and heard of all men8 ,but if they be never the better for it1 being put into their eares1 how shall they be saved1 by carrieng it about their necks8 ,and further he saith2 ,where is the vertue of the gospell8 ,in the figure of the letter1 or in the understanding of the sense8 ,if in the figure1 thou dooest well to weare it about thy necke2 but if in the understanding1 then thou shouldest laie it up in thine heart4 ,augustine saith2 ,let the faithfull ministers admonish and tell their people1 that these magicall arts and incantations doo bring no remedie to the infirmities either of men or cattell1 c4 ,j4 ,chrysost4 in ,matth4 99 ,marke that here was no latine service4 ,idem4 ,ibid4 ,august4 #bf4 qu4 ultim4 ,the heathen philosophers shall at the last daie confound the infidelitie and barbarous foolishnes of our christian or rather anti-christian and prophane witchmongers4 ,for as ,aristotle saith1 that ,incantamenta sunt muliercularum figmenta3 so dooth ,socrates 7who was said to be cunning herein7 affirme1 that ,incantationes sunt verba animas decipientia humanas4 ,others saie2 ,inscit pallium sunt carmina1 maleficium1 incantatio4 ,galen also saith1 that such as impute the falling evill1 and such like diseases to divine matter1 and not rather to naturall causes1 are witches1 conjurers1 c4 ,hippocrates calleth them arrogant2 and in another place affirming that in his time there were manie deceivers and couseners1 that would undertake to cure the falling evill1 c3 by the power and helpe of divels1 by burieng some lots or inchantments in the ground1 or casting them into the sea1 concludeth thus in their credit1 that they are all knaves and couseners3 for ,god is our onlie defender and deliverer4 ,o notable sentence of a heathen philosopher6 ,galen4 in lib4 de comitiali morbo4 ,hippocrat4 lib4 de morbo sacro4 ,the xiii4 booke4 ,the first ,chapter4 ,the signification of the ,hebrue word ,hartumim1 where it is found written in the scriptures1 and how it is diverslie translated3 whereby the objection of ,pharaos magicians is afterward answered in this booke2 also of naturall magicke not evill in it selfe4 ,hartumim is no naturall ,hebrue word1 but is borrowed of some other nation3 howbeit1 it is used of the ,hebrues in these places2 to wit1 ,gen4 #d4 #a4 #h4 #bd4 ,exod4 #g4 #ac4 #bd4 #h4 #g4 #ah4 #i4 #aa4 ,dan4 #a1 #bj4 #b4 #b4 ,hierome sometimes translateth it ,conjectores1 sometimes ,malefici1 sometimes ,arioli3 which we for the most part translate by this word witches4 ,but the right signification heereof may be conceived1 in that the inchanters of ,pharao1 being magicians of ,aegypt1 were called ,hartumim4 ,and yet in ,exodus they are named in some ,latine translations ,venefici4 ,rabbi ,levi saith1 it betokeneth such as doo strange and woonderfull things1 naturallie1 artificiallie1 and deceitfullie4 ,rabbi ,isaac ,natar affirmeth1 that such were so termed1 as amongst the ,gentiles professed singular wisedome4 ,aben ,ezra expoundeth it1 to signifie such as knowe the secrets of nature1 and the qualitie of stones and hearbs1 c3 which is atteined unto by art1 and speciallie by naturall magicke4 ,but we1 either for want of speach1 or knowlege1 call them all by the name and terme of witches4 ,hieronymus4 in ,gen4 #da4 #h1 #bd4 ,in ,exod4 #g1 #ac4 ,in ,dan4 #a1 #bj ,certeinlie1 ,god indueth bodies with woonderfull graces1 the perfect knowledge whereof man hath not reached unto3 and on the one side1 there is amongst them such mutuall love1 societie1 and consent2 and on the other side1 such naturall discord1 and secret enimitie1 that therein manie things are wrought to the astonishment of mans capacitie4 ,but when deceit and diabolicall words are coupled therewith1 then extendeth it to witchcraft and conjuration2 as whereunto those naturall effects are falselie imputed4 ,so as heere ,i shall have some occasion to say somewhat of naturall magicke2 bicause under it lieth hidden the venome of this word ,hartumim4 ,this art is said by some to be the profoundnesse1 and the verie absolute perfection of naturall philosophie1 and shewing foorth the active part thereof1 through the aid of naturall vertues1 by the convenient applieng of them1 works are published1 exceeding all capacitie and admiration2 and yet not so much by art1 as by nature4 ,this art of it selfe is not evill2 for it consisteth in searching foorth the nature1 causes1 and effects of things4 ,as farre as ,i can conceive1 it hath beene more corrupted and prophaned by us ,christians1 than either by ,jewes or ,gentiles4 ,the authors intention touching the matter hereafter to be discoursed upon4 ,the second ,chapter4 ,how the philosophers in times past travelled for the knowledge of naturall magicke1 of ,salomons knowledge therein1 who is to be called a naturall magician1 a distinction thereof1 and why it is condemned for witchcraft4 ,manie philosophers2 as namely ,plato1 ,pythagoras1 ,empedocles1 ,democritus1 c3 travelled over all the world1 to find out learne the knowlege of this art2 at their returne they preached and taught1 professed and published it4 ,yea1 it should appeere by the magicians that came to adore ,christ1 that the knowledge and reputation thereof was greater1 than we conceive or make account of4 ,but of all other1 ,salomon was the greatest traveller in this art1 as may appeere throughout the booke of ,ecclesiastes3 and speciallie in the booke of ,wisedome1 where hee saith99 ,god hath given me the true science of things1 so as ,i knowe how the world was made1 and the power of the elements1 the beginning and the end1 and the middest of times1 how the times alter1 and the change of seasons1 the course of the yeare1 and the situation of the starres1 the nature of living things1 and the furiousnesse of beasts1 the power of the wind1 and the imaginations of men1 the diversities of plants1 and the vertues of roots1 and all things both secret and knowne1 c4 ,finallie1 he was so cunning in this art1 that he is said to have bene a conjurer or witch1 and is so reputed in the ,romish church at this daie4 ,whereby you may see1 how fooles and papists are inclined to credit false accusations in matters of witchcraft and conjuration4 ,the lesse knowledge we have in this art1 the more we have it in contempt3 in which respect ,plato saith trulie to ,dionysius2 ,they make philosophie a mockerie1 that deliver it to prophane and rude people4 ,certeinlie1 the witchcraft1 conjuration1 and inchantment that is imputed to ,salomon1 is gathered out of these his words following3 ,i applied my mind to knowledge1 and to search and seeke out science1 wisedome and understanding1 to knowe the foolishnesse of the ungodlie1 and the error of doting fooles4 ,in this art of naturall magike 7without great heed be taken7 a student shall soone be abused4 ,for manie 7writing by report1 without experience7 mistake their authors1 and set downe one thing for another4 ,then the conclusions being found false1 the experiment groweth into contempt1 and in the end seemeth ridiculous1 though never so true4 ,plinie and ,albert being curious writers heerein1 are often deceived2 insomuch as ,plinie is called a noble lier1 and ,albert a rusticall lier2 the one lieng by heeresaie1 the other by authoritie4 99 ,sap4 #g1 #ag #ah4 #ai4 #bj4 #ba4 ,see ,iidioni4 ,iidoni4 ,eccle4 #a4 #a4 ,a magician is indeed that which the ,latines call a wise man1 as ,numa ,pompilius was among the ,romans2 ,the ,greeks1 a philosopher1 as ,socrates was among them2 the ,aegyptians a preest1 as ,hermes was2 the ,cabalists called them prophets4 ,but although these distinguished this art1 accounting the one part thereof infamous1 as being too much given unto wicked1 vaine1 and impious curiositie1 as unto moovings1 numbers1 figures1 sounds1 voices1 tunes1 lights1 affections of the mind1 and words2 and the other part commendable1 as teaching manie good and necessarie things1 as times and seasons to sowe1 plant1 till1 cut1 c3 and diverse other things1 which ,i will make manifest unto you heereafter3 yet we generallie condemne the whole art1 without distinction1 as a part of witchcraft2 having learned to hate it1 before we knowe it2 affirming all to be witchcraft1 which our grosse heads are not able to conceive1 and yet can thinke that an old doting woman seeth through it1 c4 ,wherein we consider not how ,god bestoweth his gifts1 and hath established an order in his works1 graffing in them sundrie vertues to the comfort of his severall creatures2 and speciallie to the use and behoofe of man3 neither doo we therein weigh that art is servant unto nature1 and waiteth upon hir as hir handmaiden4 ,a magician described and the art distinguished4 ,the third ,chapter4 ,what secrets do lie hidden1 and what is taught in naturall magicke1 how ,gods glorie is magnified therein1 and that it is nothing but the worke of nature4 ,in this art of naturall magicke1 ,god almightie hath hidden manie secret mysteries2 as wherein a man may learne the properties1 qualities1 and knowledge of all nature4 ,for it teacheth to accomplish maters in such sort and oportunitie1 as the common people thinketh the same to be miraculous2 and to be compassed none other waie1 but onelie by witchcraft4 ,and yet in truth1 naturall magicke is nothing else1 but the worke of nature4 ,for in tillage1 as nature produceth corne and hearbs2 so art1 being natures minister1 prepareth it4 ,wherein times and seasons are greatlie to be respected3 for ,annus non arvus producit aristas4 ,read ,plinie in natural4 hist4 ,cardan de rerum variet4 ,albertus de occulta rerum proprietate4 ,barthol4 ,neap4 in natural4 magia1 many others4 ,but as manie necessarie and sober things are heerein taught3 so dooth it partlie 7,i saie7 consist in such experiments and conclusions as are but toies1 but neverthelesse lie hid in nature1 and being unknowne1 doo seeme miraculous1 speciallie when they are intermedled and corrupted with cunning illusion1 or legierdemaine1 from whence is derived the estimation of witchcraft4 ,but being learned and knowne1 they are contemned1 and appeere ridiculous3 for that onelie is woonderfull to the beholder1 whereof he can conceive no cause nor reason1 according to the saieng of ,ephesius1 ,miraculum solvitur unde videtur esse miraculum4 ,and therefore a man shall take great paines heerein1 and bestow great cost to learne that which is of no value1 and a meere jugling knacke4 ,whereupon it is said1 that a man may not learne philosophie to be rich2 but must get riches to learne philosophie3 for to sluggards1 niggards1 dizzards1 the secrets of nature are never opened4 ,and doubtlesse a man may gather out of this art1 that which being published1 shall set foorth the glorie of ,god1 and be many waies beneficiall to the commonwealth3 the first is doone by the manifestation of his works2 the second1 by skilfullie applieng them to our use and service4 ,naturall magicke hath a double end1 which proveth ye excellencie of the same4 ,the fourth ,chapter4 ,what strange things are brought to passe by naturall magicke4 ,the dailie use and practise of medicine taketh awaie all admiration of the woonderfull effects of the same4 ,manie other things of lesse weight1 being more secret and rare1 seeme more miraculous4 ,as for example 7if it be true that ,j4 ,bap4 ,neap4 and many other writers doo constantlie affirme47 ,tie a wild bull to a figtree1 and he will be presentlie tame2 or hang an old cocke thereupon1 and he will immediatlie be tender2 as also the feathers of an eagle consume all other feathers1 if they be intermedled together4 ,wherein it may not be denied1 but nature sheweth hir selfe a proper workwoman4 ,but it seemeth unpossible1 that a little fish being but halfe a foot long1 called ,remora or ,remiligo1 or of some ,echeneis1 staieth a mightie ship with all hir loade and tackling1 and being also under saile4 ,and yet it is affirmed by so manie and so grave authors1 that ,i dare not denie it2 speciallie1 bicause ,i see as strange effects of nature otherwise3 as the propertie of the loadstone1 which is so beneficiall to the mariner2 and of ,rheubarb1 which onelie medleth with choler1 and purgeth neither flegme nor melancholie1 is as beneficiall to the physician1 as the other to the mariner4 ,pompanatius4 lib4 de incant4 cap4 #c4 ,j4 ,wierus de lamiis4 ,jasp4 ,peucer ,h4 ,cardan4 c4 ,the fift ,chapter4 ,the incredible operation of waters1 both standing and running2 of wels1 lakes1 rivers1 and of their woonderfull effects4 ,the operation of waters1 and their sundrie vertues are also incredible1 ,i meane not of waters compounded and distilled3 for it were endlesse to treate of their forces1 speciallie concerning medicines4 ,but we have heere even in ,england naturall springs1 wels1 and waters1 both standing and running1 of excellent vertues1 even such as except we had seene1 and had experiment of1 we would not beleeve to be ,in rerum natura4 ,and to let the physicall nature of them passe 7for the which we cannot be so thankefull to ,god1 as they are wholsome for our bodies7 is it not miraculous1 that wood is by the qualitie of divers waters heere in ,england transubstantiated into a stone8 ,the which vertue is also found to be in a lake besides the citie ,masaca in ,cappadocia1 there is a river called ,scarmandrus1 that maketh yellow sheepe4 ,yea1 there be manie waters1 as in ,pontus ,thessalia1 and in the land of ,assyrides1 in a river of ,thracia 7as ,aristotle saith7 that if a white sheepe being with lambe drinke thereof1 the lambe will be blacke4 ,strabo writeth of the river called ,crantes1 in the borders of ,italie1 running towards ,tarentum1 where mens haire is made white and yellow being washed therein4 ,plinie dooth write that of what colour the veines are under the rammes toong1 of the same colour or colours will the lambs be4 ,there is a lake in a field called ,cornetus1 in the bottome whereof manifestlie appeareth to the eie1 the carcases of snakes1 ewts1 and other serpents3 whereas if you put in your hand1 to pull them out1 you shall find nothing there4 ,there droppeth water out of a rocke in ,arcadia1 the which neither a silverne nor a brasen boll can conteine1 but it leapeth out1 and sprinkleth awaie2 and yet will it remaine without motion in the hoofe of a mule4 ,such conclusions 7,i warrant you7 were not unknowne to ,jannes and ,jambres4 ,of late experience neere ,coventrie1 c4 ,aristot4 in lib4 de hist4 animalium4 ,plin4 de lanicii colore4 ,the sixt ,chapter4 ,the vertues and qualities of sundrie pretious stones1 of cousening ,lapidaries1 c4 ,the excellent vertues and qualities of stones1 found1 conceived and tried by this art1 is woonderfull4 ,howbeit many things most false and fabulous are added unto their true effects1 wherewith ,i thought good in part to trie the readers patience and cunning withall4 ,an ,aggat 7they saie7 hath vertue against the biting of scorpions or serpents4 ,it is written 7but ,i will not stand to it7 that it maketh a man eloquent1 and procureth the favour of princes2 yea that the fume thereof dooth turne awaie tempests4 ,alectorius is a stone about the bignesse of a beane1 as cleere as the christall1 taken out of a cocks bellie which hath beene gelt or made a capon foure yeares4 ,if it be held in ones mouth1 it asswageth thirst1 it maketh the husband to love the wife1 and the bearer invincible3 for heereby ,milo was said to overcome his enimies4 ,a crawpocke delivereth from prison4 ,chelidonius is a stone taken out of a swallowe1 which cureth melancholie3 howbeit1 some authors saie1 it is the hearbe wherby the swallowes recover the sight of their yoong1 even if their eies be picked out with an instrument4 ,geranites is taken out of a crane1 and ,draconites out of a dragon4 ,but it is to be noted1 that such stones must be taken out of the bellies of the serpents1 beasts1 or birds1 7wherein they are7 whiles they live3 otherwise1 they vanish awaie with the life1 and so they reteine the vertues of those starres under which they are4 ,amethysus maketh a droonken man sober1 and refresheth the wit4 ,the99 corrall preserveth such as beare it from fascination or bewitching1 and in this respect they are hanged about childrens necks4 ,but from whence that superstition is derived1 and who invented the lie1 ,i knowe not3 but ,i see how readie the people are to give credit thereunto1 by the multitude of corrals that waie emploied4 ,i find in good authors1 that while it remaineth in the sea1 it is an hearbe2 and when it is brought thence1 into the aire1 it hardeneth1 and becommeth a stone4 ,ludovicus ,clius4 ,rhodo4 lib4 antiq4 lect4 #aa4 ca4 #gj4 ,barthol4 ,anglicus1 lib4 #af4 99 ,avicenna cano4 #b4 tract4 #b4 cap4 #abd4 ,serapio agg4 cap4 #ajj4 ,dioscor4 lib4 #e4 cap4 #ic4 ,heliotropius stancheth bloud1 driveth awaie poisons1 preserveth health3 yea1 and some write that it provoketh raine1 and darkeneth the sunne1 suffering not him that beareth it to be abused4 ,hyacinthus dooth all that the other dooth1 and also preserveth from lightening4 ,dinothera hanged about the necke1 collar1 or yoke of any creature1 tameth it presentlie4 ,a ,topase healeth the lunatike person of his passion of lunacie4 ,aitites1 if it be shaken1 soundeth as if there were a little stone in the bellie thereof3 it is good for the falling sicknesse1 and to prevent untimelie birth4 ,amethysus aforesaid resisteth droonkenesse1 so as the bearers shall be able to drinke freelie1 and recover themselves soone being droonke as apes3 the same maketh a man wise4 ,chalcedonius maketh the bearer luckie in lawe1 quickeneth the power of the bodie1 and is of force also against the illusions of the divell1 and phantasticall cogitations arising of melancholie4 ,corneolus mitigateth the heate of the mind1 and qualifieth malice1 it stancheth bloudie fluxes1 speciallie of women that are troubled with their flowers4 ,heliotropius aforesaid darkeneth the sunne1 raiseth shewers1 stancheth bloud1 procureth good fame1 keepeth the bearer in health1 and suffereth him not to be deceived4 ,if this were true1 one of them would be deerer than a thousand diamonds4 ,plin4 lib4 #cg4 cap4 #aj4 ,albert4 lib4 #b4 cap4 #g4 ,solin4 cap4 #cb4 ,hyacinthus delivereth one from the danger of lightening1 driveth awaie poison and pestilent infection1 and hath manie other vertues4 ,iris helpeth a woman to speedie deliverance1 and maketh rainebowes to appeere4 ,a ,saphire preserveth the members1 and maketh them livelie1 and helpeth agues and gowts1 and suffereth not the bearer to be afraid3 it hath vertue against venome1 and staieth bleeding at the nose being often put thereto4 99,a ,smarag is good for the eiesight1 and suffereth not carnall copulation1 it maketh one rich and eloquent4 ,a ,topase increaseth riches1 healeth the lunatike passion1 and stancheth bloud4 ,mephis 7as ,aaron and ,hermes report out of ,albertus ,magnus7 being broken into powder1 and droonke with water1 maketh insensibilitie of torture4 ,heereby you may understand1 that as ,god hath bestowed upon these stones1 and such other like bodies1 most excellent and woonderfull virtues2 so according to the abundance of humane superstitions and follies1 manie ascribe unto them either more vertues1 or others than they have3 other boast that they are able to adde new qualities unto them4 ,and heerin consisteth a part of witchcraft and common cousenage used sometimes of the ,lapidaries for gaines2 sometimes of others for cousening purposes4 ,some part of the vanitie heereof ,i will heere describe1 bicause the place serveth well therefore4 ,and it is not to be forgotten or omitted1 that ,pharos magicians were like enough to be cunning therein4 99 ,rabbi ,moses aphorism4 partic4 #bb4 ,isidor4 lib4 #ad4 cap4 #c4 ,savanorola4 ,neverthelesse1 ,i will first give you the opinion of one1 who professed himselfe a verie skilfull and well experimented ,lapidarie1 as appeereth by a booke of his owne penning1 published under this title of ,dactylotheca1 and 7as ,i thinke7 to be had among the bookesellers4 ,and thus followeth his assertion3 ,evax rex ,arabum fertur scripsisse ,neroni1 7,qui post ,augustum regnavit in orbe secundus7 ,quot species lapidis1 qu nomina1 quve colores1 ,quq2 sit his regio1 vel quanta potentia cuiq21 ,ocult as99 etenim lapidum cognoscere vires1 ,quorum causa latens effectus dat manifestos1 ,egregium quiddam volumus rarmque videri4 ,scilicet hinc solers medicorum cura juvatur4 ,auxilio lapidum morbos expellere docta4 ,nec mins inde dari cunctarum commoda rerum ,autores perhibent1 quibus hc perspecta feruntur4 ,nec dubium cuiquam debet falsmque videri1 ,quin sua sit gemmis divinits insita virtus3 ,marbodeus ,gallus in sua dactylotheca1 pag4 #e1 #f4 99 ,ocultas 1 ,evax an old ,arabian king is named to have writ ,a treatise1 and on ,neros ,grace to have bestowed it1 7,who in the world did second reigne after ,augustus time7 ,of pretious stones the sundrie sorts1 their names1 and in what clime ,and countrie they were to be found1 their colours and their hue1 ,their privie power and secret force1 the which with knowledge true ,to understand1 their hidden cause most plaine effects declare3 ,and this will we a noble thing have counted be and rare4 ,the skilfull care of leeches learnd is aided in this case1 ,and hereby holpen1 and are taught with aid of stones to chase ,awaie from men such sicknesses as have in them a place4 ,no less precise commodities of althings else therebie ,are ministred and given to men1 if authors doo not lie1 ,to whome these things are said to bee most manifestlie knowne4 ,it shall no false or doubtfull case appeare to anie one1 ,but that by heavenlie influence each pretious pearle and stone1 ,hath in his substance fixed force and vertue largelie sowne4 ,englished by ,abraham ,fleming4 ,vis gemmarum lapillorum pretiosorum negatur1 quia occulta est1 rarissimque sub sensum cadit4 ,whereby it is to be concluded1 that stones have in them certeine proper vertues1 which are given them of a speciall influence of the planets1 and a due proportion of the elements1 their substance being a verie fine and pure compound1 consisting of well tempered matter wherein is no grosse mixture3 as appeareth by plaine proofe of ,india and ,aethopia1 where the sunne being orient and meridionall1 dooth more effectuallie shew his operation1 procuring more pretious stones there to be ingendred1 than in the countries that are occident and septentrionall4 ,unto this opinion doo diverse ancients accord2 namelie1 ,alexander ,peripateticus1 ,hermes1 ,evax1 ,bocchus ,zoroastes1 ,isaac ,judus1 ,zacharias ,babylonicus1 and manie more beside4 ,manie more authors may be named of no lesse antiquitie and learning4 ,the seventh ,chapter4 ,whence the pretious stones receive their operations1 how curious ,magicians use them1 and of their seales4 ,curious ,magicians affirme1 that these stones receive their vertues altogether of the planets and heavenlie bodies1 and have not onelie the verie operation of the planets1 but sometimes the verie images and impressions of the starres naturallie ingraffed in them1 and otherwise ought alwaies to have graven upon them1 the similitudes of such monsters1 beasts1 and other devises1 as they imagine to be both internallie in operation1 and externallie in view1 expressed in the planets4 ,as for example1 upon the ,achate are graven serpents or venomous beasts2 and sometimes a man riding on a serpent3 which they know to be ,aesculapius1 which is the celestiall serpent1 whereby are cured 7they saie7 poisons and stingings of serpents and scorpions4 ,these grow in the river of ,achates1 where the greatest scorpions are ingendred1 and their noisomnes is thereby qualified1 and by the force of the scorpions the stones vertue is quickened and increased4 ,also1 if they would induce love for the accomplishment of venerie1 they inscribe and expresse in the stones1 amiable embracings and lovelie countenances and gestures1 words and kissings in apt figures4 ,for the desires of the mind are consonant with the nature of the stones1 which must also be set in rings1 and upon foiles of such metals as have affinitie with those stones1 thorough the operation of the planets whereunto they are addicted1 whereby they may gather the greater force of their working4 ,plin4 lib4 #cg4 cap4 #aj4 ,albert4 miner4 li4 #b4 ca4 #a4 ,solin4 cap4 #aa4 ,diurius in scrin4 cap4 de complexionibus complexatis4 ,as for example1 ,they make the images of ,saturne in lead1 of ,sol in gold1 of ,luna in silver4 ,marrie there is no small regard to be had for the certeine and due times to be observed in the graving of them3 for so are they made with more life1 and the influences and configurations of the planets are made thereby the more to abound in them4 ,as if you will procure love1 you must worke in apt1 proper1 and freendlie aspects1 as in the houre of ,venus1 c3 to make debate1 the direct contrarie order is to be taken4 ,if you determine to make the image of ,venus1 you must expect to be under ,aquarius or ,capricornus3 for ,saturne1 ,taurus1 and ,libra must be taken heed of4 ,manie other observations there be1 as to avoid the infortunate seate and place of the planets1 when you would bring a happie thing to passe1 and speciallie that it be not doone in the end1 declination1 or heele 7as they terme it7 of the course thereof3 for then the planet moorneth and is dull4 ,geor4 ,pictorius4 ,villang4 doct4 medici in scholiis super ,marbod4 dactyl4 ,such signes as ascend in the daie1 must be taken in the daie2 if in the night they increase1 then must you go to worke by night1 c4 ,for in ,aries1 ,leo1 and ,sagittarie is a certeine triplicitie1 wherein the sunne hath dominion by daie1 ,jupiter by night1 and in the twielight the cold star of ,saturne4 ,but bicause there shall be no excuse wanting for the faults espied herein1 they saie that the vertues of all stones decaie through tract of time3 so as such things are not now to be looked for in all respects as are written4 ,howbeit ,jannes and ,jambres were living in that time1 and in no inconvenient place2 and therefore not unlike to have that helpe towards the abusing of ,pharao4 ,cardane saith1 that although men attribute no small force unto such seales2 as to the seale of the sunne1 authorities1 honors1 and favors of princes2 of ,jupiter1 riches and freends2 of ,venus1 pleasures2 of ,mars1 boldnes2 of ,mercurie1 diligence2 of ,saturne1 patience and induring of labour2 of ,luna1 favour of people3 ,i am not ignorant 7saith he7 that stones doo good1 and yet ,i knowe the seales or figures doo none at all4 ,and when ,cardane had shewed fullie that art1 and the follie thereof1 and the maner of those terrible1 prodigious1 deceitfull figures of the planets with their characters1 c43 he saith that those were deceitfull inventions devised by couseners1 and had no vertue indeed nor truth in them4 ,but bicause we spake somewhat even now of signets and seales1 ,i will shew you what ,i read reported by ,vincentius in suo speculo1 where making mention of the ,jasper stone1 whose nature and propertie ,marbodeus ,gallus describeth in the verses following3 ,h4 ,card4 lib4 de subtil4 #aj4 ,h4 ,card4 lib4 de var4 rer4 #af4 cap4 #ij4 ,jaspidis esse decem species septmque feruntur1 ,hic multorum cognoscitur esse colorum1 ,et multis nasci perhibetur partibus orbis1 ,optimus in viridi translucentque colore1 ,et qui plus soleat virtutis habere probatur1 ,cast gestatus febrem fugat1 arcet hydropem1 ,adpositsque juvat mulierem parturientem1 ,et tutamentum portanti creditur esse4 ,nam consecratus gratum facit atque potentem1 ,et1 sicut perhibent1 phantasmata noxia pellit1 ,cujus in argento vis fortior esse putatur4 ,marbodeus in sua dactylotheca1 pag4 #da1 #eb4 ,seven kinds and ten of ,jasper stones reported are to be1 ,of manie colours this is knowne which noted is by me1 ,and said in manie places of the world for to be seene1 ,where it is bred2 but yet the best is thorough shining greene1 ,and that which prooved is to have in it more virtue plaste3 ,for being borne about of such as are of living chaste1 ,it drives awaie their ague fits1 the dropsie thirsting drie1 ,and put unto a woman weake in travell which dooth lie ,it helps1 assists1 and comforts hir in pangs when she dooth crie4 ,againe1 it is beleevd to be ,a safegard franke and free1 ,to such as weare and beare the same2 and if it hallowed bee ,it makes the parties gratious1 and mightie too that have it1 ,and noysome fansies 7as they write that ment not to deprave it7 ,it dooth displace out of the mind3 the force thereof is stronger1 ,in silver if the same be set1 and will endure the longer4 ,englished by ,abraham ,fleming4 ,memorandum the authors meaning is1 that this stone be set in silver1 worne on the finger for a ring3 as you shall see afterwards4 ,but 7as ,i said7 ,vincentius making mention of the ,jasper stone1 touching which 7by the waie of a parenthesis7 ,i have inferred ,marbodeus his verses1 he saith that some ,jasper stones are found having in them the livelie image of a naturall man1 with a sheeld at his necke and a speare in his hand1 and under his feete a serpent3 which stones so marked and signed1 he preferreth before all the rest1 bicause they are antidotaries or remedies notablie resisting poison4 ,othersome also are found figured and marked with the forme of a man bearing on his necke a bundle of hearbs and flowres1 with the estimation and value of them noted1 that they have in them a facultie or power restrictive1 and will in an instant or moment of time stanch bloud4 ,such a kind of stone 7as it is reported7 ,galen wore on his finger4 ,othersome are marked with a crosse1 as the same author writeth1 and these be right excellent against inundations or overflowings of waters4 ,i could hold you long occupied in declarations like unto these1 wherein ,i laie before you what other men have published and set foorth to the world1 choosing rather to be an academicall discourser1 than an universall determiner3 but ,i am desirous of brevitie4 ,vincent4 lib4 #i4 cap4 #gg4 ,dioscor4 lib4 #e4 cap4 #ajj4 ,aristot4 in ,lapidario4 ,the eight ,chapter4 ,the sympathie and antipathie of naturall and elementarie bodies declared by diverse examples of beasts1 birds1 plants1 c4 ,if ,i should write of the strange effects of ,sympathia and ,antipathia1 ,i should take great paines to make you woonder1 and yet you would scarse beleeve me4 ,and if ,i should publish such conclusions as are common and knowne1 you would not regard them4 ,and yet ,empedocles thought all things were wrought hereby4 ,it is almost incredible1 that the grunting or rather the wheeking of a little pig1 or the sight of a simple sheepe should terrifie a mightie elephant3 and yet by that meanes the ,romans did put to flight ,pyrhus and all his hoast4 ,a man would hardlie beleeve1 that a cocks combe or his crowing should abash a puissant lion3 but the experience herof hath satisfied the whole world4 ,who would thinke that a serpent should abandon the shadow of an ash1 c8 ,but it seemeth not strange1 bicause it is common1 that some man otherwise hardie and stout enough1 should not dare to abide or endure the sight of a cat4 ,or that a draught of drinke should so overthrow a man1 that never a part or member of his bodie should be able to performe his dutie and office2 and should also so corrupt and alter his senses1 understanding1 memorie1 and judgement1 that he should in everie thing1 saving in shape1 beecome a verie beast4 ,and herein the poets experiment of liquor is verified1 in these words following3 ,agreement disagreement in sufferance4 ----------------------------sunt qui non corpora tantm1 ,verm animas etiam valeant mutare liquores3 ,some waters have so powerfull ben1 ,as could not onelie bodies change1 ,but even the verie minds of men1 ,their operation is so strange4 ,englished by ,abraham ,fleming4 ,the freendlie societie betwixt a fox and a serpent is almost incredible3 how loving the lizzard is to a man1 we maie read1 though we cannot see4 ,yet some affirme that our newt is not onlie like to the lizzard in shape1 but also in condition4 ,from the which affection towards a man1 a spaniell doth not much differ1 whereof ,i could cite incredible stories4 ,the amitie betwixt a castrell and a pigeon is much noted among writers2 and speciallie how the castrell defendeth hir from hir enimie the sparowhawke3 whereof they saie the doove is not ignorant4 ,besides1 the woonderfull operation and vertue of hearbs1 which to repeat were infinite3 and therfore ,i will onlie referre you to ,mattheolus his herball1 or to ,dodonus4 ,there is among them such naturall accord and discord1 as some prosper much the better for the others companie1 and some wither awaie being planted neere unto the other4 ,the lillie and the rose rejoise in each others neighborhood4 ,the flag and the fernebush abhorre each other so much1 that the one can hardlie live besides the other4 ,the cowcumber loveth water1 and hateth oile to the death4 ,and bicause you shall not saie that hearbs have no vertue1 for that in this place ,i cite none1 ,i am content to discover two or three small qualities and vertues1 which are affirmed to be in hearbs3 marie as simple as they be1 ,jannes and ,jambres might have done much with them1 if they had had them4 ,if you pricke out a yoong swallowes eies1 the old swallow restoreth againe their sight1 with the application 7they saie7 of a little ,celondine4 ,xanthus the author of histories reporteth1 that a yoong dragon being dead1 was revived by hir dam1 with an hearbe called ,balim4 ,and ,juba saith1 that a man in ,arabia being dead was revived by the vertue of another hearbe4 ,read a litle tract of ,erasmus intituled ,de amicitia1 where enough is said touching this point4 ,xanthus in hist4 prima4 ,jub4 lib4 #be4 cap4 #b4 ,the ninth ,chapter4 ,the former matter prooved by manie examples of the living and the dead4 ,and as we see in stones1 herbs1 c3 strange operation and naturall love and dissention3 so doo we read1 that in the bodie of a man1 there be as strange properties and vertues naturall4 ,i have heard by credible report1 and ,i have read many grave authors constantlie affirme1 that the wound of a man murthered reneweth bleeding2 at the presence of a deere freend1 or of a mortall enimie4 ,diverse also write1 that if one passe by a murthered bodie 7though unknowne7 he shalbe striken with feare1 and feele in him selfe some alteration by nature4 ,also that a woman1 above the age of fiftie yeares1 being bound hand and foote1 hir clothes being upon hir1 and laid downe softlie into the water1 sinketh not in a long time2 some saie1 not at all4 ,by which experiment they were woont to trie witches1 as well as by ,ferrum candens3 which was1 to hold hot iron in their hands1 and by not burning to be tried4 ,howbeit1 ,plutarch saith1 that ,pyrhus his great toe had in it such naturall or rather divine vertue1 that no fier could burne it4 ,this common experience can justifie4 ,j4 ,wierus4 ,plutarch4 in vita ,pyrhi4 ,and ,albertus saith1 and manie other also repeat the same storie1 saieng1 that there were two such children borne in ,germanie1 as if that one of them had beene carried by anie house1 all the doores right against one of his sides would flie open3 and that vertue which the one had in the left side1 the other brother had in the right side4 ,he saith further1 that manie sawe it1 and that it could be referred to nothing1 but to the proprietie of their bodies4 ,pompanatius writeth that the kings of ,france doo cure the disease called now the kings evill1 or queenes evill2 which hath beene alwaies thought1 and to this daie is supposed to be a miraculous and a peculiar gift1 a speciall grace given to the kings and queenes of ,england4 ,which some referre to the proprietie of their persons1 some to the peculiar gift of ,god1 and some to the efficacie of words4 ,but if the ,french king use it no woorsse than our ,princesse doth1 ,god will not be offended thereat3 for hir maiestie onelie useth godlie and divine praier1 with some almes1 and referreth the cure to ,god and to the physician4 ,plutarch writeth that there be certeine men called ,psilli1 which with their mouthes heale the bitings of serpents4 ,and ,j4 ,bap4 ,neap4 saith1 that an olive being planted by the hand of a virgine1 prospereth2 which if a harlot doo1 it withereth awaie4 ,also1 if a serpent or viper lie in a hole1 it maie easilie be pulled out with the left hand1 wheras with the right hand it cannot be remooved4 ,although this experiment1 and such like1 are like enough to be false2 yet are they not altogether so impious as the miracles said to be done by characters1 charmes1 c4 ,for manie strange properties remaine in sundrie partes of a living creature1 which is not universallie dispersed1 and indifferentlie spred through the whole bodie3 as the eie smelleth not1 the nose seeth not1 the eare tasteth not1 c4 ,albert4 lib4 de mor4 animal4 cap4 #c4 ,pompan4 lib4 de incant4 cap4 #d4 ,plutar4 in vita ,catonis4 ,j4 ,bap4 ,neap4 in lib4 de natur4 magia4 #a4 ,the tenth ,chapter4 ,the bewitching venome conteined in the bodie of an harlot1 how hir eie1 hir toong1 hir beautie and behavior bewitcheth some men3 of bones and hornes yeelding great vertue4 ,the vertue conteined within the bodie of an harlot1 or rather the venome proceeding out of the same maie be beheld with great admiration4 ,for hir eie infecteth1 entiseth1 and 7if ,i maie so saie7 bewitcheth them manie times1 which thinke themselves well armed against such maner of people4 ,hir toong1 hir gesture1 hir behaviour1 her beautie1 and other allurements poison and intoxicate the mind3 yea1 hir companie induceth impudencie1 corrupteth virginitie1 confoundeth and consumeth the bodies1 goods1 and the verie soules of men4 ,and finallie hir bodie destroieth and rotteth the verie flesh and bones of mans bodie4 ,and this is common1 that we woonder not at all thereat1 naie we have not the course of the sunne1 the moone1 or the starres in so great admiration1 as the globe1 counterfeting their order3 which is in respect but a bable made by an artificer4 ,so as 7,i thinke7 if ,christ himselfe had continued long in the execution of miracles1 and had left that power permanent and common in the church2 they would have growne into contempt1 and not have beene esteemed1 according to his owne saieng3 ,a prophet is not regarded in his owne countrie4 ,i might recite infinite properties1 wherewith ,god hath indued the bodie of man1 worthie of admiration1 and fit for this place4 ,as touching other living creatures1 ,god hath likewise 7for his glorie1 and our behoofe7 bestowed most excellent and miraculous gifts and vertues upon their bodies and members1 and that in severall and woonderfull wise4 ,we see that a bone taken out of a carps head1 stancheth bloud1 and so doth none other part besides of that fish4 ,the bone also in a hares foot mitigateth the crampe1 as none other bone nor part else of the hare doth4 ,how pretious is the bone growing out of the forehead of a unicorne2 if the horne1 which we see1 growe there1 which is doubted3 and of how small accompt are the residue of all his bones8 ,at the excellencie whereof1 as also at the noble and innumerable vertues of herbs we muse not at all2 bicause it hath pleased ,god to make them common unto us4 ,which perchance might in some part assist ,jannes and ,jambres1 towards the hardning of ,pharaos heart4 ,but of such secret and strange operations read ,albert ,de mineral4 cap4 #a4 #aa4 #ag4 ,also ,marsilius ,ficinus1 cap4 #a4 lib4 #d4 ,cardan4 de rerum varietate4 ,j4 ,bap4 ,neap4 de magia naturali4 ,peucer1 ,wier1 ,pompanacius1 ,fernelius1 and others4 ,the venom or poison of an harlot4 ,matth4 #ac4 ,marke4 #f4 ,luke4 #d4 ,john4 #d4 ,wonderfull naturall effects in bones of fishes1 beasts1 c4 ,the eleventh ,chapter4 ,two notorious woonders and yet not marvelled at4 ,i thought good here to insert two most miraculous matters1 of the one ,i am ,testis oculatus1 an eie witnesse2 of the other ,i am so crediblie and certeinelie informed1 that ,i dare and doo beleeve it to be verie true4 ,when ,maister ,t4 ,randolph returned out of ,russia1 after his ambassage dispatched1 a gentleman of his traine brought home a monument of great accompt1 in nature and in propertie very wonderfull4 ,and bicause ,i am loath to be long in the description of circumstances1 ,i will first describe the thing it selfe3 which was a peece of earth of a good quantitie1 and most excellentlie proportioned in nature1 having these qualities and vertues following4 ,if one had taken a peece of perfect steele1 forked and sharpened at the end1 and heated it red hot1 offering therewith to have touched it2 it would have fled with great celeritie3 and on the other side1 it would have pursued gold1 either in coine or bulloine1 with as great violence and speed as it shunned the other4 ,no bird in the aire durst approch neere it2 no beast of the field but feared it1 and naturallie fled from the sight thereof4 ,it would be here to daie1 and to morrowe twentie miles off1 and the next daie after in the verie place it was the first daie1 and that without the helpe of anie other creature4 ,strange properties in a peece of earth4 ,johannes ,fernelius writeth of a strange stone latelie brought out of ,india1 which hath in it such a marvellous brightnes1 puritie1 and shining1 that therewith the aire round about is so lightned and cleared1 that one may see to read thereby in the darknes of night4 ,it will not be conteined in a close roome1 but requireth an open and free place4 ,it would not willinglie rest or staie here belowe on the earth1 but alwaies laboureth to ascend up into the aire4 ,if one presse it downe with his hand1 it resisteth1 and striketh verie sharpelie4 ,it is beautifull to behold1 without either spot or blemish1 and yet verie unplesant to taste or feele4 ,if anie part thereof be taken awaie1 it is never a whit diminished1 the forme thereof being inconstant1 and at everie moment mutable4 ,these two things last rehearsed are strange1 and so long woondered at1 as the mysterie and moralitie thereof remaineth undiscovered3 but when ,i have disclosed the matter1 and told you that by the lumpe of earth a man is ment1 and some of his qualities described2 and that that which was conteined in the farre fetcht stone1 was fier1 or rather flame3 the doubt is resolved1 and the miracle ended4 ,and yet 7,i confesse7 there is in these two creatures conteined more miraculous matter1 than in all the loadstones and diamonds in the world4 ,and hereby is to be noted1 that even a part of this art1 which is called naturall or witching magicke1 consisteth as well in the deceipt of words1 as in the sleight of hand3 wherein plaine lieng is avoided with a figurative speech1 in the which1 either the words themselves1 or their interpretation have a double or doubtfull meaning1 according to that which hath beene said before in the title99 ,ob or ,pytho3 and shall be more at large hereafter in this treatise manifested4 ,strange properties in a stone3 the like qualities in other stons3 ,see pag4 #aic4 #aid1 #aie1 #aif1 #aig1 #aih1 #aii1 #cjj4 99 ,being the #g booke of this discoverie3 ,see pag4 #acc1 #acd1 #ace1 #acf1 #acg1 #ach1 #afj1 c4 ,where discourse is made of oracles1 c4 ,the twelfe ,chapter4 ,of illusions1 confederacies1 and legierdemaine1 and how they may be well or ill used4 ,manie writers have beene abused as well by untrue reports1 as by illusion1 and practises of confederacie and legierdemaine1 c3 sometimes imputing unto words that which resteth in the nature of the thing2 and sometimes to the nature of the thing1 that which proceedeth of fraud and deception of sight4 ,but when these experiments growe to superstition or impietie1 they are either to be forsaken as vaine1 or denied as false4 ,howbeit1 if these things be doone for mirth and recreation1 and not to the hurt of our neighbour1 nor to the abusing or prophaning of ,gods name1 in mine opinion they are neither impious nor altogether unlawfull3 though herein or hereby a naturall thing be made to seeme supernaturall4 ,such are the miracles wrought by jugglers1 consisting in fine and nimble conveiance1 called legierdemaine3 as when they seeme to cast awaie1 or to deliver to another that which they reteine still in their owne hands2 or conveie otherwise3 or seeme to eate a knife1 or some such other thing1 when indeed they bestowe the same secretlie into their bosoms or laps4 ,another point of juggling is1 when they thrust a knife through the braines and head of a chicken or pullet1 and seeme to cure the same with words3 which would live and doo well1 though never a word were spoken4 ,some of these toies also consist in arythmeticall devises1 partlie in experiments of naturall magike1 and partlie in private as also in publike confederacie4 ,look hereafter in this booke for divers conceits of juggling set foorth at large1 beginning at pag4 #cba4 ,the xiii4 ,chapter4 ,of private confederacie1 and of ,brandons pigeon4 ,private confederacie ,i meane1 when one 7by a speciall plot laid by himselfe1 without anie compact made with others7 persuadeth the beholders1 that he will suddenlie and in their presence doo some miraculous feat1 which he hath alredie accomplished privilie4 ,as for example1 he will shew you a card1 or anie other like thing3 and will saie further unto you2 ,behold and see what a marke it hath1 and then burneth it2 and nevertheles fetcheth another like card so marked out of some bodies pocket1 or out of some corner where he himselfe before had placed it2 to the woonder and astonishment of simple beholders1 which conceive not that kind of illusion1 but expect miracles and strange works4 ,what woondering and admiration was there at ,brandon the juggler1 who painted on a wall the picture of a dove1 and seeing a pigeon sitting on the top of a house1 said to the king2 ,lo now your ,grace shall see what a juggler can doo1 if he be his craftes maister2 and then pricked the picture with a knife so hard and so often1 and with so effectuall words1 as the pigeon fell downe from the top of the house starke dead4 ,i need not write anie further circumstance to shew how the matter was taken1 what woondering was thereat1 how he was prohibited to use that feat anie further1 least he should emploie it in anie other kind of murther2 as though he1 whose picture so ever he had pricked1 must needs have died1 and so the life of all men in the hands of a juggler3 as is now supposed to be in the hands and willes of witches4 ,this storie is1 untill the daie of the writing hereof1 in fresh remembrance1 of the most part beleeved as canonicall1 as are all the fables of witches3 but when you are taught the feate or sleight 7the secrecie and sorcerie of the matter being bewraied1 and discovered7 you will thinke it a mockerie1 and a simple illusion4 ,to interpret unto you the revelation of this mysterie2 so it is1 that the poore pigeon was before in the hands of the juggler1 into whome he had thrust a dramme of ,nux vomica1 or some other such poison1 which to the nature of the bird was so extreame a venome1 as after the receipt thereof it could not live above the space of halfe an houre1 and being let lose after the medicine ministred1 she alwaies resorted to the top of the next house3 which she will the rather doo1 if there be anie pigeons alreadie sitting there1 and 7as it is alreadie said7 after a short space falleth downe1 either starke dead1 or greatlie astonnied4 ,but in the meane time the juggler useth words of art1 partlie to protract the time1 and partlie to gaine credit and admiration of the beholders4 ,if this or the like feate should be done by an old woman1 everie bodie would crie out for fier and faggot to burne the witch4 ,example of a ridiculous woonder4 ,this ,i have prooved upon crows and pies4 ,this might be done by a confederate1 who standing at some window in a church steeple1 or other fit place1 and holding the pigeon by the leg in a string1 after a signe given by his fellowe1 pulleth downe the pigeon1 and so the woonder is wrought4 ,the xiiii4 ,chapter4 ,of publike confederacie1 and whereof it consisteth4 ,publike confederacie is1 when there is before hand a compact made betwixt diverse persons2 the one to be principall1 the rest to be assistants in working of miracles1 or rather in cousening and abusing the beholders4 ,as when ,i tell you in the presence of a multitude what you have thought or doone1 or shall doo or thinke1 when you and ,i were thereupon agreed before4 ,and if this be cunninglie and closelie handled1 it will induce great admiration to the beholders2 speciallie when they are before amazed and abused by some experiments of naturall magike1 arythmeticall conclusions1 or legierdemaine4 ,such were1 for the most part1 the conclusions and devises of ,feates3 wherein doubt you not1 but ,jannes and ,jambres were expert1 active1 and readie4 ,the xv4 ,chapter4 ,how men have beene abused with words of equivocation1 with sundrie examples thereof4 ,some have taught1 and others have written certeine experiments2 in the expressing whereof they have used such words of equivocation1 as wherby manie have beene overtaken and abused through rash credulitie3 so as sometimes 7,i saie7 they have reported1 taught1 and written that which their capacitie tooke hold upon1 contrarie to the truth and sincere meaning of the author4 ,it is a common jest among the water men of the ,thames1 to shew the parish church of ,stone to the passengers1 calling the same by the name of the lanterne of ,kent2 affirming1 and that not untrulie1 that the said church is as light 7meaning in weight and not in brightnes7 at midnight1 as at noonedaie4 ,whereupon some credulous person is made beleeve1 and will not sticke to affirme and sweare1 that in the same church is such continuall light1 that anie man may see to read there at all times of the night without a candle4 ,a jest among watermen touching ,stone church in ,kent as light at midnight as at middaie4 ,an excellent philosopher1 whome 7for reverence unto his fame and learning7 ,i will forbeare to name1 was overtaken by his hostesse at ,dover2 who merrilie told him1 that if he could reteine and keepe in his mouth certeine pibbles 7lieng at the shore side7 he should not perbreake untill he came to ,calice1 how rough and tempestuous so ever the seas were4 ,which when he had tried1 and being not forced by sicknes to vomit1 nor to lose his stones1 as by vomiting he must needs doo1 he thought his hostesse had discovered unto him an excellent secret1 nothing doubting of hir amphibologicall speech3 and therefore thought it a worthie note to be recorded among miraculous and medicinable stones2 and inserted it accordinglie into his booke1 among other experiments collected with great industrie1 learning1 travell1 and judgement4 ,all these toies helpe a subtill cousener to gaine credit with the multitude4 ,yea1 to further their estimation1 manie will whisper prophesies of their owne invention into the eares of such as are not of quickest capacitie2 as to tell what weather1 c3 shall followe4 ,which if it fall out true1 then boast they and triumph1 as though they had gotten some notable conquest2 if not1 they denie the matter1 forget it1 excuse it1 or shift it off2 as that they told another the contrarie in earnest1 and spake that but in jest4 ,all these helps might ,pharaos jugglers have1 to mainteine their cousenages and illusions1 towards the hardening of ,pharaos hart4 ,a slender shift to save the credit of their cunning4 ,hereunto belong all maner of charmes1 periapts1 amulets1 characters1 and such other superstitions1 both popish and prophane3 whereby 7if that were true1 which either papists1 conjurors1 or witches undertake to doo7 we might dailie see the verie miracles wrought indeed1 which ,pharaos magicians seemed to performe4 ,howbeit1 bicause by all those devises or cousenages1 there cannot be made so much as a nit1 so as ,jannes and ,jambres could have no helpe that waie1 ,i will speake thereof in place more convenient4 ,the xvi4 ,chapter4 ,how some are abused with naturall magike1 and sundrie examples thereof when illusion is added thereunto1 of ,jacobs pied sheepe1 and of a blacke ,moore4 ,but as these notable and wonderfull experiments and conclusions that are found out in nature it selfe 7through wisedome1 learning1 and industrie7 doo greatlie oppose and astonnish the capacitie of man3 so 7,i saie7 when deceipt and illusion is annexed thereunto1 then is the wit1 the faith1 constancie of man searched and tried4 ,for if we shall yeeld that to be divine1 supernaturall1 and miraculous1 which we cannot comprehend2 a witch1 a papist1 a conjuror1 a cousener1 and a juggler may make us beleeve they are gods3 or else with more impietie we shall ascribe such power and omnipotencie unto them1 or unto the divell1 as onelie and properlie apperteineth to ,god4 ,as for example4 ,by confederacie or cousenage 7as before ,i have said7 ,i may seeme to manifest the secret thoughts of the hart1 which 7as we learne in ,gods booke7 none knoweth or searcheth1 but ,god himselfe alone4 ,and therfore1 whosoever beleeveth that ,i can doo as ,i may seeme to doo1 maketh a god of me1 and is an idolater4 ,in which respect1 whensoever we heare papist1 witch1 conjuror1 or cousener1 take upon him more than lieth in humane power to performe1 we may know boldlie saie it is a knacke of knaverie2 and no miracle at all4 ,and further we may know1 that when we understand it1 it will not be woorth the knowing4 ,and at the discoverie of these miraculous toies1 we shall leave to wonder at them1 and beginne to wonder at our selves1 that could be so abused with bables4 ,howbeit1 such things as ,god hath laid up secretlie in nature are to be weighed with great admiration1 and to be searched out with such industrie1 as may become a christian man3 ,i meane1 so as neither ,god1 nor our neighbour be offended thereby1 which respect doubtlesse ,jannes and ,jambres never had4 ,we find in the scriptures diverse naturall and secret experiments practised2 as namelie that of ,jacob1 for pied sheepe3 which are confirmed by prophane authors1 and not onelie verified in lambs and sheepe1 but in horsses1 pecocks1 connies1 c4 ,we read also of a woman that brought foorth a yoong blacke ,moore1 by meanes of an old blacke ,moore who was in hir house at the time of her conception1 whome she beheld in phantasie1 as is supposed3 howbeit1 a gelous husband will not be satisfied with such phantasticall imaginations4 ,for in truth a blacke ,moore never faileth to beget blacke children1 of what colour soever the other be3 ,et sic contra4 ,the inconvenience of holding opinion1 that whatsoever passeth our capacitie1 is divine1 supernaturall1 c4 ,j4 ,bap4 ,neapol4 in natural4 mag4 ,the xvii4 ,chapter4 ,the opinion of witchmongers1 that divels can create bodies1 and of ,pharaos magicians4 ,it is affirmed by ,james ,sprenger and ,henrie ,institor1 in ,m4 ,mal4 who cite ,albert ,in lib4 de animalib4 for their purpose1 that divels and witches also can truelie make living creatures as well as ,god2 though not at an instant1 yet verie suddenlie4 ,howbeit1 all such as are rightlie informed in ,gods word1 shall manifestlie perceive and confesse the contrarie1 as hath beene by scriptures alreadie prooved1 and may be confirmed by places infinite4 ,and therefore ,i saie ,jannes and ,jambres1 though sathan and also ,belzebub had assisted them1 could never have made the serpent or the frogs of nothing1 nor yet have changed the waters with words4 ,neverthelesse1 all the learned expositors of that place affirme1 that they made a shew of creation1 c3 exhibiting by cunning a resemblance of some of those miracles1 which ,,god wrought by the hand of ,moses4 ,yea ,s4 ,augustine and manie other hold1 that they made by art 7and that trulie7 the serpents1 c4 ,but that they may by art approch somewhat neerer to those actions1 than hath beene yet declared1 shall and may appeere by these and manie other conclusions1 if they be true4 ,m4 ,malef4 p4 #a4 q4 #aj4 ,john4 #a1 #c4 ,coloss4 #a1 #af4 ,the xviii4 ,chapter4 ,how to produce or make monsters by art magike1 and why ,pharaos magicians could not make lice4 ,strato1 ,democritus1 ,empedocles1 and of late1 ,jo4 ,bap4 ,neap4 teach by what meanes monsters may be produced1 both from beast and also from fowle4 ,aristotle himselfe teacheth to make a chicken have foure legs1 and as manie wings1 onlie by a doubled yolked eg3 whereby also a serpent may be made to have manie legs4 ,or any thing that produceth egs1 may likewise be made double membred1 or dismembred3 the viler creature the sooner brought to monstrous deformitie1 which in more noble creatures is more hardlie brought to passe4 ,there are also prettie experiments of an eg1 to produce anie fowle1 without the naturall helpe of the hen3 the which is brought to passe1 if the eg be laid in the powder of the hens doong1 dried and mingled with some of the hens fethers1 stirred everie fourth houre4 ,you may also produce 7as they saie7 the most venomous1 noisome1 and dangerous serpent1 called a cockatrice1 by melting a little arsenicke1 and the poison of serpents1 or some other strong venome1 and drowning an eg therein1 which there must remaine certeine daies2 and if the eg be set upright1 the operation will be the better4 ,this may also be doone1 if the eg be laid in doong1 which of all other things giveth the most singular and naturall heate3 and as ,j4 ,bap4 ,neap4 saith is 99,mirabilium rerum parens2 who also writeth1 that ,crines fmin menstruos are turned into serpents within short space3 and he further saith1 that basill being beaten1 and set out in a moist place1 betwixt a couple of tiles1 dooth ingender scorpions4 ,the ashes of a ducke1 being put betweene two dishes1 and set in a moist place1 dooth ingender a huge tode3 ,quod etiam efficit sanguis menstruosus4 ,manie writers conclude1 that there be two maner of todes1 the one bred by naturall course and order of generation1 the other growing of themselves1 which are called temporarie1 being onlie ingendred of shewers and dust3 and 7as ,j4 ,bap4 ,neap4 saith7 they are easie to be made4 ,plutarch and ,heraclides doo saie1 that they have seene these to descend in raine1 so as they have lien and cralled on the tops of houses1 c4 ,also ,aelianus dooth saie1 that he sawe frogs and todes1 whereof the heads shoulders were alive1 became flesh2 the hinder parts being but earth1 so cralled on two feete1 the other being not yet fashioned or fullie framed4 ,and ,macrobius reporteth1 that in ,aegypt1 mice growe of earth and shewers2 as also frogs1 todes1 and serpents in other places4 ,they saie that ,danmatus ,hispanus could make them when as manie as he listed4 ,he is no good angler1 that knoweth not how soone the entrales of a beast1 when they are buried1 will engender maggots 7which in a civiler terme are called gentles7 a good bait for small fishes4 ,whosoever knoweth the order of preserving silkewormes1 may perceive a like conclusion3 bicause in the winter1 that is a dead seed1 which in the summer is a livelie creature4 ,such and greater experiments might be knowne to ,jannes and ,jambres1 and serve well to their purpose1 especiallie with such excuses1 delaies1 and cunning1 as they could joine therewithall4 ,but to proceed1 and come a little neerer to their feats1 and to shew you a knacke beyond their cunning2 ,i can assure you that of the fat of a man or a woman1 lice are in verie short space ingendered3 and yet ,i saie1 ,pharaos magicians could not make them1 with all the cunning they had4 ,whereby you may perceive1 that ,god indeed performed the other actions1 to indurate ,pharao1 though he thought his magicians did with no lesse dexteritie than ,moses worke miracles and woonders4 ,but some of the interpretors of that place excuse their ignorance in that matter1 thus2 ,the divell 7saie they7 can make no creature under the quantitie of a barlie corne1 and lice being so little cannot therefore be created by them4 ,as though he that can make the greater1 could not make the lesse4 ,a verie grosse absurditie4 ,and as though that he which hath power over great1 had not the like over small4 ,naturall conclusis4 ,to produce anie fowle out of an eg1 without the naturall helpe of the hen4 99 ,the mother of marvels4 ,two kind of todes1 naturall temporall4 ,maggotts ingendred of the inwards of a beast are good for angling4 ,giles4 ,alley3 ,see the poore mans librarie4 ,the xix4 ,chapter4 ,that great matters may be wrought by this art1 when princes esteeme and mainteine it3 of divers woonderfull experiments1 and of strange conclusions in glasses1 of the art perspective1 c4 ,howbeit1 these are but trifles in respect of other experiments to this effect2 speciallie when great princes mainteine give countenance to students in those magicall arts1 which in these countries and in this age is rather prohibited than allowed1 by reason of the abuse commonlie coupled therewith2 which in truth is it that mooveth admiration and estimation of miraculous workings4 ,as for example4 ,if ,i affirme1 that with certeine charmes and popish praiers ,i can set an horsse or an asses head upon a mans shoulders1 ,i shall not be beleeved2 or if ,i doo it1 ,i shall be thought a witch4 ,and yet if ,j4 ,bap4 ,neap4 experiments be true1 it is no difficult matter to make it seeme so3 and the charme of a witch or papist joined with the experiment1 will also make the woonder seeme to proceed thereof4 ,the words used in such case are uncerteine1 and to be recited at the pleasure of the witch or cousener4 ,but the conclusion is this3 ,cut off the head of a horsse or an asse 7before they be dead7 otherwise the vertue or strength thereof will be the lesse effectuall1 and make an earthern vessell of fit capacitie to conteine the same1 and let it be filled with the oile and fat therof2 cover it close1 and dawbe it over with lome3 let it boile over a soft fier three daies continuallie1 that the flesh boiled may run into oile1 so as the bare bones may be seene3 beate the haire into powder1 and mingle the same with the oile2 and annoint the heads of the standers by1 and they shall seeme to have horsses or asses heads4 ,if beasts heads be annointed with the like oile made of a mans head1 they shall seeme to have mens faces1 as diverse authors soberlie affirme4 ,if a lampe be annointed heerewith1 everie thing shall seeme most monstrous4 ,it is also written1 that if that which is called ,sperma in anie beast be burned1 and anie bodies face therewithall annointed1 he shall seeme to have the like face as the beast had4 ,but if you beate arsenicke verie fine1 and boile it with a little sulphur in a covered pot1 and kindle it with a new candle1 the standers by will seeme to be hedlesse4 ,aqua composita and salt being fiered in the night1 and all other lights extinguished1 make the standers by seeme as dead4 ,all these things might be verie well perceived and knowne1 and also practised by ,jannes and ,jambres4 ,but the woonderous devises1 and miraculous sights and conceipts made and conteined in glasse1 doo farre exceed all other2 whereto the art perspective is verie necessarie4 ,for it sheweth the illusions of them1 whose experiments be seene in diverse sorts of glasses2 as in the hallowe1 the plaine1 the embossed1 the columnarie1 the pyramidate or piked1 the turbinall1 the bounched1 the round1 the cornerd1 the inversed1 the eversed1 the massie1 the regular1 the irregular1 the coloured and cleare glasses3 for you may have glasses so made1 as what image or favour soever you print in your imagination1 you shall thinke you see the same therein4 ,others are so framed1 as therein one may see what others doo in places far distant2 others1 wherby you shall see men hanging in the aire2 others1 whereby you may perceive men flieng in the aire2 others1 wherin you may see one comming1 another going2 others1 where one image shall seeme to be one hundred1 c4 ,there be glasses also1 wherein one man may see another mans image1 and not his owne2 others1 to make manie similitudes2 others1 to make none at all4 ,others1 contrarie to the use of all glasses1 make the right side turne to the right1 and the left side to the left2 others1 that burne before and behind2 others1 that represent not the images received within them1 but cast them farre off in the aire1 appearing like aierie images1 and by the collection of sunne beames1 with great force setteth fier 7verie farre off7 in everie thing that may be burned4 ,there be cleare glasses1 that make great things seeme little1 things farre off to be at hand2 and that which is neere1 to be far off2 such things as are over us1 to seeme under us2 and those that are under us1 to be above us4 ,there are some glasses also1 that represent things in diverse colours1 them most gorgeous1 speciallie any white thing4 ,finally1 the thing most worthie of admiration concerning these glasses1 is1 that the lesser glass dooth lessen the shape3 but how big so ever it be1 it maketh the shape no bigger than it is4 ,and therfore ,augustine thinketh some hidden mysterie to be therein4 ,vitellius1 and ,j4 ,bap4 ,neap4 write largelie hereof4 ,these ,i have for the most part seene1 and have the receipt how to make them3 which1 if desire of brevitie had not forbidden me1 ,i would here have set downe4 ,but ,i thinke not but ,pharaos magicians had better experience than ,i for those and such like devises4 ,and 7as ,pompanacius saith7 it is most true1 that some for these feats have beene accounted saints1 some other witches4 ,and therefore ,i saie1 that the pope maketh rich witches1 saints2 and burneth the poore witches4 ,wonderfull experiments4 ,to set an horsses or an asses head on a mans neck and shoulders1 ,strange things to be doone by perspective glasses4 ,ccerning these glasses remember that the eiesight is deceived3 for ,non est in speculo res qu speculatur in eo4 ,rash opinion can never judge soundlie4 ,the xx4 ,chapter4 ,a comparison betwixt ,pharaos magicians and our witches1 and how their cunning consisted in juggling knacks4 ,thus you see that it hath pleased ,,god to shew unto men that seeke for knowledge1 such cunning in finding out1 compounding1 and framing of strange and secret things1 as thereby he seemeth to have bestowed upon man1 some part of his divinitie4 ,howbeit1 ,god 7of nothing1 with his word7 hath created all things1 and dooth at his will1 beyond the power and also the reach of man1 accomplish whatsoever he list4 ,and such miracles in times past he wrought by the hands of his prophets1 as here he did by ,moses in the presence of ,pharao1 which ,jannes and ,jambres apishlie followed4 ,but to affirme that they by themselves1 or by all the divels in hell1 could doo indeed as ,moses did by the power of the ,holie-ghost1 is woorsse than infidelitie4 ,if anie object and saie1 that our witches can doo such feats with words and charms1 as ,pharaos magicians did by their art1 ,i denie it2 and all the world will never be able to shew it4 ,that which they did1 was openlie done2 as our witches and conjurors never doo anie thing3 so as these cannot doo as they did4 ,and yet 7as ,calvine saith of them7 they were but jugglers4 ,neither could they doo1 as manie suppose4 ,for as ,clemens saith2 ,these magicians did rather seeme to doo these woonders1 than worke them indeed4 ,and if they made but prestigious shewes of things1 ,i saie it was more than our witches can doo4 ,for witchcrafts 7as ,erastus himselfe confesseth in drift of argument7 are but old wives fables4 ,if the magicians serpent had beene a verie serpent1 it must needs have beene transformed out of the rod4 ,and therein had beene a double worke of ,god2 to wit1 the qualifieng and extinguishment of one substance1 and the creation of another4 ,which are actions beyond the divels power1 for he can neither make a bodie to be no bodie1 nor yet no bodie to be a bodie2 as to make something nothing1 and nothing something2 and contrarie things1 one3 naie1 they cannot make one haire either white or blacke499 ,if ,pharaos magicians had made verie frogs upon a sudden1 whie could they not drive them awaie againe8 ,if they could not hurt the frogs1 whie should we thinke that they could make them8 ,or that our witches1 which cannot doo so much as counterfet them1 can kill cattell and other creatures with words or wishes8 ,and therefore ,i saie with ,jamblichus1 ,qu fascinati imaginamur1 prter imaginamenta null habent actionis essenti veritatem2 ,such things as we being bewitched doo imagine1 have no truth at all either of action or essence1 beside the bare imagination4 ,an apish imitation in ,jannes and ,jambres of working woonders4 ,jo4 ,calvine1 lib4 institut4 #a4 cap4 #h4 ,cle4 recog4 #c4 ,erast4 in disputat4 de lamiis4 ,actions unpossible to divels3 ,ergo to witches conjurors1 c4 99 ,matt4 #e1 #cf ,jamb4 de mysteriis4 ,the xxi4 ,chapter4 ,that the serpents and frogs were trulie presented1 and the water poisoned indeed by ,jannes and ,jambres1 of false prophets1 and of their miracles1 of ,balams asse4 ,truelie ,i thinke there were no inconvenience granted1 though ,i should admit that the serpent and frogs were truelie presented1 and the water truelie poisoned by ,jannes and ,jambres2 not that they could execute such miracles of themselves1 or by their familiars or divels3 but that ,god1 by the hands of those counterfet couseners1 contrarie to their owne expectations1 overtooke them1 and compelled them in their ridiculous wickednes to be instruments of his will and vengeance1 upon their maister ,pharao3 so as by their hands ,god shewed some miracles1 which he himselfe wrought3 as appeareth in ,exodus4 ,for ,god did put the spirit of truth into ,baalams mouth1 who was hiered to cursse his people4 ,and although he were a corrupt and false prophet1 and went about a mischeevous enterprise2 yet ,god made him an instrument 7against his will7 to the confusion of the wicked4 ,which if it pleased ,god to doo here1 as a speciall worke1 whereby to shew his omnipotencie1 to the confirmation of his peoples faith1 in the doctrine of their ,messias delivered unto them by the prophet ,moses1 then was it miraculous and extraordinarie1 and not to be looked for now4 ,and 7as some suppose7 there were then a consort or crew of false prophets1 which could also foretell things to come1 and worke miracles4 ,i answer1 it was extraordinarie and miraculous1 that it pleased ,god so to trie his people2 but he worketh not so in these daies3 for the working of miracles is ceased4 ,likewise in this case it might well stand with ,gods glorie1 to use the hands of ,pharaos magicians1 towards the hardening of their maisters hart2 and to make their illusions and ridiculous conceipts to become effectuall4 ,for ,god had promised and determined to harden the heart of ,pharao4 ,as for the miracles which ,moses did1 they mollified it so1 as he alwaies relented upon the sight of the same4 ,for unto the greatnesse of his miracles were added such modestie and patience1 as might have mooved even a heart of steele or flint4 ,but ,pharaos frowardnes alwaies grew upon the magicians actions3 the like example1 or the resemblance whereof1 we find not againe in the scriptures4 ,and though there were such people in those daies suffered and used by ,god1 for the accomplishment of his will and secret purpose3 yet it followeth not1 that now1 when ,gods will is wholie revealed unto us in his word1 and his sonne exhibited 7for whome1 or rather for the manifestation of whose comming all those things were suffered or wrought7 such things and such people should yet continue4 ,so as ,i conclude1 the cause being taken awaie1 the thing proceeding thence remaineth not4 ,and to assigne our witches and conjurors their roome1 is to mocke and contemne ,gods woonderfull works2 and to oppose against them cousenages1 juggling knacks1 and things of nought4 ,and therefore1 as they must confesse1 that none in these daies can doo as ,moses did3 so it may be answered1 that none in these daies can doo as ,jannes and ,jambres did3 who1 if they had beene false prophets1 as they were jugglers1 had yet beene more privileged to exceed our old women or conjurors1 in the accomplishing of miracles1 or in prophesieng1 c4 ,for who may be compared with ,balaam8 ,naie1 ,i dare saie1 that ,balaams asse wrought a greater miracle1 and more supernaturall1 than either the pope or all the conjurors and witches in the world can doo at this daie4 ,pharaos magicians were not maisters of their owne actions4 ,exod4 #aj4 ,god useth the wicked as instruments to execute his counsels judgments4 ,the contrarie effects that the miracles of ,moses and the miracles of the ,aegyptian magicis wroght in the hart of ,pharao4 ,to conclude1 it is to be avouched 7and there be proofes manifest enough7 that our jugglers approch much neerer to resemble ,pharaos magicians1 than either witches or conjurors1 can make a more livelie shew of working miracles than anie inchantors can doo3 for these practise to shew that in action1 which witches doo in words and termes4 ,but that you may thinke ,i have reason for the maintenance of mine opinion in this behalfe1 ,i will surcease by multitude of words to amplifie this place1 referring you to the tract following of the art of juggling1 where you shall read strange practises and cunning conveiances2 which bicause they cannot so convenientlie be described by phrase of speech1 as that they should presentlie sinke into the capacitie of you that would be practitioners of the same2 ,i have caused them to be set foorth in forme and figure1 that your understanding might be somewhat helped by instrumentall demonstrations4 ,and when you have perused that whole discoverie of juggling1 compare the wonders thereof with the woonders imputed to conjurors and witches1 7not omitting ,pharaos sorcerers at anie hand in this comparison7 and ,i beleeve you will be resolved1 that the miracles doone in ,pharaos sight by them1 and the miracles ascribed unto witches1 conjurors1 c3 may be well taken for false miracles1 meere delusions1 c3 and for such actions as are commonlie practised by cunning jugglers2 be it either by legierdemaine1 confederacie1 or otherwise4 ,that the art of juggling is more1 or at least no les strange in working miracles than conjuring1 witchcraft1 c4 ,the xxii4 ,chapter4 ,the art of juggling discovered1 and in what points it dooth principallie consist4 ,now because such occasion is ministred1 and the matter so pertinent to my purpose1 and also the life of witchcraft and cousenage so manifestlie delivered in the art of juggling2 ,i thought good to discover it1 together with the rest of the other deceiptfull arts2 being sorie that it falleth out to my lot1 to laie open the secrets of this mysterie1 to the hinderance of such poore men as live thereby3 whose dooings herein are not onlie tollerable1 but greatlie commendable1 so they abuse not the name of ,god1 nor make the people attribute unto them his power2 but alwaies acknowledge wherein the art consisteth1 so as thereby the other unlawfull and impious arts may be by them the rather detected and bewraied4 ,in what respects juggling is tollerable and also commendable4 ,the true art therefore of juggling consisteth in legierdemaine2 to wit1 the nimble conveiance of the hand1 which is especiallie performed three waies4 ,the first and principall consisteth in hiding and conveieng of balles1 the second in the alteration of monie1 the third in the shuffeling of the cards4 ,he that is expert in these may shew much pleasure1 and manie feats1 and hath more cunning than all other witches or magicians4 ,all other parts of this art are taught when they are discovered3 but this part cannot be taught by any description or instruction1 without great exercise and expense of time4 ,and for as much as ,i professe rather to discover than teach these mysteries1 it shall suffice to signifie unto you1 that the endevor and drift of jugglers is onelie to abuse mens eies and judgements4 ,now therefore my meaning is1 in words as plaine as ,i can1 to rip up certeine proper tricks of that art2 whereof some are pleasant and delectable1 other some dreadfull and desperate1 and all but meere delusions1 or counterfet actions1 as you shall soone see by due observation of everie knacke by me heereafter deciphered4 ,the three principall points wherein legierdemaine or nimblenes of hand dooth consist4 ,the xxiii4 ,chapter4 ,of the ball1 and the manner of legierdemaine therewith1 also notable feats with one or diverse balles4 ,concerning the ball1 the plaies devises thereof are infinite1 in somuch as if you can by use handle them well1 you may shewe therewith a hundreth feats4 ,but whether you seeme to throw the ball into your left hand1 or into your mouth1 or into a pot1 or up into the aier1 c3 it is to be kept still in your right hand4 ,if you practise first with a leaden bullet1 you shall the sooner and better doo it with balles of corke4 ,the first place at your first learning1 where you are to bestow a great ball1 is in the palme of your hand1 with your ringfinger3 but a small ball is to be placed with your thombe1 betwixt your ringfinger and midlefinger1 then are you to practise to doo it betwixt the other fingers1 then betwixt the forefinger and the thombe1 with the forefinger and midlefinger jointlie1 and therein is the greatest and strangest cunning shewed4 ,lastlie the same small ball is to be practised in the palme of the hand1 and by use you shall not onelie seeme to put anie one ball from you1 and yet reteine it in your hand2 but you shall keepe foure or five as cleanelie and certeinelie as one4 ,this being atteined unto1 you shall worke woonderfull feats3 as for example4 ,great varietie of plaie with the balles1 c4 ,these feats are nimbly1 cleanly1 swiftly to be conveied2 so as the eies of the beholders may not discerne or perceive the drift4 ,laie three or foure balles before you1 and as manie small candlesticks1 bolles1 saltsellers1 or saltseller covers1 which is the best4 ,then first seeme to put one ball into your left hand1 and therwithall seeme to hold the same fast3 then take one of the candlesticks1 or anie other thing 7having a hollow foot1 not being too great7 and seeme to put the ball which is thought to be in your left hand1 underneath the same1 and so under the other candlesticks seeme to bestow the other balles3 and all this while the beholders will suppose each ball to be under each candlesticke3 this doone1 some charme or forme of words is commonlie used4 ,then take up one candlesticke with one hand1 and blow1 saieng2 ,lo1 you see that is gone3 so likewise looke under ech candlesticke with like grace and words1 the beholders will woonder where they are become4 ,but if you1 in lifting up the candlesticks with your right hand1 leave all those three or foure balles under one of them 7as by use you may easilie doo1 having turned them all downe into your hand1 and holding them fast with your little and ringfingers7 and take the candlesticke with your other fingers1 and cast the balles up into the hollownes thereof 7for so they will not roll so soone awaie7 the standers by will be much astonied4 ,but it will seeme woonderfull strange1 if also in shewing how there remaineth nothing under an other of those candlesticks1 taken up with your left hand1 you leave behind you a great ball1 or anie other thing1 the miracle will be the greater4 ,for first they thinke you have pulled awaie all the balles by miracle2 then1 that you have brought them all togither againe by like meanes1 and they neither thinke nor looke that anie other thing remaineth behind under anie of them4 ,and therefore1 after manie other feats doone1 returne to your candlesticks1 remembring where you left the great ball1 and in no wise touch the same2 but having an other like ball about you1 seeme to bestow the same in maner and forme aforesaid1 under a candlesticke which standeth furthest fr that where the ball lieth4 ,and when you shall with 99words or charmes seeme to conveie the same ball from under the same candlesticke1 and afterward bring it under the candlesticke which you touched not1 it will 7,i saie7 seeme woonderfull strange4 ,memorandum that the juggler must set a good grace on the matter3 for that is verie requisite4 99 ,as1 ,hey1 fortuna furie1 nunquam credo1 passe1 passe1 when come you sirra3 ,see pag4 #adg4 ,to make a little ball swell in your hand till it be verie great4 ,take a verie great ball in your left hand1 or three indifferent big balles2 and shewing one or three little balles1 seeme to put them into your said left hand1 concealing 7as you may well doo7 the other balles which were there in before3 then use words1 and make them seeme to swell1 and open your hand1 c4 ,this plaie is to be varied a hundreth waies3 for as you find them all under one candlesticke1 so may you go to a stander by1 and take off his hat or cap1 and shew the balles to be there1 by conveieng them thereinto1 as you turne the bottome upward4 ,to consume 7or rather to conveie7 one or manie balles into nothing4 ,if you take one ball1 or more1 seeme to put it into your other hand1 and whilest you use charming words1 you conveie them out of your right hand into your lap2 it will seeme strange4 ,for when you open your left hand immediatlie1 the sharpest lookers on will saie it is in your other hand1 which also then you may open2 when they see nothing there1 they are greatlie overtaken4 ,how to rap a wag upon the knuckles4 ,but ,i will leave to speake anie more of the ball1 for herein ,i might hold you all daie1 and yet shall ,i not be able to teach you to use it1 nor scarslie to understand what ,i meane or write concerning it3 but certeinelie manie are persuaded that it is a spirit or a flie1 c4 ,memorandum199 that alwaies the right hand be kept open and streight1 onlie keepe the palme from view4 ,and therefore you may end with this miracle4 ,laie one ball upon your shoulder1 an other on your arme1 and the third on the table3 which because it is round1 and will not easilie lie upon the point of your knife1 you must bid a stander by laie it thereon1 saieng that you meane to throwe all those three balles into your mouth at once3 and holding a knife as a pen in your hand1 when he is laieng it upon the point of your knife1 you may easilie with the haft rap him on the fingers1 for the other matter wilbe hard to doo4 99 ,rom4 ,this feate tendeth cheefelie to the mooving of laughter and mirth4 ,the xxiiii4 ,chapter4 ,of conveiance of monie4 ,the conveieng of monie is not much inferior to the ball1 but much easier to doo4 ,the principall place to keepe a peece of monie is the palme of your hand1 the best peece to keepe is a testor2 but with exercise all will be alike1 except the mony be verie small1 and then it is to be kept betwixt the fingers1 almost at the fingers end1 whereas the ball is to be kept beelowe neere to the palme4 ,the monie must not be of too small nor of too large a circumference for hindering of the conveiance4 ,to conveie monie out of one of your hands into the other by legierdemaine4 ,first you must hold open your right hand1 lay therin a testor1 or some big peece of monie3 then laie thereupon the top of your long left finger1 and use words1 and upon the sudden slip your right hand from your finger wherwith you held downe the testor1 and bending your hand a verie little1 you shall reteine the testor still therein3 and suddenlie 7,i saie7 drawing your right hand through your left1 you shall seeme to have left the testor there speciallie when you shut in due time your left hand4 ,which that it may more plainelie appeare to be trulie doone1 you may take a knife1 and seeme to knocke against it1 so as it shall make a great sound3 but in stead of knocking the peece in the left hand 7where none is7 you shall hold the point of the knife fast with the left hand1 and knocke against the testor held in the other hand1 and it will be thought to hit against the mony in the left hand4 ,then use words1 and open your hand1 and when nothing is seene1 it will be woondered at how the testor was remooved4 ,this is prettie if it be cunninglie handled3 for both the eare and the eie is deceived by this devise4 ,to convert or transubstantiate monie into counters1 or counters into monie4 ,another waie to deceive the lookers on1 is to doo as before1 with a testor2 and keeping a counter in the palme of the left hand secretlie to seeme to put the testor thereinto2 which being reteined still in the right hand1 when the left hand is opened1 the testor will seeme to be transubstantiated into a counter4 ,to put one testor into one hand1 and an other into the other hand1 and with words to bring them togither4 ,he that hath once atteined to the facilitie of reteining one peece of monie in his right hand1 may shew a hundreth pleasant conceipts by that meanes1 and may reserve two or three as well as one4 ,and lo then may you seeme to put one peece into your left hand1 and reteining it still in your right hand1 you may togither therewith take up another like peece1 and so with words seeme to bring both peeces togither4 ,varietie of trickes may be shewed in juggling with mony4 ,to put one testor into a strangers hand1 and another into your owne1 and to conveie both into the strangers hand with words4 ,also you may take two testors evenlie set togither1 and put the same in stead of one testor1 into a strangers hand1 and then making as though you did put one testor into your left hand1 with words you shall make it seeme that you conveie the testor in your hand1 into the strangers hand3 for when you open your said left hand1 there shall be nothing seene2 and he opening his hand shall find two1 where he thought was but one4 ,by this devise 7,i saie7 a hundreth conceipts may be shewed4 ,how to doo the same or the like feate otherwise4 ,to keepe a testor1 c3 betwixt your finger1 serveth speciallie for this and such like purposes4 ,hold out your hand1 and cause one to laie a testor upon the palme thereof1 then shake the same up almost to your fingers ends1 and putting your thombe upon it2 you shall easilie1 with a little practise1 conveie the edge betwixt the middle and forefinger1 whilest you proffer to put it into your other hand 7provided alwaies that the edge appeere not through the fingers on the backside7 which being doone1 take up another testor 7which you may cause a stander by to laie downe7 and put them both together1 either closelie instead of one into a strangers hand1 or keepe them still in your owne3 7after words spoken7 open your hands1 and there being nothing in one1 and both peeces in the other1 the beholders will woonder how they came togither4 ,you must take heed that you be close and slie3 or else you discredit the art4 ,to throwe a peece of monie awaie1 and to find it againe where you list4 ,you may1 with the middle or ringfinger of the right hand1 conveie a testor into the palme of the same hand1 seeming to cast it awaie1 keepe it still3 which with confederacie will seeme strange2 to wit1 when you find it againe1 where another hath bestowed the verie like peece4 ,but these things without exercise cannot be doone1 and therefore ,i will proceed to shew things to be brought to passe by monie1 with lesse difficultie2 yet as strange as the rest3 which being unknowne are marvellouslie commended1 but being knowne1 are derided1 nothing at all regarded4 ,use and exercise maketh men readie and practive4 ,with words to make a groat or a testor to leape out of a pot1 or to run alongst upon a table4 ,you shall see a juggler take a groat or a testor1 and throwe it into a pot1 or laie it in the midst of a table1 with inchanting words cause the same to leape out of the pot1 or run towards him1 or from him ward99 alongst the table4 ,which will seeme miraculous1 untill you knowe that it is doone with a long blacke haire of a womans head1 fastened to the brim of a groat1 by meanes of a little hole driven through the same with a ,spanish needle4 ,in like sort you may use a knife1 or anie other small thing3 but if you would have it go from you1 you must have a confederate1 by which meanes all juggling is graced and amended4 ,this feat is the stranger if it be doone by night2 a candle placed betweene the lookers on the juggler3 for by that means their eiesight is hindered from discerning the conceit4 99 himward ,to make a groat or a testor to sinke through a table1 and to vanish out of a handkercher verie strangelie4 ,a juggler also sometimes will borrow a groat or a testor1 c3 and marke it before you1 and seeme to put the same into the middest of a handkercher1 and wind it so1 as you may the better see and feele it4 ,then will he take you the handkercher1 and bid you feele whether the groat be there or naie2 and he will also require you to put the same under a candlesticke1 or some such thing4 ,then will he send for a bason1 and holding the same under the boord right against the candlesticke1 will use certeine words of inchantments2 and in short space you shall heare the groat fall into the bason4 ,this doone1 one takes off the candlesticke1 and the juggler taketh the handkercher by a tassell1 and shaketh it2 but the monie is gone3 which seemeth as strange as anie feate whatsoever1 but being knowne1 the miracle is turned to a bable4 ,for it is nothing else1 but to sowe a groat into the corner of a handkercher1 finelie covered with a peece of linnen1 little bigger than your groat3 which corner you must conveie in steed of the groat delivered to you1 into the middle of your handkercher2 leaving the other either in your hand or lap1 which afterwards you must seeme to pull through the boord1 letting it fall into a bason1 c4 ,a discoverie of this juggling knacke4 ,a notable tricke to transforme a counter to a groat4 ,take a groat1 or some lesse peece of monie1 and grind it verie thin at the one side2 and take two counters1 and grind them1 the one at the one side1 the other on the other side3 glew the smooth side of the groat to the smooth side of one of the counters1 joining them so close together as may be1 speciallie at the edges1 which may be so filed1 as they shall seeme to be but one peece2 to wit1 one side a counter1 and the other side a groat4 ,then take a verie little greene waxe 7for that is softest and therefore best7 and laie it so upon the smooth side of the other counter1 as it doo not much discolour the groat3 and so will that counter with the groat cleave togither1 as though they were glewed2 and being filed even with the groat and the other counter1 it will seeme so like a perfect entire counter1 that though a stranger handle it1 he shall not bewraie it2 then having a little touched your forefinger1 and the thombe of your right hand with soft waxe1 take therewith this counterfet counter1 and laie it downe openlie upon the palme of your left hand1 in such sort as an auditor laieth downe his counters1 wringing the same hard1 so as you may leave the glewed counter with the groat apparentlie in the palme of your left hand2 and the smooth side of the waxed counter will sticke fast upon your thombe1 by reason of the wax wherwith it is smeered1 and so may you hide it at your pleasure4 ,provided alwaies1 that you laie the waxed side downeward1 and the glewed side upward3 then close your hand1 and in or after the closing thereof turne the peece1 so in stead of a counter 7which they suppose to be in your hand7 you shall seeme to have a groat1 to the astonishment of the beholders1 if it be well handled4 ,the juggler must have none of his trinkets wanting3 besides that1 it behooveth him to be mindfull1 least he mistake his trickes4 ,the xxv4 ,chapter4 ,an excellent feat1 to make a two penie peece lie plaine in the palme of your hand1 and to be passed from thence when you list4 ,put a little red wax 7not too thin7 upon the naile of your longest finger1 then let a stranger put a two penie peece into the palme of your hand1 and shut your fist suddenlie1 and conveie the two penie peece upon the wax1 which with use you may so accomplish1 as no man shall perceive it4 ,then and in the meane time use 99words of course1 and suddenlie open your hand1 holding the tippes of your fingers rather lower than higher than the palme of your hand1 and the beholders will woonder where it is become4 ,then shut your hand suddenlie again1 laie a wager whether it be there or no2 and you may either leave it there1 or take it awaie with you at your pleasure4 ,this 7if it be will handled7 hath more admiration than any other feat of the hand4 ,memorandum this may be best handled1 by putting the wax upon the two penie peece1 but then must you laie it in your hand your selfe4 99 ,as1 ,ailif1 casyl1 zaze1 hit mel meltat3 ,saturnus1 ,jupiter1 ,mars1 ,sol1 ,venus1 ,mercurie1 ,luna3 or such like4 for well ,rom4 ,to conveie a testor out of ones hand that holdeth it fast4 ,sticke a little wax upon your thombe1 and take a stander by by the finger1 shewing him the testor1 and telling him you will put the same into his hand3 then wring it downe hard with your waxed thombe1 and using many words looke him in the face1 as soone as you perceive him to looke in your face1 or fr your hand1 suddenlie take awaie your thombe1 close his hand1 and so will it seeme to him that the testor remaineth3 even as if you wring a testor upon ones forehead1 it will seeme to sticke1 when it is taken awaie1 especiallie if it be wet4 ,then cause him to hold his hand still1 and with speed put into another mans hand 7or into your owne7 two testors in stead of one1 and use words of course1 wherby you shall make not onelie the beholders1 but the holders beleeve1 when they open their hands1 that by inchantment you have brought both togither4 ,to throwe a peece of monie into a deepe pond1 and to fetch it againe from whence you list4 ,there be a marvellous number of feats to be doone with monie1 but if you will worke by private confederacie1 as to marke a shilling1 or anie other thing1 and throwe the same into a river or deepe pond1 and having hid a shilling before with like marks in some other secret place2 bid some go presentlie fetch it1 making them beleeve1 that it is the verie same which you threw into the river3 the beholders will marvell much at it4 ,and of such feats there may be doone a marvellous number2 but manie more by publike confederacie1 whereby one may tell another how much monie he hath in his pursse1 and a hundreth like toies1 and all with monie4 ,in these knacks of confederacie ,feats had the name1 whilest he lived4 ,to conveie one shilling being in one hand into another1 holding your armes abroad like a rood4 ,evermore it is necessarie to mingle some merie toies among your grave miracles1 as in this case of monie1 to take a shilling in each hand1 and holding your armes abroad1 to laie a wager that you will put them both into one hand1 without bringing them anie whit neerer togither4 ,the wager being made1 hold your armes abroad like a rood1 and turning about with your bodie1 laie the shilling out of one of your hands upon the table1 and turning to the other side take it up with the other hand3 and so you shall win your wager4 ,a knacke more merrie than marvellous4 ,how to rap a wag on the knuckles4 ,deliver one peece of monie with the left hand to one1 and to a second person another1 and offer him that you would rap on the fingers the third2 for he 7though he be ungratious and subtill7 seeing the other receive monie1 will not lightlie refuse it3 and when he offereth to take it1 you may rap him on the fingers with a knife1 or somewhat else held in the right hand1 saieng that you knew by your familiar1 that he ment to have kept it from you4 ,another to the same purpose read in pag4 #cbd4 ,the xxvi4 ,chapter4 ,to transforme anie one small thing into anie other forme by folding of paper4 ,take a sheete of paper1 or a handkercher1 and fold or double the same1 so as one side be a little longer than an other3 then put a counter betweene the two sides or leaves of the paper or handkercher1 up to the middle of the top of the fold1 holding the same so as it be not perceived1 and laie a groat on the outside thereof1 right against the counter1 and fold it downe to the end of the longer side3 and when you unfold it againe1 the groat will be where the counter was1 and the counter where the groat was2 so as some will suppose that you have transubstantiated the monie into a counter1 and with this manie feats may be doone4 ,the like or rather stranger than it may be done1 with two papers three inches square a peece1 divided by two folds into three equall parts at either side1 so as each folded paper remaine one inch square3 then glew the backsides of the two papers together as they are folded1 not as they are open1 so shall both papers seeme to be but one2 which side soever you open1 it shall appeare to be the same1 if you hide handsomelie the bottome1 as you may well doo with your middle finger1 so as if you have a groat in the one and a counter in the other1 you 7having shewed but one7 may by turning the paper seeme to transubstantiate it4 ,this may be best performed1 by putting it under a candlesticke1 or a hat1 c3 and with 99words seeme to doo the feat4 99 ,such as you shall find in pag4 #cbc1 #cbi4 in the marginal notes or some strange terms of your owne devising4 ,the xxvii4 ,chapter4 ,of cards1 with good cautions how to avoid cousenage therein3 speciall rules to conveie and handle the cards1 and the maner and order how to accomplish all difficult and strange things wrought with cards4 ,having now bestowed some waste monie among you1 ,i will set you to cards2 by which kind of witchcraft a great number of people have juggled awaie not onelie their monie1 but also their lands1 their health1 their time1 and their honestie4 ,i dare not 7as ,i could7 shew the lewd juggling that chetors practise1 least it minister some offense to the well disposed1 to the simple hurt and losses1 and to the wicked occasion of evill dooing4 ,but ,i would wish all gamesters to beware1 not onlie with what cards and dice they plaie1 but speciallie with whome where they exercise gaming4 ,and to let dice passe 7as whereby a man maie be inevitablie cousened7 one that is skilfull to make and use ,bumcards1 may undoo a hundreth wealthie men that are given to gaming3 but if he have a confederate present1 either of the plaiers or standers by1 the mischiefe cannot be avoided4 ,if you plaie among strangers1 beware of him that seemes simple or drunken2 for under their habit the most speciall couseners are presented1 while you thinke by their simplicitie and imperfections to beguile them 7and therof perchance are persuaded by their confederats1 your verie freends as you thinke7 you your selfe will be most of all overtaken4 ,beware also of bettors by1 and lookers on1 and namelie of them that bet on your side3 for whilest they looke in your game without suspicion1 they discover it by signes to your adversaries1 with whome they bet1 and yet are their confederates4 ,of dice plaie the like unthriftie games1 mark these two olde verses3 ,ludens taxillis bene respice quid sit in illis1 ,mors tua fors tua res tua spes tua pendet in illis3 and remember them4 ,but in shewing feats1 and juggling with cards1 the principall point consisteth in shuffling them nimblie1 and alwaies keeping one certeine card either in the bottome1 or in some knowne place of the stocke1 foure or five cards from it4 ,hereby you shall seeme to worke woonders2 for it will be easie for you to see or spie one card1 which though you be perceived to doo1 it will not be suspected1 if you shuffle them well afterwards4 ,and this note ,i must give you1 that in reserving the bottome card1 you must alwaies 7whilest you shuffle7 keepe him a little before or a little behind all the cards lieng underneath him1 bestowing him 7,i saie7 either a little beyond his fellowes before1 right over the forefinger1 or else behind the rest1 so as the little finger of the left hand may meete with it3 which is the easier1 the readier1 and the better waie4 ,in the beginning of your shuffling1 shuffle as thicke as you can2 and in the end throw upon the stocke the nether card 7with so manie mo at the least as you would have preserved for anie purpose7 a little before or behind the rest4 ,provided alwaies1 that your forefinger1 if the packe be laied before1 or the little finger1 if the packe lie behind1 creepe up to meete with the bottome card1 and not lie betwixt the cards3 and when you feele it1 you may there hold it1 untill you have shuffled over the cards againe1 still leaving your kept card below4 ,being perfect herein1 you may doo almost what you list with the cards4 ,by this meanes1 what packe soever you make1 though it consist of eight1 twelve1 or twentie cards1 you may keepe them still together unsevered next to the nether card1 and yet shuffle them often to satisfie the curious beholders4 ,as for example1 and for brevities sake1 to shew you diverse feats under one4 ,note4 ,how to deliver out foure aces1 and to convert them into foure knaves4 ,make a packe of these eight cards2 to wit1 foure knaves and foure aces3 and although all the eight cards must lie immediatlie together1 yet must ech knave and ace be evenlie severed1 and the same eight cards must lie also in the lowest place of the bunch4 ,then shuffle them so1 as alwaies at the second shuffling1 or at least wise at the end of your shuffling the said packe1 and of the packe one ace may lie nethermost1 or so as you may know where he goeth and lieth3 and alwaies 7,i saie7 let your foresaid packe with three or foure cards more lie unseparablie together immediatlie upon and with that ace4 ,then using some speech or other devise1 and putting your hands with the cards to the edge of the table to hide the action1 let out privilie a peece of the second card1 which is one of the knaves1 holding foorth the stocke in both your hands1 and shewing to the standers by the nether card 7which is the ace or kept card7 covering also the head or peece of the knave 7which is the next card7 with your foure fingers1 draw out the same knave1 laieng it downe on the table3 then shuffle againe1 keeping your packe whole1 and so have you two aces lieng together in the bottome4 ,and therfore1 to reforme that disordered card1 as also for a grace and countenance to that action1 take off the uppermost card of the bunch1 and thrust it into the middest of the cards2 and then take awaie the nethermost card1 which is one of your said aces1 and bestow him likewise4 ,then may you begin as before1 shewing an other ace1 and in steed thereof1 laie downe an other knave3 and so foorth1 untill in steed of foure aces you have laied downe foure knaves4 ,the beholders all this while thinking that there lie foure aces on the table1 are greatlie abused1 and will marvell at the transformation4 ,you must be well advised in the shuffling of the bunch1 least you overshoot your selfe4 ,how to tell one what card he seeth in the bottome1 when the same card is shuffled into the stocke4 ,when you have seene a card privilie1 or as though you marked it not1 laie the same undermost1 and shuffle the cards as before you are taught1 till your card lie againe below in the bottome4 ,then shew the same to the beholders1 willing them to remember it3 then shuffle the cards1 or let anie other shuffle them2 for you know the card alreadie1 and therefore may at anie time tell them what card they saw3 which99 neverthelesse would be done with great circumstance and shew of difficultie4 99 ,for that will drawe the action into the greater admiration4 ,an other waie to doo the same1 having your selfe indeed never seene the card4 ,if you can see no card1 or be suspected to have seene that which you meane to shew1 then let a stander by first shuffle1 and afterwards take you the cards into your hands1 and 7having shewed and not seene the bottome card7 shuffle againe1 and keepe the same card1 as before you are taught2 and either make shift then to see it when their suspicion is past1 which maie be done by letting some cards fall1 or else laie downe all the cards in heaps1 remembring where you laid your bottome card4 ,then spie how manie cards lie in some one heape1 and laie the heape where your bottome card is upon that heape1 and all the other heapes upon the same3 and so1 if there were five cards in the heape wheron you laied your card1 then the same must be the sixt card1 which now you may throw out1 or looke upon without suspicion3 and tell them the card they saw4 ,to tell one without confederacie what card he thinketh4 ,laie three cards on a table1 a little waie distant1 and bid a stander by be true and not waver1 but thinke one of them three1 and by his eie you shall assuredlie perceive which he both seeth and thinketh4 ,and you shall doo the like1 if you cast downe a whole paire of cards with the faces upward1 wherof there will be few or none plainlie perceived1 and they also coate cards4 ,but as you cast them downe suddenlie1 so must you take them up presentlie1 marking both his eie and the card whereon he looketh4 ,the eie bewraieth the thought4 ,the xxviii4 ,chapter4 ,how to tell what card anie man thinketh1 how to conveie the same into a kernell of a nut or cheristone1 c3 and the same againe into ones pocket3 how to make one drawe the same or anie card you list1 and all under one devise4 ,take a nut1 or a cheristone1 burne a hole through the side of the top of the shell1 and also through the kernell 7if you will7 with a hot bodkin1 or boare it with a nall2 and with the eie of a needle pull out some of the kernell1 so as the same may be as wide as the hole of the shell4 ,then write the number or name of a card in a peece of fine paper one inch or halfe an inch in length1 and halfe so much in bredth1 and roll it up hard3 then put it into a nut1 or cheristone1 and close the hole with a little red waxe1 and rub the same with a litle dust1 and it will not be perceived1 if the nut or cheristone be browne or old4 ,then let your confederate thinke that card which you have in your nut1 c3 and either conveie the same nut or cheristone into some bodies pocket1 or laie it in some strange place3 then make one drawe the same out of the stocke held in your hand1 which by use you may well doo4 ,but saie not2 ,i will make you perforce draw such a card3 but require some stander by to draw a card1 saieng that it skils not what card he draw4 ,and if your hand serve you to use the cards well1 you shall prefer unto him1 and he shall receive 7even though he snatch at an other7 the verie card which you kept1 and your confederate thought1 and is written in the nut1 and hidden in the pocket1 c4 ,you must 7while you hold the stocke in your hands1 tossing the cards to and fro7 remember alwaies to keepe your card in your eie1 and not to loose the sight thereof4 ,which feate1 till you be perfect in1 you may have the same privilie marked2 and when you perceive his hand readie to draw1 put it a little out towards his hand1 nimblie turning over the cards1 as though you numbred them1 holding the same more loose and open than the rest1 in no wise suffering him to draw anie other3 which if he should doo1 you must let three or foure fall1 that you may beginne againe4 ,this will seeme most strange1 if your said paper be inclosed in a button1 and by confederacie sowed upon the doublet or cote of anie bodie4 ,this tricke they commonlie end with a nut full of inke1 in which case some wag or unhappie boie is to be required to thinke a card2 and having so doone1 let the nut be delivered him to cracke1 which he will not refuse to doo1 if he have seene the other feate plaied before4 ,tricks with cards1 c3 which must be doone with confederacie4 ,a merrie conceipt1 the like whereof you shall find in pag4 #cbd1 #ccj4 ,the xxix4 ,chapter4 ,of fast or loose1 how to knit a hard knot upon a handkercher1 and to undoo the same with words4 ,the ,aegyptians juggling witchcraft or sortilegie standeth much in fast or loose1 whereof though ,i have written somwhat generallie alreadie1 yet having such oportunitie ,i will here shew some of their particular feats2 not treating of their common tricks which is so tedious1 nor of their fortune telling which is so impious2 and yet both of them meere cousenages4 ,make one plaine loose knot1 with the two corner ends of a handkercher1 and seeming to draw the same verie hard1 hold fast the bodie of the said handkercher 7neere to the knot7 with your right hand1 pulling the contrarie end with the left hand1 which is the corner of that which you hold4 ,then close up handsomlie the knot1 which will be yet somewhat loose1 and pull the handkercher so with your right hand1 as the left hand end may be neere to the knot3 then will it seeme a true and a firme knot4 ,and to make it appeare more assuredlie to be so indeed1 let a stranger pull at the end which you hold in your left hand1 whilest you hold fast the other in your right hand3 and then holding the knot with your forefinger thombe1 the nether part of your handkercher with your other fingers1 as you hold a bridle when you would with one hand slip up the knot and lengthen your reines4 ,this doone1 turne your handkercher over the knot with the left hand1 in dooing whereof you must suddenlie slip out the end or corner1 putting up the knot of your handkercher with your forefinger and thombe1 as you would put up the foresaid knot of your bridle4 ,then deliver the same 7covered and wrapt in the middest of your handkercher7 to one1 to hold fast1 and so after some words used1 and wagers laied1 take the handkercher and shake it1 and it will be loose4 ,fast and loose with a handkercher4 ,a notable feate of fast or loose2 namelie1 to pull three beadstones from off a cord1 while you hold fast the ends thereof1 without remooving of your hand4 ,take two little whipcords of two foote long a peece1 double them equallie1 so as there may appeare foure ends4 ,then take three great beadstones1 the hole of one of them beeing bigger than the rest2 and put one beadstone upon the eie or bowt of the one cord1 and an other on the other cord4 ,then take the stone with the greatest hole1 and let both the bowts be hidden therein3 which may be the better doone1 if you put the eie of the one into the eie or bowt of the other4 ,then pull the middle bead upon the same1 being doubled over his fellow1 and so will the beads seeme to be put over the two cords without partition4 ,for holding fast in each hand the two ends of the two cords1 you may tosse them as you list1 and make it seeme manifest to the beholders1 which may not see how you have doone it1 that the beadstons are put upon the two cords without anie fraud4 ,then must you seeme to adde more effectuall binding of those beadstones to the string1 and make one halfe of a knot with one of the ends of each side2 which is for no other purpose1 but that when the beadstones be taken awaie1 the cords may be seene in the case which the beholders suppose them to be in before4 ,for when you have made your halfe knot 7which in anie wise you may not double to make a perfect knot7 you must deliver into the hands of some stander by those two cords2 namelie1 two ends evenlie set in one hand1 and two in the other1 and then with a wager1 c3 beginne to pull off your beadstones1 c3 which if you handle nimblie1 and in the end cause him to pull his two ends1 the two cords will shew to be placed plainelie1 and the beadstones to have come through the cords4 ,but these things are so hard and long to be described1 that ,i will leave them2 whereas ,i could shew great varietie4 ,fast or lose with whipcords and beades4 ,this conveiance must be closelie doone3 ,ergo it must be no bunglers worke4 ,the xxx4 ,chapter4 ,juggling knacks by confederacie1 and how to know whether one cast crosse or pile by the ringing4 ,laie a wager with your confederate 7who must seeme simple1 or obstinatlie opposed against you7 that standing behind a doore1 you will 7by the sound or ringing of the monie7 tell him whether he cast crosse or pile3 so as when you are gone1 and he hath fillipped the monie before the witnesses who are to be cousened1 he must saie2 ,what is it1 if it be crosse2 or ,what ist1 if it be pile3 or some other such signe1 as you are agreed upon1 and so you need not faile to gesse rightlie4 ,by this meanes 7if you have anie invention7 you may seeme to doo a hundreth miracles1 and to discover the secrets of a mans thoughts1 or words spoken a far off4 ,what is it8 ,what ist8 signes of confederacie4 ,to make a shoale of goslings drawe a timber log4 ,,to make a shoale of goslings1 or 7as they saie7 a gaggle of geese to seeme to drawe a timber log1 is doone by that verie meanes that is used1 when a cat dooth drawe a foole through a pond or river3 but handled somewhat further off from the beholders4 ,to make a pot or anie such thing standing fast on the cupboord1 to fall downe thense by vertue of words4 ,let a cupboord be so placed1 as your confederate may hold a blacke thred without in the court1 behind some window of that roome2 and at a certeine lowd word spoken by you1 he may pull the same thred1 being woond about the pot1 c4 ,and this was the feate of ,eleazar1 which ,josephus reporteth to be such a miracle4 ,eleazers feate of cfederacie4 ,to make one danse naked4 ,make a poore boie confederate with you1 so as after charmes1 c3 spoken by you1 he uncloth himselfe1 and stand naked1 seeming 7whilest he undresseth him7 to shake1 stampe1 and crie1 still hastening to be unclothed1 till he be starke naked3 or if you can procure none to go so far1 let him onelie beginne to stampe and shake1 c3 and to uncloth him1 and then you may 7for the reverence of the companie7 seeme to release him4 ,to transforme or alter the colour of ones cap or hat4 ,take a confederates hat1 and use certeine 99words over it1 and deliver it to him againe1 and let him seeme to be wroth1 and cast it backe to you againe1 affirming that his was a good new blacke hat1 but this is an old blew hat1 c3 and then you may seeme to countercharme it1 and redeliver it1 to his satisfaction4 99 ,as1 ,droch myroch1 senaroth betu baroch assmaaroth1 rosee farounsee1 hey passe passe1 c3 or such like strange words4 ,how to tell where a stollen horsse is become4 ,by meanes of confederacie1 ,steeven ,tailor and one ,pope abused divers countrie people4 ,for ,steeven ,tailor would hide awaie his neighbours horsses1 c3 and send them99 to ,pope1 7whom he before had told where they were7 promising to send the parties unto him1 whome he described and made knowne by divers signes3 so as this ,pope would tell them at their first entrance unto the doore4 ,wherefore they came1 and would saie that their horsses were stollen1 but the theefe should be forced to bring backe the horsses1 c3 and leave them within one mile south and bywest1 c3 of his house1 even as the plot was laid1 and the packe made before by ,steeven and him4 ,this ,pope is said of some to be a witch1 of others he is accompted a conjuror2 but commonlie called a wise man1 which is all one with a soothsaier or witch4 ,pope and ,tailor cfederates4 99 8 then ,the xxxi4 ,chapter4 ,boxes to alter one graine into another1 or to consume the graine or corne to nothing4 ,there be divers juggling boxes with false bottoms1 wherein manie false feates are wrought4 ,first they have a box covered or rather footed alike at each end1 the bottome of the one end being no deeper than as it may conteine one lane of corne or pepper glewed thereupon4 ,then use they to put into the hollow end thereof some other kind of graine1 ground or unground2 then doo they cover it1 and put it under a hat or candlesticke3 and either in putting it therinto1 or pulling it thence1 they turne the box1 and open the contrarie end1 wherein is shewed a contrarie graine3 or else they shew the glewed end first 7which end they suddenlie thrust into a boll or bag of such graine as is glewed alreadie thereupon7 and secondlie the emptie box4 ,note the maner of this conveiance4 ,how to conveie 7with words or charmes7 the corne conteined in one box into an other4 ,there is another box fashioned like a bell1 wherinto they doo put so much1 and such corne or spice as the foresaid hollow box can conteine4 ,then they stop or cover the same with a peece of lether1 as broad99 as a testor1 which being thrust up hard towards the midle part or waste of the said bell1 will sticke fast1 beare up the corne4 ,and if the edge of the leather be wet1 it will hold the better4 ,then take they the other box dipped 7as is aforesaid7 in corne1 and set downe the same upon the table1 the emptie end upward1 saieng that they will conveie the graine therein into the other box or bell3 which being set downe somewhat hard upon the table1 the leather and the corne therein will fall downe1 so as the said bell being taken up from the table1 you shall see the corne lieng thereon1 and the stopple will be hidden therwith1 covered3 when you uncover the other box1 nothing shall remaine therein4 ,but presentlie the corne must be swept downe with one hand into the other1 or into your lap or hat4 ,manie feats maie be done with this box1 as to put therein a tode1 affirming the same to have beene so turned from corne1 c3 and then manie beholders will suppose the same to be the jugglers divell1 whereby his feats and miracles are wrought4 ,but in truth1 there is more cunning witchcraft used in transferring of corne after this sort1 than is in the transferring of one mans corne in the grasse into an other mans feeld3 which the lawe of the twelve tables dooth so forceablie condemne3 for the one is a cousening slight1 the other is a false lie4 99 thick ,you must take heed that when the corne commeth out it cover hide the leather1 c4 ,see the #ab booke of this discoverie1 in the title ,habar1 cap4 #d4 pag4 #bbj1 #bba4 ,of an other boxe to convert wheat into flower with words1 c4 ,there is an other boxe usuall among jugglers1 with a bottome in the middle thereof1 made for the like purposes4 ,one other also like a tun1 wherin is shewed great varietie of stuffe1 as well of liquors as spices1 and all by means of an other little tun within the same1 wherein and whereon liquors and spices are shewed4 ,but this would aske too long a time of description4 ,of diverse petie juggling knacks4 ,there are manie other beggerlie feats able to beguile the simple1 as to make an ote stir by spetting thereon1 as though it came to passe by words4 ,item to deliver meale1 pepper1 ginger1 or anie powder out of the mouth after the eating of bread1 c3 which is doone by reteining anie of those things stuffed in a little paper or bladder conveied into your mouth1 and grinding the same with your teeth4 ,item1 a rish through a peece of a trencher1 having three holes1 and at the one side the rish appearing out in the second1 at the other side in the third hole1 by reason of a hollow place made betwixt them both1 so as the slight consisteth in turning the peece of trencher4 ,these are such sleights that even a bungler may doo them3 and yet prettie1 c4 ,the xxxii4 ,chapter4 ,to burne a thred1 and to make it whole againe with the ashes thereof4 ,it is not one of the woorst feats to burne a thred handsomelie1 and to make it whole againe3 the order whereof is this4 ,take two threds1 or small laces1 of one foote in length a peece3 roll up one of them round1 which will be then of the quantitie of a pease1 bestow the same betweene your left forefinger and your thombe4 ,then take the other thred1 and hold it foorth at length1 betwixt the forefinger and thombe of each hand1 holding all your fingers deintilie1 as yong gentlewomen are taught to take up a morsell of meate4 ,then let one cut asunder the same thred in the middle4 ,when that is doone1 put the tops of your two thombes together1 and so shall you with lesse suspicion receive the peece of thred which you hold in your right hand into your left1 without opening of your left finger and thombe3 then holding these two peeces as you did the same before it was cut1 let those two be cut also asunder in the middest1 and they conveied againe as before1 untill they be cut verie short1 and then roll all those ends together1 and keepe that ball of short threds before the other in your left hand1 and with a knife thrust out the same into a candle1 where you may hold it untill the said ball of short threds be burnt to ashes4 ,then pull backe the knife with your right hand1 and leave the ashes with the other ball betwixt the forefinger and thombe of your left hand1 and with the two thombs two forefingers together seeme to take paines to frot and rub the ashes1 untill your thred be renewed1 and drawe out that thred at length which you kept all this while betwixt your left finger and thombe4 ,this is not inferior to anie jugglers feate if it be well handled1 for if you have legierdemaine to bestowe the same ball of thred1 and to change it from place to place betwixt your other fingers 7as may easilie be doone7 then will it seeme verie strange4 ,marke the maner of this conceit and devise4 ,that is1 neatlie and deintilie4 ,a thred cut in manie peeces and burned to ashes made whole againe4 ,to cut a lace asunder in the middest1 and to make it whole againe4 ,by a devise not much unlike to this1 you may seeme to cut asunder any lace that hangeth about ones necke1 or any point1 girdle1 or garter1 c3 and with witchcraft or conjuration to make it whole and closed together againe4 ,for the accomplishment whereof1 provide 7if you can7 a peece of the lace1 c3 which you meane to cut1 or at the least a patterne like the same1 one inch and a halfe long1 7keeping it double privilie in your left hand1 betwixt some of your fingers neere to the tips thereof7 take the other lace which you meane to cut1 still hanging about ones necke1 and drawe downe your said left hand to the bought thereof3 and putting your owne peece a little before the other 7the end or rather middle whereof you must hide betwixt your forefinger and thombe7 making the eie or bought1 which shall be seene1 of your owne patterne1 let some stander by cut the same asunder1 and it will be surelie thought that the other lace is cut2 which with words and froting1 c3 you shall seeme to renew make whole againe4 ,this1 if it be well handled1 will seeme miraculous4 ,the means discovered4 ,how to pull laces innumerable out of your mouth1 of what colour or length you list1 and never anie thing seene to be therein4 ,as for pulling laces out of the mouth1 it is somewhat a stale jest1 whereby jugglers gaine monie among maides1 selling lace by the yard1 putting into their mouths one round bottome as fast as they pull out an other1 and at the just end of everie yard they tie a knot1 so as the same resteth upon their teeth3 then cut they off the same1 and so the beholders are double and treble deceived1 seeing as much lace as will be conteined in a hat1 and the same of what colour you list to name1 to be drawne by so even yards out of his mouth1 and yet the juggler to talke as though there were nothing at all in his mouth4 ,a common juggling knacke of flat cousenage plaied among the simple1 c4 ,the xxxiii4 ,chapter4 ,how to make a booke1 wherein you shall shew everie leafe therein to be white1 blacke1 blew1 red1 yellow1 greene1 c4 ,there are a thousand jugglings1 which ,i am loth to spend time to describe1 whereof some be common1 and some rare1 and yet nothing else but deceipt1 cousenage1 or confederacie3 whereby you may plainelie see the art to be a kind of witchcraft4 ,i will end therfore with one devise1 which is not common1 but was speciallie used by ,clarvis1 whome though ,i never saw to exercise the feat1 yet am ,i sure ,i conceive aright of that invention4 ,he had 7they saie7 a booke1 whereof he would make you thinke first1 that everie leafe was cleane white paper3 then by vertue of words he would shew you everie leafe to be painted with birds1 then with beasts1 then with serpents1 then with angels1 c3 the devise thereof is this4 ,make a booke seven inches long1 and five inches broad1 or according to that proportion3 and let there be xlix1 leaves2 to wit1 seven times seven conteined therin1 so as you may cut upon the edge of each leafe six notches1 each notch in depth halfe a quarter of an inch1 and one inch distant4 ,paint everie foureteenth and fifteenth page 7which is the end of everie sixt leafe1 the beginning of everie seventh7 with like colour1 or one kind of picture4 ,cut off with a paire of sheares everie notch of the first leafe1 leaving onlie one inch of paper in the uppermost place uncut1 which will remaine almost halfe a quarter of an inch higher than anie part of that leafe4 ,leave an other like inch in the second place of the second leafe1 clipping away one inch of paper in the highest place immediatlie above it1 and all the notches below the same1 and so orderlie to the third1 fourth1 c3 so as there shall rest upon each leafe one onlie inch of paper above the rest4 ,one high uncut inch of paper must answer to the first1 directlie in everie seventh leafe of the booke3 so as when you have cut the first seven leaves1 in such sort as ,i first described1 you are to begin in the selfe same order at the eight leafe1 descending in such wise in the cutting of seven other leaves1 and so againe at the fifteenth1 to xxi1 c3 untill you have passed through everie leafe1 all the thicknes of your booke4 ,juggling a kind of witchcraft4 ,the invention of ,clarvis4 ,this knack is sooner learned by demonstrative means1 than taught by words of instruction4 ,now you shall understand1 that after the first seven leaves1 everie seventh leafe in the booke is to be painted1 saving one seven leaves1 which must remaine white4 ,howbeit you must observe1 that at each ,bumleafe or high inch of paper1 seven leaves distant1 opposite one directlie and lineallie against the other1 through the thicknesse of the booke1 the same page with the page precedent so to be painted with the like colour or picture2 and so must you passe through the booke with seven severall sorts of colours or pictures3 so as1 when you shall rest your thombe upon anie of those ,bumleaves1 or high inches1 and open the booke1 you shall see in each page one colour or picture through out the booke2 in an other rowe1 an other colour1 c4 ,to make that matter more plaine unto you1 let this be the description hereof4 ,hold the booke with your left hand1 and 7betwixt your forefinger and thombe of your right hand7 slip over the booke in what place you list1 and your thombe will alwaies rest at the seventh leafe2 to wit1 at the ,bumleafe or high inch of paper from whence when your booke is streined1 it will fall or slip to the next1 c4 ,which when you hold fast1 open the booke1 the beholders seeing each leafe to have one colour or picture with so manie varieties1 all passing continuallie directlie thrugh the whole booke1 will suppose that with words you can discolour the leaves at your pleasure4 ,but because perhaps you will hardlie conceive herof by this description1 you shall 7if you be disposed7 see or buie for a small value the like booke1 at the shop of ,w4 ,brome in ,powles churchyard1 for your further instruction4 ,there are certeine feats of activitie1 which beautifie this art exceedinglie3 howbeit even in these1 some are true1 and some are counterfet2 to wit1 some done by practise1 and some by confederacie4 ,there are likewise divers feats arythmeticall geometricall3 for them read ,gemma ,phrysius1 and ,record1 c4 which being exercised by jugglers ad credit to their art4 ,there are also 7besides them which ,i have set downe in this title of ,hartumim7 sundrie strange experiments reported by ,plinie1 ,albert1 ,joh4 ,bap4 ,port4 ,neap4 and ,thomas ,lupton1 wherof some are true1 and some false3 which being knowne to ,jannes and ,jambres1 or else to our jugglers1 their occupation is the more magnified1 and they thereby more reverenced4 ,here is place to discover the particular knaveries of casting of lots1 and drawing of cuts 7as they terme it7 whereby manie cousenages are wrought3 so as ,i dare not teach the sundrie devises thereof1 least the ungodlie make a practise of it in the commonwealth1 where manie things are decided by those meanes1 which being honestlie meant may be lawfullie used4 ,but ,i have said alreadie somewhat hereof in generall1 and therefore also the rather have suppressed the particularities1 which 7in truth7 are meere juggling knackes3 whereof ,i could discover a great number4 ,this will seeme rare to the beholders4 ,wher such bookes may be gotten4 ,see more hereof in the #aa4 book of this discoverie1 in the title ,nahas1 cap4 #aj pag4 #aig1 #aih4 ,the xxxiiii4 ,chapter4 ,desperate or dangerous juggling knacks1 wherein the simple are made to thinke1 that a seelie juggler with words can hurt and helpe1 kill and revive anie creature at his pleasure3 and first to kill anie kind of pullen1 and to give it life againe4 ,take a hen1 a chicke1 or a capon1 and thrust a nall or a fine sharpe pointed knife through the midst of the head thereof1 the edge towards the bill1 so as it may seeme impossible for hir to scape death3 then use words1 and pulling out the knife1 laie otes before hir1 c3 and she will eate and live1 being nothing at all greeved or hurt with the wound2 bicause the 99braine lieth so far behind in the head as it is not touched1 though you thrust your knife betweene the combe and it3 and after you have doone this1 you may convert your speach and actions to the greevous wounding and present recovering of your owne selfe4 99 ,the naturall cause why a hen thrust thorough the head with a bodkin dooth live notwithstanding4 ,to eate a knife1 and to fetch it out of anie other place4 ,take a knife1 and conteine the same within your two hands1 so as no part be seene thereof but a little of the point1 which you must so bite at the first1 as noise may be made therewith4 ,then seeme to put a great part thereof into your mouth1 and letting your hand slip downe1 there will appeare to have beene more in your mouth than is possible to be conteined therein4 ,then send for drinke1 or use some other delaie1 untill you have let the said knife slip into your lap1 holding both your fists close together as before1 and then raise them so from the edge of the table where you sit 7for from thence the knife may most privilie slip downe into your lap7 and in steed of biting the knife1 knable a little upon your naile1 and then seeme to thrust the knife into your mouth1 opening the hand next unto it1 and thrust up the other1 so as it may appeare to the standers by1 that you have delivered your hands therof1 and thrust it into your mouth3 then call for drinke1 after countenance made of pricking and danger1 c4 ,lastlie1 put your hand into your lap1 and taking that knife in your hand1 you may seeme to bring it out from behind you1 or from whence you list4 ,but if you have another like knife and a confederate1 you may doo twentie notable woonders hereby3 as to send a stander by into some garden or orchard1 describing to him some tree or herbe1 under which it sticketh2 or else some strangers sheath or pocket1 c4 ,it must be cleanelie conveied in any case4 ,to thrust a bodkin into your head without hurt4 ,take a bodkin so made1 as the haft being hollowe1 the blade thereof may slip thereinto as soone as you hold the point upward3 and set the same to your forehead1 and seeme to thrust it into your head1 and so 7with a little sponge in your hand7 you may wring out bloud or wine1 making the beholders thinke the bloud or the wine 7whereof you may saie you have drunke verie much7 runneth out of your forehead4 ,then1 after countenance of paine and greefe1 pull awaie your hand suddenlie1 holding the point downeward2 and it will fall so out1 as it will seeme never to have beene thrust into the haft3 but immediatlie thrust that bodkin into your lap or pocket1 and pull out an other plaine bodkin like the same1 saving in that conceipt4 ,the maner meanes of this action4 ,to thrust a bodkin through your toong1 and a knife through your arme3 a pittifull sight1 without hurt or danger4 ,make a bodkin1 the blade therof being sundred in the middle1 so as the one part be not neere to the other almost by three quarters of an inch1 each part being kept a sunder with one small bought or crooked piece of iron1 of the fashion described hereafter in place convenient4 ,then thrust your toong betwixt the foresaid space2 to wit1 into the bought left it the bodkin blade1 thrusting the said bought behind your teeth1 and biting the same3 and then shall it seeme to sticke so fast in and through your toong1 as that one can hardlie pull it out4 ,also the verie like may be doone with a knife so made1 and put upon your arme3 and the wound will appeare the more terrible1 if a little bloud be powred thereupon4 ,a forme or patterne of this bodkin and knife you shal see described if you turne over a few leaves forward4 ,to thrust a peece of lead into one eie1 and to drive it about 7with a sticke7 betweene the skin and flesh of the forehead1 untill it be brought to the other eie1 and there thrust out4 ,put a peece of lead into one of the nether lids of your eie1 as big as a tag of a point1 but not so long 7which you may doo without danger7 and with a little juggling sticke 7one end therof being hollow7 seeme to thrust the like peece of lead under the other eie lid2 but conveie the same in deed into the hollownes of the sticke1 the stopple or peg whereof may be privilie kept in your hand untill this feate be doone4 ,then seeme to drive the said peece of lead1 with the hollow end of the said sticke1 from the same eie3 and so with the end of the said sticke1 being brought along upon your forhead to the other eie1 you maie thrust out the peece of lead1 which before you had put thereinto2 to the admiration of the beholders4 ,some eat the lead1 and then shoove it out at the eie3 and some put it into both1 but the first is best4 ,to cut halfe your nose asunder1 and to heale it againe presentlie without anie salve4 ,take a knife having a round hollow gap in the middle1 and laie it upon your nose1 and so shall you seeme to have cut your nose halfe asunder4 ,provided alwaies1 that in all these you have an other like knife without a gap1 to be shewed upon the pulling out of the same1 and words of inchantment to speake1 bloud also to beeraie the wound1 and nimble conveiance4 ,this is easilie doone1 howbeit being clenlie handled it will deceive the sight of the beholders4 ,to put a ring through your cheeke4 ,there is an other old knacke1 which seemeth dangerous to the cheeke4 ,for the accomplishing whereof you must have two rings1 of like colour and quantitie2 the one filed asunder1 so as you may thrust it upon your cheeke2 the other must be whole1 and conveied upon a sticke1 holding your hand thereupon in the middle of the sticke1 delivering each end of the same sticke to be holden fast by a stander by4 ,then conveieng the same cleanlie into your hand1 or 7for lacke of good conveiance7 into your lap or pocket1 pull awaie your hand from the sticke3 and in pulling it awaie1 whirle about the ring1 and so will it be thought that you have put thereon the ring which was in your cheeke4 ,to cut off ones head1 and to laie it in a platter1 c3 which the jugglers call the decollation of ,john ,baptist4 ,to shew a most notable execution by this art1 you must cause a boord1 a cloth1 and a platter to be purposelie made1 and in each of them holes fit for a boies necke4 ,the boord must be made of two planks1 the longer and broader the better3 there must be left within halfe a yard of the end of each planke halfe a hole2 so as both planks being thrust togither1 there may remaine two holes1 like to the holes in a paire of stocks3 there must be made likewise a hole in the tablecloth or carpet4 ,a platter also must be set directlie over or upon one of them1 having a hole in the midle thereof1 of the like quantitie1 and also a peece cut out of the same1 so big as his necke1 through which his head may be conveied into the middest of the platter3 and then sitting or kneeling under the boord1 let the head onlie remaine upon the boord in the same4 ,then 7to make the sight more dredfull7 put a little brimstone into a chafing dish of coles1 setting it before the head of the boie1 who must gaspe two or three times1 so as the smoke enter a little into his nostrils and mouth 7which is not unholsome7 and the head presentlie will appeare starke dead2 if the boie set his countenance accordinglie3 and if a little bloud be sprinkled on his face1 the sight will be the stranger4 ,this was doone by one ,kingsfield of ,london1 at a ,bartholomewtide1 ,an4 #aehb4 in the sight of diverse that came to view this spectacle4 ,this is commonlie practised with a boie instructed for that purpose1 who being familiar and conversant with the companie1 may be knowne as well by his face1 as by his apparell4 ,in the other end of the table1 where the like hole is made1 an other boie of the bignesse of the knowne boie must be placed1 having upon him his usuall apparell3 he must leane or lie upon the boord1 and must put his head under the boord through the said hole1 so as his bodie shall seeme to lie on the one end of the boord1 and his head shall lie in a platter on the other end4 ,there are other things which might be performed in this action1 the more to astonish the beholders1 which because they offer long descriptions1 ,i omit3 as to put about his necke a little dough kneded with bullocks bloud1 which being cold will appeare like dead flesh2 being pricked with a sharpe round hollow quill1 will bleed1 and seeme verie strange1 c4 ,manie rules are to be observed herein1 as to have the table cloth so long and wide as it may almost touch the ground4 ,not to suffer the companie to staie too long in the place1 c4 ,necessarie observations to astonish the beholders4 ,to thrust a dagger or bodkin into your guts verie strangelie1 and to recover immediatlie4 ,an other miracle may be shewed touching counterfet executions2 namelie1 that with a bodkin or a dagger you shall seeme to kill your selfe1 or at the least make an unrecoverable wound in your bellie3 as 7in truth7 not long since a juggler caused himself to be killed at a taverne in cheapside1 from whence he presentlie went into ,powles churchyard and died4 ,which misfortune fell upon him through his owne follie1 as being then drunken1 and having forgotten his plate1 which he should have had for his defense4 ,the devise is this4 ,you must prepare a paste boord1 to be made according to the fashion of your bellie and brest3 the same must by a painter be coloured cunninglie1 not onelie like to your flesh1 but with pappes1 navill1 haire1 c3 so as the same 7being handsomelie trussed unto you7 may shew to be your naturall bellie4 ,then next to your true bellie you may put a linnen cloth1 and thereupon a double plate 7which the juggler that killed himselfe forgot1 or wilfullie omitted7 over and upon the which you may place the false bellie4 ,provided alwaies1 that betwixt the plate the false bellie you place a gut or bladder of bloud1 which bloud must be of a calfe or of a sheepe2 but in no wise of an oxe or a cow1 for that will be too thicke4 ,then thrust1 or cause to be thrust into your brest a round bodkin1 or the point of a dagger1 so far as it may pearse through your gut or bladder3 which being pulled out againe1 the said bloud will spin or spirt out a good distance from you1 especiallie if you straine your bodie to swell1 and thrust therewith against the plate4 ,you must ever remember to use 7with words1 countenance1 and gesture7 such a grace1 as may give a grace to the action1 and moove admiration in the beholders4 ,of a juggler that failing in the feats of his art lost his life4 ,but herein see you be circumspect4 ,to drawe a cord through your nose1 mouth or hand1 so sensiblie as is woonderful to see4 ,there is an other juggling knacke1 which they call the bridle1 being made of two elder sticks1 through the hollownes therof is placed a cord1 the same being put on the nose like a paire of tongs or pinsars2 and the cord1 which goeth round about the same1 being drawne to and fro1 the beholders will thinke the cord to go through your nose verie dangerouslie4 ,the knots at the end of the cord1 which doo staie the same from being drawne out of the sticke1 may not be put out at the verie top 7for that must be stopped up7 but halfe an inch beneath each end3 and so ,i saie1 when it is pulled1 it will seeme to passe through the nose2 and then may you take a knife1 and seeme to cut the cord asunder1 and pull the bridle from your nose4 ,a forme or patterne of this bridle you shall see described if you turne over a few leaues4 ,the conclusion1 wherin the reader is referred to certeine patterns of instruments wherewith diverse feats heere specified are to be executed4 ,herein ,i might wade infinitelie1 but ,i hope it sufficeth1 that ,i have delivered unto you the principles1 and also the principall feats belonging to this art of juggling2 so as any man conceiving throughlie hereof may not onlie doo all these things1 but also may devise other as strange1 varie everie of these devises into other formes as he can best conceive4 ,and so long as the power of almightie ,god is not transposed to the juggler1 nor offense ministred by his uncomlie speach and behaviour1 but the action performed in pastime1 to the delight of the beholders1 so as alwaies the juggler confesse in the end that these are no supernaturall actions1 but devises of men1 and nimble conveiances1 let all such curious conceipted men as cannot affoord their neighbors anie comfort or commoditie1 but such as pleaseth their melancholike dispositions say what they list1 for this will not onelie be found among indifferent actions1 but such as greatlie advance the power and glorie of ,god1 discovering their pride and falshood that take upon them to worke miracles1 and to be the mightie power of ,god1 as ,jannes and ,jambres and also ,simon ,magus did4 ,among what actions juggling is to be counted4 ,if anie man doubt of these things1 as whether they be not as strange to behold as ,i have reported1 or thinke with ,bodin that these matters are performed by familiars or divels2 let him go into ,s4 ,martins1 and inquire for one ,john ,cautares 7a ,french man by birth1 in conversation an honest man7 and he will shew as much and as strange actions as these1 who getteth not his living hereby1 but laboureth for the same with the sweat of his browes1 and neverthelesse hath the best hand and conveiance 7,i thinke7 of anie man that liveth this daie4 ,a matchles fellowe for legierdemaine4 ,neither doo ,i speake 7as they saie7 without booke herein4 ,for if time1 place1 and occasion serve1 ,i can shew so much herein1 as ,i am sure ,bodin1 ,spinus1 and ,vairus1 would sweare ,i were a witch1 and had a familiar divell at commandement4 ,but truelie my studie and travell herein hath onelie beene emploied to the end ,i might proove them fooles1 and find out the fraud of them that make them fooles1 as whereby they may become wiser1 and ,god may have that which to him belongeth4 ,and bicause the maner of these juggling conveiances are not easilie conceived by discourse of words2 ,i have caused to be set downe diverse formes of instruments used in this art2 which may serve for patternes to them that would throughlie see the secrets thereof1 and make them for their owne private practises1 to trie the event of such devises1 as in this tract of legierdemaine are shewed4 ,where note1 that you shall find everie instrument that is most necessarilie occupied in the working of these strange feats1 to beare the just and true number of the page1 where the use thereof is in ample words declared4 ,touching the patternes of diverse juggling instruments4 ,now will ,i proceed with another cousening point of witchcraft1 apt for the place1 necessarie for the time1 and in mine opinion meet to be discovered1 or at the least to be defaced among deceitfull arts4 ,and bicause manie are abused heereby to their utter undooing1 for that it hath had passage under the protection of learning1 wherby they pretend to accomplish their works1 it hath gone freelie without generall controlment through all ages1 nations people4 ,heere follow patternes of certeine instru99ments to be used in the former juggling knacks4 99 ,hence ,rom4 ,illustration3 ,to pull three beadstones from off a cord1 while you hold fast the ends thereof1 without remooving of your hand4 ,to draw a cord thorough your nose1 mouth or hand1 which is called the bridle4 ,to be instructed in the right use of the said beadstones1 read page #ccg4 and #cch4 ,as for the bridle1 read page #cea4 ,these four pages of engravings are unpaged in the first and second editions4 ,the references are to the first edition pagings4 ,to thrust a bodkin into your head1 and through your toong1 c4 ,illustration3 ,the hethermost is the bodkin wt the bowt3 ye midlemost is the bodkin with the holow haft3 the further most is the plaine bodkin serving for shew4 ,to be instructed and taught in the right use and readie practise of these bodkins1 read pag4 #cdg4 ,to thrust a knife through your arme1 and to cut halfe your nose asunder1 c4 ,illustration3 ,the middle most knife is to serve for shew2 the other two be the knives of device4 ,to be readie in the use and perfect in the practise of these knives here portraied1 see page #cdg4 and #cdh4 ,to cut off ones head1 and to laie it in a platter1 which the jugglers call the decollation of ,john ,baptist4 ,illustration3 ,the forme of ye planks c4 ,the order of the action1 as it is to be shewed4 ,what order is to be observed for the practising heereof with great admiration1 read page #cdi1 #cej4 ,the xiiii4 ,booke4 ,the first ,chapter4 ,of the art of ,alcumystrie1 of their woords of art and devises to bleare mens eies1 and to procure credit to their profession4 ,here ,i thought it not impertinent to saie somewhat of the art or rather the craft of ,alcumystrie1 otherwise called ,multiplication2 which ,chaucer1 of all other men1 most livelie deciphereth4 ,in the bowels herof dooth both witchcraft and conjuration lie hidden1 as whereby some cousen others1 and some are cousened themselves4 ,for by this mysterie 7as it is said in the chanons mans prolog7 ,alcumystrie a craft1 not an art4 ,they take upon them to turne upside downe1 ,all the earth betwixt ,southwarke ,canturburie towne1 ,and to pave it all of silver and gold1 c4 ,but ever they lacke of their conclusion1 ,and to much folke they doo illusion4 ,for their stuffe slides awaie so fast1 ,that it makes them beggers at the last1 ,and by this craft they doo never win1 ,but make their pursse emptie1 and their wits thin4 ,g4 ,chaucer in the ,chanons mans prolog4 ,see note4 ,and bicause the practisers heereof would be thought wise1 learned1 cunning1 and their crafts maisters1 they have devised words of art1 sentences and epithets obscure1 and confectious99 so innumerable 7which are also compounded of strange and rare simples7 as confound the capacities of them that are either set on worke heerein1 or be brought to behold or expect their conclusions4 ,for what plaine man would not beleeve1 that they are learned and jollie fellowes1 that have in such readinesse so many mysticall termes of art3 as 7for a tast7 their subliming1 amalgaming1 engluting1 imbibing1 incorporating1 cementing1 ritrination1 terminations1 mollifications1 and indurations of bodies1 matters combust and coagulat1 ingots1 tests1 c4 ,or who is able to conceive 7by reason of the abrupt confusion1 contrarietie1 and multitude of drugs1 simples1 and confections7 the operation and mysterie of their stuffe and workemanship4 ,for these things and many more1 are of necessitie to be prepared and used in the execution of this indevor2 namelie orpiment1 sublimed ,mercurie1 iron squames1 ,mercurie crude1 groundlie large1 bole armoniake1 verdegrece1 borace1 boles1 gall1 arsenicke1 sal armoniake1 brimstone1 salt1 paper1 burnt bones1 unsliked lime1 claie1 saltpeter1 vitriall1 saltartre1 alcalie1 sal preparat1 claie made with horsse doong1 mans haire1 oile of tartre1 allum1 glasse1 woort1 yest1 argoll1 resagor1 gleir of an eie1 powders1 ashes1 doong1 pisse1 c4 ,then have they waters corosive and lincall1 waters of albification1 and waters rubifieng1 c4 ,also oiles1 ablutions1 and metals fusible4 ,also their lamps1 their urinalles1 discensories1 sublimatories1 alembecks1 viols1 croslets1 cucurbits1 stillatories1 and their fornace of calcination3 also their soft and subtill fiers1 some of wood1 some of cole1 composed speciallie of beech1 c4 ,and bicause they will not seeme to want anie point of cousenage to astonish the simple1 or to moove admiration to their enterprises1 they have 7as they affirme7 foure spirits to worke withall1 whereof the first is1 orpiment2 the second1 quicksilver2 the third1 sal armoniake2 the fourth1 brimstone4 ,then have they seven celestiall bodies2 namelie1 ,sol1 ,luna1 ,mars1 ,mercurie1 ,saturne1 ,jupiter1 and ,venus2 to whome they applie seven terrestriall bodies2 to wit1 gold1 silver1 iron1 quickesilver1 lead1 tinne1 and copper1 attributing unto these the operation of the other2 speciallie if the terrestriall bodies be qualified1 tempered1 and wrought in the houre and daie according to the feats of the celestiall bodies3 with more like vanitie4 99 confections enluting ,the termes of the art alcumystical devised of purpose to bring credit to cousenage4 boles gall1 ,chaucer4 ,resalgar 8 seats ,the second ,chapter4 ,the ,alcumysters drift1 the ,chanons yeomans tale1 of alcumysticall stones and waters4 ,now you must understand that the end and drift of all their worke1 is1 to atteine unto the composition of the philosophers stone1 called ,alixer1 and to the stone called ,titanus2 and to ,magnatia1 which is a water made of the foure elements1 which 7they saie7 the philosophers are sworne neither to discover1 nor to write of4 ,and by these they mortifie quicke silver1 and make it malleable1 and to hold touch3 heereby also they convert any other mettall 7but speciallie copper7 into gold4 ,this science 7forsooth7 is the secret of secrets2 even as ,salomons conjuration is said among the conjurors to be so likewise4 ,and thus1 when they chance to meete with yong men1 or simple people1 they boast and brag1 and saie with ,simon ,magus1 that they can worke miracles1 and bring mightie things to passe4 ,in which respect ,chaucer truelie heereof saith3 ,acts4 #h4 ,each man is as wise as ,salomon1 ,when they are togither everichone3 ,but he that seemes wisest1 is most foole in preefe1 ,and he that is truest1 is a verie theefe4 ,they seeme friendlie to them that knowe nought1 ,but they are feendlie both in word and thought1 ,yet many men ride and seeke their acquaintance1 ,not knowing of their false governance4 ,g4 ,chaucer in the ,chanons mans tale4 ,prologue4 ,he also saith1 and experience verifieth his assertion1 that they looke ill favouredlie1 are alwaies beggerlie attired3 his words are these3 ,these fellowes looke ill favouredlie1 ,and are alwaies tired beggerlie1 ,so as by smelling and thredbare araie1 ,these folke are knowne and discerned alwaie4 ,but so long as they have a sheet to wrap them in by night1 ,or a rag to hang about them in the day light1 ,they will it spend in this craft1 ,they cannot stint till nothing be laft4 ,here one may learne if he have ought1 ,to multiplie and bring his good to naught4 ,but if a man aske them privilie1 ,whie they are clothed so unthriftilie1 ,they will round him in the eare and saie1 ,if they espied were1 men would them slaie1 ,and all bicause of this noble science3 ,lo thus these folke beetraien innocence4 ,idem1 ibid4 ,the tale of the chanons yeoman published by ,chaucer1 dooth make 7by waie of example7 a perfect demonstration of the art of ,alcumystrie or multiplication3 the effect whereof is this4 ,a chanon being an ,alcumyster or cousenor1 espied a covetous preest1 whose pursse he knew to be well lined1 whome he assaulted with flatterie and subtill speach1 two principall points belonging to this art4 ,at the length he borrowed monie of the preest1 which is the third part of the art1 without the which the professors can doo no good1 nor indure in good estate4 ,then he at his daie repaied the monie1 which is the most difficult point in this art1 and a rare experiment4 ,finallie1 to requite the preests courtesie1 he promised unto him such instructions1 as wherby with expedition he should become infinitelie rich1 and all through this art of multiplication4 ,and this is the most common point in this science2 for herein they must be skilfull before they can be famous1 or atteine to anie credit4 ,the preest disliked not his proffer2 speciallie bicause it tended to his profit1 and embraced his courtesie4 ,then the chanon willed him foorthwith to send for three ownces of quicke silver1 which he said he would transubstantiate 7by his art7 into perfect silver4 ,the preest thought that a man of his profession could not dissemble1 and therefore with great joy and hope accomplished his request4 ,the points or parts of the art ,alcumysticall which may be called the mystie or smokie science4 ,and now 7forsooth7 goeth this jollie ,alcumyst about his busines and worke of multiplication1 and causeth the preest to make a fier of coles1 in the bottome whereof he placeth a croslet2 and pretending onelie to helpe the preest to laie the coles handsomelie1 he foisteth into the middle ward or lane of coles1 a beechen cole1 within the which was conveied an ingot of perfect silver1 which 7when the cole was consumed7 slipt downe into the croslet1 that was 7,i saie7 directlie under it4 ,the preest perceived not the fraud1 but received the ingot of silver1 and was not a little joyfull to see such certeine successe proceed from his owne handie worke wherein could be no fraud 7as he surelie conceived7 and therefore verie willinglie gave the cannon fortie pounds for the receipt of this experiment1 who for that summe of monie taught him a lesson in ,alcumystrie1 but he never returned to heare repetitions1 or to see how he profited4 ,the ,alcumysts bait to catch a foole4 ,the third ,chapter4 ,of a yeoman of the countrie cousened by an ,alcumyst4 ,i could cite manie ,alcumysticall cousenages wrought by ,doctor ,burcot1 ,feates1 and such other2 but ,i will passe them over1 and onelie repeate three experiments of that art2 the one practised upon an honest yeoman in the countie of ,kent1 the other upon a mightie prince1 the third upon a covetous preest4 ,and first touching the yeoman1 he was overtaken and used in maner and forme following1 by a notable cousening varlot1 who professed ,alcumystrie1 juggling1 witchcraft1 and conjuration3 and by meanes of his companions and confederats discussed the simplicitie and abilitie of the said yeoman1 and found out his estate and humor to be convenient for his purpose2 and finallie came a wooing 7as they saie7 to his daughter1 to whome he made love cunninglie in words1 though his purpose tended to another matter4 ,and among other illusions and tales1 concerning his owne commendation1 for welth1 parentage1 inheritance1 alliance1 activitie1 learning1 pregnancie1 and cunning1 he boasted of his knowledge and experience in ,alcumystrie2 making the simple man beleeve that he could multiplie1 and of one angell make two or three4 ,which seemed strange to the poore man1 in so much as he became willing enough to see that conclusion3 whereby the ,alcumyster had more hope and comfort to atteine his desire1 than if his daughter had yeelded to have maried him4 ,to be short1 he in the presence of the said yeoman1 did include within a little ball of virgine wax1 a couple of angels2 and after certeine ceremonies and conjuring words he seemed to deliver the same unto him3 but in truth 7through legierdemaine7 he conveied into the yeomans hand another ball of the same scantling1 wherein were inclosed manie more angels than were in the ball which he thought he had received4 ,now 7forsooth7 the ,alcumyster bad him laie up the same ball of wax1 and also use certeine ceremonies 7which ,i thought good heere to omit74 ,and after certeine daies1 houres1 and minuts they returned together1 according to the appointment1 and found great gaines by the multiplication of the angels4 ,insomuch as he1 being a plaine man1 was heereby persuaded1 that he should not onelie have a rare and notable good sonne in lawe2 but a companion that might helpe to adde unto his welth much treasure1 and to his estate great fortune and felicitie4 ,and to increase this opinion in him1 as also to winne his further favour2 but speciallie to bring his cunning ,alcumystrie1 or rather his lewd purpose to passe2 he told him that it were follie to multiplie a pound of gold1 when as easilie they might multiplie a millian3 and therefore counselled him to produce all the monie he had1 or could borrowe of his neighbours and freends2 and did put him out of doubt1 that he would multiplie the same1 and redouble it exceedinglie1 even as he sawe by experience how he delt with the small summe before his face4 ,this yeoman1 in hope of gaines and preferment1 c3 consented to this sweete motion1 and brought out and laid before his feete1 not the one halfe of his goods1 but all that he had1 or could make or borrowe anie maner of waie4 ,then this juggling ,alcumyster1 having obteined his purpose1 folded the same in a ball1 in quantitie farre bigger than the other1 and conveieng the same into his bosome or pocket1 delivered another ball 7as before7 of the like quantitie unto the yeoman1 to be reserved and safelie kept in his chest2 whereof 7bicause the matter was of importance7 either of them must have a key1 and a severall locke1 that no interruption might be made to the ceremonie1 nor abuse by either of them1 in defrauding ech other4 ,now 7forsooth7 these circumstances and ceremonies being ended1 and the ,alcumysters purpose therby performed2 he told the yeoman that 7untill a certeine daie and houre limitted to returne7 either of them might emploie themselves about their busines1 and necessarie affaires2 the yeoman to the plough1 and he to the citie of ,london1 and in the meane time the gold shuld multiplie1 c4 ,but the ,alcumyster 7belike7 having other matters of more importance came not just at the houre appointed1 nor yet at the daie1 nor within the yeare3 so as1 although it were somewhat against the yeomans conscience to violate his promise1 or breake the league2 yet partlie by the longing he had to see1 and partlie the desire he had to enjoie the fruit of that excellent experiment1 having 7for his owne securitie7 and the others satisfaction1 some testimonie at the opening thereof1 to witnesse his sincere dealing1 he brake up the coffer1 and lo he soone espied the ball of wax1 which he himselfe had laid up there with his owne hand4 ,so as he thought 7if the hardest should fall7 he should find his principall3 and whie not as good increase hereof now1 as of the other before4 ,but alas6 when the wax was broken1 and the metall discovered1 the gold was much abased1 and beecame perfect lead4 ,note the cousening conveiance of this alcumystical practitioner4 ,a notable foole4 ,a cousening devise by running awaie to save the credit of the art4 ,now who so list to utter his follie1 ,let him come foorth1 and learne to multiplie2 ,and everie man that hath ought in his cofer1 ,let him appeare1 and waxe a philosopher1 ,in learning of this elvish nice lore1 ,all is in vaine1 and pardee much more ,is to learne a lewd man this sutteltee1 ,fie1 speake not thereof it woll not bee3 ,for he that hath learning1 and he that hath none1 ,conclude alike in multiplicatione4 ,g4 ,chaucer in the tale of the chanons yeoman4 ,prologue4 ,the fourth ,chapter4 ,a certeine king abused by an ,alcumyst1 and of the kings foole a pretie jest4 ,the second example is of another ,alcumyst that came to a certeine king1 promising to worke by his art manie great things1 as well in compounding and transubstantiating of mettals1 as in executing of other exploites of no lesse admiration4 ,but before he beganne1 he found the meanes to receive by vertue of the kings warrant1 a great summe of monie in prest1 assuring the king and his councell1 that he would shortlie returne1 and accomplish his promise1 c4 ,soone after1 the kings foole1 among other jestes1 fell into a discourse and discoverie of fooles1 and handled that common place so pleasantlie1 that the king began to take delight therein1 to like his merrie veine4 ,whereupon he would needes have the foole deliver unto him a schedull or scroll1 conteining the names of all the most excellent fooles in the land4 ,a king cousened by ,alcumystrie4 ,so he caused the kings name to be first set downe1 and next him all the names of the lords of his privie councell4 ,the king seeing him so sawcie and malepert1 ment to have had him punished3 but some of his councell1 knowing him to be a fellow pleasantlie conceipted1 besought his majestie rather to demand of him a reason of his libell1 c3 than to proceed in extremitie against him4 ,then the foole being asked why he so sawcilie accused the king and his councell of principall follie1 answered2 ,bicause he sawe one foolish knave beguile them all1 and to cousen them of so great a masse of monie1 and finallie to be gone out of their reach4 ,why 7said one of the councell7 he maie returne and performe his promise1 c4 ,then 7quoth the foole7 ,i can helpe all the matter easilie4 ,how 7said the king7 canst thou doo that8 ,marie sir 7said he7 then ,i will blotte out your name1 and put in his1 as the most foole in the world4 ,manie other practises of the like nature might be hereunto annexed1 for the detection of their knaverie and deceipts whereupon this art dependeth1 whereby the readers maie be more delighted in reading1 than the practisers benefited in simplie using the same4 ,for it is an art consisting wholie of subtiltie and deceipt1 whereby the ignorant and plaine minded man through his too much credulitie is circumvented1 and the humor of the other slie cousener satisfied4 ,a wise foole4 ,the fift ,chapter4 ,a notable storie written by ,erasmus of two ,alcumysts1 also of longation and curtation4 ,the third example is reported by ,erasmus1 whose excellent learning and wit is had to this daie in admiration4 ,he in a certeine dialog intituled ,alcumystica doth finelie bewraie the knaverie of this craftie art2 wherein he proposeth one ,balbine1 a verie wise1 learned1 and devout preest1 howbeit such a one as was bewitched1 and mad upon the art of ,alcumystrie4 ,which thing another cousening preest perceived1 and dealt with him in maner and forme following4 ,eras4 in colloq4 de arte alcumystica4 ,m4 ,doctor ,balbine 7said he7 ,i being a stranger unto you maie seeme verie saucie to trouble your worship with my bold sute1 who alwaies are busied in great and divine studies4 ,to whome ,balbine1 being a man of few words1 gave a nodde3 which was more than he used to everie man4 ,but the preest knowing his humor1 said2 ,i am sure sir1 if you knew my sute1 you would pardon mine importunitie4 ,i praie thee good sir ,john 7said ,balbine7 shew me thy mind1 and be breefe4 ,that shall ,i doo sir 7said he7 with a good will4 ,you know ,m4 ,doctor1 through your skill in philosophie1 that everie mans destinie is not alike2 and ,i for my part am at this point1 that ,i cannot tell whether ,i maie be counted happie or infortunate4 ,for when ,i weigh mine owne case1 or rather my state1 in part ,i seeme fortunate1 and in part miserable4 ,but ,balbine being a man of some surlinesse1 alwaies willed him to draw his matter to a more compendious forme3 which thing the preest said he would doo1 and could the better performe2 bicause ,balbine himselfe was so learned and expert in the verie matter he had to repeat1 and thus he began4 ,a flattering clawing preamble4 ,i have had1 even from my childhood1 a great felicitie in the art of ,alcumystrie1 which is the verie marrow of all philosophie4 ,balbine at the naming of the word ,alcumystrie1 inclined and yeelded himselfe more attentivelie to hearken unto him3 marie it was onelie in gesture of bodie2 for he was spare of speech1 and yet he bad him proceed with his tale4 ,then said the preest1 ,wretch that ,i am1 it was not my lucke to light on the best waie3 for you ,m4 ,balbine know 7being so universallie learned7 that in this art there are two waies1 the one called longation1 the other curtation2 and it was mine ill hap to fall upon longation4 ,when ,balbine asked him the difference of those two waies2 ,oh sir said the preest1 you might count me impudent1 to take upon me to tell you1 that of all other are best learned in this art1 to whome ,i come1 most humblie to beseech you to teach me that luckie waie of curtation4 ,the cunninger you are1 the more easilie you maie teach it me3 and therefore hide not the gift that ,god hath given you1 from your brother1 who maie perish for want of his desire in this behalfe2 and doubtlesse ,jesus ,christ will inrich you with greater blessings and endowments4 ,longation and curtation in ,alcumystrie4 ,balbine being abashed partlie with his importunitie1 and partlie with the strange circumstance1 told him that 7in truth7 he neither knew what longation or curtation meant2 and therefore required him to expound the nature of those words4 ,well 7quoth the preest7 since it is your pleasure1 ,i will doo it1 though ,i shall thereby take upon me to teach him that is indeed much cunninger than my selfe4 ,and thus he began3 ,oh sir1 they that have spent all the daies of their life in this divine facultie1 doo turne one nature and forme into another1 two waies1 the one is verie breefe1 but somewhat dangerous2 the other much longer1 marie verie safe1 sure1 and commodious4 ,howbeit1 ,i thinke my selfe most unhappie that have spent my time and travell in that waie which utterlie misliketh me1 and never could get one to shew me the other that ,i so earnestlie desire4 ,and now ,i come to your worship1 whom ,i know to be wholie learned and expert herein1 hoping that you will 7for charities sake7 comfort your brother1 whose felicitie and well doing now resteth onelie in your hands2 and therefore ,i beseech you releeve me with your counsell4 ,note how the cousener circumventeth ,balbine4 ,by these and such other words when this cousening varlot had avoided suspicion of guile1 and assured ,balbine that he was perfect and cunning in the other waie3 ,balbine his fingers itched1 and his hart tickled2 so as he could hold no longer1 but burst out with these words3 ,let this curtation go to the divell1 whose name ,i did never so much as once heare of before1 and therefore doo much lesse understand it4 ,but tell me in good faith1 doo you exactlie understand longation8 ,yea said the preest1 doubt you not hereof3 but ,i have no fansie to that waie1 it is so tedious4 ,why 7quoth ,balbine7 what time is required in the accomplishment of this worke by waie of longation8 ,too too much said the ,alcumyster1 even almost a whole yeere3 but this is the best1 the surest1 and the safest waie1 though it be for so manie moneths prolonged1 before it yeeld advantage for cost and charges expended thereabouts4 ,set your hart at rest 7said ,balbine7 it is no matter1 though it were two yeeres1 so as you be well assured to bring it then to passe4 ,faire words make fooles faine1 and large offers blind the wise4 ,finallie1 it was there and then concluded1 that presentlie the preest should go in hand with the worke1 and the other should beare the charge1 the gaines to be indifferentlie divided betwixt them both1 and the worke to be doone privilie in ,balbins house4 ,and after the mutuall oth was taken for silence1 which is usuall and requisite alwaies in the beginning of this mysterie2 ,balbine delivered monie to the ,alcumyster for bellowes1 glasses1 coles1 c3 which should serve for the erection and furniture of the forge4 ,which monie the ,alcumyster had no sooner fingered1 but he ran merilie to the dice1 to the alehouse1 to the stewes1 and who there so lustie as cousening sir ,john3 who indeed this waie made a kind of alcumysticall transformation of monie4 ,now ,balbine urged him to go about his businesse1 but the other told him1 that if the matter were once begun1 it were halfe ended3 for therein consisted the greatest difficultie4 ,well1 at length he began to furnish the fornace1 but now forsooth a new supplie of gold must be made1 as the seed and spawne of that which must be ingendred and grow out of this worke of ,alcumystrie4 ,for even as a fish is not caught without a bait1 no more is gold multiplied without some parcels of gold3 and therfore gold must be the foundation and groundworke of that art1 or else all the fat is in the fier4 ,but all this while ,balbine was occupied in calculating1 and musing upon his accompt2 casting by arythmetike1 how that if one ownce yeelded fifteene1 then how much gaines two thousand ownces might yeeld3 for so much he determined to emploie that waie4 ,when the ,alcumyst had also consumed this monie1 shewing great travell a moneth or twaine1 in placing the bellowes1 the coles1 and such other stuffe1 and no whit of profit proceeding or comming thereof3 ,balbine demanded how the world went1 our ,alcumyst was as a man amazed4 ,howbeit he said at length2 ,forsooth even as such matters of importance commonlie doo go forward1 wherunto there is alwaies verie difficult accesse4 ,there was 7saith he7 a fault 7which ,i have now found out7 in the choice of the coles1 which were of oke1 and should have beene of beech4 ,one hundreth duckets were spent that waie1 so as the dising house and the stewes were partakers of ,balbines charges4 ,but after a new supplie of monie1 better coles were provided1 and matters more circumspectlie handled4 ,howbeit1 when the forge had travelled long1 and brought foorth nothing1 there was another excuse found out2 to wit1 that the glasses were not tempered as they ought to have beene4 ,but the more monie was disbursed hereabouts1 the woorsse willing was ,balbine to give over1 according to the disers veine1 whome frutelesse hope bringeth into a fooles paradise4 ,balbine was bewitched with desire of gold1 c4 ,the ,alcumyst1 to cast a good colour upon his knaverie1 tooke on like a man moonesicke1 and protested with great words full of forgerie and lies1 that he never had such lucke before4 ,but having found the error1 he would be sure enough never hereafter to fall into the like oversight1 and that henceforward all should be safe and sure1 and throughlie recompensed in the end with large increase4 ,hereupon the workehouse is now the third time repaired1 and a new supplie yet once againe put into the ,alcumysts hand2 so as the glasses were changed4 ,and now at length the ,alcumyst uttered another point of his art and cunning to ,balbine2 to wit1 that those matters would proceed much better1 if he sent our ,ladie a few ,french crownes in reward3 for the art being holie1 the matter cannot prosperously proceed1 without the favour of the saints4 ,which counsell exceedinglie pleased ,balbine1 who was so devout and religious1 that no daie escaped him but he said our ,ladie mattens4 ,notable cousenage4 ,now our ,alcumyster having received the offering of monie1 goeth on his holie pilgrimage1 even to the next village1 there consumeth it everie penie1 among bawds and knaves4 ,and at his returne1 he told ,balbine that he had great hope of good lucke in his businesse2 the holie virgine gave such favourable countenance1 and such attentive eare unto his praiers and vowes4 ,but after this1 when there had beene great travell bestowed1 and not a dram of gold yeelded nor levied from the forge2 ,balbine began to expostulate and reason somewhat roundlie with the cousening fellowe2 who still said he never had such filthie lucke in all his life before1 and could not devise by what meanes it came to passe1 that things went so overthwartlie4 ,but after much debating betwixt them upon the matter1 at length it came into ,balbines head to aske him if he had not foreslowed to heare masse1 or to saie his houres3 which if he had doone1 nothing could prosper under his hand4 ,without doubt 7said the cousener7 you have hot the naile on the head4 ,wretch that ,i am6 ,i remember once or twise being at a long feast1 ,i omitted to saie mine ,ave ,marie after dinner4 ,so so 7said ,balbine7 no marvell then that a matter of such importance hath had so evill successe4 ,the ,alcumyster promised to doo penance2 as to heare twelve masses for two that he had foreslowed2 and for everie ,ave overslipped1 to render and repeate twelve to our ,ladie4 ,the ,alcumyster bringeth ,balbin into a fooles paradise4 ,soone after this1 when all our ,alcumysters monie was spent1 also his shifts failed how to come by any more1 he came home with this devise1 as a man woonderfullie fraied and amazed1 pitiouslie crieng and lamenting his misfortune4 ,whereat ,balbine being astonished1 desired to knowe the cause of his complaint4 ,oh 7said the ,alcumyster7 the courtiers have spied our enterprise2 so as ,i for my part looke for nothing but present imprisonment4 ,whereat ,balbine was abashed1 bicause it was flat fellonie to go about that matter1 without speciall licence4 ,but 7quoth the ,alcumyster7 ,i feare not to be put to death1 ,i would it would fall out so3 marrie ,i feare least ,i shall be shut up in some castell or towre1 and there shall be forced to tug about this worke and broile in this businesse all the daies of my life4 ,here the ,alcumyster uttereth a notorious point of cousening knaverie4 ,now the matter being brought to consultation1 ,balbine1 bicause he was cunning in the art of rhetorike1 and not altogither ignorant in lawe1 beat his braines in devising how the accusation might be answered1 and the danger avoided4 ,alas 7said the ,alcumyster7 you trouble your selfe all in vaine1 for you see the crime is not to be denied1 it is so generallie bruted in court3 neither can the fact be defended1 bicause of the manifest lawe published against it4 ,to be short1 when manie waies were devised1 and divers excuses alledged by ,balbine1 and no sure ground to stand on for their securitie2 at length the ,alcumyster having present want and need of monie1 framed his speech in this sort2 ,sir said he to ,balbine1 we use slowe counsell1 and yet the matter requireth hast4 ,for ,i thinke they are comming for me yer this time to hale me awaie to prison2 and ,i see no remedie but to die valiantlie in the cause4 ,in good faith 7said ,balbine7 ,i knowe not what to saie to the matter4 ,no more do ,i said the ,alcumyster1 but that ,i see these courtiers are hungrie for monie1 and so much the readier to be corrupted framed to silence4 ,and though it be a hard matter1 to give those rakehels till they be satisfied3 yet ,i see no better counsell or advise at this time4 ,no more could ,balbine1 who gave him thirtie ducats of gold to stop their mouthes1 who in an honest cause would rather have given so manie teeth out of his head1 than one of those peeces out of his pouch4 ,this coine had the ,alcumyster1 who for all his pretenses gaie gloses was in no danger1 other than for lacke of monie to leese his leman or concubine1 whose acquaintance he would not give over1 nor forbeare hir companie1 for all the goods that he was able to get1 were it by never such indirect dealing and unlawfull meanes4 ,marke how this ,alcumyster goeth fr one degree of cousenage to another4 ,well1 yet now once againe dooth ,balbine newlie furnish the forge1 a praier being made before to our ,ladie to blesse the enterprise4 ,and all things being provided and made readie according to the ,alcumysters owne asking1 all necessaries largelie ministred after his owne liking2 a whole yeare being likewise now consumed about this bootlesse businesse1 and nothing brought to passe2 there fell out a strange chance1 and that by this meanes insuing1 as you shall heare4 ,our ,alcumyster forsooth used a little extraordinarie lewd cpanie with a courtiers wife1 whiles he was from home1 who suspecting the matter1 came to the doore unlooked for1 and called to come in1 threatning them that he would breake open the doores upon them4 ,some present devise 7you see7 was now requisite1 and there was none other to be had1 but such as the oportunitie offered2 to wit1 to leape out at a backe window3 which he did1 not without great hazard1 and some hurt4 ,but this was soone blazed abroad1 so as it came to ,balbines eare1 who shewed in countenance that he had heard heereof1 though he said nothing4 ,but the ,alcumyster knew him to be devout1 somewhat superstitious3 and such men are easie to be intreated to forgive1 how great soever the fault be1 and devised to open the matter in maner and forme following4 ,the miledest and softest nature is cmonlie soonest abused4 ,o ,lord 7saith he before ,balbine7 how infortunatlie goeth our businesse forward6 ,i marvell what should be the cause4 ,whereat ,balbine1 being one otherwise that seemed to have vowed silence1 tooke occasion to speake1 saieng2 ,it is not hard to knowe the impediment and stop heereof3 for it is sinne that hindereth this matter2 which is not to be dealt in but with pure hands4 ,whereat the ,alcumyster fell upon his knees1 beating his breast1 lamentablie cried1 saieng2 ,oh maister ,balbine1 you saie most trulie1 it is sinne that hath doone us all this displeasure2 not your sinne sir1 but mine owne1 good maister ,balbine4 ,neither will ,i be ashamed to discover my filthinesse unto you1 as unto a most holy and ghostlie father4 ,the infirmitie of the flesh had overcome me1 and the divell had caught me in his snare4 ,oh wretch that ,i am6 ,of a preest ,i am become an adulterer4 ,howbeit1 the monie that erstwhile was sent to our ,ladie1 was not utterlie lost3 for if she had not beene1 ,i had certeinlie beene slaine4 ,for the good man of the house brake open the doore1 and the windowe was lesse than ,i could get out thereat4 ,and in that extremitie of danger it came into my mind to fall downe prostrate to the virgine2 beseeching hir 7if our gift were acceptable in hir sight7 that she would1 in consideration thereof1 assist me with hir helpe4 ,and to be short1 ,i ran to the windowe1 and found it bigge enough to leape out at4 ,which thing ,balbine did not onelie beleeve to be true1 but in respect therof forgave him1 religiouslie admonishing him to shew himselfe thankfull to that pitifull and blessed ,ladie4 ,en immensa cavi spirant mendacia folles4 ,now once againe more is made a new supplie of monie1 and mutuall promise made to handle this divine matter hence forward purelie and holilie4 ,to be short1 after a great number of such parts plaied by the ,alcumyster2 one of ,balbins acquaintance espied him1 that knew him from his childhood to be but a cousening merchant2 and told ,balbine what he was1 and that he would handle him in the end1 even as he had used manie others3 for a knave he ever was1 and so he would proove4 ,but what did ,balbine1 thinke you8 ,did he complaine of this counterfet1 or cause him to be punished8 ,no1 but he gave him monie in his pursse1 and sent him awaie2 desiring him1 of all courtesie1 not to blab abroad how he had cousened him4 ,and as for the knave ,alcumyster1 he needed not care who knew it1 or what came of it3 for he had nothing in goods or fame to be lost4 ,and as for his cunning in ,alcumystrie1 he had as much as an asse4 ,by this discourse ,erasmus would give us to note1 that under the golden name of ,alcumystrie there lieth lurking no small calamitie2 wherein there be such severall shifts and sutes of rare subtilties and deceipts1 as that not onelie welthie men are thereby manie times impoverished1 and that with the sweete allurement of this art1 through their owne covetousnesse2 as also by the flattering baits of hoped gaine3 but even wise and learned men hereby are shamefullie overshot1 partlie for want of due experience in the wiles and subtilties of the world1 and partlie through the softenesse and pliablenesse of their good nature1 which cousening knaves doo commonlie abuse to their owne lust and commoditie1 and to the others utter undooing4 ,balbine is ashamed that he should be overshot and overseene in a case of flat cousenage4 ,the sixt ,chapter4 ,the opinion of diverse learned men touching the follie of ,alcumystrie4 ,albert in his booke of minerals reporteth1 that ,avicenna treating of ,alcumystrie1 saith2 ,let the dealers in ,alcumystrie understand1 that the verie nature and kind of things cannot be changed1 but rather made by art to resemble the same in shew and likenesse3 so that they are not the verie things indeed1 but seeme so to be in appearance3 as castels and towers doo seeme to be built in the clouds1 whereas the representations there shewed1 are nothing else but the resemblance of certeine objects beelow1 caused in some bright and cleere cloud1 when the aire is void of thicknes and grossenes4 ,a sufficient proofe hereof maie be the looking glasse4 ,and we see 7saith he7 that yellow or orrenge colour laid upon red1 seemeth to be gold4 ,francis ,petrarch treating of the same matter in forme of a dialogue1 introduceth a disciple of his1 who fansied the foresaid fond profession and practise1 saieng2 ,i hope for prosperous successe in ,alcumystrie4 ,petrarch answereth him2 ,it is a woonder from whence that hope should spring1 sith the frute thereof did never yet fall to thy lot1 nor yet at anie time chance to anie other2 as the report commonlie goeth1 that manie rich men1 by this vanitie and madnes have beene brought to beggerie1 whiles they have wearied themselves therewith1 weakened their bodies1 and wasted their wealth in trieng the means to make gold ingender gold4 ,i hope for gold according to the workemans promise1 saith the disciple4 ,he that hath promised thee gold1 will runne awaie with thy gold1 and thou never the wiser1 saith ,petrarch4 ,he promiseth mee great good1 saith the disciple4 ,he will first serve his owne turne1 and releeve his private povertie1 saith ,petrarch2 for ,alcumysters are a beggerlie kind of people1 who though they confesse themselves bare and needie1 yet will they make others rich and welthie3 as though others povertie did more molest and pitie them than their owne4 ,these be the words of ,petrarch1 a man of great learning and no lesse experience2 who as in his time he sawe the fraudulent fetches of this compassing craft3 so hath there beene no age1 since the same hath beene broched1 wherein some few wisemen have not smelt out the evill meaning of these shifting merchants1 and bewraied them to the world4 ,the substances of things are not transmutable4 ,franc4 ,petrarch4 lib4 de remed4 utr4 fort4 #a4 cap4 #aj4 ,an ancient writer of a religious order1 who lived above a thousand yeares since1 discovering the diversities of theftes1 after along enumeration1 bringeth in ,alcumysters1 whom he calleth ,falsificantes metallorum mineralium1 witches and counterfetters of metals and minerals2 and setteth them as deepe in the degree of theeves1 as anie of the rest1 whose injurious dealings are brought to open arreignment4 ,it is demanded 7saith he7 why the art of ,alcumystrie doth never proove that in effect1 which it pretendeth in precept and promise4 ,the answer is readie2 that if by art gold might be made1 then were it behoovefull to know the maner and proceeding of nature in generation2 sith art is said to imitate and counterfet nature4 ,againe1 it is bicause of the lamenesse and unperfectnesse of philosophie1 speciallie concerning minerals3 no such manner of proceeding being set downe by consent and agreement of philosophers in writing1 touching the true and undoubted effect of the same4 ,where upon one supposeth that gold is made of one kind of stuffe this waie1 others of another kind of stuffe that waie4 ,and therefore it is a chance if anie atteine to the artificiall applieng of the actives and passives of gold and silver4 ,moreover1 it is certeine1 that quicke silver and sulphur are the materials 7as they terme them7 of mettals1 and the agent is heate1 which directeth3 howbeit it is verie hard to know the due proportion of the mixture of the materials2 which proportion the generation of gold doth require4 ,and admit that by chance they atteine to such proportion2 yet can they not readilie resume or doo it againe in another worke1 bicause of the hidden diversities of materials1 and the uncerteintie of applieng the actives and passives4 ,goschalcus ,boll4 ordinis ,s4 ,august4 in suo prceptorio1 fol4 #bdd4 col4 b4 c4 d4 ,i4 ,no certein ground in the art ,alcumysticall4 ,the same ancient author concluding against this vaine art1 saith1 that of all christian lawmakers it is forbidden1 and in no case tollerable in anie commonwelth3 first bicause it presumeth to forge idols for covetousnes1 which are gold and silver2 whereupon saith the apostle1 ,covetousenesse is idolworship3 secondlie1 for that 7as ,aristotle saith7 coine should be skant and rare1 that it might be deere2 but the same would waxe vile1 and of small estimation1 if by the art of ,alcumystrie gold and silver might be multiplied3 thirdlie1 bicause 7as experience prooveth7 wisemen are thereby bewitched1 couseners increased1 princes abused1 the rich impoverished1 the poore beggered1 the multitude made fooles1 and yet the craft and craftesmaisters 7oh madnes67 credited4 ,thus far he4 ,whereby in few words he discountenanceth that profession1 not by the imaginations of his owne braine1 but by manifold circumstances of manifest proofe4 ,touching the which practise ,i thinke inough hath beene spoken1 and more a great deale than needed2 sith so plaine and demonstrable a matter requireth the lesse travell in confutation4 ,idem ibid4 ,avaritia idolorum cultus4 ,the seventh ,chapter4 ,that vaine and deceitfull hope is a great cause why men are seduced by this alluring art1 and that there labours therein are bootelesse1 c4 ,hitherto somewhat at large ,i have detected the knaverie of the art ,alcumysticall1 partlie by reasons1 and partlie by examples3 so that the thing it selfe maie no lesse appeare to the judiciall eie of the considerers2 than the bones and sinewes of a bodie anatomized1 to the corporall eie of the beholders4 ,now it shall not be amisse nor impertinent1 to treate somewhat of the nature of that vaine and frutelesse hope1 which induceth and draweth men forward as it were with chordes1 not onelie to the admiration1 but also to the approbation of the same3 in such sort that some are compelled rufullie to sing 7as one in old time did1 whether in token of good or ill lucke1 ,i doo not now well remember7 ,spes fortuna valete2 ,hope and good hap adieu4 ,of vaine hope4 ,no mervell then though ,alcumystrie allure men so sweetlie1 and intangle them in snares of follie2 sith the baits which it useth is the hope of gold1 the hunger wherof is by the poet termed ,sacra1 which some doo ,english1 ,holie2 not understanding that it is rather to be interpreted1 99,curssed or detestable1 by the figure ,acyron1 when a word of an unproper signification is cast in a clause as it were a cloud3 or by the figure ,antiphrasis1 when a word importeth a contrarie meaning to that which it commonlie hath4 ,for what reason can there be1 that the hunger of gold should be counted holie1 the same having 7as depending upon it7 so manie milians of mischeefes and miseries3 as treasons1 theftes1 adulteries1 manslaughters1 trucebreakings1 perjuries1 cousenages1 and a great troope of other enormities1 which were here too long to rehearse4 ,and if the nature of everie action be determinable by the end thereof1 then cannot this hunger be holie1 but rather accurssed1 which pulleth after it as it were with iron chaines such a band of outrages and enormities1 as of all their labor1 charge1 care and cost1 c3 they have nothing else left them in lieu of lucre1 but onlie some few burned brickes of a ruinous fornace1 a pecke or two of ashes1 and such light stuffe1 which they are forced peradventure in fine to sell1 when beggerie hath arrested and laid his mace on their shoulders4 ,as for all their gold1 it is resolved ,in primam materiam1 or rather ,in levem quendam fumulum1 into a light smoke or fumigation of vapors1 than the which nothing is more light1 nothing lesse substantiall1 spirits onelie excepted1 out of whose nature and number these are not to be exempted4 99 ,j4 ,cal4 in ,comment4 upon ,deut4 serm4 #abg4 pa4 #gha4 col4 #a4 number4 #dj4 ,a maxime4 ,the eight ,chapter4 ,a continuation of the former matter1 with a conclusion of the same4 ,that which ,i have declared before1 by reasons1 examples1 and authorities1 ,i will now prosecute and conclude by one other example2 to the end that we1 as others in former ages1 maie judge of vaine hope accordinglie1 and be no lesse circumspect to avoid the inconveniences therof1 than ,ulysses was warie to escape the incantations of ,circes that old transforming witch4 ,which example of mine is drawne from ,lewes the ,french king1 the eleventh of that name1 who being on a time at ,burgundie1 fell acquainted by occasion of hunting with one ,conon1 a clownish but yet an honest and hartie good fellow4 ,for princes and great men delight much in such plaine clubhutchens4 ,the king oftentimes1 by meanes of his game1 used the countrimans house for his refreshing2 and as noble men sometimes take pleasure in homelie and course things1 so the king did not refuse to eate turnips and rape rootes in ,conons cotage4 ,shortlie after king ,lewes being at his pallace1 void of troubles and disquietnesse1 ,conons wife wild him to repaire to the court1 to shew himselfe to the king1 to put him in mind of the old intertainement which he had at his house1 and to present him with some of the fairest and choisest rape rootes that she had in store4 ,conon seemed loth1 alledging that he should but lose his labour3 for princes 7saith he7 have other matters in hand1 than to intend to thinke of such trifeling courtesies4 ,but ,conons wife overcame him1 and persuaded him in the end1 choosing a certeine number of the best and goodliest rape rootes that she had3 which when she had given hir husband to carrie to the court1 he set forward on his journie a good trudging pase4 ,but ,conon being tempted by the waie1 partlie with desire of eating1 and partlie with the toothsomnes of the meate which he bare1 that by little and little he devoured up all the roots saving one1 which was a verie faire and a goodlie great one indeed4 ,now when ,conon was come to the court1 it was his lucke to stand in such a place1 as the king passing by1 and spieng the man1 did well remember him1 and commanded that he should be brought in4 ,conon verie cheerelie followed his guide hard at the heeles1 and no sooner sawe the king1 but bluntlie comming to him1 reached out his hand1 and presented the gift to his maiestie4 ,the king received it with more cheerefulnes than it was offered1 and bad one of those that stood next him1 to take it1 and laie it up among those things which he esteemed most1 had in greatest accompt4 ,then he had ,conon to dine with him1 and after dinner gave the countriman great thanks for his rape roote2 who made no bones of the matter1 but boldlie made challenge and claime to the kings promised courtesie4 ,whereupon the king commanded1 that a thousand crownes should be given him in recompense for his roote4 ,erasmus in colloq4 cui titulus ,convivium fabulosum4 ,a hungrie bellie will not be brideled4 ,a princelie largesse4 ,the report of this bountifulnes was spred in short space over all the kings houshold3 in so much as one of his courtiers1 in hope of the like or a larger reward gave the king a verie proper ginnet4 ,whose drift the king perceiving1 and judging that his former liberalitie to the clowne1 provoked the courtier to this covetous attempt1 tooke the ginnet verie thankefullie3 and calling some of his noble men about him1 began to consult with them1 what mends he might make his servant for his horsse4 ,whiles this was a dooing1 the courtier conceived passing good hope of some princelie largesse1 calculating and casting his cards in this maner2 ,if his maiestie rewarded a sillie clowne so bountifullie for a simple rape roote1 what will he doo to a jollie courtier for a gallent gennet8 ,whiles the king was debating the matter1 and one said this1 another that1 and the courtier travelled all the while in vaine hope1 at last saith the king1 even upon the sudden2 ,i have now bethought me what to bestowe upon him3 and calling one of his nobles to him1 whispered him in the eare1 and willed him to fetch a thing1 which he should find in his chamber wrapped up in silke4 ,the roote is brought wrapped in silke1 which the king with his owne hands gave to the courtier1 using these words therewithall1 that he sped well1 in so much as it was his good hap to have for his horsse a jewell that cost him a thousand crownes4 ,the courtier was a glad man1 and at his departing longed to be looking what it was1 and his hart dansed for joy4 ,in due time therefore he unwrapped the silke 7a sort of his fellow courtiers flocking about him to testifie his good lucke7 and having unfolded it1 he found therein a drie and withered rape roote4 ,which spectacle though it set the standers about in a lowd laughter1 yet it quailed the courtiers courage1 and cast him into a shrewd fit of pensifenes4 ,thus was the confidence of this courtier turned to vanitie1 who upon hope of good speed was willing to part from his horsse for had ,i wist4 ,sic ars deluditur arte4 ,this storie dooth teach us into what follie and madnes vaine hope may drive undiscreete and unexpert men4 ,and therefore no mervell though ,alcumysters dreame and dote after double advantage1 faring like ,aesops dog1 who greedilie coveting to catch and snatch at the shadowe of the flesh which he carried in his mouth over the water1 lost both the one and the other3 as they doo their increase and their principall4 ,but to breake off abruptlie from this matter1 and to leave these hypocrits 7for whie may they not be so named1 who as ,homer1 speaking in detestation of such rakehelles1 saith verie divinelie and trulie2 ,the morall of the prmisses4 ,odi etenim seu claustra ,erebi1 quicnque loquuntur ,ore aliud1 tacitque aliud sub pectore claudunt3 ,homer4 ,i hate even as the gates of hell1 ,those that one thing with toong doo tell1 ,and notwithstanding closelie keepe1 ,another thing in hart full deepe7 ,englished by ,abraham ,fleming4 ,to leave these hypocrits 7,i saie7 in the dregs of their dishonestie1 ,i will conclude against them peremptorilie1 that they1 with the rable above rehearsed1 and the rowt hereafter to be mentioned1 are ranke couseners1 and consuming cankers to the common wealth1 and therefore to be rejected and excommunicated from the fellowship of all honest men4 ,for now their art1 which turneth all kind of metals that they can come by into mist and smoke1 is no lesse apparent to the world1 than the cleere sunnie raies at noone sted2 in so much that ,i may saie with the poet1 ,hos populus ridet1 multmque torosa juventus ,ingeminat tremulos naso crispante cachinnos3 ,aul4 ,persius1 satyr4 #c4 ,all people laugh them now to scorne1 each strong and lustie blood ,redoubleth quavering laughters lowd with wrinkled nose a good4 ,englished by ,abraham ,fleming4 ,so that1 if anie be so addicted unto the vanitie of the art ,alcumysticall 7as everie foole will have his fansie7 and that 7beside so manie experimented examples of divers1 whose wealth hath vanished like a vapor1 whiles they have beene over rash in the practise hereof7 this discourse will not moove to desist from such extreame dotage1 ,i saie to him or them and that aptlie1 ----------------------------------dictqu e factque quod ipse ,non sani esse hominis non sanus juret ,orestes3 ,idem1 ibid4 ,he saith and dooth that verie thing1 which mad ,orestes might ,with oth averre beecame a man beereft of reason right4 ,by ,ab4 ,fleming4 ,the xv4 ,booke4 ,the first ,chapter4 ,the exposition of ,iidoni1 and where it is found1 whereby the whole art of conjuration is deciphered4 ,this word ,iidoni is derived of ,iada1 which properlie signifieth to knowe3 it is sometimes translated1 99,divinus1 which is a divinor or soothsaier1 as in ,deut4 #ah4 ,levit4 #bj3 sometimes 99,ariolus1 which is one that also taketh upon him to foretell things to come1 and is found ,levit4 #ai4 #b4 ,kings4 #bc4 ,esai4 #ai4 ,to be short1 the opinion of them that are most skilfull in the toongs1 is1 that it comprehendeth all them1 which take upon them to knowe all things past and to come1 and to give answers accordinglie4 ,it alwaies followeth the word 99,ob1 and in the scriptures is not named severallie from it1 and differeth little from the same in sense1 and doo both concerne oracles uttered by spirits1 possessed people1 or couseners4 ,what will not couseners or witches take upon them to doo8 ,wherein will they professe ignorance8 ,aske them anie question1 they will undertake to resolve you1 even of that which none but ,god knoweth4 ,and to bring their purposes the better to passe1 as also to winne further credit unto the counterfet art which they professe1 they procure confederates1 whereby they worke wonders4 ,and when they have either learning1 eloquence1 or nimblenesse of hands to accompanie their confederacie1 or rather knaverie1 then 7forsooth7 they passe the degree of witches1 and intitle themselves to the name of conjurors4 ,and these deale with no inferiour causes3 these fetch divels out of hell1 and angels out of heaven2 these raise up what bodies they list1 though they were dead1 buried1 and rotten long before2 and fetch soules out of heaven or hell with much more expedition than the pope bringeth them out of purgatorie4 ,these ,i saie 7among the simple1 and where they feare no law nor accusation7 take upon them also the raising of tempests1 and earthquakes1 and to doo as much as ,god himselfe can doo4 ,these are no small fooles1 they go not to worke with a baggage tode1 or a cat1 as witches doo2 but with a kind of majestie1 and with authoritie they call up by name1 and have at their commandement seventie and nine principall and princelie divels1 who have under them1 as their ministers1 a great multitude of legions of pettie divels2 as for example4 99 ,ital4 ,the large signification of the word ,iidoni4 ,vide ,philast ,brix4 episc4 hresen catal4 de phitonissa4 ,j4 ,wierus in ,pseudomonarchia dmonum4 ,the second ,chapter4 ,an inventarie of the names1 shapes1 powers1 governement1 and effects of divels and spirits1 of their severall segniories and degrees3 a strange discourse woorth the reading4 ,their first and principall king 7which is of the power of the east7 is called ,ball2 who when he is conjured up1 appeareth with three heads2 the first1 like a tode2 the second1 like a man2 the third1 like a cat4 ,he speaketh with a hoarse voice1 he maketh a man go invisible1 he hath under his obedience and rule sixtie and six legions of divels4 ,salomons notes of conjuration4 ,baell4 ,the first duke under the power of the east1 is named ,agares1 he commeth up mildlie in the likenes of a faire old man1 riding upon a crocodile1 and carrieng a hawke on his fist2 hee teacheth presentlie all maner of toongs1 he fetcheth backe all such as runne awaie1 and maketh them runne that stand still2 he overthroweth all dignities supernaturall and temporall1 hee maketh earthquakes1 and is of the order of vertues1 having under his regiment thirtie one legions4 ,agares4 ,marbas1 99alias ,barbas is a great president1 and appeareth in the forme of a mightie lion2 but at the commandement of a conjuror commeth up in the likenes of a man1 and answereth fullie as touching anie thing which is hidden or secret3 he bringeth diseases1 and cureth them1 he promoteth wisedome1 and the knowledge of mechanicall arts1 or handicrafts2 he changeth men into other shapes1 and under his presidencie or gouvernement are thirtie six legions of divels conteined4 ,marbas4 99 ,ital4 ,amon1 or ,aamon1 is a great and mightie marques1 and commeth abroad in the likenes of a woolfe1 having a serpents taile1 spetting out and breathing flames of fier2 when he putteth on the shape of a man1 he sheweth out dogs teeth1 and a great head like to a mightie raven2 he is the strongest prince of all other1 and understandeth of all things past and to come1 he procureth favor1 and reconcileth both freends and foes1 and ruleth fourtie legions of divels4 ,amon4 ,barbatos1 a great countie or earle1 and also a duke1 he appeareth in ,signo sagittarii sylvestris1 with foure kings1 which bring companies and great troopes4 ,he understandeth the singing of birds1 the barking of dogs1 the lowings of bullocks1 and the voice of all living creatures4 ,he detecteth treasures hidden by magicians and inchanters1 and is of the order of vertues1 which in part beare rule3 he knoweth all things past1 and to come1 and reconcileth freends and powers2 and governeth thirtie legions of divels by his authoritie4 ,barbatos4 ,buer is a great president1 and is seene in this signe2 he absolutelie teacheth philosophie morall and naturall1 and also logicke1 and the vertue of herbes3 he giveth the best familiars1 he can heale all diseases1 speciallie of men1 and reigneth over fiftie legions4 ,buer4 ,gusoin is a great duke1 and a strong1 appearing in the forme of a ,xenophilus1 he answereth all things1 present1 past1 and to come1 expounding all questions4 ,he reconcileth freendship1 and distributeth honours and dignities1 and ruleth over fourtie legions of divels4 ,gusoin4 ,botis1 otherwise ,otis1 a great president and an earle he commeth foorth in the shape of an ouglie viper1 and if he put on humane shape1 he sheweth great teeth1 and two hornes1 carrieng a sharpe sword in his hand3 he giveth answers of things present1 past1 and to come1 and reconcileth friends1 and foes1 ruling sixtie legions4 ,botis4 ,bathin1 sometimes called ,mathim1 a great duke and a strong1 he is seene in the shape of a verie strong man1 with a serpents taile1 sitting on a pale horsse1 understanding the vertues of hearbs and pretious stones1 transferring men suddenlie from countrie to countrie1 and ruleth thirtie legions of divels4 ,bathin4 ,purson1 99alias ,curson1 a great king1 he commeth foorth like a man with a lions face1 carrieng a most cruell viper1 and riding on a beare2 and before him go alwaies trumpets1 he knoweth things hidden1 and can tell all things present1 past1 and to come3 he bewraieth treasure1 he can take a bodie either humane or aierie2 he answereth truelie of all things earthlie and secret1 of the divinitie and creation of the world1 and bringeth foorth the best familiars2 and there obeie him two and twentie legions of divels1 partlie of the order of vertues1 partlie of the order of thrones4 ,purson4 99 ,ital4 ,eligor1 alias ,abigor1 is a great duke1 and appeereth as a goodlie knight1 carrieng a lance1 an ensigne1 and a scepter3 he answereth fullie of things hidden1 and of warres1 and how souldiers should meete3 he knoweth things to come1 and procureth the favour of lords and knights1 governing sixtie legions of divels4 ,eligor4 ,leraie1 alias ,oray1 a great marquesse1 shewing himselfe in the likenesse of a galant archer1 carrieng a bowe and a quiver1 he is author of all battels1 he dooth putrifie all such wounds as are made with arrowes by archers1 ,quos optimos objicit tribus diebus1 and he hath regiment over thirtie legions4 ,leraie4 ,valefar1 alias ,malephar1 is a strong duke1 comming foorth in the shape of a lion1 and the head of a theefe1 he is verie familiar with them to whom he maketh himselfe acquainted1 till he hath brought them to the gallowes1 and ruleth ten legions4 ,valefar4 ,morax1 99alias ,foraii1 a great earle and a president1 he is seene like a bull1 and if he take unto him a mans face1 he maketh men wonderfull cunning in astronomie1 in all the liberall sciences3 he giveth good familiars and wise1 knowing the power vertue of hearbs and stones which are pretious1 and ruleth thirtie six legions4 ,morax4 99 ,ital4 ,ipos1 alias ,ayporos1 is a great earle and a prince1 appeering in the shape of an angell1 and yet indeed more obscure and filthie than a lion1 with a lions head1 a gooses feet1 and a hares taile3 he knoweth things to come and past1 he maketh a man wittie1 and bold1 and hath under his jurisdiction thirtie six legions4 ,ipos4 ,naberius1 alias ,cerberus1 is a valiant marquesse1 shewing himselfe in the forme of a crowe1 when he speaketh with a hoarse voice3 he maketh a man amiable and cunning in all arts1 and speciallie in rhetorike1 he procureth the losse of prelacies and dignities3 nineteene legions heare and obeie him4 ,naberius4 ,glasya ,labolas1 alias ,caacrinolaas1 or ,caassimolar1 is a great president1 who commeth foorth like a dog1 and hath wings like a griffen1 he giveth the knowledge of arts1 and is the captaine of all mansleiers3 he understandeth things present and to come1 he gaineth the minds and love of freends and foes1 he maketh a man go invisible1 and hath the rule of six and thirtie legions4 ,glasya ,labolas4 ,zepar is a great duke1 appearing as a souldier1 inflaming women with the loove of men1 and when he is bidden he changeth their shape1 untill they maie enjoie their beloved1 he also maketh them barren1 and six and twentie legions are at his obeie and commandement4 ,zepar4 ,bileth is a great king and a terrible1 riding on a pale horsse1 before whome go trumpets1 and all kind of melodious musicke4 ,when he is called up by an exorcist1 he appeareth rough and furious1 to deceive him4 ,then let the exorcist or conjuror take heed to himself1 and to allaie his courage1 let him hold a hazell bat in his hand1 wherewithall he must reach out toward the east and south1 and make a triangle without besides the circle2 but if he hold not out his hand unto him1 and he bid him come in1 and he still refuse the bond or chaine of spirits2 let the conjuror proceed to reading1 and by and by he will submit himselfe1 and come in1 and doo whatsoever the exorcist commandeth him1 and he shalbe safe4 ,if ,bileth the king be more stubborne1 and refuse to enter into the circle at the first call1 and the conjuror shew himselfe fearfull1 or if he have not the chaine of spirits1 certeinelie he will never feare nor regard him after4 ,also1 if the place be unapt for a triangle to be made without the circle1 then set there a boll of wine1 and the exorcist shall certeinlie knowe when he commeth out of his house1 with his fellowes1 and that the foresaid ,bileth will be his helper1 his friend1 and obedient unto him when he commeth foorth4 ,and when he commeth1 let the exorcist receive him courteouslie1 and glorifie him in his pride1 and therfore he shall adore him as other kings doo1 bicause he saith nothing without other princes4 ,also1 if he be cited by an exorcist1 alwaies a silver ring of the middle finger of the left hand must be held against the exorcists face1 as they doo for ,amaimon4 ,and the dominion and power of so great a prince is not to be pretermitted2 for there is none under the power dominion of the conjuror1 but he that deteineth both men and women in doting love1 till the exorcist hath had his pleasure4 ,he is of the orders of powers1 hoping to returne to the seaventh throne1 which is not altogether credible1 and he ruleth eightie five legions4 ,bileth4 ,vide ,amaimon4 ,sitri1 99alias ,bitru1 is a great prince1 appeering with the face of a leopard1 and having wings as a griffen3 when he taketh humane shape1 he is verie beautifull1 he inflameth a man with a womans love1 and also stirreth up women to love men1 being commanded he willinglie deteineth secrets of women1 laughing at them and mocking them1 to make them luxuriouslie naked1 and there obeie him sixtie legions4 ,sitri a bawdie divell4 99 ,ital4 ,see note4 ,paimon is more obedient to ,lucifer than other kings are4 ,lucifer is heere to be understood he that was drowned in the depth of his knowledge3 he would needs be like ,god1 and for his arrogancie was throwne out into destruction1 of whome it is said2 ,everie pretious stone is thy covering4 ,paimon is constrained by divine vertue to stand before the exorcist2 where he putteth on the likenesse of a man3 he sitteth on a beast called a dromedarie1 which is a swift runner1 and weareth a glorious crowne1 and hath an effeminate countenance4 ,there goeth before him an host of men with trumpets and well sounding cymbals1 and all musicall instruments4 ,at the first he appeereth with a great crie and roring1 as in ,circulo ,salomonis1 and in the art is declared4 ,and if this ,paimon speake sometime that the conjuror understand him not1 let him not therefore be dismaied4 ,but when he hath delivered him the first obligation1 to observe his desire1 he must bid him also answer him distinctlie and plainelie to the questions he shall aske you1 of all philosophie1 wisedome1 and science1 and of all other secret things4 ,and if you will knowe the disposition of the world1 and what the earth is1 or what holdeth it up in the water1 or any other thing1 or what is ,abyssus1 or where the wind is1 or from whence it commeth1 he will teach you aboundantlie4 ,consecrations also as well of sacrifices as otherwise may be reckoned4 ,he giveth dignities and confirmations2 he bindeth them that resist him in his owne chaines1 and subjecteth them to the conjuror2 he prepareth good familiars1 and hath the understanding of all arts4 ,note1 that at the calling up of him1 the exorcist must looke towards the northwest1 bicause there is his house4 ,when he is called up1 let the exorcist receive him constantlie without feare1 let him aske what questions or demands he list1 and no doubt he shall obteine the same of him4 ,and the exorcist must beware he forget not the creator1 for those things1 which have beene rehearsed before of ,paimon1 some saie he is of the order of dominations2 others saie1 of the order of cherubim4 ,there follow him two hundred legions1 partlie of the order of angels1 and partlie of potestates4 ,note that if ,paimon be cited alone by an offering or sacrifice1 two kings followe him2 to wit1 ,beball ,abalam1 other potentates3 in his host are twentie five legions1 bicause the spirits subject to them are not alwaies with them1 except they be compelled to appeere by divine vertue4 ,paimon4 ,ezech4 #hh4 ,cautions for the ,exorcist or conjuror4 ,some saie that the king ,beliall was created immediatlie after ,lucifer1 and therefore they thinke that he was father and seducer of them which fell being of the orders4 ,for he fell first among the worthier and wiser sort1 which went before ,michael and other heavenlie angels1 which were lacking4 ,although ,beliall went before all them that were throwne downe to the earth1 yet he went not before them that tarried in heaven4 ,this ,beliall is constrained by divine vertue1 when he taketh sacrifices1 gifts1 and offerings1 that he againe may give unto the offerers true answers4 ,but he tarrieth not one houre in the truth1 except he be constrained by the divine power1 as is said4 ,he taketh the forme of a beautifull angell1 sitting in a firie chariot2 he speaketh faire1 he distributeth preferments of senatorship1 and the favour of friends1 and excellent familiars3 he hath rule over eightie legions1 partlie of the order of vertues1 partlie of angels2 he is found in the forme of an exorcist in the bonds of spirits4 ,the exorcist must consider1 that this ,beliall doth in everie thing assist his subjects4 ,if he will not submit himselfe1 let the bond of spirits be read3 the spirits chaine is sent for him1 wherewith wise ,salomon gathered them togither with their legions in a brasen vessell1 where were inclosed among all the legions seventie two kings1 of whome the cheefe was ,bileth1 the second was ,beliall1 the third ,asmoday1 and above a thousand thousand legions4 ,without doubt 7,i must confesse7 ,i learned this of my maister ,salomon2 but he told me not why he gathered them together1 and shut them up so3 but ,i beleeve it was for the pride of this ,beliall4 ,certeine nigromancers doo saie1 that ,salomon1 being on a certeine daie seduced by the craft of a certeine woman1 inclined himselfe to praie before the same idoll1 ,beliall by name3 which is not credible4 ,and therefore we must rather thinke 7as it is said7 that they were gathered together in that great brasen vessell for pride and arrogancie1 and throwne into a deepe lake or hole in ,babylon4 ,for wise ,salomon did accomplish his workes by the divine power1 which never forsooke him4 ,and therefore we must thinke he worshipped not the image ,beliall2 for then he could not have constrained the spirits by divine vertue3 for this ,beliall1 with three kings were in the lake4 ,but the ,babylonians woondering at the matter1 supposed that they should find therein a great quantitie of treasure1 and therefore with one consent went downe into the lake1 and uncovered and brake the vessell1 out of the which immediatlie flew the capteine divels1 and were delivered to their former and proper places4 ,but this ,beliall entred into a certeine image1 and there gave answer to them that offered and sacrificed unto him3 as ,tocz4 in his sentences reporteth1 and the ,babylonians did worship and sacrifice thereunto4 ,the fall of ,beliall4 ,salomon gathered al the divels togither in a brasen vessell4 ,the ,babylonians disappointed of their hope4 ,bune is a great and a strong ,duke1 he appeareth as a dragon with three heads1 the third whereof is like to a man2 he speaketh with a divine voice1 he maketh the dead to change their place1 and divels to assemble upon the sepulchers of the dead3 he greatlie inricheth a man1 and maketh him eloquent and wise1 answering trulie to all demands1 and thirtie legions obeie him4 ,bune4 ,forneus is a great marquesse1 like unto a monster of the sea1 he maketh men woonderfull in rhetorike1 he adorneth a man with a good name1 and the knowledge of toongs1 and maketh one beloved as well of foes as freends3 there are under him nine and twentie legions1 of the order partlie of thrones1 and partlie of angels4 ,forneus4 ,ronove a marquesse and an earle1 he is resembled to a monster1 he bringeth singular understanding in rhetorike1 faithfull servants1 knowledge of toongs1 favour of freends and foes2 and nineteene legions obeie him4 ,ronove4 ,berith is a great and a terrible duke1 and hath three names4 ,of some he is called ,beall2 of the ,jewes ,berith2 of ,nigromancers ,bolfry3 he commeth foorth as a red souldier1 with red clothing1 and upon a horsse of that colour1 and a crowne on his head4 ,he answereth trulie of things present1 past1 and to come4 ,he is compelled at a certeine houre1 through divine vertue1 by a ring of art magicke4 ,he is also a lier1 he turneth all mettals into gold1 he adorneth a man with dignities1 and confirmeth them1 he speaketh with a cleare and a subtill voice1 and six and twentie legions are under him4 ,berith a golden divell4 ,astaroth is a great and a strong duke1 comming foorth in the shape of a fowle angell1 sitting upon an infernall dragon1 and carrieng on his right hand a viper3 he answereth trulie to matters present1 past1 and to come1 and also of all secrets4 ,he talketh willinglie of the creator of spirits1 and of their fall1 and how they sinned and fell3 he saith he fell not of his owne accord4 ,he maketh a man woonderfull learned in the liberall sciences1 he ruleth fourtie legions4 ,let everie exorcist take heed1 that he admit him not too neere him1 bicause of his stinking breath4 ,and therefore let the conjuror hold neere to his face a magicall ring1 and that shall defend him4 ,astaroth4 ,foras1 99alias ,forcas is a great president1 and is seene in the forme of a strong man1 and in humane shape1 he understandeth the vertue of hearbs and pretious stones3 he teacheth fullie logicke1 ethicke1 and their parts3 he maketh a man invisible1 wittie1 eloquent1 and to live long2 he recovereth things lost1 and discovereth treasures1 and is lord over nine and twentie legions4 ,foras4 ,furfur is a great earle1 appearing as an hart1 with a firie taile1 he lieth in everie thing1 except he be brought up within a triangle2 being bidden1 he taketh angelicall forme1 he speaketh with a hoarse voice1 and willinglie maketh love betweene man and wife2 he raiseth thunders and lightnings1 and blasts4 ,where he is commanded1 he answereth well1 both of secret and also of divine things1 and hath rule and dominion over six and twentie legions4 ,furfur4 ,marchosias is a great marquesse1 he sheweth himselfe in the shape of a cruell shee woolfe1 with a griphens wings1 with a serpents taile1 and spetting ,i cannot tell what out of his mouth4 ,when he is in a mans shape1 he is an excellent fighter1 he answereth all questions trulie1 he is faithfull in all the conjurors businesse1 he was of the order of dominations1 under him are thirtie legions3 he hopeth after #abjj4 yeares to returne to the seventh throne1 but he is deceived in that hope4 ,marchosias4 ,malphas is a great president1 he is seene like a crowe1 but being cloathed with humane image1 speaketh with a hoarse voice1 he buildeth houses and high towres wonderfullie1 and quicklie bringeth artificers togither1 he throweth downe also the enimies edifications1 he helpeth to good familiars1 he receiveth sacrifices willinglie1 but he deceiveth all the sacrificers1 there obeie him fourtie legions4 ,malphas4 ,vepar1 99alias ,separ1 a great duke and a strong1 he is like a mermaid1 he is the guide of the waters1 and of ships laden with armour2 he bringeth to passe 7at the commandement of his master7 that the sea shalbe rough and stormie1 and shall appeare full of shippes2 he killeth men in three daies1 with putrifieng their wounds1 and producing maggots into them2 howbeit1 they maie be all healed with diligence1 he ruleth nine and twentie legions4 ,vepar4 ,sabnacke1 99alias ,salmac1 is a great marquesse and a strong1 he commeth foorth as an armed soldier with a lions head1 sitting on a pale horsse1 he dooth marvelouslie change mans forme and favor1 he buildeth high towres full of weapons1 and also castels and cities2 he inflicteth men thirtie daies with wounds both rotten and full of maggots1 at the exorcists commandement1 he provideth good familiars1 and hath dominion over fiftie legions4 ,sabnacke4 ,sidonay1 99alias ,asmoday1 a great king1 strong and mightie1 he is seene with three heads1 whereof the first is like a bull1 the second like a man1 the third like a ram1 he hath a serpents taile1 he belcheth flames out of his mouth1 he hath feete like a goose1 he sitteth on an infernall dragon1 he carrieth a lance and a flag in his hand1 he goeth before others1 which are under the power of ,amaymon4 ,when the conjuror exerciseth this office1 let him be abroad1 let him be warie and standing on his feete2 if his cap be on his head1 he will cause all his dooings to be bewraied1 which if he doo not1 the exorcist shalbe deceived by ,amaymon in everie thing4 ,but so soone as he seeth him in the forme aforesaid1 he shall call him by his name1 saieng2 ,thou art ,asmoday3 he will not denie it1 and by and by he boweth downe to the ground2 he giveth the ring of vertues1 he absolutelie teacheth geometrie1 arythmetike1 astronomie1 and handicrafts4 ,to all demands he answereth fullie and trulie1 he maketh a man invisible1 he sheweth the places where treasure lieth1 and gardeth it1 if it be among the legions of ,amaymon1 he hath under his power seventie two legions4 ,sidonay4 ,gaap1 99alias ,tap1 a great president and a prince1 he appeareth in a meridionall signe1 and when he taketh humane shape he is the guide of the foure principall kings1 as mightie as ,bileth4 ,there were certeine necromancers that offered sacrifices and burnt offerings unto him2 and to call him up1 they exercised an art1 saieng that ,salomon the wise made it4 ,which is false3 for it was rather ,cham1 the sonne of ,noah1 who after the floud began first to invocate wicked spirits4 ,he invocated ,bileth1 and made an art in his name1 and a booke which is knowne to manie mathematicians4 ,there were burnt offerings and sacrifices made1 and gifts given1 and much wickednes wrought by the exorcists1 who mingled therewithall the holie names of ,god1 the which in that art are everie where expressed4 ,marie there is an epistle of those names written by ,salomon1 as also write ,helias ,hierosolymitanus and ,helisus4 ,it is to be noted1 that if anie exorcist have the art of ,bileth1 and cannot make him stand before him1 nor see him1 ,i may not bewraie how and declare the meanes to conteine him1 bicause it is abhomination1 and for that ,i have learned nothing from ,salomon of his dignitie and office4 ,but yet ,i will not hide this2 to wit1 that he maketh a man woonderfull in philosophie and all the liberall sciences3 he maketh love1 hatred1 insensibilitie1 invisibilitie1 consecration1 and consecration of those things that are belonging unto the domination of ,amaymon1 and delivereth familiars out of the possession of other conjurors1 answering truly and perfectly of things present1 past1 to come1 transferreth men most speedilie into other nations1 he ruleth sixtie six legions1 was of the order of potestats4 ,gaap4 ,who was the first necromancer4 ,not in ,wier ,press duplication ,shax1 99alias ,scox1 is a darke and a great marquesse1 like unto a storke1 with a hoarse and subtill voice3 he dooth marvellouslie take awaie the sight1 hearing1 and understanding of anie man1 at the commandement of the conjuror3 he taketh awaie monie out of everie kings house1 and carrieth it backe after #abjj4 yeares1 if he be commanded1 he is a horssestealer1 he is thought to be faithfull in all commandements3 and although he promise to be obedient to the conjuror in all things2 yet is he not so1 he is a lier1 except he be brought into a triangle1 and there he speaketh divinelie1 and telleth of things which are hidden1 and not kept of wicked spirits1 he promiseth good familiars1 which are accepted if they be not deceivers1 he hath thirtie legions4 ,shax4 99 ,ital4 3 in ,wier ,procell is a great and a strong duke1 appearing in the shape of an angell1 but speaketh verie darklie of things hidden1 he teacheth geometrie and all the liberall arts1 he maketh great noises1 and causeth the waters to rore1 where are none1 he warmeth waters1 and distempereth bathes at certeine times1 as the exorcist appointeth him1 he was of the order of potestats1 and hath fourtie eight legions under his power4 ,procell4 ,pucel1 ,wier ,furcas is a knight and commeth foorth in the similitude of a cruell man1 with a long beard and a hoarie head1 he sitteth on a pale horsse1 carrieng in his hand a sharpe weapon1 he perfectlie teacheth practike philosophie1 rhetorike1 logike1 astronomie1 chiromancie1 pyromancie1 and their parts3 there obeie him twentie legions4 ,furcas4 ,murmur is a great duke and an earle1 appearing in the shape of a souldier1 riding on a griphen1 with a dukes crowne on his head2 there go before him two of his ministers1 with great trumpets1 he teacheth philosophie absolutelie1 he constraineth soules to come before the exorcist1 to answer what he shall aske them1 he was of the order partlie of thrones1 and partlie of angels1 and ruleth thirtie legions4 ,murmur4 and1 etc41 not in ,wier ,caim is a great president1 taking the forme of a thrush1 but when he putteth on mans shape1 he answereth in burning ashes1 carrieng in his hand a most sharpe swoord1 he maketh the best disputers1 he giveth men the understanding of all birds1 of the lowing of bullocks1 and barking of dogs1 and also of the sound and noise of waters1 he answereth best of things to come1 he was of the order of angels1 and ruleth thirtie legions of divels4 ,caim4 ,raum1 or ,raim is a great earle1 he is seene as a crowe1 but when he putteth on humane shape1 at the commandement of the exorcist1 he stealeth woonderfullie out of the kings house1 and carrieth it whether he is assigned1 he destroieth cities1 and hath great despite unto dignities1 he knoweth things present1 past1 and to come1 and reconcileth freends and foes1 he was of the order of thrones1 and governeth thirtie legions4 ,raum4 ,halphas is a great earle1 and commeth abroad like a storke1 with a hoarse voice1 he notablie buildeth up townes full of munition and weapons1 he sendeth men of warre to places appointed1 and hath under him six and twentie legions4 ,halphas4 ,focalor is a great duke comming foorth as a man1 with wings like a griphen1 he killeth men1 and drowneth them in the waters1 and overturneth ships of warre1 commanding and ruling both winds and seas4 ,and let the conjuror note1 that if he bid him hurt no man1 he willinglie consenteth thereto3 he hopeth after #ajjj4 yeares to returne to the seventh throne1 but he is deceived1 he hath three legions4 ,focalor4 ,vine is a great king and an earle1 he showeth himselfe as a lion1 riding on a blacke horsse1 and carrieth a viper in his hand1 he gladlie buildeth large towres1 he throweth downe stone walles1 and maketh waters rough4 ,at the commandement of the exorcist he answereth of things hidden1 of witches1 and of things present1 past1 and to come4 ,vine4 ,bifrons is seene in the similitude of a monster1 when he taketh the image of a man1 he maketh one woonderfull cunning in astrologie1 absolutelie declaring the mansions of the planets1 he dooth the like in geometrie1 and other admesurements1 he perfectlie understandeth the strength and vertue of hearbs1 pretious stones1 and woods1 he changeth dead bodies from place to place1 he seemeth to light candles upon the sepulchres of the dead1 and hath under him six and twentie legions4 ,bifrons4 ,gamigin is a great marquesse1 and is seene in the forme of a little horsse1 when he taketh humane shape he speaketh with a hoarse voice1 disputing of all liberall sciences2 he bringeth also to passe1 that the soules1 which are drowned in the sea1 or which dwell in purgatorie 7which is called ,cartagra1 that is1 affliction of soules7 shall take aierie bodies1 and evidentlie appeare and answer to interrogatories at the conjurors commandement2 he tarrieth with the exorcist1 untill he have accomplished his desire1 and hath thirtie legions under him4 ,gamigin4 ,zagan is a great king and a president1 he commeth abroad like a bull1 with griphens wings1 but when he taketh humane shape1 he maketh men wittie1 he turneth all mettals into the coine of that dominion1 and turneth water into wine1 and wine into water1 he also turneth bloud into wine1 wine into bloud1 a foole into a wise man1 he is head of thirtie and three legions4 ,zagan4 ,orias is a great marquesse1 and is seene as a lion riding on a strong horsse1 with a serpents taile1 and carrieth in his right hand two great serpents hissing1 he knoweth the mansion of planets1 and perfectlie teacheth the vertues of the starres1 he transformeth men1 he giveth dignities1 prelacies1 and confirmations1 and also the favour of freends and foes1 and hath under him thirtie legions4 ,orias4 ,valac is a great president1 and commeth abroad with angels wings like a boie1 riding on a twoheaded dragon1 he perfectlie answereth of treasure hidden1 and where serpents may be seene1 which he delivereth into the conjurors hands1 void of anie force or strength1 and hath dominion over thirtie legions of divels4 ,valac4 ,gomory a strong and a mightie duke1 he appeareth like a faire woman1 with a duchesse crownet about hir midle1 riding on a camell1 he answereth well and truelie of things present1 past1 and to come1 and of treasure hid1 and where it lieth3 he procureth the love of women1 especiallie of maids1 and hath six and twentie legions4 ,gomory4 ,decarabia or ,carabia1 he commeth like a and knoweth the force of herbes and pretious stones1 and maketh all birds flie before the exorcist1 and to tarrie with him1 as though they were tame1 and that they shall drinke and sing1 as their maner is1 and hath thirtie legions4 ,decarabia4 ,amduscias a great and a strong duke1 he commeth foorth as an unicorne1 when he standeth before his maister in humane shape1 being commanded1 he easilie bringeth to passe1 that trumpets and all musicall instruments may be heard and not seene1 and also that trees shall bend and incline1 according to the conjurors will1 he is excellent among familiars1 and hath nine and twentie legions4 ,amduscias4 ,andras is a great marquesse1 and is seene in an angels shape with a head like a blacke night raven1 riding upon a blacke and a verie strong woolfe1 flourishing with a sharpe sword in his hand1 he can kill the maister1 the servant1 and all assistants1 he is author of discords1 and ruleth thirtie legions4 ,andras4 ,andrealphus is a great marquesse1 appearing as a pecocke1 he raiseth great noises1 and in humane shape perfectlie teacheth geometrie1 and all things belonging to admeasurements1 he maketh a man to be a subtill disputer1 and cunning in astronomie1 and transformeth a man into the likenes of a bird1 and there are under him thirtie legions4 ,andrealphus4 ,ose is a great president1 and commeth foorth like a leopard1 and counterfeting to be a man1 he maketh one cunning in the liberall sciences1 he answereth truelie of divine and secret things1 he transformeth a mans shape1 and bringeth a man to that madnes1 that he thinketh himselfe to be that which he is not2 as that he is a king or a pope1 or that he weareth a crowne on his head1 ,durtque id regnum ad horam4 ,ose4 ,wier has no ad ,aym or ,haborim is a great duke and a strong1 he commeth foorth with three heads1 the first like a serpent1 the second like a man having two the third like a cat1 he rideth on a viper1 carrieng in his hand a light fier brand1 with the flame whereof castels and cities are fiered1 he maketh one wittie everie kind of waie1 he answereth truelie of privie matters1 and reigneth over twentie six legions4 ,aym4 ,orobas is a great prince1 he commeth foorth like a horsse1 but when he putteth on him a mans idol1 he talketh of divine vertue1 he giveth true answers of things present1 past1 and to come1 and of the divinitie1 and of the creation1 he deceiveth none1 nor suffereth anie to be tempted1 he giveth dignities and prelacies1 and the favour of freends and foes1 and hath rule over twentie legions4 ,orobas4 ,vapula is a great duke and a strong1 he is seene like a lion with griphens wings1 he maketh a man subtill and wonderfull in handicrafts1 philosophie1 and in sciences conteined in bookes1 and is ruler over thirtie six legions4 ,vapula4 ,cimeries is a great marquesse and a strong1 ruling in the parts of ,aphrica2 he teacheth perfectlie grammar1 logicke1 and rhetorike1 he discovereth treasures and things hidden1 he bringeth to passe1 that a man shall seeme with expedition to be turned into a soldier1 he rideth upon a great blacke horsse1 and ruleth twentie legions4 ,cimeries4 ,amy is a great president1 and appeareth in a flame of fier1 but having taken mans shape1 he maketh one marvelous in astrologie1 and in all the liberall sciences1 he procureth excellent familiars1 he bewraieth treasures preserved by spirits1 he hath the governement of thirtie six legions1 he is partlie of the order of angels1 partlie of potestats1 he hopeth after a thousand two hundreth yeares to returne to the seventh throne3 which is not credible4 ,amy4 ,flauros a strong duke1 is seene in the forme of a terrible strong leopard1 in humane shape1 he sheweth a terrible countenance1 and fierie eies1 he answereth trulie and fullie of things present1 past1 and to come2 if he be in a triangle1 he lieth in all things and deceiveth in other things1 and beguileth in other busines1 he gladlie talketh of the divinitie1 and of the creation of the world1 and of the fall2 he is constrained by divine vertue1 and so are all divels or spirits1 to burne and destroie all the conjurors adversaries4 ,and if he be commanded1 he suffereth the conjuror not to be tempted1 and he hath twentie legions under him4 ,flauros4 8 transpose 2--1 an erroneous duplication of next clause ,balam is a great and a terrible king1 he commeth foorth with three heads1 the first of a bull1 the second of a man1 the third of a ram1 he hath a serpents taile1 and flaming eies1 riding upon a furious beare1 and carrieng a hawke on his fist1 he speaketh with a hoarse voice1 answering perfectlie of things present1 past1 and to come1 hee maketh a man invisible and wise1 hee governeth fourtie legions1 and was of the order of dominations4 ,balam4 ,allocer is a strong duke and a great1 he commeth foorth like a soldier1 riding on a great horsse1 he hath a lions face1 verie red1 and with flaming eies1 he speaketh with a big voice1 he maketh a man woonderfull in astronomie1 and in all the liberall sciences1 he bringeth good familiars1 and ruleth thirtie six legions4 ,allocer4 ,saleos is a great earle1 he appeareth as a gallant soldier1 riding on a crocodile1 and weareth a dukes crowne1 peaceable1 c4 ,saleos4 ,vuall is a great duke and a strong1 he is seene as a great and terrible dromedarie1 but in humane forme1 he soundeth out in a base voice the gyptian toong4 ,this man above all other procureth the especiall love of women1 and knoweth things present1 past1 and to come1 procuring the love of freends and foes1 he was of the order of potestats1 and governeth thirtie seven legions4 ,vuall4 ,haagenti is a great president1 appearing like a great bull1 having the wings of a griphen1 but when he taketh humane shape1 he maketh a man wise in everie thing1 he changeth all mettals into gold1 and changeth wine and water the one into the other1 and commandeth as manie legions as ,zagan4 ,haagenti4 ,phnix is a great marquesse1 appearing like the bird ,phnix1 having a childs voice3 but before he standeth still before the conjuror1 he singeth manie sweet notes4 ,then the exorcist with his companions must beware he give no eare to the melodie1 but must by and by bid him put on humane shape2 then will he speake marvellouslie of all woonderfull sciences4 ,he is an excellent poet1 and obedient1 he hopeth to returne to the seventh throne after a thousand two hundreth yeares1 and governeth twentie legions4 ,phnix4 ,stolas is a great prince1 appearing in the forme of a nightraven1 before the exorcist1 he taketh the image and shape of a man1 and teacheth astronomie1 absolutelie understanding the vertues of herbes and pretious stones2 there are under him twentie six legions4 ,stolas4 ,note that a legion is #f #f #f #f4 and now by multiplication count how manie legions doo arise out of everie particular4 ,this was the work of one ,t4 ,r4 written in faire letters of red blacke up parchment1 and made by him1 ,ann4 #aegj4 to the maintenance of his living1 the edifieng of the poore1 and the glorie of gods holie name3 as he himselfe saith4 ,secretum secretorum1 ,the secret of secrets2 ,tu operans sis secretus horum199 ,thou that workst them1 be secret in them4 99 ,the ,lat3 ,rom4 ,the third ,chapter4 ,the houres wherin principall divels may be bound1 to wit1 raised and restrained from dooing of hurt4 ,amaymon king of the east1 ,gorson king of the south1 ,zimimar king of the north1 ,goap king and prince of the west1 may be bound from the third houre1 till noone1 and from the ninth houre till evening4 ,marquesses may be bound from the ninth houre till compline1 and from compline till the end of the daie4 ,dukes maybe bound from the first houre till noone2 and cleare wether is to be observed4 ,prelates may be bound in anie houre of the daie4 ,knights from daie dawning1 till sunne rising2 or from evensong1 till the sunne set4 ,a ,president may not be bound in anie houre of the daie1 except the king1 whome he obeieth1 be invocated2 nor in the shutting of the evening4 ,counties or erles may be bound at anie houre of the daie1 so it be in the woods or feelds1 where men resort not4 ,the fourth ,chapter4 ,the forme of adjuring or citing of the spirits aforesaid to arise and appeare4 ,when you will have anie spirit1 you must know his name and office2 you must also fast199 and be cleane from all pollusion1 three or foure daies before2 so will the spirit be the more obedient unto you4 ,then make a circle1 and call up the spirit with great intention1 and holding a ring in your hand1 rehearse in your owne name1 and your companions 7for one must alwaies be with you7 this praier following1 and so no spirit shall annoie you1 and your purpose shall take effect4 ,and note how this agreeth with popish charmes and conjurations4 99 fast not in ,wier ,this not in ,wier ,in the name of our ,lord ,jesus ,christ the father and the sonne and the ,holie-ghost holie trinitie and unseparable unitie1 ,i call upon thee1 that thou maiest be my salvation and defense1 and the protection of my bodie and soule1 and of all my goods99 through the vertue of thy holie crosse1 and through the vertue of thy passion1 ,i beseech thee ,o ,lord ,jesus ,christ1 by the merits of thy blessed mother ,s4 ,marie1 and of all thy saints1 that thou give me grace and divine power over all the wicked spirits1 so as which of them soever ,i doo call by name1 they may come by and by from everie coast1 and accomplish my will1 that they neither be hurtfull nor fearefull unto me1 but rather obedient and diligent about me4 ,and through thy vertue streightlie commanding them1 let them fulfill my commandements1 ,amen4 ,holie1 holie1 holie1 ,lord ,god of sabboth1 which wilt come to judge the quicke and the dead1 thou which art and 1 first and last1 ,king of kings and ,lord of lords1 ,ioth1 ,aglanabrath1 ,el1 ,abiel1 ,anathiel1 ,amazim1 ,sedomel1 ,gayes1 ,heli1 ,messias1 ,tolimi1 ,elias1 ,ischiros1 ,athanatos1 ,imas4 ,by these thy holie names1 and by all other ,i doo call upon thee1 and beseech thee ,o ,lord ,jesus ,christ1 by thy nativitie and baptisme1 by thy crosse and passion1 by thine ascension1 and by the comming of the ,holie-ghost1 by the bitternesse of thy soule when it departed from thy bodie1 by thy five wounds1 by the bloud and water which went out of thy bodie1 by thy vertue1 by the sacrament which thou gavest thy disciples the daie before thou sufferedst1 by the holie trinitie1 and by the inseparable unitie1 by blessed ,marie thy mother1 by thine angels1 archangels1 prophets1 patriarchs1 and by all thy saints1 and by all the sacraments which are made in thine honour1 ,i doo worship and beseech thee1 ,i blesse and desire thee1 to accept these praiers1 conjurations1 and words of my mouth1 which ,i will use4 ,i require thee ,o ,lord ,jesus ,christ1 that thou give me thy vertue power over all thine angels 7which were throwne downe from heaven to deceive mankind7 to drawe them to me1 to tie and bind them1 also to loose them1 to gather them togither before me1 to command them to doo all that they can1 and that by no meanes they contemne my voice1 or the words of my mouth2 but that they obeie me and my saiengs1 and feare me4 ,i beseech thee by thine humanitie1 mercie and grace1 and ,i require thee ,adonay1 ,amay1 ,horta1 ,vege dora1 ,mitai1 ,hel1 ,suranat1 ,ysion1 ,ysesy1 and by all thy holie names1 and by all thine holie he saints and she saints1 by all thine angels and archangels1 powers1 dominations1 and vertues1 and by that name that ,salomon did bind the divels1 and shut them up1 ,elhrach1 ,ebanher1 ,agle1 ,goth1 ,ioth1 ,othie1 ,venoch1 ,nabrat1 and by all thine holie names which are written in this booke1 and by the vertue of them all1 that thou enable me to congregate all thy spirits throwne downe from heaven1 that they may give me a true answer of all my demands1 and that they satisfie all my requests1 without the hurt of my bodie or soule1 or any thing else that is mine1 through our ,lord ,jesus ,christ thy sonne1 which liveth and reigneth with thee in the unitie of the ,holie-ghost1 one ,god world without end4 99 goods4 ,through1 ,wier ,note what names are attributed unto ,christ by the conjuror in this his exorcising exercise4 ,what wonderfull force conjurors doo beleeve csisteth in these forged names of ,christ4 ,vigedara1 ,wier ,ysyesy1 ,wier ,elhroch1 ,wier eban her1 ,wier ,oh father omnipotent1 oh wise sonne1 oh ,holie-ghost1 the searcher of harts1 oh you three in persons1 one true godhead in substance1 which didst spare ,adam and ,eve in their sins2 and oh thou sonne1 which diedst for their sinnes a most filthie death1 susteining it upon the holie crosse2 oh thou most mercifull1 when ,i flie unto thy mercie1 and beseech thee by all the means ,i can1 by these the holie names of thy sonne2 to wit1 and 1 and all other his names1 grant me thy vertue and power1 that ,i may be able to cite before me1 thy spirits which were throwne downe from heaven1 that they may speake with me1 dispatch by by without delaie1 with a good will1 without the hurt of my bodie1 soule1 or goods1 c3 as is conteined in the booke called ,annulus ,salomonis4 ,oh great and eternall vertue of the highest1 which through disposition1 these being called to judgement1 99,vaicheon1 ,stimulamaton1 ,esphares1 ,tetragrammaton1 ,olioram1 ,cryon1 ,esytion1 ,existion1 ,eriona1 ,onela1 ,brasim1 ,noym1 ,messias1 ,soter1 ,emanuel1 ,sabboth1 ,adonay1 ,i worship thee1 ,i invocate thee1 ,i imploie thee with all the strength of my mind1 that by thee1 my present praiers1 consecrations1 and conjurations be hallowed3 and whersoever wicked spirits are called1 in the vertue of thy names1 they may come togither from everie coast1 and diligentlie fulfill the will of me the exorcist4 ,fiat1 fiat1 fiat1 ,amen4 99 ,rom4 irion1 ,wier implore1 ,wier ,ital4 ,the fift ,chapter4 ,a confutation of the manifold vanities conteined in the precedent chapters1 speciallie of commanding of divels4 ,he that can be persuaded that these things are true1 or wrought indeed according to the assertion of couseners1 or according to the supposition of witchmongers papists1 may soone be brought to beleeve that the moone is made of greene cheese4 ,you see in this which is called ,salomons conjuration1 there is a perfect inventarie registred of the number of divels1 of their names1 of their offices1 of their personages1 of their qualities1 of their powers1 of their properties1 of their kingdomes1 of their governments1 of their orders1 of their dispositions1 of their subjection1 of their submission1 and of the waies to bind or loose them2 with a note what wealth1 learning1 office1 commoditie1 pleasure1 c3 they can give1 and may be forced to yeeld in spight of their harts1 to such 7forsooth7 as are cunning in this art3 of whome yet was never seene any rich man1 or at least that gained any thing that waie2 or any unlearned man1 that became learned by that meanes2 or any happie man1 that could with the helpe of this art either deliver himselfe1 or his freends1 from adversitie1 or adde unto his estate any point of felicitie3 yet these men1 in all worldlie happinesse1 must needs exceed all others2 if such things could be by them accomplished1 according as it is presupposed4 ,for if they may learne of ,marbas1 all secrets1 and to cure all diseases2 and of ,furcas1 wisdome1 and to be cunning in all mechanicall arts2 and to change anie mans shape1 of ,zepar3 if ,bune can make them rich and eloquent1 if ,beroth can tell them of all things1 present1 past1 and to come2 if ,asmodaie can make them go invisible and shew them all hidden treasure2 if ,salmacke will afflict whom they list1 ,allocer can procure them the love of any woman2 if ,amy can provide them excellent familiars1 if ,caym can make them understand the voice of all birds and beasts1 and ,buer and ,bifrons can make them live long2 and finallie1 if ,orias could procure unto them great friends1 and reconcile their enimies1 they in the end had all these at commandement2 should they not live in all worldlie honor and felicitie8 whereas contrariwise they lead their lives in all obloquie1 miserie1 and beggerie1 and in fine come to the gallowes2 as though they had chosen unto themselves the spirit ,valefer1 who they saie bringeth all them with whom he entreth into familiaritie1 to no better end than the gibet or gallowes4 ,but before ,i proceed further to the confutation of this stuffe1 ,i will shew other conjurations1 devised more latelie1 and of more authoritie2 wherein you shall see how fooles are trained to beleeve these absurdities1 being woone by little and little to such credulitie4 ,for the author heereof beginneth1 as though all the cunning of conjurors were derived and fetcht from the planetarie motions1 and true course of the stars1 celestiall bodies1 c4 ,this is contrarie to the scripture1 which saith that everie good gift commeth from the father of light1 c4 ,a breviarie of the inventarie of spirits4 ,the authors further purpose in the detection of cjuring4 ,the vi4 ,chapter4 ,the names of the planets1 their characters1 togither with the twelve signes of the zodiake1 their dispositions1 aspects1 and government1 with other observations4 ,illustration3 ---------------------------------------- --------------------------- ,conjunction 4 the characters of the ,planets4 ,sextile ,satur4 ,iupiter1 ,mars1 ,sol1 ,venus1 ,mercu4 ,luna4 ,quadrat ---------------------------------------- --------------------------- ,trine ,satur4 ,iupiter1 ,mars1 ,sol1 ,venus1 ,mercu4 ,luna4 ,opposition ---------------------------------------- --------------------------- ,the twelve signes of the zodiake1 their characters and denominations1 c4 ---------------------------------------- --------------------------- ,aries ,taurus ,gemini ,cancer ,leo ,virgo ---------------------------------------- --------------------------- ,libra ,scorpio ,sagittarius ,capricornus ,aquarius ,pisces4 ---------------------------------------- --------------------------- ,their dispositions or inclinations4 ---------------------------------------- --------------------------- ,good ,evill ,signes signes4 signes4 indifferent4 ---------------------------------------- --------------------------- ,very good signes4 ,very evill signes4 ---------------------------------------- --------------------------- ,the disposition of the planets4 ,illustration3 ,planets good1 4 ,indifferent2 ,euill ,a fierie ------- ----- ,an earthie ,triplicitie4 ,triplicitie4 ------- ----- ,a waterie ------- ----- ,an aierie ,triplicitie4 ,triplicitie4 ------- ----- ,the aspects of the planets4 ,is the best aspect1 with good planets1 and woorst with evill4 ,is a meane aspect in goodnesse or badnesse4 ,is verie good in aspect to good planets1 hurteth not in evill4 ,this aspect is of enimitie not full perfect4 ,this aspect is of enimitie most perfect4 ,the five planetarie aspects3 ,conjunct4 ,sextil4 ,trine4 ,quartil4 ,opposit4 ,how the daie is divided or distinguished4 ,a daie naturall is the space of foure and twentie houres1 accounting the night withall1 and beginneth at one of the clocke after midnight4 ,an artificiall daie is that space of time1 which is betwixt the rising and falling of the c4 ,all the rest is night1 beginneth at the rising4 ,hereafter followeth a table1 showing how the daie and the night is divided by houres1 and reduced to the regiment of the planets4 ,the division of the daie1 and the planetarie regiment4 ,illustration3 --------------------------------- day lord #a #b #c #d #e #f #g #h #iajaaab --------------------------------- day lord day lord day lord day lord day lord day lord day lord --------------------------------- ,the division of the night1 and the planetarie regiment4 ,illustration3 --------------------------------- nightlord #a #b #c #d #e #f #g #h #iajaaab --------------------------------- nightlord nightlord nightlord nightlord nightlord nightlord nightlord --------------------------------- ,the seventh ,chapter4 ,the characters of the angels of the seaven daies1 with their names3 of figures1 seales and periapts4 ,illustration3 ---------------------------------------- -- ,michael ,symbols ,gabriel ,symbols ,samael ,symbols ,raphael ,symbols ,sachiel ,symbols ,anael ,symbols ,cassiel vel gaphriel ,symbols ---------------------------------------- -- ,these figures are called the seales of the earth1 without the which no spirit will appeere1 except thou have them with thee4 #ast ed4 ve ,illustration3 ,,symbol #a ,,symbol #b ,who so beareth this ,who so beareth this signe about him1 all signe about him1 let spirits shall do him him feare no fo1 but homage4 feare ,,god4 fo foe ,the eight ,chapter4 ,an experiment of the dead4 ,first fast and praie three daies1 and absteine thee from all filthinesse2 go to one that is new buried1 such a one as killed himselfe or destroied himselfe wilfullie3 or else get thee promise of one that shalbe hanged1 and let him sweare an oth to thee1 after his bodie is dead1 that his spirit shall come to thee1 and doo thee true service1 at thy commandements1 in all daies1 houres1 and minuts4 ,and let no persons see thy doings1 but thy 99fellow4 ,and about eleven a clocke in the night1 go to the place where he was buried1 and saie with a bold faith hartie desire1 to have the spirit come that thou doost call for1 thy fellow having a candle in his left hand1 and in his right hand a christall stone1 and saie these words following1 the maister having a hazell wand in his right hand1 and these names of ,god written thereupon1 ,tetragrammaton ,adonay ,agla ,craton ,then strike three strokes on the ground1 and saie3 ,arise ,n4 ,arise ,n4 ,arise ,n4 ,i conjure thee spirit ,n4 by the resurrection of our ,lord ,jesu ,christ1 that thou doo obey to my words1 and come unto me this night verelie and trulie1 as thou beleevest to be saved at the daie of judgement4 ,and ,i will sweare to thee an oth1 by the perill of my soule1 that if thou wilt come to me1 and appeare to me this night1 and shew me true visions in this christall stone1 and fetch me the fairie ,sibylia1 that ,i may talke with hir visiblie1 and she may come before me1 as the conjuration leadeth3 and in so dooing1 ,i will give thee an almesse deed1 and praie for thee ,n4 to my ,lord ,god1 wherby thou maiest be restored to thy salvation at the resurrection daie1 to be received as one of the elect of ,god1 to the everlasting glorie1 ,amen4 ,conjuring for a dead spirit4 99 ,for the cousenor 7the conjuror ,i should saie7 can do nothing to any purpose without his cfederate4 ,rom4 ,note that numerus ternarius1 which is counted mysticall1 be observed4 ,ex inferno nulla redemptio1 saith the scripture3 ,ergo you lie quoth ,nota4 ,the maister standing at the head of the grave1 his fellow having in his hands the candle and the stone1 must begin the conjuration as followeth1 and the spirit will appeare to you in the christall stone1 in a faire forme of a child of twelve yeares of age4 ,and when he is in1 feele the stone1 and it will be hot2 and feare nothing1 for he or shee will shew manie delusions1 to drive you from your worke4 ,feare ,god1 but feare him not4 ,this is to constraine him1 as followeth4 ,i conjure thee spirit ,n4 by the living ,god1 the true ,god1 and by the holie ,god1 and by their vertues and powers which have created both thee and me1 and all the world4 ,i conjure thee ,n4 by these holie names of ,god1 99,tetragrammaton ,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 powers1 and by all their names1 by the which ,god gave power to man1 both to speake or thinke2 so by their vertues and powers ,i conjure thee spirit ,n4 that now immediatlie thou doo appeare in this christall stone1 visiblie to me and to my fellow1 without anie tarrieng or deceipt4 ,i conjure thee ,n4 by the excellent name of ,jesus ,christ ,a and 4 the first and the last4 ,for this holie name of ,jesus is above all names3 for in this name of ,jesus everie knee dooth bow and obeie1 both of heavenlie things1 earthlie things1 and infernall4 ,and everie toong doth confesse1 that our ,lord ,jesus ,christ is in the glorie of the father3 neither is there anie other name given to man1 whereby he must be saved4 ,therefore in the name of ,jesus of ,nazareth1 and by his nativitie1 resurrection1 and ascension1 and by all that apperteineth unto his passion1 and by their vertues and powers ,i conjure thee spirit ,n4 that thou doo appeare visiblie in this christall stone to me1 and to my fellow1 without anie dissimulation4 ,i conjure thee ,n4 by the bloud of the innocent lambe ,jesus ,christ1 which was shed for us upon the crosse3 for all those that doo beleeve in the vertue of his bloud1 shalbe saved4 ,i conjure thee ,n4 by the vertues and powers of all the riall names and words of the living ,god of me pronounced1 that thou be obedient unto me and to my words rehearsed4 ,if thou refuse this to doo1 ,i by the holie trinitie1 and their vertues and powers doo condemne thee thou spirit ,n4 into the place where there is no hope of remedie or rest1 but everlasting horror and paine there dwelling1 and a place where is paine upon paine1 dailie1 horriblie1 and lamentablie1 thy paine to be there augmented as the starres in the heaven1 and as the gravell or sand in the sea3 except thou spirit ,n4 doo appeare to me and to my fellow visiblie1 immediatlie in this christall stone1 and in a faire forme and shape of a child of twelve yeares of age1 and that thou alter not thy shape1 ,i charge thee upon paine of everlasting condemnation4 ,i conjure thee spirit ,n4 by the golden girdle1 which girded the loines of our ,lord ,jesus ,christ3 so thou spirit ,n4 be thou bound into the perpetuall paines of hell fier1 for thy disobedience and unreverent regard1 that thou hast to the holie names and words1 and his precepts4 ,i conjure thee ,n4 by the two edged sword1 which ,john sawe proceed out of the mouth of the almightie2 and so thou spirit ,n4 be torne and cut in peeces with that sword1 and to be condemned into everlasting paine1 where the fier goeth not out1 and where the worme dieth not4 ,i conjure thee ,n4 by the heavens1 and by the celestiall citie of ,jerusalem1 and by the earth and the sea1 and by all things conteined in them1 and by their vertues powers4 ,i conjure thee spirit ,n4 by the obedience that thou doost owe unto the principall prince4 ,and except thou spirit ,n4 doo come and appeare in this christall stone visiblie in my presence1 here immediatlie as it is aforesaid4 ,let the great cursse of ,god1 the anger of ,god1 the shadowe and darknesse of death1 and of eternall condemnation be upon thee spirit ,n4 for ever and ever2 bicause thou hast denied thy faith1 thy health1 salvation4 ,for thy great disobedience1 thou art worthie to be condemned4 ,therefore let the divine trinitie1 thrones1 dominions1 principats1 potestats1 virtutes1 cherubim and seraphim1 and all the soules of saints1 both of men and women1 condemne thee for ever1 and be a witnesse against thee at the daie of judgement1 bicause of thy disobedience4 ,and let all creatures of our ,lord ,jesus ,christ1 saie thereunto2 ,fiat1 fiat1 fiat3 ,amen4 99 ,rom4 ,dmones credendo contremiscunt4 ,a heavie sentence denounced of the conjuror against the spirit in case of disobedience1 contempt1 or negligence4 ,how can that be1 when a spirit hath neither flesh1 bloud1 nor bones8 ,and when he is appeared in the christall stone1 as is said before1 bind him with this bond as followeth2 to wit1 ,i conjure thee spirit ,n4 that art appeared to me in this christall stone1 to me and to my fellow2 ,i conjure thee by99 all the riall words aforesaid1 the which did constraine thee to appeare therein1 and their vertues2 ,i charge thee spirit by them all1 that thou shalt not depart out of this christall stone1 untill my will being fulfilled1 thou be licenced to depart4 ,i conjure and bind thee spirit ,n4 by that omnipotent ,god1 which commanded the angell ,s4 ,michael to drive ,lucifer out of the heavens with a sword of vengeance1 and to fall from joy to paine2 and for dread of such paine as he is in1 ,i charge thee spirit ,n4 that thou shalt not go out of the christall stone2 nor yet to alter thy shape at this time1 except ,i command thee otherwise2 but to come unto me at all places1 and in all houres and minuts1 when and wheresoever ,i shall call thee1 by the vertue of our ,lord ,jesus ,christ1 or by anie conjuration of words that is written in this booke1 and to shew me and my freends true visions in this christall stone1 of anie thing or things that we would see1 at anie time or times3 and also to go and to fetch me the fairie ,sibylia1 that ,i may talke with hir in all kind of talke1 as ,i shall call hir by anie conjuration of words conteined in this booke4 ,i conjure thee spirit ,n4 by the great wisedome and divinitie of his godhead1 my will to fulfill1 as is aforesaid3 ,i charge thee upon paine of condemnation1 both in this world1 and in the world to come1 ,fiat1 fiat1 fiat3 ,amen4 99 ,the conjuror imputeth the appearing of a spirit by constraint unto words quoth ,nota4 ,this done1 go to a place fast by1 and in a faire parlor or chamber1 make a circle with chalke1 as hereafter followeth3 and make another circle for the fairie ,sibylia to appeare in1 foure foote from the circle thou art in1 make no names therein1 nor cast anie holie thing therein1 but make a circle round with chalke2 let the maister and his fellowe sit downe in the first circle1 the maister having the booke in his hand1 his fellow having the christall stone in his right hand1 looking in the stone when the fairie dooth appeare4 ,the maister also must have upon his brest this figure here written in parchment1 and beginne to worke in the new of the and in the houre of the and the to be in one of inhabiters signes1 as 4 ,this bond as followeth1 is to cause the spirit in the christall stone1 to fetch unto thee the fairie ,sibylia4 ,all things fulfilled1 beginne this bond as followeth1 and be bold1 for doubtles they will come before thee1 before the conjuration be read seven times4 ,illustration3 ,sorthie1 ,sorthia1 ,sorthios4 ,i conjure thee spirit ,n4 in this christall stone1 by ,god the father1 by ,god the sonne ,jesus ,christ1 and by ,god the ,holie-ghost1 three persons and one ,god1 and by their vertues4 ,i conjure thee spirit1 that thou doo go in peace1 and also to come againe to me quicklie1 and to bring with thee into that circle appointed1 ,sibylia fairie1 that ,i may talke with hir in those matters that shall be to hir honour and glorie2 and so ,i charge thee declare unto hir4 ,i conjure thee spirit ,n4 by the bloud of the innocent lambe1 the which redeemed all the world2 by the vertue thereof ,i charge thee thou spirit in the christall stone1 that thou doo declare unto hir this message4 ,also ,i conjure thee spirit ,n4 by all angels and archangels1 thrones1 dominations1 principats1 potestates1 virtutes1 cherubim and seraphim1 and by their vertues and powers4 ,i conjure the ,n4 that thou doo depart with speed1 and also to come againe with speed1 and to bring with thee the fairie ,sibylia1 to appeare in that circle1 before ,i doo read the conjuration in this booke seven times4 ,thus ,i charge thee my will to be fulfilled1 upon paine of everlasting condemnation3 ,fiat1 fiat1 fiat2 ,amen4 ,and whie might not he doo it himselfe1 as well as madam ,sibylia4 ,then the figure aforesaid pinned on thy brest1 rehearse the words therein1 and saie1 ,sorthie ,sorthia ,sorthios then beginne your conjuration as followeth here1 and saie2 ,i conjure thee ,sibylia1 ,o gentle virgine of fairies1 by the mercie of the ,holie-ghost1 and by the dreadfull daie of doome1 and by their vertues and powers2 ,i conjure thee ,sibylia1 ,o gentle virgine of fairies1 and by all the angels of and their characters and vertues1 and by all the spirits of and and their characters and vertues1 and by all the characters that be in the firmament1 and by the king and queene of fairies1 and their vertues1 and by the faith and obedience that thou bearest unto them4 ,i conjure thee ,sibylia by the bloud that ranne out of the side of our ,lord ,jesus ,christ crucified1 and by the opening of heaven1 and by the renting of the temple1 and by the darkenes of the sunne in the time of his death1 and by the rising up of the dead in the time of his resurrection1 and by the virgine ,marie mother of our ,lord ,jesus ,christ1 and by the unspeakable name of ,god1 ,tetragrammaton4 ,i conjure thee ,o ,sibylia1 ,o blessed and beautifull virgine1 by all the riall words aforesaid2 ,i conjure thee ,sibylia by all their vertues to appeare in that circle before me visible1 in the forme and shape of a beautifull woman in a bright and vesture white1 adorned and garnished most faire1 and to appeare to me quicklie without deceipt or tarrieng1 and that thou faile not to fulfill my will desire effectuallie4 ,for ,i will choose thee to be my blessed virgine1 will have common copulation with thee4 ,therfore make hast speed to come unto me1 and to appeare as ,i said before3 to whome be honour and glorie for ever and ever1 ,amen4 ,the fairie ,sibylia conjured to appeare1 c4 ,the which doone and ended1 if shee come not1 repeate the conjuration till they doo come3 for doubtles they will come4 ,and when she is appeared1 take your censers1 and incense hir with frankincense1 then bind hir with the bond as followeth4 ,i doo conjure thee ,sibylia1 by ,god the ,father1 ,god the sonne1 and ,god the ,holie-ghost1 three persons and one ,god1 and by the blessed virgine ,marie mother of our ,lord ,jesus ,christ1 and by all the whole and holie companie of heaven1 and by the dreadfull daie of doome1 and by all angels and archangels1 thrones1 dominations1 principates1 potestates1 virtutes1 cherubim and seraphim1 and their vertues and powers4 ,i conjure thee1 and bind thee ,sibylia1 that thou shalt not depart out of the circle wherein thou art appeared1 nor yet to alter thy shape1 except ,i give thee licence to depart4 ,i conjure thee ,sibylia by the bloud that ranne out of the side of our ,lord ,jesus ,christ crucified1 and by the vertue hereof ,i conjure thee ,sibylia to come to me1 and to appeare to me at all times visiblie1 as the conjuration of words leadeth1 written in this booke4 ,i conjure thee ,sibylia1 ,o blessed virgine of fairies1 by the opening of heaven1 and by the renting of the temple1 and by the darknes of the sunne at the time of his death1 and by the rising of the dead in the time of his glorious resurrection1 and by the unspeakable name of ,god ,tetragrammaton and by the king and queene of fairies1 by their vertues ,i conjure thee ,sibylia to appeare1 before the conjuration be read over foure times1 and that visiblie to appeare1 as the conjuration leadeth written in this booke1 and to give me good counsell at all times1 and to come by treasures hidden in the earth1 and all other things that is to doo me pleasure1 and to fulfill my will1 without anie deceipt or tarrieng2 nor yet that thou shalt have anie power of my bodie or soule1 earthlie or ghostlie1 nor yet to perish so much of my bodie as one haire of my head4 ,i conjure thee ,sibylia by all the riall words aforesaid1 and by their vertues and powers1 ,i charge and bind thee by the vertue thereof1 to be obedient unto me1 and to all the words aforesaid1 and this bond to stand betweene thee and me1 upon paine of everlasting condemnation1 ,fiat1 fiat1 fiat1 ,amen4 ,the maner of binding the fairie ,sibylia at hir appearing4 ,if all this will not fetch hir up the divell is a knave4 ,the ninth ,chapter4 ,a licence for ,sibylia to go and come by at all times4 ,i conjure thee ,sibylia1 which art come hither before me1 by the commandement of thy ,lord and mine1 that thou shalt have no powers1 in thy going or comming unto me1 imagining anie evill in anie maner of waies1 in the earth or under the earth1 of evill dooings1 to anie person or persons4 ,i conjure and command thee ,sibylia by all the riall words and vertues that be written in this booke1 that thou shalt not go to the place from whence thou camest1 but shalt remaine peaceablie invisiblie1 and looke thou be readie to come unto me1 when thou art called by anie conjuration of words that be written in this booke1 to come 7,i saie7 at my commandement1 and to answer unto me truelie and duelie of all things1 my will quicklie to be fulfilled4 ,vade in pace1 in nomine patris1 filii1 spiritus sancti4 ,and the holie crosse be betweene thee and me1 or betweene us and you1 and the lion of ,juda1 the roote of ,jesse1 the kindred of ,david1 be betweene thee me ,christ commeth ,christ commandeth ,christ giveth power ,christ defend me and his innocent bloud from all perils of bodie and soule1 sleeping or waking3 ,fiat1 fiat1 ,amen4 ,the tenth ,chapter4 ,to know of treasure hidden in the earth4 ,write in paper these characters following1 on the saturdaie1 in the houre of 1 and laie it where thou thinkest treasure to be3 if there be anie1 the paper will burne1 else not4 ,and these be the characters4 ,this would be much practised if it were not a cousening knacke4 ,illustration ,this is the waie to go invisible by these three sisters of fairies4 ,in the name of the ,father1 and of the ,sonne1 and of the ,holie-ghost4 ,first go to a faire parlor or chamber1 an even ground1 and in no loft1 and from people nine daies2 for it is the better3 and let all thy clothing be cleane and sweete4 ,then make a candle of virgine waxe1 and light it1 and make a faire fier of charcoles1 in a faire place1 in the middle of the parlor or chamber4 ,then take faire cleane water1 that runneth against the east1 and set it upon the fier3 and 99yer thou washest thy selfe1 saie these words1 going about the fier1 three times1 holding the candle in the right hand ,panthon ,craton ,muriton ,bisecognaton ,siston ,diaton ,maton ,tetragrammaton ,agla ,agarion ,tegra ,pentessaron ,tendicata ,then reherse these names ,sorthie ,sorthia ,sorthios ,milia ,achilia ,sibylia in nomine patris1 filii1 spiritus sancti1 ,amen4 ,i conjure you three sisters of fairies1 ,milia1 ,achilia1 ,sibylia1 by the father1 by the sonne1 and by the ,holie-ghost1 and by their vertues and powers1 and by the most mercifull and living ,god1 that will command his angell to blowe the trumpe at the daie of judgement2 and he shall saie1 ,come1 come1 come to judgement2 and by all angels1 archangels1 thrones1 dominations1 principats1 potestates1 virtutes1 cherubim and seraphim1 and by their vertues and powers4 ,i conjure you three sisters1 by the vertue of all the riall words aforesaid3 ,i charge you that you doo appeare before me visiblie1 in forme and shape of faire women1 in white vestures1 and to bring with you to me1 the ring of invisibilitie1 by the which ,i may go invisible at mine owne will and pleasure1 and that in all houres and minuts3 in nomine patris1 filii1 spiritus sancti1 ,amen4 ,being appeared1 saie this bond following4 99 ere4 ,the three sisters of the fairies1 ,milia1 ,achilia1 and ,sibylia4 ,o blessed virgins ,milia ,achilia ,i conjure you in the name of the father1 in the name of the sonne1 and in the name of the ,holie-ghost1 and by their vertues ,i charge you to depart from me in peace1 for a time4 ,and ,sibylia1 ,i conjure thee1 by the vertue of our ,lord ,jesus ,christ1 and by the vertue of his flesh and pretious bloud1 that he tooke of our blessed ladie the virgine1 and by all the holie companie in heaven3 ,i charge thee ,sibylia1 by all the vertues aforesaid1 that thou be obedient unto me1 in the name of ,god2 that when1 and at what time and place ,i shall call thee by this foresaid conjuration written in this booke1 looke thou be readie to come unto me1 at all houres and minuts1 and to bring unto me the ring of invisibilitie1 whereby ,i may go invisible at my will and pleasure1 and that at all houres and minuts2 ,fiat1 fiat1 ,amen4 ,the ring of invisibilitie4 ,and if they come not the first night1 then doo the same the second night1 and so the third night1 untill they doo come3 for doubtles they will come1 and lie thou in thy bed1 in the same parlor or chamber4 ,and laie thy right hand out of the bed1 and looke thou have a faire silken kercher bound about thy head1 and be not afraid1 they will doo thee no harme4 ,for there will come before thee three faire women1 and all in white clothing2 and one of them will put 99a ring upon thy finger1 wherwith thou shalt go invisible4 ,then with speed bind them with the bond aforesaid4 ,when thou hast this ring on thy finger1 looke in a glasse1 and thou shalt not see thy selfe4 ,and when thou wilt go invisible1 put it on thy finger1 the same finger that they did put it on1 and everie new renew it againe4 ,for after the first time thou shalt ever have it1 and ever beginne this worke in the new of the and in the houre of and the in 4 99 ,such a ring it was that advanced ,giges to the kingdome of ,lydia3 ,plato4 lib4 #b de justo4 ,the eleventh ,chapter4 ,an experiment following1 of ,citrael1 c3 99angeli diei dominici4 99 ,these three words ,ital4 ,saie first the praiers of the angels everie daie1 for the space of seaven daies4 ,illustration3 ------------- ,michael4 ,gabriel4 ,samael4 ,raphael4 ,sachiel4 ,anael4 ,cassiel4 ------------- ,o ye glorious angels written in this square1 be you my coadjutors helpers in all questions and demands1 in all my busines1 and other causes1 by him which shall come to judge the quicke and the dead1 and the world by fier4 ,o angeli gloriosi in hac quadra scripti1 estote coadjutores auxiliatores in omnibus qustionibus interrogationibus1 in omnibus negotiis1 ctersque causis1 per eum qui venturus est judicare vivos mortuos1 mundum per ignem4 ,saie this praier fasting1 called 99,regina lingu4 99 ,o queene or governesse of the toong4 ,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 4 ,in the name of the most pitifullest and mercifullest ,god of ,israel and of paradise1 of heaven and of earth1 of the seas and of the infernalles1 by thine omnipotent helpe may performe this worke1 which livest and reignest ever one ,god world without end1 ,amen4 ,o most strongest and mightiest ,god1 without beginning or ending1 by thy clemencie and knowledge ,i desire1 that my questions1 worke1 and labour may be fullie and trulie accomplished1 through thy worthines1 good ,lord1 which livest and reignest1 ever one ,god1 world without end1 ,amen4 ,o holie1 patient1 and mercifull great ,god1 and to be worshipped1 the ,lord of all wisedome1 cleare and just2 ,i most hartilie desire thy holines and clemencie1 to fulfill1 performe and accomplish this my whole worke1 thorough thy worthines1 and blessed power3 which livest and reignest1 ever one ,god1 ,per omnia scula sculorum1 ,amen4 ,the twelfe ,chapter4 ,how to enclose a spirit in a christall stone4 ,this operation following1 is to have a spirit inclosed into a christall stone or berill glasse1 or into anie other like instrument1 c4 ,first thou in the new of the being clothed with all new1 and fresh1 cleane araie1 and shaven1 and that day to fast with bread and water1 and being cleane confessed1 saie the seaven99 psalmes1 and the letanie1 for the space of two daies1 with this praier following4 ,observations of clenlinesse1 abstinence1 and devotion4 99 penitential ,i desire thee ,o ,lord ,god1 my mercifull and most loving ,god1 the giver of all graces1 the giver of all sciences1 grant that ,i thy welbeloved ,n4 7although unworthie7 may knowe thy grace and power1 against all the deceipts and craftines of divels4 ,and grant to me thy power1 good ,lord1 to constraine them by this art3 for thou art the true1 and livelie1 and eternall ,,god1 which livest and reignest ever one ,,god through all worlds1 ,amen4 ,thou must doo this five daies1 and the sixt daie have in a redines1 five bright swords3 and in some secret place make one circle1 with one of the said swords4 ,and then write this name1 ,sitrael3 which doone1 standing in the circle1 thrust in thy sword into that name4 ,and write againe ,malanthon1 with another sword2 and ,thamaor1 with another2 and ,falaur1 with another2 and ,sitrami1 with another3 and doo as ye did with the first4 ,all this done1 turne thee to ,sitrael1 and kneeling saie thus1 having the christall stone in thine hands4 ,an observation touching the use of the five swords4 ,o ,sitrael1 ,malantha199 ,thamaor1 ,falaur1 and ,sitrami1 written in these circles1 appointed to this worke1 ,i doo conjure and ,i doo exorcise you1 by the father1 by the sonne1 and by the ,holy-ghost1 by him which did cast you out of paradise1 and by him which spake the word and it was done1 and by him which shall come to judge the quicke and the dead1 and the world by fier1 that all you five infernall maisters and princes doo come unto me1 to accomplish and to fulfill all my desire and request1 which ,i shall command you4 ,also ,i conjure you divels1 and command you1 ,i bid you1 and appoint you1 by the ,lord ,jesus ,christ1 the sonne of the most highest ,god1 and by the blessed and glorious virgine ,marie1 and by all the saints1 both of men and women of ,god1 and by all the angels1 archangels1 patriarches1 and prophets1 apostles1 evangelists1 martyrs1 and confessors1 virgins1 and widowes1 and all the elect of ,god4 ,also ,i conjure you1 and everie of you1 ye infernall kings1 by heaven1 by the starres1 by the and by the and by all the planets1 by the earth1 fier1 aier1 and water1 and by the terrestriall paradise1 and by all things in them conteined1 and by your hell1 and by all the divels in it1 and dwelling about it1 and by your vertue and power1 and by all whatsoever1 and with whatsoever it be1 which maie constreine and bind you4 ,therefore by all these foresaid vertues and powers1 ,i doo bind you and constreine you into my will and power2 that you being thus bound1 may come unto me in great humilitie1 and to appeare in your circles before me visiblie1 in faire forme and shape of mankind kings1 and to obeie unto me in all things1 whatsoever ,i shall desire1 and that you may not depart from me without my licence4 ,and if you doo against my precepts1 ,i will promise unto you that you shall descend into the profound deepenesse of the sea1 except that you doo obeie unto me1 in the part of the living sonne of ,god1 which liveth and reigneth in the unitie of the ,holie-ghost1 by all world of worlds1 ,amen4 99 sic ,a weightie charge of conjuration upon the five ,k4 of the north4 ,a penaltie for not appearing1 c4 ,saie this true conjuration five courses1 and then shalt thou see come out of the northpart five kings1 with a marvelous companie3 which when they are come to the circle1 they will allight downe off from their horsses1 and will kneele downe before thee1 saieng3 ,maister1 command us what thou wilt1 and we will out of hand be obedient unto thee4 ,unto whome thou shall saie2 ,see that ye depart not from me1 without my licence2 and that which ,i will command you to doo1 let it be done trulie1 surelie1 faithfullie and essentiallie4 ,and then they all will sweare unto thee to doo all thy will4 ,and after they have sworne1 saie the conjuration immediatlie following4 ,i conjure1 charge1 and command you1 and everie of you1 99,sirrael1 ,malanthan1 ,thamaor1 ,falaur1 and ,sitrami1 you infernall kings1 to put into this christall stone one spirit learned and expert in all arts and sciences1 by the vertue of this name of ,god ,tetragrammaton1 and by the crosse of our ,lord ,jesu ,christ1 and by the bloud of the innocent lambe1 which redeemed all the world1 and by all their vertues powers ,i charge you1 ye noble kings1 that the said spirit may teach1 shew1 and declare unto me1 and to my freends1 at all houres and minuts1 both night and daie1 the truth of all things1 both bodilie and ghostlie1 in this world1 whatsoever ,i shall request or desire1 declaring also to me my verie name4 ,and this ,i command in your part to doo1 and to obeie thereunto1 as unto your owne lord and maister4 ,that done1 they will call a certeine spirit1 whom they will command to enter into the centre of the circled or round christall4 ,then put the christall betweene the two circles1 and thou shalt see the christall made blacke4 99 ,sitrael4 ,the five spirits of the north3 as you shall see in the type expressed in pag4 #dad4 next folowing4 ,a third variation ,then command them to command the spirit in the christall1 not to depart out of the stone1 till thou give him licence1 to fulfill thy will for ever4 ,that done1 thou shalt see them go upon the christall1 both to answer your requests1 to tarrie your licence4 ,that doone1 the spirits will crave licence3 and 99say2 ,go ye to your place appointed of almightie ,god1 in the name of the father1 c4 ,and then take up thy christall1 and looke therein1 asking what thou wilt1 and it will shew it unto thee4 ,let all your circles be nine foote everie waie1 made as followeth4 ,worke this worke in or in the houre of the or 4 ,and when the spirit is inclosed1 if thou feare him1 bind him with some bond1 in such sort as is elsewhere expressed alreadie in this our treatise4 99 i4e4 do thou ,a figure or type proportionall1 shewing what forme must be observed and kept1 in making the figure whereby the former secret of inclosing a spirit in christall is to be accomplished1 c4 ,the names written within the five circles doo signifie the five infernall kings3 ,see pag4 #daa4 #dab4 #dac4 ,illustration3 ,a #dth variation ,the xiii4 ,chapter4 ,an experiment of ,bealphares4 ,illustration3 ,homo sacarus1 museo lomeas1 cherubozca4 ,the conjurors brestplate4 ,this is proved the noblest carrier that ever did serve anie man upon the earth1 here beginneth the inclosing of the said spirit1 how to have a true answer of him1 without anie craft or harme2 and he will appeare unto thee in the likenesse of a faire man1 or faire woman1 the which spirit will come to thee at all times4 ,and if thou wilt command him to tell thee of hidden treasures that be in anie place1 he will tell it thee3 or if thou wilt command him to bring to thee gold or silver1 he will bring it thee3 or if thou wilt go from one countrie to another1 he will beare thee without anie harme of bodie or soule4 ,therefore 99he that will doo this worke1 shall absteine from lecherousnes and dronkennesse1 and from false swearing1 and doo all the abstinence that he may doo2 and namelie three daies before he go to worke1 and in the third daie1 when the night is come1 and when the starres doo shine1 and the element faire and cleare1 he shall bath himselfe and his fellowes 7if he have anie7 all together in a quicke welspring4 ,then he must be cloathed in cleane white cloathes1 and he must have another privie place1 and beare with him inke and pen1 wherewith he shall write this holy name of ,god almightie in his right hand ,agla in his left hand this name ,symbols ,and he must have a drie thong of a lions or of a harts skin1 and make thereof a girdle1 and write the holie names of ,god all about1 and in the end and ,and upon his brest he must have this present figure or marke written in virgine parchment1 as it is here shewed4 ,and it must be sowed upon a peece of new linnen1 and so made fast upon thy brest4 ,and if thou wilt have a fellow to worke with thee1 he must be appointed in the same maner4 ,you must have also a bright knife that was never occupied1 and he must write on the one side of the blade of the knife ,agla and on the other side of the knifes blade ,symbols ,and with the same knife he must make a circle1 as hereafter followeth3 the which is called ,salomons circle4 ,when that he is made1 go into the circle1 and close againe the place1 there where thou wentest in1 with the same knife1 and saie2 ,per crucis hoc signum fugiat procul omne malignum2 ,et per idem signum salvetur quodque benignum1 and make suffumigations to thy selfe1 and to thy fellowe or fellowes1 with frankincense1 mastike1 lignum aloes3 then put it in wine1 and saie with good devotion1 in the worship of the high ,god almightie1 all together1 that he may defend you from all evils4 ,and when he that is maister will close the spirit1 he shall saie towards the east1 with meeke and devout devotion1 these psalmes and praiers as followeth here in order4 ,salomons circle4 99 ,memorandum with what vices the cousenor 7the conjuror ,i should saie7 must not be polluted3 therfore he must be no knave1 c4 translated in #b ed1 see note ,the two and twentieth psalme4 ,o my ,god my ,god1 looke upon me1 whie hast thou forsaken me1 and art so farre from my health1 and from the words of my complaint8 ,and so foorth to the end of the same psalme1 as it is to be founde in the booke4 ,memorandum that you must read the #bb4 and #ea4 psalms all over3 or else rehearse them by hart3 for these are counted necessarie1 c4 ,this psalme also following1 being the fiftie one psalme1 must be said three times over1 c4 ,have mercie upon me1 ,o ,god1 after thy great goodnes1 according to the multitude of thy mercies1 doo awaie mine offenses4 ,and so foorth to the end of the same psalme1 concluding it with1 ,glorie to the ,father and to the ,sonne1 and to the ,holie-ghost1 ,as it was in the beginning1 is now1 and ever shall be1 world without end1 ,amen4 ,then saie this verse3 ,o ,lord leave not my soule with the wicked2 nor my life with the bloudthirstie4 ,then saie a ,pater noster an ,ave ,maria1 and a ,credo1 ne nos inducas4 ,o ,lord shew us thy mercie1 and we shall be saved4 ,lord heare our praier1 and let our crie come unto thee4 ,let us praie4 ,o ,lord ,god almightie1 as thou warnedst by thine angell1 the three kings of ,cullen1 ,jasper1 ,melchior1 and ,balthasar1 when they came with worshipfull presents towards ,bethleem3 ,jasper brought myrrh2 ,melchior1 incense2 ,balthasar1 gold2 worshipping the high king of all the world1 ,jesus ,gods sonne of heaven1 the second person in 99trinitie1 being borne of the holie and cleane virgine ,s4 ,marie1 queene of heaven1 empresse of hell1 and ladie of all the world3 at that time the holie angell ,gabriel warned and bad the foresaid three kings1 that they should take another waie1 for dread of perill1 that ,herod the king by his ordinance would have destroied these three noble kings1 that meekelie sought out our ,lord and saviour4 ,as wittilie and truelie as these three kings turned for dread1 and tooke another waie3 so wiselie and so truelie1 ,o ,lord ,,god1 of thy mightifull mercie1 blesse us now at this time1 for thy blessed passion save us1 and keepe us all together from all evill2 and thy holie angell defend us4 ,let us praie4 99 8 the ,gaspar1 ,balthasar and ,melchior1 who followed the starre1 wherin was ye image of a litle babe bearing a crosse3 if ,longa legda ,coloni lie not4 ,o ,lord1 king of all kings1 which conteinest the throne of heavens1 and beholdest all deepes1 weighest the hilles1 and shuttest up with thy hand the earth2 heare us1 most meekest ,,god1 and grant unto us 7being unworthie7 according to thy great mercie1 to have the veritie and vertue of knowledge of hidden treasures by this spirit invocated1 through thy helpe ,o ,lord ,jesus ,christ1 to whome be all honour and glorie1 from worlds to worlds everlastinglie1 ,amen4 ,then saie these names ,helie helyon esseiere99 ,deus ternus eloy clemens heloye ,deus sanctus sabaoth ,deus exercituum adonay ,deus mirabilis iao verax anepheneton ,deus ineffabilis sodoy dominator dominus n fortissimus ,deus qui1 the which wouldest be praied unto of sinners3 receive 7we beseech thee7 these sacrifices of praise1 and our meeke praiers1 which we unworthie doo offer unto thy divine majestie4 ,deliver us1 and have mercie upon us1 and prevent with thy holie spirit this worke1 and with thy blessed helpe to followe after2 that this our worke begunne of thee1 may be ended by thy mightie power1 ,amen4 ,then saie this anon after ,homo sacarus museolameas cherubozca being the figure upon thy brest aforesaid1 the girdle about thee1 the circle made1 blesse the circle with holie water1 and sit downe in the middest1 and read this conjuration as followeth1 sitting backe to backe at the first time4 99 jere4 #bnd ed4 ,two words1 and lomeas in engr4 ,i exorcise and conjure ,bealphares1 the practiser and preceptor of this art1 by the maker of heavens and of earth1 and by his vertue1 and by his unspeakable name ,tetragrammaton1 and by all the holie sacraments1 and by the holie majestie and deitie of the living ,god4 ,i conjure and exorcise thee ,bealphares by the vertue of all angels1 archangels1 thrones1 dominations1 principats1 potestats1 virtutes1 cherubim and seraphim1 and by their vertues1 and by the most truest and speciallest name of your maister1 that you doo come unto us1 in faire forme of man or womankind1 here visiblie1 before this circle1 and not terrible by anie manner of waies4 ,this 99circle being our tuition and protection1 by the mercifull goodnes of our ,lord and ,saviour ,jesus ,christ1 and that you doo make answer truelie1 without craft or deceipt1 unto all my demands and questions1 by the vertue and power of our ,lord ,jesus ,christ1 ,amen4 99 ,which must be environed with a goodlie companie of crosses4 ,the xiiii4 ,chapter4 ,to bind the spirit ,bealphares1 and to lose him againe4 ,now when he is appeared1 bind him with these words which followe4 ,i conjure thee ,bealphares1 by ,god the father1 by ,god the sonne1 and by ,god the ,holie-ghost1 and by all the holie companie in heaven2 and by their vertues and powers ,i charge thee ,bealphares1 that thou shalt not depart out of my sight1 nor yet to alter thy bodilie shape1 that thou art appeared in1 nor anie power shalt thou have of our bodies or soules1 earthlie or ghostlie1 but to be obedient to me1 and to the words of my conjuration1 that be written in this booke4 ,i conjure thee ,bealphares1 by all angels and archangels1 thrones1 dominations1 principats1 potestats1 virtutes1 cherubim and seraphim1 and by their vertues and powers4 ,i conjure and charge1 bind and constreine thee ,bealphares1 by all the riall words aforesaid1 and by their vertues1 that thou be obedient unto me1 and to come and appeare visiblie unto me1 and that in 99all daies1 houres1 and minuts1 whersoever ,i be1 being called by the vertue of our ,lord ,jesu ,christ1 the which words are written in this booke4 ,looke readie thou be to appeare unto me1 and to give me good counsell1 how to come by treasures hidden in the earth1 or in the water1 and how to come to dignitie and knowledge of all things1 that is to saie1 of the magike art1 and of grammar1 dialectike1 rhetorike1 arythmetike1 musike1 geometrie1 and of astronomie1 and in all other things my will quicklie to be fulfilled3 ,i charge thee upon paine of everlasting condemnation1 ,fiat1 fiat1 fiat1 ,amen4 99 ,on sundaies1 festival daies1 and holie daies1 none excepted4 ,when he is thus bound1 aske him what thing thou wilt1 and he will tell thee1 and give thee all things that thou wilt request of him1 without anie sacrifice dooing to him1 and without forsaking thy ,god1 that is1 thy maker4 ,and when the spirit hath fulfilled thy will and intent1 give him licence to depart as followeth4 ,he dares doo no other being so conjured ,i trowe4 ,a licence for the spirit to depart4 99,go unto the place predestinated and appointed for thee1 where thy ,lord ,,god hath appointed thee1 untill ,i shall call thee againe4 ,be thou readie unto me and to my call1 as often as ,i shall call thee1 upon paine of everlasting damnation4 ,and if thou wilt1 thou maiest recite1 two or three times1 the last conjuration1 untill thou doo come to this tearme1 ,in throno4 ,if he will not depart1 and then say ,in throno1 that thou depart from this place1 without hurt or damage of anie bodie1 or of anie deed to be doone2 that all creatures may knowe1 that our ,lord is of all power1 most mightiest1 and that there is none other ,god but he1 which is three1 and one1 living for ever and ever4 ,and the malediction of ,god the father omnipotent1 the sonne and the holie ghost1 descend upon thee1 and dwell alwaies with thee1 except thou doo depart without damage of us1 or of any creature1 or anie other evill deed to be doone3 thou to go to the place predestinated4 ,and by our ,lord ,jesus ,christ ,i doo else send thee to the great pit of hell1 except 7,i saie7 that thou depart to the place1 whereas thy ,lord ,god hath appointed thee4 ,and see thou be readie to me and to my call1 at all times and places1 at mine owne will and pleasure1 daie or night1 without damage or hurt of me1 or of anie creature2 upon paine of everlasting damnation3 ,fiat1 fiat1 fiat2 ,amen1 ,amen4 ,the peace of ,jesus ,christ bee betweene us and you2 in the name of the father1 and of the sonne1 and of the ,holie-ghost3 ,amen4 ,per crucis hoc signum1 c4 ,saie ,in principio erat verbum1 verbum erat apud ,deum2 ,in the beginning was the word1 and the word was with ,god1 and ,god was the word3 and so forward1 as followeth in the first chapter of saint ,johns ,gospell1 staieng at these words1 ,full of grace and truth3 to whom be all honour and glorie world without end1 ,amen4 99 ,all this par4 in much smaller type4 8 thou ,illustration3 ,,agla ,and on the other side this name symbols ,the fashion or forme of the conjuring knife1 with the names theron to bee graven or written4 ,a type or figure of the circle for the maister and his fellowes to sit in1 shewing how and after what fashion it should be made4 ,illustration ,this is the circle for the maister to sit in1 and his fellowe or fellowes1 at the first calling1 sit backe to backe1 when he calleth the spirit2 and for the fairies make this circle with chalke on the ground1 as is said before4 ,this spirit ,bealphares being once called and found1 shall never have power to hurt thee4 ,call him in the houre of or the increasing4 ,the xv4 ,chapter4 ,the making of the holie water499 ,exorciso te creaturam salis1 per ,deum vivum per ,deum verum per ,deum sanctum per ,deum qui te per ,elizum prophetam in aquam mitti jussit1 ut sanaretur sterilitas aqu1 ut efficiaris sal exorcisatus in salutem credentium2 ut sis omnibus te sumentibus sanitas anim corporis1 effugiat atque discedat ab eo loco1 qui aspersus fuerit omnis phantasia nequitia1 vel versutia diabolic fraudis1 omnisq2 spiritus immundus1 adjuratus per eum1 qui venturus est judicare vivos mortuos1 sculum per ignem1 ,amen4 ,oremus3 ,absque exorcismo sal non sit sanctus4 99 ,these ,rom4 ,lat4 in small ,ital4 ,immensam clementiam tuam1 omnipotens ceterne ,deus1 humiliter imploramus1 ut hanc creaturam salis1 quam in usum generis humani tribuisti1 benedicere sanctificare tua pietate digneris1 ut sit omnibus sumentibus salus mentis corporis1 ut quicquid ex eo tactum fuerit1 vel respersum1 careat omni immundicia1 omniq2 impugnatione spiritualis nequiti1 per ,dominum nostrum ,jesum ,christum filium tuum1 qui tecum vivit regnat in unitate spiritus sancti1 ,deus per omnia scula sculorum1 ,amen4 ,to the water saie also as followeth4 ,exorciso te creaturam aqu in nomine patris ,jesu ,christi filii ejus ,domini nostri1 in virtute spiritus sancti ut fias aqua exorcisata1 ad effugandam omnem potestatem inimici1 ipsum inimicum eradicare explantare valeas1 cum angelis suis apostatis1 per virtutem ejusdem ,domini nostri ,jesu ,christi1 qui venturus est judicare vivos mortuos1 sculum per ignem1 ,amen4 ,oremus3 ,deus1 qui ad salutem humani generis maxima quque sacramenta in aquarum substantia condidisti1 adesto propitius invocationibus nostris1 elemento huic multimodis purificationibus prparato1 virtutem tu benedictionis infunde1 ut creatura tua mysteriis tuis serviens1 ad abigendos dmones1 morbosq2 pellendos1 divin grati sumat effectum1 ut quicquid in domibus1 vel in locis fidelium hc unda resperserit1 careat omni immundicia1 liberetur noxa1 non illic resideat spiritus pestilens1 non aura corrumpens1 discedant omnes insidi latentis inimici1 si quid est1 quod aut incolumitati habitantium invidet aut quieti1 aspersione hujus aqu effugiat1 ut salubritas per invocationem sancti tui nominis expetita ab omnibus sit impugnationibus defensa1 per ,dominum nostrum ,jesum ,christum filium tuum1 qui tecum vivit regnat1 in unitate spiritus sancti ,deus per omnia scula sculorum1 ,amen4 ,then take the salt in thy hand1 and saie putting it into the water1 making in the maner of a crosse4 ,commixtio salis aqu pariter fiat1 in nomine patris1 filii1 spiritus sancti1 ,amen4 ,dominus vobiscum1 ,et cum spiritu tuo1 ,oremus3 ,deus invict virtutis author1 insuperabilis imperii rex1 ac semper magnificus triumphator1 qui advers dominationis vires reprimis1 qui inimici rugientis svitiam superas1 qui hostiles nequitias potens expugnas2 te ,domine trementes supplices deprecamur ac petimus1 ut hanc creaturam salis aqu aspicias1 benignus illustres1 pietatis tu rore sancti fices1 ubicunq2 fuerit aspersa1 per invocationem sancti tui nominis1 omnis infestatio immundi spiritus abjiciatur1 terrrq2 venenosi serpentis procul pellatur1 prsentia sancti spiritus nobis misericordiam tuam poscentibus ubiq2 adesse dignetur1 per ,dominum nostrum ,jesum ,christum filium tuum1 qui tecum vivit regnat in unitate spiritus sancti ,deus per omnia scula sculorum1 ,amen4 ,oratio ad ,deum ut sali exorcisato vires addat4 ,then sprinkle upon anie thing1 and saie as followeth4 ,asperges me ,domine hyssopo1 mundabor1 lavabis me1 supra nivem dealbabor4 ,miserere mei ,deus1 secundum magnam misericordiam tuam1 supra nivem dealbabor4 ,gloria patri1 filio1 spiritui sancto3 ,sicut erat in principio1 nunc1 semper1 in scula sculorum1 ,amen4 ,et supra nivem dealbabor1 asperges me1 c4 ,ostende nobis ,domine misericordiam tuam1 salutare tuum da nobis2 exaudi nos ,domine sancte1 pater omnipotens1 terne ,deus1 mittere dignare sanctum angelum tuum de clis1 qui custodiat1 foveat1 visitet1 defendat omnes habitantes in hoc habitaculo1 per ,christum ,dominum nostrum1 ,amen1 ,amen4 ,oratio1 in qua dicenda1 exorcista sese sacri laticis aspergine debes perrorare4 ,the xvi4 ,chapter4 ,to make a spirit to appeare in a christall4 ,i doo conjure thee ,n4 by the father1 and the sonne1 and the ,holie-ghost1 the which is the beginning and the ending1 the first and the last1 and by the latter daie of judgement1 that thou ,n4 doo appeare1 in this christall stone1 or anie other instrument1 at my pleasure1 to mee and to my felow1 gentlie and beautifullie1 in faire forme of a boy of twelve yeares of age1 without hurt or damage of anie of our bodies or soules2 and certeinlie to informe and to shew me1 without anie guile or craft1 all that we doo desire or demand of thee to know1 by the vertue of him1 which shall come to judge the quicke and the dead1 and the world by fier1 ,amen4 ,also ,i conjure and exorcise thee ,n4 by the sacrament of the altar1 and by the substance therof1 by the wisedome of ,christ1 by the sea1 and by his vertue1 by the earth1 by all things that are above the earth1 and by their vertues1 by the and the by and and by their vertues1 by the apostles1 martyrs1 confessors1 and the virgins and widowes1 and the chast1 and by all saints of men or of women1 and innocents1 and by their vertues1 by all the angels and archangels1 thrones1 dominations1 principats1 potestats1 virtutes1 cherubim1 and seraphim1 and by their vertues1 by the holie names of ,god1 ,tetragrammaton1 ,el1 ,ousion1 ,agla1 and by all the other holie names of ,god1 and by their vertues1 by the circumcision1 passion1 and resurrection of our ,lord ,jesus ,christ1 by the heavines of our ladie the virgine1 and by the joy which she had when she sawe hir sonne rise from death to life1 that thou ,n4 doo appeare in this christall stone1 or in anie other instrument1 at my pleasure1 to me and to my felow1 gentlie1 and beautifullie1 and visiblie1 in faire forme of a child of twelve yeares of age1 without hurt or damage of anie of our bodies or soules1 and trulie to informe and shew unto me to my felow1 without fraud or guile1 all things according to thine oth and promise to me1 whatsoever ,i shall demand or desire of thee1 without anie hinderance or tarrieng1 and this conjuration be read of me three times1 upon paine of eternall condemnation1 to the last daie of judgement3 ,fiat1 fiat1 fiat1 ,amen4 ,marke how consonant this is with poperie1 c4 ,and when he is appeared1 bind him with the bond of the dead above written3 then saie as followeth4 ,i charge thee ,n4 by the father1 to shew me true visions in this christall stone1 if there be anie treasure hidden in such a place ,n4 wherin it lieth1 and how manie foot from this peece of earth1 east1 west1 north1 or south4 ,for hidden treasure4 ,the xvii4 ,chapter4 ,an experiment of the dead4 ,first go and get of some person that shalbe put to death1 a promise1 and sweare an oth unto him1 that if he will come to thee1 after his death1 his spirit to be with thee1 and to remaine with thee all the daies of thy life1 and will doo thee true service1 as it is conteined in the oth and promise following4 ,then laie thy hand on thy booke1 and sweare this oth unto him4 ,i ,n4 doo sweare and promise to thee ,n4 to give for thee an almesse everie moneth1 and also to praie for thee once in everie weeke1 to saie the ,lords praier for thee1 and so to continue all the daies of my life1 as ,god me helpe and holie doome1 and by the contents of this booke4 ,amen4 ,promises oths interchangeablie made betweene the conjuror the spirit4 ,then let him make his oth to thee as followeth1 and let him saie after thee1 laieng his hand upon the booke4 ,i ,n4 doo sweare this oth to thee ,n4 by ,god the father omnipotent1 by ,god the son ,jesus ,christ1 and by his pretious bloud which hath redeemed all the world1 by the which bloud ,i doo trust to be saved at the generall daie of judgment1 and by the vertues therof1 ,i ,n4 doo sweare this oth to thee ,n4 that my spirit that is within my bodie now1 shall not ascend1 nor descend1 nor go to anie place of rest1 but shall come to thee ,n4 and be verie well pleased to remaine with thee ,n4 all the daies of thy life1 and so to be bound to thee ,n4 and to appeare to thee ,n4 in anie christall stone1 glasse1 or other mirror1 and so to take it for my resting place4 ,and that1 so soone as my spirit is departed out of my bodie1 streightwaie to be at your commandements1 and that in and at all daies1 nights1 houres1 and minutes1 to be obedient unto thee ,n4 being called of thee by the vertue of our ,lord ,jesu ,christ1 out of hand to have common talke with thee at all times1 and in all houres minuts1 to open and declare to thee ,n4 the truth of all things present1 past1 and to come1 and how to worke the magike art1 and all other noble sciences1 under the throne of ,god4 ,if ,i doo not performe this oth and promise to thee ,n4 but doo flie from anie part thereof1 then to be condemned for ever and ever4 ,amen4 ,note the penaltie of breaking promise with the spirit4 ,also ,i ,n4 doo sweare to thee by ,god the ,holie-ghost1 and by the great wisedome that is in the divine ,godhead1 and by their vertues1 and by all the holie angels1 archangels1 thrones1 dominations1 principats1 potestats1 virtutes1 cherubim and seraphim1 and by all their vertues doo ,i ,n4 sweare1 and promise thee to be obedient as is rehearsed4 ,and heere1 for a witnesse1 doo ,i ,n4 give thee ,n4 my right hand1 and doo plight thee my faith and troth1 as ,god me helpe and holiedoome4 ,and by the holie contents in this booke doo ,i ,n4 sweare1 that my spirit shall be thy true servant1 all the daies of thy life1 as is before rehearsed4 ,and here for a witnesse1 that my spirit shall be obedient to thee ,n4 and to those bonds of words that be written in this ,n4 before the bonds of words shall be rehearsed thrise2 else to be damned for ever3 and thereto saie all faithfull soules and spirits1 ,amen1 ,amen4 ,then let him sweare this oth 99three times1 and at everie time kisse the booke1 and at everie time make marks to the bond4 ,then perceiving the time that he will depart1 get awaie the people from you1 and get or take your stone or glasse1 or other thing in your hand1 and saie the ,pater noster1 ,ave1 and ,credo1 and this praier as followeth4 ,and in all the time of his departing1 rehearse the bonds of words2 and in the end of everie bond1 saie oftentimes2 ,remember thine oth and promise4 ,and bind him stronglie to thee1 and to thy stone1 and suffer him not to depart1 reading thy bond #bd times4 ,and everie daie when you doo call him by your other bond1 bind him stronglie by the first bond3 by the space of #bd daies applie it1 thou shalt be made a man for ever4 99 ,three times1 in reverence 7peradventure7 of the ,trinitie1 ,p4 ,f4 ,s ,s4 ,now the ,pater noster1 ,ave1 and ,credo must be said1 and then the praier immediatlie following4 ,o ,god of ,abraham1 ,god of ,isaac1 ,god of ,jacob1 ,god of ,tobias2 the which diddest deliver the three children from the hot burning oven1 ,sidrac1 ,misac and ,abdenago1 and ,susanna from the false crime1 and ,daniel from the lions power3 even so ,o ,lord omnipotent1 ,i beseech thee1 for thy great mercie sake1 to helpe me in these my works1 and to deliver me this spirit of ,n4 that he may be a true subject to me ,n4 all the daies of my life1 and to remaine with me1 and with this ,n4 all the daies of my life4 ,o glorious ,god1 ,father1 ,sonne1 and ,holie-ghost1 ,i beseech thee to help me at this time1 and to give me power by thine holie name1 merits and vertues1 wherby ,i may conjure constreine this spirit of ,n4 that he may be obedient unto me1 and may fulfill his oth and promise1 at all times1 by the power of all thine holines4 ,this grant ,o ,lord ,god of hosts1 as thou art righteous and holy1 and as thou art the word1 and the word ,god1 the beginning and the end1 sitting in the thrones of thine everlasting kingdoms1 in the divinitie of thine everlasting ,godhead1 to whom be all honour and glorie1 now and for ever and ever1 ,amen1 ,amen4 ,this par4 in smaller type4 sic ,the xviii4 ,chapter4 ,a bond to bind him to thee1 and to thy ,n4 as followeth4 ,i ,n4 conjure and constreine the spirit of ,n4 by the living ,god1 by the true ,god1 and by the holie ,god1 and by their vertues and powers ,i conjure and constreine the spirit of thee ,n4 that thou shalt not ascend nor descend out of thy bodie1 to no place of rest1 but onelie to take thy resting place with 99,n4 and with this ,n4 all the daies of my life1 according to thine oth and promise4 ,i conjure and constreine the spirit of ,n4 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 ,n4 that thou shalt not rest nor remaine in the fier1 nor in the water1 in the aier1 nor in anie privie place of the earth1 but onelie with me ,n4 and with this ,n4 all the daies of my life4 ,i charge the spirit of ,n4 upon paine of everlasting condemnation1 remember thine oth and promise4 ,also ,i conjure the spirit of ,n4 and constreine thee by the excellent name of ,jesus ,christ1 and 1 the first and the last2 for this holie name of ,jesus is above all names1 for unto it all knees doo bow and obey1 both of heavenlie things1 earthlie things1 and infernalles4 ,nor is there anie other name given to man1 whereby we have anie salvation1 but by the name of ,jesus4 ,therefore by the name1 and in the name of ,jesus of ,nazareth1 and by his nativitie1 resurrection and ascension1 and by all that apperteineth to his passion1 and by their vertues and powers1 ,i doo conjure and constreine the spirit of ,n4 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 signes1 nor in the concavitie of the clouds1 nor in anie other privie place1 to rest or staie in1 but onelie with me ,n4 or with this ,n4 all the daies of my life4 ,if thou be not obedient unto me1 according to thine oth and promise1 ,i ,n4 doo condemne the spirit of ,n4 into the pit of hell for ever1 ,amen4 ,note the summe of this obligation or bond4 99 i4e4 me ,scripture as well applied of the conjuror1 as that of satan in tempting ,christ1 ,matth4 #d1 #f4 ,i conjure and constreine the spirit of ,n4 by the bloud of the innocent lambe ,jesus ,christ1 the which was shed upon the crosse1 for all those that doo obeie unto it1 and beleeve in it1 shall be saved and by the vertue thereof1 and by all the aforesaid riall names and words of the living ,god by mee pronounced1 ,i doo conjure and constreine the spirit of ,n4 that thou be obedient unto me1 according to thine oth and promise4 ,if thou doo refuse to doo as is aforesaid1 ,i ,n4 by the holie trinitie1 and by his vertue and power doo comdemne the spirit of ,n4 into the place whereas there is no hope of remedie1 but everlasting condemnation1 and horror1 and paine upon paine1 dailie1 horriblie1 lamentablie the paines there to be augmented1 so thicke as the stars in the firmament1 and as the gravell sand in the sea3 except thou spirit of ,n4 obeie me ,n4 as is afore rehearsed2 else ,i ,n4 doo condemne the spirit of ,n4 into the pit of everlasting condemnation2 ,fiat1 fiat1 ,amen4 ,also ,i conjure thee1 and constreine the spirit of ,n4 by all angels1 archangels1 thrones1 dominations1 principats1 potestats1 virtutes1 cherubim seraphim1 by the foure evangelists1 ,matthew1 ,marke1 ,luke1 and ,john1 and by all things conteined in the old lawe and the new1 and by their vertues1 and by the twelve apostles1 and by all patriarchs1 prophets1 martyrs1 confessors1 virgins1 innocents1 and by all the elect and chosen199 is1 and shall be1 which followeth the lambe of ,god2 and by their vertues and powers ,i conjure and constreine the spirit of ,n4 stronglie1 to have common talke with me1 at all times1 and in all daies1 nights1 houres1 and minuts1 and to talke in my mother toong plainelie1 that ,i may heare it1 and understand it1 declaring the truth unto me of all things1 according to thine oth and promise2 else to be condemned for ever2 ,fiat1 fiat1 ,amen4 ,note what sore penalties the spirit is injoined to suffer for disobedience4 99 8 which or that ,also ,i conjure and constreine the spirit of ,n4 by the golden girdle1 which girded the loines of our ,lord ,jesus ,christ1 so thou spirit of ,n4 be thou bound1 and cast into the pit of everlasting condemnation1 for thy great disobedience and unreverent regard that thou hast to the holie names and words of ,god almightie1 by me pronounced3 ,fiat1 ,amen4 ,there is no mention made in the gospels that ,christ was woorth a golden girdle4 ,also ,i conjure1 constreine1 command1 and bind the spirit of ,n4 by the two edged sword1 which ,john saw proceed out of the mouth of ,god almightie3 except thou be obedient as is aforesaid1 the sword cut thee in peeces1 and condemne thee into the pit of everlasting paines1 where the fier goeth not out1 and where the worme dieth not2 ,fiat1 fiat1 fiat1 ,amen4 ,bugs words4 ,also ,i conjure and constreine the spirit of ,n4 by the throne of the ,godhead1 and by all the heavens under him1 and by the celestiall citie new ,jerusalem1 and by the earth1 by the sea1 and by all things created and conteined therein1 and by their vertues and powers1 and by all the infernalles1 and by their vertues and powers1 and all things conteined therein1 and by their vertues and powers1 ,i conjure and constreine the spirit of ,n4 that now immediatlie thou be obedient unto me1 at all times hereafter1 and to those words of me pronounced1 according to thine oth and promise3 99else let the great cursse of ,god1 the anger of ,god1 the shadowe and darknesse of everlasting condemnation be upon thee thou spirit of ,n4 for ever and ever1 bicause thou hast denied thine health1 thy faith1 and salvation1 for thy great disobedience thou are worthie to be condemned4 ,therefore let the divine trinitie1 angels1 and archangels1 thrones1 dominations1 principats1 potestates1 virtutes1 cherubim and seraphim1 and all the soules of the saints1 that shall stand on the right hand of our ,lord ,jesus ,christ1 at the generall daie of judgement1 condemne the spirit of ,n4 for ever and ever1 and be a witnesse against thee1 bicause of thy great disobedience1 in and against thy promises1 ,fiat1 fiat1 ,amen4 99 ,is it possible to be greater than ,s4 ,adelberts cursse8 ,see in ,habar4 lib4 #ab4 ca4 #ag3 pag4 #bfc1 #bfd1 #bfe4 ,being thus bound1 he must needs be obedient unto thee1 whether he will or no3 proove this4 ,and here followeth a bond to call him to your ,n4 and to shew you true visions at all times1 as in the houre of to bind or inchant anie thing1 and in the houre of for peace and concord1 in the houre of to marre1 to destroie1 and to make sicke1 in the houre of the to bind toongs and other bonds of men1 in the houre of to increase love1 joy1 and good will1 in the houre of to put awaie enimitie or hatred1 to know of theft1 in the houre of the for love1 goodwill and concord1 lead tinne iron gold coppar quicksilver silver1 c4 ,the xix4 ,chapter4 ,this bond as followeth1 is to call him into your christall stone1 or glasse1 c4 ,also ,i doo conjure thee spirit ,n4 by ,god the father1 by ,god the sonne1 and by ,god the holie-ghost1 and 1 the first and the last1 and by the latter daie of judgement1 of them which shall come to judge the quicke and the dead1 and the world by fier1 and by their vertues and powers ,i constreine thee spirit ,n4 to come to him that holdeth the christall stone in his hand1 to appeare visiblie1 as hereafter foloweth4 ,also ,i conjure thee spirit ,n4 by these holie names of ,god ,tetragrammaton ,adonay ,el ,ousion ,agla ,jesus of ,nazareth cross and by the vertues thereof1 and by his nativitie1 death1 buriall1 resurrection1 and ascension1 and by all other things apperteining unto his passion1 and by the 99blessed virgine ,marie mother of our ,lord ,jesu ,christ1 and by all the joy which shee had when shee saw hir sonne rise from death to life1 and by the vertues and powers therof ,i constreine thee spirit ,n4 to come into the christall stone1 to appeare visiblie1 as herafter shalbe declared4 ,also ,i conjure thee ,n4 thou spirit1 by all angels1 archangels1 thrones1 dominations1 principats1 potestats1 virtutes1 cherubim and seraphim1 and by the 1 and by the twelve signes1 and by their vertues and powers1 and by all things created and confirmed in the firmament1 and by their vertues powers ,i constreine thee spirit ,n4 to appeare visiblie in that christall stone1 in faire forme and shape of a white angell1 a greene angell1 a blacke angell1 a man1 a woman1 a boie1 a maiden virgine1 a white grehound1 a divell with great hornes1 without anie hurt or danger of our bodies or soules1 and trulie to informe and shew unto us1 true visions of all things in that christall stone1 according to thine oth and promise1 and that without anie hinderance or tarrieng1 to appeare visiblie1 by this bond of words read over by mee three times1 upon paine of everlasting condemnation2 ,fiat1 fiat1 ,amen4 99 ,a popish supplement4 ,belike he had the gift to appeare in sundrie shapes1 as it is said of ,proteus in ,ovid lib4 metamor4 #h4 fab4 #aj3 and of ,vertumnus2 lib4 metamor4 #ad4 fab4 #af4 ,then being appeared1 saie these words following4 ,i conjure99 thee spirit1 by ,god the father1 that thou shew true visions in that christall stone1 where there be anie ,n4 in such a place or no1 upon paine of everlasting condemnation1 ,fiat1 ,amen4 ,also ,i conjure thee spirit ,n4 by ,god the sonne ,jesus ,christ1 that thou doo shew true visions unto us1 whether it be gold or silver1 or anie other metals1 or whether there were anie or no1 upon paine of condemnation1 ,fiat1 ,amen4 ,also ,i conjure thee spirit ,n4 by ,god the ,holie-ghost1 the which dooth sanctifie all faithfull soules and spirits1 and by their vertues and powers ,i constreine thee spirit ,n4 to speake1 open1 and to declare1 the true waie1 how we may come by these treasures hidden in ,n4 and how to have it in our custodie1 who are the keepers thereof1 and how manie there be1 and what be their names1 and by whom it was laid there1 and to shew me true visions of what sort and similitude they be1 and how long they have kept it1 and to knowe in what daies and houres we shall call such a spirit1 ,n4 to bring unto us these treasures1 into such a place ,n4 upon paine of everlasting condemnation 4 ,also ,i constreine thee spirit ,n4 by all angels1 archangels1 thrones1 dominations1 principats1 potestats1 virtutes1 cherubim seraphim1 that you doo shew a true vision in this christall stone1 who did conveie or steale away such a ,n4 and where it is1 who hath it1 and how farre off1 and what is his or hir name1 and how and when to come unto it1 upon paine of eternall condemnation1 ,fiat1 ,amen4 ,also ,i conjure thee spirit ,n4 by the and by all the characters in the firmament1 that thou doo shew unto me a true vision in this christall stone1 where such ,n4 and in what state he is1 and how long he hath beene there1 and what time he will be in such a place1 what daie and houre3 and this and all other things to declare plainelie1 in paine of hell fier2 ,fiat1 ,amen4 99 ,this par4 is in small type4 ,note that the spirit is tied to obedice under paine of condemnation and hell fier4 ,a licence to depart4 ,depart99 out of the sight of this christall stone in peace for a time1 and readie to appeare therein againe at anie time or times ,i shall call thee1 by the vertue of our ,lord ,jesus ,christ1 and by the bonds of words which are written in this booke1 and to appeere visiblie1 as the words be rehersed4 ,i constreine thee spirit ,n4 by the divinitie of the ,godhead1 to be obedient unto these words rehearsed1 upon paine of everlasting condemnation1 both in this world1 and in the world to come2 ,fiat1 fiat1 fiat1 ,amen4 99 ,this in still smaller4 ,the xx4 ,chapter4 ,when to talke with spirits1 and to have true answers to find out a theefe4 ,the daies and houres of and the is best to doo all crafts of necromancie1 for to speake with spirits1 and for to find theft1 and to have true answer thereof1 or of anie other such like4 ,and in the daies and houres of is best to doo all experiments of love1 and to purchase grace1 and for to be invisible1 and to doo anie operation1 whatsoever it be1 for anie thing1 the being in a convenient signe4 ,as when thou laborest for theft1 see the moone be in an earthie signe1 as 1 or of the aier1 as 4 ,and if it be for love1 favor or grace1 let the be in a signe of the fier1 as 1 and for hatred1 in a signe of the water1 as 4 ,for anie other experiment1 let the be in 4 ,and if thou findest the the in one signe that is called in even number1 then thou maiest write1 consecrate1 conjure1 and make readie all maner of things that thou wilt doo1 c4 ,this is condemned for ranke follie by the doctors3 as by ,chrysos4 sup4 ,matth4 ,gregor4 in homil4 sup4 ,epiphan4 ,domini2 and others4 ,to speake with spirits4 ,call99 these names1 ,orimoth1 ,belimoth1 ,lymocke1 and say thus3 ,i conjure you up by the names of the angels ,satur and ,azimor1 that you intend to me in this houre1 and send unto me a spirit called ,sagrigrit1 that hee doo fulfill my commandement and desire1 and that also can understand my words for one or two yeares1 or as long as ,i will1 c4 99 ,this par4 in the second-sized type4 ,the xxi4 ,chapter4 ,a confutation of conjuration1 especiallie of the raising1 binding and dismissing of the divell1 of going invisible1 and other lewd practises4 ,thus farre have we waded in shewing at large the vanitie of necromancers1 conjurors1 and such as pretend to have reall conference and consultation with spirits and divels3 wherein 7,i trust7 you see what notorious blasphemie is committed1 besides other blind superstitious ceremonies1 a disordered heap1 which are so far from building up the endevors of these blacke art practitioners1 that they doo altogether ruinate overthrow them1 making them in their follies and falshoods as bare and naked as an anatomie4 ,as for these ridiculous conjurations1 last rehearsed1 being of no small reputation among the ignorant1 they are for the most part made by ,t4 ,r4 7for so much of his name he bewraieth7 and ,john ,cokars1 invented and devised for the augmentation and maintenance of their living1 for the edifieng of the poore1 and for the propagating and inlarging of ,gods glorie1 as in the beginning of their booke of conjurations they protest2 which in this place1 for the further manifestation of their impietie1 and of the witchmongers follie and credulitie1 ,i thought good to insert1 whereby the residue of their proceedings may be judged1 or rather detected4 ,for if we seriouslie behold the matter of conjuration1 and the drift of conjurors1 we shall find them1 in mine opinion1 more faultie than such as take upon them to be witches1 as manifest offenders against the majestie of ,god1 and his holie lawe1 and as apparent violators of the lawes and quietnesse of this realme3 although indeed they bring no such thing to passe1 as is surmised and urged by credulous persons1 couseners1 liers1 and witchmongers4 ,for these are alwaies learned1 and rather abusers of others1 than they themselves by others abused4 ,all the former practises breeflie confuted4 ,see the title of the booke1 with the authors intent1 in a marginall note1 pag4 #cic4 of this book4 ,but let us see what appearance of truth or possibilitie is wrapped within these mysteries1 and let us unfold the deceipt4 ,they have made choice of certeine words1 whereby they saie they can worke miracles1 c4 ,and first of all1 that they call divels soules out of hell 7though we find in the scriptures manifest proofes that all passages are stopped concerning the egresse out of hell7 so as they may go thither1 but they shall never get out1 for ,ab inferno nulla est redemptio1 out of hell there is no redemption4 ,well1 when they have gotten them up1 they shut them in a circle made with chalke1 which is so stronglie beset and invironed with crosses and names1 that they cannot for their lives get out2 which is a verie probable matter4 ,then can they bind them1 and lose them at their pleasures1 and make them that have beene liers from the beginning1 to tell the truth3 yea1 they can compell them to doo anie thing4 ,and the divels are forced to be obedient unto them1 and yet cannot be brought to due obedience unto ,god their creator4 ,this done 7,i saie7 they can worke all maner of miracles 7saving blew miracles7 and this is beleeved of manie to be true3 ,luk4 #af4 c4 ,an ironicall confutation4 ,tam credula mens hominis1 arrect fabulis aures1 ,so light of beleefe is the mind of man1 ,and attentive to tales his eares now and than4 ,englished by ,abraham ,fleming4 ,but if ,christ 7onelie for a time7 left the power of working miracles among his apostles and disciples for the confirmation of his gospell1 and the faith of his elect3 yet ,i denie altogether1 that he left that power with these knaves1 which hide their cousening purposes under those lewd and foolish words1 according to that which ,peter saith2 ,with feined words they make merchandize of you4 ,and therfore the counsell is good that ,paule giveth us1 when he biddeth us take heed that no man deceive us with vaine words4 ,for it is the ,lord only that worketh great woonders1 and bringeth mightie things to passe4 ,it is also written1 that ,gods word1 and not the words of conjurors1 or the charmes of witches1 healeth all things1 maketh tempests1 and stilleth them4 #b4 ,pet4 #b4 ,ephes4 #e4 ,ps4 #gb1 #gh4 ,sap4 #af4 ,ecclus4 #dc4 ,but put case the divell could be fetched up and fettered1 and loosed againe at their pleasure1 c3 ,i marvell yet1 that anie can be so bewitched1 as to be made to beleeve1 that by vertue of their words1 anie earthlie creature can be made invisible4 ,we thinke it a lie1 to saie that white is blacke1 and blacke white3 but it is a more shamelesse assertion to affirme1 that white is not1 or blacke is not at all2 and yet more impudencie to hold that a man is a horsse2 but most apparent impudencie to saie1 that a man is no man1 or to be extenuated into such a quantitie1 as therby he may be invisible1 and yet remaine in life and health1 c3 and that in the cleare light of the daie1 even in the presence of them that are not blind4 ,but surelie1 he that cannot make one haire white or blacke1 whereof 7on the other side7 not one falleth from the head without ,gods speciall providence1 can never bring to passe1 that the visible creature of ,god shall become nothing1 or lose the vertue and grace powred therinto by ,god the creator of all things4 ,to denie the subsistence or naturall being of a thing materiall and visible is impudcie4 ,if they saie that the divell covereth them with a cloud or veile1 as ,m4 ,mal4 ,bodin1 manie other doo affirme2 yet 7me thinkes7 we should either see the cover1 or the thing covered4 ,and though perchance they saie in their harts2 ,tush1 the ,lord seeth not1 who indeed hath blinded them1 so as seeing1 they see not3 yet they shall never be able to persuade the wise1 but that both ,god and man dooth see both them and their knaverie in this behalfe4 ,i have heard of a foole1 who was made beleeve that he should go invisible1 and naked2 while he was well whipped by them1 who 7as he thought7 could not see him4 ,into which fooles paradise they saie99 he was brought1 that enterprised to kill the prince of ,orenge4 ,ezec4 #h4 #i4 ,isai4 #f1 #bf and #cj4 99 ,john ,jauregui servant to ,gasper ,anastro both ,spaniards4 ,ann4 ,dom4 #aehb4 ,march #ah4 after dinner upon a sundaie this mischeefe was doone4 ,read the whole discourse hereof printed at ,london for ,tho3 ,chard and ,will3 ,brome bookesellers4 ,the xxii4 ,chapter4 ,a comparison betweene popish exorcists and other conjurors1 a popish conjuration published by a great doctor of the ,romish church1 his rules and cautions4 ,i see no difference betweene these and popish conjurations2 for they agree in order1 words1 and matter1 differing in no circumstance1 but that the papists doo it without shame openlie1 the other doo it in hugger mugger secretlie4 ,the papists 7,i saie7 have officers in this behalfe1 which are called exorcists or conjurors1 and they looke narrowlie to other cousenors1 as having gotten the upper hand over them4 ,and bicause the papists shall be without excuse in this behalfe1 and that the world may see their cousenage1 impietie1 and follie to be as great as the others1 ,i will cite one conjuration 7of which sort ,i might cite a hundred7 published by ,jacobus de ,chusa1 a great doctor of the ,romish church1 which serveth to find out the cause of noise and spirituall rumbling in houses1 churches1 or chappels1 and to conjure walking spirits3 which evermore is knaverie and cousenage in the highest degree4 ,marke the cousening devise hereof1 and conferre the impietie with the others4 ,jac4 de ,chus in lib4 de apparitionib4 quorundam spirituum4 ,first 7forsooth7 he saith it is expedient to fast three daies1 and to celebrate a certeine number of masses1 and to repeate the seven psalmes penitentiall3 then foure or five preests must be called to the place where the haunt or noise is1 then a candle hallowed on candlemas daie must be lighted1 and in the lighting thereof also must the seven psalmes be said1 and the gospell of ,s4 ,john4 ,then there must be a crosse and a censer with frankincense1 and therewithall the place must be censed or perfumed1 holie water must be sprinkled1 and a holie stoale must be used1 and 7after diverse other ceremonies7 a praier to ,god must be made1 in maner and forme following3 ,observations for the exorcising preest4 ,o ,lord ,jesus ,christ1 the knower of all secrets1 which alwaies revealest all hoalsome and profitable things to thy faithfull children1 and which sufferest a spirit to shew himselfe in this place1 we beseech thee for thy bitter passion1 c3 vouchsafe to command this spirit1 to reveale and signifie unto us thy servants1 without our terror or hurt1 what he is1 to thine honour1 and to his comfort2 ,in nomine patris1 c4 ,and then proceed in these words3 ,we beseech thee1 for ,christs sake1 ,o thou spirit1 that if there be anie of us1 or among us1 whom thou wouldest answer1 name him1 or else manifest him by some signe4 ,is it frier ,p4 or doctor ,d4 or doctor ,burc4 or sir ,feats1 or sir ,john1 or sir ,robert3 ,et sic de cteris circunstantibus4 ,for it is well tried 7saith the glosse7 he will not answer everie one4 ,if the spirit make anie sound of voice1 or knocking1 at the naming of anie one1 he is the cousener 7the conjuror ,i would saie7 that must have the charge of this conjuration or examination4 ,and these forsooth must be the interrogatories1 to wit3 ,whose soule art thou8 ,wherefore camest thou8 ,what wouldest thou have8 ,wantest thou any suffrages1 masses1 or almes8 ,how manie masses will serve thy turne1 three1 six1 ten1 twentie1 thirtie1 c8 ,by what preest8 ,must he be religious or secular8 ,wilt thou have anie fasts8 ,what8 ,how manie8 ,how great8 ,and by what persons8 ,among hospitalles8 ,lepres8 ,or beggars8 ,what shall be the signe of thy perfect deliverance8 ,wherefore liest thou in purgatorie8 ,and such like4 ,this must be doone in the night4 ,memorandum that he must be the veriest knave or foole in all the companie4 ,if there appeare no signe at this houre1 it must be deferred untill another houre4 ,holie water must be left in the place4 ,there is no feare 7they saie7 that such a spirit will hurt the conjuror3 for he can sinne no more1 as being in the meane state betweene good and evill1 and as yet in the state of satisfaction4 99,if the spirit doo hurt1 then it is a damned soule1 and not an elect4 ,everie man may not be present hereat1 speciallie such as be weake of complexion4 ,they appeare in diverse maners1 not alwaies in bodie1 or bodilie shape 7as it is read in the life of ,s4 ,martine1 that the divell did7 but sometimes invisible1 as onelie by sound1 voice1 or noise4 ,thus farre ,jacobus de ,chusa4 ,these spirits are not so cunning by daie as by night4 99 ,for so they might be bewraied4 ,for so the cousenage may be best handled4 ,but bicause you shall see that these be not emptie words1 nor slanders2 but that in truth such things are commonlie put in practise in the ,romish church1 ,i will here set downe an instance1 latelie and truelie1 though lewdlie performed3 and the same in effect as followeth4 ,the xxiii4 ,chapter4 ,a late experiment1 or cousening conjuration practised at ,orleance by the ,franciscane ,friers1 how it was detected1 and the judgement against the authors of that comedie4 ,in the yeare of our ,lord #aecd4 at ,orleance in ,france1 the ,maiors wife died1 willing and desiring to be buried without anie pompe or noise1 c4 ,hir husband1 who reverenced the memoriall of hir1 did even as she had willed him4 ,and bicause she was buried in the church of the 99,franciscans1 besides her father and grandfather1 and gave them in reward onelie six crownes1 whereas they hoped for a greater preie2 shortlie after it chanced1 that as he felled certeine woods and sold them1 they desired him to give them some part thereof freelie without monie3 which he flatlie denied4 ,this they tooke verie greevouslie4 ,and whereas before they misliked him1 now they conceived such displeasure as they devised this meanes to be revenged2 to wit1 that his wife was damned for ever4 ,the cheefe workemen and framers of this tragedie were ,colimannus1 and ,stephanus ,aterbatensis1 both doctors of divinitie2 this ,coliman4 was a great conjuror1 had all his implements in a readines1 which he was woont to use in such busines4 ,and thus they handled the matter4 ,they place over the arches of the church1 a yoong novice2 who about midnight1 when they came to mumble their praiers1 as they were woont to do1 maketh a great rumbling1 and noise4 ,out of hand the moonks beganne to conjure and to charme1 but he answered nothing4 ,then being required to give a signe1 whether he were a dumme spirit or no1 he beganne to rumble againe3 which thing they tooke as a certeine signe4 ,having laid this foundation1 they go unto certeine citizens1 cheefe men1 and such as favoured them1 declaring that a heavie chance had happened at home in their monasterie2 not shewing what the matter was1 but desiring them to come to their mattens at midnight4 ,when these citizens were come1 and that praiers were begunne1 the counterfet spirit beginneth to make a marvellous noise in the top of the church4 ,and being asked what he meant1 and who he was1 gave signes that it was not lawfull for him to speake4 ,therefore they commanded him to make answer by tokens and signes to certeine things they would demand of him4 ,now was there a hole made in the vawt1 through the which he might heare and understand the voice of the conjuror4 ,and then had he in his hand a litle boord1 which at everie question1 he strake1 in such sort as he might easilie be heard beneath4 ,first they asked him1 whether he were one of them that had beene buried in the same place4 ,afterwards they reckoning manie by name1 which had beene buried there2 at the last also they name the ,maiors wife3 and there by and by the spirit gave a signe that he was hir soule4 ,he was further asked1 whether he were damned or no2 and if he were1 for what cause1 for what desert1 or fault2 whether for covetousnes1 or wanton lust1 for pride or want of charitie2 or whether it were for heresie1 or for the sect of ,luther newlie sproong up3 also what he meant by that noise and stirre he kept there2 whether it were to have the bodie now buried in holie ground to be digged up againe1 and laid in some other place4 ,to all which points he answered by signes1 as he was commanded1 by the which he affirmed or denied anie thing1 according as he strake the boord twise or thrise together4 ,and when he had thus given them to understand1 that the verie cause of his damnation was ,luthers heresie1 and that the bodie must needs be digged up againe3 the moonks requested the citizens1 whose presence they had used or rather abused1 that they would beare witnesse of those things which they had seene with their eies2 and that they would subscribe to such things as were doone a few days before4 ,the citizens taking good advise on the matter1 least they should offend the ,maior1 or bring themselves in trouble1 refused so to doo4 ,but the moonks notwithstanding take from thence the sweete bread1 which they called the host and bodie of our ,lord1 with all the relikes of saintes1 and carrie them to another place1 and there saie their masse4 ,the bishops substitute judge 7whome they called ,officiall7 understanding that matter1 commeth thither1 accompanied with certeine honest men1 to the intent he might knowe the whole circumstance more exactlie3 and therefore he commandeth them to make conjuration in his presence2 and also he requireth certeine to be chosen to go up into the top of the vawt1 and there to see whether any ghost appeered or not4 ,stephanus ,aterbatensis stiffelie denied that to be lawfull1 and marvellouslie persuading the contrarie1 affirmed that the spirit in no wise ought to be troubled4 ,and albeit the ,official urged them verie much1 that there might be some conjuring of the spirit2 yet could he nothing prevaile4 ,a cousening conjuration4 99 ,of this order read noble stuffe in a booke printed at ,frankeford under the title of ,alcoran4 ,franciscanorum4 ,note how the ,franciscans cannot conjure without a confederate4 ,o notorius impudencie6 with such shamelesse faces to abuse so worshipfull a companie4 ,the confederate spirit was taught that lesson before4 ,for so might the confederate be found4 ,whilest these things were dooing1 the ,maior1 when he had shewed the other ,justices of the citie1 what he would have them to doo1 tooke his journie to the king1 and opened the whole matter unto him4 ,and bicause the moonks refused judgement upon plea of their owne lawes and liberties1 the king choosing out certeine of the aldermen of ,paris1 giveth them absolute and full authoritie to make inquirie of the matter4 ,the like dooth the ,chancelor maister ,anthonius ,pratensis cardinall and legat for the pope throughout ,france4 ,therefore1 when they had no exception to alledge1 they were conveied unto ,paris1 and there constrained to make their answer4 ,but yet could nothing be wroong out of them by confession1 whereupon they were put apart into divers prisons3 the novice being kept in the house of maister ,fumanus1 one of the aldermen1 was oftentimes examined1 and earnestlie requested to utter the truth1 but would notwithstanding confesse nothing2 bicause he feared that the moonks would afterwards put him to death for staining their order1 and putting it to open shame4 ,but when the judges had made him sure promise that he should escape punishment1 and that he should never come into their handling1 he opened unto them the whole matter as it was doone3 and being brought before his fellowes1 avouched the same to their faces4 ,the moonks1 albeit they were convicted1 and by these meanes almost taken tarde99 with the deed doing2 yet did they refuse the judges1 bragging and vaunting themselves on their priviledges1 but all in vaine4 ,for sentence passed upon them1 and they were condemned to be carried backe againe to ,orleance1 and there to be cast in prison1 and so should finallie be brought foorth into the cheefe church of the citie openlie1 and from thence to the place of execution1 where they should make open confession of their trespasses4 ,an obstinate and wilfull persisting in the denieng or not confessing of a fault committed4 99 tarred ,surelie this was most common among moonks and friers1 who mainteined their religion1 their lust1 their liberties1 their pompe1 their wealth1 their estimation and knaverie by such cousening practises4 ,now ,i will shew you more speciall orders of popish conjurations1 that are so shameleslie admitted into the church of ,rome1 that they are not onelie suffered1 but commanded to be used1 not by night secretlie1 but by daie impudentlie4 ,and these forsooth concerne the curing of bewitched persons1 and such as are possessed2 to wit1 such as have a divell put into them by witches inchantments4 ,and herewithall ,i will set downe certeine rules delivered unto us by such popish doctors1 as are of greatest reputation4 ,a parecuasis or transition of the author to matter further purposed4 ,the xxiiii4 ,chapter4 ,who may be conjurors in the ,romish church besides priests1 a ridiculous definition of superstition1 what words are to be used and not used in exorcismes1 rebaptisme allowed1 it is lawfull to conjure any thing1 differences betweene holie water and conjuration4 ,thomas ,aquinas saith1 that anie bodie1 though he be of an inferior or superior order1 yea though of none order at all 7and as ,gulielmus ,durandus glossator ,raimundi affirmeth1 a woman so she blesse not the girdle or the garment1 but the person of the bewitched7 hath power to exercise the order of an exorcist or conjuror1 even as well as any preest may saie masse in a house unconsecrated4 ,but that is 7saith ,m4 ,mal47 rather through the goodnesse and licence of the pope1 than through the grace of the sacrament4 ,naie1 there are examples set downe1 where some being bewitched were cured 7as ,m4 ,mal4 taketh it7 without any conjuration at all4 ,marrie there were certeine ,pater nosters1 ,aves1 and ,credos said1 and crosses made1 but they are charmes1 they saie1 and no conjurations4 ,for they saie that such charmes are lawfull1 bicause there is no superstition in them1 c4 ,in #d dist4 #bc4 sent4 ,and it is woorth my labour1 to shew you how papists define superstition1 and how they expound the definition thereof4 ,superstition 7saie they7 is a religion observed beyond measure1 a religion practised with evill and unperfect circumstances4 ,also1 whatsoever usurpeth the name of religion1 through humane tradition1 without the popes authoritie1 is superstitious3 as to adde or joine anie hymnes to the masse1 to interrupt anie diriges1 to to99 abridge anie part of the creed in the singing thereof1 or to sing when the organs go1 and not when the quier singeth1 not to have one to helpe the priest to masse3 and such like1 c4 ,et glos4 super illo ad coll4 #b4 99 sic ,these popish exorcists doo manie times forget their owne rules4 ,for they should not directlie in their conjurations call upon the divell 7as they doo7 with intreatie1 but with authoritie and commandement4 ,neither should they have in their charmes and conjurations anie unknowne names4 ,neither should there be 7as alwaies there is7 anie falshood conteined in the matter of the charme of conjuration1 as 7saie they7 old women have in theirs1 when they saie2 ,the blessed virgine passed over ,jordan1 and then ,s4 ,steven met hir1 and asked hir1 c4 ,neither should they have anie other vaine characters1 but the crosse 7for those are the words37 and manie other such cautions have they1 which they observe not1 for they have made it lawfull elsewhere4 ,mendaces debent esse memores1 mult magis astuti exorcist4 ,but ,thomas their cheefe piller prooveth their conjuring and charmes lawfull by ,s4 ,marke1 who saith2 ,signa eos qui crediderunt2 ,and1 ,in nomine meo dmonia ejicient1 c3 whereby he also prooveth that they maie conjure serpents4 ,and there he taketh paines to proove1 that the words of ,god are of as great holinesse as relikes of saints1 whereas 7in such respect as they meane7 they are both alike1 and indeed nothing woorth4 ,and ,i can tell them further1 that so they maie be carried1 as either of them maie doo a man much harme either in bodie or soule4 ,tho4 ,aquin4 super4 ,marc4 ultim4 ,mark1 #af1 #ag ,but they proove this by ,s4 ,augustine1 saieng2 ,non est minus verbum ,dei1 qum corpus ,christi3 whereupon they conclude thus2 ,by all mens opinions it is lawfull to carrie about reverentlie the relikes of saints2 ,ergo it is lawfull against evill spirits1 to invocate the name of ,god everie waie2 by the ,pater noster1 the ,ave1 the nativitie1 the passion1 the five wounds1 the title triumphant1 by the seven words spoken on the crosse1 by the nailes1 c3 and there maie be hope reposed in them4 ,yea1 they saie it is lawfull to conjure all things1 bicause the divell maie have power in all things4 ,and first1 alwaies the person or thing1 wherein the divell is1 must be exorcised1 and then the divell must be conjured4 ,also they affirme1 that it is as expedient to consecrate and conjure porrage and meate1 as water and salt1 or such like things4 ,a trimme consequent ,mal4 malef4 par4 #b4 qu4 #b4 ,the right order of exorcisme in rebaptisme of a person possessed or bewitched1 requireth that exsufflation and abrenunciation be doone toward the west4 ,item1 there must be erection of hands1 confession1 profession1 oration1 benediction1 imposition of hands1 denudation and unction1 with holie oile after baptisme1 communion1 and induition of the surplis4 ,but they saie that this needeth not1 where the bewitched is exorcised3 but that the bewitched be first confessed1 and then to hold a candle in his hand1 and in steed of a surplise to tie about his bare bodie a holie candle of the length of ,christ1 or of the crosse whereupon he died1 which for monie maie be had at ,rome4 ,ergo 7saith ,m4 ,mal47 this maie be said2 ,i conjure thee ,peter or ,barbara being sicke1 but regenerate in the holie water of baptisme1 by the living ,god1 by the true ,god1 by the holie ,god1 by the ,god which redeemed thee with his pretious bloud1 that thou maiest be made a conjured man1 that everie fantasie and wickednesse of diabolicall deceipt doo avoid and depart from thee1 and that everie uncleane spirit be conjured through him that shall come to judge the quicke and the dead1 and the world by fier1 ,amen3 ,oremus1 c4 ,and this conjuration1 with ,oremus1 and a praier1 must be thrise repeated1 and at the end alwaies must be said2 ,ergo maledicte diabole recognosce sententiam tuam1 c4 ,and this order must alwaies be followed4 ,and finallie1 there must be diligent search made1 in everie corner1 and under everie coverlet and pallet1 and under everie threshhold of the doores1 for instruments of witchcraft4 ,and if anie be found1 they must streight-waie be throwne into the fier4 ,also they must change all their bedding1 their clothing1 and their habitation4 ,and if nothing be found1 the partie that is to be exorcised or conjured1 must come to the church rath in the morning3 and the holier the daie is1 the better1 speciallie our ,ladie daie4 ,and the preest1 if he be shriven himselfe and in perfect state1 shall doo the better therein4 ,and let him that is exorcised hold a holie candle in his hand1 c4 ,alwaies provided1 that the holie water be throwne upon him1 and a stoale put about his necke1 with ,deus in adjutorium1 and the ,letanie1 with invocation of saints4 ,and this order maie continue thrise a weeke1 so as 7saie they7 through multiplication of intercessors1 or rather intercessions1 grace maie be obteined1 and favor procured4 ,rites1 ceremonies1 and relikes of exorcisme in rebaptising of the possessed or bewitched4 ,memorandum that this is for one bewitched4 ,note the proviso4 ,there is also some question in the ,romish church1 whether the sacrament of the altar is to be received before or after the exorcisme4 ,item in shrift1 the confessor must learne whether the partie be not excommunicate1 and so for want of absolution1 endure this vexation4 ,thomas sheweth the difference betwixt holie water and conjuration1 saieng that holie water driveth the divell awaie from the externall and outward parts2 but conjurations from the internall and inward parts2 and therefore unto the bewitched partie both are to be applied4 ,tho4 ,aquin4 supr4 dist4 #f4 ,the xxv4 ,chapter4 ,the seven reasons why some are not rid of the divell with all their popish conjurations1 why there were no conjurors in the primitive church1 and why the divell is not so soone cast out of the bewitched as of the possessed4 ,the reason why some are not remedied for all their conjurations1 the papists say is for seven causes4 ,first1 for that the faith of the standers by is naught2 secondlie1 for that theirs that present the partie is no better2 thirdlie1 bicause of the sinnes of the bewitched2 fourthlie1 for the neglecting of meete remedies2 fiftlie1 for the reverence of vertues going out into others2 sixtlie1 for the purgation2 seventhlie1 for the merit of the partie bewitched4 ,and lo1 the first foure are proved by ,matthew the #g4 and ,marke the #d4 when one presented his sonne1 and the multitude wanted faith1 the father said1 ,lord help mine incredulitie or unbeleefe4 ,wherupon was said1 ,oh faithlesse and perverse generation1 how long shall ,i be with you8 ,and where these words are written2 ,and ,jesus rebuked him1 c4 ,that is to saie1 saie they1 the possessed or bewitched for his sinnes4 ,for by the neglect of due remedies it appeereth1 that there were not with ,christ good and perfect men3 for the pillers of the faith2 to wit1 ,peter1 ,james1 and ,john were absent4 ,neither was there fasting and praier1 without the which that kind of divels could not be cast out4 ,for the fourth point2 to wit1 the fault of the exorcist in faith maie appeare2 for that afterwards the disciples asked the cause of their impotencie therin4 ,and ,jesus answered1 it was for their incredulitie2 saieng that if they had as much faith as a graine of mustard seed1 they should move mountaines1 c4 ,the fift is prooved by ,vitas patrum1 the lives of the fathers1 where it appeereth that ,s4 ,anthonie could not doo that cure1 when his scholar ,paule could doo it1 and did it4 ,for the proofe of the sixt excuse it is said1 that though the fault be taken awaie therby2 yet it followeth not that alwaies the punishment is released4 ,last of all it is said1 that it is possible that the divell was not conjured out of the partie before baptisme by the exorcist1 or the midwife hath not baptised him well1 but omitted some part of the sacrament4 ,if any object that there were no exorcists in the primitive church1 it is answered1 that the church cannot now erre4 ,and saint ,gregorie would never have instituted it in vaine4 ,and it is a generall rule1 that who or whatsoever is newlie exorcised1 must be rebaptised3 as also such as walke or talke in their sleepe2 for 7saie they7 call them by their names1 and presentlie they wake1 or fall if they clime3 whereby it is gathered1 that they are not trulie named in baptisme4 ,item they saie1 it is somewhat more difficult to conjure the divell out of one bewitched1 than out of one possessed3 bicause in the bewitched1 he is double2 in the other single4 ,they have a hundred such beggerlie1 foolish1 and frivolous notes in this behalfe4 #a #b #c #d #e #f1 #g ,proper proofes of the former seven reasons4 ,why there were no conjurors in ye primitive church with other subtill points4 ,the xxvi4 ,chapter4 ,other grosse absurdities of witchmongers in this matter of conjurations4 ,surelie ,i cannot see what difference or distinction the witchmongers doo put betweene the knowledge and power of ,god and the divell2 but that they think1 if they praie1 or rather talke to ,god1 till their hearts ake1 he never heareth them2 but that the divell dooth knowe everie thought and imagination of their minds1 and both can and also1 will doo any thing for them4 ,for if anie that meaneth good faith with the divell read certeine conjurations1 he commeth up 7they saie7 at a trice4 ,marrie if another that hath none intent to raise him1 read or pronounce the words1 he will not stirre4 ,and yet ,j4 ,bodin confesseth1 that he is afraid to read such conjurations1 as ,john ,wierus reciteth2 least 7belike7 the divell would come up1 and scratch him with his fowle long nailes4 ,in which sort ,i woonder that the divell dealeth with none other1 than witches and conjurors4 ,i for my part have read a number of their conjurations1 but never could see anie divels of theirs1 except it were in a plaie4 ,but the divell 7belike7 knoweth my mind2 to wit1 that ,i would be loth to come within the compasse of his clawes4 ,but lo what reason such people have4 ,bodin1 ,bartholomeus ,spineus1 ,sprenger1 and ,institor1 c3 doo constantlie affirme1 that witches are to be punished with more extremitie than conjurors2 and sometimes with death1 when the other are to be pardoned doing the same offense3 bicause 7say they7 the witches make a league with the divell1 so doo not conjurors4 ,now if conjurors make no league by their owne confession1 and divels indeed know not our cogitations 7as ,i have sufficientlie prooved7 then would ,i weet of our witchmongers the reason1 7if ,i read the conjuration and performe the ceremonie7 why the divell will not come at my call8 ,but oh absurd credulitie6 ,even in this point manie wise learned men have beene are abused3 wheras1 if they would make experience1 or dulie expend the cause1 they might be soone resolved2 specially when the whole art and circumstance is so contrarie to ,gods word1 as it must be false1 if the other be true4 ,so as you may understand1 that the papists do not onlie by their doctrine1 in bookes sermons teach publish conjurations1 the order thereof1 whereby they may induce men to bestowe1 or rather cast awaie their monie upon masses and suffrages for their soules2 but they make it also a parcell of their sacrament of orders 7of the which number a conjuror is one7 and insert manie formes of conjurations into their divine service1 and not onelie into their pontificals1 but into their masse bookes2 yea into the verie canon of the masse4 ,a conjuror then belike must not be timerous or fearefull4 ,where a witch cureth by incantation1 and the conjuror by conjuration4 ,the xxvii4 ,chapter4 ,certaine conjurations taken out of the pontificall and out of the missall4 ,but see yet a little more of popish conjurations1 and conferre them with the other4 ,in the 99pontificall you shall find this conjuration1 which the other conjurors use as solemnelie as they3 ,i conjure thee thou creature of water in the name of the father1 of the sonne1 and of the ,holieghost1 that thou drive awaie the divell from the bounds of the just1 that he remaine not in the darke corners of this church and altar4 ,you shall find in the same title1 these words following1 to be used at the hallowing of churches4 ,there must a crosse of ashes be made upon the pavement1 from one end of the church to the other1 one handfull broad3 and one of the priests must write on the one side thereof the ,greeke alphabet1 and on the otherside the ,latin alphabet4 ,durandus yeeldeth this reason thereof2 to wit1 ,it representeth the union in faith of the ,jewes and ,gentiles4 ,and yet well agreeing to himselfe he saith even there1 that the crosse reaching from the one end to the other1 signifieth that the people1 which were in the head1 shalbe made the taile4 99 ,tit4 de ecclesi dedicatione4 ,ibidem1 fol4 #ajh4 ,durand4 de ecclesi dedicatione lib4 #a4 fol4 #ab4 ,a conjuration written in the masse booke4 ,fol4 #a4 ,i conjure thee ,o creature of salt by ,god1 by the ,god that liveth1 by the true ,god1 by the holie ,god1 which by ,elizus the prophet commanded1 that thou shouldest be throwne into the water1 that it thereby might be made whole and sound1 that thou salt here let the preest looke upon the salt maist be conjured for the health of all beleevers1 and that thou be to all that take thee1 health both of bodie and soule2 and let all phantasies and wickednesse1 or diabolicall craft or deceipt1 depart from the place whereon it is sprinkled2 as also everie uncleane spirit1 being conjured by him that judgeth both the quicke and the dead by fier4 ,resp3 ,amen4 ,then followeth a praier to be said1 without ,dominus vobiscum2 but yet with ,oremus2 as followeth3 ,in ,missali4 fol4 #a4 ,the maner of conjuring salt4 ,oremus4 ,almightie and everlasting ,god1 we humblie desire thy clemency here let the preest looke upon the salt that thou wouldest vouchsafe1 through thy pietie1 to blesse and sanctifie this creature of salt1 which thou hast given for the use of mankind1 that it may be to all that receive it1 health of mind and bodie2 so as whatsoever shall be touched thereby1 or sprinkled therewith1 may be void of all uncleannesse1 and all resistance of spirituall iniquitie1 through our ,lord1 ,amen4 ,a praier to be applied to the former exorcisme4 ,what can be made but a conjuration of these words also1 which are written in the canon1 or rather in the saccaring of masse8 ,this holie commixtion of the bodie and bloud of our ,lord ,jesus ,christ1 let it be made to me1 and to all the receivers thereof1 health of mind and bodie1 and a wholesome preparative for the deserving and receiving of everlasting life1 through our ,lord ,jesus1 ,amen4 ,the xxviii4 ,chapter4 ,that popish priests leave nothing unconjured1 a forme of exorcisme for incense4 ,although the papists have manie conjurations1 so as neither water1 nor fier1 nor bread1 nor wine1 nor wax1 nor tallowe1 nor church1 nor churchyard1 nor altar1 nor altar cloath1 nor ashes1 nor coles1 nor belles1 nor bell ropes1 nor copes1 nor vestments1 nor oile1 nor salt1 nor candle1 nor candlesticke1 nor beds1 nor bedstaves1 c2 are without their forme of conjuration3 yet ,i will for brevitie let all passe1 and end here with incense1 which they doo conjure in this sort 499 ,i conjure thee most filthy and horrible spirit1 and everie vision of our enimie1 c3 that thou go and depart from out of this creature of frankincense1 with all thy deceipt and wickednes1 that this creature may be sanctified1 and in the name of our ,lord ,jesus ,christ that all they that taste1 touch1 or smell the same1 may receive the virtue and assistance of the ,holie-ghost2 so as wheresoever this incense or frankincense shall remaine1 that there thou in no wise be so bold as to approch or once presume or attempt to hurt3 but what uncleane spirit so ever thou be1 that thou with all thy craft and subtiltie avoid and depart1 being conjured by the name of ,god the father almightie1 c4 ,and that wheresoever the fume or smoke thereof shall come1 everie kind and sort of divels may be driven awaie1 and expelled2 as they were at the increase of the liver of fish1 which the archangell ,raphaell made1 c4 99 8 sort4 ,a conjuration of frankincense set foorth in forme4 read incense1 ,tobit1 viii4 #b1 #c4 ,the xxix4 ,chapter4 ,the rules and lawes of popish ,exorcists and other conjurors all one1 with a confutation of their whole power1 how ,s4 ,martine conjured the divell ,the papists you see1 have their certeine generall rules and lawes1 as to absteine from sinne1 and to fast1 as also otherwise to be cleane from all pollusions1 c3 and even so likewise have the other conjurors4 ,some will saie that papists use divine service1 and praiers2 even so doo common conjurors 7as you see7 even in the same papisticall forme1 no whit swarving from theirs in faith and doctrine1 nor yet in ungodlie and unreasonable kinds of petitions4 ,me thinks it may be a sufficient argument1 to overthrow the calling up and miraculous works of spirits1 that it is written2 ,god onelie knoweth and searcheth the harts1 and onelie worketh great woonders4 ,the which argument being prosecuted to the end1 can never be answered3 insomuch as that divine power is required in that action4 ,papists and conjurors cousening compeers4 #a4 ,sam4 #af1 #g4 #a4 ,reg4 #h1 #ci4 ,jere4 #ag1 #aj4 ,psal4 #dd1 #ba4 ,psal4 #gb1 #ah4 ,and if it be said1 that in this conjuration we speake to the spirits1 and they heare us1 therefore need not know our thoughts and imaginations3 ,i first aske them whether king ,baell1 or ,amoimon1 which are spirits reigning in the furthest regions of the east 7as they saie7 may heare a conjurors voice1 which calleth for them1 being in the extreamest parts of the west1 there being such noises interposed1 where perhaps also they may be busie1 and set to worke on the like affaires4 ,secondlie1 whether those spirits be of the same power that ,god is1 who is everiewhere1 filling all places1 and able to heare all men at one instant1 c4 ,thirdlie1 whence commeth the force of such words as raise the dead1 and command divels4 ,if sound doo it1 then may it be doone by a taber and a pipe1 or any other instrument that hath no life4 ,if the voice doo it1 then may it be doone by any beasts or birds4 ,if words1 then a parret may doo it4 ,if in mans words onlie1 where is the force1 in the first1 second1 or third syllable8 ,if in syllables1 then not in words4 ,if in imaginations1 then the divell knoweth our thoughts4 ,but all this stuffe is vaine and fabulous4 ,it is written2 ,all the generations of the earth were healthfull1 and there is no poison of destruction in them4 ,why then doo they conjure holsome creatures2 as salt1 water1 c3 where no divels are8 ,god looked upon all his works1 and sawe they were all good4 ,what effect 7,i praie you7 had the #g4 sonnes of ,sceva2 which is the great objection of witchmongers8 ,they would needs take upon them to conjure divels out of the possessed4 ,but what brought they to passe8 ,yet that was in the time1 whilest ,god suffered miracles commonlie to be wrought4 ,by that you may see what conjurors can doo4 ,sap4 #a4 #ad4 ,ecclesi4 #i4 ,gen4 #a4 ,act4 #ai4 ,where is such a promise to conjurors or witches1 as is made in the ,gospell to the faithfull8 where it is written2 ,in my name they shall cast out divels1 speake with new toongs3 if they shall drinke any deadlie thing1 it shall not hurt them2 they shall take awaie serpents1 they shall laie hands on the sicke1 and they shall recover4 ,according to the promise1 this grant of miraculous working was performed in the primitive church1 for the confirmation of ,christs doctrine1 and the establishing of the ,gospell4 ,mark #af4 #ag4 ,but as in another place ,i have prooved1 the gift thereof was but for a time1 and is now ceased2 neither was it ever made to papist1 witch1 or conjuror4 ,they take upon them to call up and cast out divels2 and to undoo with one divell1 that which another divell hath doone4 ,if one divell could cast out another1 it were a kingdome divided1 and could not stand4 ,which argument ,christ himselfe maketh3 and therfore ,i maie the more boldlie saie even with ,christ1 that they have no such power4 ,for 99besides him1 there is no saviour1 none can deliver out of his hand4 ,who but hee can declare1 set in order1 appoint1 and tell what is to come8 ,he destroieth the tokens of soothsaiers1 and maketh the conjecturers fooles1 c4 ,he declareth things to come1 and so cannot witches4 99 ,isai4 #dc4 #aa4 verse4 #ac4 cap4 #dd4 verse4 #g4 verse4 #be4 ,there is no helpe in inchanters and soothsaiers1 and other such vaine sciences4 ,for divels are cast out by the finger of ,god1 which ,matthew calleth the spirit of ,god1 which is the mightie power of ,god1 and not by the vertue of the bare name onelie1 being spoken or pronounced3 for then might everie wicked man doo it4 ,and ,simon ,magus needed not then to have proffered monie to have bought the power to doo miracles and woonders3 for he could speake and pronounce the name of ,god1 as well as the apostles4 ,indeed they maie soone throwe out all the divels that are in frankincense1 and such like creatures1 wherein no divels are3 but neither they1 nor all their holie water can indeed cure a man possessed with a divell1 either in bodie or mind2 as ,christ did4 ,naie1 why doo they not cast out the divell that possesseth their owne soules8 ,isai4 #df4 #aj4 cap4 #dg4 vers4 #ab4 #ac1 c4 ,luke4 #aa4 #bj4 ,matt4 #ab4 #bh4 ,acts1 #h4 #ai4 ,let me heare anie of them all speake with new toongs1 let them drinke but one dramme of a potion which ,i will prepare for them1 let them cure the sicke by laieng on of hands 7though witches take it upon them1 and witchmongers beleeve it7 and then ,i will subscribe unto them4 ,but if they1 which repose such certeintie in the actions of witches and conjurors1 would diligentlie note their deceipt1 and how the scope whereat they shoote is monie 7,i meane not such witches as are falselie accused1 but such as take upon them to give answers1 c3 as mother ,bungie did7 they should apparentlie see the cousenage4 ,for they are abused1 as are manie beholders of jugglers1 which suppose they doo miraculouslie1 that which is doone by slight and subtiltie4 ,monie is the marke whereat al witches conjurors doo aime4 ,but in this matter of witchcrafts and conjurations1 if men would rather trust their owne eies1 than old wives tales and lies1 ,i dare undertake this matter would soone be at a perfect point2 as being easier to be perceived than juggling4 ,but ,i must needs confesse1 that it is no great marvell1 though the simple be abused therein1 when such lies concerning those matters are mainteined by such persons of account1 and thrust into their divine service4 ,as for example3 ,it is written that ,s4 ,martine thrust his fingers into ones mouth that had a divell within him1 and used to bite folke2 and then did bid him devoure them if he could4 ,and bicause the divell could not get out at his mouth1 being stopt with ,s4 ,martins fingers1 he was faine to run out at his fundament4 ,o stinking lie6 ,s4 ,martins cjuration3 ,in die sancti ,martini4 lect4 #a4 ,the xxx4 ,chapter4 ,that it is a shame for papists to beleeve other conjurors dooings1 their owne being of so litle force1 ,hipocrates his opinion herein4 ,and still me thinks papists 7of all others7 which indeed are most credulous1 and doo most mainteine the force of witches charmes1 and of conjurors cousenages1 should perceive and judge conjurors dooings to be void of effect4 ,for when they see their owne stuffe1 as holie water1 salt1 candles1 c3 conjured by their holie bishop and preests2 that in the words of consecration or conjuration 7for so99 their owne doctors terme them7 they adjure the water1 c3 to heale1 not onelie the soules infirmitie1 but also everie maladie1 hurt1 or ach of the bodie2 and doo also command the candles1 with the force of all their authoritie and power1 and by the effect of all their holie words1 not to consume3 and yet neither soule nor bodie anie thing recover1 nor the candles last one minute the longer3 with what face can they defend the others miraculous workes2 as though the witches and conjurors actions were more effectuall than their owne8 ,hippocrates being but a heathen1 and not having the perfect knowledge of ,god1 could see and perceive their cousenage and knaverie well enough1 who saith2 ,they which boast so1 that they can remoove or helpe the infections of diseases1 with sacrifices1 conjurations1 or other magicall instruments or meanes1 are but needie fellowes1 wanting living2 and therefore referre their words to the divell3 bicause they would seeme to know somewhat more than the common people4 ,it is marvell that papists doo affirme1 that their holie water1 crosses1 or bugges words have such vertue and violence1 as to drive awaie divels3 so as they dare not approch to anie place or person besmeered with such stuffe2 when as it appeareth in the gospell1 that the divell presumed to assault and tempt ,christ himselfe4 ,for the divell indeed most ernestlie busieth himselfe to seduce the godlie3 as for the wicked1 he maketh reckoning and just accompt of them1 as of his owne alreadie4 ,but let us go forward in our refutation4 99 ,to wit1 ,vincent4 dominica in albis3 in octa4 pasch4 sermone4 #ae4 ,durand4 de exorcist4 ,the xxxi4 ,chapter4 ,how conjurors have beguiled witches1 what bookes they carie about to procure credit to their art1 wicked assertions against ,moses and ,joseph4 ,thus you see that conjurors are no small fooles4 ,for whereas witches being poore and needie1 go from doore to doore for releefe1 have they never so manie todes or cats at home1 or never so much hogs doong and charvill99 about them1 or never so manie charmes in store3 these conjurors 7,i saie7 have gotten them offices in the church of ,rome1 wherby they have obteined authoritie great estimation4 ,and further1 to adde credit to that art1 these conjurors carrie about at this daie1 bookes intituled under the names of ,adam1 ,abel1 ,tobie1 ,enoch2 which ,enoch they repute the most divine fellow in such matters4 ,they have also among them bookes that they saie ,abraham1 ,aaron and ,salomon made4 ,item they have bookes of ,zacharie1 ,paule1 ,honorius1 ,cyprian1 ,jerome1 ,jeremie1 ,albert1 and ,thomas3 also of the angels1 ,riziel1 ,razael1 and ,raphael2 and these doubtlesse were such bookes as were said to have beene burnt in the lesser ,asia4 ,and for their further credit they boast1 that they must be and are skilfull and learned in these arts2 to wit1 ,ars ,almadell1 ars ,notoria1 ars ,bulaphi1 ars ,arthephii1 ars ,pomenar1 ars ,revelationis1 c4 ,yea1 these conjurors in corners sticke not 7with ,justine7 to report and affirme1 that ,joseph1 who was a true figure of ,christ that delivered and redeemed us1 was learned in these arts1 and thereby prophesied and expounded dreames3 and that those arts came from him to ,moses1 and finallie from ,moses to them3 which thing both ,plinie and ,tacitus affirme of ,moses4 ,also ,strabo in his cosmographie maketh the verie like blasphemous report4 ,and likewise ,apollonius1 ,molon1 ,possidonius1 ,lisimachus1 and ,appian terme ,moses both a magician and a conjuror3 whom ,eusebius confuteth with manie notable arguments4 ,for ,moses differed as much from a magician1 as truth from falshood1 and pietie from vanitie3 for in truth1 he confounded all magicke1 and made the world see1 and the cunningest magicians of the earth confesse1 that their owne dooings were but illusions1 and that his miracles were wrought by the finger of ,god4 ,but that the poore old witches knowledge reacheth thus farre 7as ,danus affirmeth it dooth7 is untrue3 for their furthest fetches that ,i can comprehend1 are but to fetch a pot of milke1 c3 from their neighbors house1 halfe a mile distant from them4 99 ,see p4 #aag4 ,a fowle offense to backbite ye absent1 to beelie the dead4 ,acts4 #ai4 8 ,pomon ,just4 lib4 #af4 ,plin4 lib4 #cj4 cap4 #b4 ,strab4 lib4 #af4 ,dan4 in dialog4 de sortiariis4 ,the xxxii4 ,chapter4 ,all magicall arts confuted by an argument concerning ,nero1 what ,cornelius ,agrippa and ,carolus ,gallus have left written thereof1 and prooved by experience4 ,surelie ,nero prooved all these magicall arts to be vaine and fabulous lies1 and nothing but cousenage and knaverie4 ,he was a notable prince1 having gifts of nature enow to have conceived such matters1 treasure enough to have emploied in the search thereof1 he made no conscience therein1 he had singular conferences thereabout2 he offered1 and would have given halfe his kingdome to have learned those things1 which he heard might be wrought by magicians2 he procured all the cunning magicians in the world to come to ,rome1 he searched for bookes also1 and all other things necessarie for a magician2 and never could find anie thing in it1 but cousenage and legierdemaine4 ,at length he met with one ,tiridates1 the great magician1 who having with him all his companions1 and fellowe magicians1 witches1 conjurors1 and couseners1 invited ,nero to certeine magicall bankets and exercises4 ,which when ,nero required to learne1 he 7to hide his cousenage7 answered that he would not1 nor could not teach him1 though he would have given him his kingdome4 ,the matter of his refusall 7,i saie7 was1 least ,nero should espie the cousening devises thereof4 ,which when ,nero conceived1 and sawe the same1 and all the residue of that art to be vaine1 lieng and ridiculous1 having onelie shadowes of truth1 and that their arts were onelie veneficall2 he prohibited the same utterlie1 and made good and strong lawes against the use and the practisers thereof3 as ,plinie and others doo report4 ,it is marvell that anie man can be so much abused1 as to suppose that sathan may be commanded1 compelled1 or tied by the power of man3 as though the divell would yeeld to man1 beyond nature2 that will not yeeld to ,god his creator1 according to the rules of nature4 ,and in so much as there be 7as they confesse7 good angels as well as bad2 ,i would know whie they call up the angels of hell1 and not call downe the angels of heaven4 ,but this they answer 7as ,agrippa saith47 ,good angels 7forsooth7 doo hardlie appeare1 and the other are readie at hand4 ,here ,i may not omit to tell you how ,cor4 ,agrippa bewraieth1 detecteth1 and defaceth this art of conjuration1 who in his youth travelled into the bottome of all these magicall sciences1 and was not onelie a great conjuror and practiser thereof1 but also wrote cunninglie ,de occulta philosophia4 ,howbeit1 afterwards in his wiser age1 he recanteth his opinions1 and lamenteth his follies in that behalfe1 and discovereth the impietie and vanities of magicians1 and inchanters1 which boast they can doo miracles3 which action is now ceased 7saith he7 and assigneth them a place with ,jannes and ,jambres1 affirming that this art teacheth nothing but vaine toies for a shew4 ,carolus ,gallus also saith2 ,i have tried oftentimes1 by the witches and conjurors themselves1 that their arts 7especiallie those which doo consist of charmes1 impossibilities1 conjurations1 and witchcrafts1 whereof they were woont to boast7 to be meere foolishnes1 doting lies1 and dreames4 ,i for my part can saie as much1 but that ,i delight not to alledge mine owne proofes and authorities2 for that mine adversaries will saie they are parciall1 and not indifferent4 ,tiridates the great magician biddeth the emperor ,nero to a banket1 c4 ,nero made lawes against conjurors and conjurations4 ,c4 ,agrip4 lib4 de vanitat4 scient4 ,the xxxiii4 ,chapter4 ,of ,salomons conjurations1 and of the opinion conceived of his cunning and practise therein4 ,it is affirmed by sundrie authors1 that ,salomon was the first inventor of those conjurations2 and thereof ,josephus is the first reporter1 who in his fift booke ,de ,judorum antiquitatibus1 cap4 #bb4 rehearseth soberlie this storie following2 which ,polydore ,virgil1 and manie other repeat verbatim1 in this wise1 and seeme to credit the fable1 whereof there is skant a true word4 ,salomon was the greatest philosopher1 and did philosophie about all things1 and had the full and perfect knowlege of all their proprieties3 but he had that gift given from above to him1 for the profit and health of mankind3 which is effectuall against divels4 ,he made also inchantments1 wherewith diseases are driven awaie2 and left diverse maners of conjurations written1 whereunto the divels giving place are so driven awaie1 that they never returne4 ,and this kind of healing is very common among my countrimen3 for ,i sawe a neighbour of mine1 one ,eleazer1 that in the presence of ,vespasian and his sonnes1 and the rest of the souldiers1 cured many that were possessed with spirits4 ,the maner and order of his cure was this4 ,he did put unto the nose of the possessed a ring1 under the seale wherof was inclosed a kind of roote1 whose verture ,salomon declared1 and the savour thereof drewe the divell out at his nose2 so as downe fell the man1 and then ,eleazer conjured the divell to depart1 to return no more to him4 ,in the meane time he made mention of ,salomon1 reciting incantations of ,salomons owne making4 ,and then ,eleazer being willing to shew the standers by his cunning1 and the wonderfull efficacie of his art1 did set not farre from thence1 a pot or basen full of water1 commanded the divell that went out of the man1 that by the overthrowing thereof1 he would give a signe to the beholders1 that he had utterlie forsaken and leaft the man4 ,which thing being doone1 none there doubted how great ,salomons knowledge and wisedome was4 ,wherin a jugling knacke was produced1 to confirme a cogging cast of knaverie or cousenage4 ,probatum est upon a patient before witnes3 ,ergo no lie4 ,another storie of ,salomons conjuration ,i find cited in the sixt lesson1 read in the church of ,rome upon ,s4 ,margarets daie1 far more ridiculous than this4 ,also ,peter ,lombard maister of the sentences1 and ,gratian his brother1 the compiler of the golden decrees2 and ,durandus in his ,rationale divinorum1 doo all soberlie affirme ,salomons cunning in this behalfe2 and speciallie this tale2 to wit1 that ,salomon inclosed certeine thousand divels in a brasen bowle1 and left it in a deepe hole or lake1 so as afterwards the ,babylonians found it1 and supposing there had beene gold or silver therein1 brake it1 and out flew all the divels1 c4 ,and that this fable is of credit1 you shall perceive1 in that it is thought woorthie to be read in the ,romish church as parcell of their divine service4 ,looke in the lessons of ,s4 ,margarets daie the virgine1 and you shall find these words verbatim3 which ,i the rather recite1 bicause it serveth me for divers turnes2 to wit1 for ,salomons conjurations1 for the tale of the brasen vessell1 and for the popes conjurations1 which extended both to faith and doctrine1 and to shew of what credit their religion is1 that so shamefullie is stained with lies and fables4 ,lib4 #d dist4 #ad4 ,decret4 aureum4 dist4 #ba ,rub4 de exorcist4 ,lect4 #e4 #f4 ,the xxxiiii4 ,chapter4 ,lessons read in all churches1 where the pope hath authoritie1 on ,s4 ,margarets daie1 translated into ,english word for word4 ,holie ,margaret required of ,,god1 that she might have a conflict face to face with hir secret enimie the divell2 and rising from praier1 she sawe a terrible dragon1 that would have devoured hir1 but she made the signe of the crosse1 and the dragon burst in the middest4 ,lect4 in die sanctissim ,marg4 vir4 #e4 ,afterwards1 she sawe another man sitting like a ,niger1 having his hands bound fast to his knees1 she taking him by the haire of the head1 threw him to the ground1 and set hir foote on his head2 and hir praiers being made1 a light shined from heaven into the prison where she was1 and the crosse of ,christ was seene in heaven1 with a doove sitting thereon1 who said2 ,blessed art thou ,o ,margaret1 the gates of paradise attend thy comming4 ,then she giving thanks to ,god1 said to the divell1 ,declare to me thy name4 ,the divell said2 ,take awaie thy foote from my head1 that ,i may be able to speake1 and tell thee3 which being done1 the divell said1 ,i am ,veltis1 one of them whome ,salomon shut in the brasen vessell1 and the ,babylonians comming1 and supposing there had beene gold therein1 brake the vessell1 and then we flew out3 ever since lieng in wait to annoie the just4 ,but seeing ,i have recited a part of hir storie1 you shall also have the end therof3 for at the time of hir execution this was hir praier following4 ,lect4 #f4 ,looke in the word ,iidoni1 pag4 #chc4 ,grant therefore ,o father1 that whosoever writeth1 readeth1 or heareth my passion1 or maketh memoriall of me1 may deserve pardon for all his sinnes3 whosoever calleth on me1 being at the point of death1 deliver him out of the hands of his adversaries4 ,and ,i also require1 ,o ,lord1 that whosoever shall build a church in the honor of me1 or ministreth unto me anie candles99 of his just labour1 let him obteine whatsoever he asketh for his health4 ,deliver all women in travell that call upon me1 from the danger thereof4 99 ,for the preests profit1 ,i warrant you4 ,hir praier ended1 there were manie great thunderclaps1 and a doove came downe from heaven1 saieng2 ,blessed art thou ,o ,margaret the spouse of ,christ4 ,such things as thou hast asked1 are granted unto thee2 therefore come thou into everlasting rest1 c4 ,then the hangman 7though she did bid him7 refused to cut off hir head3 to whome she said2 ,except thou doo it1 thou canst have no part with me1 and then lo he did it1 c4 ,but sithens ,i have beene1 and must be tedious1 ,i thought good to refresh my reader with a lamentable storie1 depending upon the matter precedent1 reported by manie grave authors1 word for word1 in maner and forme following4 ,this is cmon 7they saie7 when a witch or conjuror dieth4 ,the xxxv4 ,chapter4 ,a delicate storie of a ,lombard1 who by ,s4 ,margarets example would needs fight with a reall divell4 ,there was 7after a sermon made1 wherein this storie of ,s4 ,margaret was recited1 for in such stuffe consisted not onelie their service1 but also their sermons in the blind time of poperie37 there was 7,i saie7 a certeine yoong man1 being a ,lombard1 whose simplicitie was such1 as he had no respect unto the commoditie of worldlie things1 but did altogither affect the salvation of his soule1 who hearing how great ,s4 ,margarets triumph was1 began to consider with himselfe1 how full of slights the divell was4 ,and among other things thus he said2 ,oh that ,god would suffer1 that the divell might fight with me hand to hand in visible forme6 ,i would then surelie in like maner overthrow him1 and would fight with him till ,i had the victorie4 ,and therefore about the twelfe houre he went out of the towne1 and finding a convenient place where to praie1 secretlie kneeling on his knees1 he praied among other things1 that ,god would suffer the divell to appeare unto him in visible forme1 that according to the example of ,s4 ,margaret1 he might overcome him in battell4 ,and as he was in the middest of his praiers1 there came into that place a woman with a hooke in hir hand1 to gather certeine hearbs which grew there1 who was dumme borne4 ,and when she came into the place1 and saw the yoong man among the hearbs on his knees1 she was afraid1 and waxed pale1 and going backe1 she rored in such sort1 as hir voice could not be understood1 and with hir head and fists made threatning signes unto him4 ,the yoong man seeing such an ilfavoured fowle queane1 that was for age decrepit and full of wrinkles1 with a long bodie1 leane of face1 pale of colour1 with ragged cloathes1 crieng verie lowd1 and having a voice not understandable1 threatning him with the hooke which she carried in hir hand1 he thought surelie she had beene no woman1 but a divell appearing unto him in the shape of a woman1 and thought ,god had heard his praiers4 ,for the which causes he fell upon hir lustilie1 and at length threw hir downe to the ground1 saieng2 ,art thou come thou curssed divell1 art thou come8 ,no no1 thou shalt not overthrow me in visible fight1 whome thou hast often overcome in invisible temptation4 ,kakozelia4 ,mutuall error by meanes of sudden sight4 ,and as he spake these words1 he caught hir by the haire1 and drew hir about1 beating hir sometimes with his hands1 sometimes with his heeles1 and sometimes with the hooke so long1 and wounded hir so sore1 that he left hir a dieng4 ,at the noise whereof manie people came running unto them1 and seeing what was doone1 they apprehended the yoong man1 and thrust him into a vile prison4 ,s4 ,vincent by vertue of his holines understanding all this matter1 caused the bodie that seemed dead to be brought unto him1 and thereupon 7according to his maner7 he laid his hand upon hir1 who immediatlie revived1 and he called one of his chaplines to heare hir confession4 ,but they that were present said to the man of ,god1 that it were altogether in vaine so to doo1 for that she had beene from hir nativitie dumbe1 and could neither heare nor understand the priest1 neither could in words confesse hir sinnes4 ,notwithstanding1 ,s4 ,vincent bad the priest heare hir confession1 affirming that she should verie distinctlie speake all things unto him4 ,and therfore1 whatsoever the man of ,god commanded1 the priest did confidentlie accomplish and obeie3 and as soone as the priest approched unto hir1 to heare hir confession1 she1 whome all ,cathalonia knew to be dumbe borne1 spake1 and confessed hir selfe1 pronouncing everie word as distinctlie1 as though she had never beene dumbe4 ,after hir confession she required the eucharist and extreame unction to be ministred unto hir1 and at length she commended hir selfe to ,god2 and in the presence of all that came to see that miracle1 she spake as long as she had anie breath in hir bodie4 ,the yoong man that killed hir being saved from the gallowes by ,s4 ,vincents meanes1 and at his intercession1 departed home into ,italie4 ,this storie last rehearsed is found in ,speculo exemplorum1 and repeated also by ,robert ,carocul3 bishop of ,aquinas1 and manie others1 and preached publikelie in the church of ,rome4 ,s4 ,vincent raiseth the dead woman to life4 ,s4 ,vincent maketh the dumbe to speake4 ,dist4 #h4 exempl4 #ag4 serm4 #ei4 cap4 #bj4 ,the xxxvi4 ,chapter4 ,the storie of ,saint ,margaret prooved to be both ridiculous and impious in everie point4 ,first1 that the storie of ,s4 ,margaret is a fable1 may be prooved by the incredible1 impossible1 foolish1 impious1 and blasphemous matters conteined therein1 and by the ridiculous circumstance thereof4 ,though it were cruellie doone of hir to beat the divell1 when his hands were bound2 yet it was courteouslie doone of hir1 to pull awaie hir foot at his desire4 ,he could not speake so long as she troad on his head1 and yet he said2 ,tread off1 that ,i may tell you what ,i am4 ,she sawe the heavens open1 and yet she was in a close prison4 ,but hir sight was verie cleare1 that could see a little dove sitting upon a crosse so farre off4 ,for heaven is higher than the sunne2 and the sunne1 when it is neerest to us1 is #ciffjjj4 miles from us4 ,and she had a good paire of eares1 that could heare a dove speake so farre off4 ,and she had good lucke1 that ,s4 ,peter1 who 7they saie7 is porter1 or else the pope1 who hath more dooings than ,peter1 had such leisure as to staie the gates so long for hir4 ,salomon provided no good place1 neither tooke good order with his brasen bowle4 ,i marvell how they escaped that let out the divels4 ,it is marvell also they melted it not with their breath long before3 for the divels carrie hell and hell fier about with them alwaies2 in so much as 7they saie7 they leave ashes evermore where they stand4 ,surelie she made in hir praier an unreasonable request4 ,but the date of hir patent is out3 for ,i beleeve that whosoever at this daie shall burne a pound of good candle before hir1 shall be never the better1 but three pence the worsse4 ,but now we may find in ,s4 ,margarets life1 who it is that is ,christes wife3 whereby we are so much wiser than we were before4 ,but looke in the life of ,s4 ,katharine1 in the golden legend1 and you shall find that he was also married to ,s4 ,katharine1 and that our ladie made the marriage1 c4 ,an excellent authoritie for bigamie4 ,here ,i will also cite other of their notable stories1 or miracles of authoritie1 and so leave shaming of them1 or rather troubling you the readers thereof4 ,neither would ,i have written these fables1 but that they are authentike among the papists1 and that we that are protestants may be satisfied1 as well of conjurors and witches miracles1 as of the others3 for the one is as grosse as the other4 ,secundm ,bordinum ,corrigens4 ,qusit4 ,math4 tract4 #a4 sect4 #gg4 ,psellus de operatione dmonum4 ,the xxxvii4 ,chapter4 ,a pleasant miracle wrought by a popish preest4 ,what time the ,waldenses heresies beganne to spring1 certeine wicked men1 being upheld and mainteined by diabolicall vertue1 shewed certeine signes and woonders1 wherby they strengthened and confirmed their heresies1 and perverted in faith many faithfull men2 for they walked on the water and were not drowned4 ,but a certeine catholike preest seeing the same1 and knowing that true signes could not be joined with false doctrine1 brought the bodie of our ,lord1 with the pix1 to the water1 where they shewed their power and vertue to the people1 and said in the hearing of all that were present3 ,i conjure thee ,o divell1 by him1 whom ,i carrie in my hands1 that thou exercise not these great visions and phantasies by these men1 to the drowning of this people4 ,notwithstanding these words1 when they walked still on the water1 as they did before1 the preest in a rage threw the bodie of our ,lord1 with the pix into the river1 and by and by1 so soone as the sacrament touched the element1 the phantasie gave place to the veritie2 and they being prooved and made false1 did sinke like lead to the bottome1 and were drowned2 the pix with the sacrament immediatlie was taken awaie by an angell4 ,the preest seeing all these things1 was verie glad of the miracle1 but for the losse of the sacrament he was verie pensive1 passing awaie the whole night in teares and moorning3 in the morning he found the pix with the sacrament upon the altar4 ,in speculo exemplorum1 dist4 #f4 ex lib4 exemplorum1 ,csariis1 exempl4 #fi4 ,memorandum1 it is confessed in poperie that true miracles cannot be joined with false doctrine3 ,ergo neither papist1 witch1 nor conjuror can worke miracles4 ,the xxxviii4 ,chapter4 ,the former miracle confuted1 with a strange storie of saint ,lucie4 ,how glad ,sir ,john was now it were follie for me to saie4 ,how would he have plagued the divell1 that threw his god in the river to be drowned8 ,but if other had had no more power to destroie the ,waldenses with sword and fier1 than this preest had to drowne them with his conjuring boxe cousening sacraments1 there should have beene many a life saved4 ,but ,i may not omit one fable1 which is of authoritie1 wherein though there be no conjuration expressed1 yet ,i warrant you there was cousenage both in the dooing and telling thereof4 ,you shall read in the lesson on saint ,lucies daie1 that she being condemned1 could not be remooved from the place with a teeme of oxen1 neither could any fier burne hir1 insomuch as one was faine to cut off hir head with a sword1 and yet she could speake afterwards as long as she list4 ,and this passeth all other miracles1 except it be that which ,bodin and ,m4 ,mal4 recite out of ,nider1 of a witch that could not be burned1 till a scroll was taken awaie from where she hid it1 betwixt hir skin and flesh4 ,lect4 in die sanct ,luci #g #h4 ,the xxxix4 ,chapter4 ,of visions1 noises1 apparitions1 and imagined sounds1 and of other illusions1 of wandering soules3 with a confutation thereof4 ,manie thorough melancholie doo imagine1 that they see or heare visions1 spirits1 ghosts1 strange noises1 c3 as ,i have alreadie prooved before1 at large4 ,manie againe thorough feare proceeding from a cowardlie nature and complexion1 or from an effeminate and fond bringing up1 are timerous and afraid of spirits1 and bugs1 c4 ,some through imperfection of sight also are afraid of their owne shadowes1 and 7as ,aristotle saith7 see themselves sometimes as it were in a glasse4 ,and some through weakenesse of bodie have such unperfect imaginations4 ,droonken men also sometimes suppose they see trees walke1 c3 according to that which ,salomon saith to the droonkards2 ,thine eies shall see strange visions1 and mervellous appearances4 ,see the storie of ,sim ,davie and ,ade his wife1 lib4 #c4 cap4 #aj4 pag4 #ee1 #ef1 #eg4 ,in all ages moonks and preests have abused and bewitched the world with counterfet visions2 which proceeded through idlenes1 and restraint of marriage1 wherby they grew hot and lecherous1 and therefore devised such meanes to compasse and obteine their loves4 ,and the simple people being then so superstitious1 would never seeme to mistrust1 that such holie men would make them cuckholds1 but forsooke their beds in that case1 and gave roome to the cleargie4 ,item1 little children have beene so scared with their mothers maids1 that they could never after endure to be in the darke alone1 for feare of bugs4 ,manie are deceived by glasses through art perspective4 ,manie hearkening unto false reports1 conceive and beleeve that which is nothing so4 ,manie give credit to that which they read in authors4 ,but how manie stories and bookes are written of walking spirits and soules of men1 contrarie to the word of ,god2 a reasonable volume cannot conteine4 ,how common an opinion was it among the papists1 that all soules walked on the earth1 after they departed from their bodies8 ,in so much as it was in the time of poperie a usuall matter1 to desire sicke people in their death beds1 to appeare to them after their death1 and to reveale their estate4 ,the fathers and ancient doctors of the church were too credulous herein1 c4 ,therefore no mervell1 though the common simple sort of men1 and least of all1 that women be deceived herein4 ,god in times past did send downe visible angels and appearances to men2 but now he dooth not so4 ,through ignorance of late in religion1 it was thought1 that everie churchyard swarmed with soules and spirits3 but now the word of ,god being more free1 open1 and knowne1 those conceipts and illusions are made more manifest and apparent1 c4 ,against the counterfet visions of popish preests1 other cousening devises4 ,the doctors1 councels1 and popes1 which 7they saie7 cannot erre1 have confirmed the walking1 appearing1 raising of soules4 ,but where find they in the scriptures anie such doctrine8 ,and who certified them1 that those appearances were true8 ,trulie all they cannot bring to passe1 that the lies which have beene spread abroad herein1 should now beginne to be true1 though the pope himselfe subscribe1 seale1 and sweare thereunto never so much4 ,where are the soules that swarmed in times past8 ,where are the spirits8 ,who heareth their noises8 ,who seeth their visions8 ,where are the soules that made such mone for trentals1 whereby to be eased of the paines in purgatorie8 ,are they all gone into ,italie1 bicause masses are growne deere here in ,england8 ,marke well this illusion1 and see how contrarie it is unto the word of ,god4 ,consider how all papists beleeve this illusion to be true1 and how all protestants are driven to saie it is and was popish illusion4 ,where be the spirits that wandered to have buriall for their bodies8 ,for manie of those walking soules went about that busines4 ,doo you not thinke1 that the papists shew not themselves godlie divines1 to preach and teach the people such doctrine2 and to insert into their divine service such fables as are read in the ,romish church1 all scripture giving place thereto for the time8 ,you shall see in the lessons read there upon ,s4 ,stevens daie1 that ,gamaliel ,nichodemus his kinsman1 and ,abdias his sonne1 with his freend ,s4 ,steven1 appeared to a certeine preest1 called ,sir ,lucian1 requesting him to remove their bodies1 and to burie them in some better place 7for they had lien from the time of their death1 untill then1 being in the reigne of ,honorius the emperor2 to wit1 foure hundred yeeres buried in the field of ,gamaliel1 who in that respect said to ,sir ,lucian2 ,non mei solummodo causa solicitus sum1 sed potis pro illis qui mecum sunt2 that is1 ,i am not onlie carefull for my selfe1 but cheefelie for those my friends that are with me4 ,whereby the whole course may be perceived to be a false practise1 and a counterfet vision1 or rather a lewd invention4 ,for in heaven mens soules remaine not in sorow and care2 neither studie they there how to compasse and get a worshipfull buriall here in earth4 ,if they did1 they would not have foreslowed it so long4 ,now therefore let us not suffer our selves to be abused anie longer1 either with conjuring preests1 or melancholicall witches2 but be thankfull to ,god that hath delivered us from such blindnes and error4 ,this doctrine was not onlie preached1 but also prooved2 note the particular instces following4 ,the xl4 ,chapter4 ,cardanus opinion of strange noises1 how counterfet visions grow to be credited1 of popish appeerances1 of pope ,boniface4 ,cardanus speaking of noises1 among other things1 saith thus2 ,a noise is heard in your house2 it may be a mouse1 a cat1 or a dog among dishes2 it may be a counterfet or a theefe indeed1 or the fault may be in your eares4 ,i could recite a great number of tales1 how men have even forsaken their houses1 bicause of such apparitions and noises3 and all hath beene by meere and ranke knaverie4 ,and wheresoever you shall heare1 that there is in the night season such rumbling and fearefull noises1 be you well assured that it is flat knaverie1 performed by some that seemeth most to complaine1 and is least mistrusted4 ,and hereof there is a verie art1 which for some respects ,i will not discover4 ,the divell seeketh dailie as well as nightlie whome he may devoure1 and can doo his feats as well by daie as by night1 or else he is a yoong divell1 and a verie bungler4 ,but of all other couseners1 these conjurors are in the highest degree1 and are most worthie of death for their blasphemous impietie4 ,but that these popish visions and conjurations used as well by papists1 as by the popes themselves1 were meere cousenages2 and that the tales of the popes recited by ,bruno and ,platina1 of their magicall devises1 were but plaine cousenages and knaveries1 may appeare by the historie of ,bonifacius the eight1 who used this kind of inchantment1 to get away the popedome from his predecessor ,clestinus4 ,he counterfetted a voice through a cane reed1 as though it had come from heaven1 persuading him to yeeld up his authoritie of popeship1 and to institute therein one ,bonifacius1 a worthier man3 otherwise he threatened him with damnation4 ,and therfore the foole yeelded it up accordinglie1 to the said ,bonifacius1 ,an4 #abfd4 of whom it was said2 ,he came in like a fox1 lived like a woolfe1 and died like a dog4 ,h4 ,card4 lib4 de var4 rer4 #ae4 ca4 #ib4 ,pope ,clestinus cousened of his popedome by pope ,boniface4 ,there be innumerable examples of such visions1 which when they are not detected1 go for true stories3 and therefore when it is answered that some are true tales and some are false1 untill they be able to shew foorth before your eies one matter of truth1 you may replie upon them with this distinction2 to wit3 visions tried are false visions1 undecided and untried are true4 ,visions distinguished ,the xli4 ,chapter4 ,of the noise or sound of eccho1 of one that narrowlie escaped drowning thereby1 c4 ,alas6 how manie naturall things are there so strange1 as to manie seeme miraculous2 and how manie counterfet matters are there1 that to the simple seeme yet more wonderfull8 ,cardane telleth of one ,comensis1 who comming late to a rivers side1 not knowing where to passe over1 cried out alowd for some bodie to shew him the foord3 who hearing an eccho to answer according to his last word1 supposing it to be a man that answered him and informed him of the waie1 he passed through the river1 even there where was a deepe whirlepoole1 so as he hardlie escaped with his life2 and told his freends1 that the divell had almost persuaded him to drowne himselfe4 ,and in some places these noises of eccho are farre more strange than other1 speciallie at ,ticinum in ,italie1 in the great hall1 where it rendereth sundrie and manifold noises or voices1 which seeme to end so lamentablie1 as it were a man that laie a dieng2 so as few can be persuaded that it is the eccho1 but a spirit that answereth4 ,h4 ,card4 lib4 de subtilitat4 #ah4 ,idem1 ibid4 ,the noise at ,winchester was said to be a verie miracle1 and much wondering was there at it1 about the yeare #aefi4 though indeed a meere naturall noise ingendered of the wind1 the concavitie of the place1 and other instrumentall matters helping the sound to seeme strange to the hearers2 speciallie to such as would adde new reports to the augmentation of the woonder4 ,of ,winchester noise4 ,the xlii4 ,chapter4 ,of ,theurgie1 with a confutation thereof1 a letter sent to me concerning these matters4 ,there is yet another art professed by these cousening conjurors1 which some fond divines affirme to be more honest and lawfull than necromancie1 which is called ,theurgie2 wherein they worke by good angels4 ,howbeit1 their ceremonies are altogether papisticall and superstitious1 consisting in cleanlines partlie of the mind1 partlie of the bodie1 and partlie of things about and belonging to the bodie2 as in the skinne1 in the apparell1 in the house1 in the vessell and houshold stuffe1 in oblations and sacrifices2 the cleanlines whereof1 they saie1 dooth dispose men to the contemplation of heavenlie things4 ,they cite these words of ,esaie for their authoritie2 to wit3 ,wash your selves and be cleane1 c4 ,in so much as ,i have knowne diverse superstitious persons of good account1 which usuallie washed all their apparell upon conceits ridiculouslie4 ,for uncleanlinesse 7they say7 corrupteth the aire1 infecteth man1 and chaseth awaie cleane spirits4 ,hereunto belongeth the art of ,almadel1 the art of ,paule1 the art of ,revelations1 and the art ,notarie4 ,but 7as ,agrippa saith7 the more divine these arts seeme to the ignorant1 the more damnable they be4 ,but their false assertions1 their presumptions to worke miracles1 their characters1 their strange names1 their diffuse phrases1 their counterfet holines1 their popish ceremonies1 their foolish words mingled with impietie1 their barbarous and unlearned order of construction1 their shameles practises1 their paltrie stuffe1 their secret dealing1 their beggerlie life1 their bargaining with fooles1 their cousening of the simple1 their scope and drift for monie dooth bewraie all their art to be counterfet cousenage4 ,and the more throughlie to satisfie you herein1 ,i thought good in this place to insert a letter1 upon occasion sent unto me1 by one which at this present time lieth as a prisoner condemned for this verie matter in the kings bench1 and reprived by hir majesties mercie1 through the good mediation of a most noble and vertuous personage1 whose honorable and godlie disposition at this time ,i will forbeare to commend as ,i ought4 ,the person truelie that wrote this letter seemeth unto me a good bodie1 well reformed1 and penitent1 not expecting anie gaines at my hands1 but rather fearing to speake that which he knoweth further in this matter1 least displeasure might ensue and follow4 ,appendents unto the supposed divine art of ,theurgie4 ,the copie of a letter sent unto me ,r4 ,s4 by ,t4 ,e4 ,maister of art1 and practiser both of physicke1 and also in times past1 of certeine vaine sciences2 now condemned to die for the same3 wherein he openeth the truth touching these deceits499 99 ,lines #a1 #c1 #e ,rom4 #b1 #d ,ital4 ,maister ,r4 ,scot1 according to your request1 ,i have drawne out certeine abuses worth the noting1 touching the worke you have in hand2 things which ,i my selfe have seene within these xxvi4 yeares1 among those which were counted famous and skilfull in those sciences4 ,and bicause the whole discourse cannot be set downe1 without nominating certeine persons1 of whom some are dead some living1 whose freends remaine yet of great credit3 in respect therof1 ,i knowing that mine enimies doo alreadie in number exceed my freends2 ,i have considered with my selfe1 that it is better for me to staie my hand1 than to commit that to the world1 which may increase my miserie more than releeve the same4 ,notwithstanding1 bicause ,i am noted above a great manie others to have had some dealings in those vaine arts and wicked practises2 ,i am therefore to signifie unto you1 and ,i speake it in the presence of ,god1 that among all those famous and noted practisers1 that ,i have beene conversant withall these xxvi4 yeares1 ,i could never see anie matter of truth to be doone in those wicked sciences1 but onelie meere cousenings and illusions4 ,and they1 whome ,i thought to be most skilfull therein1 sought to see some things at my hands1 who had spent my time a dozen or fourteen years1 to my great losse and hinderance1 and could never at anie time see anie one truth1 or sparkle of truth therein4 ,yet at this present ,i stand worthilie condemned for the same2 for that1 contrarie to my princes lawes1 and the lawe of ,god1 and also to mine owne conscience1 ,i did spend my time in such vaine and wicked studies and practises3 being made and remaining a spectacle for all others to receive warning by4 ,the ,lord grant ,i may be the last 7,i speake it from my hart7 and ,i wish it1 not onlie in my native cotrie1 but also through the whole face of the earth1 speciallie among ,christians4 ,for mine owne part ,i lament my time lost1 have repented me five yeares past3 at which time ,i sawe a booke1 written in the old ,saxon toong1 by one ,sir ,john ,malborne a divine of ,oxenford1 three hundred yeares past2 wherein he openeth all the illusions inventions of those arts and sciences3 a thing most worthie the noting4 ,i left the booke with the parson of ,slangham in ,sussex1 where if you send for it in my name1 you may have it4 ,you shall thinke your labour well bestowed1 and it shall greatlie further the good enterprise you have in hand3 and there shall you see the whole science throughlie discussed1 and all their illusions and cousenages deciphered at large4 ,thus craving pardon at your hands for that ,i promised you1 being verie fearefull1 doubtfull1 and loth to set my hand or name under any thing that may be offensive to the world1 or hurtfull to my selfe1 considering my case1 except ,i had the better warrant from my ,l4 of ,leicester1 who is my verie good ,lord1 and by whome next under ,god 7hir ,majestie onelie excepted7 ,i have beene preserved2 and therefore loth to doo any thing that may offend his ,lordships eares4 ,and so ,i leave your ,worship to the ,lords keeping1 who bring you and all your actions to good end and purpose1 to ,gods glorie1 and to the profit of all ,christians4 ,from the bench this #h4 of ,march1 #aehb4 ,your ,worships poore and desolate friend and servant1 ,t4 ,e4 ,marke the summe and scope of this letter4 ,this letter in ,rom4 ,s4 ,john ,malbornes booke detecting the devises of conjurati1 c4 ,i sent for this booke of purpose1 to the parson of ,slangham1 and procured his best friends1 men of great worship and credit1 to deale with him1 that ,i might borrowe it for a time4 ,but such is his follie and superstition1 that although he confessed he had it2 yet he would not lend it3 albeit a friend of mine1 being knight of the shire would have given his word for the restitution of the same safe and sound4 ,the conclusion therefore shall be this1 whatsoever heeretofore hath gone for currant1 touching all these fallible arts1 whereof hitherto ,i have written in ample sort1 be now counted counterfet1 and therefore not to be allowed no not by common sense1 much lesse by reason1 which should sift such cloked and pretended practises1 turning them out of their rags and patched clowts1 that they may appeere discovered1 and shew themselves in their nakednesse4 ,which will be the end of everie secret intent1 privie purpose1 hidden practise1 and close devise1 have they never such shrowds and shelters for the time3 and be they with never so much cautelousnesse and subtill circumspection clouded and shadowed1 yet will they at length be manifestlie detected by the light1 according to that old rimed verse3 ,the author his conclusion4 ,quicquid nix celat1 solis calor omne revelat3 ,what thing soever snowe dooth hide1 ,heat of the sunne dooth make it spide4 ,andras ,gartnerus ,marimontanus4 ,eng4 by ,ab4 ,fle4 ,and according to the verdict of ,christ1 the true ,nazarite1 who never told untruth1 but who is the substance and groundworke of truth it selfe1 saieng2 ,nihil est tam occultum quod non sit detegendum1 ,nothing is so secret1 but it shall be knowne and revealed4 ,matt4 #aj1 #bf4 ,mark #d1 #bb4 ,luke4 #h1 #ag4 99,and4 #ab1 #b1 99 and ,the xvi4 booke4 ,the first ,chapter4 ,a conclusion1 in maner of an epilog1 repeating manie of the former absurdities of witchmongers conceipts1 confutations thereof1 and of the authoritie of ,james ,sprenger and ,henrie ,institor inquisitors and compilers of ,m4 ,mal4 ,hitherto you have had delivered unto you1 that which ,i have conceived and gathered of this matter4 ,in the substance and principall parts wherof ,i can see no difference among the writers heereupon2 of what countrie1 condition1 estate1 or religion so ever they be2 but ,i find almost all of them to agree in unconstancie1 fables1 and impossibilities2 scratching out of ,m4 ,mal4 the substance of all their arguments3 so as their authors being disapproved1 they must coine new stuffe1 or go to their grandams maids to learne more old wives tales1 whereof this art of witchcraft is contrived4 ,but you must know that ,james ,sprenger1 and ,henrie ,institor1 whome ,i have had occasion to alledge manie times1 were coparteners in the composition of that profound learned booke called ,malleus ,maleficarum1 were the greatest doctors of that art3 out of whom ,i have gathered matter and absurditie enough1 to confound the opinions conceived of witchcraft2 although they were allowed inquisitors and assigned by the pope1 with the authoritie and commendation of all the doctors of the universitie of ,collen1 c3 to call before them1 to imprison1 to condemne1 and to execute witches2 and finallie to seaze and confiscate their goods4 ,the compilers or makers of the booke called ,a ,mallet to braine witches4 ,these two doctors1 to mainteine their their99 credit1 and to cover their injuries1 have published those same monsterous lies1 which have abused all ,christendome1 being spread abroad with such authoritie1 as it will be hard to suppresse the credit of their writings1 be they never so ridiculous and false4 ,which although they mainteine and stirre up with their owne praises2 yet men are so bewitched1 as to give credit unto them4 ,for proofe whereof ,i remember they write in one place of their said booke1 that by reason of their severe proceedings against witches1 they suffered intollerable assaults1 speciallie in the night1 many times finding needdels sticking in their biggens1 which were thither conveied by witches charmes3 and through their innocencie and holinesse 7they saie7 they were ever miraculouslie preserved from hurt4 ,howbeit they affirme that they will not tell all that might make to the manifestation of their holines3 for then should their owne praise stinke in their owne mouthes4 ,and yet ,god knoweth their whole booke conteineth nothing but stinking lies and poperie4 ,which groundworke and foundation how weake and wavering it is1 how unlike to continue1 and how slenderlie laid1 a child may soone discerne and perceive4 99 sic ,no marvel that they were so opinionative herein1 for ,god gave them over into strong delusions4 ,the second ,chapter4 ,by what meanes the common people have beene made beleeve in the miraculous works of witches1 a definition of witchcraft1 and a description thereof4 ,the common people have beene so assotted and bewitched1 with whatsoever poets have feigned of witchcraft1 either in earnest1 in jest1 or else in derision2 and with whatsoever lowd liers and couseners for their pleasures heerein have invented1 and with whatsoever tales they have heard from old doting women1 or from their mothers maids1 and with whatsoever the grandfoole their ghostlie father1 or anie other morrow masse preest had informed them2 and finallie with whatsoever they have swallowed up through tract of time1 or through their owne timerous nature or ignorant conceipt1 concerning these matters of hagges and witches3 as they have so settled their opinion and credit thereupon1 that they thinke it heresie to doubt in anie part of the matter2 speciallie bicause they find this word witchcraft expressed in the scriptures2 which is as to defend praieng to saincts1 bicause ,sanctus1 ,sanctus1 ,sanctus is written in ,te ,deum4 ,and now to come to the definition of witchcraft1 which hitherto ,i did deferre and put off purposelie3 that you might perceive the true nature thereof1 by the circumstances1 and therefore the rather to allow of the same1 seeing the varietie of other writers4 ,witchcraft is in truth a cousening art1 wherin the name of ,god is abused1 prophaned and blasphemed1 and his power attributed to a vile creature4 ,in estimation of the vulgar people1 it is a supernaturall worke1 contrived betweene a corporall old woman1 and a spirituall divell4 ,the maner thereof is so secret1 mysticall1 and strange1 that to this daie there hath never beene any credible witnes therof4 ,it is incomprehensible to the wise1 learned or faithfull2 a probable matter to children1 fooles1 melancholike persons and papists4 ,the trade is thought to be impious4 ,the effect and end thereof to be sometimes evill1 as when thereby man or beast1 grasse1 trees1 or corne1 c2 is hurt3 sometimes good1 as whereby sicke folkes are healed1 theeves bewraied1 and true men come to their goods1 c4 ,the matter and instruments1 wherewith it is accomplished1 are words1 charmes1 signes1 images1 characters1 c3 the which words although any other creature doo pronounce1 in maner and forme as they doo1 leaving out no circumstance requisite or usuall for that action3 yet none is said to have the grace or gift to performe the matter1 except she be a witch1 and so taken1 either by hir owne consent1 or by others imputation4 ,the definition or description of witchcraft4 ,the formal cause4 ,the finall cause4 ,the materiall cause4 ,the third ,chapter4 ,reasons to proove that words and characters are but bables1 that witches cannot doo such things as the multitude supposeth they can1 their greatest woonders prooved trifles1 of a yoong gentleman cousened4 ,that words1 characters1 images1 and such other trinkets1 which are thought so necessarie instruments for witchcraft 7as without the which no such thing can be accomplished7 are but bables1 devised by couseners1 to abuse the people withall2 ,i trust ,i have sufficientlie prooved4 ,and the same maie be further and more plainelie perceived by these short and compendious reasons following4 ,first1 in that the ,turkes and infidels1 in their witchcraft1 use both other words1 and other characters than our witches doo1 and also such as are most contrarie4 ,in so much as1 if ours be bad1 in reason theirs should be good4 ,if their witches can doo anie thing1 ours can doo nothing4 ,for as our witches are said to renounce ,christ1 and despise his sacraments3 so doo the other forsake ,mahomet1 and his lawes1 which is one large step to christianitie4 ,a necessarie sequele4 ,it is also to be thought1 that all witches are couseners2 when mother ,bungie1 a principall witch1 so reputed1 tried1 and condemned of all men1 and continuing in that exercise and estimation manie yeares 7having cousened abused the whole realme1 in so much as there came to hir1 witchmongers from all the furthest parts of the land1 she being in diverse bookes set out with authoritie1 registred and chronicled by the name of the great witch of ,rochester1 and reputed among all men for the cheefe ringleader of all other witches7 by good proofe is found to be a meere cousener2 confessing in hir death bed freelie1 without compulsion or inforcement1 that hir cunning consisted onlie in deluding and deceiving the people3 saving that she had 7towards the maintenance of hir credit in that cousening trade7 some sight in physicke and surgerie1 and the assistance of a freend of hirs1 called ,heron1 a professor thereof4 ,and this ,i know1 partlie of mine owne knowledge1 and partlie by the testimonie of hir husband1 and others of credit1 to whome 7,i saie7 in hir death bed1 and at sundrie other times she protested these things2 and also that she never had indeed anie materiall spirit or divell 7as the voice went7 nor yet knew how to worke anie supernaturall matter1 as she in hir life time made men beleeve she had and could doo4 ,probatum est1 by mother ,bungies confessi that al witches are couseners4 ,the like may be said of one ,t4 of ,canturburie1 whose name ,i will not litterallie discover1 who wonderfullie abused manie in these parts1 making them thinke he could tell where anie thing lost became3 with diverse other such practises1 whereby his fame was farre beyond the others4 ,and yet on his death bed he confessed1 that he knew nothing more than anie other1 but by slight and devises1 without the assistance of anie divell or spirit1 saving the spirit of cousenage3 and this did he 7,i saie7 protest before manie of great honestie1 credit1 wisedome1 who can witnesse the same1 and also gave him good commendations for his godlie and honest end4 ,againe1 who will mainteine1 that common witchcrafts are not cousenages1 when the great and famous witchcrafts1 which had stolne credit not onlie from all the common people1 but from men of great wisdome and authoritie1 are discovered to be beggerlie slights of cousening varlots8 ,which otherwise might and would have remained a perpetuall objection against me4 ,were there not 99 three images of late yeeres found in a doonghill1 to the terror astonishment of manie thousands8 ,in so much as great matters were thought to have beene pretended to be doone by witchcraft4 ,but if the ,lord preserve those persons 7whose destruction was doubted to have beene intended therby7 from all other the lewd practises and attempts of their enimies2 ,i feare not1 but they shall easilie withstand these and such like devises1 although they should indeed be practised against them4 ,but no doubt1 if such bables could have brought those matters of mischeefe to passe1 by the hands of traitors1 witches1 or papists2 we should long since have beene deprived of the most excellent jewell and comfort that we enjoy in this world4 ,howbeit1 ,i confesse1 that the feare1 conceipt1 and doubt of such mischeefous pretenses may breed inconvenience to them that stand in awe of the same4 ,and ,i wish1 that even for such practises1 though they never can or doo take effect1 the practisers be punished with all extremitie3 bicause therein is manifested a traiterous heart to the ,queene1 and a presumption against ,god4 99 ,j4 ,bodin in the preface before his booke of ,dmonomania reporteth this by a conjuring preest late ,curat of ,islington3 hee also sheweth to what end3 read the place you that understd ,latine4 ,but to returne to the discoverie of the aforesaid knaverie and witchcraft4 ,so it was that one old cousener1 wanting monie1 devised or rather practised 7for it is a stale devise7 to supplie his want1 by promising a yoong ,gentleman1 whose humor he thought would that waie be well served1 that for the summe of fourtie pounds1 he would not faile by his cunning in that art of witchcraft1 to procure unto him the love of anie three women whome he would name1 and of whome he should make choise at his pleasure4 ,the yoong ,gentleman being abused with his cunning devises1 and too hastilie yeelding to that motion1 satisfied this cunning mans demand of monie4 ,which1 bicause he had it not presentlie to disbursse1 provided it for him at the hands of a freend of his4 ,finallie1 this cunning man made the three puppets of wax1 c3 leaving nothing undone that appertained to the cousenage1 untill he had buried them1 as you have heard4 ,but ,i omit to tell what a doo was made herof1 and also what reports and lies were bruted2 as what white dogs and blacke dogs there were seene in the night season passing through the watch1 mawgre all their force and preparation against them1 c4 ,but the yoong ,gentleman1 who for a litle space remained in hope mixed with joy and love1 now through tract of time hath those his felicities powdered with doubt and despaire4 ,for in steed of atchieving his love1 he would gladlie have obteined his monie4 ,but bicause he could by no meanes get either the one or the other 7his monie being in hucksters handling1 and his sute in no better forwardnes7 he revealed the whole matter1 hoping by that meanes to recover his monie2 which he neither can yet get againe1 nor hath paied it where he borrowed4 ,but till triall was had of his simplicitie or rather follie herein1 he received some trouble himselfe hereabouts1 though now dismissed4 ,note this devise of the waxen images found of late neere ,london4 ,the fourth ,chapter4 ,of one that was so bewitched that he could read no scriptures but canonicall1 of a divel that could speake no ,latine1 a proofe that witchcraft is flat cousenage4 ,here ,i may aptlie insert another miracle of importance1 that happened within the compasse of a childes remembrance1 which may induce anie resonable bodie to conceive1 that these supernaturall actions are but fables cousenages4 ,there was one1 whom for some respects ,i name not1 that was taken blind1 deafe1 dumbe2 so as no physician could helpe him4 ,that man 7forsooth7 though he was 7as is said7 both blind1 dumbe deafe1 yet could he read anie canonicall scriptures2 but as for apocrypha1 he could read none3 wherein a ,gods name consisted the miracle4 ,but a leafe of apocrypha being extraordinarilie inserted among the canonicall scriptures1 he read the same as authentike3 wherein his knaverie was bewraied4 ,another had a divell1 that answered men to all questions1 marie hir divell could understand no ,latine1 and so was she 7and by such meanes all the rest may be7 bewraied4 ,indeed our witching writers saie1 that certeine divels speake onelie the language of that countrie where they are resiant1 as ,french1 or ,english1 c4 ,a strange miracle1 if it were true4 ,there the hypocrite was overmatcht for all his dissembled gravitie4 ,furthermore1 in my conceipt1 nothing prooveth more apparentlie that witchcraft is cousenage1 and that witches instruments are but ridiculous bables1 and altogither void of effect2 than when learned and godlie divines1 in their serious writings1 produce experiments as wrought by witches1 and by divels at witches commandements3 which they expound by miracles1 although indeed meere trifles4 ,whereof they conceive amisse1 being overtaken with credulitie4 ,the fift ,chapter4 ,of the divination by the sive and sheeres1 and by the booke and key1 ,hemingius his opinion thereof confuted1 a bable to know what is a clocke1 of certeine jugling knacks1 manifold reasons for the overthrowe of witches and conjurors1 and their cousenages1 of the divels transformations1 of ,ferrum candens199 c4 99 ,latin in ,ital4 ,to passe over all the fables1 which are vouched by the popish doctors1 you shall heare the words of ,n4 ,hemingius1 whose zeale learning otherwise ,i might justlie commend3 howbeit ,i am sorie and ashamed to see his ignorance and follie in this behalfe4 ,neither would ,i have bewraied it1 but that he himselfe1 among other absurdities concerning the maintenance of witches omnipotencie1 hath published it to his great discredit4 ,popish preests 7saith he7 as the ,chaldans used the divination by sive sheeres99 for the detection of theft1 doo practise with a psalter and a keie fastned upon the #di4 psalme1 to discover a theefe4 ,and when the names of the suspected persons are orderlie put into the pipe of the keie1 at the reading of these words of the psalme ,if thou sawest a theefe thou diddest consent unto him the booke will wagge1 and fall out of the fingers of them that hold it1 and he whose name remaineth in the keie must be the theefe4 ,hereupon ,hemingius inferreth1 that although conjuring preests and witches bring not this to passe by the absolute words of the psalme1 which tend to a farre other scope2 yet sathan dooth nimblie1 with his invisible hand1 give such a twitch to the booke1 as also in the other case to the sive and the sheeres1 that downe falles the booke and keie1 sive and sheeres1 up starts the theefe1 and awaie runneth the divell laughing1 c4 ,heming4 in lib4 de superst4 magicis4 99 p4 #bfb in text ,the greatest clarkes are not the wisest men4 ,but alas1 ,hemingius is deceived1 as not perceiving the conceipt1 or rather the deceipt hereof4 ,for where he supposeth those actions to be miraculous1 and done by a divell2 they are in truth meere bables1 wherein consisteth not so much as legierdemaine4 ,for everie carter may conceive the slight hereof3 bicause the booke and keie1 sive and sheeres1 being staied up in that order1 by naturall course1 of necessitie must within that space 7by meanes of the aire1 and the pulse beating at the fingers end7 turne and fall downe4 ,which experience being knowne to the witch or conjuror1 she or he doo forme and frame their prophesie accordinglie3 as whosoever maketh proofe thereof shall manifestlie perceive it4 ,by this art1 practise1 or experience1 you shall knowe what it is a clocke1 if you hold betweene your finger and your thumbe a thred of six or seven inches long1 unto the other end whereof is tied a gold ring1 or some such like thing3 in such sort as upon the beating of your pulse1 and the mooving of the ring1 the same may strike upon either side of a goblet or glasse4 ,these things are 7,i confesse7 witchcraft1 bicause the effect or event proceedeth not of that cause which such couseners saie1 and others beleeve they doo4 ,as when they laie a medicine for the ague1 c3 to a childs wrists1 they also pronounce certeine words or charmes1 by vertue whereof 7they saie7 the child is healed3 whereas indeed the medicine onelie dooth the feate4 ,and this is also a sillie jugglers knacke1 which wanteth legierdemaine1 whom you shall see to thrust a pinne1 or a small knife1 through the head and braine of a chicken or pullet1 and with certeine mysticall words seeme to cure him399 whereas1 though no such words were spoken1 the chicken would live1 and doo well enough2 as experience teacheth and declareth4 ,a naturall reason of the former knacke4 99 p4 #cdf4 ,againe1 when such as have mainteined the art and profession of conjuring1 and have written thereupon most cunninglie1 have published recantations1 and confessed the deceipts thereof1 as ,cornelius ,agrippa did1 whie should we defend it8 ,also1 when heathen princes1 of great renowne1 authoritie1 learning1 have searched1 with much industrie and charge1 the knowledge secrecie of conjuration and witchcraft1 finallie found by experience all to be false and vaine that is reported of them1 as ,nero1 ,julianus apostata1 and ,valence did2 whie should we seeke for further triall1 to proove witchcraft and conjuration to be cousenage8 ,c4 ,agripp4 in lib4 de vanit4 scient4 in epistola ante librum de occulta philosophia4 ,plin4 lib4 natural4 hist4 #cj4 cap4 #a4 ,pet4 ,mart4 in locis communibus4 ,also1 when the miracles imputed unto them1 exceed in quantitie1 qualitie and number1 all the miracles that ,christ wrought here upon earth1 for the establishing of his gospell1 for the confirmation of our faith1 and for the advancement of his glorious name2 what good christian will beleeve them to be true8 ,and when ,christ himselfe saith2 ,the works that ,i doo1 no man else can accomplish2 whie should we thinke that a foolish old woman can doo them all1 and manie more8 ,also1 when ,christ knew not these witches1 nor spake one word of them in all the time of his being here upon earth1 having such necessarie occasion 7if at leastwise they with their familiars could doo as he did by the spirit of ,god1 as is constantlie affirmed7 whie should we suppose that they can doo as they saie1 but rather that they are deceivers899 ,when they are faine to saie1 that witches wrought not in that art1 all those thirtie three yeares that ,christ lived1 and that there were none in ,jobs time1 and that the cousening oracles are now ceased2 who seeth not that they are witlesse1 and madde fooles that mainteine it8 ,when all the mischeefes are accomplished by poisons and naturall meanes1 which they affirme to be brought to passe by words1 it manifesteth to the world their cousenage4 ,when all the places of scripture1 which witchmongers allowe for the proofe of such witches1 are prooved to make nothing for their purpose1 their own fables lies deserve small credit4 ,when one of the cheefe points in controversie2 to wit1 execution of witches1 is grounded upon a false translation2 namelie1 ,you shall not suffer a witch to live 7which is in ,latine1 ,veneficam non retinebitis in vita7 where the word in everie mans eare soundeth to be a poisoner1 rather than a worker of miracles1 and so interpreted by the seventie interpretors1 ,josephus1 and almost of all the ,rabbins1 which were ,hebrues borne3 whie should anie of their interpretations or allegations be trusted1 or well accounted of8 ,when working of miracles is ceased1 and the gift of prophesie also2 so as the godlie1 through invocation of the holie spirit1 cannot performe such wonderfull things1 as these witches and conjurors by the invocation of divels and wicked spirits undertake1 and are said to doo2 what man that knoweth and honoureth ,god will be so infatuate as to beleeve these lies1 and so preferre the power of witches and divels before the godlie endued with ,gods holie spirit8 ,when manie printed bookes are published1 even with authoritie1 in confirmation of such miracles wrought by those couseners1 for the detection of witchcraft2 and in fine all is not onelie found false1 and to have beene accomplished by cousenage1 but that there hath beene therein a set purpose to defame honest matrones1 as to make them be thought to be witches3 whie should we beleeve ,bodin1 ,m4 ,mal4 c3 in their cousening tales and fables8 ,when they saie that witches can flie in the aire1 and come in at a little coane1 or a hole in a glasse windowe1 and steale awaie sucking children1 and hurt their mothers2 and yet when they are brought into prison1 they cannot escape out of the grate1 which is farre bigger3 who will not condemne such accusations or confessions to be frivolous1 c8 ,when 7if their assertions were true7 concerning the divels usuall taking of shapes1 and walking1 talking1 conferring1 hurting1 and all maner of dealing with mortall creatures1 ,christs argument to ,thomas had beene weake and easilie answered2 yea the one halfe1 or all the whole world might be inhabited by divels1 everie poore mans house might be hired over his head by a divell1 he might take the shape and favor of an honest woman1 and plaie the witch2 or of an honest man1 and plaie the theefe1 and so bring them both1 or whome he list to the gallowes3 who seeth not the vanitie of such assertions8 ,for then the divell might in the likenes of an honest man commit anie criminall offense2 as ,lavater in his nineteenth chapter ,de spectris reporteth of a grave wise magistrate in the territorie of ,tigurie1 who affirmed1 that as he and his servant went through certeine pastures1 he espied in a morning1 the divell in likenes of one whome he knew verie well1 wickedlie dealing with a mare4 ,upon the sight whereof he immediatlie went to that fellowes house1 and certeinlie learned there1 that the same person went not out of his chamber that daie4 ,and if he had not wiselie boolted out the matter1 the good honest man 7saith he7 had surelie beene cast into prison1 and put on the racke1 c4 99 text 747 ,note that during all ,christs time upon earth1 which was #cc4 yeares1 witches were put to silence1 c4 ,not in ,vulg4 crack ,cf4 p4 #ia4 ,the like storie we read of one ,cunegunda1 wife to ,henrie the second emperor of that name1 in whose chamber the divell 7in the likenes of a yoongman1 with whome she was suspected to be too familiar in court7 was often seene comming in and out4 ,how beit1 she was purged by the triall ,candentis ferri1 and prooved innocent3 for she went upon glowing iron unhurt1 c4 ,and yet ,salomon saith2 ,maie a man carrie fier in his bosome1 and his clothes not be burned8 ,or can a man go upon coles1 his feete not scortched8 ,and thus might the divell get him up into everie pulpit1 and spred heresies1 as ,i doubt not but he dooth in the mouth of wicked preachers1 though not so grosselie as is imagined and reported by the papists and witchmongers4 ,and because it shall not be said that ,i beelie them1 ,i will cite a storie crediblie reported by their cheefest doctors2 namelie ,james ,sprenger1 and ,henrie ,institor1 who saie as followeth1 even word for word4 ,but ,christs argument was undoubted3 ,ergo1 c4 ,i marvell for what purpose the magistrate went to that fellowes house4 ,albertus ,crantzius in lib4 #d4 metropolis4 cap4 #d4 ,prov4 #f4 ,mal4 malef4 par4 #b4 qu4 #a4 cap4 #i4 ,the sixt ,chapter4 ,how the divell preached good doctrine in the shape of a preest1 how he was discovered1 and that it is a shame 7after confutation of the greater witchcrafts7 for anie man to give credit to the lesser points thereof4 ,on a time the divell went up into a pulpit1 and there made a verie catholike sermon3 but a holie preest comming to the good speed1 by his holinesse perceived that it was the divell4 ,so he gave good eare unto him1 but could find no fault with his doctrine4 ,and therefore so soone as the sermon was doone1 he called the divell unto him1 demanding the cause of his sincere preaching2 who answered3 ,behold ,i speake the truth1 knowing that while men be hearers of the word1 and not followers1 ,god is the more offended1 and my kingdome the more inlarged4 ,and this was the strangest devise 7,i thinke7 that ever anie divell used3 for the apostles themselves could have done no more4 ,againe1 when with all their familiars1 their ointments1 c3 whereby they ride invisiblie1 nor with all their charmes1 they can neither conveie themselves from the hands of such as laie wait for them2 nor can get out of prison1 that otherwise can go in and out at a mouse hole992 nor finallie can save themselves from the gallowes1 that can transubstantiate their own and others bodies into flies or fleas1 c3 who seeth not1 that either they lie1 or are beelied in their miracles8 ,when they are said to transfer their neighbors corne into their owne ground1 and yet are perpetuall beggers1 and cannot inrich themselves1 either with monie or otherwise3 who is so foolish as to remaine longer in doubt of their supernaturall power8 ,when never any yet from the beginning of the world till this daie1 hath openlie shewed any other tricke1 conceipt1 or cunning point of witchcraft1 than legierdemaine or cousenage3 who will tarrie any longer for further triall8 ,when both the common law and also the injunctions doo condemne prophesieng1 likewise false miracles1 and such as beleeve them in these daies3 who will not be afraid to give credit to those knaveries8 ,when heereby they make the divell to be a god that heareth the praiers1 and understandeth the minds of men3 who will not be ashamed1 being a christian1 to be so abused by them8 ,when they that doo write most franklie of these matters1 except lieng ,sprenger ,institor1 have never seene any thing heerin2 insomuch as the most credible proofe that ,bodin bringeth of his woonderfull tales of witchcraft1 is the report of his host at an alehouse where he baited3 who will give further eare unto these incredible fables8 ,when in all the new testament1 we are not warned of these bodilie appearances of divels1 as we are of his other subtilties1 c3 who will be afraid of their bugs8 ,when no such bargaine is mentioned in the scriptures1 why should we beleeve so incredible and impossible covenants1 being the ground of all witchmongers religion1 without the which they have no probabilitie in the rest of their foolish assertions8 ,when as1 if any honest mans conscience be appealed unto1 he must confesse he never saw triall of such witchcraft or conjuration to take effect1 as is now so certeinlie affirmed3 what conscience can condemne poore soules that are accused wrongfullie1 or beleeve them that take upon them impiouslie to doo or worke those impossible things8 ,when the whole course of the scripture is utterlie repugnant to these impossible opinions1 saving a few sentences1 which neverthelesse rightlie understood1 releeve them nothing at all3 who will be seduced by their fond arguments8 ,when as now that men have spied the knaverie of oracles1 such pelfe1 and that there is not one oracle in the world remaining3 who cannot perceive that all the residue heeretofore of those devises1 have beene cousenages1 knaveries1 and lies8 ,when the power of ,god is so impudentlie transferred to a base creature1 what good christian can abide to yeeld unto such miracles wrought by fooles8 ,when the old women accused of witchcraft1 are utterlie insensible1 and unable to saie for themselves2 and much lesse to bring such matters to passe1 as they are accused of3 who will not lament to see the extremitie used against them8 ,when the foolisher sort of people are alwaies most mistrustfull of hurt by witchcraft1 and the simplest and dotingest people mistrusted to doo the hurt3 what wise man will not conceive all to be but follie8 ,when it were an easie matter for the divell1 if he can doo as they affirme1 to give them great store of monie1 and make them rich1 and dooth it not2 being a thing which would procure him more disciples than any other thing in the world3 the wise must needs condemne the divell of follie1 and the witches of peevishnesse1 that take such paines1 and give their soules to the divell to be tormented in hell fier1 and their bodies to the hangman to be trussed on the gallowes1 for nichels in a bag4 ,he should rather have asked who gave him orders and licence to preach4 99 pp4 #ia1 #bbb4 ,john4 ,bodin4 ,yet manie that beare the shew of honest men are verie credulous heerein4 ,witches are cmonlie verie beggers4 ,the seventh ,chapter4 ,a conclusion against witchcraft1 in maner and forme of an ,induction4 ,by this time all kentishmen know 7a few fooles excepted7 that ,robin goodfellowe is a knave4 ,all wisemen understand that witches miraculous enterprises1 being contrarie to nature1 probabilitie and reason1 are void of truth or possibilitie4 ,all protestants perceive1 that popish charmes1 conjurations1 execrations1 and benedictions are not effectuall1 but be toies and devises onelie to keepe the people blind1 and to inrich the cleargie4 ,all christians see1 that to confesse witches can doo as they saie1 were to attribute to a creature the power of the ,creator4 ,all children well brought up conceive and spie1 or at the least are taught1 that juglers miracles doo consist of legierdemaine and confederacie4 ,the verie heathen people are driven to confesse1 that there can be no such conference betweene a spirituall divell and a corporall witch1 as is supposed4 ,for no doubt1 all the heathen would then have everie one his familiar divell2 for they would make no conscience to acquaint themselves with a divell that are not acquainted with ,god4 ,a generall conclusion against them wh the subject of this book concerneth ,i have dealt1 and conferred with manie 7marrie ,i must confesse papists for the most part7 that mainteine every point of these absurdities4 ,and surelie ,i allow better of their judgements1 than of others1 unto whome some part of these cousenages are discovered and seene3 and yet concerning the residue1 they remaine as wise as they were before2 speciallie being satisfied in the highest and greatest parts of conjuring and cousening2 to wit1 in poperie1 and yet will be abused with beggerlie jugling1 and witchcraft4 ,the eight ,chapter4 ,of naturall witchcraft or fascination4 ,but bicause ,i am loth to oppose my selfe against all the writers heerin1 or altogither to discredit their stories1 or wholie to deface their reports1 touching the effects of fascination or witchcraft2 ,i will now set downe certeine parts thereof1 which although ,i my selfe cannot admit1 without some doubts1 difficulties and exceptions1 yet will ,i give free libertie to others to beleeve them1 if they list2 for that they doo not directlie oppugne my purpose4 ,manie great and grave authors write1 and manie fond writers also affirme1 that there are certeine families in ,aphrica which with their voices bewitch whatsoever they praise4 ,insomuch as1 if they commend either plant1 corne1 infant1 horsse1 or anie other beasts1 the same presentlie withereth1 decaieth and dieth4 ,this mysterie of witchcraft is not unknowne or neglected of our witchmongers1 and superstitious fooles heere in ,europa4 ,but to shew you examples neere home heere in ,england1 as though our voice had the like operation3 you shall not heare a butcher or horssecourser cheapen a bullocke or a jade1 but if he buie him not1 he saith1 ,god save him2 if he doo forget it1 and the horsse or bullocke chance to die1 the fault is imputed to the chapman4 ,certeinelie the sentence is godlie1 if it doo proceed from a faithfull and a godlie mind3 but if it be spoken as a superstitious charme1 by those words and syllables to compound with the fascination and misadventure of infortunate words1 the phrase is wicked and superstitious1 though there were farre greater shew of godlinesse than appeereth therein4 ,isigonus4 ,memphradorus4 ,solon1 c4 ,vairus4 ,j4 ,bodinus4 ,mal4 malef4 ,the ninth ,chapter4 ,of inchanting or bewitching eies4 ,manie writers agree with ,virgil and ,theocritus in the effect of witching eies1 affirming that in ,scythia1 there are women called ,bithi1 having two balles or rather blacks in the apple of their eies4 ,and as ,didymus reporteth1 some have in the one eie two such balles1 and in the other the image of a horsse4 ,these 7forsooth7 with their angrie lookes doo bewitch and hurt not onelie yoong lambs1 but yoong children4 ,there be other that reteine such venome in their eies1 and send it foorth by beames and streames so violentlie1 that therewith they annoie not onlie them with whom they are conversant continuallie2 but also all other1 whose companie they frequent1 of what age1 strength1 or complexion soever they be3 as ,cicero1 ,plutarch1 ,philarchus1 and manie others give out in their writings4 ,with the like propertie were the old ,illyrian people indued3 if we will credit the words of ,sabinus grounded upon the report of ,aul4 ,gell4 ,this fascination 7saith ,john ,baptista ,porta ,neapolitanus7 though it begin by touching or breathing1 is alwaies accomplished and finished by the eie1 as an extermination or expulsion of the spirits through the eies1 approching to the hart of the bewitched1 and infecting the same1 c4 ,wherby it commeth to passe1 that a child1 or a yoong man endued with a cleare1 whole1 subtill and sweet bloud1 yeeldeth the like spirits1 breath1 and vapors springing from the purer bloud of the hart4 ,and the lightest and finest spirits1 ascending into the highest parts of the head1 doo fall into the eies1 and so are from thence sent foorth1 as being of all other parts of the bodie the most cleare1 and fullest of veines and pores1 and with the verie spirit or vapor proceeding thence1 is conveied out as it were by beames and streames a certeine fierie force2 whereof he that beholdeth sore eies shall have good experience4 ,for the poison and disease in the eie infecteth the aire next unto it1 and the same proceedeth further1 carrieng with it the vapor and infection of the corrupted bloud3 with the contagion whereof1 the eies of the beholders are most apt to be infected4 ,by this same meanes it is thought that the cockatrice depriveth the life1 and a woolfe taketh awaie the voice of such as they suddenlie meete withall and behold4 ,j4 ,bap4 ,neapol4 in lib4 de naturali magia4 ,j4 ,bap4 ,neapol4 in lib4 de naturali magia4 ,this is held of some for truth4 ,old women1 in whome the ordinarie course of nature faileth in the office of purging their naturall monethlie humors1 shew also some proofe hereof4 ,for 7as the said ,j4,b4,p4,n4 reporteth1 alledging ,aristotle for his author7 they leave in a looking glasse a certeine froth1 by meanes of the grosse vapors proceeding out of their eies4 ,which commeth so to passe1 bicause those vapors or spirits1 which so abundantlie come from their eies1 cannot pearse and enter into the glasse1 which is hard1 and without pores1 and therefore resisteth3 but the beames which are carried in the chariot or conveiance of the spirits1 from the eies of one bodie to another1 doo pearse to the inward parts1 and there breed infection1 whilest they search and seeke for their proper region4 ,and as these beames vapors doo proceed from the hart of the one1 so are they turned into bloud about the hart of the other3 which bloud disagreeing with the nature of the bewitched partie1 infeebleth the rest of his bodie1 and maketh him sicke3 the contagion wherof so long continueth1 as the distempered bloud hath force in the members4 ,and bicause the infection is of bloud1 the fever or sicknes will be continuall2 whereas if it were of choler1 or flegme1 it would be intermittent or alterable4 ,non est in speculo res qu speculatur in eo4 ,the tenth ,chapter4 ,of naturall witchcraft for love1 c4 ,but as there is fascination and witchcraft by malicious and angrie eies unto displeasure3 so are there witching aspects1 tending contrariwise to love1 or at the least1 to the procuring of good will and liking4 ,for if the fascination or witchcraft be brought to passe or provoked by the desire1 by the wishing and coveting of anie beautifull shape or favor1 the venome is strained through the eies1 though it be from a far1 and the imagination of a beautifull forme resteth in the hart of the lover1 and kindleth the fier wherewith it is afflicted4 ,and bicause the most delicate1 sweete1 and tender bloud of the belooved doth there wander1 his countenance is there represented shining in his owne bloud1 and cannot there be quiet2 and is so haled from thence1 that the bloud of him that is wounded1 reboundeth and slippeth into the wounder1 according to the saieng of ,lucretius the poet to the like purpose and meaning in these verses3 ,nescio quis oculus teneros mihi fascinat agnos1 saith ,virgil3 and thus ,englished by ,abraham ,fleming3 ,i wote not ,i ,what witching eie ,doth use to hant ,my tender lams ,sucking their dams ,and them inchant1 ,idque petit corpus1 mens unde est saucia amore1 ,nmque omnes plernque cadunt in vulnus1 illam ,emicat in partem sanguis1 unde icimur ictu2 ,et si comins est1 os tum ruber occupat humor3 ,and to that bodie tis rebounded1 ,from whence the mind by love is wounded1 ,for in a maner all and some1 ,into that wound of love doo come1 ,and to that part the bloud doth flee ,from whence with stroke we striken bee1 ,if hard at hand1 and neere in place1 ,then ruddie colour filles the face4 ,englished by ,abraham ,fleming4 ,thus much may seeme sufficient touching this matter of naturall magicke2 whereunto though much more may be annexed1 yet for the avoiding of tediousnes1 and for speedier passage to that which remaineth2 ,i will breake off this present treatise4 ,and now somewhat shall be said concerning divels and spirits in the discourse following4 ,a ,discourse upon divels and spirits1 and first of philosophers opinions1 also the maner of their reasoning hereupon299 and the same confuted4 99 ,this line ,ital4 ,the first ,chapter4 ,there is no question nor theme 7saith ,hierome ,cardane7 so difficult to deale in1 nor so noble an argument to dispute upon1 as this of divels and spirits4 ,for that being confessed or doubted of1 the eternitie of the soule is either affirmed or denied4 ,the heathen philosophers reson hereof amongest themselves in this sort4 ,first1 they that mainteine the perpetuitie of the soule1 saie that if the soule died with the bodie2 to what end should men take paines either to live well or die well1 when no reward for vertue nor punishment for vice insueth after this life1 the which otherwise they might spend in ease and securitie8 ,the other sort saie that vertue and honestie is to be pursued1 ,non spe prmii1 sed virtutis amore1 that is1 ,not for hope of reward1 but for love of vertue4 ,if the soule live ever 7saie the other7 the least portion of life is here4 ,and therefore we that mainteine the perpetuitie of the soule1 may be of the better comfort and courage1 to susteine with more constancie the losse of children1 yea and the losse of life it selfe3 whereas1 if the soule were mortall1 all our hope and felicitie were to be placed in this life1 which manie ,atheists 7,i warrant you7 at this daie doo4 ,but both the one and the other missed the cushion4 ,for1 to doo anie thing without ,christ1 is to wearie our selves in vaine2 sith in him onelie our corruptions are purged4 ,and therefore the follie of the ,gentils1 that place ,summum bonum in the felicitie of the bodie1 or in the happines or pleasures of the mind1 is not onelie to be derided1 but also abhorred4 ,for1 both our bodies and minds are intermedled with most miserable calamities3 and therefore therin cannot consist perfect felicitie4 ,but in the word of ,god is exhibited and offered unto us that hope which is most certeine1 absolute1 sound sincere1 not to be answered or denied by the judgement of philosophers themselves4 ,for they that preferre temperance before all other things as ,summum bonum1 must needs see it to be but a witnesse of their naturall calamitie1 corruption and wickednes2 and that it serveth for nothing1 but to restraine the dissolutenes1 which hath place in their minds infected with vices2 which are to be bridled with such corrections3 yea and the best of them all faileth in some point of modestie4 ,wherefore serveth our philosophers prudence1 but to provide for their owne follie and miserie2 whereby they might else be utterlie overthrowne8 ,and if their nature were not intangled in errors1 they should have no need of such circumspection4 ,the justice whereof they speake1 serveth but to keepe them from ravine1 theft1 and violence3 and yet none of them all are so just1 but that the verie best and uprightest of them fall into great infirmities1 both dooing and suffering much wrong and injurie4 ,and what is their fortitude1 but to arme them to endure miserie1 greefe1 danger1 and death it selfe8 ,but what happinesse or goodnesse is to be reposed in that life1 which must be waited upon with such calamities1 and finallie must have the helpe of death to finish it8 ,i saie1 if it be so miserable1 why doo they place ,summum bonum therein8 ,s4 ,paule to the ,romans sheweth1 that it cannot be that we should atteine to justice1 through the morall and naturall actions and duties of this life3 bicause that never the ,jewes nor the ,gentiles could expresse so much in their lives1 as the verie lawe of nature or of ,moses required4 ,and therefore he that worketh without ,christ1 doth as he that reckoneth without his host4 ,h4 ,card4 lib4 de var4 rer4 #af4 cap4 #ic4 ,the ,platonists and ,stoiks4 ,the ,epicureans and ,peripatetiks4 ,summum bonum cannot consist in the happines of the bodie or mind4 ,morall tperance4 ,morall prudence4 ,morall justice4 ,morall fortitude4 ,rom4 #b4 ,the second ,chapter4 ,mine owne opinion concerning this argument1 to the disproofe of some writers hereupon4 ,i for my part doo also thinke this argument1 about the nature substance of divels and spirits1 to be so difficult1 as ,i am persuaded that no one author hath in anie certeine or perfect sort hitherto written thereof4 ,in which respect ,i can neither allow the ungodly and prophane sects and doctrines of the ,sadduces ,peripatetiks1 who denie that there are any divels or spirits at all2 nor the fond superstitious treatises of ,plato1 ,proclus1 ,plotinus1 ,porphyrie2 nor yet the vaine absurd opinions of ,psellus1 ,nider1 ,sprenger1 ,cumanus1 ,bodin1 ,michal1 ,andras1 ,janus ,matthus1 ,laurentius ,ananias1 ,jamblichus1 c3 who with manie others write so ridiculouslie in these matters1 as if they were babes fraied with bugges2 some affirming that the soules of the dead become spirits1 the good to be angels1 the bad to be divels2 some that spirits or divels are onelie in this life2 some1 that they are men2 some1 that they are women2 some1 that divels are of such gender as they list themselves2 some1 that they had no beginning1 nor shall have ending1 as the ,manicheis mainteine2 some1 that they are mortall die1 as ,plutarch affirmeth of ,pan2 some1 that they have no bodies at all1 but receive bodies1 according to their phantasies imaginations2 some1 that their bodies are given unto them2 some1 that they make themselves4 ,some saie they are wind2 some1 that they are the breath of living creatures2 some1 that one of them begat another2 some1 that they were created of the least part of the masse1 whereof the earth was made2 and some1 that they are substances betweene ,god and man1 and that of them some are terrestriall1 some celestiall1 some waterie1 some airie1 some fierie1 some starrie1 and some of each and everie part of the elements1 and that they know our thoughts1 and carrie our good works and praiers to ,god1 and returne his benefits backe unto us1 and that they are to be worshipped3 wherein they meete and agree jumpe with the papists2 as if you read the notes upon the second chapter to the ,colossians1 in the ,seminaries testament printed at ,rhemes1 you shall manifestlie see1 though as contrarie to the word of ,god as blacke to white1 as appeareth in the ,apocalypse1 where the angell expresselie forbad ,john to worship him4 ,the question about spirits doubtfull and difficult4 ,plotinus4 ,the ,greks4 ,laur4 ,ananias4 ,the ,manicheis4 ,plutarch4 ,psellus4 ,mal4 malef4 ,avicen1 and the ,caballists4 ,the ,thalmudists4 ,psellus1 c4 ,the ,platonists4 ,the ,papists4 ,apoc4 #ai4 #aj ,ibid4 #bb4 #h4 #i4 ,againe1 some saie that they are meane betwixt terrestriall and celestiall bodies1 communicating part of each nature2 and that although they be eternall1 yet that they are mooved with affections3 and as there are birds in the aire1 fishes in the water1 and wormes in the earth2 so in the fourth element1 which is the fier1 is the habitation of spirits and divels4 ,and least we should thinke them idle1 they saie they have charge over men1 and governement in all countries and nations4 ,some saie that they are onelie imaginations in the mind of man4 ,tertullian saith they are birds1 and flie faster than anie fowle of the aire4 ,some saie that divels are not1 but when they are sent2 and therefore are called evill angels4 ,some thinke that the divell sendeth his angels abrode1 and he himselfe maketh his continuall abode in hell1 his mansion place4 ,the ,sadduces4 ,the third ,chapter4 ,the opinion of ,psellus touching spirits1 of their severall orders1 and a confutation of his errors therein4 ,psellus being of authoritie in the church of ,rome1 and not impugnable by anie catholike1 being also instructed in these supernaturall or rather diabolicall matters by a monke called ,marcus1 who had beene familiarlie conversant a long time1 as he said1 with a certeine divell1 reporteth upon the same divels owne word1 which must needs understand best the state of this question1 that the bodies of angels and divels consist not now of all one element1 though perhaps it were otherwise before the fall of ,lucifer2 and that the bodies of spirits and divels can feele and be felt1 doo hurt and be hurt3 in so much as they lament when they are stricken2 and being put to the fier are burnt1 and yet that they themselves burne continuallie1 in such sort as they leave ashes behind them in places where they have beene2 as manifest triall thereof hath beene 7if he saie truelie7 in the borders of ,italie4 ,he also saith upon like credit and assurance1 that divels and spirits doo avoid and shed from out of their bodies1 such seed or nature1 as whereby certeine vermine are ingendered2 and that they are nourished with food1 as we are1 saving that they receive it not into their mouthes1 but sucke it up into their bodies1 in such sort as sponges soke up water4 ,also he saith they have names1 shapes1 and dwelling places1 as indeed they have1 though not in temporall and corporall sort4 ,psellus de operatione dmonum1 cap4 #h4 ,such are spirits walking in white sheetes1 c4 ,psellus1 ibid4 cap4 #i4 ,idem4 cap4 #aj4 ,furthermore1 he saith1 that there are six principall kind of divels1 which are not onelie corporall1 but temporall and worldlie4 ,the first sort consist of fier1 wandering in the region neere to the moone1 but have no power to go into the moone4 ,the second sort consisting of aire1 have their habitation more lowe and neere unto us3 these 7saith he7 are proud and great boasters1 verie wise and deceitfull1 and when they come downe are seene shining with streames of fier at their taile4 ,he saith that these are commonlie conjured up to make images laugh1 and lamps burne of their owne accord2 and that in ,assyria they use much to prophesie in a bason of water4 ,which kind of incantation is usuall among our conjurors3 but it is here commonlie performed in a pitcher or pot of water2 or else in a violl of glasse filled with water1 wherin they say at the first a litle sound is heard without a voice1 which is a token of the divels comming4 ,anon the water seemeth to be troubled1 and then there are heard small voices1 wherewith they give their answers1 speaking so softlie as no man can well heare them3 bicause 7saith ,cardane7 they would not be argued or rebuked of lies4 ,but this ,i have else-where more largelie described and confuted4 ,the third sort of divels ,psellus saith are earthlie2 the fourth waterie1 or of the sea2 the fift under the earth2 the sixt sort are ,lucifugi1 that is1 such as delight in darkenes1 are scant indued with sense1 and so dull1 as they can scarse be mooved with charmes or conjurations4 ,idem ibid4 cap4 #aa4 ,oh hethenish1 nay oh papisticall follie6 ,the opinions of all papists4 ,a cousening knaverie4 ,h4 ,card4 lib4 de var4 rer4 #af4 cap4 #ic4 ,the same man saith1 that some divels are woorse than other1 but yet that they all hate ,god1 and are enimies to man4 ,but the woorser moitie of divels are ,aquei1 ,subterranei1 and ,lucifugi299 that is1 waterie1 under the earth1 and shunners of light3 bicause 7saith he7 these hurt not the soules of men1 but destroie mens bodies like mad and ravening beasts1 molesting both the inward and outward parts thereof4 ,aquei are they that raise tempests1 and drowne seafaring men1 and doo all other mischeefes on the water4 ,subterranei and ,lucifugi enter into the bowels of men1 and torment them that they possesse with the phrensie1 and the falling evill4 ,they also assault them that are miners or pioners1 which use to worke in deepe and darke holes under the earth4 ,such divels as are earthie and aierie1 he saith enter by subtiltie into the minds of men1 to deceive them1 provoking men to absurd and unlawfull affections4 ,divels of diverse natures1 and their operations4 99 ,these three ,ital4 ,but herein his philosophie is verie unprobable1 for if the divell be earthie1 he must needs be palpable2 if he be palpable1 he must needs kill them into whose bodies he entereth4 ,item1 if he be of earth created1 then must he also be visible and untransformable in that point3 for ,gods creation cannot be annihilated by the creature4 ,so as1 though it were granted1 that they might adde to their substance matter and forme1 c3 yet is it most certeine1 that they cannot diminish or alter the substance whereof they consist1 as not to be 7when they list7 spirituall1 or to relinquish and leave earth1 water1 fier1 aier1 or this and that element whereof they are created4 ,but howsoever they imagine of water1 aier1 or fier1 ,i am sure earth must alwaies be visible and palpable2 yea1 and aier must alwaies be invisible1 and fier must be hot1 and water must be moist4 ,and of these three latter bodies1 speciallie of water and aier1 no forme nor shape can be exhibited to mortall eies naturallie1 or by the power of anie creature4 ,the former opinion confuted4 ,the fourth ,chapter4 ,more absurd assertions of ,psellus and such others1 concerning the actions and passions of spirits1 his definition of them1 and of his experience therein4 ,moreover1 the same author saith1 that spirits whisper in our minds1 and yet not speaking so lowd1 as our eares may heare them3 but in such sort as our soules speake together when they are dissolved2 making an example by lowd speaking a farre off1 and a comparison of soft whispering neere hand1 so as the divell entreth so neere to the mind as the eare need not heare him2 and that everie part of a divell or spirit seeth1 heareth1 and speaketh1 c4 ,but herein ,i will beleeve ,paule better than ,psellus1 or his monke1 or the moonks divell4 ,for ,paule saith2 ,if the whole bodie were an eie1 where were hearing8 ,if the whole bodie were hearing1 where were smelling1 c4 ,whereby you may see what accord is betwixt ,gods word and witchmongers4 ,psellus lib4 de operat4 dm4 cap4 #ab4 ,if this were spoken of the temptations1 c4 of satan1 it were tollerable4 #a4 ,cor4 #ab4 ,the papists proceed in this matter1 and saie1 that these spirits use great knaverie and unspeakeable bawderie in the breech and middle parts of man and woman1 by tickeling1 and by other lecherous devises2 so that they fall jumpe in judgement and opinion1 though verie erroniouslie1 with the foresaid ,psellus1 of whose doctrine also this is a parcell2 to wit1 that these divels hurt not cattell for the hate they beare unto them1 but for love of their naturall and temperate heate and moisture1 being brought up in deepe1 drie and cold places3 marie they hate the heate of the sun and the fier1 bicause that kind of heate drieth too fast4 ,they throwe downe stones upon men1 but the blowes thereof doo no harme to them whome they hit2 bicause they are not cast with anie force3 for 7saith he7 the divels have little and small strength1 so as these stones doo nothing but fraie and terrifie men1 as scarecrowes doo birds out of the corne feelds4 ,but when these divels enter into the pores1 than doo they raise woonderfull tumults in the bodie and mind of man4 ,and if it be a subterrene divell1 it dooth writh and bow the possessed1 and speaketh by him1 using the spirit of the patient as his instrument4 ,but he saith1 that when ,lucifugus possesseth a man1 he maketh him dumbe1 and as it were dead3 and these be they that are cast out 7saith he7 onelie by fasting and praier4 ,psellus4 ibid4 cap4 #ac4 ,if a babe of two yeeres old throwe stones from ,powles steeple1 they will doo hurt1 c4 ,howbeit ,i thinke the spirit of tentation to be that divell2 therefore ,christ biddeth us watch and praie1 least we be temted1 c4 ,the same ,psellus1 with his mates ,bodin and the penners of ,m4 ,mal4 and others1 doo find fault with the physicians that affirme such infirmities to be cureable with diet1 and not by inchantments2 saieng1 that physicians doo onlie attend upon the bodie1 that which is perceiveable by outward sense2 and that as touching this kind of divine philosophie1 they have no skill at all4 ,and to make divels and spirits seeme yet more corporall and terrene1 he saith that certeine divels are belonging to certeine countries1 and speake the languages of the same countries1 and none other2 some the ,assyrian1 some the ,chaldan1 some the ,persian toong1 and that they feele stripes1 and feare hurt1 and speciallie the dint of the sword 7in which respect conjurors have swords with them in their circles1 to terrifie them7 and that they change shapes1 even as suddenlie as men doo change colour with blushing1 feare1 anger1 and other moods of the mind4 ,he saith yet further1 that there be brute beasts among them1 and yet divels1 and subject to anie kind of death2 insomuch as they are so foolish1 as they may be compared to flies1 fleas1 and wormes1 who have no respect to any thing but their food1 not regarding or remembring the hole from out of whence they came last4 ,marrie divels compounded of earth1 cannot often transforme themselves1 but abide in some one shape1 such as they best like1 and most delight in2 to wit1 in the shape of birds or women3 and therefore the ,greeks call them ,neidas1 ,nereidas1 and ,dreidas in the feminine gender2 which ,dreid inhabited 7as some write7 the ilands beside ,scotland called ,druid1 which by that meanes had their denomination and name4 ,other divels that dwell in drier places transforme themselves into the masculine kind4 ,finallie ,psellus saith they know our thoughts1 and can prophesie of things to come4 ,his definition is1 that they are perpetuall minds in a passible bodie4 ,psel4 in operat4 dm4 cap4 #ad4 ,idem4 cap4 #ag ,beastlike divels4 ,but ,psellus sawe nothing himselfe4 ,to verefie these toies he saith1 that he himselfe sawe in a certeine night a man brought up by ,aletus ,libius into a mountaine1 and that he tooke an hearbe1 and spat thrise into his mouth1 and annointed his eies with a certeine ointment1 so as thereby he sawe great troopes of divels1 and perceived a crowe to flie into his mouth2 and since that houre he could prophesie at all times1 saving on good fridaie1 and easter sundaie4 ,if the end of this tale were true1 it might not onelie have satisfied the ,greeke church1 in keeping the daie of easter1 togither with the church of ,rome2 but might also have made the pope 7that now is7 content with our christmas and easter daie1 and not to have gathered the minuts together1 and reformed it so1 as to shew how falselie he and his predecessors 7whome they saie could not erre7 have observed it hitherto4 ,and trulie this1 and the dansing of the sunne on easter daie morning sufficientlie or rather miraculouslie proveth that computation1 which the pope now beginneth to doubt of1 and to call in question4 ,probable and likelie stuffe4 ,the fift ,chapter4 ,the opinion of ,fascius ,cardanus touching spirits1 and of his familiar divell4 ,fascius ,cardanus had 7as he himselfe and his sonne ,hierome ,cardanus report7 a familiar divell1 consisting of the fierie element1 who1 so long as he used conjuration1 did give true answers to all his demands3 but when he burned up his booke of conjurations1 though he resorted still unto him1 yet did he make false answers continuallie4 ,he held him bound twentie eight yeares1 and loose five yeares4 ,and during the time that he was bound1 he told him that there were manie divels or spirits4 ,he came not alwaies alone1 but sometimes some of his fellowes with him4 ,he rather agreed with ,psellus than with ,plato3 for he said they were begotten1 borne1 died1 and lived long2 but how long1 they told him not3 howbeit as he might conjecture by his divels face1 who was #db4 yeares old1 and yet appeared verie yoong1 he thought they lived two or three hundred yeares2 and they said that their soules and ours also died with their bodies4 ,they had schooles and universities among them3 but he conceived not that anie were so dull headded1 as ,psellus maketh them4 ,but they are verie quicke in credit1 that beleeve such fables1 which indeed is the groundworke of witchcraft and conjuration4 ,but these histories are so grosse and palpable1 that ,i might be thought as wise in going about to confute them1 as to answer the stories of ,frier ,rush1 ,adam ,bell1 or the golden ,legend4 ,fasc4 ,card4 operat4 de dmon4 ,the sixt ,chapter4 ,the opinion of ,plato concerning spirits1 divels and angels1 what sacrifices they like best1 what they feare1 and of ,socrates his familiar divell4 ,plato and his followers hold1 that good spirits appeare in their owne likenesse2 but that evill spirits appeare and shew themselves in the forme of other bodies2 and that one divell reigneth over the rest1 as a prince dooth in everie perfect commonwelth over men4 ,item1 they obteine their purposes and desires1 onelie by intreatie1 of men and women2 bicause in nature they are their inferiors1 and use authoritie over men none otherwise than priests by vertue of their function1 and bicause of religion1 wherein 7they saie7 they execute the office of ,god4 ,sometimes they saie that the fierie spirits or supreme substances enter into the puritie of the mind1 and so obteine their purpose2 sometimes otherwise1 to wit1 by vertue of holie charmes1 and even as a poore man obteineth for ,gods sake anie thing at a princes hand as it were by importunatnesse4 ,the ,platonists opinion4 ,the other sort of divels and defiled soules are so conversant on earth1 as that they doo much hurt unto earthlie bodies1 speciallie in lecherie4 ,gods and angels 7saie they7 bicause they want all materiall and grosse substance1 desire most the pure sacrifice of the mind4 ,the grosser and more terrestriall spirits desire the grosser sacrifices2 as beasts and cattell4 ,they in the middle or meane region delight to have frankincense1 and such meane stuffe offered unto them3 and therefore 7saie they7 it is necessarie to sacrifice unto them1 all maner of things1 so the same be slaine1 and die not of their owne accord3 for such they abhorre4 ,some saie that spirits feare woonderfullie vaine threats1 and thereupon will depart2 as if you tell them that you will cut the heavens in peeces1 or reveale their secrets1 or complaine of them to the gods1 or saie that you will doo anie impossibilitie1 or such things as they cannot understand2 they are so timerous1 as they will presentlie be gone3 and that is thought the best waie to be rid of them4 ,but these be most commonlie of that sort or companie1 which are called ,principatus1 being of all other the most easie to be conjured4 ,what kind of sacrifices each spirit liketh best4 ,they saie ,socrates had a familiar divell3 which ,plato relieth much upon1 using none other argument to proove that there are such spirits1 but bicause ,socrates 7that would not lie7 said so2 and partlie bicause that divell did ever dissuade and prohibit1 not onelie in ,socrates his owne cases1 but sometimes in his freends behalfe2 who 7if they had beene ruled7 might through his admonition have saved their lives4 ,his disciples gathered that his divell was ,saturnall1 and a principall fierie divell2 and that he1 and all such as doo naturallie know their divels1 are onlie such as are called ,dmonii viri1 otherwise1 ,couseners4 ,item1 they saie that fierie spirits urge men to contemplation1 the aierie to busines1 the waterie to lust2 and among these there are some that are ,martiall1 which give fortitude2 some are ,joviall1 giving wisedome2 some ,saturniall1 alwaies using dissuasion and dehorting4 ,item1 some are borne with us1 and remaine with us all our life2 some are meere strangers1 who are nothing else but the soules of men departed this life1 c4 ,of ,socrates his private divell or familiar spirit4 ,the seventh ,chapter4 ,platos nine orders of spirits and angels1 ,dionysius his division thereof not much differing from the same1 all disprooved by learned divines4 ,plato proposeth or setteth foorth nine severall orders of spirits1 besides the spirits and soules of men4 ,the first spirit is ,god that commandeth all the residue2 the second are those that are called ,ide1 which give all things to all men2 the third are the soules of heavenlie bodies which are mortall2 the fourth are angels2 the fift archangels2 the sixt are divels1 who are ministers to infernall powers1 as angels are to supernall2 the seventh are halfe gods2 the eight are principalities2 the ninth are princes4 ,from which division ,dionysius dooth not much swarve1 saving that he dealeth 7as he saith7 onelie with good spirits1 whome he likewise divideth into nine parts or offices4 ,the first he calleth ,seraphim1 the second ,cherubim1 the third thrones1 the fourth dominations1 the fift vertues1 the sixt powers1 the seventh principalities1 the eight archangels1 the ninth and inferior sort he calleth angels4 ,howbeit1 some of these 7in my thinking7 are evill spirits3 or else ,paule gave us evill counsell1 when he willed us to fight against principalities1 and powers1 and all spirituall wickednes4 ,dionys4 in clest4 hierarch4 cap4 #i4 #aj4 ,ephes4 #f4 ,but ,dionysius in that place goeth further1 impropriating to everie countrie1 and almost to everie person of anie accompt1 a peculiar angell2 as to ,jewrie1 he assigneth ,michael2 to ,adam1 ,razael2 to ,abraham1 ,zakiel2 to ,isaach1 ,raphael2 to ,jacob1 ,peliel2 to ,moses1 ,metraton1 c4 ,but in these discourses he either folowed his owne imaginations and conceipts1 or else the corruptions of that age4 ,nevertheles1 ,i had rather confute him by ,m4 ,calvine1 and my kinseman ,m4 ,deering1 than by my selfe1 or mine owne words4 ,for ,m4 ,calvine saith1 that ,dionysius herein speaketh not as by hearesaie1 but as though he had slipped downe from heaven1 and told of things which he had seene4 ,and yet 7saith he7 ,paule was rapt into the third heaven1 and reporteth no such matters4 ,but if you read ,m4 ,deering upon the first chapter to the ,hebrues1 you shall see this matter notablie handled2 where he saith1 that whensoever archangell is mentioned in the scriptures1 it signifieth our saviour ,christ1 and no creature4 ,and certeine it is that ,christ himselfe was called an angell4 ,the names also of angels1 as ,michael1 ,gabriel1 c3 are given to them 7saith ,calvine7 according to the capacitie of our weakenesse4 ,but bicause the decision of this question is neither within the compasse of mans capacitie1 nor yet of his knowledge1 ,i will proceed no further to discusse the same1 but to shew the absurd opinions of papists and witchmongers on the one side1 and the most sober and probable collections of the contrarie minded on the other side4 ,dionys4 in clest4 hierarch4 ,j4 ,calv4 lib4 instit4 #a4 c4 #ad4 ,edw4 ,deering1 in lect4 upon the ,hebrues reading4 #f4 ,mal4 #c4 #a4 ,the eight ,chapter4 ,the commensement of divels fondlie gathered out of the #ad4 of ,isaie1 of ,lucifer and of his fall1 the ,cabalists the ,thalmudists and ,schoolemens opinions of the creation of angels4 ,the witchmoongers1 which are most commonlie bastard divines1 doo fondlie gather and falselie conceive the commensement of divels out of the fourteenth of ,isaie2 where they suppose ,lucifer is cited1 as the name of an angell2 who on a time being desirous to be checkemate with ,god himselfe1 would needs 7when ,god was gone a litle asside7 be sitting downe1 or rather pirking up in ,gods owne principall and cathedrall chaire2 and that therfore ,god cast him and all his confederates out of heaven3 so as some fell downe from thence to the bottome of the earth2 some having descended but into the midle region1 and the taile of them having not yet passed through the higher region1 staied even then there1 when ,god said1 ,ho4 ,but ,god knoweth there is no such thing ment nor mentioned in that place4 ,for there is onlie foreshewed the deposing and deprivation of king ,nabuchadnez-zar1 who exalting himselfe in pride 7as it were above the starres7 esteemed his glorie to surmount all others1 as farre as ,lucifer the bright morning starre shineth more gloriouslie than the other common starres1 and was punished by exile1 untill such time as he had humbled himselfe2 and therefore metaphoricallie was called ,lucifer4 ,isai4 #ad4 ,but forsooth1 bicause these great clarkes would be thought methodicall1 and to have crept out of wisedomes bosome1 who rather cralled out of follies breeches2 they take upon them to shew us1 first1 whereof these angels that fell from heaven were created2 to wit1 of the left side of that massie moold1 whereof the world was compounded1 the which 7saie they7 was ,putredo terr1 that is1 the rottennesse of the earth4 ,the ,cabalists1 with whome ,avicen seemeth to agree1 saie that one of these begat another3 others saie1 they were made all at once4 ,the ,greekes doo write that angels were created before the world4 ,the ,latinists saie they were made the fourth daie1 when the starres were made4 ,laurence ,ananias saith1 they were made the first daie1 and could not be made the fourth daie1 bicause it is written2 ,quando facta sunt sidera1 laudaverunt me angeli3 so as 7saith he7 they were made under the name of the heavens4 ,the opinion of the ,thalmudists4 ,laur4 ,anan4 lib4 de natur4 dm4 #a4 ,cravit99 clum terram4 99 ,creavit ,gen4 #a4 #a4 ,vulg4 ,there is also a great question among the schoolemen1 whether more angels fell downe with ,lucifer1 or remained in heaven with ,michael4 ,manie having a bad opinion of the angels honesties1 affirme that the greater part fell with ,lucifer3 but the better opinion is 7saith ,laurentius ,ananias7 that the most part remained4 ,and of them that thinke so1 some saie the tenth part were cast downe1 some the ninth2 and some gather upon ,s4 ,john1 that the third part were onelie damned2 bicause it is written1 that the dragon with his taile plucked downe with him the third part of the starres4 ,lau4 ,anan4 lib4 de natur4 dm4 #a4 ,the ninth ,chapter4 ,of the contention betweene the ,greeke and ,latine church touching the fall of angels1 the variance among papists themselves herein1 a conflict betweene ,michael and ,lucifer4 ,there was also another contention betweene the ,greeke church and the ,latine2 to wit1 of what orders of angels they were that did fall with ,lucifer4 ,our schoolemen saie they were of all the nine orders of angels in ,lucifers conspiracie4 ,but bicause the superior order was of the more noble constitution and excellent estate1 and the inferior of a lesse worthie nature1 the more part of the inferior orders fell as guiltie and offenders with ,lucifer4 ,some saie the divell himselfe was of the inferior order of angels1 and some that he was of the highest order3 bicause it is written1 ,in cherubim extentus protegens posui te in monte sancto ,dei4 ,and these saie further1 that he was called the dragon1 bicause of his excellent knowledge4 ,finallie1 these great doctors conclude1 that the divell himselfe was of the order of seraphim1 which is the highest1 because it is written1 ,quomodo enim man oriebaris ,lucifer899 ,they of this sect affirme1 that ,cacodmones were they that rebelled against ,jove2 ,i meane they of ,plato his sect1 himselfe also holding the same opinion4 ,our schoolemen differ much in the cause of ,lucifers fall4 ,for some said it was for speaking these words1 ,ponam sedem meam in aquilone1 similis ero altissimo3 others saie1 bicause he utterlie refused felicitie1 and thought scorne therof2 others saie1 bicause he thought all his strength proceeded from himselfe1 and not from ,god2 others saie that it was1 bicause he attempted to doo that by himselfe1 and his owne abilitie1 which he should have obteined by the gift of another2 others saie1 that his condemnation grew hereupon1 for that he challenged the place of the ,messias2 others saie1 bicause he detracted the time to adore the majestie of ,god1 as other angels did2 others saie1 bicause he utterlie refused it4 ,scotus and his disciples saie that it was1 bicause he rebelliouslie claimed equall omnipotencie with ,god3 with whom lightlie the ,thomists never agree4 ,others saie it was for all these causes together1 and manie more3 so as hereupon 7saith ,laurentius ,ananias7 grew a wonderfull conflict betweene ,michal and the good angels on the one side1 and ,lucifer and his freends on the other3 so as1 after a long and doubtfull skirmish1 ,michal overthrew ,lucifer1 and turned him and his fellowes out of the doores4 ,lau4 ,anan4 lib4 de natur4 dm4 #a4 99 ,isai4 #ad4 #ab ,i will settle my selfe in the north1 and will be like the highest4 ,isai4 #ad4 #ac1 #ad ,laur4 ,anan4 lib4 de natur4 dm4 #a4 ,the tenth ,chapter4 ,where the battell betweene ,michael and ,lucifer was fought1 how long it continued1 and of their power1 how fondlie papists and infidels write of them1 and how reverentlie ,christians ought to thinke of them4 ,now where this battell was fought1 and how long it continued1 there is as great contention among the schoolemen1 as was betwixt ,michal and ,lucifer4 ,the ,thomists saie this battell was fought in the mpereiall99 heaven1 where the abode is of blessed spirits1 and the place of pleasure and felicitie4 ,augustine and manie others saie1 that the battell was fought in the highest region of the aier2 others saie1 in the firmament2 others in paradise4 ,the ,thomists also saie it continued but one instant or pricke of time2 for they tarried but two instants in all1 even from their creation to their expulsion4 ,the ,scotists saie1 that betweene their production and their fall1 there were just foure instants4 ,nevertheles1 the greatest number of schoolemen affirme1 that they continued onelie three instants3 bicause it stood with ,gods justice1 to give them three warnings2 so as at the third warning ,lucifer fell downe like led 7for so are the words7 to the bottome of hell2 the rest were left in the aire1 to tempt man4 ,the ,sadduces were as grosse the other waie3 for they said1 that by angels was ment nothing else1 but the motion that ,god dooth inspire in men1 or the tokens of his power4 ,he that readeth ,eusebius shall see manie more absurd opinions and asseverations of angels3 as how manie thousand yeares they serve as angels1 before they come to the promotion of archangels1 c4 99 sic ,instans1 viz4 punctum temp4 nempe individuum ,nunc4 ,euseb4 in ecclesi4 histor4 ,monsieur ,bodin1 ,m4 ,mal4 and manie other papists gather upon the seventh of ,daniel1 that there are just ten millians of angels in heaven4 ,manie saie that angels are not by nature1 but by office4 ,finallie1 it were infinite to shew the absurd and curious collections hereabout4 ,i for my part thinke with ,calvine1 that angels are creatures of ,god2 though ,moses spake nothing of their creation1 who onelie applied himselfe to the capacitie of the common people1 reciting nothing but things seene4 ,and ,i saie further with him1 that they are heavenlie spirits1 whose ministration and service ,god useth3 and in that respect are called angels4 ,i saie yet againe with him1 that it is verie certeine1 that they have no shape at all2 for they are spirits1 who never have anie3 and finallie1 ,i saie with him1 that the scriptures1 for the capacitie of our wit1 dooth not in vaine paint out angels unto us with wings2 bicause we should conceive1 that they are readie swiftlie to succour us4 ,and certeinlie all the sounder divines doo conceive and give out1 that both the names and also the number of angels are set downe in the scripture by the ,holie-ghost1 in termes to make us understand the greatnesse and the manner of their messages2 which 7,i saie7 are either expounded by the number of angels1 or signified by their names4 #ajjjjjjj4 ,johannes ,cassianus in confessione theolog4 tripart4 ,j4 ,cal4 lib4 instit4 #a4 cap4 #ad4 sect4 #h4 ,furthermore1 the schoole doctors affirme1 that foure of the superior orders of angels never take anie forme or shape of bodies1 neither are sent of anie arrand at anie time4 ,as for archangels1 they are sent onelie about great and secret matters2 and angels are common hacknies about evere trifle2 and that these can take what shape or bodie they list3 marie they never take the forme of women or children4 ,item they saie that angels take most terrible shapes3 for ,gabriel appeared to ,marie1 when he saluted hir1 ,facie rutilante1 veste coruscante1 ingressu mirabili1 aspectu terribili1 c3 that is1 with a bright countenance1 shining attire1 wonderfull gesture1 and a dredful vissage1 c4 ,but of apparitions ,i have spoken somewhat before1 and will saie more hearafter4 ,it hath beene long1 and continueth yet a constant opinion1 not onelie among the papists2 but among others also1 that everie man hath assigned him1 at the time of his nativitie1 a good angell and a bad4 ,for the which there is no reason in nature1 nor authoritie in scripture4 ,for not one angell1 but all the angels are said to rejoise more of one convert1 than of ninetie and nine just4 ,neither did one onelie angell conveie ,lazarus into ,abrahams bosome4 ,and therefore ,i conclude with ,calvine1 that he which referreth to one angell1 the care that ,,god hath to everie one of us1 dooth himselfe great wrong3 as may appeare by so manie fierie chariots shewed by ,elizus to his servant4 ,but touching this mysterie of angels1 let us reverentlie thinke of them1 and not curiouslie search into the nature of them1 considering the vilenes of our condition1 in respect of the glorie of their creation4 ,and as for the foresaid fond imaginations and fables of ,lucifer1 c3 they are such as are not onelie ridiculous1 but also accomptable among those impious curiosities1 and vaine questions1 which ,paule speaketh of3 neither have they anie tittle or letter in the scripture for the maintenance of their grosse opinions in this behalfe4 ,mich4 ,and4 thes4 #ajg4 #aja4 ,idem thes4 #ajc4 #ajh4 ,luk4 #ae1 #g4 ,luk4 #af1 #bc4 ,j4 ,cal4 lib4 instit4 #a4 cap4 #ad4 #b4 ,reg4 #af4 #ag ,the eleventh ,chapter4 ,whether they became divels which being angels kept not their vocation1 in ,jude and ,peter2 of the fond opinions of the ,rabbins touching spirits and bugs1 with a confutation thereof4 ,we doo read in ,jude1 and find it confirmed in ,peter1 that the angels kept not their first estate1 but left their owne habitation1 and sinned1 and 7as ,job saith7 committed follie3 and that ,god therefore did cast them downe into hell1 reserving them in everlasting chaines under darkenes1 unto the judgement of the great daie4 ,but manie divines saie1 that they find not anie where1 that ,god made divels of them1 or that they became the princes of the world1 or else of the aire2 but rather prisoners4 ,howbeit1 divers doctors affirme1 that this ,lucifer1 notwithstanding his fall1 hath greater power than any of the angels in heaven3 marrie they say that there be certeine other divels of the inferiour sort of angels1 which were then thrust out for smaller faults1 and therefore are tormented with little paines1 besides eternal damnation3 and these 7saie they7 can doo little hurt4 ,they affirme also1 that they onelie use certeine jugling knacks1 delighting thereby to make men laugh1 as they travell by the high waies3 but other 7saie they7 are much more churlish4 ,for proofe heereof they alledge the eighth of ,matthew1 where he would none otherwise be satisfied but by exchange1 from the annoieng of one man1 to the destruction of a whole heard of swine4 ,the ,rabbines1 and namelie ,rabbi ,abraham1 writing upon the second of ,genesis1 doo say1 that ,god made the fairies1 bugs1 ,incubus1 ,robin good fellow1 and other familiar or domesticall spirits divels on the fridaie3 and being prevented with the evening of the sabboth1 finished them not1 but left them unperfect2 and therefore that ever since they use to flie the holinesse of the sabboth1 seeking darke holes in mountaines and woods1 wherein they hide themselves till the end of the sabboth1 and then come abroad to trouble and molest men4 ,jud4 vers4 #f4 #b4 ,pet4 #b4 #d4 ,mal4 malef4 par4 #b4 qu #a4 cap4 #b4 #c4 ,mal4 malef4 part4 #b4 cap4 #a4 qust4 #a4 ,mich4 ,and4 ,laur4 ,anan4 ,mal4 malef4 c4 ,author4 lib4 ,zeor hammor in ,gen4 #b4 ,but as these opinions are ridiculous and fondlie collected2 so if we have onelie respect to the bare word1 or rather to the letter1 where spirits or divels are spoken of in the scriptures1 we shall run into as dangerous absurdities as these are4 ,for some are so carnallie minded1 that a spirit is no sooner spoken of1 but immediatlie they thinke of a blacke man with cloven feet1 a paire of hornes1 a taile1 clawes1 and eies as broad as a bason1 c4 ,but surelie the divell were not so wise in his generation1 as ,i take him to be1 if he would terrifie men with such uglie shapes1 though he could doo it at his pleasure4 ,for by that meanes men should have good occasion oportunitie to flie from him1 to run to ,god for succour2 as the maner is of all them that are terrified1 though perchance they thought not upon ,god of long time before4 ,but in truth we never have so much cause to be afraid of the divell1 as when he flatteringlie insinuateth himselfe into our harts1 to satisfie1 please1 and serve our humors1 entising us to prosecute our owne appetits and pleasures1 without anie of these externall terrors4 ,i would weete of these men1 where they doo find in the scriptures1 that some divels be spirituall1 and some corporall2 or how these earthie or waterie divels enter into the mind of man4 ,augustine saith1 and diverse others affirme1 that sathan or the divell while we feed1 allureth us with gluttonie3 he thrusteth lust into our generation2 and sloth into our exercise2 into our conversation1 envie2 into our traffike1 avarice2 into our correction1 wrath2 into our government1 pride3 he putteth into our harts evill cogitations2 into our mouthes1 lies1 c4 ,when we wake1 he mooveth us to evill works2 when we sleepe1 to evill and filthie dreames2 he provoketh the merrie to loosenesse1 and the sad to despaire4 ,the grosse dulnesse of manie at the hearing of a spirit named4 ,aug4 in ser4 #d4 ,greg4 #bi4 sup4 ,job4 ,leo pont4 ser4 #h4 ,nativit4 ,the twelfe ,chapter4 ,that the divels assaults are spirituall and not temporall1 and how grosselie some understand those parts of the scripture4 ,upon that1 which hitherto hath beene said1 you see that the assaults of sathan are spirituall1 and not temporall3 in which respect ,paule wisheth us not to provide a corselet of ,steele to defend us from his clawes2 but biddeth us put on the whole armour of ,god1 that we may be able to stand against the invasions of the divell4 ,for we wrestle not against flesh and bloud2 but against principalities1 powers1 and spirituall wickednesse4 ,and therefore he adviseth us to be sober and watch3 for the divell goeth about like a roring lion1 seeking whome he may devoure4 ,he meaneth not with carnall teeth3 for it followeth thus1 ,whome resist ye stedfastlie in faith4 ,and againe he saith1 ,that which is spirituall onelie discerneth spirituall things3 for no carnall man can discerne the things of the spirit4 ,why then should we thinke that a divell1 which is a spirit1 can be knowne1 or made tame and familiar unto a naturall man2 or contrarie to nature1 can be by a witch made corporall1 being by ,god ordeined to a spirituall proportion8 ,ephe4 #f1 #aa1 #ab4 #b4 ,tim4 #b1 #h1 #i4 ,idem ibid4 #a4 ,cor4 #b4 #ad4 ,the cause of this grosse conceipt is1 that we hearken more diligentlie to old wives1 and rather give credit to their fables1 than to the word of ,god2 imagining by the tales they tell us1 that the divell is such a bulbegger1 as ,i have before described4 ,for whatsoever is proposed in scripture to us by parable1 or spoken figurativelie or significativelie1 or framed to our grosse capacities1 c3 is by them so considered and expounded1 as though the bare letter1 or rather their grosse imaginations thereupon were to be preferred before the true sense and meaning of the word4 ,for ,i dare saie1 that when these blockheads read ,jothans parable in the ninth of ,judges to the men of ,sichem2 to wit1 that the trees went out to annoint a king over them1 saieng to the olive tree1 ,reigne thou over us3 who answered and said1 ,should ,i leave my fatnesse1 c8 ,they imagine that the woodden trees walked1 spake with a mans voice3 or else1 that some spirit entred into the trees1 and answered as is imagined they did in the idols and oracles of ,apollo1 and such like2 who indeed have eies1 and see not2 eares and heare not2 mouthes1 and speake not1 c4 ,judg4 #i4 #g1 #h1 #i1 #aj1 #aa1 #ab1 #ac1 #ad4 ,the xiii4 ,chapter4 ,the equivocation of this word spirit1 how diverslie it is taken in the scriptures1 where 7by the waie7 is taught that the scripture is not alwaies literallie to be interpreted1 nor yet allegoricallie to be understood4 ,such as search with the spirit of wisedome and understanding1 shall find1 that spirits1 as well good as bad1 are in the scriptures diverslie taken3 yea they shall well perceive1 that the divell is no horned beast4 ,for asometimes in the scriptures1 spirits and divels are taken for infirmities of the bodie2 bsometimes for the vices of the mind2 sometimes also for the gifts of either of them4 c,sometimes a man is called a divell1 as ,judas in the sixt of ,john1 and ,peter in the xvi4 of ,matthew4 d,sometimes a spirit is put for the ,gospell2 sometimes for the mind or soule of man2 sometimes efor the will of man1 his mind and counsell2 sometimes ffor teachers and prophets2 sometimes gfor zeale towards ,god2 sometimes hfor joie in the ,holie-ghost1 c4 a ,exod4 #ca1 #a b ,acts4 #h1 #ai4 ,gal4 #c4 c ,john4 #f4 ,matth4 #af4 d #a4 ,cor4 #c4 ,gal4 #c4 #a4 ,cor4 #b4 #b4 ,cor4 #g4 e ,luke #i4 #a4 ,cor4 #e4 ,philip #a4 #a ,thes4 #e4 f #a4 ,john4 #d4 g #a4 ,tim4 #d4 h ,ephes4 #e4 ,isai4 #aa1 #b4 ,and to interpret unto us the nature and signification of spirits1 we find these words written in the scripture2 to wit1 ,the spirit of the ,lord shall rest upon him2 ,the spirit of counsell and strength2 ,the spirit of wisedome and understanding2 ,the spirit of knowledge and the feare of the ,lord4 ,againe1 ,i will powre out my spirit upon the house of ,david1 c3 ,the spirit of grace and compassion4 ,againe1 ,ye have not received the spirit of bondage1 but the spirit of adoption4 ,and therefore ,paule saith1 ,to one is given1 by the spirit1 the word of wisedome2 to another1 the word of knowledge by the same spirit2 to another1 the gift of healing2 to another1 the gift of faith by the same spirit2 to another1 the gift of prophesie2 to another1 the operation of great works2 to another1 the discerning of spirits2 to another1 the diversitie of toongs2 to another1 the interpretation of toongs3 and all these things worketh one and the selfesame spirit4 ,thus farre the words of ,paule4 ,and finallie1 ,esaie saith1 that the ,lord mingled among them the spirit of error4 ,and in another place1 ,the ,lord hath covered you with a spirit of slumber4 ,zach4 #ab1 #aj4 ,rom4 #a1 #ae4 #a4 ,cor4 #ab1 #h1 #i1 #aj4 #a4 ,co4 #ab1 #aa4 ,isai4 #ai1 #ad4 ,isaie4 #bi4 ,as for the spirits of divination spoken of in the scripture1 they are such as was in the woman of ,endor1 the ,philippian woman1 the wench of ,westwell1 and the holie maid of ,kent2 who were indued with spirits or gifts of divination1 whereby they could make shift to gaine monie1 and abuse the people by slights and craftie inventions4 ,but these are possessed of borrowed spirits1 as it is written in the booke of ,wisedome2 and spirits of meere cousenage and deceipt1 as ,i have sufficientlie prooved elsewhere4 ,i denie not therefore that there are spirits and divels1 of such substance as it hath pleased ,,god to create them4 ,but in what place soever it be found or read in the scriptures1 a spirit or divell is to be understood spirituallie1 and is neither a corporall nor a visible thing4 ,where it is written1 that ,god sent an evill spirit betweene ,abimelech1 and the men of ,sichem1 we are to understand1 that he sent the spirit of hatred1 and not a bulbegger4 ,also where it is said2 ,if the spirit of gelosie come upon him3 it is as much to saie as2 ,if he be mooved with a gelous mind3 and not that a corporall divell assaulteth him4 ,it is said in the ,gospell2 ,there was a woman1 which had a spirit of infirmitie #ah4 yeeres1 who was bowed togither1 c3 whome ,christ1 by laieng his hand upon hir1 delivered of hir disease4 ,wherby it is to be seene1 that although it be said1 that sathan had bound hir1 c3 yet that it was a sicknes or disease of bodie that troubled hir2 for ,christs owne words expound it4 ,neither is there any word of witchcraft mentioned1 which some saie was the cause thereof4 #a4 ,sam4 #bh4 ,hest4 #af4 ,sap4 #ae1 #ae1 #ai4 ,judg4 #i1 #bc4 ,num4 #e1 #ad4 ,luke4 #ac1 #aa4 ,there were seven divels cast out of ,marie ,magdalen4 ,which is not so grosselie understood by the learned1 as that there were in hir just seven corporall divels1 such as ,i described before elsewhere2 but that by the number of seven divels1 a great multitude1 and an uncerteine number of vices is signified3 which figure is usuall in divers places of the scripture4 ,and this interpretation is more agreeable with ,gods word1 than the papisticall paraphrase1 which is2 that ,christ1 under the name of the seven divels1 recounteth the seven deadlie sinnes onelie4 ,others allow neither of these expositions2 bicause they suppose that the efficacie of ,christs miracle should this waie be confounded3 as though it were not as difficult a matter1 with a touch to make a good ,christian of a vicious person2 as with a word to cure the ague1 or any other disease of a sicke bodie4 ,i thinke not but any of both these cures may be wrought by meanes1 in processe of time1 without miracle2 the one by the preacher1 the other by the physician4 ,but ,i saie that ,christs worke in both was apparentlie miraculous3 for with power and authoritie1 even with a touch of his finger1 and a word of his mouth1 he made the blind to see1 the halt to go1 the lepers cleane1 the deafe to heare1 the dead to rise againe1 and the poore to receive the ,gospell1 out of whom 7,i saie7 he cast divels1 and miraculouslie conformed them to become good ,christians1 which before were dissolute livers2 to whome he said1 ,go your waies and sinne no more4 ,mark4 #af1 #i4 ,levit4 #bf4 ,prov4 #bd4 ,luk4 #ag4 ,matth4 #h1 #af4 ,luk4 #d1 #cf4 ,luk4 #g1 #ba4 ,john #h1 #aa4 ,the xiiii4 ,chapter4 ,that it pleased ,god to manifest the power of his sonne and not of witches by miracles4 ,jesus ,christ1 to manifest his divine power1 rebuked the winds1 and they ceased2 and the waves of water1 and it was calme3 which if neither our divines nor physicians can doo1 much lesse our conjurors1 and least of all our old witches can bring anie such thing to passe4 ,but it pleased ,god to manifest the power of ,christ ,jesus by such miraculous extraordinarie meanes1 providing and as it were preparing diseases1 that none otherwise could be cured1 that his sonnes glorie1 and his peoples faith might the more plainelie appeere2 as namelie1 leprosie1 lunacie1 and blindnesse3 as it is apparent in the ,gospell1 where it is said1 that the man was not stricken with blindnesse for his owne sinnes1 nor for any offense of his ancestors2 but that he was made blind1 to the intent the works of ,god should be shewed upon him by the hands of ,jesus ,christ4 ,but witches with their charmes can cure 7as witchmongers affirme7 all these diseases mentioned in the scripture1 and manie other more2 as the gowt1 the toothach1 c3 which we find not that ever ,christ cured4 ,luke4 #h1 #ad4 ,levit4 #ad1 #g1 #h4 ,luk4 #g4 #ag1 #d4 ,john4 #i4 ,as touching those that are said in the ,gospell to be possessed of spirits1 it seemeth in manie places that it is indifferent1 or all one1 to saie2 ,he is possessed with a divell2 or1 ,he is lunatike or phrentike3 which disease in these daies is said to proceed of melancholie4 ,but if everie one that now is lunatike1 be possessed with a reall divell2 then might it be thought1 that divels are to be thrust out of men by medicines4 ,but who saith in these times with the woman of ,canaan2 ,my daughter is vexed with a divell1 except it be presupposed1 that she meant hir daughter was troubled with some disease8 ,indeed we saie1 and saie truelie1 to the wicked1 ,the divell is in him3 but we meane not thereby1 that a reall divell is gotten into his guts4 ,and if it were so1 ,i marvell in what shape this reall divell1 that possesseth them1 remaineth4 ,entreth he into the bodie in one shape1 and into the mind in another8 ,if they grant him to be spirituall and invisible1 ,i agree with them4 ,mat4 #d1 #ag1 c4 ,some are of opinion1 that the said woman of ,chanaan ment indeed that hir daughter was troubled with some disease2 bicause it is written in sted of that the divell was cast out1 that hir daughter was made whole1 even the selfesame houre4 ,according to that which is said in the #ab4 of ,matthew2 ,there was brought unto ,christ one possessed of a divell1 which was both blind and dumbe1 and he healed him3 so as1 he that was blind and dumbe both spake and sawe4 ,but it was the man1 and not the divell1 that was healed1 and made to speake and see4 ,whereby 7,i saie7 it is gathered1 that such as were diseased1 as well as they that were lunatike1 were said sometimes to be possessed of divels4 ,matt4 #ae1 #bh4 ,matt4 #ab1 #bb4 ,the xv4 ,chapter4 ,of the possessed with divels4 ,here ,i cannot omit to shew1 how fondlie diverse writers2 and namelie1 ,james ,sprenger1 and ,henrie ,institor doo gather and note the cause1 why the divell maketh choise to possesse men at certeine times of the moone2 which is 7saie they7 in two respects3 first1 that they may defame so good a creature as the moone2 secondly1 bicause the braine is the moistest part of the bodie4 ,the divell therefore considereth the aptnesse and conveniencie thereof 7the 99moone having dominion over all moist things7 so as they take advantage therby1 the better to bring their purposes to passe4 ,and further they saie1 that divels being conjured and called up1 appeere and come sooner in some certeine constellations1 than in other some3 thereby to induce men to thinke1 that there is some godhead in the starres4 ,but when ,saule was releeved with the sound of the harpe1 they saie that the departure of the divell was by meanes of the signe of the crosse imprinted in ,davids veines4 ,whereby we maie see how absurd the imaginations and devises of men are1 when they speake according to their owne fansies1 without warrant of the word of ,god4 ,but me thinks it is verie absurd that ,josephus affirmeth2 to wit1 that the divell should be thrust out of anie man by vertue of a root4 ,and as vaine it is1 that lianus writeth of the magicall herbe ,cynospastus1 otherwise called ,aglaophotis2 which is all one with ,salomons root named ,baaros1 as having force to drive out anie divell from a man possessed4 ,mal4 malef4 qust4 #e4 pa4 #a4 99 ,a maxime in philosophie1 as the sunne in aridis siccis4 ,joseph4 de antiquitat4 ,jud4 item de bello ,jud4 lib4 #g4 ca4 #ce4 ,the xvi4 ,chapter4 ,that we being not throughlie informed of the nature of divels and spirits1 must satisfie our selves with that which is delivered us in the scriptures touching the same1 how this word divell is to be understood both in the singular and plurall number1 of the spirit of ,god and the spirit of the divell1 of tame spirits1 of ,ahab4 ,the nature therfore and substance of divels and spirits1 bicause in the scripture it is not so set down1 as we may certeinlie know the same3 we ought to content and frame our selves faithfullie to beleeve the words and sense there delivered unto us by the high spirit1 which is the ,holie-ghost1 who is ,lord of all spirits2 alwaies considering1 that evermore spirits are spoken of in scripture1 as of things spirituall2 though for the helpe of our capacities they are there sometimes more grosselie and corporallie expressed1 either in parables or by metaphors1 than indeed they are4 ,as for example 7and to omit the historie of ,job1 which elsewhere ,i handle7 it is written2 ,the ,lord said1 ,who shall entise ,ahab1 that he maie fall at ,ramoth ,gilead1 c8 ,then came foorth a spirit1 and stood before the ,lord1 and said2 ,i will entise him4 ,and the ,lord said1 ,wherewith8 ,and he said2 ,i will go and be a lieng spirit in the mouth of all his prophets4 ,then he said2 ,go foorth1 thou shalt prevaile1 c4 ,num4 #bg1 #af4 #a4 ,reg4 #ah4 verse4 #bc4 verse4 #d4 ,this storie is here set foorth in this wise1 to beare with our capacities1 and speciallie with the capacitie of that age1 that could not otherwise conceive of spirituall things1 than by such corporall demonstrations4 ,and yet here is to be noted1 that one spirit1 and not manie or diverse1 did possesse all the false prophets at once4 ,even as in another place1 manie thousand divels are said to possesse one man3 and yet it is also said even in the selfe same place1 that the same man was possessed onelie with one divell4 ,for it is there said that ,christ met a man1 which had a divell1 and he commanded the fowle spirit to come foorth of the man1 c4 ,but ,calvine saith2 ,where sathan or the divell is named in the singular number1 thereby is meant that power of wickednesse1 that standeth against the kingdome of justice4 ,and where manie divels are named in the scriptures1 we are thereby taught1 that we must fight with an infinite multitude of enimies2 least despising the fewnesse of them1 we should be more slacke to enter into battell1 and so fall into securitie and idlenes4 ,luke4 #h4 #bg4 #bh4 ,mark4 #e4 #i4 ,luk4 #h4 ,j4 ,cal4 lib4 instit4 lib4 #a4 cap4 #ad4 sect4 #ad4 ,on the other side1 it is as plainelie set downe in the scripture1 that some are possessed with the spirit of ,god1 as that the other are endued and bound with the spirit of the divell4 ,yea sometimes we read1 that one good spirit was put into a great number of persons2 and againe1 that diverse spirits rested in and upon one man3 and yet no reall or corporall spirit meant4 ,as for example2 ,the ,lord tooke of the spirit that was upon ,moses1 and put it upon the seventie elders1 and when the spirit rested upon them1 they prophesied4 ,why should not this be as substantiall and corporall a spirit1 as that1 wherewith the maid in the ,acts of the apostles was possessed8 ,also ,elisha intreated ,elia1 that when he departed1 his spirit might double upon him4 ,we read also that the spirit of the ,lord came upon a,othniel1 upon b,gedeon1 c,jeptha1 d,samson1 e,balaam1 f,saule1 g,david1 h,ezechiel1 i,zacharie1 k,amasay3 yea it is written1 that ,caleb had another spirit than all the ,israelits beside3 in another place it is said1 that l,daniel had a more excellent spirit than anie other4 ,so as1 though the spirits1 as well good as bad1 are said to be given by number and proportion2 yet the qualitie and not the quantitie of them is alwaies thereby ment and presupposed4 ,howbeit ,i must confesse1 that ,christ had the spirit of ,god without measure1 as it is written in the evangelist ,john4 ,but where it is said that spirits can be made tame1 and at commandement1 ,i saie to those grosse conceivers of scripture with ,salomon1 who 7as they falslie affirme was of all others the greatest conjuror7 saith thus in expresse words2 ,no man is lord over a spirit1 to reteine a spirit at his pleasure4 ,num4 #aa4 ,ibid4 vers4 #be ,acts4 #af4 #b4 ,reg4 #b4 ,judg4 #c4 #aj4 a ,judg4 #aa4 #ci4 b ,ibid4 #ad4 #f4 c ,ibid4 #ad4 #f4 d ,num4 #bd4 #b4 e #a4 ,sam4 #af4 #ac4 f #a4 ,sam4 #ah4 #ad4 g ,ezec4 #aa4 #e4 h #b4 ,chr4 #ad4 i #a4 ,ch4 #ab4 #ah4 k ,numb4 #ad4 l ,dan4 #e4 #aa4 ,john4 #c1 #cd4 ,eccles4 #h4 #h4 ,azariah is omitted in the text1 and the margin references are wrong2 they are rightly given opposite a ,judg4 #c4 #aj4 b ,judg4 #f4 #cd4 c ,judg4 #aa4 #bi4 d ,ibid #ad4 #f4 e ,num4 #bd4 #b4 f #a4 ,sam4 #aa4 #c4 g #a4 ,sam4 #af4 #ac4 #a4 ,sam4 #ah4 #ad4 h ,ezec4 #aa4 #e4 i #b4 ,chr4 #ad4 #ae4 #a4 is ,azariah4 k ,zech4 #bd4 #bj4 l #a4 ,chr4 #ab4 #ah4 ,num4 #ad4 #bd4 ,the xvii4 ,chapter4 ,whether spirits and soules can assume bodies1 and of their creation and substance1 wherein writers doo extreamelie contend and varie4 ,some hold opinion1 that spirits and soules can assume take unto them bodies at their pleasure1 of what shape or substance they list3 of which mind all papists1 and some protestants are1 being more grosse than another sort1 which hold1 that such bodies are made to their hands4 ,howbeit1 these doo varie in the elements1 wherewith these spirituall bodies are composed4 ,for 7as ,i have said7 some affirme that they consist of fier1 some thinke of aier1 and some of the starres and other celestiall powers4 ,but if they be celestiall1 then 7as ,peter ,martyr saith7 must they follow the circular motion3 and if they be elementarie1 then must they follow the motions of those elements1 of which their bodies consist4 ,of aier they cannot be3 for aier is ,corpus homogenium2 so as everie part of aier is aier1 whereof there can be no distinct members made4 ,for an organicall bodie must have bones1 sinewes1 veines1 flesh1 c3 which cannot be made of aier4 ,neither 7as ,peter ,martyr affirmeth7 can an aierie bodie receive or have either shape or figure4 ,but some ascend up into the clouds1 where they find 7as they saie7 diverse shapes and formes even in the aier4 ,unto which objection ,p4 ,martyr answereth1 saieng1 and that trulie1 that clouds are not altogether aier1 but have a mixture of other elements mingled with them4 ,for everie naturall motion is either circular or elemtarie4 ,the xviii4 ,chapter4 ,certeine popish reasons concerning spirits made of aier1 of daie divels and night divels1 and why the divell loveth no salt in his meate4 ,manie affirme 7upon a fable cited by ,m4 ,mal47 that spirits are of aier1 bicause they have beene cut 7as he saith7 in sunder1 and closed presentlie againe2 and also bicause they vanish awaie so suddenlie4 ,but of such apparitions ,i have alreadie spoken1 and am shortlie to saie more1 which are rather seene in the imagination of the weake and diseased1 than in veritie and truth4 ,which sights and apparitions1 as they have beene common among the unfaithfull2 so now1 since the preaching of the gospell they are most rare4 ,and as among faintharted people2 namelie1 women1 children1 and sicke folkes1 they usuallie swarmed3 so among strong bodies and good stomachs they never used to appeare2 as elsewhere ,i have prooved3 which argueth that they were onelie phantasticall and imaginarie4 ,now saie they that imagine divels and spirits to be made of aier1 that it must needs be that they consist of that element2 bicause otherwise when they vanish suddenlie awaie1 they should leave some earthie substance behind them4 ,if they were of water1 then should they moisten the place where they stand1 and must needs be shed on the floore4 ,if they consisted of fier1 then would they burne anie thing that touched them3 and yet 7saie they7 ,abraham and ,lot washed their feete1 and were neither scalded nor burnt4 ,gen4 #ah1 #ai4 ,i find it not in the ,bible1 but in ,bodin1 that there are daie divels1 and night divels4 ,the same fellow saith1 that ,deber is the name of that divell1 which hurteth by night2 and ,cheleb is he that hurteth by daie3 howbeit1 he confesseth that ,sathan can hurt both by daie and by night2 although it be certeine 7as he saith7 that he can doo more harme by night than by daie2 producing for example1 how in a night he slew the first borne of gypt4 ,and yet it appeareth plainelie in the text1 that the ,lord himselfe did it4 ,whereby it seemeth1 that ,bodin putteth no difference betweene ,god and the divell4 ,for further confirmation of this his foolish assertion1 that divels are more valiant by night than by daie1 he alledgeth the #ajd4 ,psalme1 wherein is written1 ,thou makest darknesse1 and it is night1 wherein all the beasts of the forrest creepe foorth1 the lions rore1 c3 when the sunne riseth1 they retire1 c4 ,so as now he maketh all beasts to be divels1 or divels to be beasts4 ,oh barbarous blindnes6 ,this ,bodin also saith1 that the divell loveth no salt in his meate1 for that it is a signe of eternitie1 and used by ,gods commandement in all sacrifices2 abusing the scriptures1 which he is not ashamed to quote in that behalfe4 ,but now ,i will declare how the scripture teacheth our dull capacities to conceive what maner of thing the divell is1 by the verie names appropriated unto him in the same4 ,j4 ,bod4 lib4 de dm4 #c4 ca4 #d4 ,exod4 #ab #bi4 ,psa4 #ajd4 #bj4 ,j4 ,bod4 lib4 de dm4 #c4 ca4 #e4 ,levit4 #a4 ,the xix4 ,chapter4 ,that such divels as are mentioned in the scriptures1 have in their names their nature and qualities expressed1 with instancies thereof4 ,such divels as are mentioned in the scriptures by name1 have in their names their nature and qualities expressed1 being for the most part the idols of certeine nations idolatrouslie erected1 in steed1 or rather in spight of ,god4 ,for ,beelzebub1 which signifieth the lord of the flies1 bicause he taketh everie simple thing in his web1 was an idol or oracle erected at ,ekron1 to whom ,ahaziah sent to know whether he should recover his disease3 as though there had beene no ,god in ,israell4 ,this divell ,beelzebub was among the ,jewes reputed the principall divell4 ,the ,grcians called him ,pluto1 the ,latines ,sumanus1 quasi summum deorum manium1 the cheefe ghost or spirit of the dead whom they supposed to walke by night3 although they absurdlie beleeved also that the soule died with the bodie4 ,so as they did put a difference betweene the ghost of a man and the soule of a man3 and so doo our papists2 howbeit1 none otherwise1 but that the soule is a ghost1 when it walketh on the earth1 after the dissolution of the bodie1 or appeareth to anie man1 either out of heaven1 hell1 or purgatorie1 and not otherwise4 a,nisroch signifieth a delicate tentation1 and was worshipped by ,senacherib in ,assyria4 b,tarcatc is in ,english1 fettered1 and was the divell or idoll of the ,hevites4 d,beelphegor1 otherwise called ,priapus1 the gaping or naked god was worshipped among the ,moabits4 e,adramelech1 that is1 the cloke or power of the king1 was an idoll at ,sepharvais1 which was a citie of the ,assyrians4 f,chamos1 that is feeling1 or departing1 was worshipped among the ,moabits4 g,dagon1 that is1 corne or greefe1 was the idoll of the ,philistines4 h,astarte1 that is1 a fold or flocke1 is the name of a shee idoll at ,sydonia1 whom ,salomon worshipped3 some thinke it was ,venus4 i,melchom1 that is1 a king1 was an idoll or divell1 which the sonnes of ,ammon worshipped4 #b4 ,reg4 #ac4 ,matth4 #aj4 #ab4 ,mark4 #c4 ,luk4 #aa4 a #b4 ,reg4 #ai4 b #b4 ,reg4 #ag4 c ,tartac d ,ose4 #i1 #aa4 #aj ,num4 #be4 ,deut4 #c4 4 #d ,josu4 #bb4 e #b4 ,reg4 #ag4 f ,numb4 #ba4 #a4 ,reg4 #aa4 #b4 ,reg4 #bc4 g ,judg4 #af4 #a4 ,macc4 #aj4 h #a4 ,reg4 #aa4 #b4 ,reg4 #bc4 i #b4 ,reg4 #bc4 #a4 ,chro4 #bj4 ,jerem4 #di4 ,joseph4 lib4 de antiquit4 ,judor4 #f4 cap4 #ad4 #a4 ,sam4 #g4 #b4 ,reg4 #bc4 ,psal4 #if4 ,vulg4 vers4 ,sometimes also we find in the scriptures1 that divels and spirits take their names of wicked men1 or of the houses or stats of abhominable persons3 as ,astaroth1 which 7as ,josephus saith7 was the idoll of the ,philistines1 whome the ,jewes tooke from them at ,salomons commandement1 and was also worshipped of ,salomon4 ,which though it signifie riches1 flocks1 c3 yet it was once a citie belonging to ,og the king of ,basan1 where they saie the giants dwelt4 ,in these respects ,astaroth is one of the speciall divels named in ,salomons conjuration1 and greatlie emploied by the conjurors4 ,i have sufficientlie prooved in these quotations1 that these idols are ,dii gentium1 the gods of the ,gentiles3 and then the prophet ,david may satisfie you1 that they are divels1 who saith ,dii gentium dmonia sunt1 ,the gods of the ,gentiles are divels4 ,what a divell was the rood of grace to be thought1 but such a one as before is mentioned and described1 who tooke his name of his courteous and gratious behaviour towards his worshippers1 or rather those that offered unto him8 ,the idolatrous knaverie wherof being now bewraied1 it is among the godlie reputed a divell rather than a god3 and so are diverse others of the same stampe4 ,the xx4 ,chapter4 ,diverse names of the divell1 whereby his nature and disposition is manifested4 ,it hath also pleased ,,god to informe our weake capacities1 as it were by similitudes and examples1 or rather by comparisons1 to understand what manner of thing the divell is1 by the verie names appropriated and attributed unto him in the scriptures3 wherein sometimes he is called by one name1 sometimes by another1 by metaphors according to his conditions4 a,elephas is called in ,job1 ,behemoth1 which is1 ,bruta2 whereby the greatnes and brutishnes of the divell is figured4 ,leviathan is not much different from ,elephas2 whereby the divels great subtiltie and power is shewed unto us4 b,mammon is the covetous desire of monie1 wherewith the divell overcommeth the reprobate4 c,dmon signifieth one that is cunning or craftie4 ,cacodmon is perverslie knowing4 ,all those which in ancient times were worshipped as gods1 were so called4 d,diabolus is ,calumniator1 an accuser1 or a slanderer4 ,sathan is ,adversarius1 an adversarie1 that troubleth and molesteth4 e,abaddon a destroier4 f,legio1 bicause they are manie4 g,prince of the aire4 h,prince of the world4 i,a king of the sonnes of pride4 k,a roring lion4 l,an homicide or manslear1 a lier1 and the father of lies4 ,the mauthor of sinne4 n,a spirit4 ,yea somtimes he is called the spirit of the ,lord1 as the executioner and minister of his displeasure1 c4 ,sometimes1 the ospirit of fornication1 c4 ,and manie other like epithets or additions are given him for his name4 ,he is also called pthe angell of the ,lord4 q,the cruell angell4 ,the rangell of sathan4 ,the sangell of hell4 ,the tgreat dragon1 for his pride and force4 ,the ured dragon for his blouddines4 ,a xserpent4 ,an yowle1 a zkite1 a satyre1 a crowe1 a pellicane1 a hedghog1 a griph1 a storke1 c4 x should reach to ,isai4 #bg4 and y ,mark ,isai4 #ac4 #cd4 a ,job4 #dj4 ,job4 #c4 ,isai4 #bg4 b ,matth4 #f4 ,matt4 #d4 c4 ,marc4 #af4 c ,jam4 #b4 d ,matth4 #d4 ,john4 #h4 ,apoc4 #ab4 e ,apoc4 #i4 f ,marc4 #e4 ,luke4 #h4 g ,eph4 #b4 h ,john4 #h4 #ab4 #ad4 #af4 i ,job4 #da4 k #a4 ,pet4 #e4 l ,john4 #h4 m #a4 ,john4 #c4 n ,acts4 #af4v o ,ose4 #d4 p ,psal4 #cd4 #a4 ,chr4 #ba4 q ,prov4 #ag4 r #b4 ,cor4 #ab4 s ,apoc4 #i4 t ,apoc4 #ab4 u ,job4 #da4 x ,gen4 #c4 y ,apoc4 #ab4 z ,isai4 #bg4 ,isai4 #ac4 #cd4 ,the xxi4 ,chapter4 ,that the idols or gods of the ,gentiles are divels1 their diverse names1 and in what affaires their labours and authorities are emploied1 wherein also the blind superstition of the heathen people is discovered4 ,and for so much as the idols of the gentiles are called divels1 and are among the unlearned confounded and intermedled with the divels that are named in the scriptures2 ,i thought it convenient here to give you a note of them1 to whome the ,gentiles gave names1 according to the offices unto them assigned4 ,penates are the domesticall gods1 or rather divels that were said to make men live quietlie within doores4 ,but some thinke these rather to be such1 as the ,gentiles thought to be set over kingdomes3 and that ,lares are such as trouble private houses1 and are set to oversee crosse waies and cities4 ,larv are said to be spirits that walke onelie by night4 ,genii are the two angels1 which they supposed were appointed to wait upon each man4 ,manes are the spirits which oppose themselves against men in the waie4 ,dmones were feigned gods by poets1 as ,jupiter1 ,juno1 c4 ,virunculi terrei are such as was ,robin good fellowe1 that would supplie the office of servants1 speciallie of maids2 as to make a fier in the morning1 sweepe the house1 grind mustard and malt1 drawe water1 c3 these also rumble in houses1 drawe latches1 go up and downe staiers1 c4 ,dii geniales are the gods that everie man did sacrifice unto at the daie of their birth4 ,tetrici be they that make folke afraid1 and have such ouglie shape1 which manie of our divines doo call ,subterranei4 ,cobali are they that followe men1 and delight to make them laugh1 with tumbling1 juggling1 and such like toies4 ,virunculi are dwarfes about three handfulles long1 and doo no hurt2 but seeme to dig in mineralles1 and to be verie busie1 and yet doo nothing4 ,guteli or ,trulli are spirits 7they saie7 in the likenes of women1 shewing great kindnesse to all men3 hereof it is that we call light women1 truls4 ,dmones montani are such as worke in the mineralles1 and further the worke of the labourers woonderfullie1 who are nothing afraid of them4 ,hudgin is a verie familiar divell1 which will doo no bodie hurt1 except he receive injurie3 but he cannot abide that1 nor yet be mocked3 he talketh with men freendlie1 sometimes visiblie1 and sometimes invisiblie4 ,there go as manie tales upon this ,hudgin1 in some parts of ,germanie1 as there did in ,england of ,robin good fellowe4 ,but this ,hudgin was so called1 bicause he alwaies ware a cap or a hood2 and therefore ,i thinke it was ,robin hood4 ,frier ,rush was for all the world such another fellow as this ,hudgin1 and brought up even in the same schoole2 to wit1 in a kitchen3 in so much as the selfe-same tale is written of the one as of the other1 concerning the skullian1 which is said to have beene slaine1 c3 for the reading whereof ,i referre you to ,frier ,rush his storie1 or else to ,john ,wierus ,de prstigiis dmonum4 ,psalm4 #if4 ,juno and ,minerva4 ,cousening gods or knaves4 ,terra1 aqua1 aer1 ignis1 sol1 ,luna4 99,hudgin of ,germanie1 and ,rush of ,england4 99 ,hutgin1 ,wier4 ,j4 ,wier4 lib4 de prst4 dm4 #a4 cap4 #bc4 ,see note4 ,bawdie preests in ,ginnie4 ,looke in the word 7,ob7 lib4 #g4 cap4 #c4 pag4 #acb1 #acc4 ,there were also ,familiares dmones1 which we call familiars3 such as ,socrates and ,csar were said to have2 and such as ,feats sold to doctor ,burcot4 ,quintus ,sertorius had ,diana hir selfe for his familiar2 and ,numa ,pompilius had ,aegeria3 but neither the one nor the other of all these could be preserved by their familiars from being destroied with untimelie death4 ,simon ,samareus boasted1 that he had gotten by conjuration1 the soule of a little child that was slaine1 to be his familiar1 and that he told him all things that were to come1 c4 ,i marvell what privilege soules have1 which are departed from the bodie1 to know things to come more than the soules within mans bodie4 ,there were spirits1 which they called ,alb mulieres1 and ,alb ,silyll1 which were verie familiar1 and did much harme 7they saie7 to women with child1 and to sucking children4 ,deumus as a divell is worshipped among the ,indians in ,calecute1 who 7as they thinke7 hath power given him of ,god to judge the earth1 c3 his image is horriblie pictured in a most ouglie shape4 ,thevet saith1 that a divell in ,america1 called ,agnan1 beareth swaie in that countrie4 ,in ,ginnie one ,grigrie is accounted the great divell1 and keepeth the woods3 these have preests called ,charoibes1 which prophesie1 after they have lien by the space of one houre prostrate upon a wench of twelve yeares old1 and all that while 7saie they7 he calleth upon a divell called ,hovioulsira1 and then commeth foorth and uttereth his prophesie4 ,for the true successe whereof the people praie all the while that he lieth groveling like a lecherous knave4 ,there are a thousand other names1 which they saie are attributed unto divels2 and such as they take to themselves are more ridiculous than the names that are given by others1 which have more leasure to devise them4 ,in litle bookes conteining the cousening possessed1 at ,maidstone1 where such a woonder was wrought1 as also in other places1 you may see a number of counterfeit divels names1 and other trish trash4 ,the xxii4 ,chapter4 ,of the ,romanes cheefe gods called ,dii selecti1 and of other heathen gods1 their names and offices4 ,there were among the ,romans twentie idolatrous gods1 which were called ,dii selecti sive electi1 chosen gods2 whereof twelve were male1 and eight female1 whose names doo thus followe3 ,janus1 ,saturnus1 ,jupiter1 ,genius1 ,mercurius1 ,apollo1 ,mars1 ,vulcanus1 ,neptunus1 ,sol1 ,orcus and 99,vibar1 which were all hee gods3 ,tellus1 ,ceres1 ,juno1 ,minerva1 ,luna1 ,diana1 ,venus1 and ,vesta1 were all she gods4 ,no man might appropriate anie of these unto himselfe1 but they were left common and indifferent to all men dwelling in one realme1 province1 or notable citie4 ,these heathen gentiles had also their gods1 which served for sundrie purposes2 as to raise thunder1 they had ,statores1 ,tonantes1 ,feretrii1 and ,jupiter ,elicius4 ,they had ,cantius1 to whome they praied for wise children1 who was more apt for this purpose than ,minerva that issued out of ,jupiters owne braine4 ,lucina was to send them that were with child safe deliverie1 and in that respect was called the mother of childwives4 ,opis was called the mother of the babe new borne1 whose image women with child hanged upon their girdles before their bellies1 and bare it so by the space of nine moneths2 and the midwife alwaies touched the child therewith1 before she or anie other laied hand thereon4 99 ,liber ,a good god and goddesse for women4 ,if the child were well borne1 they sacrificed therunto1 although the mother miscaried3 but if the child were in any part unperfect1 or dead1 c3 they used to beate the image into powder1 or to burne or drowne it4 ,vagianus was he that kept their children from crieng1 and therefore they did alwaies hang his picture about babes necks3 for they thought much crieng in youth portended ill fortune in age4 ,cuninus1 otherwise ,cunius1 was he that preserved 7as they thought7 their children from misfortune in the cradell4 ,ruminus was to keepe their dugs from corruption4 ,volumnus and his wife ,volumna were gods1 the one for yoong men1 the other for maids that desired marriage3 for such as praied devoutlie unto them1 should soone be married4 ,agrestis was the god of the fields1 and to him they praied for fertilitie4 ,bellus was the god of warre warriers1 and so also was ,victoria1 to whome the greatest temple in ,rome was built4 ,honorius was he that had charge about inkeepers1 that they should well intreat pilgrimes4 ,berecynthia was the mother of all the gods4 ,aesculanus was to discover their mines of gold and silver1 and to him they praied for good successe in that behalfe4 ,aesculapius was to cure the sicke1 whose father was ,apollo1 and served to keepe weeds out of the corne4 ,segacia was to make seeds to growe4 ,flora preserved the vines from frosts and blasts4 ,sylvanus was to preserve them that walked in gardens4 ,bacchus was for droonkards1 ,pavor for cowherds2 ,meretrix for whores1 to whose honour there was a temple built in ,rome1 in the middest of fortie and foure streets1 which were all inhabited with common harlots4 ,finallie ,colatina1 99alias ,clotina1 was goddesse of the stoole1 the jakes1 and the privie1 to whome as to everie of the rest1 there was a peculiar temple edified3 besides that notable temple called ,pantheon1 wherein all the gods were placed togither2 so as everie man and woman1 according to their follies and devotions1 might go thither and worship what gods they list4 ,the names of certeine heathenish gods1 and their peculiar offices4 99 alias ,ital4 ,a verie homelie charge4 ,the xxiii4 ,chapter4 ,of diverse gods in diverse countries4 ,the ,aegyptians were yet more foolish in this behalfe than the ,romans 7,i meane the heathenish ,romans that then were1 and not the popish ,romans that now are1 for no nation approcheth neere to these in anie kind of idolatrie47 ,the ,aegyptians worshipped ,anubis in the likenesse of a dog1 bicause he loved dogs and hunting4 ,yea they worshipped all living creatures1 as namelie of beasts1 a bullocke1 a dog1 a cat2 of flieng fowles1 ,ibis 7which is a bird with a long bill1 naturallie devouring up venemous things and noisome serpents7 and a sparrowhawke2 of fishes they had two gods2 to wit1 ,lepidotus piscis1 and ,oxyrinchus4 ,the ,saitans and ,thebans had to their god a sheepe4 ,in the citie ,lycopolis they worshipped a woolfe2 in ,herinopolis1 the ,cynocephalus2 the ,leopolitans1 a lion2 in ,ltopolis1 a fish in ,nilus called ,latus4 ,in the citie ,cynopolis they worshipped ,anubis4 ,at ,babylon1 besides ,memphis1 they made an onion their god2 the ,thebans an eagle2 the ,mndeseans1 a goate2 the ,persians1 a fier called ,orimasda2 the ,arabians1 ,bacchus1 ,venus1 and ,diasaren2 the ,botians1 ,amphiaraus2 the ,aphricans1 ,mopsus2 the ,scithians1 ,minerva2 the ,naucratits1 ,serapis1 which is a serpent2 ,astartes 7being as ,cicero writeth the fourth ,venus1 who was she1 as others affirme1 whom ,salomon worshipped at his concubines request7 was the goddesse of the ,assyrians4 ,at ,noricum1 being a part of ,bavaria1 they worship ,tibilenus2 the ,moores worship ,juba2 the ,macedonians1 ,gabirus2 the ,pnians1 ,uranius2 at ,samos ,juno was their god2 at ,paphos1 ,venus2 at ,lemnos1 ,vulcane2 at ,naxos1 ,liberus2 at ,lampsacke1 ,priapus with the great genitals1 who was set up at ,hellespont to be adored4 ,in the ile ,diomedea1 ,diomedes2 at ,delphos1 ,apollo2 at ,ephesus1 ,diana was worshipped4 ,and bicause they would plaie small game rather than sit out1 they had ,acharus ,cyrenaicus1 to keepe them from flies and flieblowes2 ,hercules ,canopius1 to keepe them from fleas2 ,apollo ,parnopeius1 to keepe their cheefes from being mouseaten4 ,the ,greeks were the first1 that ,i can learne to have assigned to the gods their principall kingdomes and offices3 as ,jupiter to rule in heaven1 ,pluto in hell1 ,neptune in the sea1 c4 ,to these they joined1 as assistants1 divers commissioners2 as to ,jupiter1 ,saturne1 ,mars1 ,venus1 ,mercurie1 and ,minerva3 to ,neptune1 ,nereus1 c4 ,tutilina was onelie a mediatrix to ,jupiter1 not to destroie corne with thunder or tempests1 before whom they usuallie lighted candels in the temple1 to appease the same1 according to the popish custome in these daies4 ,but ,i may not repeate them all by name1 for the gods of the gentiles were by good record1 as ,varro and others report1 to the number of #cj4 thousand1 and upward4 ,whereby the reasonable reader may judge their superstitious blindnesse4 ,beasts1 birds1 vermine1 fishes1 herbs and other trumperie worshipped as gods4 ,imperiall gods and their assistants4 ,the number of gods among the gentiles ,the xxiiii4 ,chapter4 ,of popish provinciall gods1 a comparison betweene them and heathen gods1 of physicall gods1 and of what occupation everie popish god is4 ,now if ,i thought ,i could make an end in anie reasonable time1 ,i would begin with our antichristian gods1 otherwise called popish idols1 which are as ranke divels as ,dii gentium spoken of in the psalmes3 or as ,dii montium set foorth rehearsed in the first booke of the kings2 or as ,dii terrarum or ,dii populorum mentioned in the second of the ,chronicles #cb4 in the first of the ,chronicles #af4 or as ,dii terr in ,judges #c4 or as ,dii filiorum ,seir in the second of the ,chronicles #be4 or as ,dii alieni1 which are so often mentioned in the scriptures4 #a4 ,reg4 #bj4 #b4 ,chr4 #cb4 #a4 ,chr4 #af4 ,judg4 #c4 #b4 ,chr4 #cc4 #b4 ,reg4 #bc1 c4 ,surelie1 there were in the popish church more of these in number1 more in common1 more private1 more publike1 more for lewd purposes1 and more for no purpose1 than among all the heathen1 either heretofore1 or at this present time3 for ,i dare undertake1 that for everie heathen idoll ,i might produce twentie out of the popish church4 ,for there were proper idols of everie nation3 as ,s4 ,george on horssebacke for ,england 7excepting whome there is said to be no more horssemen in heaven save onelie saint ,martine7 ,s4 ,andrew for ,burgundie and ,scotland1 ,s4 ,michael for ,france1 ,s4 ,james for ,spaine1 ,s4 ,patrike for ,ireland1 ,s4 ,davie for ,wales1 ,s4 ,peter for ,rome1 and some part of ,italie4 ,had not everie citie in all the popes dominions his severall patrone8 ,as ,paule for ,london1 ,denis for ,paris1 ,ambrose for ,millen1 ,loven for ,gaunt1 ,romball for ,mackline1 ,s4 ,marks lion for ,venice1 the three magician kings for ,cullen199 and so of other4 ,yea1 had they not for everie small towne1 and everie village and parish1 7the names wherof ,i am not at leisure to repeat7 a severall idoll8 ,as ,s4 ,sepulchre1 for one2 ,s4 ,bride1 for another2 ,s4 ,all halowes1 ,all saints1 and our ,ladie for all at once3 which ,i thought meeter to rehearse1 than a bedroll of such a number as are in that predicament4 ,had they not hee idols and shee idols1 some for men1 some for women1 some for beasts1 and some for fowles1 c8 ,doo you not thinke that ,s4 ,martine might be opposed to ,bacchus8 ,if ,s4 ,martine be too weake we have ,s4 ,urbane1 ,s4 ,clement1 and manie other to assist him4 ,was ,venus and ,meretrix an advocate for whoores among the ,gentiles8 ,behold1 there were in the ,romish church to encounter with them1 ,s4 ,aphra1 ,s4 ,aphrodite1 and ,s4 ,maudline4 ,but insomuch as long ,meg was as verie a whoore as the best of them1 she had wrong that she was not also canonized1 and put in as good credit as they3 for she was a gentlewoman borne2 whereunto the pope hath great respect in canonizing of his saints4 ,for 7as ,i have said7 he canonizeth the rich for saints1 and burneth the poore for witches4 ,but ,i doubt not1 ,magdalen1 and manie other godlie women are verie saints in heaven1 and should have beene so1 though the pope had never canonized them3 but he dooth them wrong1 to make them the patronesses of harlots and strong strumpets4 ,popish gods of nations4 ,parish gods or popish idols 99 ,cologne 4 in text bead-- ,was there such a traitor among all the heathen idols1 as ,s4 ,thomas ,becket8 ,or such a whoore as ,s4 ,bridget8 ,i warrant you ,s4 ,hugh was as good a huntesman as ,anubis4 ,was ,vulcane the protector of the heathen smithes8 ,yea forsooth1 and ,s4 ,euloge was patrone for ours4 ,our painters had ,luke1 our weavers had ,steven1 our millers had ,arnold1 our tailors had ,goodman1 our sowters had ,crispine1 our potters had ,s4 ,gore with a divell on his shoulder and a pot in his hand4 ,was there a better horseleech among the gods of the ,gentiles than ,s4 ,loy8 ,or a better sowgelder than ,s4 ,anthonie8 ,or a better toothdrawer than ,s4 ,apolline8 ,i beleeve that ,apollo ,parnopeius was no better a ratcatcher than ,s4 ,gertrude1 who hath the popes patent and commendation therefore4 ,the ,thebans had not a better shepherd than ,s4 ,wendeline1 nor a better gissard to keepe their geese than ,gallus4 ,but for physicke and surgerie1 our idols exceeded them all4 ,for ,s4 ,john1 and ,s4 ,valentine excelled at the falling evill1 ,s4 ,roch was good at the plague1 ,s4 ,petronill at the ague4 ,as for ,s4 ,margaret1 she passed ,lucina for a midwife1 and yet was but a maid3 in which respect ,s4 ,marpurge is joined with hir in commission4 ,see the golden ,legend for the life of ,s4 ,bridget4 ,he saints shee saincts of the old stamp with their peculiar vertues touching the curing of diseases4 ,for mad men1 and such as are possessed with divels1 ,s4 ,romane was excellent1 frier ,ruffine was also pretilie skilfull in that art4 ,for botches and biles1 ,cosmus and ,damian2 ,s4 ,clare for the eies1 ,s4 ,apolline for teeth1 ,s4 ,job for the 99pox4 ,and for sore brests ,s4 ,agatha was as good as ,ruminus4 ,whosoever served ,servatius well1 should be sure to loose nothing3 if ,servatius failed in his office1 ,s4 ,vinden could supplie the matter with his cunning2 for he could cause all things that were lost to be restored againe4 ,but here laie a strawe for a while1 and ,i will shew you the names of some1 which exceed these verie far1 and might have beene canonized for archsaints2 all the other saints or idols being in comparison of them but bunglers1 and bench-whistlers4 ,and with your leave1 when all other saints had given over the matter1 and the saints utterlie forsaken of their servitors1 they repaired to these that ,i shall name unto you1 with the good consent of the pope1 who is the fautor1 or rather the patrone of all the saints1 divels1 and idols living or dead1 and of all the gods save one4 ,and whereas none other saint could cure above one disease1 in so much as it was idolatrie1 follie ,i should have said1 to go to ,job for anie other maladie than the pox2 nothing commeth amisse to these4 ,for they are good at anie thing1 and never a-whit nice of their cunning3 yea greater matters are said to be in one of their powers1 than is in all the other saints4 ,and these are they3 ,s4 mother ,bungie1 ,s4 mother ,paine1 ,s4 ,feats1 ,s4 mother ,still1 ,s4 mother ,dutton1 ,s4 ,kytrell1 ,s4 ,ursula ,kempe1 ,s4 mother ,newman1 ,s4 doctor ,heron1 ,s4 ,rosimund a good old father1 diverse more that deserve to be registred in the popes kalendar1 or rather the divels rubrike4 99 ,for the ,frch pox or the cmon kind of pox1 or both8 ,this would be knowne4 ,new saints4 ,the xxv4 ,chapter4 ,a comparison betweene the heathen and papists1 touching their excuses for idolatrie4 ,and bicause ,i know1 that the papists will saie1 that their idols are saints1 and no such divels as the gods of the ,gentiles were3 you may tell them1 that not onelie their saints1 but the verie images of them were called ,divi4 ,which though it signifie gods1 and so by consequence idols or feends3 yet put but an 7ll7 thereunto1 and it is ,divill in ,english4 ,but they will saie also that ,i doo them wrong to gibe at them2 bicause they were holie men and holie women4 ,i grant some of them were so1 and further from allowance of the popish idolatrie emploied upon them1 than greeved with the derision used against that abuse4 ,yea even as silver and gold are made idols unto them that love them too well1 and seeke too much for them3 so are these holie men and women made idols by them that worship them1 and attribute unto them such honor1 as to ,god onelie apperteineth4 ,divos vocant ,grammatici eos qui ex hominibus dii facti sunt4 ,the heathen gods were for the most part good men1 and profitable members to the commonwealth wherein they lived1 and deserved fame1 c3 in which respect they made gods of them when they were dead2 as they made divels of such emperors and philosophers as they hated1 or as had deserved ill among them4 ,and is it not even so1 and woorsse1 in the commonwealth and church of poperie8 ,dooth not the pope excommunicate1 cursse1 and condemne for heretikes1 and drive to the bottomlesse pit of hell1 proclaming to be verie divels1 all those that either write1 speake or thinke contrarie to his idolatrous doctrine8 ,cicero1 when he derided the heathen gods1 and inveied against them that yeelded such servile honor unto them1 knew the persons1 unto whom such abuse was committed1 had well deserved as civill citizens2 and that good fame was due unto them1 and not divine estimation4 ,yea the infidels that honored those gods1 as hoping to receive benefits for their devotion emploied that waie1 knew and conceived that the statues and images1 before whome with such reverence they powred foorth their praiers1 were stockes and stones1 and onelie pictures of those persons whome they resembled3 yea they also knew1 that the parties themselves were creatures1 and could not doo so much as the papists and witchmongers thinke the ,roode of grace1 or mother ,bungie could doo4 ,and yet the papists can see the abuse of the ,gentils1 and may not heare of their owne idolatrie more grosse and damnable than the others4 ,cic4 de natur4 deorum4 ,the papists see a moth in the eie of others1 but no beame in their owne4 ,the xxvi4 ,chapter4 ,the conceipt of the heathen and the papists all one in idolatrie1 of the councell of ,trent1 a notable storie of a hangman arraigned after he was dead and buried1 c4 ,but papists perchance will denie1 that they attribute so much to these idols as ,i report2 or that they thinke it so meritorious to praie to the images of saints as is supposed1 affirming that they worship ,god1 and the saints themselves1 under the formes of images4 ,which was also the conceipt of the heathen1 and their excuse in this behalfe2 whose eiesight and insight herein reached as farre as the papisticall distinctions published by popes and their councels4 ,neither doo anie of them admit so grosse idolatrie1 as the councell of ,trent hath doone1 who alloweth that worship to the ,rood that is due to ,jesus ,christ himselfe1 and so likewise of other images of saints4 ,i thought it not impertinent therfore in this place to insert an example taken out of the ,rosarie of our ,ladie1 in which booke doo remaine 7besides this7 ninetie and eight examples to this effect3 which are of such authoritie in the church of ,rome1 that all scripture must give place unto them4 ,and these are either read there as their speciall homilies1 or preached by their cheefe doctors4 ,and this is the sermon for this daie verbatim translated out of the said ,rosarie1 a booke much esteemed and reverenced among papists4 ,the idolatrous councell of ,trent4 ,a certeine hangman passing by the image of our ,ladie1 saluted hir1 commending himselfe to hir protection4 ,afterwards1 while he praied before hir1 he was called awaie to hang an offendor3 but his enimies intercepted him1 and slew him by the waie4 ,and lo a certeine holie preest1 which nightlie walked about everie church in the citie1 rose up that night1 and was going to his ladie1 ,i should saie to our ladie church4 ,and in the churchyard he saw a great manie dead men1 and some of them he knew1 of whome he asked what the matter was1 c4 ,who answered1 that the hangman was slaine1 and the divell challenged his soule1 the which our ladie said was hirs3 and the judge was even at hand comming thither to heare the cause1 therefore 7said they7 we are now come togither4 ,the preest thought he would be at the hearing hereof1 and hid himselfe behind a tree2 and anon he saw the judiciall seat readie prepared and furnished1 where the judge1 to wit ,jesus ,christ1 sate1 who tooke up his mother unto him4 ,soone after the divels brought in the hangman pinnioned1 and prooved by good evidence1 that his soule belonged to them4 ,on the other side1 our ladie pleaded for the hangman1 prooving that he1 at the houre of death1 commended his soule to hir4 ,the judge hearing the matter so well debated on either side1 but willing to obeie 7for these are his words7 his mothers desire1 and loath to doo the divels anie wrong1 gave sentence1 that the hangmans soule should returne to his bodie1 untill he had made sufficient satisfaction2 ordeining that the pope should set foorth a publike forme of praier for the hangmans soule4 ,it was demanded1 who should doo the arrand to the popes holines8 ,marie quoth our ladie1 that shall yonder preest that lurketh behind the tree4 ,the preest being called foorth1 and injoined to make relation hereof1 and to desire the pope to take the paines to doo according to this decree1 asked by what token he should be directed4 ,then was delivered unto him a rose of such beautie1 as when the pope saw it1 he knew his message was true4 ,and so1 if they doo not well1 ,i praie ,god we may4 ,exempl4 #d4 ,but our ladie spied him well enough3 as you shal read4 ,the preests arse made buttons4 ,the xxvii4 ,chapter4 ,a confutation of the fable of the hangman1 of manie other feined and ridiculous tales and apparitions1 with a reproofe thereof4 ,by the tale above mentioned you see what it is to worship the image of our ladie4 ,for though we kneele to ,god himselfe1 and make never so humble petitions unto him1 without faith and repentance1 it shall doo us no pleasure at all4 ,yet this hangman had great freendship shewed him for one point of courtesie used to our ladie1 having not one dramme of faith1 repentance1 nor yet of honestie in him4 ,neverthelesse1 so credulous is the nature of man1 as to beleeve this and such like fables3 yea1 to discredit such stuffe1 is thought among the papists flat heresie4 ,and though we that are protestants will not beleeve these toies1 being so apparentlie popish3 yet we credit and report other appearances1 and assuming of bodies by soules and spirits2 though they be as prophane1 absurd1 and impious as the other4 ,we are sure the holie maide of ,kents vision was a verie cousenage3 but we can credit1 imprint1 and publish for a true possession or historie1 the knaverie used by a cousening varlot at ,maidstone299 and manie other such as that was4 ,we thinke soules and spirits may come out of heaven or hell1 and assume bodies1 beleeving manie absurd tales told by the schoolemen and ,romish doctors to that effect3 but we discredit all the stories that they1 and as grave men as they are1 tell us upon their knowledge and credit1 of soules condemned to purgatorie1 wandering for succour and release by trentals and masses said by a popish preest1 c3 and yet they in probabilitie are equall1 and in number farre exceed the other4 ,our ,b4 ladies favor4 99 p4 #acb4 ,greg4 #d4 dialog4 cap4 #ea4 ,alexand lib4 #e4 cap4 #bc4 lib4 #b4 cap4 #i4 c4 ,greg4 lib4 #d4 dialog4 ca4 #dj4 idem cap4 #ee1 and in other places elsewhere innumerable4 ,we thinke that to be a lie1 which is written1 or rather fathered upon ,luther2 to wit1 that he knew the divell1 and was verie conversant with him1 and had eaten manie bushels of salt and made jollie good cheere with him2 and that he was confuted in a disputation with a reall divell about the abolishing of private masse4 ,neither doo we beleeve this report1 that the divell in the likenes of a tall man1 was present at a sermon openlie made by ,carolostadius2 and from this sermon went to his house1 and told his sonne that he would fetch him awaie after a daie or twaine3 as the papists saie he did in deed1 although they lie in everie point thereof most maliciouslie4 ,but we can beleeve ,platina and others1 when they tell us of the appearances of pope ,benedict the eight1 and also the ninth2 how the one rode upon a blacke horsse in the wildernesse1 requiring a bishop 7as ,i remember7 whome he met1 that he would distribute certeine monie for him1 which he had purloined of that which was given in almes to the poore1 c3 and how the other was seene a hundred yeares after the divell had killed him in a wood1 of an heremite1 in a beares skinne1 and an asses head on his shoulders1 c3 himselfe saieng that he appeared in such sort as he lived4 ,and diverse such stuffe rehearseth ,platina4 ,micha4 ,and4 thes4 #aea4 ,alex4 ab ,alexand4 lib4 #d4 genealog4 dierum4 cap4 #ai4 ,plutarch4 oratione ad ,apollonium4 ,item4 ,basiliens4 in epist4 ,platina de vitis pontificum4 ,nauclerus4 #b generat4 #ce4 ,now bicause ,s4 ,ambrose writeth1 that ,s4 ,anne appeared to ,constance the daughter of ,constantine1 and to hir parents watching at hir sepulchre3 and bicause ,eusebius and ,nicephorus saie1 that the ,pontamian virgine1 ,origins disciple1 appeared to ,s4 ,basil1 and put a crowne upon his head1 in token of the glorie of his martyrdome1 which should shortlie followe3 and bicause ,hierome writeth of ,paules appearance2 and ,theodoret1 of ,s4 ,john the ,baptist2 and ,athanasius1 of ,ammons1 c3 manie doo beleeve the same stories and miraculous appearances to be true4 ,but few protestants will give credit unto such shamefull fables1 or anie like them1 when they find them written in the ,legendarie1 ,festivall1 ,rosaries of our ,ladie1 or anie other such popish authors4 ,whereby ,i gather1 that if the protestant beleeve some few lies1 the papists beleeve a great number4 ,this ,i write1 to shew the imperfection of man1 how attentive our eares are to hearken to tales4 ,and though herein consist no great point of faith or infidelitie2 yet let us that professe the gospell take warning of papists1 not to be carried awaie with everie vaine blast of doctrine3 but let us cast awaie these prophane and old wives fables4 ,and although this matter have passed so long with generall credit and authoritie3 yet manie 99grave authors have condemned long since all those vaine visions and apparitions1 except such as have beene shewed by ,god1 his sonne1 and his angels4 ,athanasius saith1 that soules once loosed from their bodies1 have no more societie with mortall men4 ,augustine saith1 that if soules could walke and visit their freends1 c3 or admonish them in sleepe1 or otherwise1 his mother that followed him by land and by sea would shew hir selfe to him1 and reveale hir knowledge1 or give him warning1 c4 ,but most true it is that is written in the gospell2 ,we have ,moses and the prophets1 who are to be hearkened unto1 and not the dead4 ,ambr4 ser4 #ij de passione ,agn4 ,euseb4 lib4 eccles4 hist4 #e4 ,niceph4 lib4 #e cap4 #g4 ,hieronym4 in vita ,pau4 ,theodor4 lib4 hist4 #e4 ca4 #bd4 ,athan4 in vita ,antho4 99 ,melancth4 in ,calendar4 ,manlii4 #bc4 ,april4 ,marbach4 lib4 de miracul4 adversus ,ins4 ,johannes ,rivius de veter4 superstit4 ,athan4 lib4 #ii4 qu4 #aa4 ,august4 de cura pro mortu4 ca4 #ac4 ,luk4 #af4 ,the xxviii4 ,chapter4 ,a confutation of ,johannes ,laurentius1 and of manie others1 mainteining these fained and ridiculous tales and apparitions1 and what driveth them awaie3 of ,moses and ,helias appearance in mount ,thabor4 ,furthermore1 to prosecute this matter in more words2 if ,i saie that these apparitions of soules are but knaveries and cousenages2 they object that ,moses and ,helias appeared in mount ,thabor1 and talked with ,christ1 in the presence of the principall apostles3 yea1 and that ,god appeared in the bush1 c4 ,as though spirits and soules could doo whatsoever it pleaseth the ,lord to doo1 or appoint to be doone for his owne glorie1 or for the manifestation of his sonne miraculouslie4 ,and therefore ,i thought good to give you a taste of the witchmongers absurd opinions in this behalfe4 ,matth #ag4 ,luke4 #i4 ,johan4 ,laur4 lib4 de natur4 dmon4 ,and first you shall understand1 that they hold1 that all the soules in heaven may come downe and appeare to us when they list1 and assume anie bodie saving their owne3 otherwise 7saie they7 such soules should not be perfectlie happie4 ,they saie that you may know the good soules from the bad verie easilie4 ,for a damned soule hath a verie heavie and sowre looke2 but a saints soule hath a cheerefull and a merrie countenance3 these also are white and shining1 the other cole blacke4 ,and these damned soules also maie come up out of hell at their pleasure2 although ,abraham made ,dives beleeve the contrarie4 ,they affirme that damned soules walke oftenest3 next unto them the soules of purgatorie2 and most seldome the soules of saints4 ,also they saie that in the old lawe soules did appeare seldome2 and after doomes daie they shall never be seene more3 in the time of grace they shall be most frequent4 ,the walking of these soules 7saith ,michael ,andr47 is a most excellent argument for the proofe of purgatorie3 for 7saith he7 those soules have testified that which the popes have affirmed in that behalfe2 to wit1 that there is not onelie such a place of punishment1 but that they are released from thence by masses1 and such other satisfactorie works2 whereby the goodnes of the masse is also ratified and confirmed4 ,mich4 ,andr4 thes4 #bbb1 c ,idem thes4 #bce4 4 #acf4 ,idem thes4 #bbf4 ,th4 ,aq4 #a4 pa4 qu4 #hi4 ar4 #h4 ,gregor4 in dial4 #d4 ,mich4 ,and4 thes4 #cac4 #caf4 #cag4 ,these heavenlie or purgatorie soules 7saie they7 appeare most commonlie to them that are borne upon ember daies1 and they also walke most usuallie on those ember daies3 bicause we are in best state at that time to praie for the one1 and to keepe companie with the other4 ,also they saie1 that soules appeare oftenest by night2 bicause men may then be at best leasure1 and most quiet4 ,also they never appeare to the whole multitude1 seldome to a few1 and most commonlie to one alone3 for so one may tell a lie without controlment4 ,also they are oftenest seene by them that are readie to die3 as ,trasilla sawe pope ,flix2 ,ursine1 ,peter and ,paule2 ,galla ,romana1 ,s4 ,peter2 and as ,musa the maid sawe our ,ladie3 which are the most certeine appearances1 credited and allowed in the church of ,rome3 also they may be seene of some1 and of some other in that presence not seene at all2 as ,ursine sawe ,peter and ,paule1 and yet manie at that instant being present could not see anie such sight1 but thought it a lie3 as ,i doo4 ,michael ,andras confesseth1 that papists see more visions than protestants3 he saith also1 that a good soule can take none other shape than of a man2 marie a damned soule may and dooth take the shape of a blacke moore1 or of a beast1 or of a serpent1 or speciallie of an heretike4 ,the christian signes that drive awaie these evill soules1 are the crosse1 the name of ,jesus1 and the relikes of saints3 in the number whereof are holiwater1 holie bread1 ,agnus ,dei1 c4 ,for ,andrew saith1 that notwithstanding ,julianus was an ,apostata1 and a betraier of christian religion3 yet at an extremitie1 with the onelie signe of the crosse1 he drave awaie from him manie such evill spirits2 whereby also 7he saith7 the greatest diseases and sicknesses are cured1 and the sorest dangers avoided4 ,idem thes4 #cdf4 ,leo4 serm4 de jejuniis #aj4 mens4 ,gelas4 in epistola ad episc4 ,mich4 ,andr4 thes4 #cde4 ,greg4 dial4 #d4 cap4 #a4 #ab4 #ad4 ,mich4 ,and4 thes4 #cdg4 ,greg4 dial4 #d4 cap4 #aa4 ,mich4 ,and4 thes4 #cdg4 ,mich4 ,and4 thes4 #cda4 ,ide4 thes4 #chh4 ,ide4 thes4 #daa4 ,mal4 malef4 ,j4 ,bod4 c4 ,mich4 ,and4 these4 #dab4 ,idem4 thes4 #dad4 ,the xxix4 ,chapter4 ,a confutation of assuming of bodies1 and of the serpent that seduced ,eve4 ,they that contend so earnestlie for the divels assuming of bodies and visible shapes1 doo thinke they have a great advantage by the words uttered in the third of ,genesis1 where they saie1 the divell entered into a serpent or snake3 and that by the cursse it appeareth1 that the whole displeasure of ,god lighted upon the poore snake onlie4 ,how those words are to be considered may appeare1 in that it is of purpose so spoken1 as our weake capacities may thereby best conceive the substance1 tenor1 and true meaning of the word1 which is there set downe in the manner of a tragedie1 in such humane and sensible forme1 as woonderfullie informeth our understanding2 though it seeme contrarie to the spirituall course of spirits and divels1 and also to the nature and divinitie of ,god himselfe2 who is infinite1 and whome no man ever sawe with corporall eies1 and lived4 ,and doubtles1 if the serpent there had not beene taken absolutelie1 nor metaphoricallie for the divell1 the ,holie-ghost would have informed us thereof in some part of that storie4 ,but to affirme it sometimes to be a divell1 and sometimes a snake2 whereas there is no such distinction to be found or seene in the text1 is an invention and a fetch 7me thinks7 beyond the compasse of all divinitie4 ,certeinlie the serpent was he that seduced ,eve3 now whether it were the divell1 or a snake2 let anie wise man 7or rather let the word of ,god7 judge4 ,doubtles the scripture in manie places expoundeth it to be the divell4 ,and ,i have 7,i am sure7 one wiseman on my side for the interpretation hereof1 namelie ,salomon2 who saith1 ,through envie99 of the divell came death into the world3 referring that to the divell1 which ,moses in the letter did to the serpent4 ,but a better expositor hereof needeth not1 than the text it selfe1 even in the same place1 where it is written2 ,i will put enmitie betweene thee and the woman1 and betweene thy seed and hir seed3 he shall breake thy head1 and thou shalt bruse his heele4 ,what christian knoweth not1 that in these words the mysterie of our redemption is comprised and promised8 ,wherein is not meant 7as manie suppose7 that the common seed of woman shall tread upon a snakes head1 and so breake it in peeces1 c3 but that speciall seed1 which is ,christ1 should be borne of a woman1 to the utter overthrow of sathan1 and to the redemption of mankind1 whose heele or flesh in his members the divell should bruse and assault1 with continuall attempts1 and carnall provocations1 c4 ,gen #c1 #ad1 #ae4 ,gen4 #c1 #a4 #a4 ,cor4 #aa4 #c4 ,sap4 #b1 #bd4 99 hatred ,the xxx4 ,chapter4 ,the objection concerning the divels assuming of the serpents bodie answered4 ,this word ,serpent in holie scripture is taken for the divell3 ,the serpent was more subtill than all the beasts of the feeld4 ,it likewise signifieth such as be evill speakers1 such as have slandering toongs1 also heretiks1 c3 ,they have sharpned their toongs like serpents4 ,it dooth likewise betoken the death and sacrifice of ,christ3 ,as ,moses lifted up the serpent in the wildernesse1 so must the sonne of man be lifted up upon the crosse4 ,moreover1 it is taken for wicked men3 ,o yee serpents and generation of vipers4 ,thereby also is signified as well wise as a subtile man3 and in that sense did ,christ himselfe use it2 saieng1 ,be ye wise as serpents1 c4 ,so that by this breefe collection you see1 that the word serpent1 as it is equivocall1 so likewise it is sometimes taken in the good and sometimes in the evill part4 ,but where it is said1 that the serpent was father of lies1 author of death1 and the worker of deceipt3 me thinks it is a ridiculous opinion to hold1 that thereby a snake is meant2 which must be1 if the letter be preferred before the allegorie4 ,trulie ,calvines opinion is to be liked and reverenced1 and his example to be embraced and followed1 in that he offereth to subscribe to them that hold1 that the ,holie-ghost in that place did of purpose use obscure figures1 that the cleare light thereof might be deferred1 till ,christs comming4 ,he saith also with like commendation 7speaking hereof1 and writing upon this place7 that ,moses doth accommodate and fitten for the understanding of the common people1 in a rude and grosse stile1 those things which he there delivereth2 forbearing once to rehearse the name of sathan4 ,and further he saith1 that this order may not be thought of ,moses his owne devise2 but to be taught him by the spirit of ,god3 for such was 7saith he7 in those daies the childish age of the church1 which was unable to receive higher or profounder doctrine4 ,finallie1 he saith even hereupon1 that the ,lord hath supplied1 with the secret light of his spirit1 whatsoever wanted in plainenes and clearenes of externall words4 ,gen4 #c1 #a4 ,psal4 #aci1 #d4 ,num4 #h4 #i4 ,john4 #c1 #ad4 ,matt4 #bc1 #cc4 ,matt4 #aj1 #af4 ,j4 ,cal4 in ,genes4 cap4 #c4 #a4 ,idem ibid4 ,idem ibid4 ,idem ibid4 ,if it be said1 according to experience1 that certeine other beasts are farre more subtill than the serpent3 they answer1 that it is not absurd to confesse1 that the same gift was taken awaie from him1 by ,god1 bicause he brought destruction to mankind4 ,which is more 7me thinkes7 than need be granted in that behalfe4 ,for ,christ saith not2 ,be yee wise as serpents were before their transgression3 but1 ,be wise as serpents are4 ,i would learne what impietie1 absurditie1 or offense it is to hold1 that ,moses1 under the person of the poisoning serpent or snake1 describeth the divell that poisoned ,eve with his deceiptfull words1 and venomous assault4 ,whence commeth it else1 that the divell is called so often1 ,the viper1 ,the serpent1 c3 and that his children are called the generation of vipers2 but upon this first description of the divell made by ,moses8 ,for ,i thinke none so grosse1 as to suppose1 that the wicked are the children of snakes1 according to the letter3 no more than we are to thinke and gather1 that ,god keepeth a booke of life1 written with penne and inke upon paper2 as citizens record their free men4 ,matt4 #aj1 #af4 ,isai4 #cj1 #f4 ,matth #c4 #ab4 #ac4 ,luk4 #c1 c4 ,gen4 #c4 ,the xxxi4 ,chapter4 ,of the cursse rehearsed ,gen4 #c4 and that place rightlie expounded1 ,john ,calvines opinion of the divell4 ,the cursse rehearsed by ,god in that place1 whereby witchmongers labour so busilie to proove that the divell entered into the bodie of a snake1 and by consequence can take the bodie of anie other creature at his pleasure1 c3 reacheth 7,i thinke7 further into the divels matters1 than we can comprehend1 or is needfull for us to know1 that understand not the waies of the divels creeping1 and is farre unlikelie to extend to plague the generation of snakes3 as though they had beene made with legs before that time1 and through this cursse were deprived of that benefit4 ,and yet1 if the divell should have entred into the snake1 in maner and forme as they suppose2 ,i cannot see in what degree of sinne the poore snake should be so guiltie1 as that ,god1 who is the most righteous judge1 might be offended with him4 ,but although ,i abhorre that lewd interpretation of the familie of love1 and such other heretikes1 as would reduce the whole ,bible into allegories3 yet 7me thinkes7 the creeping there is rather metaphoricallie or significativelie spoken1 than literallie2 even by that figure1 which is there prosecuted to the end4 ,wherein the divell is resembled to an odious creature1 who as he creepeth upon us to annoie our bodies2 so doth the divell there creepe into the conscience of ,eve1 to abuse and deceive hir3 whose seed nevertheles shall tread downe and dissolve his power and malice4 ,and through him1 all good christians 7as ,calvine saith7 obteine power to doo the like4 ,for we may not imagine such a materiall tragedie1 as there is described1 for the ease of our feeble and weake capacities4 ,familie of love4 ,j4 ,cal4 lib4 instit4 #a4 cap4 #ad4 sect4 #ah4 ,for whensoever we find in the scriptures1 that the divell is called god1 the prince of the world1 a strong armed man1 to whome is given the power of the aier1 a roring lion1 a serpent1 c3 the ,holie-ghost mooved us thereby1 to beware of the most subtill1 strong and mightie enimie1 and to make preparation1 and arme our selves with faith against so terrible an adversarie4 ,and this is the opinion and counsell of ,calvine1 that we seeing our owne weakenes1 his force manifested in such termes1 may beware of the divell1 and may flie to ,god for spirituall aid and comfort4 ,and as for his corporall assaults1 or his attempts upon our bodies1 his nightwalkings1 his visible appearings1 his dansing with witches1 c3 we are neither warned in the scriptures of them1 nor willed by ,god or his prophets to flie them2 neither is there anie mention made of them in the scriptures4 ,and therefore thinke ,i those witchmongers and absurd writers to be as grosse on the one side1 as the ,sadduces are impious and fond on the other2 which saie1 that spirits and divels are onlie motions and affections1 and that angels are but tokens of ,gods power4 ,i for my part confesse with ,augustine1 that these matters are above my reach and capacitie3 and yet so farre as ,gods word teacheth me1 ,i will not sticke to saie1 that they are living creatures1 ordeined to serve the ,lord in their vocation4 ,and although they abode not in their first estate1 yet that they are the ,lords ministers1 and executioners of his wrath1 to trie and tempt in this world1 and to punish the reprobate in hell fier in the world to come4 ,j4 ,cal4 li4 inst4 #a4 cap4 #ad4 sect4 #ac4 ,aug4 de cura pro mort4 c4 ,the xxxii4 ,chapter4 ,mine owne opinion and resolution of the nature of spirits1 and of the divell1 with his properties4 ,but to use few words in a long matter1 and plaine termes in a doubtfull case1 this is mine opinion concerning this present argument4 ,first1 that divels are spirits1 and no bodies4 ,for 7as ,peter ,martyr saith7 spirits and bodies are by antithesis opposed one to another3 so as a bodie is no spirit1 nor a spirit a bodie4 ,and that the divell1 whether he be manie or one 7for by the waie you shall understand1 that he is so spoken of in the scriptures1 as though there were abut one1 and sometimes as though bone were manie legions1 the sense whereof ,i have alreadie declared according to ,calvins opinion1 he is a creature made by ,god1 and that for vengeance1 as it is cwritten in ,eccl4 #ci4 verse4 #bh3 and of himselfe naught1 though emploied by ,god to necessarie and good purposes4 ,for in places1 where it is written1 that dall the creatures of ,god are good2 and againe1 when ,god1 in the creation of the world1 esawe all that he had made was good3 the divell is not comprehended within those words of commendation4 ,for it is written that he was a fmurtherer from the beginning1 and abode not in the truth1 bicause there is no truth in him2 but when he speaketh a lie1 he speaketh of his owne1 as being a lier1 and the father of lies1 and 7as ,john saith7 a sinner from the beginning4 ,neither was his creation 7so farre as ,i can find7 in that weeke that ,god made man1 and those other creatures mentioned in ,genesis the first2 and yet ,god created him purposelie to destroie4 ,i take his substance to be such as no man can by learning define1 nor by wisedome search out4 ,m4 ,deering saith1 that ,paule himselfe1 reckoning up principalities1 powers1 c3 addeth1 ,everie name that is named in this world1 or in the world to come4 ,a cleere sentence 7saith he7 of ,paules modestie1 in confessing a holie ignorance of the state of angels3 which name is also given to divels in other places of the scripture4 ,his essence also and his forme is so proper and peculiar 7in mine opinion7 unto himselfe1 as he himselfe cannot alter it1 but must needs be content therewith1 as with that which ,god hath ordeined for him1 and assigned unto him1 as peculiarlie as he hath given to us our substance without power to alter the same at our pleasures4 ,for we find not that a spirit can make a bodie1 more than a bodie can make a spirit3 the spirit of ,god excepted1 which is omnipotent4 ,nevertheles1 ,i learne that their nature is prone to all mischeefe3 for as the verie signification of an enimie and an accuser is wrapped up in ,sathan and ,diabolus2 so dooth ,christ himselfe declare him to be in the thirteenth of ,matthew4 ,and therefore he brooketh well his name3 for he lieth dailie in wait1 not onelie to corrupt1 but also to destroie mankind2 being 7,i saie7 the verie tormentor appointed by ,god to afflict the wicked in this world with wicked temptations1 and in the world to come with hell fier4 ,but ,i may not here forget how ,m4 ,mal4 and the residue of that crew doo expound this word ,diabolus3 for ,dia 7saie they7 is ,duo1 and ,bolus is ,morsellus2 whereby they gather that the divell eateth up a man both bodie and soule at two morselles4 ,whereas in truth the wicked may be said to eate up and swallowe downe the divell1 rather than the divell to eate up them2 though it may well be said by a figure1 that the divell like a roring lion seeketh whome he may devoure3 which is ment of the soule and spirituall devouring1 as verie novices in religion may judge4 a #a4 ,sam4 #bb4 ,luk4 #h4 ,john4 #h4 ,eph4 #f4 #b4 ,tim4 #b4 #a4 ,pet4 #e4 b ,coloss4 #a1 verse4 #af4 #a4 ,cor4 #aj4 ,matth4 #h1 #aj4 ,luke4 #d4 c ,sap4 #a4 ,apocal4 #d4 d #a4 ,tim4 #d1 #d e ,gen4 #a4 f ,gen4 #h4 #dd4 ,p4 ,mart4 in loc4 com4 #i4 sect4 #ad4 #a4 ,joh4 #c4 #h4 ,isai4 #ed4 #af4 ,edw4 ,deering1 in his read4 upon the ,hebr4 #a4 reading the #f4 ,eph4 #f1 #ab4 ,col4 #b1 #af4 ,matth4 #be4 #a4 ,pet4 #e4 ,idem ibid4 ,matt4 #be4 #da4 ,mal4 malef4 par4 #a4 qu4 #e4 ,the etymon of the word ,diabolus4 ,the xxxiii4 ,chapter4 ,against fond witchmongers1 and their opinions concerning corporall divels4 ,now1 how ,brian ,darcies he spirits and shee spirits1 ,tittie and ,tiffin1 ,suckin and ,pidgin1 ,liard and ,robin1 c3 his white spirits and blacke spirits1 graie spirits and red spirits1 divell tode and divell lambe1 divels cat and divels dam1 agree herewithall1 or can stand consonant with the word of ,,god1 or true philosophie1 let heaven and earth judge4 ,in the meane time1 let anie man with good consideration peruse that booke published by ,w4 ,w4 and it shall suffice to satisfie him in all that may be required touching the vanities of the witches examinations1 confessions1 and executions3 where1 though the tale be told onlie of the accusers part1 without anie other answer of theirs than their adversarie setteth downe2 mine assertion will be sufficientlie prooved true4 ,and bicause it seemeth to be performed with some kind of authoritie1 ,i will saie no more for the confutation thereof1 but referre you to the booke it selfe2 whereto if nothing be added that may make to their reproch1 ,i dare warrant nothing is left out that may serve to their condemnation4 ,see whether the witnesses be not single of what credit1 sex and age they are2 namelie lewd1 miserable1 and envious poore people2 most of them which speake to anie purpose being old women1 children of the age of #d4 #e4 #f4 #g4 #h4 or #i4 yeares4 ,the booke of ,w4 ,w4 published1 c4 ,and note how and what the witches confesse1 and see of what weight and importance the causes are2 whether their confessions be not woonne through hope of favour1 and extorted by flatterie or threats1 without proofe4 ,but in so much as there were not past seventeene or eighteene condemned at once at ,s4 ,osees in the countie of ,essex1 being a whole parish 7though of no great quantitie7 ,i will saie the lesse3 trusting that by this time there remaine not manie in that parish4 ,if anie be yet behind1 ,i doubt not1 but ,brian ,darcie will find them out2 who1 if he lacke aid1 ,richard ,gallis of ,windesor were meete to be associated with him2 which ,gallis hath set foorth another booke to that effect1 of certeine witches of ,windsore executed at ,abington4 ,but with what impudencie and dishonestie he hath finished it1 with what lies and forgeries he hath furnished it1 what follie and frensie he hath uttered in it2 ,i am ashamed to report3 and therefore being but a two pennie booke1 ,i had rather desire you to buie it1 and so to peruse it1 than to fill my booke with such beastlie stuffe4 ,at ,s4 ,osees #ag4 or #ah4 witches cdemned at once4 ,the xxxiiii4 ,chapter4 ,a conclusion wherein the ,spirit of spirits is described1 by the illumination of which spirit all spirits are to be tried3 with a confutation of the ,pneumatomachi flatlie denieng the divinitie of this ,spirit4 ,touching the manifold signification of this word ,spirit99 ,i have elsewhere in this breefe discourse told you my mind3 which is a word nothing differing in ,hebrue from breath or wind4 ,for all these words following2 to wit1 ,spiritus1 ,ventus1 ,flatus1 ,halitus1 are indifferentlie used by the ,holie-ghost1 and called by this ,hebrue word in the sacred scripture4 ,for further proofe whereof ,i cite unto you the words of ,isaie2 ,for his spirit 7or breath7 is as a river that overfloweth up to the necke1 c3 in which place the prophet describeth the comming of ,god in heate and indignation unto judgement1 c4 ,i cite also unto you the words of ,zacharie2 ,these are the foure spirits of the heaven1 c4 ,likewise in ,genesis2 ,and the spirit of ,,god mooved upon the waters4 ,moreover1 ,i cite unto you the words of ,christ2 ,the spirit 7or wind7 bloweth where it listeth4 ,unto which said places infinite more might be added out of holie writ1 tending all to this purpose2 namelie1 to give us this for a note1 that all the saiengs above cited1 with manie more that ,i could alledge1 where mention is made of spirit1 the ,hebrue text useth no word but one2 to wit1 which signifieth 7as ,i said7 ,spiritum1 ventum1 flatum1 halitum2 which may be ,englished1 ,spirit1 wind1 blast1 breath4 99 in text4 ,isai4 #cj1 #bh4 ,zach4 #f1 #e4 ,gen4 #a1 #b4 ,joh4 #c1 #h4 ,but before ,i enter upon the verie point of my purpose1 it shall not be amisse1 to make you acquainted with the collection of a certeine ,schoole divine1 who distinguisheth and divideth this word ,spirit,a into six significations2 saieng that it is sometimes taken for the aier1 sometimes for the wind1 sometimes for the bodies of the blessed1 sometimes for the soules of the blessed1 sometimes for the power imaginative or the mind of man2 and sometimes for ,god4 ,againe he saith1 that of spirits there are two sorts1 some created and some uncreated4 ,eras4 ,sarcer4 in dictio4 ,scholast4 doctr4 lit4 ,s4 ,a spirit uncreated 7saith he7 is ,god himselfe1 and it is essentiallie taken1 and agreeth unto the three persons notionallie1 to the ,father1 the ,sonne1 and the ,holie-ghost personallie4 ,a spirit created is a creature1 and that is likewise of two sorts2 to wit1 bodilie1 and bodilesse4 ,a bodilie spirit is also of two sorts3 for some kind of spirit is so named of spiritualnes1 as it is distinguished from bodilinesse3 otherwise it is called ,spiritus spirando1 id est1 flando1 of breathing or blowing1 as the wind dooth4 ,a bodilesse spirit is one waie so named of spiritualnes1 and then it is taken for a spirituall substance2 and is of two sorts3 some make a full and complet kind1 and is called complet or perfect1 as a spirit angelicall3 some doo not make a full and perfect kind1 and is called incomplet or unperfect1 as the soule4 ,there is also the spirit vitall1 which is a certeine subtill or verie fine substance necessarilie disposing and tending unto life4 ,there be moreover spirits naturall1 which are a kind of subtill and verie fine substances1 disposing and tending unto equall complexions of bodies4 ,againe there be spirits animall1 which are certeine subtill and verie fine substances disposing and tempering the bodie1 that it might be animated of the forme1 that is1 that it might be perfected of the reasonable soule4 ,thus farre he4 ,in whose division you see a philosophicall kind of proceeding1 though not altogether to be condemned1 yet in everie point not to be approoved4 ,now to the spirit of spirits1 ,i meane the principall and holie spirit of ,god1 which one defineth or rather describeth to be the third person in trinitie issuing from the father and the sonne1 no more the charitie dilection and love of the father and the sonne1 than the father is the charitie dilection and love of the sonne and ,holie-ghost4 ,an other treating upon the same argument1 proceedeth in this reverent manner3 ,the holie spirit is the vertue or power of ,god1 quickening1 nourishing1 fostering and perfecting all things3 by whose onlie breathing it commeth to passe that we both know and love ,,god1 and become at the length like unto him3 which spirit is the pledge and earnest pennie of grace1 and beareth witnesse unto our heart1 whiles wee crie ,abba1 ,father4 ,this spirit is called the spirit of ,,god1 the spirit of ,christ1 and the spirit of him which raised up ,jesus from the dead4 ,erasm4 ,sar4 in lib4 loc4 lit4 prdictis4 ,laurent4 ,villavicentio in phrasib4 s4 script4 lit4 ,s4 pag4 #agf4 ,rom4 #h1 #ae4 #b4 ,cor4 #f1 #e4 ,jesus ,christ1 for that he received not the spirit by measure1 but in fulnesse1 doth call it his spirit2 saieng3 ,when the comforter shall come1 whome ,i will send1 even the holie spirit1 he shall testifie of me4 ,this spirit hath diverse metaphoricall names attributed thereunto in the holie scriptures4 ,it is called by the name of water1 bicause it washeth1 comforteth1 moisteneth1 softeneth1 and maketh fruitefull with all godlinesse and vertues the minds of men1 which otherwise would be uncleane1 comfortlesse1 hard1 drie1 and barren of all goodnesse3 wherupon the prophet ,isaie saith2 ,i will powre water upon the thirstie1 and floods upon the drie ground1 c4 ,wherewith-all the words of ,christ doo agree2 ,hee that beleeveth in me1 as saith the scripture1 out of his bellie shall flowe rivers of waters of life4 ,and else where2 ,whosoever drinketh of the water that ,i shall give him1 shall never be more a thirst4 ,other places likewise there be1 wherein the holie spirit is signified by the name of water and flood3 as in the #ac4 of ,isaie1 the #bi4 of ,ezech4 the #adf4 ,psalme1 c4 ,the same spirit by reason of the force and vehemencie thereof is termed fier4 ,for it doth purifie and cleanse the whole man from top to toe1 it doth burne out the soile and drosse of sinnes1 and setteth him all in a flaming and hot burning zeale to preferre and further ,god's glorie4 ,which plainelie appeared in the apostles1 who when they had received the spirit1 they spake fierie words1 yea such words as were uncontrollable1 in so much as in none more than in them this saieng of the prophet ,jeremie was verified1 ,nunquid non verba mea sunt quasi ignis8 ,are not my words even as it were fier8 ,this was declared and shewed by those fierie toongs1 which were seene upon the apostles after they had received the holie spirit4 ,john4 #ae1 #bf4 ,isai4 #dd4 ,john4 #g1 #ch4 ,john4 #d1 #ad4 ,jer4 #bc1 #bi4 ,moreover1 this spirit is called annointing1 or ointment1 bicause that as in old time preests and kings were by annointing deputed to their office and charge1 and so were made fit and serviceable for the same3 even so the elect are not so much declared as renewed and made apt by the training up of the holie spirit1 both to live well and also to glorifie ,god4 ,whereupon dependeth the saieng of ,john2 ,and yee have no need that anie should teach you1 but as the same ointment doth teach you4 ,it is also called in scripture1 ,the oile of gladnesse and rejoising1 whereof it is said in the booke of ,psalmes2 ,god even thy ,god hath annointed thee with the oile of joy gladnes1 c4 ,and by this goodlie and comfortable name of oile in the scriptures is the mercie of ,god oftentimes expressed1 because the nature of that doth agree with the propertie and qualitie of this4 ,for as oile doth flote and swim above all other liquors1 so the mercie of ,god doth surpasse and overreach all his works1 and the same doth most of all disclose it selfe to miserable man4 #a4 ,joh4 #b1 #bj4 ,psal4 #dd4 ,cyrill4 in evang4 ,joh4 lib4 #c4 cap4 #ad4 ,it is likewise called the finger of ,god1 that is1 the might and power of ,god3 by the vertue whereof the apostles did cast out divels2 to wit1 even by the finger of ,god4 ,it is called the spirit of truth1 because it maketh men true and faithfull in their vocation3 and for that it is the touchstone to trie all counterfet devises of mans braine1 and all vaine sciences1 prophane practises1 deceitfull arts1 and circumventing inventions2 such as be in generall all sorts of witchcrafts and inchantments1 within whose number are comprehended all those wherewith ,i have had some dealing in this my discoverie2 to wit1 charmes or incantations1 divinations1 augurie1 judiciall astrologie1 nativitie casting1 alcumystrie1 conjuration1 lotshare1 poperie which is meere paltrie1 with diverse other3 not one wherof no nor all together are able to stand to the triall and examination1 which this spirit of truth shall and will take of those false and evill spirits4 ,naie1 they shalbe found1 when they are laid into the balance1 to be lighter than vanitie3 verie drosse1 when they once come to be tried by the fervent heate of this spirit2 and like chaffe1 when this spirit bloweth upon them1 driven awaie with a violent whirlewind3 such is the perfection1 integritie1 and effectuall operation of this spirit1 whose working as it is manifold1 so it is marvellous1 and therefore may and is called the spirit of spirits4 ,exod4 #h4 ,this spirit withdrawing it selfe from the harts of men1 for that it will not inhabit and dwell where sinne hath dominion1 giveth place unto the spirit of error and blindnesse1 to the spirit of servitude and compunction1 which biteth1 gnaweth1 and whetteth their harts with a deadlie hate of the gospell2 in so much as it greeveth their minds and irketh their eares either to heare or understand the truth2 of which disease properlie the phariseis of old were1 and the papists even now are sicke4 ,yea1 the want of this good spirit is the cause that manie fall into the spirit of perversenes and frowardnes1 into the spirit of giddinesse1 lieng1 drowzines1 and dulnesse3 according as the prophet ,isaie saith2 ,for the ,lord hath covered you with a spirit of slumber1 and hath shut up your eies3 and againe else-where1 ,dominus miscuit in medio1 c3 ,the ,lord hath mingled among them the spirit of giddinesse1 and hath made ,aegypt to erre1 as a dronken man erreth in his vomit3 as it is said by ,paule2 ,and their foolish hart was blinded1 and ,god gave them over unto their owne harts lusts4 ,which punishment ,moses threateneth unto the ,jews2 ,the ,lord shall smite thee with madnesse1 with blindnesse and amazednesse of mind1 and thou shalt grope at high noone as a blind man useth to grope1 c4 ,the holie spirit can abide nothing that is carnall1 and uncleane4 ,isai4 #bi1 #aj4 ,isai4 #ai1 #ad4 ,ro4 #a1 #ba1 #bc4 ,deuter4 #bh1 #bh1 #bi4 ,in summe1 this word ,spirit dooth signifie a secret force and power1 wherewith our minds are mooved and directed2 if unto holie things1 then is it the motion of the holie spirit1 of the spirit of ,christ and of ,god3 if unto evill things1 then is it the suggestion of the wicked spirit1 of the divell1 and of satan4 ,whereupon ,i inferre1 by the waie of a question1 with what spirit we are to suppose such to be mooved1 as either practise anie of the vanities treated upon in this booke1 or through credulitie addict themselves thereunto as unto divine oracles1 or the voice of angels breakeing through the clouds8 ,we cannot impute this motion unto the good spirit2 for then they should be able to discerne betweene the nature of spirits1 and not swarve in judgement3 it followeth therefore1 that the spirit of blindnes and error dooth seduce them2 so that it is no mervell if in the alienation of their minds they take falsehood for truth1 shadowes for substances1 fansies for verities1 c3 for it is likelie that the good spirit of ,god hath forsaken them1 or at leastwise absented it selfe from them3 else would they detest these divelish devises of men1 which consist of nothing but delusions and vaine practises1 whereof 7,i suppose7 this my booke to be a sufficient discoverie4 ,a question4 ,an answer4 ,a great likelihood no doubt4 ,it will be said that ,i ought not to judge1 for he that judgeth shalbe judged4 ,whereto ,i answer1 that judgement is to be understood of three kind of actions in their proper nature2 whereof the first are secret1 and the judgement of them shall apperteine to ,god1 who in time will disclose what so ever is done in covert1 and that by his just judgement4 ,the second are mixed actions1 taking part of hidden and part of open1 so that by reason of their uncerteintie and doubtfulnes they are discussable and to be tried2 these after due examination are to have their competent judgement1 and are incident to the magistrate4 ,the third are manifest and evident1 and such as doo no lesse apparentlie shew themselves than an inflammation of bloud in the bodie3 and of these actions everie private man giveth judgement1 bicause they be of such certeintie1 as that of them a man may as well conclude1 as to gather1 that bicause the sunne is risen in the east1 ,ergo99 it is morning3 he is come about and is full south1 ,ergo99 it is high noone2 he is declining and closing up in the west1 ,ergo99 it is evening4 ,so that the objection is answered4 ,judgement distinguished4 99 ,ital4 ,howbeit1 letting this passe1 and spirituallie to speake of this spirit1 which whiles manie have wanted1 it hath come to passe that they have prooved altogether carnall2 not savouring heavenlie divinitie have tumbled into worsse than philosophicall barbarisme3 these be such as of writers are called ,pneumatomachi1 a sect so injurious to the holie spirit of ,god1 that contemning the sentence of ,christ1 wherein he foretelleth that the sinne against the holie spirit is never to be pardoned1 neither in this world nor in the world to come1 they doo not onelie denie him to be ,god1 but also pull from him all being1 and with the ,sadduces mainteine there is none such2 but that under and by the name of holie spirit is ment a certeine divine force1 wherewith our minds are mooved1 and the grace and favour of ,god whereby we are his beloved4 ,against these shamelesse enimies of the holie spirit1 ,i will not use materiall weapons1 but syllogisticall charmes4 ,and first ,i will set downe some of their paralogysmes or false arguments2 and upon the necke of them inferre fit confutations grounded upon sound reason and certeine truth4 ,josias ,simlerus li4 #d4 ca4 #e4 adversus veteres novos ,antitrinitarios1 c4 ,their first argument is knit up in this manner4 ,the holie spirit is no where expresselie called ,god in the scriptures2 ,ergo he is not ,god1 or at leastwise he is not to be called ,god4 ,the antecedent of this argument is false2 bicause the holie spirit hath the title or name of ,god in the fift of the ,acts4 ,againe1 the consequent is false4 ,for although he were not expresselie called ,god1 yet should it not therupon be concluded that he is not verie ,god2 bicause unto him are attributed all the properties of ,god1 which unto this doo equallie belong4 ,and as we denie not that the father is the true light1 although it be not directlie written of the father1 but of the sonne2 ,he was the true light giving light to everie man that cmeth into this world3 so likewise it is not to be denied1 that the spirit is ,god1 although the scripture dooth not expresselie and simplie note it2 sithence it ascribeth equall things thereunto2 as the properties of ,god1 the works of ,god1 the service due to ,,god1 and that it dooth interchangeablie take the names of ,spirit and of ,god oftentimes4 ,they therefore that see these things attributed unto the holie spirit1 and yet will not suffer him to be called by the name of ,god2 doo as it were refuse to grant unto ,eve the name of ,homo199 whome notwithstanding they confesse to be a creature reasonable and mortall4 #a4 ,objecti4 ,the scripture dooth never call the holie spirit ,god4 ,the first answer4 ,a refutation of the antecedent1 c4 99 ,ital4 ,the second reason is this4 ,hilarie in all his twelve bookes of the ,trinitie dooth no where write that the holie spirit is to be worshipped2 he never giveth therunto the name of ,god1 neither dares he otherwise pronounce thereof1 than that it is the spirit of ,god4 ,besides this1 there are usuall praiers of the church commonlie called the ,collects1 whereof some are made to the father1 some to the sonne1 but none to the holie spirit2 and yet in them all mention is made of the three persons4 99,hereunto ,i answer1 that although ,hilarie dooth not openlie call the holie spirit1 ,god3 yet doth he constantly denie it to be a creature4 ,now if any aske me why ,hilarie was so coie nice to name the holie spirit1 ,god1 whom he denieth to be a creature1 when as notwithstanding betweene ,god and a creature there is no meane3 ,i will in good sooth saie what ,i thinke4 ,i suppose that ,hilarie1 for himselfe1 thought well of the godhead of the holie spirit3 but this opinion was thrust and forced upon him of the ,pneumatomachi1 who at that time rightlie deeming of the sonne did erwhiles joine themselves to those that were sound of judgement4 ,there is also in the ecclesiasticall historie a little booke which they gave ,liberius a bishop of ,rome1 whereinto they foisted the ,nicene creed4 ,and that ,hilarie was a freend of the ,pneumatomachi1 it is perceived in his booke ,de synodis1 where he writeth in this maner2 ,nihil autem mirum vobis videri debet1 fratres charissimi1 c3 ,it ought to seeme no wonder unto you deere brethren1 c4 ,as for the objection of the praiers of the church called the collects1 that in them the holie spirit is not called upon by name3 we oppose and set against them the songs of the church1 wherein the said spirit is called upon4 ,but the collects are more ancient than the songs1 hymnes1 and anthems4 ,i will not now contend about ancientnesse1 neither will ,i compare songs and collects togither2 but ,i say thus much onelie1 to wit1 that in the most ancient times of the church the holie spirit hath beene openlie called upon in the congregation4 ,now if ,i be charged to give an instance1 let this serve4 ,in the collect upon trinitie sundaie it is thus said3 ,almightie and everlasting ,god1 which hast given unto us thy servants grace by the confession of a truth to acknowledge the glorie of the eternall trinitie1 and in the power of the divine ,majestie to worship the unitie3 we beseech thee that thorough the stedfastnesse of this faith1 we may evermore be defended from all adversitie1 which livest and reignest one ,god world without end4 ,now bicause that in this collect1 where the trinitie is expresselie called upon1 the names of persons are not expressed2 but almightie and everlasting ,god invocated1 who abideth in trinitie and unitie2 it doth easilie appeare elsewhere also that the persons being not named1 under the name of almightie and everlasting ,god1 not onelie the father to be understood1 but ,god which abideth in trinitie and unitie1 that is the father1 the sonne1 and the ,holie-ghost4 #b4 ,objecti4 ,hilarie doth not call the spirit ,god1 neither is he so named in the common collects4 99 ,the #b4 answer4 ,hilarius lib4 #ab4 de ,triade ,the place is long1 and therefore ,i had rather referre the reader unto the booke than heere to insert so many lines4 ,collecta in die domin4 sanct ,trinit4 8 is ,a third objection of theirs is this4 ,the sonne of ,,god oftentimes praieng in the gospels1 speaketh unto the father1 promiseth the holie spirit1 and dooth also admonish the apostles to praie unto the heavenlie father1 but yet in the name of the sonne4 ,besides that1 he prescribeth them this forme of praier3 ,our father which art in heaven4 ,ergo99 the father onlie is to be called upon1 and consequentlie the father onelie is that one and verie true ,god1 of whome it is written2 ,thou shalt worship the ,lord thy ,god1 and him onelie shalt thou serve4 #c4 ,objecti4 ,the spirit is not to be praied unto but the father onlie4 99 ,ital4 99,whereto ,i answer first by denieng the consequent2 ,the sonne praied to the father onelie1 ,ergo,b the father onlie is of us also to be praied unto4 ,for the sonne of ,,god is distinguished of us both in person and in office3 he as a mediator maketh intercession for us to the father3 and although the sonne and the holie spirit doo both togither receive and take us into favour with ,god2 yet is he said to intreat the father for us2 bicause the father is the fountaine of all counsels divine works4 ,furthermore1 touching the forme of praieng prescribed of ,christ1 it is not necessarie that the fathers name shuld personallie be there taken1 sith there is no distinction of persons made3 but by the name of father indefinitelie we understand ,god or the essence of ,god1 the father1 the son1 and the ,holie-ghost4 ,for this name hath not alwaies a respect unto the generation of the sonne of ,god2 but ,god is called the father of the faithfull1 bicause of his gratious and free adopting of them1 the foundation whereof is the sonne of ,god1 in whom we be adopted3 but yet so adopted1 that not the father onelie receiveth us into his favour2 but with him also the sonne and the holy spirit dooth the same4 ,therefore when we in the beginning of praier doo advertise our selves of ,gods goodnesse towards us2 we doo not cast an eie to the father alone1 but also to the sonne1 who gave us the spirit of adoption2 and to the holie spirit1 in whom we crie ,abba1 ,father4 ,and if so be that invocation and praier were restreined to the father alone1 then had the saints doone amisse1 in calling upon1 invocating1 and praieng to the sonne of ,god1 and with the sonne the holy spirit1 in baptisme1 according to the forme by ,christ himselfe assigned and delivered4 99 #c4 ,answer4 ,the consequent is denied4 ,another objection is out of the fourth of ,amos1 in this maner4 ,for lo it is ,i that make the thunder1 and create the spirit1 and shew unto men their ,christ1 making the light and the clouds1 and mounting above the hie places of the earth1 the ,lord ,god of hosts is his name4 ,now bicause it is read in that place1 ,shewing unto men their ,christ2 the ,pneumatomachi contended that these words are to be understood of the holie spirit4 ,am4 #d1 #ac4 #d4 ,objecti4 ,amos saith that the spirit was created4 99,but ,ambrose in his booke ,de spiritu sancto1 lib4 #b4 cap4 #g4 doth rightlie answer1 that by spirit in this place is ment the wind3 for if the prophets purpose and will had beene to speake of the holie spirit1 he would not have begunne with thunder1 nor have ended with light and clouds4 ,howbeit1 the same father saith2 ,if anie suppose that these words are to be drawne unto the interpretation of the holie spirit1 bicause the prophet saith1 ,shewing unto men their ,christ2 he ought also to draw these words unto the mysterie of the ,lords incarnation3 and he expoundeth thunder to be the words of the ,lord1 and spirit to be the reasonable and perfect soule4 ,but the former interpretation is certeine and convenient with the words of the prophet1 by whom there is no mention made of ,christ2 but the power of ,god is set foorth in his works4 ,behold 7saith the prophet7 he that formeth the mountaines1 and createth the wind1 and declareth unto man what is his thought1 which maketh the morning darknesse1 and walketh upon the hie places of the earth1 the ,lord ,god of hosts is his name4 ,in this sort ,santes a right skilfull man in the ,hebrew toong translateth this place of the prophet4 ,but admit this place were written of the holie spirit1 were not appliable either to the wind or to the ,lords incarnation3 yet doth it not follow that the holie spirit is a creature2 bicause this word of ,creating doth not alwaies signifie a making of something out of nothing2 as ,eusebius in expounding these words 7,the ,lord created me in the beginning of his waies7 writeth thus4 ,the prophet in the person of ,god1 saieng2 ,behold ,i am he that made the thunder1 and created the spirit1 and shewed unto men their ,christ3 this word ,created is not so to be taken1 as that it is to be concluded thereby1 that the same was not before4 ,for ,god hath not so created the spirit1 sithence by the same he hath shewed declared his ,christ unto all men4 ,neither was it a thing of late beginning under the sonne3 but it was before all beginning1 and was then sent1 when the apostles were gathered togither1 when a sound like thunder came from heaven1 as it had beene the comming of a mightie wind3 this word ,created being used for sent downe1 for appointed1 ordeined1 c3 and the word thunder signifieng in another kind of maner the preaching of the gospels4 ,the like saieng is that of the ,psalmist1 ,a cleane hart create in me ,o ,god3 wherein he praied not as one having no hart1 but as one that had such a hart as needed purifieng1 as needed perfecting3 this phrase also of the scripture1 ,that he might create two in one new man2 that is1 that he might joine1 couple1 or gather together1 c4 99 #d4 ,answer4 ,spirit in this place signifieth wind4 ,to create is not him to be made that was not4 ,euseb4 ,csariens4 li4 #c4 adversus ,marcellum4 ,furthermore1 the ,pneumatomachi by these testimonies insuing endevor to proove the holie spirit to be a creature4 ,out of ,john the #a4 chap4 ,by this word were all things made1 and without it nothing was made4 ,out of #a4 ,cor4 #h4 ,wee have one ,god the father1 even he from whome are all things1 and we in him1 and one ,lord ,jesus ,christ1 through whome are all things1 and we by him4 ,out of the #a4 ,coloss4 ,by him were all things made1 things in heaven1 and things in earth1 visible and invisible1 c4 ,now if al things were made by the sonne1 it followeth that by him the holie spirit was also made4 #e4 ,objecti4 ,all things were made by the son1 ,ergo the spirit was also made by him4 99,whereto ,i answer1 that when all things are said to be made by the sonne1 that same universall proposition is restrained by ,john himselfe to a certeine kind of things3 ,without him 7saith the evangelist7 was nothing made that was made4 ,therefore it is first to be shewed that the holie spirit was made1 and then will we conclude out of ,john1 that if he were made1 he was made of the sonne4 ,the scripture doth no where saie that the holie spirit was made of the father or of the sonne1 but to proceed1 to come1 and to be sent from them both4 ,now if these universall propositions are to suffer no restraint1 it shall follow that the father was made of the sonne3 than the which what is more absurd and wicked8 99 #e4 ,answer4 ,universall propositis or speeches are to be restrained4 ,againe1 they object out of ,matth4 #aa4 ,none knoweth the sonne but the father1 and none the father but the sonne2 to wit1 of and by himselfe3 for otherwise both the angels1 to whomsoever else it shall please the sonne to reveale the father1 these doo know both the father and the sonne4 ,now if so be the spirit be not equall with the father and the sonne in knowledge1 he is not onelie unequall and lesser than they1 but also no ,god3 for ignorance is not incident unto ,god4 #f4 ,objecti4 ,the spirit knoweth not the father the sonne4 99,whereto ,i answer1 that where in holie scripture we doo meete with universall propositions negative or exclusive1 they are not to be expounded of one person1 so as the rest are excluded2 but creatures or false gods are to be excluded1 and whatsoever else is without or beside the essence and being of ,god4 ,reasons to proove and confirme this interpretation1 ,i could bring verie manie1 whereof ,i will adde some for example4 ,in the seaventh of ,john it is said2 ,when ,christ shall come1 none shall knowe from whence he is3 notwithstanding which words the ,jewes thought that neither ,god nor his angels should be ignorant from whence ,christ should be4 ,in the fourth to the ,galathians2 ,a mans covenant or testament confirmed with authoritie no bodie dooth abrogate1 or adde anie thing thereunto4 ,no just man dooth so2 but tyrants and truce-breakers care not for covenants4 ,in ,john eight2 ,jesus was left alone1 and the woman standing in the middest4 ,and yet it is not to be supposed that a multitude of people was not present1 and the disciples of ,christ likewise2 but the word ,solus1 alone1 is referred to the woman's accusers1 who withdrew themselves awaie everie one1 and departed4 ,in the sixt of ,marke2 ,when it was evening1 the ship was in the middest of the sea1 and he alone upon land3 he was not alone upon land or shore1 for the same was not utterlie void of dwellers3 but he had not anie of his disciples with him1 nor anie bodie to carrie him a shipboord unto his disciples4 ,manie phrases or formes of speeches like unto these are to be found in the sacred scriptures1 and in authors both ,greeke and ,latine1 whereby we understand1 that neither universall negative nor exclusive particles are strictlie to be urged1 but to be explaned in such sort as the matter in hand will beare4 ,when as therefore the sonne alone is said to know the father1 and it is demanded whether the holie spirit is debarred from knowing the father2 out of other places of scriptures judgment is to be given in this case4 ,in some places the holie spirit is counted and reckoned with the father and the sonne jointlie3 wherefore he is not to be separated4 ,else-where also it is attributed to the holie spirit that he alone dooth know the things which be of ,god1 and searcheth the deepe secrets of ,god3 wherefore from him the knowing of ,god is not to be excluded4 99 #f4 ,answer4 ,how exclusive propositions or speeches are to be interpreted4 ,they doo yet further object1 that it is not convenient or fit for ,god after the manner of suters to humble and cast downe himselfe3 but the holie spirit dooth so1 praieng and intreating for us with unspeakeable grones3 ,rom4 #h4 ,ergo the holie spirit is not ,god4 #g4 ,objecti4 ,the spirit praieth for us4 99,whereto ,i answer that the holie spirit dooth praie and intreat1 in so much as he provoketh us to praie1 and maketh us to grone and sigh4 ,oftentimes also in the scriptures is that action or deed attributed unto ,god1 which we being stirred up and mooved by him doo bring to passe4 ,so it is said of ,god unto ,abraham2 ,now ,i know that thou fearest ,god3 and yet before he would have sacrificed ,isaach1 ,god knew the verie heart of ,abraham3 and therefore this word ,cognovi1 ,i know1 is as much as ,cognoscere feci1 ,i have made or caused to know4 ,and that the spirit to praie and intreat1 is the same that1 to make to praie and intreat1 the apostle teacheth even there1 writing that we have received the spirit of adoption1 in whome we crie ,abba ,father4 ,where it is manifest that it is we which crie1 the ,holie-ghost provoking and forcing us thereunto4 99 #g4 ,answer4 ,the spirit dooth provoke us to praie4 ,howbeit they go further1 and frame this reason4 ,whosoever is sent1 the same is inferior and lesser than he of whome he is sent1 and furthermore he is of a comprehensible substance1 bicause he passeth by locall motion from place to place3 but the holie spirit is sent of the father and the sonne1 ,john4 #ad1 #ae1 #af4 ,it is powred foorth and shed upon men1 ,acts4 #aj4 ,ergo the holie spirit is lesser than the ,father and the ,sonne1 and of a comprehensible nature1 and consequentlie not verie ,god4 #h4 ,objecti4 ,the spirit is sent from the father and the son4 99,whereto ,i answer first1 that he which is sent is not alwaies lesser than he that sendeth3 to proove which position anie meane wit may inferre manie instances4 ,furthermore1 touching the sending of the holie spirit1 we are here to imagine no changing or shifting of place4 ,for if the spirit when he goeth foorth from the father and is sent1 changeth his place1 then must the father also be in a place1 that he may leave it and go to another4 ,and as for the incomprehensible nature of the spirit1 he cannot leaving his place passe unto another4 ,therefore the sending of the spirit is the eternall and unvariable will of ,god1 to doo something by the holie spirit2 and the revealing and executing of this will by the operation and working of the spirit4 ,the spirit was sent to the apostles2 which spirit was present with them1 sith it is present everie-where3 but then according to the will of ,god the father hee shewed himselfe present and powerfull4 99 #h4 ,answer4 ,how the spirit is sent4 ,some man may saie2 ,if sending be a revealing and laieng open of presence and power1 then may the father be said to be sent1 bicause he himselfe is also revealed4 ,i answer1 that when the spirit is said to be sent1 not onlie the revealing1 but the order also of his revealing is declared2 bicause the will of the father and of the sonne1 of whom he is sent1 going before1 not in time1 but in order of persons1 the spirit dooth reveale himselfe1 the father1 and also the sonne4 ,the father revealeth himselfe by others1 the sonne and the holie spirit1 so that his will goeth before4 ,therefore sending is the common worke of all the three persons2 howbeit1 for order of dooing1 it is distinguished by diverse names4 ,the father will reveale himselfe unto men with the sonne and the spirit1 and be powerfull in them1 and therefore is said to send4 ,the sonne and the spirit doo assent unto the will of the father1 and will that to be doone by themselves1 which ,god will to be doone by them2 these are said to be sent4 ,and bicause the will of the sonne dooth go before the spirit in order of persons1 he is also said to send the spirit4 ,yet for all this they allege1 that if the spirit had perfection1 then would he speake of himselfe1 and not stand in need alwaies of anothers admonishment3 but he speaketh not of himselfe1 but speaketh what he heareth1 as ,christ expresselie testifieth ,john4 #af4 ,ergo he is unperfect1 and whatsoever he hath it is by partaking1 and consequentlie he is not ,god4 #i4 ,objecti4 ,the spirit speaketh not of himselfe4 99,whereto ,i answer1 that this argument is stale3 for it was objected by heretikes long ago against them that held the true opinion1 as ,cyrill saith2 who answereth1 that by the words of ,christ is rather to be gathered1 that the son and the spirit are of the same substance4 ,for1 the spirit is named the mind of ,christ4 #a4 ,cor4 #b3 and therefore he speaketh not of his owne proper will1 or against his will in whom and from whom he is2 but hath all his will and working naturallie proceeding from the substance as it were of him4 99 ,the #i4 answer4 ,cyrill4 lib4 #ac4 thesaur4 cap4 #c4 ,lastlie they argue thus3 ,everie thing is either unbegotten or unborne1 or begotten and created2 the spirit is not unbegotten1 for then he were the father2 so there should be two without beginning3 neither is he begotten1 for then he is begotten of the father1 and so there shall be two sonnes1 both brothers2 or hee is begotten of the sonne1 and then shall he be ,gods nephue1 than the which what can be imagined more absurd8 ,ergo he is created4 #aj4 ,objection4 99,wherto ,i answer1 that the division or distribution is unperfect3 for that member is omitted which is noted of the verie best divine that ever was1 even ,jesus ,christ our saviour2 namelie1 to have proceeded1 or proceeding3 ,that same holie spirit 7saith he7 which proceedeth from the father4 ,which place ,nazanzen dooth thus interpret4 ,the spirit1 bicause he proceedeth from thence1 is not a creature3 and bicause he is not begotten1 he is not the son2 but bicause he is the meane of begotten and unbegotten1 he shall be ,god1 c4 99 #aj4 ,ans4 ,the spirit proceedeth ,and thus having avoided all these cavils of the 99,pneumatomachi1 a sect of heretikes too too injurious to the holie spirit1 insomuch as they seeke what they can1 to rob and pull from him the right of his divinitie2 ,i will all ,christians to take heed of their pestilent opinions1 the poison whereof though to them that be resolved in the truth it can doo little hurt1 yet to such as stand upon a wavering point it can doo no great good4 ,having thus far waded against them1 and overthrowne their opinions2 ,i must needs exhort all to whom the reading hereof shall come1 that first they consider with themselves what a reverend mysterie all that hitherto hath beene said in this chapter concerneth2 namelie1 the spirit of sanctification1 and that they so ponder places to and fro1 as that they reserve unto the holie spirit the glorious title of divinitie1 which by nature is to him appropriate3 esteeming of these ,pneumatomachi or ,theomachi1 as of swine1 delighting more in the durtie draffe of their devises1 than in the faire fountaine water of ,gods word3 yea1 condemning them of grosser ignorance than the old philosophers1 who though they savoured little of heavenlie theologie1 yet some illumination they had of the holie and divine spirit1 marrie it was somewhat mistie1 darke1 lame and limping2 neverthelesse1 what it was1 and how much or little soever it was1 they gave thereunto a due reverence1 in that they acknowledged and intituled it ,animam mundi1 ,the soule or life of the world1 and 7as ,nazanzen witnesseth7 1 ,the mind of the universall1 and the outward breath1 or the breath that commeth from without4 ,porphyrie expounding the opinion of ,plato1 who was not utterlie blind in this mysterie1 saith that the divine substance doth proceed and extend to three subsistencies and beings3 and that ,god is chieflie and principallie good1 next him the second creator1 and the third to be the soule of the world3 for he holdeth that the divinitie doth extend even to this soule4 ,as for ,hermes ,trismegistus1 he saith that all things have need of this spirit3 for according to his worthinesse he supporteth all1 he quickeneth and susteineth all1 and he is derived from the holie fountaine1 giving breath and life unto all1 and evermore remaineth continuall1 plentifull1 and unemptied4 99 ,such were the ,arrians1 ,tritheits1 ,samosatenians1 c4 ,tritheists ,sus magis in cno gaudet qum fonte sereno4 ,the hethenish philosophers acknowledged the holie spirit4 ,cyrill4 lib4 #a4 contra ,julianum4 ,and here by the waie ,i give you a note woorth reading and considering2 namelie1 how all nations in a manner1 by a kind of heavenlie influence1 agree in writing and speaking the name of ,god with no more than foure letters4 ,as for example1 the gyptians doo call him ,theut1 the ,persians call him ,syre1 the ,jewes expresse his unspeakable name as well as they can by the word ,adonai consisting of foure vowels2 the ,arabians call him ,alla1 the ,mahometists call him ,abdi1 the ,greekes call him ,theos1 the ,latines call him ,deus1 c4 ,this1 although it be not so proper to our present purpose1 yet 7because we are in hand with the holie spirits deitie7 is not altogether impertinent4 ,but why ,,god would have his name as it were universallie bounded within the number of foure letters1 ,i can give sundrie reasons1 which require too long a discourse of words by digression3 and therefore ,i will conceale them for this time4 ,these opinions of philosophers ,i have willinglie remembred1 that it might appeare1 that the doctrine concerning the holie spirit is verie ancient2 which they having taken either out of ,moses writings1 or out of the works of the old fathers1 published and set foorth in bookes1 though not wholie1 fullie1 and perfectlie understood and knowne3 and also that our ,pneumatomachi may see themselves to be more doltish in divine matters than the heathen1 who will not acknowledge that essentiall and working power of the divinitie wherby all things are quickened3 which the heathen did after a sort see2 after a sort 7,i saie7 bicause they separated the soule of the world 7which they also call the begotten mind7 from the most sovereigne and unbegotten ,god1 and imagined certeine differences of degrees1 and 7as ,cyrill saith7 did ,arrianize99 in the trinitie4 ,marsilius ,ficinus in arg4 in ,cratyl4 ,plat4 99 ,arianize ,so then ,i conclude against these ,pneumatomachi1 that in so much as they imitate the old giants1 who piling up ,pelion upon ,ossa1 and them both upon ,olympus1 attempted by scaling the heavens to pull ,jupiter out of his throne of estate1 to spoile him of his principalitie1 and were notwithstanding their strength1 whereby they were able to carrie huge hilles on their shoulders1 overwhelmed with those mountaines1 and squized under the weight of them even to the death3 so these ,pneumatomachi1 being enimies both to the holie spirit1 and no freends to the holie church 7for then would they confesse the trinitie in unitie1 and the unitie in trinitie1 and consequentlie also the deitie of the holie spirit7 deserve to be consumed with the fier of his mouth1 the heate whereof by no meanes can be slaked1 quenched1 or avoided4 ,for there is nothing more unnaturall1 nothing more monstrous1 than against the person of the deitie 7,i meane the spirit of sanctification7 to oppose mans power1 mans wit1 mans policie1 c3 which was well signified by that poeticall fiction of the giants1 who were termed ,anguipedes1 ,snakefooted3 which as ,joachimus ,camerarius expoundeth of wicked counsellors1 to whose filthie persuasion tyrants doo trust as unto their feete2 and ,james ,sadolet interpreteth of philosophers1 who trusting overmuch unto their owne wits1 become so bold in challenging praise for their wisedome1 that in fine all turneth to follie and confusion3 so ,i expound of heretickes and schismatikes1 who either by corrupt doctrine1 or by mainteining precise opinions1 or by open violence1 c3 assaie to overthrow the true religion1 to breake the unitie of the church1 to denie ,csar his homage1 and ,,god his dutie1 c3 and therefore let ,jovis fulmen1 wherewith they were slaine1 assure these that there is ,divina ultio due to all such1 as dare in the ficklenes of their fansies arreare themselves against the holie spirit2 of whom sith they are ashamed here upon earth 7otherwise they would confidentlie and boldlie confesse him both with mouth and pen7 he will be ashamed of them in heaven1 where they are like to be so farre from having anie societie with the saints1 that their portion shalbe even in full and shaken measure with miscreants and infidels4 ,and therefore let us1 if we will discerne and trie the spirits whether they be of ,god or no1 seeke for the illumination of this inlightning spirit1 which as it bringeth light with it to discover all spirits1 so it giveth such a fierie heat1 as that no false spirit can abide by it for feare of burning4 ,howbeit the holie spirit must be in us1 otherwise this prerogative of trieng spirits will not fall to our lot4 ,ovid4 lib4 metamorph4 #a fab4 #e4 de gigantib4 clum obsident4 ,jacob4 ,sadol4 in lib4 de laud4 philosoph4 inscript4 ,phdrus4 ,but here some will peradventure move a demand1 and doo aske how the holie spirit is in us1 considering that ,infiniti ad finitum nulla est proportio1 neque loci angustia quod immensum est potest circumscribi3 of that which is infinite1 to that which is finite there is no proportion2 neither can that which is unmeasurable be limited or bounded within anie precinct of place1 c4 ,i answer1 that the most excellent father for ,christes sake sendeth him unto us1 according as ,christ promised us in the person of his apostles2 ,the comforter 7saith he7 which is the holie spirit1 whome my father will send in my name4 ,and as for proportion of that which is infinite to that which is finite1 c3 ,i will in no case have it thought1 that the holie spirit is in us1 as a bodie placed in a place terminablie2 but to attribute thereunto1 as dulie belongeth to the deitie1 an ubiquitie1 or universall presence2 not corporallie and palpablie2 but effectuallie1 mightilie1 mysticallie1 divinelie1 c4 ,yea1 and this ,i may boldlie adde1 that ,christ ,jesus sendeth him unto us from the father3 neither is he given us for anie other end1 but to inrich us abundantlie with all good gifts and excellent graces2 and 7among the rest7 with the discerning of spirits aright1 that we be not deceived4 ,and here an end4 ,peter ,mart4 in loc4 com4 part4 #b4 cap4 #ah4 sect4 #cc4 pag4 #fbh4 ,john4 #ad1 #bf4 ,john4 #af1 #ad4 #ad1 #af4 ,,finis4 ,,appendix ,i4 ,the nine chapters forming the beginning of the fifteenth ,book in the third edition1 #affe1 are numbered ,ch4 ,i1 etc41 and ,scot's ,ch4 ,i made ,ch4 ,x1 and so onward ,,book ,,xv4 ,,chap4 ,i4 ,of ,magical ,circles1 and the reason of their ,institution4 ,magitians1 and the more learned sort of ,conjurers1 make use of ,circles in various manners1 and to various intentions4 ,first1 when convenience serves not1 as to time or place that a real ,circle should be delineated1 they frame an imaginary ,circle1 by means of ,incantations and ,consecrations1 without either ,knife1 ,pensil1 or ,compasses1 circumscribing nine foot of ground round about them1 which they pretend to sanctifie with words and ,ceremonies1 spattering their ,holy ,water all about so far as the said ,limit extendeth2 and with a form of ,consecration following1 do alter the property of the ground1 that from common 7as they say7 it becomes sanctifi'd1 and made fit for ,magicall uses4 ,imaginary ,circles4 ,how to consecrate an imaginary ,circle4 ,let the ,exorcist1 being cloathed with a black ,garment1 reaching to his knee1 and under that a white ,robe of fine ,linnen that falls unto his ankles1 fix himself in the midst of that place where he intends to perform his ,conjurations3 ,and throwing his old ,shooes about ten yards from the place1 let him put on his consecrated shooes of russet ,leather with a ,cross cut on the top of each shooe4 ,then with his ,magical ,wand1 which must be a new hazel-stick1 about two yards of length1 he must stretch forth his arm to all the four ,windes thrice1 turning himself round at every ,winde1 and saying all that while with fervency3 ,the form of ,consecration4 ,i who am the servant of the ,highest1 do by the vertue of his ,holy ,name ,immanuel1 sanctifie unto my self the circumference of nine foot round about me1 4 from the ,east1 ,glaurah2 from the ,west1 ,garron2 from the ,north1 ,cabon2 from the ,south1 ,berith2 which ground ,i take for my proper defence from all malignant spirits1 that they may have no power over my soul or body1 nor come beyond these ,limitations1 but answer truely being summoned1 without daring to transgress their bounds3 ,worrh499 worrah4 harcot4 ,gambalon4 4 99 8 ,mispr4 for ,worrah4 ,which ,ceremonies being performed1 the place so sanctified is equivalent to any real ,circle whatsoever4 ,and in the composition of any ,circle for ,magical feats1 the fittest time is the brightest ,moon-light1 or when storms of lightning1 winde1 or thunder1 are raging through the air2 because at such times the infernal ,spirits are nearer unto the earth1 and can more easily hear the ,invocations of the ,exorcist4 ,the time for ,conjurations4 ,as for the places of ,magical ,circles1 they are to be chosen melancholly1 dolefull1 dark and lonely2 either in ,woods or ,deserts1 or in a place where three wayes meet1 or amongst ruines of ,castles1 ,abbies1 ,monasteries1 c4 or upon the ,sea-shore when the ,moon shines clear1 or else in some large ,parlour hung with black1 and the floor covered with the same1 with doors and windowes closely shut1 and ,waxen ,candles lighted4 ,but if the ,conjuration be for the ,ghost of one deceased1 the fittest places to that purpose are places of the slain1 ,woods where any have killed themselves1 ,church-yards1 ,burying-,vaults1 c4 ,as also for all sorts of ,spirits1 the places of their abode ought to be chosen1 when they are called2 as ,pits1 ,caves1 and hollow places1 for ,subterranean ,spirits3 ,the tops of ,turrets1 for ,aerial ,spirits3 ,ships and ,rocks of the ,sea1 for ,spirits of the ,water3 ,woods and ,mountains for ,faries1 ,nymphs1 and ,satyres2 following the like order with all the rest4 ,the places for ,circles4 ,and as the places where1 so the manner how the ,circles are to be drawn1 ought to be perfectly known4 ,first1 for ,infernal ,spirits1 let a ,circle nine foot over be made with black1 and within the same another ,circle half a foot distant1 leaving half a foot of both these ,circles open for the ,magitian and his assistant to enter in3 ,and betwixt these ,circles round about1 write all the holy ,names of ,god1 with ,crosses and ,triangles at every ,name2 making also a larger triangle at one side of the ,circle without on this manner with the names of the ,trinity at the seven corners1 viz4 ,yehowah199 ,ruah ,kedesh1 ,immanuel1 written in the little circles4 ,the form of a ,circle4 99 sic ,illustration ,the reason that ,magitians give for ,circles and their ,institution1 is1 ,that so much ground being blessed and consecrated by holy ,words1 hath a secret force to expel all evil ,spirits from the bounds thereof2 and being sprinkled with holy water1 which hath been blessed by the ,master1 the ground is purified from all uncleanness2 besides the holy ,names of ,god written all about1 whose force is very powerful2 so that no wicked ,spirit hath the ability to break through into the ,circle after the ,master and ,scholler are entered1 and have closed up the gap1 by reason of the antipathy they possesse to these ,mystical ,names4 ,and the reason of the ,triangle is1 that if the ,spirit be not easily brought to speak the truth1 they may by the ,exorcist be conjured to enter the same1 where by vertue of the names of the ,sacred ,trinity1 they can speak nothing but what is true and right4 ,the reason of ,circles4 ,but if ,astral ,spirits as ,faries1 ,nymphs1 and ,ghosts of men1 be called upon1 the ,circle must be made with ,chalk1 without any ,triangles2 in the place whereof the ,magical ,character of that ,element to which they belong1 must be described at the end of every ,name4 ,air1 ,water1 ,fire4 ,symbol ,symbol ,symbol ,as for ,woods1 ,caves1 ,symbol ,symbol ,symbol ,spirits ,mountains4 of the ,mines1 ,desolate ,symbol ,symbol ,buildings4 ,,chap4 ,,ii4 ,how to raise up the ,ghost of one that hath hanged himself4 ,this experiment must be put in practice while the ,carcass hangs2 and therefore the ,exorcist must seek out for the straightest hazel wand that he can find1 to the top whereof he must binde the head of an ,owl1 with a bundle of ,st4 ,john's ,wort1 or ,millis ,perforatum3 this done1 he must be informed of some miserable creature that hath strangled himself in some ,wood or ,desart place 7which they seldom miss to do7 and while the ,carcass hangs1 the ,magitian must betake himself to the aforesaid place1 at #ab a clock at night1 and begin his ,conjurations in this following manner4 ,first1 stretch forth the consecrated ,wand towards the four corners of the ,world1 saying1 ,by the mysteries of the deep1 by the flames of ,banal1 by the power of the ,east1 and the silence of the night1 by the holy rites of ,hecate1 ,i conjure and exorcize thee thou distressed ,spirit1 to present thy self here1 and reveal unto me the cause of thy ,calamity1 why thou didst offer violence to thy own liege life1 where thou art now in beeing1 and where thou wilt hereafter be4 ,the ceremonies of ,necromancy4 ,then gently smiting the ,carcase nine times with the rod1 say1 ,i conjure thee thou spirit of this ,n4 deceased1 to answer my demands that ,i am to propound unto thee1 as thou ever hopest for the rest of the holy ones1 and the ease of all thy misery2 by the blood of ,jesu which he shed for thy soul1 ,i conjure and bind thee to utter unto me what ,i shall ask thee4 ,then cutting down the ,carcass from the tree1 lay his head towards the ,east1 and in the space that this following ,conjuration is repeating1 set a ,chafing-dish of fire at his right hand1 into which powre a little ,wine1 some ,mastick1 and ,gum ,aromatick1 and lastly a viol full of the sweetest ,oyl1 having also a pair of ,bellows1 and some unkindled ,charcole to make the fire burn bright at the instant of the ,carcass's rising4 ,the ,conjuration is this3 ,the ,conjuration4 ,i conjure thee thou spirit of ,n4 that thou do immediately enter into thy antient body again1 and answer to my demands1 by the virtue of the holy resurrection1 and by the posture of the body of the ,saviour of the world1 ,i charge thee1 ,i conjure thee1 ,i command thee on pain of the torments and wandring of thrice seven years1 which ,i by the power of sacred ,magick rites1 have power to inflict upon thee2 by thy sighs and groans1 ,i conjure thee to utter thy voice2 so help thee ,god and the prayers of the holy ,church4 ,amen4 ,which ,conjuration being thrice repeated while the fire is burning with ,mastick and ,gum ,aromatick1 the body will begin to rise1 and at last will stand upright before the ,exorcist1 answering with a faint and hollow voice1 the questions proposed unto it4 ,why it strangled it self2 where its dwelling is2 what its food and life is2 how long it will be ere it enter into rest1 and by what means the ,magitian may assist it to come to rest3 ,also1 of the treasures of this world1 where they are hid3 ,moreover1 it can answer very punctually of the places where ,ghosts reside1 and how to communicate with them2 teaching the nature of ,astral ,spirits and hellish beings1 so far as its capacity reacheth4 ,the answers of the ,spirit4 ,all which when the ,ghost hath fully answered1 the ,magitian ought out of commiseration and reverence to the deceased1 to use what means can possibly be used for the procuring rest unto the ,spirit4 ,to which effect he must dig a grave1 and filling the same half full of quick ,lime1 and a little ,salt and common ,sulphur1 put the ,carcass naked into the same2 which experiment1 next to the burning of the body into ashes1 is of great force to quiet and end the disturbance of the ,astral ,spirit4 ,how to lay the ,spirit4 ,but if the ,ghost with whom the ,exorcist consulteth1 be of one that dyed the common death1 and obtain'd the ceremonies of burial1 the body must be dig'd out of the ground at #ab a clock at night2 and the ,magician must have a companion with him1 who beareth a torch in his left hand1 and smiting the ,corps thrice with the consecrated rod1 the ,exorcist must turn himself to all the four winds1 saying3 ,by the virtue of the holy resurrection1 and the torments of the damned1 ,i conjure and exorcize thee spirit of ,n4 deceased1 to answer my liege demands1 being obedient unto these sacred ceremonies on pain of everlasting torment and distress3 ,then let him say1 ,berald1 ,beroald1 ,balbin gab gabor agaba2 ,arise1 arise1 ,i charge and command thee4 ,another form4 ,after which ,ceremonies1 let him ask what he desireth and he shall be answered4 ,but as a faithful caution to the practicer of this ,art1 ,i shall conclude with this1 ,that if the ,magician1 by the ,constellation and ,position of the ,stars at his nativity1 be in the predicament of those that follow ,magical ,arts1 it will be very dangerous to try this experiment for fear of suddain death ensuing1 which the ,ghosts of men deceased1 can easily effect upon those whose nativities lead them to ,conjuration3 ,and which suddain and violent death1 the ,stars do alwayes promise to such as they mark with the ,stigma of ,magicians4 ,a ,caution for the ,exorcist4 ,,chap4 ,,iii4 ,how to raise up the three ,spirits1 ,paymon1 ,bathin1 and ,barma3 ,and what wonderful things may be effected through their assistance4 ,the ,spirit ,paymon is of the power of the ,air1 the sixteenth in the ranck of ,thrones1 subordinate to ,corban and ,marbas4 ,their order4 ,bathin is of a deeper reach in the source of the fire1 the second after ,lucifers familiar1 and hath not his fellow for agility and affableness1 in the whole ,infernal ,hierarchy4 ,barma is a mighty ,potentate of the order of ,seraphims1 whom #bj ,legions of ,infernal ,spirits do obey2 his property is to metamorphose the ,magician or whom he pleaseth1 and transport into foreign ,countreys4 ,these three ,spirits1 though of various ranks and orders1 are all of one power1 ability and nature1 and the form of raising them all is one4 ,therefore the ,magician that desireth to consult with either of these ,spirits1 must appoint a night in the waxing of the ,moon1 wherein the ,planet ,mercury reigns1 at #aa a clock at night2 not joyning to himself any companion1 because this particular action will admit of none2 and for the space of four dayes before the appointed night1 he ought every morning to shave his beard1 and shift himself with clean linnen1 providing beforehand the two ,seals of the ,earth1 drawn exactly upon parchment1 having also his consecrated ,girdle ready of a black ,cats skin with the hair on1 and these names written on the inner side of the ,girdle3 ,ya1 ,ya ,aie1 ,aaie ,elibra ,elohim ,saday ,yah ,adonay tuo robore ,cinctus sum 4 ,the ,utensils to be used4 ,upon his ,shooes must be written ,tetragrammaton1 with crosses round about1 and his garment must be a ,priestly ,robe of black1 with a ,friers hood1 and a ,bible in his hand4 ,when all these things are prepared1 and the ,exorcist hath lived chastly1 and retired until the appointed time3 ,let him have ready a fair ,parlour or ,cellar1 with every chink and window closed2 then lighting seven ,candles1 and drawing a double ,circle with his own blood1 which he must have ready before hand3 let him divide the ,circle into seven parts1 and write these seven names at the seven divisions1 setting at every ,name a ,candle lighted in a brazen ,candlestick in the space betwixt the ,circles3 ,the names are these1 ,cados ,escherie ,anick ,sabbac ,symbol ,sagun ,aba ,abalidoth ,symbol ,the ,circle4 ,when the ,candles are lighted1 let the ,magician being in the midst of the ,circle1 and supporting himself with two drawn ,swords1 say with a low and submissive voyce2 ,i do by the vertue of these seven holy ,names which are the ,lamps of the living ,god1 ,consecrate unto my use this inclosed ,circle1 and exterminate out of1 it99 all evill ,spirits1 and their power2 that beyond the limit of their circumference they enter not on pain of torments to be doubled1 ,yah1 ,agion1 ,helior1 ,heligah1 ,amen4 ,the ,consecration4 99 transp4 it1 ,when this ,consecration is ended1 ,let him sprinkle the ,circle with consecrated ,water1 and with a ,chafing-dish of ,charcole1 perfume it with ,frankincense and ,cinamon1 laying the ,swords a cross the ,circle1 and standing over them2 then whilest the fumigation burneth1 let him begin to call these three ,spirits in this following manner3 ,i ,conjure and ,exorcize you the three ,gentle and ,noble ,spirits of the power of the ,north1 by the great and dreadful name of ,peolphan your ,king1 and by the silence of the night1 and by the holy rites of ,magick1 and by the number of the ,infernal ,legions1 ,i adjure and invocate you2 ,that without delay ye present your selves here before the ,northern quarter of this ,circle1 all of you1 or any one of you1 and answer my demands by the force of the words contained in this ,book4 ,this must be thrice repeated1 and at the third repetition1 the three ,spirits will either all appear1 or one by lot1 if the other be already somewhere else imployed2 at their appearance they will send before them three fleet ,hounds opening after a ,hare1 who will run round the ,circle for the space of half a quarter of an hour2 after that more hounds will come in1 and after all1 a little ugly thiop1 who will take the ,hare from their ravenous mouths1 and together with the ,hounds vanish2 at last the ,magician shall hear the winding of a ,hunts-mans horn1 and a ,herald on ,horseback shall come galloping with three ,hunters behind upon black ,horses1 who will compass the ,circle seven times1 and at the seventh time will make a stand at the ,northern quarter1 dismissing the ,herald that came up before them1 and turning their ,horses towards the ,magician1 will stand all a brest before him1 saying2 ,gil pragma burthon machatan dennah2 to which the ,magician must boldly answer2 ,beral1 ,beroald1 ,corath1 ,kermiel2 ,by the sacred rites of ,magick ye are welcome ye three famous ,hunters of the ,north1 and my command is1 that by the power of these ,ceremonies ye be obedient and faithful unto my summons1 unto which ,i conjure you by the holy ,names of ,god1 ,yah1 ,gian1 ,soter1 ,yah1 ,jehovah1 ,immanuel1 ,tetragrammaton1 ,yah1 ,adonay1 ,sabtay1 ,seraphin2 ,binding and obliging you to answer plainly1 faithfully and truly1 by all these holy names1 and by the awful name of your mighty ,king ,peolphon499 ,the ,conjuration4 ,the ,appearanees4 sic 99 sic ,which when the ,magician hath said1 the middle ,hunter named ,paymon1 will answer1 ,gil pragma burthon machatan dennah1 ,we are the three mighty ,hunters of the ,north1 in the ,kingdom of ,fiacim1 and are come hither by the sound of thy ,conjurations1 to which we swear by him that liveth to yield obedience1 if ,judas that betrayed him be not named4 ,the ,condition4 ,then shall the ,magician swear1 ,by him that liveth1 and by all that is contained in this holy ,book1 ,i swear unto you this night1 and by the mysteries of this action1 ,i swear unto you this night1 and by the bonds of darkness ,i swear unto you this night1 ,that ,judas the ,traitor shall not be named1 and that blood shall not be offered unto you1 but that truce and equal terms shall be observed betwixt us4 ,which being said1 the ,spirits will bow down their heads to the ,horses crests1 and then alighting down will call their ,herald to withdraw their ,horses2 which done1 ,the ,magician may begin to bargain with all1 or any one of them1 as a familiar invisibly to attend him1 or to answer all difficulties that he propoundeth3 ,then may he begin to ask them of the frame of the ,world1 and the ,kingdoms therein contained1 which are unknown unto ,geographers3 ,he may also be informed of all ,physical processes and operations2 also how to go invisible and fly through the airy ,region3 ,they can likewise give unto him the powerful ,girdle of ,victory1 teaching him how to compose and consecrate the same1 which hath the force1 being tyed about him1 to make him conquer ,armies1 and all men whatsoever4 ,besides1 there is not any ,king or ,emperour throughout the world2 but if he desires it1 they will engage to bring him the most pretious of their ,jewels and ,riches in twenty four hours2 discovering also unto him the way of finding hidden treasures and the richest mines4 ,the ,magicians ,oath4 ,the girdle of ,victory4 ,and after the ,conjurer hath fulfilled his desires1 he shall dismiss the aforesaid ,spirits in this following form4 ,the form of discharge4 ,i charge you ye three officious ,spirits to depart unto the place whence ye were called1 without injury to either man or ,beast1 leaving the tender ,corn untouched1 and the seed unbruised2 ,i dismiss you1 and licence you to go back untill ,i call you1 and to be alwayes ready at my desire1 especially thou nimble ,bathin1 whom ,i have chosen to attend me1 that thou be alwayes ready when ,i ring a little ,bell to present thy self without any ,magical ,ceremonies performed2 and so depart ye from hence1 and peace be betwixt you and us1 ,in the ,name of the ,father1 ,son1 and ,holy ,ghost4 ,amen4 ,when the ,magician hath repeated this last form of dismission1 he will hear immediately a horn winding1 after which the ,herald with the jet black ,horses1 and the three ,spirits will mount upon them1 compassing the ,circle seven times1 with the ,herald winding his horn before them1 and at every ,candle they will bow towards the ,horses crest1 till coming towards the ,northern quarter1 they will with great obeysance seem to march away out through the solid wall as through a ,city gate4 ,,chap4 ,,iv4 ,how to ,consecrate all manner of ,circles1 ,fumigations1 ,fire1 ,magical ,garments1 and ,utensills4 ,consecrations are related either to the person or the thing consecrated4 ,the person is the ,magitian himself1 whose consecration consisteth in ,abstinence1 ,temperance1 and holy ,garments4 ,the things consecrated are the ,oyl1 the ,fire1 the ,water4 ,the ,fumigations consisting of oriental ,gums and ,spices2 the magical ,sword1 ,pensils1 ,pens and ,compasses1 the measuring ,rule and waxen ,tapers1 the ,pentacles1 ,periapts1 ,lamins1 and ,sigils1 ,vests1 ,caps1 and ,priestly ,garments2 these are the materials to be consecrated4 ,what things are to be consecrated4 ,the sacred ,pentacles are as signs and charms for the binding of ,evil ,dmons1 consisting of ,characters and ,names of the ,superior order of the good ,spirits opposite unto those evil ones whom the ,magitian is about to ,invocate3 ,and of sacred ,pictures1 ,images1 and ,mathematical ,figures adapted to the names and natures of separated ,substances whither good or evil4 ,now the form of ,consecrating such ,magical ,pentacles is to name the vertue of the holy ,names and ,figures1 their ,antiquity and ,institution with the intention of the ,consecration purifying the ,pentacle by consecrated fire1 and waving the same over the flames thereof4 ,pentacles4 ,when the ,exorcist would consecrate ,places or ,utensils1 ,fire or ,water for magical uses1 he must repeat the ,consecration or ,dedication of ,solomon the ,king at the building of the ,temple1 the ,vision of ,moses at the ,bush1 and the ,spirit of the ,lord on the tops of the ,mulberry-trees1 repeating also the sacrifice of it self being kindled2 the ,fire upon ,sodom1 and the ,water of ,eternal ,life3 ,wherein the ,magitian must still remember to speak of the seven golden ,candlesticks1 and ,ezekiels ,wheels1 closing the ,consecration with the deep and mysterious ,names of ,god and holy ,dmons4 ,utensils4 ,when particular ,instruments are to be sanctified1 the ,magitian must sprinkle the same with consecrated ,water1 and fumigate them with fumigations1 anoint them with consecrated ,oyl3 ,and lastly1 ,seal them with holy ,characters2 after all which is performed1 an ,oration or ,prayer must follow1 relating the particulars of the ,consecration with ,petitions to that ,power in whose ,name and ,authority the ,ceremony is performed4 ,instruments4 ,and in like manner shalt thou consecrate and sanctifie every ,utensil whatsoever1 by ,sprinklings1 ,fumigations1 ,unctions1 ,seals1 and ,benedictions1 commemorating and reiterating the sanctifyings in the holy ,scripture1 of the ,tables of the ,law delivered to ,moses2 of the two ,testaments in the ,new ,covenant1 of the holy ,prophets in their ,mothers wombs1 and of ,aholiah1 and ,aholibah1 whom the ,spirit of ,god inspired to frame all sorts of curious workmanship for the ,tabernacle4 ,this is the sum of ,consecrationn499 ,how to consecrate4 99 sic ,,chap4 ,v4 ,treating more practically of the ,consecration of ,circles1 ,fires1 ,garments1 and ,fumigations4 ,in the ,construction of ,magical ,circles1 the hour1 day1 or night1 and season of the year1 and the ,constellation are to be considered2 as also what sort of ,spirits are to be called2 and to what ,region1 ,air1 or ,climate they belong3 ,therefore this method is to be followed for the more orderly and certain proceeding therein4 ,first1 a ,circle nine foot over must be drawn1 within which another ,circle three inches from the outermost must be also made1 in the ,center whereof the name of the hour1 the ,angel of the hour1 the ,seal of the ,angel1 the ,angel of the day predominant1 wherein the work is undertaken4 ,note1 these attributes are to be inscribed betwixt the ,circles round about with ,alpha at the beginning1 and ,omega at the close4 ,circles how to be made4 ,when the ,circle is composed1 it must be sprinkled with holy ,water1 while the ,magician saith1 ,wash me ,o ,lord1 and ,i shall be whiter then ,snow3 ,and as for the ,fumigations over them1 this ,benediction must be said2 ,o ,god of ,abraham1 ,isaac1 and ,jacob1 bless these thy subservient creatures1 that they may multiply the force of their excellent odors1 to hinder evil spirits and phantasms from entring the ,circle1 through our ,lord4 ,amen4 ,fumigations4 ,an ,exorcism for the fire4 ,the ,exorcist ought to have an earthen ,censer1 wherein to preserve the fire for magical uses1 and the expiations and fumigations1 whose consecration is on this manner4 ,fire4 ,by him that created ,heaven and ,earth1 and is the ,god and ,lord of all1 ,i exorcize and sanctifie thee thou creature of ,fire1 that immediately thou banish every phantasm from thee1 so that thou prove not hurtful in any kind3 ,which ,i beseech thee ,o ,lord to confirm by sanctifying and making pure this creature of fire1 that it may be blessed and consecrate to the honour of thy holy ,name4 ,amen4 ,at the putting on the ,garments1 ,let the ,magician say1 ,by the figurative mystery of this holy ,stole or ,vestment1 ,i will cloath me with the armour of ,salvation in the strength of the highest4 ,ancor1 ,amacor1 ,amides1 ,theodonias1 ,anitor4 ,that my desired end may be effected through thy strength ,adonai1 to whom the praise and glory will for ever belong4 ,garments4 ,which ,ceremonies being finished1 the ,exorcist shall proceed to the practical part of ,invocation and ,conjuration of all degrees of ,spirits1 having every utensil and appendix in readiness for the performance1 and proceeding according to the method in these following ,chapters4 ,practice4 ,,chap4 ,,vi4 ,how to raise and exorcize all sorts of ,spirits belonging to the ,airy ,region4 ,the ,garment which the ,exorcist is cloathed withall at the performance of this action1 ought according to the opinions of the chiefest ,magicians1 to be a ,priestly ,robe1 which if it can no where be procured1 may be a neat and cleanly linnen ,vest1 with the holy ,pentacle fastned thereunto upon ,parchment made of a ,kids skin1 over which an ,invocation must be said1 and then the ,pentacle must be sprinkled with holy ,water4 ,at the putting on the ,magical ,garment1 this ,prayer must be repeated3 ,by thy holy power ,adonai ,sabaoth1 ,and by the power and merit of thine ,angels and ,archangels1 and by the vertue of holy ,church1 which thou hast sanctified1 do ,i cloath me with this consecrated ,garment1 that what ,i am to practice may take effect through thy ,name who art for ever and ever4 ,what sort of ,garments must be used4 ,now as for the time of operation1 and the manner thereof1 ,the ,instructions before set down1 are sufficient to direct the ,exorcist2 only the ,acter and his ,scholar must be mindful in the way1 as they go towards the place of ,conjuration1 to reiterate the sacred forms of ,consecrations1 ,prayers1 and ,invocations1 the one bearing an ,earthen ,vessel with consecrated fire1 and the other the ,magical ,sword1 the ,book and ,garments1 till approaching nigh the place where the ,circle is to be drawn1 they must then proceed to compose it after the aforesaid manner4 ,and at last ,exorcize the ,spirits on this following manner3 ,the manner of ,conjuring4 ,seeing ,god hath given us the power to bruise the ,serpents head1 and command the ,prince of ,darkness1 much more to bear rule over every airy ,spirit3 ,therefore by his strong and mighty ,name ,jehovah do ,i conjure you1 7naming the ,spirits71 and by his secret commands delivered to ,moses on the ,mount1 and by his holy ,name ,tetragrammaton1 and by all his wonderful ,names and ,attributes1 ,sadai1 ,ollon1 ,emillah1 ,athanatos1 ,paracletos1 c4 ,that ye do here immediately appear before this ,circle1 in humane form1 and not terrible or of monstrous shape1 on pain of eternal misery that abides you1 unless you speedily fulfil my commands1 ,bathar1 ,baltar1 ,archim1 ,anakim1 ,nakun4 ,amen4 ,the form4 ,when the ,exorcist hath finished this ,conjuration1 he and his companion shall continue constantly turning themselves to the ,east1 ,west1 ,north and ,south1 saying1 with their ,caps in their hands1 ,gerson1 ,anek1 ,nephaton1 ,basannah1 ,cabon2 and within a little space they will behold various apparitions upon the ground1 and in the air1 with various habits1 shapes1 and instruments2 after that1 he shall perceive a troop of armed men with threatning carriage appear before the ,circle1 who after they are conjured to leave off their phantasms1 will at last present themselves before the ,exorcist in humane form4 ,the ,apparitions4 ,then the ,master must be mindful to take the consecrated ,sword1 and the cup of ,wine into his hands2 the ,wine he shall pour into the fire1 and the ,sword he shall brandish in his right arm1 being girded about with a ,scarlet ,ribbon2 after this the ,magician shall say1 ,gahire1 ,gephna1 ,anepheraton2 then the ,spirits will begin to bow unto the ,exorcist1 saying1 ,we are ready to fulfil thy pleasure4 ,so that when the ,magician hath brought the ,spirits to this length1 he may ask what ever he desireth1 and they will answer him1 provided the questions belong to that order whereof they are4 ,now the properties wherein they excel1 are these2 ,they can give the gift of ,invisibility1 and the fore-knowledge of the change of weather2 they can teach the ,exorcist how to excite ,storms and ,tempests1 and how to calm them again2 they can bring news in an hours space of the success of any ,battle1 ,seidge1 or ,navy1 how farr off soever2 they can also teach the language of ,birds1 and how to fly through the air invisibly4 ,what these ,spirits can do4 ',twas through the assistance of these airy ,spirits1 that ,chanchiancungi1 the ,tartarian ,emperour did give the ,chinois such a desperate rout near the year #afdf4 for it is reported1 that he had constantly in his presence two ,magicians1 named ,ran and ,sionam1 who perceived every motion of the ,china's ,army1 and had intelligence by these ,spirits of the ,emperours private ,counsels and ,consultations4 ,an example of their power4 ,and it is credibly reported by ,magicians1 that wonderful things may be with facility effected through the assistance of these aforesaid ,spirits1 so that the ,exorcist must be very affable unto them1 and gently dismiss them 7when he is satisfied7 in this following manner2 ,seeing ye have willingly answered all our ,interrogations and desires1 we give you leave and licence1 ,in the ,name of the ,father1 ,son1 and ,holy-,ghost1 to depart unto your place1 and be ever ready to attend our call2 ,depart1 ,i say1 in peace1 and peace be confirmed betwixt us and you4 ,amen4 4 ,how to dismiss them4 ,after all these ,ceremonies are finished1 the ,spirits will begin to depart1 making obeysance as they go2 and then the ,master must demolish the ,circle1 and taking up all the ,utensils repeat the ,pater ,noster as they are going away from the place of ,conjuration4 ,,chap4 ,,vii4 ,how to obtain the familiarity of the ,genius or ,good ,angel1 and cause him to appear4 ,according to the former ,instructions in conjuring ,spirits1 we must proceed to consult with the ,familiars or ,genii2 first1 after the manner prescribed by ,magicians1 the ,exorcist must inform himself of the name of his good ,genius1 which he may find in the ,rules of ,travius and ,philermus2 as also1 what ,character and ,pentacle1 or ,lamin1 belongs to every ,genius4 ,after this is done1 ,let him compose an earnest ,prayer unto the said ,genius1 which he must repeat thrice every morning for seven dayes before the ,invocation4 ,how to consult with ,familiars or ,genii4 ,the ,magician must also perfectly be informed to what ,hierarchy or ,order the ,genius belongs1 and how he is dignified in respect of his ,superiours and ,inferiours2 for this form of ,conjuration belongs not to the ,infernal or ,astral ,kingdom1 but to the ,celestial ,hierarchy2 and therefore great gravity and sanctity is herein required1 besides the due observation of all the other injunctions1 until the time approach wherein he puts the ,conjuration in execution4 ,when the day is come wherein the ,magician would invocate his proper ,genius1 he must enter into a private closet1 having a little ,table and ,silk ,carpet1 and two ,waxen ,candles lighted2 as also a ,chrystal ,stone shaped triangularly about the quantity of an ,apple1 which ,stone must be fixed upon a frame in the center of the ,table3 ,and then proceeding with great devotion to ,invocation1 he must thrice repeat the former ,prayer1 concluding the same with ,pater ,noster1 c4 and a ,missale de ,spiritu ,sancto4 ,then he must begin to ,consecrate the ,candles1 ,carpet1 ,table and ,chrystal2 sprinkling the same with his own blood1 and saying1 ,i do by the power of the holy ,names ,aglaon1 ,eloi1 ,eloi1 ,sabbathon1 ,anepheraton1 ,jah1 ,agian1 ,jah1 ,jehovah1 ,immanuel1 ,archon ,archonton1 ,sadai1 ,sadai1 ,jeovaschah1 c4 sanctifie and consecrate these holy utensils to the performance of this holy work1 ,in the ,name of the ,father1 ,son1 and ,holy ,ghost1 ,amen4 ,the form of ,consecration4 ,which done1 the ,exorcist must say this following ,prayer with his face towards the ,east1 and kneeling with his back to the consecrated ,table4 ,the ,prayer4 ,o thou blessed ,phanael my ,angel ,guardian1 vouchsafe to descend with thy holy ,influence and presence into this spotless ,chrystal1 that ,i may behold thy glory and enjoy thy society ,o thou who art higher then the fourth ,heaven1 and know'st the secrets of ,elanel4 ,thou that ridest upon the wings of the wind1 and art mighty and potent in thy celestial and super-lunary motion1 do thou descend and be present ,i pray thee1 and desire thee1 if ever ,i have merited thy society1 or if my actions and intentions be pure and sanctified before thee1 bring thy external presence hither1 and converse with thy submissive ,pupil1 by the tears of ,saints and ,songs of ,angels1 ,in the ,name of the ,father1 ,son1 and ,holy ,ghost1 who are one ,god for ever and ever4 ,this ,prayer being first repeated towards the ,east1 must be afterwards said towards all the four winds thrice4 ,and next the #gj4 ,psalm repeated out of a ,bible that hath been consecrated in like manner as the rest of the utensils2 which ceremonies being seriously performed2 the ,magician must arise from his knees1 and sit before the ,crystal bare-headed with the consecrated ,bible in his hand1 and the ,waxen ,candles newly lighted1 waiting patiently and internally for the coming and appearance of the ,genius4 ,now about a quarter of an hour before the ,spirit come4 ,there will appear great variety of apparitions and sights within the glass2 as first a beaten road or tract1 and travelers1 men and women marching silently along2 next there will ,rivers1 ,wells1 ,mountains and ,seas appear3 after that a ,shepherd upon a pleasant hill feeding a goodly flock of ,sheep1 and the ,sun shining brightly at his going down2 and lastly1 innumerable shews of ,birds and ,beasts1 ,monsters and strange appearances1 noises1 glances1 and affrightments1 which shews will all at last vanish at the appearance of the ,genius4 ,signs of the appearance ,and then the ,genius will present it self amidst the ,crystal1 in the very same apparel and similitude that the person himself is in1 giving instructions unto the ,exorcist how to lead his life and rectifie his doings4 ,the ,appearance ,but especially 7which is the proper work of every ,genius7 he will touch his heart and open his senses and understanding1 so that by this means1 he may attain to the knowledge of every ,art and ,science1 which before the opening of his ,intellect was lockt and kept secret from him4 ,after which1 the ,genius will be familiar in the ,stone at the ,prayer of the ,magician4 ,,chap4 ,,viii4 ,a form of ,conjuring ,luridan the ,familiar1 otherwise called ,belelah4 ,luridan is a ,familiar ,domestick ,spirit of the ,north1 who is now become servant to ,balkin1 ,lord and ,king of the ,northern ,mountains1 he calls himself the ,astral ,genius of ,pomonia1 an ,island amongst the ,orcades beyond ,scotland4 ,but he is not particularly resident there2 for in the dayes of ,solomon and ,david1 he was in ,jerusalem1 or ,salem1 being then under the name of ,belilah2 after that he came over with ,julius ,csar1 and remained some hundred of years in ,cambria1 or ,wales1 instructing their ,prophetical ,poets in ,british ,rhimes1 being then surnamed ,urthin-,wadd ,elgin1 from thence he betook himself unto this ,island1 ,anno #aejj4 and continued there for #ej years1 after which he resigned his ,dominion to ,balkin1 and hath continued ever since an attendant unto this ,prince4 ,the nature of ,luridan4 ,he is a ,spirit of the ,air in the order of ,glauron1 and is said to procreate as mortals do2 ,he is often sent by his ,master upon errands to ,lapland1 ,finland1 and ,strik-finia2 as also to the most ,northern parts of ,russia1 bordering on the ,northern frozen ,ocean3 ,his office 7being called by ,magicians7 is to demolish strong holds of ,enemies1 destroying every night what they build the day before2 to extinguish fires1 and make their ,gunshot that it hath no power to be enkindled2 for his nature is to be at enmity with fire3 and under his ,master with many ,legions he wageth continual warrs with the fiery ,spirits that inhabit the ,mountain ,hecla in ,ise-land1 where they endeavour to extinguish these fiery flames1 and the inhabiting ,spirits defend the flames from his ,master and his ,legions4 ,his ,office ,in this contest they do often totally extirpate and destroy one another1 killing and crushing when they meet in mighty and violent ,troops in the ,air upon the ,sea2 and at such a time many of the fiery ,spirits are destroyed1 when the ,enemy hath brought them off the ,mountain to fight upon the water2 on the contrary1 when the battle is on the ,mountain it self1 the ,spirits of the ,air are often worsted1 and then great mournings and doleful noises are heard both in ,iseland and ,russia1 and ,norway for many days after4 ,the ,warrs of ,spirits4 ,but to proceed to the form of conjuring this aforesaid ,spirit1 the ,magician must draw a ,circle in a ,moonshine night in some solitary ,valley2 the ,circle must be #ah foot over1 and another ,circle a foot distance within the same1 being both drawn with chalk1 and the ,exorcist being girded about with two ,snakes skins tyed together1 and having many ,snakes skins tyed to his cap1 and hanging down before and behinde1 must also with ,chalk draw the form of a fiery ,mountain at one side of the ,circle on this manner2 ,and round about the ,mountain these following names must be wrote1 ,glauron1 ,opotok1 ,balkin1 ,opotok1 ,urthin1 ,opotok1 ,swaknar1 ,nalah1 ,opotok1 4 ,after the ,mountain is drawn1 he must consecrate the same in these following words1 ,ofron1 ,anepheraton1 ,baron ,barathron1 ,nah halge tour hecla1 ,in the ,name of the ,father1 ,son and ,holy ,ghost1 ,amen4 4 ,after the ,magician hath consecrated the ,mountain1 he must write betwixt the circles these following words2 ,urthin ,malc hii ,kiddal ,katttron99 ,agla ,glaura ,bashemo ,phowah ,elohim ,immannel ,amen4 4 ,which done1 he must begin to ,invocate the ,spirit on this following manner4 ,the form of the ,circle and ,ceremonies4 ,the ,consecration of the ,mountain4 99 8 ,kattron ,immanuel ,illustration ,o ye ,powers of the ,east1 ,athanaton2 of the ,west1 ,orgon2 of the ,south1 ,boralim2 of the ,north1 ,glauron2 ,i charge and command you by the dreadful ,names here mentioned1 and the ,consecration of this terrible ,mountain1 to present your selves one of every sort before this ,circle by the power of ,immanuel1 and his holy ,name4 ,after this hath with fervency been thrice repeated1 the ,exorcist will hear great noises of ,swords and fighting1 ,horses neighing1 and ,trumpets sounding1 and at last there will appear four little ,dwarfs or ,pigmies naked before the ,circle1 their speech will be antient ,irish2 which afterwards being confined to a ,triangle1 they will interpret2 the substance thereof will be from whence they came last1 and what wonderful things they can do2 ,then the ,magician must ask them1 if they know one ,luridan a familiar2 they will answer ,hamah ni trulloh ,balkin1 he is ,secretary or servant unto ,balkin1 and after the ,exorcist hath charged them to bring the said ,luridan unto him1 they will immediately bring him like a little ,dwarf with a crooked nose1 and present him before the ,magician in the triangle2 then the ,magician shall bind and tye him with the bond of obligation1 and with his own blood1 without any contract of conditions to be performed1 that he will attend him constantly at his thrice repeating ,luridan1 ,luridan1 ,luridan1 ,and be ever ready to go whether he will1 to the ,turks1 or to the uttermost parts of the ,earth1 which he can do in an hour1 and destroy all their ,magazines4 ,the ,conjuration4 ,the ,apparitions4 ,luridan4 ,after the ,magician hath so bound him1 he shall receive from the ,spirit a scrole written in this manner2 ,the ,compact4 ,illustration which is the ,indenture to serve him for a year and a day2 and then the ,magician shall dismiss him for that time in the form of dismission4 ,,chap4 ,,ix4 ,how to ,conjure the ,spirit ,balkin the ,master of ,luridan4 ,as in the former ,chapter1 the ,exorcist is instructed to draw the form of the ,mountain ,hecla within the circle1 so in this form of ,conjuration he must do the same1 adding these names to be written round the ,mountain ,mathiel2 ,rahuniel1 ,seraphiel1 ,hyniel1 ,rayel1 ,fraciel4 ,these are the names of ,olympick ,angels1 governing the ,north1 and ruling over every airy ,spirit that belongs unto the ,northern ,climate2 so that the authority of these names must be used in the calling up of this ,spirit1 because he is a great ,lord1 and very lofty1 neither will he appear without strong and powerful ,invocations4 ,the names of ,olympick ,angels4 ,therefore the ,magician must make upon ,virgin ,parchment the two ,seals of the ,earth1 and provide unto himself a ,girdle made of a ,bears skin with a rough side next his body1 and these names wrote round about in the outerside1 ,alpha ,coronzon1 ,yah1 ,taniah1 ,adonay ,soncas ,damael ,angeli fortes pur pur ,elibra1 ,elohim ,omega per flammam ignis per vitam ,coronzon ,amen4 4 ,also he must provide a black ,priestly ,robe to reach to his ankles1 and a new ,sword with ,agla on the one side1 and ,on upon the other2 having likewise been very continent and chast for three days before the execution of his design3 and when the appointed night approacheth1 he must take with him an earthen pan with fire therein1 and a little ,viol with some of his own blood1 as also some of the ,gum or ,rozin that comes from the ,firr-tree4 ,and coming to the appointed place in some solitary ,valley1 the circle must be drawn with chalk1 as the former1 one circle within another1 and these powerful names in the circumference1 ,otheos on ,panthon ,breschit1 ,hashamaim1 ,waharetz ,wahayah ,tohu va ,bohu magnus es tu ben ,elohim qui super alas ventorum equitaris 4 ,this ,circumscription is accounted amongst ,magicians of all the most powerful and prevalent4 ,after this the ,circle1 ,mountain1 ,fire1 ,turpentine1 ,girdle1 ,garments1 ,sword and ,blood must be consecrated according to the foregoing forms of ,consecration1 adding also this to the end of the consecration4 ,mighty art thou ,o ,adonay1 ,elohim1 ,ya1 ,ya1 ,aie1 ,aie1 ,acimoy1 who hast created the light of the day1 and the darkness of the night1 unto whom every knee bows in ,heaven and on ,earth1 who hast created the ,tohu and the ,bohu1 that is stupor or numbness in a thing to be admired1 and mighty are thy magnificient ,angels ,damael and ,guael1 whose influence can make the winds to bow1 and every airy ,spirit stoop2 ,let thy right hand sanctifie these consecrated utensils1 exterminating every noxious thing from their bodies1 and the circumference of this ,circle4 ,amen4 ,calerna1 ,shalom1 ,shalom1 ,agla on ,sassur1 ,tafrac1 ,angeli fortes4 ,in ,nomine ,patris1 ,filii1 ,spiritus ,sancti4 ,amen1 ,amen1 ,amen4 ,after that1 he shall sweep the circle gently with a ,foxes tayl1 and sprinkle the same round with his blood1 dipping also the ,sword1 or anointing it with the same1 and brandishing the same in his right hand1 he shall begin to conjure the ,spirit on this following manner3 ,i ,exorcize and ,conjure thee thou great and powerful ,balkin1 ,lord of ,glauron1 ,lord of ,luridan1 and of fifteen hundred ,legions1 ,lord of the ,northern ,mountains1 and of every ,beast that dwells thereon by the holy and wonderful ,names of the ,almighty ,jehovah1 ,athanato99 ,aionos ,dominus sempiternus ,aletheios ,saday ,jehovah1 ,kedesh1 ,el gabor ,deus fortissimus ,anapheraton1 ,amorule1 ,ameron ,panthon ,craton ,muridon ,jah1 ,jehovah1 ,elohim pentasseron trinus et unus ,i ,exorcize and ,conjure1 ,i ,invocate and ,command thee thou aforesaid ,spirit1 by the powers of ,angels and ,archangels1 ,cherubim and ,seraphim1 by the mighty ,prince ,coronzon1 by the blood of ,abel1 by the righteousness of ,seth1 and the ,prayers of ,noah1 by the voyces of ,thunder and dreadful day of ,judgment2 by all these powerful and royal words abovesaid1 that without delay or malitious intent1 thou do come before me here at the circumference of this consecrated ,circle1 to answer my proposals and desires without any manner of terrible form either of thy self1 or attendants2 but only obediently1 fairly1 and with good intent1 to present thy self before me1 this ,circle being my defence1 through his power who is ,almighty1 and hath sanctified the same1 ,in the ,name of the ,father1 ,son1 and ,holy ,ghost4 ,amen4 99 ,athanatos ,after the ,magician hath thrice repeated this ,conjuration1 ,let him immediately set the fire before him1 and put the ,rozin thereon to fumigate at the appearance of the conjured ,spirits1 and at the instant of their appearance he shall hold the ,censer of fire in his left hand1 and the ,sword in his right1 still turning round as the ,spirits do4 ,for in a little space after the ,invocation is repeated1 he shall hear the noise of ,thunders1 and perceive before him in the ,valley a mighty storm of ,lightning and ,rain2 after a while the same will cease1 and an innumerable company of ,dwarfs or ,pigmies will appear mounted upon ,chamelions to march towards the ,circle surrounding the same4 ,next comes ,balkin with his ,attendants2 he will appear like the god ,bacchus upon a little ,goat1 and the rest that follow will march after him afoot4 ,assoon as they come near the ,circle1 they will breath out of their mouths a mist1 or fog1 which will even obscure the light of the ,moon1 and darken the ,magician1 that he cannot behold them nor himself2 yet let him not be discomfited1 or afraid1 for that fog will be quickly over2 and the ,spirits will run round the ,circle after ,balkin their ,lord1 who rides upon a ,goat2 they will continue to surround the ,circle1 till the ,magician begin the form of obligation or binding their ,leader or ,king in this form1 with the ,sword in his right hand1 the ,fire and ,rozin burning before him4 ,i conjure and bind thee ,balkin1 who art appeared before me1 by the ,father1 by the ,son1 and by the ,holy ,ghost1 by all the holy ,consecrations ,i have made1 by the powerful ,names of ,heaven1 and of ,earth1 and of ,hell1 that ,i have used and uttered in calling upon thee1 by the ,seals which thou here beholdest1 and the ,sword which ,i present99 unto thee1 by this sanctified ,girdle1 and all the sanctified and potent things aforesaid1 ,that here thou remain peaceably1 and of thy present shape before the ,northern quarter of this ,circle1 without injury to me in body1 soul1 or fortune2 but on the contrary1 to answer faithfully unto my demands1 and not hence to remove1 till ,i have licenced thee to depart1 ,in the ,name of the ,father1 ,son1 and holy ,spirit4 ,amen4 99 show1 not give ,when he is thus obliged1 he will alight from his ,goat1 and cause his ,attendants to remove further into the ,valley1 then will he stand peaceably before the ,circle to answer the ,magician4 ,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 night2 and that this ,familiar bring with him the ,girdle of ,conquest1 or ,victory1 that the ,magician being girded with the same may overcome all enemies whatsoever1 ,and further1 the ,spirit is able to inform him of all questions concerning ,thunder and ,lightning1 the ,motions of the ,heavens1 the ,comets and ,apparitions in the air1 ,pestilence and ,famine1 noxious and malevolent blasts1 as also of the ,inhabitants of the ,northern ,pole1 and the wonders undiscovered throughout the world4 ,likewise if the ,exorcist inquire concerning the habitations of starry ,spirits1 he will readily answer him1 describing their orders1 food1 life1 and pasttime truly and exactly4 ,after the ,magician hath satisfied himself with inquiries1 and curious questions unto the ,spirit1 there will come from amongst the company a little ,spirit of a span long1 like a little ,ethiop1 which the great ,king ,balkin will deliver unto the ,exorcist to continue as a ,familiar with him as long as his life shall last4 ,this familiar the possessor may name at99 it pleaseth him4 99 as ,the three last1 who had this ,spirit into possession1 were three ,northern ,magicians1 the first ,honduros a ,norwegian1 who called it ,philenar1 and commanded it at his pleasure with a little ,bell4 ,after him ,benno his eldest ,son injoy'd the same under the same name4 ,and ,swarkzar a ,polonian ,priest was the last who enjoy'd it under the ,name of ,muncula2 all which names were imposed upon it1 according to the pleasure of the ,masters2 and therefore the naming of this familiar is left to the discretion of the ,exorcist4 ,now when the ,master hath taken this familiar into his custody and service1 the ,spirit ,balkin will desire to depart1 being wearied if the action continue longer then an hour4 ,therefore the ,magician must be careful to dismiss him in this following form3 ,because thou hast diligently answered my demands1 and been ready to come at my first call1 ,i do here licence thee to depart unto thy proper place1 without injury or danger to man or ,beast2 depart1 ,i say1 and be ever ready at my call1 being duly exorcized and conjured by sacred ,rites of ,magick2 ,i charge thee to withdraw with quiet and peace2 and peace be continued betwixt me and thee1 ,in the ,name of the ,father1 ,son1 and ,holy ,ghost4 ,amen4 ,then the ,spirits company will begin to march about their ,prince1 and in a formal ,troop will march along the ,valley1 whilest the ,magician repeateth ,pater ,noster1 c4 until the ,spirits be quite out of sight and vanished4 ,this is a compleat form of conjuring the aforesaid ,spirit1 according to the ,rules of ,vaganostus the ,norwegian4 ,,appendix ,,ii4 ,this second ,book of 8,a ,discourse concerning ,devils and ,spirits01 like the ,chapters in ,appendix ,i1 were added to the third edition1 #affe1 by some one unknown4 ,,book ,,ii4 ,,chap4 ,i4 ,of ,spirits in ,general2 ,what they are and how to be considered3 ,also how farr the ,power of ,magitians and ,witches is able to operate in ,diabolical ,magick4 #a4 ,because the ,author in his foregoing ,treatise1 upon the ,nature of ,spirits and ,devils1 hath only touched the subject thereof superficially1 omitting the more material part2 and with a brief and cursory ,tractat1 hath concluded to speak the least of this subject which indeed requires most amply to be illustrated2 therefore ,i thought fit to adjoyn this subsequent discourse2 as succedaneous to the fore-going1 and conducing to the compleating of the whole work4 ,the reason of this ,addition4 #b4 ,the ,nature of ,spirits is variously to be considered1 according to the source to which each ,caterva doth belong3 for as some are altogether of a divine and celestial nature2 not subject to the abominable ,inchantments and ,conjurations of vitious mankind2 so others are the grand ,instigators1 stirring up mans heart to attempt the enquiry after the darkest1 and most mysterious part of ,magick1 or ,witchcraft3 neither is this their suggestion without its secret end3 that is1 that by the private insinuation1 and as it were incorporating themselves into the affection1 or desire of the ,witch1 or ,magician2 they may totally convert him into their own nature3 reducing him at last by constant practice1 to such obdurateness and hardness of heart1 that he becometh one with them1 and delighted with their association1 being altogether dead to any motions in himself that may be called good4 ,the nature of ,spirits4 #c4 ,and if we may credit example1 which is the surest proof2 the very imaginations1 and affection of a ,magician1 doth create an evil ,essence or ,devil2 which was not before in being3 for1 as the ,astral ,spirits are believed by many to ,germinate and procreate one another1 so likewise are the infernal ,spirits capable of multiplication in their power and essence1 according to their ,orders1 ,ranks and ,thrones2 by means of the strong imagination in a ,witch1 or malevolous person1 earnestly desiring their assistance4 ,the original of evil essences4 #d4 ,not that the ,spirits or ,devils so begotten do any whit add or contribute to the number in general2 for as they are capable of increasing into distinct and separated substances1 so are they likewise again contracted1 and as it were annihilated2 when the force of that ,imagination is gone1 which was the cause of their production3 ,the nature of a spirit1 whither heavenly or hellish1 being to dilate1 or contract themselves into as narrow compass1 as they please2 so that in a moment they can be as big in circumference as an hundred worlds1 and on a sodain reduce themselves to the compass of an atome4 ,their ,germination4 #e4 ,neither are they somuch limited as ,tradition would have them2 for they are not at all shut up in any separated place3 but can remove millions of miles in the twinkling of an eye1 yet are they still where they were at first3 for1 out of their own element1 or quality1 they can never come3 go whither they will1 they are in darkness3 and the cause is within them1 not without them3 as one whose mind is troubled here in ,england1 can remove his ,carcase from the place where it was before2 but should he go to the utmost bounds of the ,earth1 he cannot leave his perplexed and tormented minde behind him4 ,their ,habitation4 #f4 ,as for the shapes and various likenesses of ,devils1 ,it is generally believed1 that according to their various capacities in wickedness1 so their shapes are answerable after a ,magical manner3 resembling spiritually some horrid and ugly monsters1 as their conspiracies against the power of ,god1 were high and monstrous1 when they fell from ,heaven3 for the condition of some of them is nothing but continual horrour and despair2 others triumph in firie might and pomp1 attempting to pluck ,god from out of his ,throne2 but the quality of ,heaven is shut from them1 that they can never find it1 which doth greatly add to their torment and misery4 ,their shapes4 #g4 ,but that they are materially vexed and scorched in flames of fire1 is inferiour to any to give credit to1 who is throughly verst in their nature and existence3 for their substance is spiritual2 yea their power is greater1 then to be detain'd or tormented with any thing without them3 doubtless their misery is sufficiently great1 but not through outward flames2 for their ,bodies are able to pierce through ,wood and ,iron1 ,stone1 and all ,terrestrial things3 ,neither is all the fire1 or fewel of this ,world able to torment them2 for in a moment they can pierce it through and through4 ,but the infinite source of their misery is in themselves1 and is continually before them1 so that they can never enjoy any rest1 being absent from the presence of ,god3 which torment is greater to them1 then all the tortures of this world combin'd together4 ,their place of pleasure or torment4 #h4 ,the wicked souls that are departed this life1 are also capable of appearing again1 and answering the ,conjurations of ,witches1 and ,magicians1 for a time3 according to ,nagar the ,indian1 and the ,pythagoreans4 ,and it cannot be easily conceived1 that their torment is much different from the rest of the ,devils3 for the ,scripture saith3 every one is rewarded according to their works4 ,and1 that which a man sows1 that he shall reap4 ,now as the damned ,spirits1 when they lived on earth1 did heap up vanity1 and load their souls with iniquity1 as a treasure to carry with them into that ,kingdom1 which sin doth naturally lead into3 so when they are there1 the same abominations which here they committed1 do they ruminate and feed upon2 and the greater they have been1 the greater is the torment1 that ariseth before them every moment4 ,the cause of their torment4 #i4 ,and although these ,infernal ,spirits1 are open ,enemies to the very means which ,god hath appointed for mans salvation2 yet such is the degenerate and corrupted mind of mankind1 that there is in the same an itching after them for converse and familiarity1 to procure their assistance1 in any thing that their vain imagination suggesteth them with3 to effect which1 they inform themselves in every ,tradition of ,conjuration and ,exorcism2 as also in the names1 natures and powers of ,devils in general1 and are ever restless1 till their souls be totally devoted to that accursed and detestable nature1 which is at enmity with ,god and goodness4 ,how ,magicians deal with them4 #aj4 ,now to proceed in the description of these ,infernal ,spirits and separated ,dmons1 or ,astral ,beings1 as also of those in the ,angelical ,kingdom2 they that pertain to the ,kingdom of ,heaven1 are either ,angels which are divided into their degrees and orders2 or else the righteous souls departed1 who are entred into rest3 ,and it cannot be1 but that the life of ,angels and ,souls departed1 is the same in ,heaven1 as also the food that nourisheth them1 and the fruits that spring before them3 ,nor is it possible for any1 how expert so ever in ,magical ,arts1 to compel either of them1 of what degree soever they be1 to present themselves1 or appear before them3 ,although many have written large ,discourses and ,forms of ,convocation1 to compel the ,angels unto communication with them by ,magical ,rites and ,ceremonies4 ,the ,orders of heavenly ,beings4 #aa4 ,it may indeed be believed1 that seeing there are infinite numbers of ,angels1 they are also imployed for the glory of ,god1 and protection of mankind1 7but not subject to ,conjurations37 ,and that they accompany many righteous men ,invisibly1 and protect ,cities and ,countries from ,plagues1 ,war1 and infestings of wicked ,spirits1 against which ,principalities and ,powers of ,darkness1 it is their place to contend and war1 to the confusion of the ,kingdom of ,darkness4 ,that they are not subject to conjurations4 #ab4 ,but such ,spirits as belong to this outward ,world1 and are of the ,elemental quality1 subject to a beginning and ending1 and to degrees of continuance2 ,these may be solicited by ,conjurations1 and can also inform ,magicians in all the secrets of ,nature2 yet so darkly1 7because they want the outward organ72 that it is hardly possible for any that hath fellowship with them1 to learn any manual operation perfectly and distinctly from them4 ,what ,spirits may be conjured4 #ac4 ,many have insisted upon the ,natures of these ,astral ,spirits3 some alledging1 ,that they are part of the faln ,angels1 and consequently subject to the torments of ,hell at the last ,judgment3 ,others1 ,that they are the departed souls of men and women1 confined to these outward ,elements until the ,consummation3 ,lastly1 others1 ,as ,del rio1 ,nagar the ,indian ,magician1 and the ,platonists affirm1 ,that their nature is middle between ,heaven and ,hell2 and that they reign in a third ,kingdom from both1 having no other judgment or doom to expect for ever4 ,the nature of the ,astral ,spirits4 #ad4 ,but to speak more nearly unto their natures1 they are of the source of the ,stars1 and have their degrees of continuance1 where of99 some live hundreds1 some thousands of years3 ,their food is the ,gas of the ,water1 and the ,blas of the ,air3 ,and in their ,aspects1 or countenances1 they differ as to vigour and cheerfulness3 ,they occupy various places of this world2 as ,woods1 ,mountains1 ,waters1 ,air1 fiery ,flames1 ,clouds1 ,starrs1 ,mines1 and hid ,treasures3 as also antient ,buildings1 and places of the slain4 ,some again are familiar in ,houses1 and do frequently converse with1 and appear unto mortals4 ,their degrees4 99 whereof #ae4 ,they are capable of hunger1 grief1 passion1 and vexation3 they have not any thing in them that should bring them unto ,god3 being meerly composed of the most spiritual part of the ,elemeuts993 ,and when they are worn out1 they return into their proper essence or primary quality again2 as ,ice when it is resolved into ,water3 ,they meet in mighty ,troops1 and wage warr one with another3 ,they do also procreate one another2 and have power sometimes to make great commotions in the ,air1 and in the ,clowds1 and also to cloath themselves with visible bodies1 out of the four ,elements1 appearing in ,companies upon ,hills and ,mountains1 and do often deceive and delude the observers of ,apparitions1 who take such for portents of great alterations1 which are nothing but the sports and pastime of these frolick ,spirits3 as ,armies in the ,air1 ,troops marching on the ,land1 noises and slaughter1 ,tempest and ,lightning1 c4 ,their actions and affections 99 n reversed #af4 ,these ,astral ,spirits are variously to be considered2 some are beings separate and absolute1 that are not constitute to any work or service3 ,others are subservient to the ,angels that have dominion over the ,influences of the ,stars3 ,others are the ,astral ,spirits of men departed1 which 7if the party deceased was disturbed and troubled at his decease17 do for many years1 continue in the source of this world2 amongst these airy ,spirits1 to the great disquietness of the soul of the person1 to whom they belong3 ,besides the causes are various that such ,spirits rest not2 #a4 ,when by ,witchcraft they are inchanted1 and bound to wander so many years2 as thrice or fourtimes seven1 before they can be resolved into nothing4 #b4 ,when the person hath been murthered2 so that the ,spirit can never be at rest1 till the crime be discovered4 #c4 ,when desires and lusts1 after ,wife1 or ,children1 ,house1 ,lands1 or ,money1 is very strong at their departure2 it is a certain truth1 that this same spirit belonging to the ,starrs will be hanckering after these things1 and drawn back by the strong desires and fixation of the ,imagination1 which is left behind it3 ,nor can it ever be at rest1 till the thing be accomplished1 for which it is disturbed4 #d4 ,when ,treasure hath been hid1 or any secret thing hath been committed by the party2 there is a magical cause of something attracting the starry spirit back again1 to the manifestation of that thing4 ,upon all which1 the following ,chapters do insist more largely and particularly4 ,the distinct orders of starry ,spirits4 ,,chap4 ,,ii4 ,of the ,good and ,evil ,dmons or ,genii3 ,whither they are2 what they are1 and how they are manifested2 also of their names1 powers1 faculties1 offices2 how they are to be considered4 #a4 ,according to the disposition of the mind1 or soul1 there is a good or evil ,dmon that accompanies the party visibly1 or invisibly2 and these are of such rancks and orders1 and names1 as the capacity of the persons soul is1 to whom they belong3 ,their ,office is said to be1 fore-warning the person of eminent danger1 sometimes by inward instinct1 sometimes by dreams in the night1 and sometimes by appearing outwardly4 ,the ,dmon or ,genius changeth its nature and power1 as the person changeth his3 and if from good1 the party degenerate to iniquity2 then by degrees the good ,angel leaves him1 and an evil ,dmon doth naturally succeed3 for each thing draws after that which is like it self4 ,the office of ,dmons or ,genii4 #b4 ,magicians mention three several wayes of enjoying the society of the ,bonus ,genius2 first by intellectual association1 when secret and mental instigations do arise in their hearts1 to do this or that1 and to forbear the other3 as in the ,manuscript of ,nagar the ,indian1 his own testimony of himself is to this effect3 ,my blessed ,guardian ,damilkar1 hath now so sweetly communicated himself unto me2 ,that by all the manifestations1 whereby a holy ,dmon can attend and converse with mankind1 he appeareth unto me3 first in the intellectual way1 he is ever present1 and every moment prompts me1 what to act1 what to forbear from acting3 ,ah had he not rushed up through the powers of my soul1 and suddenly warned me in my ,travel to ,quiansi in ,china1 through the airy ,region1 to turn nimbly to the right hand1 at an instant1 a mighty ,troop of ,devils1 whose ,leader was ,grachnoek1 coming through that tract of air1 had crusht me into a thousand peices3 ,this is the first degree of its appearing4 ,three ways of enjoying their society4 ,the first way4 #c4 ,then he proceedeth in the language of ,sina1 describing the second way of its manifestation3 ,and when the deepest sleep hath overpoured me1 ,i am never without him2 sometimes my ,damilkar stands before me like a glorious ,virgin1 administring to me a ,cup of the drink of the ,gods1 which my ,intellectual man exhausteth3 sometimes he brings clestial ,companies1 and danceth round about me2 and when after the weariness of the ,senses1 through contemplation ,i fell into gentle sleep on the holy ,mountain of ,convocation1 which is called ,adan1 he shewed me the motion of the ,heavens1 the nature of all things1 and the power of every evil ,dmon4 ,the second way4 #d4 ,thirdly1 he continueth to describe the ,external appearance of the ,genius1 to this effect3 ,damilkar appears before me at my desire2 for my desires are as his desires3 ,when ,i slept a long space in my private dwelling1 he appeared outwardly1 and watering me with the dew of the fourth ,heaven1 ,i awakned1 when he had thrise said ,nankin ,nagar2 so the time being come1 we mounted through the ,air1 unto the holy ,mountain of ,convocation4 ,the third way of their appearance4 #e4 ,in this ,example the three degrees of the ,apparition of the ,bonus ,genius1 or ,good ,dmon are excellently deciphered1 which is also the same in the appearance of the bad ,genius3 and according to the deepest ,magicians1 there be seven good ,angels1 who do most frequently become particular ,guardians1 of all others1 each to their respective capacities2 and also seven evil ,dmons1 that are most frequent in association with depraved persons1 as ,guardians to them4 ,their number4 #f4 ,these are the seven good ,angels1 or ,dmons4 ,jubanladace a mighty ,prince in the ,dominion of ,thrones1 he cometh unto such as follow national affairs1 and are carryed forth unto warr and conquest2 he beareth alwayes a flaming ,sword1 and is girded about1 having a helmet upon his head1 and appearing still before the party in the ,air3 he must be sollicited and invocated with ,chastity1 ,vows1 ,fumes1 and ,prayers3 and this is his99 ,character to be worn as a ,lamin4 ,the seven good ,angels4 99 his is text ,illustration ,yah-li-,yah one of the ,powers1 accompanying such as are ,virgins1 and devoted to ,religion1 and a ,hermits life3 he teacheth all the names and powers of ,angels1 and gives holy ,charms against the assaults of ,evil ,dmons3 he must be addrest unto by ,prayer1 resignation1 and fasting1 with a celestial ,song out of the ,canto's of ,nagar3 this is his ,character4 ,illustration ,nal-gab appearing to those that are devoted to the knowledge of ,magick2 teaching them how to exercise ,infernal ,witchcraft without danger1 and in despight to the ,devils3 he must be sought by hours1 minutes1 constellations1 privacy and blood1 c4 ,he hath a bow bent in his hand1 and a ,crown of ,gold upon his head3 this is his ,character4 ,illustration ,maynom one of the ,powers who hath the ability of subservient administration2 that is1 at one time to be present with many2 he resembleth a ,ew with ,lamb1 typifying his nature in that appearance4 ,gaonim an ,angel1 causing his ,pupil to go invisible1 and transporting him at his pleasure in a moment1 to the outmost parts of the earth4 ,halanu the ,instructer in ,manual operations1 by whom ,bezaliah1 and ,aholibah were divinely inspired for the structre99 of the ,tabernacle4 99 sic ,rama-umi who is the ,instructer in ,cabalistical ,magick1 and reveals the secrets of numbers1 the names of ,angels1 and the virtue of ,boim4 #g4 ,these are the seven bad ,angels or ,dmons4 ,as the power and capacity of the good1 proceeds from the strength of ,god1 in the quality of heaven2 so is the force of the evil ,genii1 in the hellish quality correspondent3 for it is to be noted1 that these evil ,angels did before their fall1 enjoy the same places and degrees that now the good or holy ,angels do3 so that as their power is to instruct men in ,government1 ,abstinence1 ,philosophy1 ,magick1 and ,mechanick ,arts1 for a good intent1 and for the glory of ,god3 ,the power of the evil ones is the very same to inform and instigate unto the same attainments1 as farr as they may be instrumental for the ,devil1 or the ,kingdom of ,darkness therein4 ,the nature of both4 #h4 ,their names are #a4 ,panalcarp1 like a ,crocodile with two heads4 #b4 ,baratron appearing like a ,conjurer in a ,priestly habit4 #c4 ,sondennah like a ,hunts-man4 #d4 ,greizmodal accompanying his ,pupil like a ,spaniel-,dog4 #e4 ,ballisargon the grand ,inticer to theeving and robbery1 till he hath brought his followers to destruction4 #f4 ,morvorgran who can put on various likenesses1 especially appearing as a ,serving-man4 #g4 ,barman who most commonly possesseth the soul of those that are joyned unto him4 ,the seven evil ,genii1 and the manner of their appearances4 #i4 ,these are the names of the #g good and evil ,dmons2 according to the antient writing1 on the ,magical ,art3 who do also to many particular ,cities and ,countries1 ascribe certain good and evil ,angels2 the one whereof protects and defends1 the other inflicts ,pestilence and ,famin upon them3 ,like unto which is the story recorded by ,sigbertus in ,chronicis3 ,that in the #aath year of the reign of ,constans1 a good ,angel and a bad were seen by the whole ,city of ,constantinople1 nightly to fly about the ,city2 and as often as by the command of the good ,angel1 the other smote any house with a dart in his hand1 such was the number that dyed in that house1 according to the stroaks given4 ,an example4 #aj4 ,and indeed it is to be feared1 that whosoever have ever pretended1 or do at present alledge1 that they enjoy familiarity with a familiar ,spirit2 ,i say its greatly to be suspected1 that all such familiars belong to the ,kingdom of ,darkness2 for such are too too officious1 and ready to attend the depraved desires of mortal men2 whereas if communication with ,angels1 or good and holy ,guardians be at all attainable1 yet such is the difficulty of the attainment1 that the examples thereof1 if true1 are exceeding rare3 ,but in general1 the writings of ,magicians and ,naturallists do plentifully abound with examples of this nature2 whether good or evil1 is yet to be determined4 ,i have been told of a certain ,country-man1 in these dayes1 who was continually pestered with the company of a woman1 discerned by none but by himself3 ,if he was upon ,horse-back1 she would be behind him3 if at dinner1 she sate at his elbow2 if lying on his bed1 there she was also present2 ,and if at any time he had taken a journey1 or gone about some unprofitable business1 at such a time she accompanyed him not2 and seldom escaped he some mischief when she was absent3 ,but at last1 for all her dutiful pretences1 as she accompanyed him1 riding through a deep and swift running ,river1 she tumbled him into the deepest part1 and lay upon him till she had strangled or drowned him4 ,the uncertainty of communicating with ,angels4 #aa4 ,amongst the ,jews this kind of ,idolatry was frequent1 to consult with and associate themselves unto familiar ,spirits1 whom they compelled to do them domestick service1 dressing their ,camels1 lifting their burthens1 and doing their messages3 for the attaining their service they had many blasphemous ,forms1 and superstitious ,ceremonies and ,sacrifices2 making the holy ,names of ,god subservient to their accursed practices3 one whose name was ,baal-,ben-ammin1 was adjudged by the ,law of ,moses to be burnt for the like practices2 being condemned in the time of one ,judah a high ,priest in the ,captivity for killing an ,infant1 and with its blood performing ,sacrifice to ,baalzebub1 with various ceremonies intermixed2 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 time3 this is to be found in ,zoar's ,coment upon ,berosus1 and ,belus1 who affirms1 ,that at his tryal he endeavoured to prove1 that the same was the good ,angel or ,genius given unto him by the mercy of ,god4 ,familiars in the time of the ,jews4 #ab4 ,both the ,hebrew ,cabalists and ,heathen ,magicians1 as also those addicted to ,magick in ,christianity1 have all of them laid down certain forms of attaining the company of a good1 or evil ,angel1 by number and astrological ,observations1 fitted to the rules of ,conjuration and ,invocations3 ,and many of the superstitious ,rabbi's have affirmed1 ,that they were able by such practices1 to cause the ghost of ,adam1 ,eve1 or any of the holy ,patriarchs to appear unto them3 which was surely the delusion of ,satan to harden their hearts4 ,but in the ,addition to the #aeth ,book of the ,discovery this ,subject is more practically handled2 where many forms of obtaining the ,society of the ,bonus1 or ,malus ,genius1 are plainly decyphered3 so far as with safety and convenience they could be described4 ,several men have wrote and methodized the ,art of ,conjuration4 ,,chap4 ,,iii4 ,of the ,astral ,spirits of men departed3 ,what they are3 ,and why they appear again3 ,and what ,witchcraft may be wrought by them4 #a4 ,as the ,astral ,spirits separate1 which belong not to any deceased person1 do for many years survive1 or continue2 so if the party deceased hath departed in discontent1 and melancholy1 it is often known that they return again1 and causing terrour to families and houses1 do wait for opportunity to disburthen themselves1 that at length they may come into their desired rest4 ,the spirits of men return again4 #b4 ,the opinion of many is1 ,that the ,devill in their likenesse is all that appears3 ,but the more ,learned have sufficiently demonstrated1 through ,example1 and ,experience2 ,that the apparition is really proper to the person deceased4 ,nor can it easily be denyd1 ,that to every man1 and woman1 while they live the natural ,life1 there belongs a ,syderial1 or starry ,spirit2 which takes its original wholly from the ,elemental property3 ,and according to the weaker1 or stronger capacity of the party1 it hath the longer1 or shorter continuance1 after the bodyes decease4 ,all men have starry ,spirits4 #c4 ,such persons as are secretly murthered1 and such as secretly murthur themselves1 do most frequently appear again1 and wander near the place where their ,carcase is1 till the radical moisture be totally consumed3 according to the opinion of ,paracelsus1 after the consumption whereof1 they can re-appear no longer1 but are resolv'd into their first being1 or ,astrum1 after a certain term of months1 or years1 according to the vigour1 or force of that first attraction which was the only cause of their returning4 ,what sort of persons most frequently re-appear4 #d4 ,the manner and seasons of their appearing are various3 ,sometimes before the person1 unto whom they do belong1 depart this life1 they do by external presentations forewarn him1 near the time1 that the day of death approacheth4 ,as it is reported of ,codrus ,lanus1 to whom an empty1 meager ,ghost appeared at midnight1 signifying unto him1 how sad and lachrymable a ,tragedy was shortly to attend him2 and also adding1 that he would visit him in the ,execution thereof3 which proved not contrary to the words of the apparition2 for at the very instant1 when his ,treacherous ,wife had stab'd him at the heart1 on a suddain he beheld the same1 with preparations for his interment1 whilst he yet survived1 after the fatall wound was given4 ,the manner and time of their appearance4 #e4 ,sometimes the starry spirit of a person appears to his beloved ,companion1 many hundred of miles asunder1 who was ignorant of the death of the party3 ,and it hath often been heard1 that when none of the kindred or family of the said party deceased1 have ever been disturbed by it1 or in the least been sensible of its appearing2 yet to some of its most intimate acquaintance1 it discovers it self1 and importunes them to perform some ceremony1 or other1 that it may be returned into rest2 or else discovers some treasure1 which was hid by the party whilest alive1 or else some murther which it had commited3 ,but the most frequent cause of their returning1 is when the party hath himself been privately murthered4 ,the reason thereof4 #f4 ,for such is the poysonous malice1 and bloudy spirit of the murtherers1 that it sufficeth them not to have privately bereaved them of their ,lives2 but also by certain earnest ,wishes1 ,curses1 and ,conjurations1 they do afterwards adjure them1 that for such a term of years1 they shall never have power to appear again3 ,which wishes1 being earnestly given forth1 from the hellish root in the murtherer1 do exceedingly torment the murthered parties spirit1 taking deep impression thereon2 so that it is alwayes in continual sorrow1 and anguish1 till the term of years be expired1 and till the murther be made manifest to the world3 after which discovery1 it returns to perfect rest2 ,this is well known to those that are exercised in ,witchcraft1 and cruell ,murthers1 though not common to those that murther but once4 ,the power of ,magitians over them4 #g4 ,there be many ,ancient families1 in ,europe1 to whom the ,ghost of their first ,progenitor1 or ,ancestor appears immediately before the departure of some ,heir1 or chief in the same family3 which assertion is confirmed by ,cardan1 in an ,example of 8an ,antient family1 in the ,dukedome of ,parma1 called the ,tortells1 to whom there belongs an ancient ,castle1 with a spatious ,hall2 near the ,chimney of the said ,hall an old decrepit ,woman1 for these hundreds of years1 is wonted to appear1 when any of the ,family is about to dye3 ,and it is reported amongst them that the same is the ,ghost of one belonging to the same name1 and family1 who for her ,riches1 was murthered by some of her ,nephews1 and thrown into a pit4 ,example4 #h4 ,many such apparitions do for many years continue to be seen in one particular place2 ever watching for opportunity1 to discover some murther1 or ,treasure hid3 ,and the cause of the difficulty of the said discovery1 consists in the nature of their substance2 for could they make use of the organ of the ,tongue1 they might quickly discover it3 or if they had the outward benefit of ,hands1 they might produce the said ,treasure1 or ,carcase murthered1 but this they are seldome able to accomplish2 being destitute of the outward ,organs1 and mediation of ,hands to hold withall1 or ,tongue to vent their grievances3 ,and that this is true1 the manner of their appearance doth confirm it3 ,for all that they are able to effect1 if they have been murthered1 is commonly to appear near the very place1 where their body lies1 and to seem as if they sunk down1 or vanished in the same2 or else to appear in the posture of a murthered person1 with mangled1 and bloudy wounds1 and hair disshevel'd3 ,but it is rarely known1 that any such apparitions have plainly spoken1 or uttered by words1 the time of their murther1 with the cause1 the persons name1 or place2 unless the murther1 by circumstances hath been more then ordinary1 horrid1 and execrable3 then the remembrance of the same doth sometimes enable the apparition to frame a voice1 by the assistance of the ,air1 and discover the fact4 ,the cause of the difficulty and paucity of appearances4 #i4 ,but to speake in general concerning apparitions1 why they are so seldome seen2 and why such spirits as appear1 can not without mans assistance accomplish their design2 ,it may easily be apprehended1 that all ,spirits1 or spiritual ,substances1 and ,devills1 have their life1 breath1 and motion in another source1 or ,element then this external world2 ,and as any creature1 whom the ,element of ,water hath nourished1 and bred1 can live but short while upon the ,land2 ,so its with them1 when they come out of their proper habitations3 which is the cause of the rarity of apparition2 it being as difficult for any spirit to manifest it self in this outward principle1 of the four ,elements1 as for a man to continue with his head under water3 yea it is rather pain1 then pleasure for any spirit1 whether good1 or bad1 to come into this outward world4 ,more particularly of the same4 #aj4 ,great is the villany of ,necromancers1 and wicked ,magicians1 in dealing with the spirits of men departed2 whom they invocate1 with certain forms1 and conjurations1 digging up their ,carkasses again1 or by the help of ,sacrifices1 and ,oblations to the infernal ,gods2 compelling the ,ghost to present it self before them3 how this was performed in antient times1 by ,hags1 and ,witches1 is notably described in the thiopian ,history of ,heliodorus1 in the practice 8of an antient woman1 who coming into the ,camp1 in the dead of night2 where amongst many slaughtered bodies1 the body of her ,son was also slain2 whose carkase she laid before her1 digging a hole1 and making a fire on each side1 with the body in the midst2 ,then taking an earthen pot from a three footed stool1 she poured honey out of it1 into the pit2 then out of another pot1 she poured milk2 and likewise out of the third3 ,lastly1 she cast a ,lump of hardned dough1 in the form of a man into the pit3 the ,image was ,crowned with ,lawrell3 then she threw in some of the ,shrub called ,bdellium3 ,this done1 with a sword she ran frantickly up and down1 cutting herself2 and with a ,lawrell branch sprinkled of her blood into the fire3 at length whispering at her ,sons ear1 she caused him to arise1 and questioning him of the fortune of his ,brother1 what was become of him1 he answered dubiously speaking prosperity to two persons that secretly beheld her1 and telling her1 ,that suddain death for her impiety attended her1 which came to passe ere she left the place2 after all these predictions1 the ,carcase ceased to answer any more3 and tumbled groveling on the ground again4 ,the nefarious practices of ,necromancers in an example4 #aa4 ,and although by most men1 as also by the ,author in his foregoing ,discovery1 it is constantly believed1 that the ,witch of ,endor raised not ,samuel1 nor the ,ghost of ,samuel1 as not beleeving that there is an ,astral ,spirit or ,ghost belonging unto every ,man2 yet it is very probable1 that by her conjurations she caused his ,sydereal ,spirit to appear3 which is possible to be effected3 and hath been often done3 as ,weaver in his ,funeral ,monuments records of ,edward ,kelly1 8who in the ,park of ,walton ,ledale in the ,county ,lancaster1 with one ,paul ,waring1 ,invocated a ,devil1 and afterwards digg'd up the ,corps of a poor man1 that had been buried that very day1 in a place near the same1 called ,law ,church-yard3 whom he compelled by ,incantations1 and ,conjurations to speak1 and utter prophetical words1 concerning the master of one of his ,assistants4 ,example4 #ab4 ,according to the state and condition wherein a person dyes1 so is it with their ,astral ,spirit3 for if they died in perfect peace1 and had come through the valley of true ,repentance2 being dead to this ,life before it left them2 then their starry ,spirit doth enter into rest1 in its proper source1 or quality at the instant of their ,decease3 nor is it possible for all the ,conjurations in ,hell1 to cause them to return1 or appear again4 ,the state of the ,starry ,spirit4 #ac4 ,but some might object1 ,that ,samuel was an ,holy ,prophet1 and attaind unto a perfect ,life2 which is thus to be answered1 that before ,christ came into the world1 none of the most ,holy ,prophets of ,god1 did ever attain to that degree of blessednesse1 that the ,christians after ,christ possessed3 for in the time of the ,law1 a covering1 or vail was spread over the faces of all people3 and something there was that letted1 or hindred their souls from any plain and perfect vision1 and fruition of ,god2 otherwise then through types1 and shaddows1 which partition wall1 the end of ,christs ,incarnation was to break down4 ,why the ,ghost of ,samuel appeared4 #ad4 ,in the writings of ,plato1 there be many strange ,relations of the apparitions of ,souls1 of their torments1 and purgations1 of the cause of their returning1 what their nature is1 what their substance and property is1 and what their food1 and nourishment is3 but he mistakes the ,soul for the ,astral ,spirit3 for the ,soul in its returning and apparition is farr different2 if a ,holy ,soul appear1 it is to persons like it self1 and that in sleep1 warning them of dangers1 and discovering heavenly secrets unto them3 ,and if a ,damned ,soul appear1 it is likewise to such as are of a nature like it self3 whom it instigates1 asleep1 teaching them notorious ,villanies in ,dreams2 and provoking them to every wicked cogitation4 ,the opinions of ,plato4 #ae4 ,the sect of ,pythagoras have strange and antick opinions1 concerning ,souls1 and ,ghosts1 or starry ,spirits3 whom they alledge to be frequently converted into ,gods1 or ,dmons1 or ,demi-,gods1 and ,heroes3 7as the ,platonicks do17 ,and that there is a continual traduction1 and transmigration of ,souls1 from one to another1 till they attain to be deify'd at last2 and then that they do frequently appear1 to those that be like themselves2 instructing1 and forewarning them3 ,it was also the belief of many wise1 and antient ,philosophers1 that the ,oracles were from such ,dmons1 as had been the ,ghosts1 or ,souls of wise and excellent men3 as ,apollo's ,oracle1 and the ,oracle of ,pallas1 or ,minerva3 which opinions have much of reason and probability4 ,of ,pythagoras4 #af4 ,it is also the opinion of some1 that the particular ,spirits of famous men do after the death of the body1 take up some particular habitations1 near such places ,cities1 ,towns1 or ,countries1 as they most do affect1 as ,tutelaries1 and ,guardians unto them2 ,which is reported by ,vopiscus1 of ,apollonius ,thyaneus2 ,that when his ,city ,thyana was taken by ,aurelianus the ,emperour3 and when he was in his ,tent1 pondering furiously how to destroy the same2 the ,ghost of ,apollonius appeared unto him saying1 ,aurelianus1 if thou desirest to be a ,conquerour1 suppose not to slay these my ,citizens3 ,aurelianus1 if thou wilt be a ,ruler1 shed no innocent blood3 ,aurelianus1 be meek1 and gentle1 if thou wouldst be a ,conquerour4 ,of other ,philosophers4 #ag4 ,i have heard many wonderful ,relations from ,lunaticks or such as are almost natural fools1 who have asserted1 ,that being for many daies together conversant amongst ,faeries in ,woods1 ,mountains1 and ,caverns of the ,earth1 they have feasted with them1 and been magnificently ,entertaind with variety of dainties1 where they have seen several of their ,neighbours or ,familiar acquaintance in the habit they were wont to weare1 notwithstanding they were known to have been dead some years before4 ,the ,raptures of ,lunaticks4 #ah4 ,and many ,learned ,authors have also insisted upon this particular1 alledging1 ,that when such as the ,faeryes have brought into their ,society do feast and junket with them1 though they have a real and perfect knowledge of their neighbours and acquaintance amongst the rest1 yet their ,language they are not able to understand1 neither do these ,acquaintance of theirs acknowledge or take notice of them at all1 but do either sit 7both they and all the rest7 in a profound and tedious silence1 or else discourse in a most stupendious kinde of ,gibberish1 not intelligible to strangers4 ,their ,entertainments4 #ai4 ,but more particularly to illustrate this conjecture1 ,i could name the person who hath lately appeared thrice since his ,decease1 at least some ,ghostly being or other1 that calls it self by the name of such a person who was dead above an hundred years agoe1 and in his life time accounted as a ,prophet or ,prdicter by the assistance of ,sublunary ,spirits4 ,and now at his appearance did also give out strange ,prdictions concerning ,famine1 and ,plenty1 ,warrs1 and ,bloodshed1 and the end of this world4 ,a strange example4 #bj4 ,by the affirmation of the person that had ,communication with him1 the last of his ,appearances was on this following manner2 ,i had been1 said he1 to sell a ,horse at the next ,market ,town1 but not attaining my price1 as ,i returned home by the way ,i met this man aforesaid who began to be familiar with me1 asking what news1 and how affairs moved throughout the ,country2 ,i answered as ,i thought fit2 withall ,i told him of my ,horse whom he began to cheapen1 and proceeded with me so far1 that the price was agreed upon2 so he turned back with me and told me1 that if ,i would go along with him1 ,i should receive my ,money2 on our way we went1 ,i upon my ,horse and he on another milk white beast2 after much discourse ,i askt him where he dwelt1 and what his name was2 he told me1 ,that his dwelling was about a mile off1 at a place called ,farran2 of which place ,i had never heard though ,i knew all the ,country round about2 he also told me1 ,that he himself was that person of the ,family of ,learmonts so much spoken off for a ,prophet2 ,at which ,i began to be somewhat fearful1 perceiving us in a road which ,i had never been in before1 which increased my fear and admiration more4 ,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 speaking2 he conducted me out again through a large and long entry1 where ,i saw above #fjj men in ,armour layd prostrate on the ground as if asleep3 at last ,i found my self in the open field by the help of ,moon-light in that very place where first ,i met him1 and made shift to get home by three in the morning1 but the money ,i received was just double of what ,i esteemed it1 and what the woman payd me1 of which at this instant ,i have several pieces to show consisting of nine pences1 thirteen pence halfpennies1 c4 #ba4 ,the variety of ,examples throughout the writings of ,learned men may serve as stronge inducements to confirm this particular of ,astral ,spirits1 or ,ghosts that belong unto ,mortal men1 returning after death untill the cause of their returning be taken away4 ,in ,ancient times before the name of ,christianity1 there was nothing more frequent than millions of ,apparitions in fields where battails had been fought1 seeming to fight as they had done at first1 which the ,ancient ,heathens believed to proceed from the want of ,burying4 ,and from this arose the ,poetical ,romance of the wandring of ,ghosts besides the ,river ,styx for an hundred years4 ,and the custome of ,solemn ,interment amongst them4 ,apparitions before ,christianity1 were frequent4 #bb4 ,but with more probability1 ,the ,custome of the ,funeral ,piles used by the ,romans1 and the ,urns to reduce their ,corpses into ,ashes1 was instituted at first to prevent the torment of the ,deceased1 least his ,ghost should wander1 or return1 which doubtlesse from a natural cause may have the same effect1 that the reducing of the carcase into ,ashes suddainly after its decease may prevent the return of the ,astral ,spirit2 for if it be true what is affirmed by ,paracelsus1 that the starry ,spirit can continue no longer then the radical moisture in the body2 it will naturally follow that its appearance is at an end when the body is burnt1 seeing that the moisture is totally exterminate and consumed thereby4 ,and in some sense the ,ceremony may be said to be ,laudable and ,judicious1 having so beneficial a consequence4 ,why ,funeral ,piles were instituted4 #bc4 ,as there is some semblance of a natural cause in the custome of the ,antient urns1 so likewise may the ,interment of slaughtered bodies by the like cause prevent the like ,appearances2 for many are the examples that ,i have read of such as appeared to their surviving kindred and acquaintance1 after they had been slaughtered in the ,warrs1 beseeching them to perform unto their bodies the ,sacred ,funeral ,rites that their ,ghosts might return into ,rest1 for which many have consulted with the ,oracles to be informed whether the deceased deserved ,burial1 because they held it unlawful to bury ,murtherers1 ,incestuous and ,sacriligious1 persons1 which ,nature her self doth also seem to hold if this following ,relation be not false3 which was1 8,that some ,learned men returning from ,persia where they had been to see the ,king ,cosroes1 by the way interr'd a dead ,carcase which they found unburied3 ,and in the following night the ,ghost of an ,ancient ,matron1 as if it had been the ,spirit of the ,world or ,madam ,nature her self1 appeard unto them1 saying1 ,why ,interr ye that nefarious ,carcase8 let the ,doggs devoure it2 ,the ,earth who is the ,mother of us all admitts not of that man that depraves his ,mother3 ,so returning they found the ,carcase yet unburied4 ,what the want of ,burial causeth4 #bd4 ,to confirm the verity of ,astral ,spirits proper1 and their returning1 ,i shall conclude this ,chapter with the ,example of the famous ,aristeus the ,poet who 8in the ,isle ,marmora dyed suddainly1 at which instant a certain ,philosopher of ,athens arriving there1 affirmed1 ,that he had lately been in ,company and discourst with him4 ,in the mean time going to ,bury him they found him yet alive1 but never after that had he any constant residence amongst ,mortals4 ,seven years after that he was seen at ,proconnesus his native ,town1 and remaind a while composing several ,poems and ,verses called ,arimaspei1 and then vanished4 ,in ,metapontis he was seen #cjj years after that1 charging that ,apollo's ,altar should be erected by the name of ,aristeus ,proconnesius4 ,the like stories are reported of ,apollonius1 and ,pythagoras1 whom their followers would have to be ,ubiquitaryes1 affirming1 ,that at one instant of time they were seen in several places thousands of miles in distance4 ,and though in 99,iamblichus who hath wrote the ,life of ,pythagoras1 in ,philostratus that wrote the ,life of ,apollonius ,tyanus1 there be many fabulous things reported as to the ,astral ,spirits separation1 and return unto the body2 ,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 woman1 and their returning after the body falls away4 ,the conclusion of this ,chapter with an example4 99 sic ,,chap4 ,,iv4 ,of ,astral ,spirits or separate ,dmons in all their distinctions1 names1 and natures1 and places of ,habitation1 and what may be wrought by their ,assistance4 #a4 ,having in the foregoing ,chapter sufficiently illustrated the nature of the ,astral ,spirits proper1 that belong to every individual2 ,the subject of this present ,chapter shall be of ,astral ,spirits separate2 which are not constitute to any peculiar work or service1 but do only1 according to their nature and temper1 haunt such places in the sublunary world as are most correspendent99 to their natures1 and existence4 ,astral ,spirits common4 99 sic #b4 ,according to the ,judgment of ,magicians1 the ,seven ,planets have seven starry ,spirits peculiar to themselves1 whose natures are answerable to that peculiar ,planet under which they are constitute4 ,and they are said to be substitute under the seven ,clestial ,angels that govern the influences of the superiour ,spheres1 being equal in their name and continuance with that planet whose ,spirit they are1 that is1 till the ,consummation of all things visible4 ,the ,spirits of the ,planets4 #c4 ,and in that houre1 month1 day or year1 wherein their ,planet hath the most dominion1 then is their efficacy most prevalent1 and their operation the most powerful upon inferiour bodies1 whether to the destruction or prosperity of that animal vegitative or mineral subject to their ,influences1 according to the dignification of the ,planet at that instant ,dominion2 for if ill affected1 their nature is to blast with ,mildew1 ,lightning1 and ,thunder any ,vegetative proper to their ,planet2 ,to deprive any ,animal of sight or the motion of the nerves under their ,dominion2 ,and lastly1 bring ,plagues1 ,pestilence1 and ,famine1 ,storms1 and ,tempests1 or on the ,contrary to bring sweet and excellent ,influences upon ,animals1 or ,vegetatives under their ,planetary ,regiment1 if well and honourably dignified4 ,the ,power of the ,planets4 #d4 ,innumerable are the ,spirits that inhabit the ,aiery ,region1 germinating amongst themselvs as ,magicians affirm1 and begetting one another after a ,mystical manner4 ,it is their property to be instant in storms and boistrous weather1 which is said to be joy and delight unto them2 ,and in such a season they may with most facility be calld upon1 and make their appearance1 which they do accordingly to their age1 and youthfulness1 seeming young or old at their appearance answerable to their years4 ,besides they march in mighty ,troops through the ,aiery ,region1 waging warr amongst themselves1 and destroying one anothers beings or ,existences1 after which they are reduced to the primary source or nature of the ,starrs4 ,this is likewise to be observed that according to the ,language1 ,vigour1 ,life1 and ,habit of that ,region wherein they live1 such is their ,habit1 ,language1 and ,ability1 one ,caterva or ,company being ignorant of their ,neighbours1 or ,enemies ,language1 so that they have need of the ,assistance of such ,spirits as dwell in omnibus ,elementis1 to be their ,interpreters4 ,spirits of the ,air4 #e4 ,and doubtless from hence arise the various deceptions that99 men are incident unto in their judgments of ,apparitions1 perswading themselves that they are portents and foretokens of ,warr and ,famine1 when such numerous ,spirits are beheld ,fighting or ,marching either in the ,air1 ,earth1 or ,water3 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-set1 or else later in the ,summer evenings1 which is their principal time of such ,conventions4 ,and though it must be confest that such ,spirits may be1 and are the ,devils ,instruments as appertaining to the ,kingdom whereof he is ,ruler2 ,yet considered in themselves1 their ,nature is wholly harmless1 as to ought that may be called innate ,evill1 having nothing in them that is eternal as the ,soul of ,man3 and consequently nothing in them that is able to make them capable of enjoying ,heaven1 or induring the torments of ,hell4 ,their ,actions4 99 thut text #f4 ,and it is believed by some1 that according to the motion of the spheres1 there are certain companies of ,aerial ,spirits good and bad that follow them in their motions round the earth1 the good distilling influences that are good1 and the bad1 such influences as are destructive to every thing that is under their ,dominion4 ,it is also believed that by the assistance of ,devils1 and damned ,spirits1 such ,aerial ,spirits are given for ,familiars to some ,magicians add99 ,witches with whom they are said to have actual copulation1 and the enjoyment of every dainty meat through their assistance1 being able thereby to go invisible1 to fly through the air1 and steal ,treasures and ,jewels from the ,coffers of ,princes1 as also carouse in ,wine-sellers1 and ,pantries of those that are most amply provided with the choisest ,daynties4 ,spirits appropriate to the ,spheres4 99 read1 and #g4 ,subordinate unto these of the ,air are the ,terrestrial ,spirits1 which are of several degrees according to the places which they occupy1 as ,woods1 ,mountains1 ,caves1 ,fens1 ,mines1 ,ruins1 ,desolate places1 and ,antient ,buildings1 calld by the ,antient ,heathens after various names1 as ,nymphs1 ,satyrs1 ,lamii199 ,dryades1 ,sylvanes1 ,cobali1 c4 ,and more particularly the ,faeries1 who do principally inhabit the ,mountains1 and ,caverns of the ,earth1 whose nature is to make strange ,apparitions on the ,earth in ,meddows1 or on ,mountains being like ,men1 and ,women1 ,souldiers1 ,kings1 and ,ladyes ,children1 and ,horse-men cloathed in green1 to which purpose they do in the night steal hempen stalks from the fields where they grow1 to ,convert them into ,horses as the ,story goes4 ,besides1 it is credibly affirmed and beleev'd by many1 ,that such as are real ,changlings1 or ,lunaticks1 have been brought by such ,spirits and ,hobgoblins1 the true ,child being taken away by them in the place whereof such are left1 being commonly half out of their wits1 and given to many ,antick practices1 and extravagant fancies1 which passions do indeed proceed from the powerful influence of the ,planet in their nativity1 and not from such foolish conjectures4 ,terrestial ,spirits4 99 read1 ,lami #h4 ,such jocund and facetious ,spirits are sayd to sport themselvs in the night by tumbling and fooling with ,servants and ,shepherds in ,country houses1 pinching them black and blew1 and leaving ,bread1 ,butter1 and ,cheese sometimes with them1 which if they refuse to eat1 some mischief shall undoubtedly befall them by the means of these ,faeries4 ,and many such have been taken away by the sayd ,spirits1 for a fortnight1 or a month together1 being carryed with them in ,chariots through the ,air1 over ,hills1 and ,dales1 ,rocks and ,precipices1 till at last they have been found lying in some ,meddow or ,mountain bereaved of their sences1 and commonly of one of their ,members to boot4 ,faeries4 #i4 ,certainly the ,lares and ,penates1 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 offered1 or offences done by any of the sayd ,family1 they departed and were never afterwards heard of4 ,there are plenty of such examples to be found in ,olaus ,magnus1 and ,hector ,boethus99 in his ,history of ,scotland1 relating wonderful passages of ,robin-goodfellows1 and such as have been familiar amongst mankind4 ,lares1 and ,domestick ,spirits4 99 read1 ,boethius #aj4 ,luridan a familiar of this kinde did for many years inhabit the ,island ,pomonia1 the largest of the ,orcades in ,scotland1 suplying the place of ,man-servant and ,maid-servant with wonderful diligence to these ,families whom he did haunt1 sweeping their rooms1 and washing their dishes and making their fires before any were up in the morning4 ,this ,luridan affirmed1 ,that he was the genius ,astral1 of that ,island that his place or residence in the dayes of ,solomon and ,davidwas at ,jerusalem2 ,that then he was called by the ,jewes ,belelah1 and after that he remaind ,long in the ,dominion of ,wales1 instructing their ,bards in ,brittish ,poesy and ,prophesies being called ,urthin1 ,wadd1 ,elgin3 ,and now said he1 ,i have removed hither1 and alas my continuance is but short1 for in #gj years ,i must resigne my place to ,balkin ,lord of the ,northern mountains4 ,luridan a famaliar ,spirit4 #aa4 ,many wonderful and incredible things did he also relate of this ,balkin1 whom he called the ,lord of the ,northern ,mountains1 affirming that he was shaped like a ,satyr and fed upon the ,air1 having ,wife and ,children to the number of #ab thousand which were the brood of the ,northern ,faeries inhabiting ,southerland and ,catenes with the adjacent ,islands2 ,and that these were the ,companies of ,spirits that hold continual wars with the ,fiery ,spirits in the ,mountain ,heckla that vomits fire in ,islandia4 ,that their speech was antient ,irish1 and their dwelling the ,caverns of the ,rocks1 and ,mountains1 which relation is recorded in the ,antiquities of ,pomonia4 ,balkin a ,familiar4 #ab4 ,i have read another wonderful relation in a book de ,annulis ,antiquorum1 ,concerning a young man from whom the power of ,venus was taken away so that he could not ,company with his new marryed ,wife4 ,the ,story is briefly thus2 8,being busy at play or exercise with some of his ,companions on his marriage day1 he put his wedding ,ring on the finger of the ,statue of ,venus that stood besides the place least it should be lost2 when he had done1 returning to take his ,ring1 the finger was bended inward1 so that he could by no means pluck off the ,ring to his great amazement1 at which instant he forsooke the place1 and in the night the ,image of ,venus appeared unto him1 saying1 ,thou hast espoused me1 and shalt not meddle with any other3 in the morning returning1 the ,ring was gone1 and the finger made straight again1 which troubled him mightily1 so that he consulted with a ,magician1 who wrote a ,letter to some ,principal ,spirit in that ,dominion to which ,venus belong'd1 bidding the party stand watching at such a place at such an houre till he saw many troops of ,spirits pass by him1 and describing one in a ,chariot1 of stern and terrible ,countenance1 to whom he bad him deliver the ,letter2 ,all which he performed1 and after the person in the ,chariot had read the contents thereof1 he broke out into this expression1 great ,god1 how long shall we be subject to the insolencies of this accursed ,rascal1 naming the ,magitian3 ,but withal calling to a most beauteous ,woman from amongst the ,company1 he charged her to deliver back the ,ring which at length she did with much aversness1 and after that he injoyd his ,marriage rites without impediment04 ,a strange example4 #ac4 ,besides the innumerable ,troops of ,terrestrial ,spirits called ,faeryes there are also ,nymphs of the ,woods1 ,mountains1 ,groves1 and ,fountains1 as ,eagle199 ,arethusa1 ,io1 ,menippa1 ,irene1 c4 who are sayd to be altogether of the fminine kinde1 sporting and dancing1 and feasting amongst the trees in ,woods1 and bathing in clean and limpid ,fountains2 such have been seen by many1 and are often alluded to1 by the ,roman and ,greek ,poets4 ,there is also a relation of a ,german ,prince1 8who being exceeding thirsty and weary with hunting and hawking1 lost his ,company in the ,woods1 on a suddain beheld an opening at a little hillock amongst the trees1 and a most beautiful ,maiden offering a ,golden ,horn full of ,liquor1 which he received and drunk1 and after rid quite away with the sayd ,horn1 not regarding the ,virgins tears1 who lamented after him2 tis sayd that having spilt some of the sayd ,liquor1 it fetcht the hair from off his ,horses skin1 and the horn is yet to be seen in ,germany1 which ,i have been told by one that hath seen and handled it1 affirming1 ,that the ,gold for purity cannot be parallel'd04 ,spirits of ,woods1 and ,mountains4 99 read1 ,aegle #ad4 ,another sort are the ,incubi1 and ,succubi1 of whom it is reported1 that the ,hunns have the original1 being begotten betwixt these ,incubi1 and certain ,magical women whom ,philimer the ,king of the ,goths banished into the deserts1 whence arose that savage and untamed ,nation1 whose speech seemed rather the mute attempts of brute ,beasts1 than any articulate sound and well distinguished words4 ,to these ,incubi are attributed the diseases of the blood called the ,nighthag1 which certainly have a natural cause1 although at the instant of time when the party is oppressed1 it is probable that certain malevolent ,spirits may mix themselvs therein and terrifie the soul and minde of the afflicted party4 ,incubi1 and ,succubi4 #ae4 ,and amongst such ,spirits as are resident amongst mortals1 there is a very froward kinde1 who take delight to pull down what man hath builded1 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 before2 of this sort were ,horon1 ,stilkon1 ,glaura1 and ,kibbolla1 four pestiferous1 and turbulent ,animals that for many years infested the first founders of the ,emperours ,seraglio3 ,till one of the holy ,musselmans did by certain ,charms1 and ,exorcisms constrain and bind them1 to tell their names1 and the cause of their disturbing1 which they declared1 and were by him confined to destroy the mines of ,copper in ,hungaria4 ,a froward kinde of ,spirit4 #af4 ,there is also a ,relation extant in the life of ,paul the ,hermit of a ,satyr appearing to him in the ,woods1 and discoursing with him that it was a mortal ,creature as he1 and served the same ,god1 dehorting the people to worship them for demi-,gods1 as they had been accustomed to2 ,like unto this is the ,story of the ,death of the great ,god ,pan2 ,that a ,mariner sailing by the ,island of ,cicilia1 was called by his name from the shore1 and by a certain voice was bid to tell the ,inhabitants of the next ,island1 that the great ,god ,pan was dead1 which he obeyed1 and though in the next ,island there were no ,inhabitants1 yet when he approached he proclaimed1 towards the shoar that ,pan was deceased1 immediately after which ,proclamation he could sensibly hear most doleful and lachrymable ,cryes1 and noyses1 as of those that lamented his departure4 ,example4 ,example4 #ag4 ,ianthe1 is sayd by ,magitians1 to be a water ,spirit1 who is ever present when any are drownd in the water1 being delighted much in the destruction of mankinde1 that it may enjoy the ,company of their ,astral ,spirits after their decease2 for according to the four ,complexions or ,constitutions of the body of ,man1 ,the ,astral ,spirit associates it self with separated substances2 ,the ,phlegmatick1 to the watry ,spirits3 ,the ,sanguine1 to those of the ,aire2 ,the ,cholerick1 to the ,fire2 and the ,melancholy1 to the ,terrestrial ,spirits4 ,but this is only to be supposed of such persons as dyed in discontent1 and restlesness4 ,janthe a ,spirit of the water4 #ah4 ,of another sort are such ,aquatick ,animals as in former times have conversed1 and procreated with mankinde bearing divers ,children2 ,and at length snatching all away into the watry ,element again1 whereof there are variety of ,examples in ,cardanus and ,bodin4 ,of this sort was the ,familiar of ,paulus a ,mendicant ,frier1 called by him ,florimella1 and entertaind as his ,bed-fellow for forty years1 though unknown and unseen to any but himself1 till upon some unhandsome carriage of the ,fryer1 his ,companion accompanying him over the ,danube1 leapt into the ,river and was never after seen4 ,watry ,spirits that procreate4 #ai4 ,innumerable are the reports and accidents incident unto such as frequent the seas1 as fisher-men and sailers who discourse of noises1 flashes1 shadows1 ecchoes1 and other visible appearances nightly seen1 and heard1 upon the surface of the water4 ,and as the disposition of the ,heavens is according to the constellations1 and climates1 so are these spectres appropriate to particular parts1 and coasts1 from the ,north to the ,southern ,pole4 ,but more especially1 abounding in the ,north1 about ,norweigh ,isleland1 ,green ,land1 and ,nova ,zembla4 ,apparitions on the water4 #bj4 ,neither are the ,storyes of the ,greek1 and ,latine ,poets all together to be sleighted in this particular2 for many verities are interwoven with their fictions1 they speak of vocal ,forrests1 as ,dodona1 of ,talkative ,rivers1 as ,scamander1 of sensitive ,fountains as ,arethusa1 ,menippa1 and agle2 ,which more credible ,historians have partly confirmed in the ,relation of ,dodona1 asserting that the trees do seem to speak by reason of the various ,apparitions1 and ,phantasms1 that attend the ,forrest4 ,and also in the ,story of the ,river ,scamander1 which is sayd at this day to afford plenty of spectres1 and prophetical ,spirits1 that have nightly conversation with the ,turkish ,sailers coming by that way with ,gallyes into the ,mediterranean4 ,prophetical rivers1 and vocal fountains4 #ba4 ,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 ,souldier1 or ,governour belonging to the same1 tis sayd to be the ,ghost of some murdered ,captain that hath become so ,fatal1 and ,ominous to his ,successors4 ,but with more probability may be called a ,spectre proper to the place according to the ,constellation4 ,example4 #bb4 ,and it hath been the conjecture of eminent speculators that from the ,loins of such arise the numerous brood of ,elves1 ,faeryes1 ,lycanthropi2 ,and ,pigmyes1 sometimes visible1 sometimes invisible in ,green-,land and the adjacent rocks where they have no concomitants1 but bears and scurvy-grass to mix1 and make merry withal1 except they pass from thence to the ,northern parts of ,america1 where they shall find their off-spring adored for ,gods1 and ,goddesses1 by the ignorant ,inhabitants about new ,albion1 and as far ,south as ,mexico1 as is amply related in the discourses of ,drake1 ,cortes and ,purchas concerning the conquest and discovery of these ,territoryes4 ,spirits in ,green-,land #bc4 ,by ,apparitions upon the water many have been tempted to leap into the ,sea in pursuit thereof till they were drowned1 of which spectres there is a sort called by ,psellus1 ,ordales1 who do appear like ,ducks or other ,water fouls1 till they by fluttering upon the water1 do entice their followers to pursue them so farr that many perish in the attempt1 which doth greatly delight these faithless ,spirits who 7as we have said before7 do long to accompany their ,astral ,spirits after their decease4 ,an ,example of this kinde ,i my self knew1 besides the numerous relations ,i have had from the mouths of others1 which confirm the opinions of the antient ,magicians concerning these water ,spirits1 that of all the rest they are the most deceitful1 and dangerous1 like the flattering ,seas1 and swift gliding ,torrents1 that when they have wonn any thing1 to admire1 and sound them1 do carry them violently into the abysse of their own ,element4 ,destroying ,spirits4 #bd4 ,but we will leave the waters and insist a little on the nature of ,igneous or ,fiery ,spirits that inhabit the ,mountains in ,hecla1 tna1 ,propo ,champ1 and ,poconzi2 ,where the ,courts1 and ,castles of these puissant ,champions are kept4 ,the opinion of some is1 ,that they are not ,astral1 but ,infernal ,spirits1 and ,damned ,souls1 that for a term of years are confined to these burning ,mountains for their ,iniquities3 ,which opinion although it be granted1 yet we may assert1 ,that for the most part the apparitions1 sounds1 noices1 clangors1 and clamors1 that are heard about the ,mountain ,hecla in ,island and other places1 are the effects of separated ,starry beings1 who are neither capable of good nor evill1 but are of a middle vegetative nature1 and at the dissolution of the ,media ,natura shall be again reduced into their primary ther4 ,fiery ,spirits4 ,what these ,spirits are4 #be4 ,and from natural ,causes1 it may be easily demonstrated1 ,that there is great ,correspondence betwixt such substances1 and the ,element of fire1 by reason of the ,internal ,flagrat and ,central ,life proceeding from the ,quintessence or99 one only ,element which upholds them1 in ,motion1 ,life1 and ,nourishment4 ,as every natural1 and supernatural being is upheld1 and maintain'd out of the self-same root from whence it had its original1 or rise2 ,so the ,angels feed upon the ,celestial ,manna1 ,the ,devils of the fruits of ,hell1 which is natural to their appetite1 as trash for swine2 the ,astral beings2 of the source of the stars1 the ,beasts1 ,birds1 or ,reptiles of the fruits of the ,eatth1 and the gas of the ,air1 the fishes of the blass of the ,water2 ,but more particularly1 every thing is nourished by its ,mother1 as ,infants at the ,breast1 either by exhausting or fomentation4 ,why they delight in the fiery element4 99 8 of sic #bf4 ,such ,spirits are very officious in the burnings of ,towns1 or ,cole-pits1 delighting much to dance and exult amidst the flames1 and become ,incendiaries worse then the material ,cause of the ,combustion1 often tempting men in drukeness199 to burn their own ,houses1 and causing ,servants carelesly to sleep1 that such unlucky accidents may happen4 ,as the ,story of ,kzarwilwui a ,town in ,poland doth confirm1 which was reduced to ashes by three of these pestilentious ,animals1 called ,saggos1 ,broundal1 and ,baldwin1 who after many open ,threatnings for six months together1 that they would destroy the ,city1 and ,citizens1 did on a dark and stormy night1 set all on fire on a suddain in twenty or thirty several places1 which irrecoverably destroyed the ,inhabitants4 ,spirits that burn ,cities4 99 sic #bg4 ,as for the nourishment of fiery ,spirits1 it is radical heat1 and the influence of the ,aery ,region2 their sport and pastime consisteth for the most part in tumbling1 and fooling one with another when the flames are most impetuous1 and violent in the ,mountains3 ,and it is likewise credited by some that their office is to cruciate and punish some ,evil ,livers1 retaining1 and tormenting their ,souls1 or ,astral ,spirits for many years after the ,bodies decease1 which is too empty a notion to be hearkened unto by any that are well informed of their natures4 ,their food and pastime4 #bh4 ,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 spirits1 whose state and being is altogether damnable and deplorable2 for although they have not the ability of attaining either the ,heavenly or ,infernal quality1 by reason that they are utterly voyd of the innermost ,center1 and may be rather called bruits1 then rational ,animals1 yet because they belong to the outermost 99principle1 such is their innate ,affinity1 and ,unity with the dark ,world1 or infernal ,kingdome that they do often become the ,devils ,agents to propagate his works upon the face of the ,earth4 ,why they delight in the fiery quality4 99 ,fire #bi4 ,by the ,instigations of infernal ,spirits they are often sent to terrifie men with nocturnal visions1 in the likeness of monstrous ,beasts or ,ghosts of their deceased ,friends4 ,they are moreover often abetted to tempt and provoke melancholy people to execute themselves2 besides innumerable wayes they have of executing the pleasures of 99iniquous ,spirits through malicious ,instigations1 and secret ,stratagems projected by them to the destruction of mortal men1 especially when the work to be effected by the ,devil is too too hard for his subtle and spiritual nature to bring to pass1 because the same belongs to the ,astral source or outward principle to which these dubious ,spirits do properly belong2 then are they frequently sollicited to mediate in such treacherous actions1 as the hellish ,spirits have conspired against the ,lives of mortal men4 ,astral ,spirits ministers to the devill4 99 sic #cj4 ,more particularly1 ,these ,spirits that belong to the fiery ,element1 are most officious in this kinde of service1 being naturally such as the ,antecedent matter hath sufficiently demonstrated2 but according to the ranks and ,categoryes to which they belong1 some of them are more inveterate1 and malicious in their undertakings then the rest4 ,but every kinde of ,astral ,spirit is obsequious to the ,kingdome of darkness1 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 ,mankind2 because their bodies are too crude and rough for the conveyance of their influence1 either in ,dreams1 ,raptures1 ,philtres1 ,charms1 or ,constellations1 as the following ,chapter of the nature of ,infernal beings shall make plain1 wherein the nature and capacity of every damned ,spirit is decyphered according to the truth of the antient ,philosophy4 ,why the devil requires their help4 #ca4 ,leave we now the ,spirits of the fire1 to illustrate the natures of subterranean ,beings1 whose ,orders1 ,species1 and ,degrees1 are various2 for they consist in these distinctions1 viz4 ,spirits of men deceased1 ,souls of men deceased1 separated ,spirits ,astral1 separate ,spirits semi-,infernal1 ,spirits appropriate to the ,constellations where any of the seven metals1 viz4 ,saturn1 ,jupiter1 ,mars1 ,sol1 ,luna1 ,venus1 ,mercury1 are found in the bowels of the ,earth2 and as farr as the natures of ,minerals are distinct one from the other1 so much distant are these ,subterranean ,spirits in ,nature and ,faculty in respect of their places1 shapes1 names1 and qualities4 ,subterranean ,spirits4 #cb4 ,but they are not all confined unto the metallick ,kingdome2 for there are also ,spirits of the ,mountains1 ,vallies1 ,caves1 ,deeps1 ,hiata's1 or ,chasma's of the ,earth1 hidden ,treasures1 ,tombs1 ,vaults1 and ,sepultures of the ,dead4 ,to the last belong the ,astral ,spirits of deceased ,mortals1 that delight to hover over the antient ,carcases to which they belong'd1 seeking still to be dissolved1 and diligently enquiring the ,cause of their retention2 such are resident in silent ,caves1 and solitary ,vaults1 where the deceased lie till the ,humidum ,radicale be exciccate1 and totally dryd up1 after which their tricks are no more manifest1 but are utterly extinguished1 and annihilated4 ,spirits of the ,mountains1 ,caves1 and ,tombs4 #cc4 ,to the next1 belong such ,spirits as are ,protectors of hidden ,treasures1 from a natural ,cause1 from whence they do exceedingly envy mans benefit1 and accomodation in the discovery thereof1 ever haunting such places where money is conceal'd1 and retaining malevolent and poysonous ,influences1 to blast the ,lives and ,limbs of those that dare to attempt the discovery thereof3 ,peters of ,devonshire with his confederates1 who by ,conjuration attempted to dig for such defended ,treasures1 was crumbled into ,atomes1 as it were1 being reduced to ,ashes with his ,companions in the twinkling of an eye4 ,spirits of hidden ,treasures4 #cd4 ,and upon this particular1 we have plenty of ,examples of the destruction of such as by ,magical experiments have discovered hidden ,treasures2 which instances do rather seem to prove1 ,that such as haunt these places do more nearly belong to the ,infernal1 then to the ,astral ,hierarchy1 in regard that they are so infesting and inveterate to ,mortal men1 that the ,grand ,intention of the ,prince of darkness may be accomplished in their designs4 ,the nature of such ,spirits4 #ce4 ,but of all the rest such as haunt ,mines and mettle men1 are the most pernicious1 and frequent from the same ,cause with the former4 ,the nature of such is very violent2 they do often slay whole ,companies of ,labourers1 they do sometimes send inundations that destroy both the ,mines1 and ,miners1 they bring noxious and malignant vapours to stifle the laborious workmen2 briefly1 their whole delight and faculty consists in tormenting1 killing1 and crushing men that seek such ,treasures1 that mankind may never partake thereof to relieve their ,cares1 and worldly necessities4 ,spirits that infest ,mines and ,miners4 #cf4 ,such was ,anbergius a most virulent ,animal that did utterly confound the undertakings of those that laboured in the richest ,silver mine in ,germany1 called ,corona ,rosacea4 ,he would often shew himself in the likeness of a he-goat with ,golden horns1 pushing down the workmen with great violence1 sometimes like a ,horse breathing flames1 and pestilence at his ,nostrils4 ,at other times he represented a ,monk in all his ,pontificalibus1 flouting at their ,labour1 and imitating their ,actions with scorn and dedignation1 till by his daily and continued molestation he gave them no further ability of perseverance4 ,an ,example of a turbulent ,spirit4 #cg4 ,thus1 ,i have hinted the various distinctions1 and sub-distinctions of ,astral ,spirits proper or common1 illustrating their natures according to the opinions of the ,learned2 from thence ,i proceed to say what the ,infernal ,hierarchy is1 and whereof it doth consist in this fifth ,chapter following4 ,conclusion4 ,,chap4 ,v4 ,of the ,infernal ,spirits1 or ,devils1 and damned ,souls treating1 what their ,natures1 ,names1 and ,powers are1 c4 #a4 ,leaving the ,astral ,kingdome1 ,i will now proceed to describe the natures1 and distinctions of ,infernal ,spirits or ,devils1 and damned ,souls1 who are to be considered according to their ranks1 and orders1 exactly correspondent to the ,quires1 and ,hierarchies of the ,angels1 or ,celestial beings1 wherein ,i will insist upon their names1 shapes1 places1 times1 orders1 powers1 and capacities1 proceeding gradually from a general narration1 to a particular ,anatomy of every sort of ,spirit in its proper place and order4 ,what this ,chapter treats of4 #b4 ,as for the ,locality or ,circumscription of the ,kingdome of darkness1 it is farr otherwise to be considered then the vulgar account it1 who esteem the hellish habitation1 a distinct ,chasma or ,gulph in a certain place1 above1 under1 or in the ,center of the ,earth1 where innumerable ,devils1 and wicked ,souls inhabit1 who are perpetually scorched1 and tormented with material flames of fire4 ,this is the opinion which naturally all men are addicted and prone unto4 ,but if we will rightly consider the ,kingdome of ,heaven and ,hell1 in respect of one another1 we must look upon the similitude of light and darkness in this outward world1 who are not circumscribed1 nor separate as to ,locality from one another2 for when the sun arises1 the darkness of the night disappeareth1 not that it removes it self to some other place or ,country1 but the brightness of the light overpowereth it1 and swallows it up1 so that though it disappeareth1 yet it is as really there as the light is4 ,the place of hell or the habitation of devils4 #c4 ,this is also to be considered in99 the description of the ,habitations of good1 or evill beings1 that they are really in one another1 yet not comprehended of one another1 neither indeed can they be1 for the evil ,spirits if they should remove ten thousand miles1 yet are they in the same quality and source1 never able to finde out or discover where the ,kingdome of ,heaven is to be found1 though it be really through1 and through with the dark ,kingdome1 but in another quality which makes them strangers to one another4 ,illustrated by a similitude4 99 text iu #d4 ,a similitude hereof we have in the faculties of the humane ,life1 as to the indowments of the ,soul considered in the just1 and in the wicked2 for to be good1 pure1 and holy1 is really present as a quality in potentia with the depraved soul1 although at that instant the ,soul be cloathed with ,abominations1 so that the eye which should behold ,god or ,goodness is put out4 ,yet if the soul would but come out of it self1 and enter into another source or principle1 in the center it might come to see the ,kingdome of ,heaven within it self1 according to the ,scripture1 and ,moses199 ,the word is nigh thee1 in thy heart1 and in thy ,mouth4 ,the differerence sic betwixt heaven and hell4 99 ,deut4 #cj1 #ai4 #e4 ,true it is that the ,devils and damned ,souls cannot sometimes manifest themselvs in this ,astral ,world1 because the nature of some of them is more near unto the external quality then of others1 so that although properly the very innermost and outermost darkness be their proximate abode1 yet they do frequently flourish1 live1 move1 and germinate in the ,aery ,region1 being some of them finite and determinate ,creatures4 ,how the ,devils can come into this ,world4 #f4 ,but according to their fiery nature1 it is very difficult for them to appear in this outward world1 because there is a whole principle or gulph betwixt them1 to wit1 they are shut up in another quality or existence1 so that they can with greater difficulty finde out the being of this ,world1 or come with their presence into the same1 then we can remove into the ,kingdome of ,heaven1 or ,hell with our intellectual man2 for if it were otherwise1 and that the ,divels had power to appear unto ,mortals as they list1 how many ,towns1 ,cities1 c4 should be destroyed1 and burnt to the ground1 how many ,infants should be kild by their malicious power6 yea few or none might then escape in ,lives1 or ,possessions1 and sound minds1 whereas now all these enjoyments are free amongst mortals1 which proves1 that it is exceeding hard for evill ,spirits to appear in the third principle of this world1 as for a man to live under water1 and fishes on the ,land4 ,yet must we grant1 that when the imaginations1 and earnest desires of some particular ,wizards1 and envious ,creatures have stirr'd up the center of ,hell within themselvs1 that then the ,devil hath sometimes access to this world in their desires1 and continues here to vex1 and torment so long as the strength of that desire remains which was the first attractive ,cause4 ,the great difficulty of their appearance4 #g4 ,for the very cause of the paucity of appearances in these dayes1 is the fulness of time1 and the brightness of ,christianity1 dispelling such mists1 as the sun doth cause the clouds to vanish1 not by any violence or compulsion1 but from a natural cause2 even so the ,kingdome of ,light as it grows over mans soul1 in power and dominion1 doth naturally close up the ,center of darkness1 and scatter the influences of the ,devil so that his tricks lye in the dust1 and his will at length becomes wholly passive as to man4 ,the cause of few appearances now4 #h4 ,in the time of the ,law1 when the wrath and jealousie of the ,father1 had the dominion in the ,kingdom of ,nature1 all ,infernal ,spirits had more easie access unto mankind then now they have2 for before the ,incarnation of ,christ1 the anger of ,god had more dominion over the soul of ,man1 and was more near in nature unto the same2 so that the ,devils could with more facility spring up in the element of ,wrath1 to manifest themselves in this outward principle1 because the very ,basis and ,foundation of ,hell beneath1 is built and composed of the ,wrath of ,god1 which is the channel to convey the ,devil into this sublunary ,world4 ,the ,devils power in the time of the ,law4 #i4 ,but when ,christ began to be manifest unto the ,world1 the multiplicity of ,appearances1 and possessed with ,devils1 began insensibly to decay and vanish4 ,and if any should object1 ,that betwixt the space of his ,incarnation and his ,suffering1 such accidents were rather more frequent than in the times before3 ,to this ,i answer1 ,that the ,devil knowing well that his time was but short2 and also knowing1 that till the great ,sacrifice was offered up1 he had leave to range and rove abroad the ,kingdom of this ,world2 therefore he imployed all his forces and endeavours to torment those miserable souls and captives to whom ,christ came to ,preach ,deliverance4 ,his power under ,christ in the flesh4 #aj4 ,but after the ,partition wall was broken down1 and the vail of ,moses1 and of the anger of ,god from off the soul in the death of ,christ1 there was a sensible and visible decay of the ,devils prancks amongst mortals1 and that little remnant of ,lunaticks and ,possessed1 which continued after ,christ1 did the ,apostles relieve and set at liberty1 through the influence and virtue of the promise of the ,son of ,god 7to wit7 the ,holy ,ghost1 or the ,comforter1 which could not come until he went away3 ,and on the day of ,pentecost1 whilst they waited in humility for the fulfilling of his promise1 the very effect of ,christs birth and sufferings did first manifest it self1 when the ,holy ,ghost sprung up amongst them1 to the destruction of ,sin and ,satan4 ,under ,christianity4 #aa4 ,and so long as the purity of ,christianity continued in the ,primitive ,church1 there were very few that the ,devil could personally or actually lay hold of in the ,astral ,man1 for the space of two hundred years after the death of ,christ1 until that from ,meekness and ,abstinence1 the ,christians began to exalt themselves in ,loftiness and ,worldly ,honours2 then the ,devil began to exalt his head amongst the ,lip-,christians1 bewitching them into every ,lust2 and captivating their inward and outward faculties at his pleasure4 ,as all along in ,popery is clearly seen4 ,under ,apostacies4 #ab4 ,yet notwithstanding1 the coming of ,christ hath prevented the ,devils force in general4 ,such ,nations as have never embraced the ,christian ,faith1 are still deluded and bewitched by him2 because the center hath never been actually awakened in any of them1 so that the ,devils power prevails over them mightily1 to seduce them to worship things visible1 and not the true ,god3 ,for where the most darkness is in ,religion and ,worship1 or in natural understanding1 there his power is most predominant2 ,as in ,tartary1 ,china1 and the ,east-,indies2 also in ,lapland1 ,finland1 and the ,northern ,islands4 ,under ,idolatry4 #ac4 ,in the ,west-,indies or ,america1 his access is very facil and freequent to the ,inhabitants1 so that by custom and continuance they were at the first discovery thereof1 become so much substitute and obsequious to his power1 that though they knew him to be a power of ,darkness1 yet they adored him lest he should destroy them and their ,children4 ,and unto such a height were they come at the ,landing of ,cortes1 ,drake1 and ,vandernort1 that they could familiarly convert themselves into ,wolves1 ,bears1 and other furious ,beasts2 in which ,metamorphosis their ,enthusiasms and ,divinations were suggested1 and such were held in greatest esteem4 ,how power in new-discovered ,lands4 #ad4 ,till upon the ,invasion of the ,spaniards1 the greater evil drove out the less1 and the cruel ,murthers of that ,antichristian tradition1 did both depopulate the ,islands and most of the ,continent2 and also by accident1 though not through any good intention1 extirpate the race of such as addicted themselves to this infamous sort of ,divination4 ,in which devastation1 and bloody inquisition1 their ,idols were discovered with their ,oracles and ,inchantments1 far different from the ,european ,conjurers1 and any of their ,ceremonies4 ,his power in ,america4 #ae4 ,but that which is the most remarkable in the ,infernal proceedings1 is this1 ,that there is not any ,nation under the ,sun1 but the ,devil hath introduced himself amongst them through their ,ceremonies and ,worship1 though quite opposite to one another3 ,for in the ,kingdom of ,china1 by the sacrifice of ,blood and ,panaak1 he is ,conjured and ,exorcized through the repetitions of several ,superstitious ,invocations to the ,sun and ,moon4 ,in ,tartary the ,magicians go quite another way to work1 with ,offerings to the ,ocean1 to the ,mountains1 and the ,rivers1 fuming ,incense1 and divers sorts of ,feathers2 by which means the ,devils are compelled to appear4 ,so that we see how this ,proteus can dispose himself in the divers ,kingdoms of this ,world2 being called by other names in ,tartary1 ,china1 the ,east and ,west-,indies1 c4 then amongst the ,european ,conjurers4 ,likewise the ,greeks and ,romans could ,invocate ,spirits by ,prayers unto the ,moon1 and divers ,sacrifices of ,milk1 ,honey1 ,vervine1 and ,blood4 ,and those that are addicted to ,conjurations in ,christianity1 have attained to a more lofty and ample manner of ,incantation and ,conjuring with ,magical ,garments1 ,fire1 ,candles1 ,circles1 ,astrological ,observations1 ,invocations1 and holy ,names of ,god1 according to the ,kaballa of the ,jews4 ,the variety of ,conjurations according to the ,countries4 #af4 ,so that every distinct ,nation hath conformed its ,conjuration unto the ,ceremonies of that ,religion which it professeth3 ,and it is to be observed1 ,that from a natural cause every ,nation hath its ,conjurations and ,names of ,devils1 from the ,constellation under which the ,countrey lyeth1 and from the ,air or ,wind to which such particular ,dominations do belong2 so that no effect would follow1 if one ,countrey should traditionally inure themselves to the ,forms and ,exorcisms that are used by another ,nation4 ,and therefore is it that so many attempts are offered in vain amongst professed ,christians to raise ,spirits1 because they have little or nothing from their own ,constellation1 but make use of what they have borrowed from the ,greeks and ,romans1 or the ancient ,imbecillity of the gyptians ,priests2 ,i mean1 their simple forms of ,invocation4 ,why few are able to raise ,spirits4 #ag4 ,but because we are rather upon the discovery of the ,infernal ,kingdom1 as it hath no dependence upon the doings of mortal ,men2 therefore we will proceed to discover what the ,antients have said concerning it3 ,so the next which we fall upon after the description of their ,habitations1 and the manner of their ,appearances1 is their ,names and ,appellations diversly considered4 ,first1 from the ,creation of the ,world to the coming of ,christ1 they retained the ,hebrew names1 as ,belial1 ,baal1 ,baalzebub1 ,lelah1 ,ador1 ,abaddon1 c4 according to the seculum under which they were ,invocated2 assuming names according to the present occasion about which they were imployed4 ,the ,names of ,devils in the ,time of the ,law4 #ah4 ,under the ,constellation of ,china1 they are ,invocated by the ,names ,kan1 ,sinoam1 ,nantam1 ,bal1 ,baltal1 ,sheall1 the six ,governours or ,presidents3 ,chancangian1 the chief of the ,devils3 ,po1 ,paym1 ,nalkin1 ,nebo1 the ,devils of the four ,winds3 ,lean1 ,lan1 ,pan1 ,adal1 the ,devils of the four ,elements4 ,and according to the nature of their language or words which do all consist of no more then one syllable1 so are the ,devils named4 ,yea1 as it is conjectured by many learned ,magicians1 this language of the ,chinenses is more ,magical and adapted to ,conjurations1 then all the ,oriental ,tongues1 because of the consonancy and copiousness thereof1 together with the numerous and various ,characters used by them4 ,their ,names in ,china4 #ai4 ,in the ,east-,indies1 and in ,tartary1 the ,names are the same with those of ,china1 though the ,ceremonies differ4 ,in ,persia1 ,arabia1 ,natolia1 gypt1 thiopia1 the ,names are the same with the ,jewish ,rabbins4 ,but the ,greeks and ,romans have different from the rest1 according to their ,language and ,superstitions4 ,the ,turks1 ,muscovites1 ,russians1 ,lapponians1 and ,norwegians1 make use of the ,sclavonian tongue in all their ,conjurations4 ,the ,west-,indians have very strange and antick ,names and ,ceremonies of their own1 nothing depending on the ,traditions and ,practices of the old ,world2 for1 as is related before1 the ,devil is sufficiently capable of introducing himself through the ,religious ,superstitions of any ,nation whomsoever1 according to the ,constellations1 although strangers to the ,rites and ,ceremonies of others4 ,in the ,east-,indies4 ,tartaria4 ,greece4 ,italy4 ,west ,indies4 #bj4 ,but though their ,names be conformable to the ,language and ,climate of that ,nation where they are raised or called2 yet have they divers ,names1 suppose twenty or thirty to one ,devil1 according to the several ministrations they have had from the ,creation to this day1 leaving a several name behinde them at each of their appearances upon the earth2 for1 according to the testimony of the ,devil himself1 if credit may be given to ,devils1 they1 as they are abstractively considered in their own ,kingdom1 have no imposed ,names of distinction1 but are forced to assume them when they rise up in the external principle of this ,world3 although in some measure it must be granted1 that there be some principal ,kings and ,dukes in the ,infernal ,hierarchy1 that have ,names establish'd upon them which cannot be transferr'd or altered4 ,the nature of their ,names4 #ba4 ,as for the ,names that are recorded in this precedent ,discovery of ,witchcraft by ,reginald ,scot ,esq2 being a ,catalogue of ,devils in their ,rancks and ,hierarchies1 they are supposed to be fictitious and totally imaginary1 being taken out of ,bodin or ,wyerus1 which they recorded from the mouth of ,tradition1 and obscure ,manuscrips399 ,and indeed were there any certainty in this ,list of ,devils1 it were to be preferred as the most ample and exact delineation that is extant4 ,but it is the rather to be suspected1 because of the little coherence it hath with the former received ,names of ,devils eitheir in ,europe1 ,asia1 ,africa1 or ,america4 ,the names of sic ,devils in ,scot4 99 sic #bb4 ,but if we would speak of ,damned ,souls and their ,names or ,appellations1 they are farr otherwise to be considered then the ,devils2 for such as their imposed ,names were here on earth1 such is the ,name they have in the ,kingdom of ,darkness1 after a ,magical manner1 according to the language of nature in the first principle of ,darkness2 as the ,saints in heaven retain their ,names in a ,clestial manner3 ,and also1 as the ,astral ,spirit of a ,man deceased1 retains its antient ,name according to the ,astral source in the principle of the one only ,element4 ,the names of ,damned souls4 #bc4 ,for as the language of ,nature is found in the second ,principle1 it is likewise manifest in the dark ,worlds property1 according to the first ,principle of ,wrath2 as also the monstrous shapes of ,devils and ,damned ,souls is correspondent to the ,magical postures of their ,souls whilst they were alive2 of which ,i shall speak more largely when their ,shapes are to be described4 ,according unto which1 as also according to the rest of their attributes1 viz4 their ,rancks1 ,numbers1 ,times1 ,powers1 ,places1 c4 their ,names are fitted and conformed according to the uniformity of name and thing in the principles of the eternal and external nature4 ,whence the names of ,devils are4 #bd4 ,and as all other ,nations have their various ,appellations for ,devils and ,damned ,souls1 like their natural tone or language2 so we can mention one ,kingdom more admirable then the rest1 viz4 the ,kingdom of ,fiacim at the ,northern ,pole1 where all the ,counsellors are ,magicians2 and the ,names which they use in ,invocations1 are ,mathematically disposed in a wonderful harmony and efficacy1 to the performance of ,magical operations4 ,so much of the ,places and ,names of ,infernal ,beings2 the next to be considered is their ,shapes and ,likenesses4 ,the names of ,devils in the ,kingdom of ,fiacim4 #be4 ,the ,shapes of ,devils are answerable to the cause of their ,fall1 and the ,dominions to which they belong4 ,those that belong to the ,supreme ,hierarchy1 when they are called by ,magicians1 do at first appear in the form of fierce and terrible ,lyons1 vomiting fire1 and roaring hideously about the ,circle2 from thence they convert themselves into ,serpents1 ,monkies1 and other ,animals1 till the ,magician do repeat the form of ,constriction or ,confinement to a ,trine or ,triangle1 as before is mentioned in the ,fifteenth ,book of the ,discovery4 ,the ,shapes of ,devils4 #bf4 ,after the ,conjuration is repeated1 they forsake these bestial shapes1 and 99indow the humane form at first like troops of ,armed ,men2 till at last by frequent repetitions of other ,ceremonies1 they appear as naked ,men of gentle countenance and behaviour4 ,yet is the ,magician to take care that they deceive him not by insinuations2 for their fraudulency is unspeakable in their appearance and dealings with ,mankind2 because we may be assured they appear not willingly1 but are by forceable ,conjurations compelled3 so that they will ever minde their own ends in medling with man2 that is1 to deprave his minde1 or subvert the ,lives and ,estates of others through his means and assistance4 ,as they appear to ,magicians in the highest rank4 99 indue #bg4 ,the rest of the ,infernal ,dominions have various appearances4 ,the two next ,orders affect to represent the beautiful colours of ,birds1 and ,beasts1 as ,leopards1 ,tygers1 ,pecocks1 c4 ,but by ,conjurations they may be likewise reduced to a ,manlike form1 wherein they will readily answer every demand within the compass of their capacity1 answerable to the ,order unto which they belong3 ,yet many of them appear in ,monstrous forms1 and can hardly be conjured to desert them4 ,though the ,exorcist ,charm them never so wisely1 they will shew him a pair of ,crocodiles jaws1 or a ,lyons paw1 with other dreadful menaces1 enough to terrifie any ,novice from such ,damnable ,injunctions as the practice of ,magick4 ,in the lower orders4 #bh4 ,but more especially1 the opinion of the antients is1 ,that according to the division of the clean and unclean ,beasts in the ,law given unto ,moses1 the ,shapes of ,devils are disposed in the ,infernal ,kingdom3 ,so that the most perverse and potent amongst the ,devils represent the most ugly and mischievous amongst the ,beasts1 according to this following division2 viz4 such ,devils as ,astaroth1 ,lucifer1 ,bardon1 ,pownok1 who incline men and instigate them to pride and presumptuousness1 have the shapes of ,horses1 ,lyons1 ,tygars1 ,wolves4 ,such as instigate to ,lust and ,covetousness have the forms of ,hogs1 ,serpents1 and other filthy reptiles or envious ,beasts1 as ,dogs1 ,cats1 ,vultures1 ,snakes1 c4 ,such as incline to ,murther1 have the shapes of every ,bird and ,beast of prey4 ,such as ,answer ,questions humane in ,philosophy1 or ,religion1 have more tolerable shapes1 almost manly1 but with crooked ,noses1 like ,mermaids1 or ,satyres4 ,and of all the rest it is to be observed1 that as not one single ,lust or ,vice hath dominion without mixture in the evil ,spirits1 so they are not of a distinct shape lik one single ,beast1 but compounded into ,monsters1 with ,serpents-tails1 four eyes1 many feet and horns1 c4 ,that the ,devils are answerable to the unclean ,beasts4 #bi4 ,and as in general1 these are the shapes of ,devils1 so the particular shapes of ,damned ,souls are to be considered in the same manner with the rest1 only with this difference1 that they are more addicted to metamorphose themselves and vary their appearances4 ,though1 for the most part1 the ,damned ,souls retain the humane shape after a ,magical manner1 so that the greatest part of that numberless number are in their antient shapes1 especially when they appear in sleep to their surviving acquaintance4 ,their aspects are very dismal and melancholy like the ,ghosts of the ,astral source4 ,the shapes of ,damned ,souls4 #cj4 ,now to speak of the ,times and ,seasons of their ,appearance4 ,the better sort of ,magicians to square their times with ,astrological hours1 especially of ,saturn1 ,luna1 and ,venus1 in the ,moons increase1 and the middle of the night1 or twelve a clock at noon3 ,in which hours they do likewise compose their ,garments1 ,caps1 ,candlesticks1 ,figures1 ,lamins1 ,pentacles1 and ,circles for ,conjuration4 ,as for the ,times in respect of their ,infernal ,courses1 the fittest are when they spring up in the ,wrath1 or when they sink in the ,dispair1 which is a mystery to the learned ,conjurers of ,europe4 ,their times and seasons4 #ca4 ,in respect of this exterior ,world1 they can most easily appear in solitary places1 when the ,sun is down2 for they are naturally at enmity with the ,sun1 because it stands as a type of the ,mediator1 or ,heart and ,centre which they lost utterly in their fall1 and now are destitute of1 like a wheel without an axletree4 ,and indeed1 the want of this is the chief cause of all their torment1 and of the rising of the gnawing ,worm1 when they consider of their irrevocable sentence1 and irrecoverable loss4 ,their places of appearance4 #cb4 ,in storms of ,hail1 or ,snow1 ,wind1 ,tempest1 and ,lightning1 is accounted amongst ,magicians1 a time for ,conjuring at an easie rate4 ,and they say1 ,that such ,ceremonies will prove very effectual1 if a ,conjurer begin his ,exorcisms in the hour and day of ,luna1 in the middest of a furious storm of ,lightning1 ,rain1 and ,thunder1 in a low ,vault or ,celler that is close and retired4 ,also when the ,wind blows high1 without ,rain1 they say1 the ,devils are more near the ,kingdom of this ,world1 and may with great facility be sollicited or raised at such a season1 because they delight in all extremities of weather1 being themselves the first cause of the disorder of the properties in the ,kingdom of ,nature4 ,when ,tempests reign4 #cc4 ,but in some ,countries they can more easily appear then in others1 according to the ,constellations1 for they delight much in the extremities of the two ,poles toward ,lapland1 ,nova ,zembla1 ,greenland1 ,tartary2 and in the ,south towards the ,islands scattered about the confines of ,terra ,incognita4 ,they are likewise easily ,invocated on the shoar amongst lofty ,rocks and ,precipices1 or in ,deserts and ,wildernesses far from ,towns or ,inhabitants4 ,and it is said1 they do much respect the motion of the ,seas in their appearance unto such as solicite them in places ,maritime or ,plagiary4 ,according to the situation of ,regions4 #cd4 ,as for their ,rancks or ,orders1 there is some difficulty in the true discovery thereof1 by reason that we know not certainly of what ,orders they were that ,fell4 ,the opinion of most men is1 ,that of every ,order many fell4 ,but those that better know the nature of the ,heavenly ,hierarchies1 have sufficiently proved1 ,that of any ,ranck or ,order none can fall unless all do follow4 ,therefore with more reason may it be judged1 ,that before the ,devils fell1 the ,hierarchy of ,heaven did consist of three ,rancks or ,orders2 to wit1 the ,order of ,uriel1 of ,michael1 of ,lucifer3 ,that of ,lucifer is totally in ,hell3 ,the other which is under ,michael1 is the dominion of ,heaven3 ,the last which is ,uriels1 are more in the dominion of this third principle of the ,stars1 having the ,planets in their dominion1 with the influences thereof4 ,their ,ranks and ,orders4 #ce4 ,so that the foregoing ,catalogue1 transcribed by the ,author of this ,discovery1 is utterly feigned and fictitious1 because it makes these many sorts of ,devils to have ,dominion over several ,legions in several distinctions of ,seraphims1 ,powers1 ,thrones1 ,dominations1 ,cherubims1 c4 ,whereas the whole ,kingdom of ,hell consists but of one only ,hierarchy1 which is that of ,lucifer and his ,legions1 reduced by their exorbitances into that ,lacrymable posture wherein they now are and shall be for ever4 ,which ,doctrine seriously weigh'd will prove the attempts of ,conjurers and ,magicians to be utterly vain1 and their forms of ,invocation vanity and falshood4 ,in three distinctions4 #cf4 ,their number may be thought upon more narrowly1 if we consider that they consist of one ,hierarchy and no more2 yet must we confess that the limit is not to be put thereunto1 because their nature is to ,germinate and ,multiply as they please1 contracting and dilating themselves according to the force of their imaginative powers and faculties4 ,but although this be granted1 yet there is a setled number of ,devils that varyeth not4 ,though of ,damned ,souls the number is numberless and unfathomable2 yet as to their extent of room or place1 it is never the more because of their multitude1 they being able to truss a thousand ,legions into the carcass of a man4 ,as for the opinions of ,authors1 they are various2 it is believed by some1 ,that the ,starrs are answerable to their number2 others speak of the ,sands upon the ,seashore3 however it be1 this is certain1 ,they are even innumerable in respect of humane ,capacities4 ,their numbers4 #cg4 ,their ,natures are now to be considered as they belong to the hellish source or quality4 ,in themselves they rest not1 neither are they capable of the length or shortness of time1 nor of the alternate courses of day and night4 ,the wickedness which they committed in this life1 are their continual torment1 which do ,magically gnaw and corrode them1 rising and boyling up perpetually within them1 all the refrigeration which they have1 is by intercourse when the height of ,wickedness begins to stirr them in blasphemies against ,god1 and towring up above heaven and goodness1 in their adulterated ,imaginations1 which is unto them as sport and pastime with one another1 and lasteth such a space as with us makes up forty minutes4 ,neither doth this any whit advantage them1 but rather adds to their torment2 for pain discontinued is the greater3 neither would vexation be vexation1 if it had no respite or forbearance2 ,that the contrary might be also manifest1 ,nam contraria juxta se posita majus elucescunt4 ,yet is their torment exceedingly different1 so that the torment of one1 in respect of another1 is but a ,dream or ,phansie2 ,i mean1 amongst the ,damned ,souls1 and not the ,devils1 for the pain and sorrow of the ,devils is greater then the greatest of the lost ,souls1 by many thousand degrees1 according to the course of nature and reason2 for that which falls highest1 suffers most1 and optima corrupta fiunt pessima4 ,their natures and properties4 ,their torments #ch4 ,but wonderful and manifold are the torments which all in general of the ,infernal troops1 do suffer according to the various lusts they reigned in whilst they lived upon the earth4 ,the cruel ,murtherers that died in the boyling source of blood and envy1 their torment is the greatest1 they are continually ,murthering in their imaginations1 and seeking1 like dreaming men1 to do what the want of the ,organ will not suffer them2 for according to the saying of the wisest upon this ,subject1 this is the torment and misery of all the ,damned1 ,that they are continually wishing and woulding2 and in wouldings they generate ,ideas and representations1 which are the species of their continual aggravations and deceiving phansies4 ,the ,variety thereof4 #ci4 ,those that were buryed in ,lust and ,gluttony1 ,drunkenness and ,lasciviousness1 are also in miserable torments1 yet much inferiour to the first2 they are continually imagining their former pleasures in the ,magia as in a dream1 which when they wake1 torments them cruelly2 they are often hanging1 stabbing1 and mangling themselves for love1 and perpetually sinking down in sorrow and despair1 if they were such as died in love1 or in the height of their ,astral affections1 leaving behind them a heap of desires and lusts1 which are the only cause of all their torment4 ,and we may well compare the passions of ,melancholy persons1 or such as in ,deserts1 ,woods1 and ,mountains1 pine away for love of ,women1 unto their torments2 which indeed being the trouble of the mind1 are absolutely the greatest and heaviest that the source or property of this ,world affordeth1 ,i mean1 the perturbations of the minde in general4 ,the ,nature thereof4 #dj4 ,such souls in whom the boyling source of ,anger and ,rage1 hath had a dwelling or receptacle1 if they depart unmortified1 do also enter into a most dreadful kind of torment1 which continually ariseth as a biting ,worm and hungry fire to double and accumulate the excess of despair upon them1 if they have much domineered therein whilst they lived in this ,world4 ,also these that reigned in ,pride and ,envy1 are ever seeking to pluck ,god from his ,throne1 and towring up in their ,imaginations1 as men that dream1 still seeking for the ,kingdom of heaven1 to insult and boast therein2 but the quality thereof is utterly occult and estranged from them2 so that they can never finde1 taste1 hear1 nor see it1 though it be through and through with their own peculiar principle4 ,this adds perpetually to their misery1 and ariseth at times with horrible pangs and gnawings1 like the irksome and vexatious pains and aches subject to ,mans body1 which cease a while and then begin to shoot and ake by intercourse1 as the ,gowt1 ,tooth-ach1 ,head-ach1 ,convulsion1 ,gripings1 and the ,stone4 ,their torment in the source of ,anger4 #da4 ,thus their torments are in brief described1 but indeed the capacity of ,man is not able to reach the description of their cruel miseries1 and continual pangs which they contracted upon themselves2 for every faculty is sufficiently plagued4 ,the ,sence of ,hearing is disturb'd with harsh and rugged sounds1 which are as an antipathy to that ,organ2 as rough and scraping sounds externally offend the ears1 and set the teeth on edge1 by affecting the tender fibres of the same4 ,their ,sight is likewise cruelly offended and affrighted with monstrous appearances and ,ideas represented continually to their imaginations4 ,and there is not any loathsome taste in the ,kingdome of this ,world1 either ,animal1 ,vegetative1 or ,mineral1 which they are at any time void of1 being continually pestered and suffocated with filthy fumes and smoaks of hellish fruits1 as of ,sulphurean stinks1 and abominations4 ,in all the five ,senses4 #db4 ,neither are the other ,sences of the ,touch and ,smell behind in participation of the like ,torments1 which their own iniquities do perpetually excite and create unto them2 besides1 they are ever vexing one another2 and if any be in the same misery with whom they had acquaintance here on 99eath1 the very ,magical knowledge1 and perceivance1 or remembrance thereof1 doth beyond utterance or conception1 most miserably afflict and macerate their ,souls and all their ,sences4 ,by their acquaintance on earth4 99 read1 earth #dc4 ,for the nature of their habitation is such1 that their torment is exceedingly aggravated thereby1 because the extremity of the four ,elements is there converted into a whole ,principle of wrath and vexation4 ,the excess of cold and heat1 drought and moisture1 are continually raging amongst them by intercourse4 ,neither is there any light or lustre to be seen within their ,courts1 but that which comes from their fiery ,eyes1 as a deadly glance or glimmering1 being sudden fiery flashes and sparkling1 as the enkindling of ,gunpowder1 or ,aurum fulminans for a similitude4 ,the ,nature of ,hell4 #dd4 ,and as every kinde of ,being feeds upon somewhat of its own nature1 property1 and element1 whither it be ,plant1 ,animal1 or ,metalline kinde2 so the ,devils are neither destitute of meat1 drink1 nor cloathing1 according to their own ,kingdom and quality1 having fruits springing and growing before them of hellish1 sour and poysonous natures1 which are real and palpable unto them1 and not imaginary or typical1 though to us magical and invisible2 neither is this to be wondered at1 if we consider the nature of ,man's ,soul1 ,in ,media ,natura2 for if it feed not upon the internal99 and substantial ,word1 which is the very ,bread of ,life it self1 it must of necessity ruminate on something else1 viz4 the fruits of ,iniquity1 which it takes in and drinketh up as the ,oxe drinks water1 so that to the soul the sin becomes palpable1 glutting1 and satiating2 yea1 so substantial unto the ,soul1 as ,dirt or ,ink upon fair white ,linnen is to our external ,eyes2 neither can the ,soul be freed from these spots till the water above the ,firmament wash them away4 ,the food of ,devils4 99 8 eternal #de4 ,also in respect of the ,astral source they are not destitute of food1 when they bring themselves into the same2 for the gas of the air and bias of the water is their nourishment1 while they stay here1 as is before alledged3 ,these influences of the air and water they take into their ,limbus1 and convert into their own poysonous natures2 as of sweet and wholsome herbs the filthy ,toads and other venemous ,beasts do make their poyson1 converting them into a nature like themselves4 ,and on the contrary1 the poysonous herbs are converted into good and wholesome nourishment by other cleanly ,beasts4 ,their food in the ,astral source4 #df4 ,and as the ,infernal ,troops are considered in respect of the four ,elements1 they have a distinct and peculiar tone or language1 which they exercise and speak one amongst one another1 as mortals do4 ,but they have utterly lost the dignity of their sounds according to the eternal nature4 ,and are likewise totally corrupted in their pronouncing1 or ,dialect1 since they fell from their first clestial glory2 so that their speech is harsh1 doleful1 and terrible1 like the fruits they feed upon1 and the life they dwell in4 ,which depravation is very apparent in the ,kingdom of this ,world in the divided ,languages of every ,region1 according to the ,constellation under which they are situated3 ,the true and magical ,language of nature being hid from all the ,countreys of the earth4 ,their ,speech4 #dg4 ,but when they appear in the outward ,elements1 they do many times express themselves in ,irish1 ,welch1 ,latine2 or ,russian1 which are the ,languages most affected by them to answer unto ,conjurations1 or ,compacts4 ,so that if any ,magician1 who is ignorant of these aforesaid ,languages do at any time ,raise or ,exorcise such ,spirits1 he must be mindful to confine them to his mother tongue2 least their gibberish prove altogether unintelligible2 for as every thing appears in what it most affecteth1 or is addicted to2 even so the ,spirits have their distinct affections1 passions1 and postures1 both in word1 habit1 shape1 and gesture2 so that the ,magician must be wary in ,exorcizing with them1 that he confine them to a different place1 posture1 shape1 and language1 to answer their intentions without impediment4 ,what ,language they affect4 #dh4 ,for they are very variable and unconstant in their dealings with mankind1 nor will they stand to any thing that hath not bound them by the obligations of ,words1 ,characters1 and ,imprecations1 except the skill of the ,exorcist be such1 that he is able to confine them into a ,magical ,triad1 which hath the certain force of obliging or compelling them to utter truth1 and nothing false in all their ,answers1 or ,informations4 ,but with such miserable men and women as they have made ,covenants and ,indentures for body1 soul1 and works2 with such ,i say1 they keep no faith1 nor are they lyable to their commands2 but on the contrary1 have them hampered and subjected to their will and power1 till they have terminated their lives in their destruction4 ,their unconstancy4 #di4 ,yet have not any of the most potent ,princes in the ,hellish ,power1 the least ability to destroy the least of the sons of men1 without the consent of the mind and senses of the ,soul2 for until the will of the ,soul be opened unto him1 his threatnings1 sleights and stratagems are without any power or force1 as the nerves of a dead man4 ,although naturally every evil ,spirit boasteth1 as if all the world were at its command1 and every ,soul were subject to its authority and beck1 with the ,goods or ,possessions of the external ,world4 ,their ,power4 #ej4 ,when any evil ,spirit is raised up by ,conjurations1 without ,league1 or ,compact2 these ,spirits so raised1 are exceeding fraudulent and deceitful1 as stubborn servants that do their ,masters will by constraint1 and not by any natural act of obedience unto his ,commands4 ,but with such as they have compacted1 they are frequent and officious1 imploying them as ,agents for the destruction of others and their substance3 and being marryed unto such1 they are even become one with them1 being incorporated into them1 so that they are nothing different from incarnate ,devils1 save that the spark of divine ,light1 which was the gift of ,god unto repentance1 is not totally eradicated until the body fall away4 ,when they are called up4 #ea4 ,from such as ,covenant with these unconstant ,spirits1 do they daily obtain ,fumigations1 ,odours1 and ,offerings1 or ,sacrifices of ,blood1 ,fire1 ,wine1 ,ointments1 ,incense1 ,fruits1 ,excrements1 ,herbs1 ,gums1 ,minerals1 and other ,ingredients1 by which from a ,magical cause1 they have more influence and authority over the bewitched party to insinuate into their affection1 peircing even through their bones and marrow1 till they have so habituated them to their service1 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 to4 ,fumigations made unto them4 #eb4 ,thus have ,i ,essayed to illustrate the ,natures of ,infernal ,beings1 which notwithstanding is a ,subject so intricate and copious in it self1 that great difficulty accompanies the ,explication thereof2 by reason of the variety of their natures in the source of darkness1 wherein they live1 move1 eat1 breath1 and inhabit1 having qualities1 actions1 and passions innumerable1 to us men-kinde utterly unknown and incomprehensible3 ,so that to attempt an ample demonstration of this present ,subject1 would require deeper speculation then the matter doth deserve1 in regard that there be so many ,protei and ,changlings in that gloomy ,kingdom1 who do never stay or continue in the same nature1 property1 and form for an hour together2 but may be compared to the swiftness of the ,windes1 or the likeness and form of swift running ,waters1 that pass away as a thought2 and are no more remembered4 ,so it is with the ,spirits of ,darkness1 whose life is a meer anguish and inconstancy from one sorrow to another unto all ,eternity4 ,the ,conclusion4 ,,chap4 ,,vi4 ,treating of the ,nature1 ,force and ,forms of ,charms1 ,periapts1 ,amulets1 ,pentacles1 ,conjurations1 ,ceremonies1 c4 #a4 ,before ,appearances are made1 after forms of ,conjuration are repeated1 the ,infernal ,spirits make various and wonderful shews1 noises1 and attempts as fore-runners to their appearance3 ,at the first attempts of novices in ,conjuration1 they are accompanyed with noises1 tremblings1 flashes1 howlings1 and most dreadful shriekes1 till after further progress and experience therein they approach nearer unto this ,elemental nature1 till by degrees they can manifestly be apparent unto their ,exorcist4 ,shews before ,spirits appear4 #b4 ,when ,chiancungi1 and his sister ,napala1 did first attempt to call up ,spirits1 they begun with the ,spirit ,bokim1 in the twentieth degree3 they hung a vault under ground with black both on the top and bottom1 lining it therewith2 and having drawn the ,circle of the ,order of ,thrones1 with the seven ,planets1 and their ,magical ,characters in the ,center1 they proceeded to the ,ceremonies of ,conjuration after they had frequently repeated the forms of calling1 and nothing as yet appeared2 they were grown so desperate therein1 that forsaking the ,circle1 and every defensive ,character or ,ceremony1 they at last betook themselves to the most accursed and detestable branch of ,magick1 which consists of ,compacts1 or ,confederacy2 and having by a solemn ,league summoned the aforesaid ,spirit ,bokim1 they obtain'd #aee4 years from the ,spirit1 ,covenanting therewith for body1 soul1 and works4 ,a ,relation of a ,magician4 #c4 ,in which damned life they continued exercising strange wonders in every ,countrey4 ,by the help of this ,magician the ,tartars did destroy above #ajj sail of ,ships belonging unto ,china2 many losses did he bring upon that ,kingdom in their ,children1 ,fruits1 ,corn1 ,silk1 and ,navigation2 he could frequently transport himself through the ,air1 and carry in one hand a thousand pound weight1 to the astonishment of all that knew him4 ,he had many publick contests with ,magicians of other ,countries1 being tryals of skill in ,magical ,art1 wherein he was said to excel all that ever went before him4 ,his ,actions4 #d4 ,such another was ,lewis ,gaufridi a ,french ,priest1 who had compacted with the ,devil1 and served him #ad years in these detestable works1 sacrificing ,infants unto him1 worshipping him in a filthy shape1 and tempting others to their ,magical society or nocturnal ,conventions2 in which1 as it is reported1 they did ever feast and junket with varieties and dainties1 which though they did seem delectable1 were yet notwithstanding gustless and unsavoury4 ,another ,magician4 #e4 ,leaving these relations1 something shall be said of ,charms and ,spells1 as they are divided in this following manner2 first1 such ,amulets as being engraven and molded in the fashion of ,money1 or ,coyn1 do serve to provoke any one desired unto love and familiarity1 being hung about the neck in certain ,planetary hours4 ,secondly1 ,spells or ,charms in ,parchment with ,magical ,characters1 as ,periapts to ,cure diseases2 to make one valiant1 memorative1 and constant4 ,thirdly1 ,corselets1 which are an ancient ,danish ,charm of ,neck-laces1 composed of ,thunderstones ingraven with ,magical ,letters1 to resist all noxious influences1 and the danger of ,lightning4 ,what ,charms are4 #f4 ,pentacles are a fourth sort of appendix1 which ,conjurers1 ,charmers1 and ,magicians use1 being made with five corners1 according to the five ,senses1 and the operation thereof inscribed upon the corners2 the matter whereof they are composed1 is fine ,linnen doubled1 and done with ,cere-cloth between4 ,this figure the ,magician holds in his hand1 lifting it up from the skirt of his ,garment to which it is annexed1 when ,spirits that are raised are stubborn and rebellious1 refusing to be conformable unto the ,ceremonies and ,rites of ,magick4 ,pentacles4 #g4 ,also by the holding forth of ,pentacles1 with these words1 ,glauron1 ,amor1 ,amorula1 ,beor1 ,beorka1 ,beroald1 ,anepheraton1 repeated at the instant4 ,the evil ,spirits that possess the bodies of bewitched people are cruelly tortured and amazed1 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 ,seraphims4 ,their force4 #h4 ,when ,magicians exercise ,conjuration by ,moon-light in the ,mountains or ,valleys1 they have another sort of ,charm by way of ,telesms1 which they bury within a hundred paces of the place where the ,circle is composed towards the ,east1 ,west1 ,north1 and ,south2 ,for such spells have the secret power to hinder any living creature for coming near them1 till their ,exercize be done1 except the ,infernal ,spirit1 whose presence they do so ardently desire4 ,telesms4 #i4 ,such ,spells as are made in some ,edible matter1 with ,characters upon them1 are given for ,agues1 ,head-ach1 ,epilepsie1 ,mother1 c4 ,especially being powerful in operation1 when the party is ignorant of the ,charm taken in2 many such ,i know have taken wonderful effect4 ,but as for ,philtres1 ,potions1 and ,love-cups1 they proceed rather from a natural cause2 whether their effects be to afflict with ,diseases to ,poyson1 or to provoke unto ,love of a ,party whom they disdain3 ,neither are such to be numbered amongst ,charms2 because their effect is meerly natural1 from a natural cause4 ,for ,diseases4 #aj4 ,but to insist further upon the nature of ,conjuration1 ,magicians do much exercise their time in ,fumigations unto those ,spirits whom they are about to provoke2 their fumes being distributed according to the nature of the ,spirit under any of the seven ,planets1 which the antient ,conjurers were very punctual in observing1 though in these days it be much forgot1 as superfluous1 or rather dangerous to insert amongst the ,ceremonies of ,conjuration4 ,a division of ,fumigations according to the ,influence of the ,planets1 and ,orders of ,spirits1 we will here set down in this manner4 ,fumigations4 #aa4 ,fumigations for ,saturn are made of ,frankincense ,trees1 ,pepperwort ,rooots199 ,storax1 and ,galbanum2 by these the ,spirits ,marbas1 ,corban1 ,stilkon1 ,idos1 c4 ,and all of the first order in the astringency are appeased and provoked1 when the fumes are put upon a ,tripod in the hour of ,saturn according to the ,planetary division4 ,these ,fumigations make these ,spirits appear like old men1 with promiss beards1 and meager looks2 like ,serpents1 ,cats1 ,wolves1 ,badgers1 ,panthers2 like old ,men in ,armour2 like ,trumpeters in many ranks and divisions4 ,for ,saturn4 99 sic #ab4 ,for ,spirits under ,jupiter1 they take ,lignum ,aloes1 ,ashen-,keys1 ,benjamin1 ,storax1 ,peacocks-feathers1 and ,lapis ,lazuli1 mixing the same with the blood of a ,stork1 a ,swallow1 or a ,hart2 the brains being also added4 ,the fumes are kindled in ,jupiters hour1 and in a place appropriate to his nature4 ,and by this sacrifice the ,spirits of the next order are called up1 like glorious ,kings with many attendants1 and mighty pomp2 with ,heralds before them1 and ,ensign-bearers1 ,trumpeters1 ,guards1 and all sorts of musical ,instruments4 ,jupiter4 #ac4 ,they make ,fumigations unto such ,spirits of the order of ,powers1 as are under ,mars1 in the ,planetary division with ,aromatick ,gum1 ,bdellium1 ,euphorbium1 ,load-stone1 ,hellebore white and black1 and an addition of ,sulphur to make them into an ,amalgama1 with ,man's blood1 and the blood of a black ,cat2 which mixtures are said to be exceeding magical3 so that without any other addition1 they say1 this fumigation is able of it self to make such ,spirits to appear before the ,exorcist2 at their appearance they come with weapons brandishing1 and shining ,armour1 being terrible in their looks2 yet of power inferiour to the ,spirits of ,saturn1 though they can likewise shew themselves as ,lions1 ,wolves1 ,tygers1 ,bears1 and all other cruel or ravenous ,beasts4 ,mars4 #ad4 ,they do likewise unto the ,spirits under ,sol1 being of the order of ,thrones1 ,suffumigate ,saffron1 ,musk1 ,laurel1 ,cinnamon1 ,ambergriece1 ,cloves1 ,myrrhe1 and ,frankincense1 ,musk1 and the ,balsamick ,tree mixed up together with the brain of an ,eagle1 and the blood of a white ,cock1 being made up like ,pills1 or little ,balls1 and put upon the ,tripod2 their appearances are ,castles1 ,gardens1 ,mountains1 ,rivers1 ,fisher-men1 ,hunters1 ,reapers1 ,dogs1 ,sheep1 ,oxen1 and other domestick ,beasts4 ,sol4 #ae4 ,under ,venus are the ,spirits of the sixth order in the ,powers2 their appearances are very stately1 like the nature of the ,planet2 like ,courtiers1 ,ladies1 ,princes1 ,queens1 ,infants1 ,children1 and fragrant smells4 ,the fumigations appropriate unto them are ,roses1 ,coral1 ,lignum ,aloes1 and ,sperma ,ceti made up with ,sparrows1 brains and blood of ,pidgeons to be fumigated with a ,song4 ,venus4 #af4 ,mercury sendeth ,horsemen1 ,fishers1 ,labourers1 ,priests1 ,students1 ,servants1 c4 ,also1 ,foxes1 ,serpents1 ,dogs1 ,hares1 ,hyena's1 ,hydra's1 and other ,monstrous ,animals2 unto him they fumigate ,frankincense1 ,mastick1 ,cinkfoyl1 incorporated with the brain of a ,fox1 and the blood of a ,mag-,pye4 ,mercury4 #ag4 ,spirits under ,luna are like ,ghosts and shadows1 very gastly to behold2 though in humane shape sometimes male1 sometimes female4 ,fumigations are offered unto them of ,frogs dryed1 white ,poppy-seed1 ,bulls ,eyes1 ,camphire1 and ,frankincense1 incorporated with ,gooses blood1 and the menstruous blood of ,women4 ,luna4 #ah4 ,these are the divisions of fumigations1 neither can it be denyed1 but that in many ,ceremonies of this kind1 there is great inherent virtue according to the ,doctrines of ,sympathy and ,antipathy1 whereby every thing is drawn by its like in the ,idea1 whither by words or actions1 according to the saying1 ,in verbis1 herbis lapidibus latet virtus1 so that the ,ceremonies and ,charms1 with other circumstances used by ,magicians1 are doubtless prevalent to the accomplishment of that work which they undertake2 to wit1 ,the calling up and ,exorcizing of ,infernal ,spirits by ,conjurations4 ,why such ,ceremonies are of force4 ,,chap4 ,,vii4 ,being the ,conclusion of the ,whole2 wherin divers antient ,spells1 ,charms1 ,incantations and ,exorcisms are briefly spoken of4 #a4 ,besides what the ,author hath set down1 there be many other ,spells and ,charms1 which ,tradition hath left unto ,posterity1 being many of them effectual for the thing intended by them1 as in the precedent ,chapter is set down1 wherein the ,orders of ,fumigations are described4 ,besides there are ,magical ,characters attributed to the ,planets1 whereof ,telesms1 ,periapts1 ,amulets1 and ,philters1 are composed by buryings1 writings1 bindings1 engravings1 alligations1 c4 to effect various purposes in ,astrological hours4 ,to conquer ,enemies1 cure diseases1 overturn ,cities1 stop ,inundations1 render bodies ,invulnerable1 and the like2 which are all effected by medium's of this kind1 with the assistance of ,imagination4 ,charms4 #b4 ,yet are there many natural ,compositions1 which have very stupendious effects of themselves1 without assistance of ,superstition2 for the commixtion of things is of two-fold force or vertue3 ,first1 ,when the ,celestial vertues are duly disposed in any natural body2 so that in one thing are couched various ,influences of superiour ,powers4 ,the second is1 from ,artificial mixtures and ,compositions of natural things amongst themselves1 in a certain proportion to agree with the ,heavens under certain ,constellations4 ,this proceeds from the correspondence of natural things amongst themselves1 whereby things are effected even unto admiration1 as ,agrippa declares1 ,cap4 #ce4 lib4 #a4 ,natural ,operations4 #c4 ,and as unto every ,planet certain fumigations are ascribed2 so unto such ,spirits as are under them1 certain ,places are adopted for the ,ceromonies99 of ,conjuration1 which ,magicians chose when they set upon their works of ,darkness4 ,unto ,saturn are ascribed dark melancholy ,places1 ,vaults1 ,tombes1 ,monasteries1 empty ,houses1 ,dens1 ,caves1 ,pits4 ,unto ,jupiter1 ,theaters1 ,schools1 ,musick houses1 ,judgment seats4 ,to ,mars1 ,fields where ,battels have been fought1 ,bakehouses1 ,glass-houses1 ,shambles1 ,places1 of ,execution4 ,to ,sol1 ,palaces1 ,mountains1 ,meddows1 ,sunshine1 ,groves1 and upper ,rooms4 ,to ,venus1 ,fountains1 ,meadows1 ,gardens1 and the ,sea-shore4 ,unto ,mercury1 all publick places belonging unto ,cities4 ,to ,luna1 ,wildernesses1 ,woods1 ,rocks1 ,forrests1 ,ships1 ,high-wayes1 c4 ,places ascribed to the seven ,planets4 99 sic sic #d4 ,in like manner are ,spells and ,charms adapted to the thing which they must effect1 according to the matter1 form and place of their composition2 as for the procuring of ,love1 they bury ,rings1 ,ribbons1 ,seals1 ,pictures1 ,looking-,glasses1 c4 in ,stews1 ,baths1 ,beds1 that in such places they may contract some ,venereal faculty3 ,when they gather ,herbs or other ,ingredients2 they chuse the hour and place1 when such ,planets have ,dominion as are over these ,herbs1 which they collect1 ever remembring to turn their faces to the ,east1 or ,south1 when ,saturnine1 ,martial or ,jovial ,herbs are gathered1 because their ,principal houses are ,southern signs2 for ,venereal1 ,mercurial1 or ,lunary herbs1 they must look towards the ,west or ,north1 because their houses are chiefly ,northern signs4 ,yet in any ,solar or ,lunar operations the body of the ,sun and ,moon must be respected in the operation4 ,spells4 #e4 ,colours are also much regarded amongst ,magicians1 according to the ,planet1 as black1 leaden1 brown1 unto ,saturn2 saphire1 vernal1 green1 purple1 golden1 unto ,jupiter2 red1 burning1 violet1 bloody1 and iron colours unto ,mars2 golden1 saffron1 scarlet1 c4 unto the ,sun2 white1 fair1 green1 ruddy1 pleasant mixed colours unto ,venus1 ,murcury1 and ,luna4 ,in like manner they ascribe colours unto the twelve ,houses1 and according to the ,planets have also certain compositions for fire that produce wonderful operations2 as ,lamps of ,serpents skins will make ,serpents to appear4 ,oyl that hath stood under ,grapes1 being lighted1 presenteth the ,chamber full of ,grapes4 ,centaury and the ,lapwings blood makes people seem like ,gyants1 and in the open air will make the ,stars seem to move up and down in the ,elements4 ,the fat of a ,hare lighted in a ,lamp1 will cause ,women to be exceeding merry and facetious4 ,and ,candles composed of things that are ,saturnine1 raise terrours and melancholy in the party that lights them1 and in those that are lighted by them4 ,secret ,conclusions4 #f4 ,such wonderful effects have natural things being fitted unto their ,hours and ,constellations1 as also when they are used to prove such effects as the nature of the things doth produce of it self1 though in a weaker degree4 ,to raise ,tempests ,magicians burn the ,liver of a ,camlion on the house top4 ,to cause strange sights they hang the ,gall of a ,ox over their ,beds2 to bring ,apparitions and ,spirits1 they make a strange fume of a ,mans ,gall1 and the ,eyes of a black ,cat2 ,which1 ,agrippa saith1 he hath often made experience of4 ,there is also a strange ,magical ,candle described amongst ,chymical ,authors1 which being lighted1 foretells the death of the party to whom it belongs4 ,the manner thereof is thus2 ,they take a good quantity of the venal blood luke-warm as it came out of the vein1 which being ,chymically prepared with ,spirit of ,wine and other ,ingredients1 is at last made up into a ,candle1 which being once kindled1 never goes out till the death of the party whose blood it is composed of2 for when he is sick1 or in danger1 it burns dim and troubled2 and when he is dead1 it is quite extinguished2 of which ,composition a ,learned man hath wrote an intire ,tractate1 ,de ,biolychnio1 or1 ,the ,lamp of ,life4 ,the ,candle of life4 #g4 ,but to proceed to the nature of ,characters1 ,sigils1 and other ,ceremonies1 we find that not only such as pretend to command over all sorts of ,spirits2 but also they that do make ,compacts1 and have sold themselves unto him1 do make use of such2 which instance is sufficient to prove what a wise man hath asserted1 that although ,evil ,spirits have so blinded ,mens ,eyes1 as to make them believe they are defended by such ,ceremonies1 and that these ,characters are as ,munitions against the ,devils malignancy2 ,yet these very ,characters1 ,sigils1 ,lamins1 c41 are ,compacts themselves1 which the ,devils did at first cunningly disguise with strange ,repetitions in uncouth ,language4 ,that ,characters are compacts4 #h4 ,so that we have grounds to believe1 that none is able absolutely without ,compact to call up any ,spirit4 ,but that whosoever hath pretended to be famous in the ,art of ,magick or ,conjuration1 hath 7to himself unknown7 compacted with and worshipped the ,devil1 under strange ,repetitions and mystical ,characters1 which to him seemed to have effects quite contrary to what they really had4 #i4 ,neither is this to be admired1 that without the ,knowledge or ,consent of the ,magician1 a ,contract is made with ,evil ,spirits2 when we consider the magical strength of ,words and ,characters1 which of themselves can cure ,diseases1 pull down1 infect1 save1 destroy1 charm and inchant without the ,parties assistance1 either in knowledge of the ,cause1 or in belief of the ,consequence or ,effect4 ,the force of ,words and ,characters4 #aj4 ,but on the contrary1 ,i could instance a multitude of ,examples of such as have spent much time in ,conjurations to no purpose1 still attempting by ,exorcisms and ,defensive ,prayers to conjure a ,spirit1 or cause ,personal ,appearances1 with severe ,imprecations and powerful ,charges1 and yet notwithstanding have never attain'd their purpose1 nor at any time heard1 or seen any ,beeing1 which may be called ,spectre1 or ,apparition4 ,the vanity of ,conjuration4 #aa4 ,which is nothing wonderful1 if we minde the sympathy of things in ,nature1 how each desires its like1 and hunteth after it as the ,loadstone draws ,iron2 the male coveteth the female2 the evil after the evil1 and the good after the good2 which is seen in wicked ,men and their ,association1 in ,birds and ,beasts of prey2 while on the contrary1 the ,lamb delights not in the ,lyon1 nor the ,sheep in the society of the ,wolf2 neither doth the nature which is totally depraved and estranged from ,god1 care to be forced or drawn compulsively by another contrary nature1 viz4 innocent1 just1 and harmless4 ,by ,similitude4 #ab4 ,neither doth it consist with natural reason1 ,that ,evil ,spirits should affect the society of those that are their ,enemies1 who make use of the dreadful and holy ,names of ,god in ,conjurations to call them up2 whereas they are rather antidotes against ,apparations199 as may be seen in various ,examples of holy ,men1 who by ,prayers and ,exorcisms have banished ,evil ,spirits in all ,ages1 which is also further evident1 in that the very form of ,dispossessing and ,exorcising is made up of divers ,prayers and ,defensive ,blessings against the obnoxious influences of ,infernal ,spirits4 ,exorcising1 or casting out4 99 sic #ac4 ,therefore though ,i would be far from describing an undenyable course of ,conjuring ,spirits1 or of causing ,apparitions3 ,yet this ,i must assert conclusively from what is before alledged1 ,that if any thing would be called or wrought upon1 it must be with something which is of its own nature1 as a bait to catch or tempt it2 for in catching ,birds1 ,beasts1 or ,fishes1 such esculents as are properly for these ,animals1 are made use of to allure them1 neither can mankinde command them by any threats to come into his custody4 ,like desires its like4 #ad4 ,how much less is mankind able to compel the ,infernal ,spirits1 the very least of which ,kingdom1 is able1 if let loose1 to exterminate a thousand lives1 and utterly over-turn poor mortals and their doings1 as various by-past accidents can evince3 ,but whosoever hath compacted with them for body1 soul1 and works1 such they are at unity with1 and unto such they appear for the advancement of their ,kingdom in the destruction of others2 for they are grafted into them and incorporated into their very heart and soul1 which unavoidably becomes their wages when the body falls away4 ,nothing is compelled by contraries4 #ae4 ,yet many wayes there be by ,images1 ,telesms1 and ,amulets1 which have little or no dependance upon ,conjuration1 or the strength thereof1 being rather effectual from sympathetical ,causes1 as many natural conclusions prove4 ,and ,paracelsus speaks of a way by the ,image of any ,bird or ,beast to destroy that ,animal1 though at a distance2 so by hair1 fat1 blood1 excrements1 excrescences1 c4 of any ,animal or ,vegetable1 the ruin or cure of that thing may be effected4 #af4 ,which is seen in the ,armary ,unguent1 and the ,sympathetical ,powder4 ,in the instance of divers ,histories1 of such as used ,waxen ,images1 composed in divers postures1 and under certain ,constellations1 whereby several have been tormented and macerated even unto death2 and according to the punishment or torment which the ,magician intends to afflict1 accordingly do they dispose the hour of the ,composition1 and the posture or semblance of the ,image4 #ag4 ,for if a malitious minded ,witch intends to consume and pine away the ,life or ,estate of any miserable ,man or ,woman1 she makes his ,image of ,wax in such an ominous aspect as may conduce to her design1 making several magical ,characters upon the sides of the head1 describing the ,character of the hour or ,planetary time upon the breast of the ,image2 the name of the party on his forehead2 the intended effect to be wrought upon him upon his back4 ,when they cause aches1 pains1 and violent pangs in the sinews and the flesh1 they stick thorns and pins in divers places of their arms1 breasts1 and legs4 ,when they cast them into ,feavers and ,consumptions1 they spend an hour in every day to warm and turn the ,image before a doleful and lingring fire1 composed of divers exotick ,gums1 and magical ,ingredients of sweet ,odours1 and strange ,roots of shrubs1 efficient for their purpose4 ,of ,images of ,wax1 and what is wrought by them4 #ah4 ,wonderful are the various postures and pranks which ,magicians play with ,images2 neither will ,i mention the most perfect and prevalent part of the practice of ,images1 and the powerful operations thereof1 least the evil minded should work abominations therewith upon the ,persons or ,possessions of their neighbours4 ,further concerning ,images4 #ai4 ,according to the nature of what they would effect they frame their ,images2 if by ,images they would provoke two parties to love1 or be enamoured on one another1 they frame their ,images naked1 with ,astrological ,observations and ,imbraces of those that are ,venereal2 to provoke unto enmity they place malignant ,characters and ,aspects1 and the ,images in a fighting posture4 ,of ,images provoking ,love4 #bj4 ,if their intentions be for good1 all their ,characters are engraven upon the foreparts of the body4 ,but if they would afflict the party with ,consumption1 or with death1 they thrust ,needles through the hearts1 and engrave their ,characters upon their ,posteriors1 or upon their shoulders1 using all their ,conjurations retrograde1 and repeating every ,charm opposite to the former4 #ba4 ,thousands of strange and uncouth ,charms might be here described1 according to the exact form wherein ,tradition hath left them2 ,but ,i have only insisted upon the description of the natures in ,general2 ,and as by ,images and ,telesms1 the ,europeans have effected admirable things3 so the ,tartars have a wonderful ways99 of producing the like effects1 by ,botles1 ,sheep-skins1 ,rods1 ,basins1 ,letters1 or ,missives1 unto certain ,spirits1 and many otherwayes unheard of in ,europe4 99 sic ,forms of ,charms in ,tartary4 #bb4 ,as for the ,tying of the ,point1 which is a strong impediment in ,conjugal ,rites1 to restrain the acts of secresie betwixt two marryed persons2 ,this knot or ligament is become so notorious both in the practice and effect throughout ,france1 ,italy1 and ,spain1 as also in all the ,eastern ,countries1 that the ,laws of several ,nations have prohibited the performance thereof2 neither is it fit to be openly described in this place4 ,the tying of the ,point4 #bc4 ,other stratagems they have by turning the ,sive with a pair of ,sizzers by voices uttered out of skins1 which is in common amongst the ,turks by ,letters wrote unto certain ,spirits1 which by due appointments will have their answers returned4 ,by the ,turning of the ,cord with several names wrapped round the same1 which with certain repetitions will of it self be tyed into several strange knots which unty themselves again4 ,besides the many wayes by ,lots1 in extractings99 ,scrolls1 consulting with the ,staff and the empty ,pot1 with others tedious to be enumerated4 ,charming by the ,sive4 ,by ,bottles1 ,skins1 ,letters1 ,cords1 ,lots4 99 sic #bd4 ,the ,art of ,transplantation is also reckoned amongst ,charms with the vulgar4 ,and indeed one member thereof1 viz4 the ,transferring of ,diseases is really ,magical1 and much in practice amongst ,witches2 for by certain baits given to any domestick ,beasts they remove ,feavers1 ,agues1 and ,consumptions from ,martial men1 or from one to another by burying certain ,images in their neighbours ground they bring all evil fortune to the owner of the ground1 yet though they add strange ,words and ,conjurations in the practice1 the effects thereof are more from ,nature then ,conjuration4 ,transplantation1 ,ceremonious4 ,ceremonies #be4 ,for1 by the same ,cause1 those that are profound1 can destroy diseases1 take off ,warts1 and other ,excrescences1 kill1 cure1 purge and poyson at a distance from the party1 by their hair1 fatt1 blood1 nails1 excrements1 c4 or by any root1 or carnuous substance1 rubbed upon their hands1 breasts or leggs1 by burying which1 they free them from ,diseases1 which experiments take effect according to the ,mediums and their ,consumption under ground4 ,and meerly natural4 #bf4 ,and as by natural reason every ,magical ,charm or ,receipt had its first institution2 ,in like manner have ,magicians disposed the ,matter and ,manner together with the times of their ,utensils and ,instruments1 according to the ,principles of ,nature3 ,as the ,hour wherein they compose their ,garments1 must either be in the hour of ,luna1 or else of ,saturn1 in the ,moons increase4 ,magical ,instruments3 #bg4 ,their ,garments they compose of ,white ,linnen1 black ,cloth1 black ,cat-skins1 ,wolves1 ,bears1 or ,swines skins4 ,the ,linnen because of its abstracted ,quality for ,magick delights not to have any ,utensils that are put to common uses4 ,the skins of the aforesaid ,animals are by reason of the ,saturnine and ,magical qualities in the particles of these beasts3 ,their sowing thred is of silk1 ,cats-guts1 mans ,nerves1 ,asses hairs1 ,thongs of skins from ,men1 ,cats1 ,bats1 ,owls1 ,moles1 and all which are enjoyn'd from the like ,magical cause4 ,their matter1 #bh4 ,their ,needles are made of ,hedge-hog prickles1 or bones of any of the abovesaid ,animals3 ,their ,writing-pens are of ,owls or ,ravens1 their ,ink of ,mans blood3 ,their ,oyntments ,mans fat1 ,blood1 ,usnea1 ,hoggs-grease1 ,oyl of ,whales4 ,their ,characters are ancient ,hebrew or ,samaritan3 ,their ,speech is ,hebrew or ,latine4 ,their ,paper must be of the ,membranes of ,infants1 which they call ,virgin-parchment1 or of the skins of ,cats1 or ,kids4 ,besides1 they compose their ,fires of sweet ,wood1 ,oyl or ,rosin3 ,and their ,candles of the ,fatt or ,marrow of ,men or ,children3 ,their ,vessels are ,earthen1 their ,candlesticks with three feet1 of dead mens bones3 ,their ,swords are steel1 without guards1 the poynts being reversed4 ,these are their ,materials1 which they do particularly choose from the ,magical qualities whereof they are composed4 ,substance1 #bi4 ,neither are the peculiar shapes without a natural cause4 ,their ,caps are ,oval1 or like ,pyramids with ,lappets on each side1 and furr within3 ,their ,gowns reach to the ground1 being furr'd with white ,fox-skins1 under which they have a ,linnen ,garment reaching to their ,knee4 ,their ,girdles are three inches broad1 and have many ,caballistical ,names1 with ,crosses1 ,trines and ,circles inscribed thereon4 ,their ,knives are ,dagger-fashion3 and the ,circles by which they defend themselves are commonly nine foot in breadth1 but the ,eastern ,magicians give but seven4 ,and these are the matter and manner of their ,preparations1 which ,i thought fit here to insist upon1 because of their affinity with the ,instruments of ,charms1 for both which a natural cause is constantly pretended4 ,and ,form4 #cj4 ,thus ,i have briefly spoken of the ,nature of every ,spirit good or evil1 so farr as safety or convenience would permit2 adding also this last ,discourse of ,charms and ,conjurations1 in their speculative part1 forbearing to describe the ,forms themselves1 because many of them are not only facil1 but also of mighty power when they are seasonably applyed3 ,so that to describe distinctly1 by what means ,magicians kill1 cure1 or conquer1 were to strengthen the hands of the ,envious against their ,neighbours ,lives and ,fortunes4 ,and therefore the ,readers must rest contented with what is here related of the ,nature of ,astral or ,infernal ,spirits4 ,the ,conclusion4 ,,finis4 ,,shakespeare ,,notings4 -------- ,p4 #ii4 ,bodin's 8asseheaded man04 ,n4 ,drake1 in his ,shakespeare and his ,times1 vol4 ii1 p4 #cea1 suggested that ,bottom's 8translation0 was derived from p4 #cae in ,scot1 where a receipt for such transformations is given4 ,this may in part have been in ,shakespeare's memory1 as may the commonly received belief that magicians could do such things4 ,he may1 too1 have remembered another tale1 told at p4 #ecc1 of ,pope ,benedict ,,ix having been condemned after death to walk the earth 7,i presume at night1 after his purgatorial day7 in a bear's skin1 with an ass's head in such sort as he lived4 ,but ,i incline to think that these after-statements only caused him to remember the more this first1 full1 and remarkable ,m4 ,mal-,bodin-,cyprus tale2 and more especially this passage1 for in iv1 i1 #cj1 ,bottom declares--8,methinks ,i have a great desire to a bottle of hay3 good hay1 sweet hay hath no fellow40 ,so acute and ready an observer may have the more remembered the epithet 8asseheaded0 because1 as most readers must observe1 ,scot uses this word1 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 hoofs4 ,p4 #edb4 ,his 8white spirits04 ,because in the #afbc folio ,macbeth we have in iv1 #a1 ,musicke and a ,song4 ,blacke ,spirits1 c41 and because in ,middleton's ,witch the words are given at length1 it has been held that ,middleton was either ,shakespeare's coadjutor1 or his after interpolator1 that these lines were his1 and were first used in his ,witch4 ,but1 according to most of ,malone's arguments--for one certainly is not sound--the ,witch was some years later than ,macbeth1 as is also likely from ,middleton's age4 ,and that it was later is in especial shown by a hitherto unnoticed passage in ii1 #a3 8,some knights' wives in town ,will have great hope upon his reformation10 etc4 ,for it is clear that this must have been written when the price and quality of knighthood had much come down1 and its commonness increased beyond what it was in #afje4 ,secondly1 it is an assumption1 and a most unlikely one1 that the ,macbeth ,,ms4 intimation of the song was due to the players' knowledge of it through the ,witch4 ,it presupposes that the supernumeraries who played the witches' parts were the same in both plays4 ,also that the writers of the ,,ms4 knew that these would be the same1 and would certainly remember the words3 for a playhouse copy is either for the use of the prompter1 or a text whence the players' parts can be extracted4 ,moreover1 the ,witch had been1 as the author himself tells us1 8an ignorantly ill-fated labour01 in other words1 a failure4 ,but in reference to the supposed right of ,middleton to these lines1 we now find1 in #aehd1 when ,middleton was a boy1 that the first of the two lines--or1 if one chooses1 the first two of the four1 the words being in each half phrase inverted1 possibly to vary the too great sing-song of the sentence--was copied by ,scot as part of a known series of rhyming lines4 ,shakespeare1 who wrote later1 has the 8,black spirits01 etc42 ,middleton1 in his ,witch1 where we find passages taken verbatim and almost verbatim from ,scot1 has these and the other rhymes given by ,scot very slightly altered in i1 #b1 and the 8,black spirits01 etc41 with 8,mingle1 mingle01 and some of the other rhymes in v1 #b4 ,hence they are neither ,shakespeare's nor ,middleton's4 ,whose then are they8 ,scot gives them as from ,w4 ,w4's booklet on the ,witches at ,st4 ,osees1 ,essex4 ,but certainly the lines1 nor any of them1 are not in that booklet4 ,these things1 however1 are there4 ,ursula ,kempe's little boy deposes1 and she herself1 on promise from the ,justice1 ,brian ,darcie1 ,esq41 of favour being shown her--which promise1 by the way1 both in her case and that of others1 was carried out by their being hanged--that she had two he- and two she-spirits1 the shes being ,tyffen1 in the shape of a white lamb1 and ,pigine1 black like a toad2 the hes1 ,tittie1 like a little grey cat1 and ,jacke1 black like a cat4 ,nor are these merely thus mentioned by each1 but the old woman specifies their doings through three or four of the earlier pages 7,a #c1 v--,a #h74 ,mother ,bennet's spirits were two1 ,suckin1 like a black dog1 and ,lyerd1 redde like a ,lyon 7,b #c1 etc41 ,b #g74 ,besides these1 but less prominently brought forward1 were these4 ,mother ,hunt had two little things like horses1 one white and one black1 kept in a pot amongst black and white wool 7,a #e1 v and #f74 ,ales ,hunt had also two spirits1 one white and one black1 like little colts1 and named ,jacke and ,robbin 7,c #c74 ,marg4 ,sammon had a ,tom and a ,robyn1 but these were like toads4 ,h4 ,sellys1 aged nine1 deposes that his mother had two imps1 one ,herculus sothe hons sic or ,jacke1 black1 and a he1 who1 in the night1 and in the likeness of his sister1 pulled his younger brother's leg and otherwise hurt him so that he cried out2 the second1 ,mercurie1 a she and white 7,d v74 ,ales ,baxter says that the cow while being milked was viciously unruly1 and that something like a white cat struck at her heart1 so that she became so weak that she could not stand1 and being found leaning against a style1 was carried home in a chair 7,d #d1 v74 ,ales ,mansfield had given her by ,margaret ,grevell 7elsewhere ,gravell7--for these imps seem to have been given away without will of their own1 like brute beasts1 and being hungry were fed on milk1 beer1 bread1 oats1 hay1 straw1 and especially a sup of blood sucked from the body--two he- and two she-spirits1 named ,robin1 ,jack1 ,william1 and ,puppet1 alias ,mamet1 like black cats 7,d #f74 ,mother ,eustace also had three imps1 like white1 gray1 and black cats4 ,annis ,dowsing1 aged seven1 base daughter of ,annis ,herd1 tells ,b4 ,darcie that her mother had six ,avices or ,blackbirds1 black speckled with white or all black4 ,also six imps like cows1 but 8as big as rattes01 one of which1 black and white1 and named ,crowe1 had been given to her1 while ,donne 8 ,dun1 another1 was red and white 7,g4 #d4 v74 ,i have1 perhaps1 overlengthened this tale through wishing to show that these imps1 besides being hungry1 generally took a white or black1 and sometimes a red or grey1 colour1 and because these notings from this unique book and authentic record might be otherwise acceptable4 ,so much do the names and the notice of the colours of the imps strike a reader1 that ,bishop ,hutchinson1 in his ,historical ,essay concerning ,witchcraft1 #agah1 says1 p4 #bi1 8,an account of them was written by ,brian ,darcie1 with the ,names and ,colours of their spirits40 ,but here an end after the remarks4 ,first1 that the chief witnesses1 and leaders up to these confessions1 were their own children of from #f to #i years of age4 ,secondly1 that these confessions were1 as plainly as possible1 first made by some and then followed by others through promises of favour1 promises lyingly carried out to condemnation and death4 ,thirdly1 that1 as shown by such instances as 8she desired to speake alone with me1 the said ,bryan ,darcey1 whereupon ,i went into my garden01 etc41 and by the frequent use of 8before mee0--the initials ,w4 ,w4 were either fictitious1 or not improbably those of his clerk1 and that the real author was ,brian ,darcie1 ,esq41 ,justice of the ,peace1 who desired to gain favour from his kinsman1 ,lord ,darcie1 to whom the book was dedicated1 or possibly1 through him and it1 the notice of her ,majesty1 as a clever1 zealous1 and trustworthy seeker-out of these old-new things4 ,it need hardly be added that ballading was then a profession1 and that its professors seized upon anything of interest1--an atrocious murder1 the last words of the murderer 7spoken or not71 unusual floods or storms1 the effects of lightning1 the cruise of an adventurous vessel1 shipwrecks1 the story of a strange fish 8in forme of a woman from the wast upward01 that appeared 8forty thousand fathom above water or otherwise1 and sang as followeth04 ,how then should the condemnation of some sixteen old women for horrible crimes escape being 8balletted08 ,it was new1 rare1 came home to all1 and was in more senses than one deadly4 ,the very rhymes in ,scot prove it1 for they could not be ,scot's own words1 and they have the very rhythm1 or rather lilt1 of a ballad4 ,on looking calmly1 therefore1 at the evidence1 ,i am convinced that neither ,shakespeare nor ,middleton could have been the one who tacked together these rhymes between #aehb and #aehd1 but that ,shakespeare did here1 as he sometimes did1 and notably in ,ophelia's madness1 quote such lines as 8,black spirits and white01 etc41 because the words suited his scene of devilish enchantment1 and gave it reality2 while ,middleton1 in a ,magical ,tragi-,comedy1 gave1 with very slight variation1 the whole of the words quoted by ,scot4 ,i trust my reader will not merely excuse it when it regards ,shakespeare and ,macbeth1 if ,i go a little out of my present road and add the few words following4 ,as it has been held that ,middleton wrote 8,black spirits01 etc41 so it has been supposed that the lines on the 8,touching for the ,evil0 were interpolated by ,middleton or some other1 because negative evidence seemed to show that ,james did not take upon himself this custom till a date much later than #afje4 ,lately1 however1 ,prof4 ,s4 ,r4 ,gardiner has discovered that ,james 8touched0 and was almost compelled to 8touch0 as early as #afjc4 ,its efficacy had been believed in1 and was set forth in books2 so that the very assumption of this prerogative proved its efficacy1 and thus proved his rightful heirship to the ,english crown1--a proof1 ,i suspect1 not lost sight of by the astute counsellors who counselled its adoption1 nor by ,james himself4 ,and ,i think that he must be blind who cannot see how this1 added to the other evidence set forth in the play1 and to the true1 though somewhat1 and of purpose1 indirectly exposed intent of ,macbeth1 proved both ,james's heirship and set forth the certain overthrow of all such devilishly contrived plots1--such as1 to name but three1 the attempt at the ,carse of ,gowrie2 the plot in which ,raleigh was1 or was supposed to be1 concerned2 and lastly1 the gunpowder plot--as would alter the predestinate decree of ,heaven1 that ,james ,i and ,,vi should be ,king of ,great ,britain4 ,unless1 too1 ,i am much mistaken1 the fears of ,james were the direct or indirect instigators of ,shakespeare's play1 and the cause of that autograph letter to the poet1 for which no shadow of a reason can otherwise be assigned4 ,for convenience' sake ,i here include some notings illustrative of either ,shakespeare's indebtedness to ,scot1 or of those beliefs and forms of expression which led both to write as they did4 ,p4 #aj4 8,they can pull down the moon40 ,this belief1 derived from classic times1 is authority for ,prospero's 8,a witch 444 so strong ,that could control the moon0 7v1 i74 ,so also ii1 #a1 #agd4 ------ 8,corne in the blade40 ,there is frequent reference to this in ,scot1 as here and at pp4 ,a iiii1 v1 #di1 #eh1 #fc1 #bai1 #bba1 #dhb1 and elsewhere4 ,but as ,staunton saw1 this is the nearest to ,macbeth's 8though bladed corn be lodged0 7iv1 #a74 ,also1 though this happens more or less in several of the instances1 yet especially here1 the context agrees with the thoughts and context-words of ,macbeth4 ,p4 #cc4 8,anthropophagi and ,canibals40 ,associated synonymes probably suggested to both by the same heading in p4 #aajj of ,seb4 ,mnster's ,cosmography 7,basil1 #aeej74 ,p4 #db4 8,never faile to danse40 ,an authority for the dancing of ,macbeth's witches1 and a probable authority for the dancing of the latter with broomsticks headed with brooms in their hands4 ,p4 #ed4 ,the 8,monarcho0 of ,l4 ,l4 ,lost appears from this to have been a madman4 ,p4 #fd4 8,rime either man or beast to death40 ,an extension of the ,shakespearean and general belief that they rhymed 7,irish7 rats to death4 ,as ,you ,like ,it1 iii1 #b4 ,p4 #gg4 8,no power to occupy40 ,proof that this last word was used in the sense of to use or be busied with1 from which general use it came to be employed as common slang for a disreputable and vile using4 ,p4 #agj4 8,chattering of pies and haggisters40 ,a haggister is the ,kentish term for a pie1 or magpie4 ,the passage explains why ,duncan 7i1 #e7 is not welcomed by these1 but by the ill-omened raven that is hoarse with croaking his approach4 ,w4 ,perkins on ,witchcraft1 works1 ed4 #afac1 says3 8,when a raven stands on a high place and looks a particular way and cries1 a corse comes thence soon40 ,p4 #ahg4 8,a thousand for one that fell out contrary40 ,we would more correctly write--8,a thousand that fell out contrary for one that fell out rightly or correctly40 ,but this and others are examples of what we would call a more than loose way of expressing oneself1 though then it was allowable1 for ,scot was an educated and intelligent man1 who wrote well4 8,each putter out of five for one01 ,tempest1 iii1 #b1 is an almost exactly similar instance4 ,the putting out of five for one is considered as one action1 and is--pace ,dyce--the receiving1 as ,malone says1 at the rate of five for one1 the putter out being he who puts out in the hope of receiving five for one4 ,p4 #bab4 8,the blind man 444 in killing the crow40 ,green's ,defence of ,cony-,catching1 p4 #gj1 ed4 ,grosart1 gives this proverbial saying--8as blinde men shoote the crowe04 ,hamlet1 #dto41 #afjc1 has the variant--8as the blinde man catcheth the hare04 8,a green silk curtain40 ,these words1 also in ,middleton's ,witch1 i1 #b1 illustrate the custom which led ,sir ,toby 7,tw4 ,n41 i1 #d7 to say1 8,wherefore have these gifts a curtain before 'em8 ,are they like to take dust like ,mistress ,moll's picture80 ,and these last words1 by the way1 prove that this same ,moll had1 for her own purposes1 the portrait exposed in some painter's shop1 or painters' shops1 or rather free fronts1 without a curtain4 ,p4 #bfi4 8,if a soule wander 444 by night40 ,proof that the wandering of ,hamlet's father's ghost was strictly in accordance with traditional folk-lore4 ,so1 p4 #dfb1 we have1 8,how common an opinion 444 reveale their estate02 and p4 #ece1 8,they affirme 444 soules of saints04 ,p4 #cdg4 8,bodkin40 ,the text and margin show that this was used for a small dagger1 and the woodcut on the next page that it was sometimes at least a rod-like and pointed weapon4 ,being thus shaped it was small1 more easily carried at the waist1 and less readily broken either by a bone or by an adversary's stroke4 ,p4 #chb4 8,beliall40 ,this goes to show that he was 8the other devil0 whose name had escaped ,macbeth's porter4 ,its being less common in men's and preachers' mouths would account for his non-remembrance4 ,p4 #daf4 8,lignum aloes40 ,against any argument drawn from the italic use of ,hews in ,son4 #bj1 and its not being italicised in its first use in the same line1 nor anywhere else in ,shakespeare1 the fact that ,alloes appears in ,the ,lover's ,complaint1 as well as do other words in the ,sonnets1 has been brought forward4 ,but without entering in detail into the question1 ,i would note that three substantives1 all names of vegetables1 are here mentioned1 and that this alone is placed in italics4 ,so1 in the ,appendix ,,ii1 #affe1 pp4 #fg-h1 we have a number of aromatics named1 but this only1 and only on its second occurrence1 is with ,sperma ,ceti placed in italics--the reason1 ,i presume1 being1 that as a medicine1 a more strange and less-known name to the commonalty1 and a ,latin one1 it was treated as a quoted proper name4 ,p4 #dig4 8,he burned his booke40 ,a precedent1 as was ,acts ix1 #ai1 for ,prospero's 8,i'll drown my book01 when he left his island4 ,p4 #dih4 8,bicause they want40 ,one example1 among many1 from ,elizabethan and present authors1 and from provincial use1 where want 8be01 or 8are without04 ,this in part explains ,macbeth1 iii1 #f1 where ,lennox exclaims1 8,who cannot want the thought80 ,the true difficulty lies in the use of the negative 8cannot04 ,but while a more correct style would have 8can01 the more colloquial and hasty use of the former was1 ,i think1 permissible1 just as was the use of the double negative where it was not meant to be1 as it usually was1 emphatic4 ,moreover1 it gives here a double or ambiguous sense1 such as1 ,i think1 ,lennox wanted to express4 ,p4 #ejd4 8,one instant or pricke of time40 ,illustrates somewhat differently than ,i think is usually explained1 8the prick of noon04 ,r4 and ,jul41 and other places4 ,p4 #eaf4 8,diverse shapes and forms40 ,shakespeare follows this ruling when he makes ,ariel and his co-spirits assume different shapes1 though some modern critics find fault because he being on some occasions invisible1 these changes are1 in their opinion1 unnecessary4 ,but the appearance of these spirits1 sometimes as invisible1 sometimes as visible1 sometimes in spirit form1 sometimes as ,juno or ,ceres1 sometimes as harpies1 is not only in accordance with the then beliefs as to airy spirits1 but to me1 and to those who have seen their representatives1 it is more pleasant to see them in forms appropriate to their office1 besides bringing their spiritual existence and power more vividly before us4 ,critics here1 as well as elsewhere1 too often insist on considering ,shakespeare as the author of books to be read1 and not of plays to be acted and seen4 ,p4 #eah4 8,this devil ,beelzebub40 ,so seems to have thought ,macbeth's porter4 ,p4 #ebj4 8,the cruell angel40 ,here in ,prov4 #ag #aa we have one of the principles on which ,macbeth was planned and executed4 ,p4 #ecc4 8,soules appeare oftenest by night2444 never to the whole multitude1 also may be seene of some1 and of some other in that presence not seene at all40 ,here is proof of the folk-lore correctness of the ghost appearing only when ,marcellus and ,bernardo were alone on watch1 and of his being afterwards invisible to the ,queen in her own chamber1 though visible to ,hamlet while there in obedience to her summons4 ,appendix ,,ii1 p4 #df1 par4 #h4 8,but it is rarely known40 ,though this is after ,shakespeare's time1 the belief1 in all probability1 was in existence in his day1 and shows how the writer of the first and unknown ,hamlet followed in ,hamlet's ghost the beliefs of his day4 8,feature40 ,an example of its being used for the make of a man1 and not merely of the features of his countenance1 to which it is now appropriated2 but till ,i can find--and as yet ,i have found none1 though ,i have looked out for it--an example of feature used for things inanimate1 ,i cannot accept the interpretation of song or sonnet in ,touchstone's ,as ,you ,like ,it1 iii1 #c1 #c4 ,feature here1 as any shape or proportions1 is perfectly intelligible4 ,did it refer to verse we should expect 8features04 ,from no man1 as ,touchstone is depicted by ,shakespeare1 could we less expect verse-making1 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 ,goths4 ,had he been poetical and given her verses1 he could not have explained to ,aubrey that he1 being a poet1 only feigned to love her4 ,p4 #aih4 8,primus secundus40 ,this goes far to show--proves1 ,i think--that the ,clown's 8,primo1 secundo1 tertio is a good play0 7,tw4 ,n41 v1 #a71 a passage on which no commentator known to me has touched1 thinking it a merely jocular remark1 is1 in fact1 taken from a well-known 8play0 or game4 ,what the game was is unknown to me1 but children still use various numerals1 provincial or otherwise1 mingled with rhyme1 to settle anything1 as1 for instance1 who shall hide in the game of hide and seek4 ,p4 #dga4 8,biggins40 ,shows1 as does #b ,hy4 ,,iv1 iv1 #e1 #bg1 that1 if not nightcaps1 they meant1 among other significations1 caps worn at night and in bed1 and that 8homely0 was not a generic epithet4 ,introd4 ,rainolde ,scot's ,will 8bank or pond04 ,i note this because it may possibly help to some future interpretation of ,iris's words in the ,tempest1 iv1 #a1 #fd1 8,the banks with pioned 444 brims40 ,,middleton',s 8,,witch04 -------- ,p4 #aag4 8,marmaritin01 etc4 ,in i1 #b1 he copies these names1 altering only their order for the sake of the verse1 and probably for the same reason omitting 8,mevais04 8,i could give thee ,chirocinata1 adincantida1 ,archimedon1 marmaritin1 calicia1 ,which ,i could sort to villainous barren ends40 ,p4 #abd4 8,needles wherwith dead bodies are sowne or sockt into their sheetes40 ,noted amidst charms procuring love and hate4 ,in i1 #b1 following the marmaritin passage1 we find-- 8,more ,i could instance ,as1 the same needles thrust into their pillows ,that sews and socks up dead men in their sheets40 ,this is the more noteworthy1 as to sock a corpse seems to have been a ,kentish phrase4 8,a privy gristle01 etc41 as given by ,middleton1 was1 ,i presume1 one of the other things which1 8for reverence of the reader01 ,scot omits1 though whence the former got it ,i know not4 ------ ,among other 8toies which procure love0 are1 8a little fish called ,remora04 ,in the same scene of the ,witch1 we find-- 8,hc4 ,thou com'st for a love charm now 99 99 99 99 99 99 ,i'll give thee a remora1 shall bewitch her straight4 99 99 99 99 99 99 444 a small fish40 ------ ,scot also gives 8the bone of a greene frog1 the flesh thereof being consumed with pismers or ants04 ,and ,middleton's ,hecate adds-- 8,the bones of a green frog too1 wondrous precious1 ,the flesh consum'd by pismires40 ------ 8,the haire growing on the nethermost part of a woolves taile 444 the braine of a cat40 ,in ii1 #b1 ,almachildes1 speaking of love charms1 says3 8,the whorsom old hellcat would have given me the brain of a cat 444 and a little bone in the hithermost part of a wolf's tail40 ,in the words 8bone0 and 8hithermost0 he may have erred in memory1 or there may in the latter word have been a copyist's error4 ,p4 #aec4 ,hecate1 i1 #b1 enumerates 8,urchins1 ,elves1 ,hags1 fairies ,satyrs1 ,pans1 ,fauns1 ,sylvans1 ,kitt-with-the-candlestick1 ,tritons1 ,centaurs1 ,dwarfs giants1 ,imps 4441 the ,spoorn1 the ,mare1 the ,man-i-the-oak1 the ,hellwaine1 the ,fire-drake1 the ,puckle60 4444 ,these1 except the omissions marked by 444 and by 1 are exactly those mentioned by ,scot1 and in the same order4 ,p4 #ahd4 ,scot1 from ,j4 ,b4 ,porta4 ,neap41 gives a receipt to be used by witches when they would transport themselves through the air4 8 ,the fat of yoong children and seethe it etc41 etc44444 ,they put there1 into ,eleoselinum1 ,aconitum1 ,frondes populeas and ,soote4444 ,another receipt4444 1 ,sium1 acarum vulgare1 pentaphyllon1 the bloud of a flittermouse1 solanum somniferum1 oleum40 ,in i1 #b1 we have these bits almost verbatim-- 8,hec4 ,there take this unbaptised brat1 ,boil it well2 preserve the fat3 ,you know 'tis precious to transfer ,our 'nointed flesh into the air ,in moonlight nights1 99 99 99 99 99 ,i thrust in eleoselinum lately1 ,aconitum1 frondes populeas and soot-- 99 99 99 99 99 ,then sium1 acorum vulgare too1 ,pentaphyllon1 the blood of a flitter-mouse ,solanum somnificum et oleum40 ------ 8,by this means 7saith he7 in a moonlight night see fifth line of i1 #b1 just quoted they seeme to be carried through the air1 to feasting1 singing1 dansing1 kissing1 colling1 and other acts of venerie1 with such youthes as they love and desire most40 ,in i1 #b1 just after the previous lines1 are these-- 8,when hundred leagues in the air1 we feast and sing1 ,dance1 kiss1 and coll1 use everything3 ,what young man can we wish to pleasure us1 ,but we enjoy him in an incubus40 ,p4 #ahf4 8frier ,bartholomus0 ,spinus saith that 444 8the witches before they annoint themselves do heare in the night time a great noise band or troop of minstrels1 which flie over them1 with the ladie of the fairies1 and 444 to their journie40 ,in iii1 #a1 ,firestone says 444 8,hark1 hark1 mother1 they are over the steeple already1 flying over your head with a noise of musicians40 ,p4 #bbb4 8,it is constantlie affirmed in ,m4 ,mal4 that ,stafus 444 had a disciple called ,hoppo1 who made ,stadlin a maister witch1 and could all when they list1 invisiblie transferre the third part of their neighbors doong1 hay1 corne1 c3 into their own ground1 make haile1 tempests1 and flouds1 with thunder and lightning40 ,bodin also1 bk4 ii1 c4 #f2 but he makes ,hoppo and ,stadlin co-disciples of ,stafus and master witches4 ,compare i1 #b1 ad init4 for ,hoppo and ,stadlin1 while further on comes-- 8,stadlin's within3 ,she raises all your sudden ruinous storms ,that shipwreck barks1 and tear up growing oaks4 99 99 99 99 99 ,i'll call forth ,hoppo1 and her incantation ,can straight destroy the young of all his cattle2 ,blast vineyards1 orchards1 meadows2 or in one night ,transport his dung1 hay1 corn1 by reeks1 whole stacks1 ,into thine own ground40 ,p4 #bdd4 8,a ab hur hus40 ,a charm against the toothache4 ,hence it is most probable1 especially if the 6 of 8,puckle60 be in the original1 that ,hecate1 after reaching that name1 is interrupted by a sudden spasm of toothache1 which she would exorcise by this 8,a ab hur hus04 ,the sudden pause1 the contortions of her haggard visage1 and the grotesque movements of the #aag-year-old hag would greatly add to the comedy of the scene4 ,p4 #edb4 ,when this mortal witch ,hecate--not the ,queen of ,hell and of ,witchdom1 as was the ,hecate of antiquity and of ,shakespeare1 and others in the middle ages1 for1 says one of the after writers given in the later editions of ,m4 ,mal41 8,hecate artem magicam doceret0--uses in i1 #b1 the very rhymes spoken of under this page in the ,shakespeare writings1 some ands and c41 his being omitted1 and 8devil-lambe0 being changed to 8devil-ram04 ,in v1 #b1 she again mentions 8,titty and ,tiffin1 ,leaid and ,robin01 and this time 8,pucky01 for the rhyme's sake4 ,hellwin and ,prickle are--as shown by her other mention of them 7see note1 p4 #aec71 as well as her mention of them elsewhere--mere copyists' or printers' errors for ,hellwain and ,puckle4 ,p4 #bbb4 ,one would here add the quotation from ,ovid's ,metam4 made by ,hecate1 the first line running in ,scott1 ,middleton1 ,corn4 ,agrippa 7,occult ,phil41 l4 #a1 c4 #gb71 and in ,bodin1 ,dmono1 l4 #b1 c4 #b3 8,cum volui 444 ipsis mirantibus0 instead of 8,quorum ope cum 444 mirantibus02 but that from the accidental dropping of the line 8,vivaque saxa01 etc41 in ,bodin1 and its omission also in ,middleton1 it would seem1 as ,dyce remarks1 that ,middleton took it from ,bodin4 ,in concluding1 ,i would state that most1 but not all1 of these references are taken from ,dyce's ,middleton4 ,,extracts ,,from ,,wier4 -------- ,i4 ,besides those noted by ,scot in the margins1 ,i have gathered the following from ,wier1 though very possibly some may have been overlooked4 ,by far the greater number occur in the #abth ,book of ,scot2 that is1 they consist chiefly of various charms and illustrative tales4 ,i would not be understood1 however1 as thinking that ,scot in all these cases copied from ,wier1 any more than ,i would assert that some later ,astronomer ,royal has quoted from ,herschel1 without mentioning him1 the fact 8that the earth revolves around the sun04 ,the reference in both to the ,homerica medicatio from ,ferrerius 7in ,scot1 ,ferrarius7 is a notable one in point1 and two other instances will be found in ,notes on the ,text4 ,i quite agree1 also1 with ,prof4 ,w4 ,t4 ,gairdner when he says1 ,insanity1 p4 #fa3 8,nothing1 however1 is more evident than that ,scot1 however indebted to ,wier 7and both of them probably to ,cornelius ,agrippa44471 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 justice40 ,n4,b4--8c40 for the words following in the page has been omitted1 as unnecessary4 ,p4 #g4 ,the reader may compare the first1 and the first part of par4 #b of ch4 #c with ,wier1 ,de ,lamiis1 c4 #e1 8,quocirca eam01 etc41 and judge whether the remembrance of this latter did not suggest ,scot's words4 ,p4 #ec4 8,one ,bessus40 ,from ,plutarch4 ,also given by ,wier2 but ,i have lost the reference4 ,p4 #aaa4 8,chasaph40 ,scot seems to have remembered ,wier ii1 #a1 #b1 but not to have copied him4 ,wier gives ,exod4 #bb1 #ah4 2 ,scot1 1 a variant ,i know not whence obtained1 not being in the ,oxford #ahba ed4 of the ,sept4 ,p4 #abc4 8,eusebius 444 poison40 ,wier iii1 #ch1 #b and #d4 ,both call ,lucilia ,lucilla4 ,scot omits #c regarding ,alphonso of ,arragon4 ,p4 #abf4 8,this word ,ob 444 ,ventriloqui40 ,wier ii1 #a1 #ab4 ,p4 #agg4 8,onen 444 to the interpretation of dreames40 ,wier ii1 #a1 #h1 8aliquando observara somnia40 ,p4 #ahc4 8,the art 444 in digging for monie 444 omit4 ,there must 444 treasure awaie40 ,wier v1 #aa1 #a4 ,scot adds 8bona0 after 8videre04 ,p4 #ahd4 8 ,the fat 444 impudentlie affirmed them0 close of ch44 ,wier iii1 #ag1 #b1 #c4 ,but from the first and last words of ,scot's chapter1 he1 as well as ,wier1 took these things from ,j4 ,b4 ,porta1 though he may have been led by ,wier to consult ,porta4 ,p4 #bcj4 8,balsamus40 ,scot's words at the beginning of the chapter were suggested by ,wier v1 #i1 #d1 though he has added some descriptive particulars2 then these words are given by both1 ,wier adding that three ,agnus ,dei's were sent by ,pope ,urban4 ,p4 #bca4 8,a wastcote of proofe40 ,wier v1 #h1 #b4 ,scot's 8little virgine girl0 is a 8junioribus not castitatis puelles01 his 8hat0 is 8galea04 ------ 8,gaspar40 ,these verses1 with a longer proem1 are in ,wier v1 #h #a4 ,p4 #bdj4 8,homerica medicatio40 ,wier v1 #ai1 #a4 ,see note in its place4 ,wier quotes at length from ,ferrarius1 #b1 #c1 and #d1 gives his name rightly1 and rightly reads in the present passage verbis1 and not as ,scot1 verbi4 ------ 8,nos habitat40 ,wier v1 #ai1 #c1 from ,ferrarius4 ,p4 #bdb4 8,for the falling evil 444 no more40 ,wier v1 #h1 #b2 but he finishes the charm with 8,in nomine etc44 ,amen40 ,p4 #bdc4 8,ananizapta01 v1 #i1 #f4 ,wier gives ,ananisapta1 has 8qu0 instead of 8dum01 l4 #a1 and adds 8contra febres a quodam nebulone 444 offerantur04 ------ 8,write upon a piece of bread0 for the bite of a mad dog4 ,this ,scot gives from v1 #h1 #f4 ,but ,wier has 8444 ,khiriori essera 444 fede04 ,afterwards1 8,vel hoc scriptum in papiro1 aut pane1 homini sive cani in os inseritur04 ,in the ,o rex1 etc41 there are crosses after each person of the ,trinity1 and a 8prax0 after ,gaspar1 while 8,i max0 is 8ymax04 ,p4 #bdd4 8,against the toothache40 8,galbes1 etc4444 persanate40 ,these two charms1 omitting the intervening one1 are in ,wier v1 #h1 #f1 adding to the persanate one1 8hoc scriptum appenditur04 ,the second1 8,at saccaring01 etc41 is given v1 #d1 #b4 ------ 8,let a virgine01 v1 #h1 #c4 ,wier preceding this with the words1 8,ita antiquitas credebat1 verbascum cum sua radice tusum1 vino aspersum1 folioque involutum1 in cinere calefactum1 strumisque impositum1 eas abigere1 si hoc fecisset virgo jejuna jejuno1 manu tangens supino dixisset40 ,p4 #bdf4 8,a gentlewoman01 v1 #ah1 #a4 ,but the charm is a versification1 probably by ,scot himself1 of a ,german prose sentence1 and it was given and the story told 8a viro ,ecclesiastico1 non infimi nominis ,theologo04 ,scot evidently thought that this description of the perpetrator of so indecorous a jest might better be omitted1 even though he were a ,german4 ------ 8,to open locks4444 ,take a peece 444 ,amen01 v1 #aa1 #b2 but 8hinder0 is anteriore4 ,the essential part of the words just marked as omitted is in v1 #aa1 #c4 ------ 8,a charme to drive 444 house40 ,this and the marginal note are in v1 #ad1 #d4 ,but ,wier places 8vel0 between each of the ,bible sentences1 therefore ,scot's 8this sentence0 should have been 8any of these sentences04 ,p4 #bdg4 8,another for the same01 v1 #ad1 #b1 beginning 8,item04 ,scot has shortened his 8fiftlie01 and omitted that the beggar must pray with all attention4 ,also in his haste he omits that the conjuror gave doses of rhubarb and other herbs twice daily4 ,p4 #bdg4 8,the sicke man01 v1 #bc1 #f4 ,wier gives the words of the 8gospell0 that is to be carried about his neck--8,hoc genus dmonii non ejicitur1 nisi jejunio oratione0--taken1 though apparently by memory only1 from ,matt4 #ag1 #bj1 ,vulg4 ,the names in ,scot's margin are in ,wier1 ,gualterio1 ,bernhardo4 ,pp4 #bdg-h4 8,this office or conjuration40 ,the paragraph is from v1 #bb1 #f1 with a slight condensation of the first words4 ,p4 #bdh4 8,a charme for the bots01 v1 #d1 #h4 ,scot only omitting the 8sanctus0 before 8,job04 ,p4 #bdi4 8,there are also01 v1 #d1 #g4 ,wier commences--8,vidi1 haud ita pridem apud magn authoritatis virum nobilem1 librum conscriptum execrabilem1 flammis dignissimum1 plenum exorcismis1 frequenti crucis consignatione1 ex sancta ,scriptura formulis in nomine ,patris etc4 finitis1 contra equorum non modo morbos quoslibet10 etc4 ,but he has not 8as it 444 ,rome40 ------ 8,item1 the ,duke of ,alba01 v1 #d1 #e4 8,equo item ,vice-regis in sacello suum fuisse locum ubi celebraretur ,missa4 ,continebat dux exercitus vexillum in manu1 quamdiu sollennibus ritibus idipsum uti campan solent1 baptizaretur4 ,ornabat hunc actum effigies ,d4 ,virginis ,mari cum filiolo in eodem volans1 du complicat manus ad stipulantium morem40 ------ 8,that wine01 v1 #d1 #i4 ,scot omitting after eager1 8eo anno04 ,p4 #beb4 8,mahomets pigeon01 i1 #ai1 #c1 #d4 ,scot omitting all notice of the apostate confederate ,sergius1 of the trained bull1 and of the words before rex esto1 viz41 8,quicunque tauro jugum imponat04 ,p4 #bec1 8,at ,memphis in ,aegypt01 i1 #ai1 #a1 faithfully yet freely4 ,p4 #bed4 8,i conjure thee ,o serpent 444 unto the ,jewes01 v1 #d1 #aj4 ,but ,wier has no 8otherwise01 nor any signs of the whole being two conjurations4 ,after ,jewes he has1 8te vermem a me discedere oportet1 velut a ,judis discessit ,deus noster04 ,his magical words are 8,eli lass eiter1 444 eitter1 444 eitter04 ,scot's second 8,i conjure0 is 8exorciso01 and for fear of error1 ,wier's 8,divam ,mariam0 becomes 8,s4 ,mary04 ,p4 #beg4 8,a charme 444 with images of wax 444 afterwards in another40 ,p4 #beh1 l4 #a1 is in ,wier v1 #aa1 #f1 #g1 #h1 except that 8,and if they were inserted01 etc41 is ,scot's4 ,the charm words in ,wier are 8,alif cafiel zaza 4440 adding 8leviatan leutatace04 ,scot also gives a sentence which perplexed me till ,i turned to ,wier1 8 ferrum1 quo homo necatus fuit1 traditur alteri imagini1 of wax ut alterius necandi simulachri caput transigat04 ,also1 after 8angell must be mentioned01 ,wier adds1 8,non absimile monstrum fingitur1 ut quis tibi in omnibus obsequatur04 ,p4 #bei4 8,imparibus 444 breake a bone of him01 v1 #ab1 #a4 ,i doubt1 however1 ,scot's dividing 8,jesus autem0 etc4 from 8,you shall not0 etc4 by the last 8otherwise01 for ,wier does not1 and in #c tells of one who silently submitted to all tortures1 and on whom was found--8sub scruffiam inter crines quandam parvam schedulam01 containing 8 ,jesus autem transiens per mediam illorum os non comminueris ex eo 04 ,p4 #bfj4 8,charmes to 444 theefe01 to end of second paragraph1 except from 8even as plainlie0 to 8confutation hereof01 will be found in v1 #e1 #a1 #b4 ,but there are some additions in ,wier 7it may be from ,cardan7 which ,i leave to the student reader to look up4 ,p4 #bfa4 8,another waie 444 theefe01 v1 #e1 #f4 ,wier adds1 8ex sacrifici libro clam a me subtracta04 ,scot's 8sea side0 is 8fluentem aquam01 the 8forme of conjuration0 is 8per ,christi passionem1 mortem1 resurrectionem 7quam propter impie curiosus celo704 ,p4 #bfb4 8,to put out the theeves eie01 v1 #e1 #g4 8,a coopers hammar1 or addes01 is 8malleo cypressimo04 ,p4 #bfc4 8,saint ,adelberts cursse0 to 8in morte sumus01 ,wier1 v1 #f1 #a4 ,scot1 evidently by accident1 omits after made orphanes3 8sint maledicti in civitate01 and by a press or other error the 8 odio habeantur01 etc41 becomes 8or hated of all men living01 a change slightly injuring the sense4 ,i know not whether it be due to the more frequent repetition of maledicti in the ,latin1 but this curse reads to me more horrible in the original than when translated4 ,i would also note that here1 as sometimes elsewhere1 ,wier speaks more1 and more strongly1 against some of these things than does ,scot4 ,p4 #bff4 8,they naile a wolves head01 v1 #bj1 #c4 ,p4 #bfg4 8,terque01 given in ,wier1 v1 #ba1 #a4 ------ 8,adveniat01 v1 #ba1 #f4 ------ 8,baccare01 v1 #ba1 #d4 ,p4 #bfi4 8,to spoile a theefe01 v1 #e1 #h4 ,but the strange words are in ,wier1 8,droch1 myrroch esenaroth01 and in the next set of unintelligible words 8,eson 0 is 8 eson0 and 8age0 is 8ege04 ,he also explains more clearly1 ,i think1 that all these conjuring terms are to be thrice repeated4 ,p4 #bgj4 8,say three severall times01 v1 #d1 #f1 the final ,amen and some s being omitted4 ------ 8,charmes against a quotidian01 v1 #h1 #g4 ,with these differences1 the three pieces1 8the jejunus01 should 8easdem tribus diebus edat04 ,instead of ,scot's 8,otherwises0 we have 8,si minus successerit1 in pane missali scribitur3 ,o febrem omni laude colendam3 in altero1 444 in tertio 444 ,si nec hic modus juverit1 denuo in pane dicto toties pingatur3 444 quem diebus1 ut supra1 mane absumat40 ,whence it would seem that three massecakes were in each instance to be used1 and not one divided into three1 a thought probably suggested by the three pieces of apple4 ------ 8,for 444 agues intermittent40 ,the whole paragraph is in v1 #h1 #g4 ,p4 #bga4 8,s4 ,barnard01 ,wier i1 #af1 #f4 ------ 8,take three consecrated 444 ,trinitie01 v1 #d1 #b1 8,recipe tres panes ,missales01 etc4 ,p4 #bgb4 8,in the yeere40 ,this paragraph is1 with a little freeness of translation and a slight addition1 both in the unimportant parts1 from v1 #d1 #e4 ,p4 #bgc4 8,take a cup of cold water40 ,this paragraph is from v1 #d1 #c4 ,scot's ,english verses are thus in ,wier3 8 ,in sanguine ,ad orta est mors3 in sanguine ,christi redempta est mors3 in eodem sanguine ,christi prcipio tibi sanguis1 ut fluxum tuum cohibeas04 ,wier then goes to 8,aliud3 ,de latere ejus0 etc41 and continues3 8,item 7,otherwise7 ex quacunque corporis parte profluentum sanguinem cohibere nituntur his verbis3 ,christus natus est in ,bethlehem0 etc42 and then1 without any ,aliud1 ,item1 or other sign that it is not a continuation of the same charm1 8,tene innominatum digitum in vulnere1 fac cum eo0 etc42 ,scot's 8five wounds0 being 8sanctorum quinque vulnerum04 ,p4 #bgc4 8,there was a jollie fellowe0 to 8,this dooth ,joh3 ,wierus01 etc41 is from v1 #ae1 #a4 ,wier begins1 8,ad insignis maliti chirurgum01 but ,scot's 8jollie0 seems to have been taken from his drinking habits1 which in ,wier are spoken of in a more pronounced manner4 ,p4 #bge4 8,this surgion01 v1 #ae1 #b4 ,but ,scot's 8ague0 is in ,wier 8febrem01 and it is added that not long afterwards the patient died1 in his 7,wier's7 opinion of an empyema4 ,i marvel that ,scot omitted this last4 ,p4 #bgf4 8,otherwise3 ,jesus ,christ01 v1 #ae1 #c4 ,scot omits the after the first ,christ4 ------ 8,another such cousening01 v1 #ae1 #d4 ,p4 #bhb4 8,at ,easter01 v1 #dj1 #d4 ,note1 in the margin ,i have placed 8 or for the 8on0 of text4 ,the 880 is unnecessary1 for in ,wier it is 8infra cornua vel aures04 ------ 8,otherwise ,jacobus01 v1 #dj1 #c4 ,p4 #bid4 8,the corral01 v1 #ba1 #e4 ,but ,scot refers to ,avicenna1 though ,wier does not2 nor do the names of the precious stones spoken of1 nor the remarks upon them1 coincide with those in ,wier at the above reference4 ,p4 #cjc4 8,also that a woman01 ,wier vi1 #i1 #a1 gives this1 but his words differ so much1 that it can only be that both happened to notice this common superstition4 ,p4 #dba4 8,exorciso te creaturam aqu 444 apostatis01 v1 #ba1 #af1 giving 8apostaticis04 ,but ,scot's giving the whole form1 both of this and of the exorcism of salt1 and his italics1 show that he took it from1 ,i suppose1 the ,missale or other ,r4 ,c4 book of devotions1 though ,wier may have given the idea4 ,p4 #dcc4 8,jacobus de ,chusa01 i1 #ac1 #a1 to middle of #f4 ,scot's first paragraph is different2 in the rest he sometimes amplifies1 sometimes condenses1 sometimes omits ,wier's words1 and ,wier says that he gives ,j4 de ,chusa's verba fideliter4 ,the first prayer at its close is in ,scot shortened4 ,p4 #dde4 8,i conjure thee40 ,this1 like the 8444 creaturam salis01 #dba1 is given in ,latin by ,wier1 v1 #ba1 #bg1 down to 8adjuratus04 ,both the ,latin and ,english in ,scot are the same1 except a slight difference after 8judicare01 arising from ,scot1 in this second instance1 giving the sense rather than the verba ipsissima4 ,p4 #ejg4 8,rabbi ,abraham 444 collected40 ,translated from i1 #f1 #g4 ,p4 #eah4 8,for ,beelzebub 444 manium01 i1 #e1 #c4 #eai4 ,nisroch 7#e72 ,tartac not ,tarcat 7#d72 ,beelphegor 7#a72 ,adramalech 7#b72 ,chamos 7#f72 ,dagon 7#h72 ,astarte 7#g72 ,melchom 7#g72 are in ,wier i1 #e1 #c1 with other gods1 and in the order here marked4 ,the wording after each is also ,wier's1 as is the error 8,ozee #i1 #aa0 for #i1 #aj4 ,both also make the same mistake as to the duality of ,astarte and ,astaroth1 because in #a ,kings ii1 #e1 she is called ,astarthe in the ,vulg41 whence ,wier took his names1 and ,scot followed him1 and not his ,english ,bible4 ,both mention that the word means 8riches1 c401 and that it was a city of ,og2 though both1 curiously enough1 here forget the observation they had made elsewhere as to other cities1 that it was dedicated to1 and therefore called after1 the deity4 ,scot omits also ,wier's supposition that both ,beelzebub and ,beelphegor were ,priapus4 ,p4 #ebj4 ,this chapter1 from the 8heading0 to the end1 is derived from i1 #ba1 #a1 to #be1 but is much abbreviated2 some titles also are omitted2 but except for a slight change in the positions of both ,diabolus1 and his last names1 8owle01 etc41 ,scot follows the order of ,wier4 ,p4 #eba4 8,lares 444 cities01 i1 #f1 #f1 except that ,wier has 8cuam agere0 for both 8trouble0--an odd word here--and 8set to oversee04 ------ 8,virunculi terrei 444 drawe water40 ,follows generally1 though not quite literally1 i1 #bb1 #e4 ------ 8,dii geniales 444 birth01 i1 #f1 #f1 shortened4 ,p4 #ebb4 8,tetrici 444 ,subterranei2 ,cobali2 ,guteli or ,trulli 7the etymology being ,scot's72 ,virunculi montani1 ,wier2 ,dmones montani40 ,these being in the same order1 are adopted from ,wier i1 #bb1 #h-aa1 but much shortened4 8,hudgin0 immediately follows as 8,hutkin01 #ab4 ------ 8,hudgin 444 ware a cap01 i1 #bb1 #ab4 ,here it is said--8pileo caput opertus unde vulgo ,pileatum eum appellabant rurales1 hoc est1 ein ,hedeckin1 lingua ,saxonica40 ------ 8,familiares ,dmones 444 ,simon ,samareus 444 to come01 etc4--but of course omitting ,feats and ,dr4 ,burcot--are from i1 #bb1 #g4 ,also 8,alb mulieres and ,alb ,sibyll01 though shortened4 ,the 8did much harm0 is from ,wier4 8,deumus1 ,agnan1 ,grigii1 ,charoibes0 and 8,hovioulsira0 follow in order1 #bc-bf4 ,see note on ,deumus4 ,p4 #ebc4 8,raise thunder 444 ,elicius01 i1 #f1 #f1 but in the enumeration of the 8,dii selecti0 ,wier and ,ennius are not followed1 but ,varro4 ,p4 #ebe4 8,as namelie of beasts 444 ,latus01 is1 ,i believe1 from ,strabo originally1 but by ,scot was taken1 ,i think1 from ,wier i1 #f1 #b4 ,p4 #ecc4 8,pope ,benedict the eight and ninth01 i1 #af1 #c and #d4 ,but ,scot's 8seen a hundred years after01 whereas ,wier only has 8postea01 seems to show that the former had referred to ,platina4 ,,ii4 ,,scot ,,on ,,the ,,names1 ,,etc41 ,,of ,,devils ,,from ,,wier1 ,,but ,,probably ,,through ,t4 ,r41 ,,mentioned ,p4 #cic4 ,p4 #cgg1 l4 #ac4 8,seventie and nine40 ,the list given by ,scot is #fh #a accidentally omitted ,beelzebub not mentioned the #d kings of the ,n41 ,s41 ,e4 and ,west #gd4 ,wier himself gives no total1 but the discrepancy in ,scot may perhaps have arisen from his copying #gi from ,t4 ,r41 from whom1 as an intermediary1 and not directly from ,wier1 or from some other1 ,i think1 from facts presently to be mentioned1 it will be rendered probable that he copied4 ,p4 #cgh4 8,marbas40 ,after this name ,scot omits from ,wier's list--8,purflas1 alibi invenitur ,busas1 magnus ,princeps ,dux est1 cujus mansio circa turrim ,babylonis1 videtur in eo flamma foris1 caput autem assimilatur magno nycto-coraci4 ,autor est et promotor discordiarum1 bellorum1 rixarum et mendaciorum4 ,omnibus in locis non intromittatur4 ,ad qusita respondet abunde4 ,sub sunt huic legiones vingenti sex1 partim ex ordine ,throni1 partim ,angelorum40 ,the edition of ,wier that ,i have used1 ,i may here remark1 is chiefly that of #affj1 but where any doubt arose1 that of #aehc4 ,but from whence did ,wier obtain these things8 ,under ,belial 7,i give ,scot's ,english7 he says3 8,without doubt 7,i must confesse7 ,i learned this of my master ,salomon2 but he told me not why he gathered them together1 and shut them up so4 ,but ,i beleeve it was for the pride of this ,beliall40 ,secondly1 under ,gaap1 he says3 8,i may not bewraie how and declare the meanes to conteine him1 bicause it is abhomination nefandam1 and for that ,i have learned nothing from ,salomon of his dignitie and office04 ,and ,wier has in his margin 8,scelerati necromantici verba sunt04 ,thirdly1 ,wier1 in his address before his ,pseudomonarchia1 says3 8hanc 444 ex ,acharonticorum ,vasallorum archivo subtractam02 and at the close of this address3 8,inscribitur vero a maleferiato hoc hominum genere ,officium spirituum1 vel1 ,liber officiorum spirituum1 seu ,liber dictus ,empto4rium ,salomonis1 de principibus regibus dmoniorum1 qui cogi possunt divina vertute humana4 ,at mihi nuncupabitur ,pseudomonarchia ,dmonum40 ,pp4 #cgg-ic4 ,scot1 in these second1 third1 and fourth chapters1 follows ,wier1 but for these reasons did not1 ,i think1 directly translate him3 #a4 ,as stated under ,marbas1 p4 #cgh1 ,purflas is omitted4 #b4 ,three sentences are retained in their original ,latin1 as though the translator could not understand them4 7a7 ,under ,barbatos1 8444 in signo sagittarii sylvestris01 he probably knowing ,sagittarius1 but not sure as to what sign or who sagittarius sylvestris might be4 7b7 ,under ,leraie1 8444 quos optimos objicit tribus diebus04 ,wier here places 8optimos0 as the third word1 but the sense to me and my friends is an unsolved puzzle4 7c7 ,under ,oze1 8444 ,duratque id regnum ad horam0 7but ,wier omits the 8ad071 8,and this sovereignty lasts an hour and no longer1 differing in this from ordinary monomania40 #c4 ,under ,bileth ,scot and ,wier say1 8444 as for ,amaimon01 and ,scot in the margin has 8,vide ,amaimon02 yet neither mentions him under a heading1 nor more than by name1 as 8,amaymon king of the ,east01 in chap4 iv4 #d4 ,under ,murmur1 ,scot ends with 8and ruleth thirtie legions01 but ,wier omits this1 as do both in the cases of ,oze1 ,vine1 and ,saleos4 #e4 ,there are differences and slips of translation which ,scot could not1 ,i think1 have made4 7a7 ,scot invariably1 in the rest of his works1 speaks of 8the order of virtutes01 but in this chapter1 where it is used five times under ,agares1 ,barbatos1 ,purson1 and ,belial1 and ch4 iv1 p4 #cie1 it is 8vertues04 7b7 ,barbatos is said to come 8with foure kings1 which bring companies and great troopes04 ,but ,wier has 8cum quatuor regibus tubas ferentibus04 ,from this it is clear that the translator read 8tubas0 as 8tribus04 7c7 8,ugly viper0 is the translation of 8viper species deterrima04 7d7 8,he giveth answers of things present1 past1 and to come01 is in ,wier 8,dat perfecte responsa vera de 444 futuris abstrusis02 ,scot omitting both 8perfecte0 and 8abstrusis04 ,see under ,botis for both 7c7 and 7d74 7e7 8,bune ,muta loquitur voce01 rendered in ,scot1 8he speaketh with a divine voice04 ,the translator apparently looked out for 8mutus0 in a dictionary1 such as ,th4 ,cooper's1 where in ,old ,english he found 8dumme01 and read it--as ,i at first sight did1 and with great astonishment1 though ,i confess my thoughts were running on the puzzle--8divine04 7f7 ,under ,bileth1 8444 before whome go trumpets and all kind of melodious musicke01 ,scot has1 8or if he have not the chaine of spirits the book called ,vinculum ,spirituum1 certeinelie he will never feare nor regard him after01 but ,wier has1 8444 sciet haud dubie exorcista1 malignos spiritus postea eum non verituros1 et semper viliorem habituros04 7g7 8,sitri 444 willinglie deteineth secrets of women01 is in ,wier1 8secreta libenter detegit fminarum04 ,here there are in the ,english two gross blunders1 as is evident on reading the rest of the ,latin text4 8,ludificansque01 also1 is not 8mocking01 but 8toying with them01 8ut se luxuriose nudent04 7h7 ,under ,paimon1 ,wier's 8in ,empto4rium ,salomonis0 is 8in ,circulo ,salomonis04 8,aquilonem0 is 8,north-west01 though ,th4 ,cooper and ,holyokes ,rider1 and1 ,i believe1 all dictionaries1 only give it and its adjectives as ,north1 ,north-east1 and ,northern4 8,accedant01 also1 is translated 8may be reckoned01 to the complete extinction of the sense4 7i7 ,belial is1 8eorum qui ex ,ordine ,potestatum ceciderunt01 and is translated1 8of them which fell being of the orders04 7j7 8,he is found in the forme of an exorcist in the bonds of spirits01 is1 in more ways than one1 a strange and most ambiguous rendering1 altogether unlike ,scot1 of 8,forma exorcist the form of exorcising that is to be used invenitur in the book ,vinculo ,spirituum04 7k7 8,si autem se submittere noluerit ,vinculum ,spirituum legatur1 quo sapientissimus ,salomon01 etc41 becomes 8,if 444 let the bond of spirits be read1 the spirits chaine apparently an unintentional doubling of the previous words1 is sent for him wherewith wise ,salomon01 etc4 ,i might add that twice in the course of this chapter 8sapientissimus ,s40 becomes 8wise ,s401 in 8vase vitreo0 8in a brazen vessel01 and 8in puteum grandem0 8into a deep lake or hole01 and twice afterwards 8lake0 only4 7l7 ,under ,furfur1 8fulgura1 coruscationes tonitrua0 is translated 8thunders and lightnings1 and blasts04 7m7 ,in ,malphas1 8artifices maximos0 is 8artificers04 7n7 ,under ,vepar1 8,contra inimicos exorcist per dies tres 444 homines inficit0 becomes1 without qualification1 8he killeth men in three days04 7o7 ,under ,sydonay1 8,cum hujus officia exercet exorcista01 instead of 8,when the exorcist would make use of the offices the incantations for of this spirit01 or 8,when the exorcist would make use of the forms of invocation proper to this spirit01 it is translated1 8,when the conjurer exerciseth this office04 ,the next words1 8fit 8 sit fortis01 become 8let him be abroad01 8foris0 having been read instead of 8fortis04 8,if his cap be on his head01 ,wier has 8si coopertus01 8if he be overwhelmed0 with fear1 etc41 the translator possibly wishing to express this by 8if his cap be so far on his head0 through fear as to cover his eyes1 then1 etc4 ,besides this1 there is an ambiguity in ,wier which is fully followed in the translator4 ,in ,wier we have3 8si vero coopertus fuerit1 ut in omnibus detegatur1 efficiet3 ,quod si non fecerit exorcista1 ab ,amaymone in cunctis decipietur30 ,i can only suppose from the punctuation that the 8,quod si non01 etc41 was intended to refer to his not being 8fortis01 and 7as in ,scot7 8warie and standing on his feete04 7p7 ,under ,gaap1 ,scot says1 8if anie exorcist 444 nor see him02 ,wier has the same1 but follows it up with 8nisi per artem04 ,on the other hand1 ,wier has no equivalent for 8insensibility04 7r7 ,shax3 8444 there he speaketh divinely0 is 8loquitur de divinis rebus01 an error ,scot could not have made1 and which is not made elsewhere in this chapter4 7s7 ,procell3 8444 in the shape of an angell1 but speaketh darkly of things hidden01 is in ,wier1 8in specie angelica1 sed obscura valde3 loquitur de occultis04 7t7 ,raum3 8444 he stealeth wonderfully out of the kings house02 ,wier1 8mire ex regis domi vel alia suffuratur04 7v7 ,in ,vine1 8lapideos domos0 is translated 8stone walles04 7w7 ,flauros3 ,wier says1 8vere respondet4 ,si fuerit in triangulo mentitur in cunctis40 ,scot follows the same punctuation1 but had he translated it1 he1 as a man of intelligence1 must have seen that the 747 before 8,si0 should have been struck out and placed after 8triangulo01 or a 8non0 inserted after 8,si01 for this triangle was made specially for the exorcist's safety and the spirit's obedience and truthful speaking 7see under ,bileth1 ,furfur and ,shax74 ,it must1 however1 be confessed to be a mark of haste in ,scot to have admitted such mistakes1 even though he only copied1 the more so as he must have known the ,pseudomonarchia4 8,and deceiveth in other things1 and beguileth in other business01 is a duplicate translation of 8et fallit in aliis negotiis04 ,the omission of 8twentie0 7viginti7 before 8legions0 may be a press error1 but the 8de divinitate01 translated 8of divinity01 must be1 ,i think1 a translator's error1 for it really means 8of the ,divinity0 7see 8,purson074 7x7 ,under ,buer1 ,wier has 8conspicitur in signo9902 under ,decarabia1 8venit simili9902 under ,aym1 8altero capiti1 simili homini duos 99 habenti40 ,clearly the book or ,,ms4 used by ,wier was in these places illegible1 or more likely the copier had been unable to fill in the wanting word or words1 and indicated this by a 994 ,but ,scot's authority did not understand it on its first occurrence under ,buer1 and1 not mentioning any sign1 translates it1 8is seene in this sign206 7y7 ,the names of the fiends differ also sometimes in spelling2 omitting such instances as 8i0 for 8y01 8c0 for 8k01 etc41 ,i give ,wier first1 followed by ,scot's form4 8,bathym01 alibi 8,marthim0--8,bathin01 8,mathin02 8,pursan0--8,purson02 8,loray0--8,leraie01 this latter being wrong1 because his alias is 8,oray04 ,wier1 by the way1 also shows that 8,leraie0 was not pronounced 8,leraje01 as given in the second edition of ,scot4 8,ipes01 alias 8,ayperos0--8,ipos01 8,ayporos02 8,naberus0--8,naberius01 probably the wrong form2 8,roneve0--8,ronove02 8,forres0--8,foras02 8,marchocias0--8,marchosias02 8,chax0--8,shax02 8,pucel0--8,procell02 8,zagam0--8,zagan02 8,volac0--8,valac02 8,androalphus0--8,andrealphus02 8,oze0--8,ose02 8,zaleos0--8,saleos02 8,wal1 #affj01 is 8,vual 7as ,scot71 #aehc04 ,it will be noticed that 8e0 is five times used for 8o01 a ,,ms4 copyist's error4 ,i think ,i had some other proofs in a ,,ms4 sheet since lost2 but these are now overmany to prove that ,scot had access to some other copy than ,wier's ,pseudomonarchia1 and made use of it1 and that his translator was not very conversant with ,latin4 ,wier1 it may be added1 puts 8,secretum 444 horum0 in one line1 and without a capital to the 8,tu01 and gives no explanation of the words in any way1 and ,scot confirms our conclusion from these facts by the marginal1 8,this was the work of one ,t4 ,r40 etc41 and the words 8written c4 vp parchment0 seem to show that this #aegj translation was in ,,ms4 7,see also ,general ,notings1 p4 #dah47 ,p4 #cgi4 8,eligor40 ,i do not understand the double titles here and elsewhere given1 nor why 8miles0 should here be translated 8a knight01 while under ,zepar1 ,furcas1 ,murmur1 and ,allocer it is 8soldier04 ,in chapter iii1 p4 #cic1 is given the time when knights 78,milites01 ,wier7 may be bound1 but nothing1 of course1 is said of 8soldiers04 ,p4 #chc4 8,tocz401 like a contraction1 but ,wier has 8,tocz0 without any stop4 ,p4 #chd4 8,astaroth40 ,scot1 merely copying1 is not responsible for her being a male4 ,at p4 #eai and p4 #ebe1 he writing1 calls ,astarte a 8she idoll04 ,p4 #chi4 8,valac 444 with angels wings like a boie01 cannot1 ,i think1 be ,scot's translation of 8uti puer alis angeli04 ------ 8,gomory40 ,wier says 8ducali corona01 but the rest is the same2 and it must be remembered that a fiend 7as in ,incubus and ,succubus7 could be of either sex4 ,p4 #cij4 8,aym 444 a light firebrand40 ,here 7as elsewhere in ,scot7 we find1 as was then often done1 the past of verbs ending in t or d elided the ed1 or1 rather1 coalesced them4 ,wier has 8ingentem facem ardentem04 ,p4 #cia4 8,flauros 444 if he be commanded40 ,wier adds 8virtute numinis04 ,p4 #cib4 8,note that a legion40 ,wier simply has 8,legio #ffff04 ,the rest is1 in all probability1 ,scot's own4 ,p4 #cic4 8,ch4 #c0 is 8 #fi0 of ,wier4 ------ 8,ch4 #d0 is 8,citatio ,prdictorum ,spirituum01 and though not marked as a new chapter1 is one having #a1 #b1 etc4 ------ ,these are the variations between ,wier and ,scot in this chapter #d1 or ,citatio1 ,wier being in ,latin1 ,scot in ,english4 7a7 8,for one companion must always be with you02 8si prsto fuerit04 7b7 #cid1 8effect02 ,wier adds1 8imo tu anim perditione04 7c7 8,and note01 etc41 is ,scot's own4 7d7 ,the before 8holie trinitie0 is in ,scot only4 7e7 ,scot omits after 8holie crosse04 7f7 ,wier's 8anathi ,enathiel0 is in ,scot 8,anathiel04 7g7 ,the 8,heli1 ,messias01 after 8,gayes0 in ,scot1 are in ,wier at the end of the list4 7h7 ,scot's 8,tolimi0 is ,wier's 8,tolima04 7i7 ,second list of names4 ,scot's 8,horta0 is ,wier's 8hortan02 his 8,vege dora01 8vigedora01 ,wier's letters1 in #aehc1 being several of them so separated that they could easily be read as two words2 ,scot's 8,ysesy0 is 8ysyesy04 7j7 ,third list4 ,scot's 8,elhrac0 is ,wier's 8,elhroc02 8,ebanher01 8eban her04 7k7 ,p4 #fff1 ,scot's 8,cryon0 is 8irion02 8,sabboth0 is1 as before1 more rightly 8sabaoth04 ,and ,i may add that while every word in ,scot is capitalised except 8dora01 really the sequel of 8,vige01 only 8,deus ,sabaoth01 80 and 801 8,rex01 8,joth01 8,aglanabrath01 8,el0 8,enathiel01 8,amazim01 8,elias01 and 8,messias0 of the first list1 none of the second list1 8,elhroch0 the first of the third list1 and none of the fourth list are capitalised4 ,p4 #cie4 8,as is conteined in the booke called01 etc4 ,this ambiguous sentence is better explained by ,wier's 8,continua ut in libro 99 ,annuli ,salomonis continetur01 that is1 continue the 8etc40 as etc4 ,it may be added that the 991 the mark of an omission1 is omitted in the ,english4 ------ ,scot 7i4e41 his authority7 wholly omits ,wier's final #e3 8,hc blasphema execranda hujus mundi fx sentina pnam in magos prophanos bene constitutam1 pro scelerato mentis ausu jure meretur40 ,scot1 ,i think1 would be unlikely not to translate this1 or be incited by it to write something similar1 but it would be wholly against the purport of ,t4 ,r4 ,some of the differences entered into1 both just above and previously1 seem to favour the belief that two independent copies of the ,empto4 ,salomonis were used1 but very many merely show carelessness1 and possibly no great amount of ,latin4 ,the giving of the name 8 ,secretum secretorum01 etc41 at the same place1 viz41 just at the end of the enumeration1 etc41 of the principal devils1 might seem to favour a copying from ,wier2 but we must remember that the ,empto4 ,salomonis from which these leaves are copied may itself1 and possibly by way of proving its genuineness1 have copied these details from an earlier1 or supposedly earlier1 8,secretum secretorum04 ------------------------ ,,additions ,,to ,,part ,i1 ,p4 #eeh4 ,wier1 i1 #g1 #aj4 8,similiter ex parte postica uteri collo novit implicatos crines1 aren copiam1 clavos ferreos1 ligna1 vitra confracta1 stupam1 lapides1 ossa1 et similia prstigiis movere1 offuscata interim oculorum acie3 insecta auribus furtive immittere1 qu postea vel prodeant1 vel evolent40 ,see also iv1 c4 #g1 #a-d4 ,cf4 ,scot1 p4 #acb4 ,in all probability a mere coincidence of thought4 ,wier1 iv1 c4 #aa1 #h4 8,in lacte tres sunt substanti commixt1 nimirum butyrum1 caseus serum40 ,cf4 ,scot1 p4 #bha1 copied verbatim4 ,,general ,,notings ,,on ,,scot',s ,,text4 ,for words not given here see ,glossary4 ------------ ,p4 #b4 8,ring bells40 ,still done in ,switzerland1 and1 ,i think1 elsewhere4 ,p4 #aj4 8,as ,merlin40 ,cf4 p4 #gb4 ,p4 #ad4 8,that cause 444 taken away40 ,the medival ,latin saying1 8ablata causa tollitur effectus04 ,repeated p4 #cai4 ,p4 #ag4 8,w4 ,w4 #aehb40 ,in his preface4 ,a proof that witches were not then burnt in ,england2 but it shows how the question of witchcraft was then exercising the people that ,ade ,davie1 the wife of a husbandman1 pp4 #ee-g1 thought that she was to be burnt4 ,w4 ,w4 says also that ,mr4 ,justice ,darcie1 persuading ,eliz4 ,bennett to confess1 said3 8,as thou wilt have favour confesse the truth4 ,for so it is1 there is a man of great learning and knowledge come over lately into our ,queenes ,majestie1 which hath advertised her what a companie and numbers of ,witches be within ,englande3 whereupon ,i and other of her ,justices have received ,commission for the apprehending of as many as are within these limites1 and they which doe confesse the truth of their doeings1 they shall have much favour3 but the other they shall be burnt and hanged0 7,b4 #f74 ,she and others that confessed had the favour of being hanged like the rest2 possibly they had the additional favour of being hanged first4 ,the first notice that ,i have yet come across of burning is that of ,mother ,lakeman at ,ipswich1 #afde4 ,w4 ,w41 in his ,dedication1 speaks of these witches as 8rygorously punished4 ,rygorously1 sayd ,i8 ,why it is too milde and gentle a tearme for such a mercilesse generation4 ,i should rather have sayd most cruelly 8 civilly executed3 for that no punishment can be thought upon1 be it never so high a degree of tormt1 which may be deemed sufficient for such a divelishe dnable practise02 and again1 8the magistrates of forren landes 444 burning them with fire1 whome the common lawe of ,englande 7with more mercie then is to be wished7 strangleth with a rope40 ,the burning was1 ,i presume1 inflicted under the ecclesiastical law1 ,de hret4 comburendo4 ,but burning was not at first universally adopted 7a proof that it was not imposed by the common law71 for at the ,assizes at ,maidstone1 #afeb1 they were hanged1 but 8,some 444 wished rather they might be burnt to ,ashes3 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 burnt1 her blood is prevented thereby from becomming hereditary to the ,progeny in the same evill1 which by hanging is not40 ,p4 #ai4 8,excommunicat persons40 ,evidence of ,scot's haste1 and of his trusting to his memory4 ,wishing to find the ,latin for 8runnawaie01 ,i looked into ,m4 ,m4 and found3 8,nota quod excommunicati1 item participes socii criminis1 item infames1 et criminosi nec servi contra dominos admittentur ad agendum1 testificandum in causa fidei quacunque40 ,it will be observed that he remembered 8infames0 as 8infants01 and1 as there might have been a misprint in his copy1 ,i have consulted all--not a short list--in the ,british ,museum4 ,possibly he was influenced by ,w4 ,w4's book1 which had taken a strong hold on him1 if it were not one of the causes of his writing1 for there1 children from #f to #i years 7infants in law7 were taken as witnesses against their mothers1 while one woman's proof was that her infant in arms pointed to the house6 ,p4 #bd4 8,to the ,god speed40 ,this1 by the context1 might be taken as meaning that he came to a fortunate issue4 ,but it was1 and is1 in use as given to a person setting forth on a journey1 etc4 ,hence1 here1 and especially at p4 #dha1 it seems to mean that he came at the commencement1 when one receives or gives this salutation4 ,as is recorded in an instance at ,windsor1 8,r4 ,s4 probably gave the ,god speed at the assembly1 and ,god's name so frayed the witches that they fled1 and so frayed the devil that he was conquered in a hand-to-hand fight40 ------ 8,at shrift40 ,this was laid down by ,roman ,catholic priests1 though it was1 and is1 a rule with them that no confessor can reveal a confession1 even before a court of law6 ,p4 #da4 8,but bargained to40 ,the sense requires 8not to observe04 ,probably a slip of the printer1 possibly through the 8but01 and the concurrence of two t's4 ,p4 #db4 8,la volta40 ,a fact strangely overlooked 7as is ,david's dancing7 by the damners of dancing4 ------ 8,socke the corps40 ,the same in p4 #abd explains that this is sewing the body in its winding-sheet or sheets4 ,the phrase is ,kentish4 ,p4 #de4 8,young maister01 i4e41 their new master1 they having just come under the devil's sway4 ,p4 #dh4 8,of fiftie40 ,in ,scot1 as in others1 we find uses of 8of0 which are to us strange4 ,here is a clearer example than usual of its synonymity with our 8by04 ,cf4 also p4 #gf1 and ,auth4 ,ver41 #a ,cor4 xv1 #e-h4 ,p4 #ej4 8,the veines have passage40 ,for as little1 others--as ,paracelsus1 by ,r4 ,browning1 etc4--have been credited--to the discomfiture of ,harvey--with the knowledge of the circulation of the blood4 ,even ,shakespeare is so credited by some whose knowledge will assert positively that the moon is not made of green cheese4 ,p4 #fj4 8,their not fasting on fridaies40 ,scot's ,protestantism here went beyond the ordained ,protestantism of his age1 as did that of ,b4 ,jonson's ,cob4 ,p4 #gh4 8,clime up and take it40 ,not the nest1 but his own belongings4 ,a good example of the pronoun not referring to its grammatical antecedent1 but to the antecedent which was most in the mind of the narrator4 ,p4 #hj4 8,away withall0 8,companion with0 here1 in other places 8agree with04 ,an expression that sounds odd to us1 but then used practically and metaphorically1 from the idea of companionship on a journey1 when companionship was almost or altogether necessary4 ,p4 #hd4 8,the nightmare40 ,most1 ,i suppose--among them ,i myself--have known that these occur at times to a person in a deep sleep4 ,my fourth nightmare1 a horrible1 troubled1 and inconsequent dream1 so far as ,i can remember1 occurred some two years ago2 three1 at only a month or two's interval between each1 occurred years ago1 when in a snake country4 ,then one appeared to be on and in my primitive bed1 or wriggling about my wattle and daub bedroom1 the only room ,i had4 ,i thought myself wide-awake1 bed1 bedroom1 and furniture being plainly visible1 and my thoughts and conclusions were as coherent1 and myself as self-possessed as at any moment of my life1 until a sense of unreality came upon me1 and by two or more vigorous efforts of both mind and body ,i awoke myself4 ,my experience1 and that recorded p4 #hd1 will explain various ghostly stories--,i do not say all--wherein the sufferer asserts positively1 and believes1 that he was wide-awake4 ------ 8,as sure as a club40 ,the derivation and meaning--as sure as is a tangible club that can or will strike you--is obvious2 but ,i have heard it at the card-table1 as though derived from the sureness of the cards thus named4 ,an example of a false application arising from the apparent sameness of the words1 and possibly in the first instance from a jocular use of the phrase4 ,p4 #he4 8,hampton40 ,folk-lore worth recording4 ,i conjecture1 but only conjecture1 that this word was suggested by the hempen or flaxen garments laid for his use1 its sequent 8hamten0 being coined to rhyme with 8stampen04 ,p4 #hg4 8,to her that night40 ,i have placed 8him0 in the margin1 my own conjecture and the reading of the ,british ,museum ,,ms4 of parts of ,scot4 ,but in ,fletcher's ,m4 ,thomas1 iv1 #f1 we have the same spell1 with some slight variations1 and ending-- 8,she would not stir from him ,st4 ,george that night01 which more agrees with ,shakespeare's quotation in ,lear1 iii1 #d--,st4 ,withold 8,bid her alight ,and her the nightmare's troth plight40 ------ 8,viderunt01 etc4 ,altered1 apparently1 from ,vulgate1 which has 8,videntes 444 essent pulchr01 etc4 ------ 8,filios ,dei40 ,scot here alters 8,filii0 to the objective1 because it follows 8doo interpret04 ,he does the same elsewhere1 whether it be ,english verb or preposition that precedes4 ,thus1 #dbb1 we have 8,vitas ,patrum01 because it follows 8prooved02 #deh1 8in ,speculo exemplorum02 and #cha1 8in ,circulo ,salomonis2 #edd1 8,spiritum01 because the words follow 8signifieth04 ,we find one instance of the same in ,nash's ,summers ,last ,will and ,test4 ,p4 #ij4 8,he accuseth40 ,bodin1 ii1 #f4 ,p4 #ia4 8,a faggot maker40 ,bodin1 ii1 #f4 ,p4 #id4 8,in the western ilands01 as in the 8still vexed ,bermoothes04 ,p4 #ie4 8,saccaring bell0 a sacring bell1 the bell rung at the elevation of the host1 when all true1 i4e41 ,roman ,catholic1 worshippers fall on their knees4 ------ 8,a morrowe masse0--a morning mass4 ,all masses1 except1 ,i think1 on ,christmas ,day and ,good ,friday1 and except in certain churches1 where the older usage was by prescription allowed1 being in ,scot's time1 and now1 celebrated before noon4 ,this rule was made by the ,pope in #aeej-eh4 ,p4 #ii4 87,his reason onelie reserved740 ,not ,bodin's reason1 but that of the sailor4 ,p4 #ajd4 8,abacuck40 ,bel and the ,dragon1 #cf1 #cg4 ------ 8,one syllable nor five words40 ,a curiously sounding phrase2 but he seems to have used 8syllable0 as we do1 figuratively1 meaning1 8in the same sense01 while the five words are1 8not even differing five words in the form of expression04 ,p4 #ajg4 8,witch is disposed01 to plague being understood4 ,p4 #aaj4 8,make so foolish a bargaine or doo such homage to the devill40 ,we would more exactly say 8bargaine with or04 ,p4 #aaa4 8,exod4 #bb0 #ah4 ,did ,scot quote from memory8 ,the ,sept41 var4 ,ox4 ed41 nor have ,i found ,scot's verb as a recognised variant4 ,p4 #aac4 8,eccl40 is twice in the margin put for 8,ecclus401 the ,apocryphal ,book4 ,in p4 #ade1 by1 ,i suppose1 a printer's error1 8,eccle40 is put for 8,ecclus40 ,elsewhere1 ,scot rightly gives 8,ecclus40 ,p4 #aae4 8,osee #f0 #a1 #b4 ,vulg4 has 8#b4 ,quia ipse cepit1 et sanabit nos2 percutiet1 et curabit nos4 #c4 ,vivificabit nos post duos dies40 ,the 8ego01 etc41 is only found in ,deut4 xxxii1 #ci1 where the ,vulg4 has 8vivere faciam04 ------ 8,if you looke into what ,i have written concerning ,habar01 etc4 ,p4 #aai4 8,besmearing with an ointment40 ,such beliefs then current justify more than is now supposed the beliefs of ,elizabeth and her counsellors1 and the execution of her would-be murderer4 ------ 8,wolves doong40 ,a bit of folk-lore1 which has1 ,i think1 sufficient vraisemblance as to be worthy of trial1 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 skin4 ,p4 #abf4 8,eliz4 ,barton40 ,see ,froude's ,hist41 v1 #a4 ,she was of ,aldington1 ,kent1 and a servant of the father or grandfather of ,jane ,cobbe1 ,reg4 ,scot's first wife4 ,p4 #abg4 8,in his mightie power40 ,either the 8in0 of the line above brought about its insertion here1 or1 more likely1 it was used as it is 8in his name01 though in such a case as this we should say 8through0 or 8by04 ,p4 #acb4 8#aegb40 ,this booklet is not known1 ,i believe2 nor is it in the ,stat4 ,regs4 ,p4 #adb4 8,eccle0 ,ecclus1 #di1 #af1 #ag4 ,p4 #ade4 8,covered himself with a net40 ,an excellent example that this phrase meant disguising himself1 or trying to conceal himself4 ,it may seem odd1 that 8with a net0 should mean this1 because one naturally thinks of a single fold2 but a fisherman conceals his head and body in folds of netting4 ,p4 #adf4 8,finger in a hole40 ,i presume it is meant that ,saul shut himself out of all means of knowing what really went on1 as much as if he had closed up a hole in a shut door or window-shutter1 through which alone he could see--or have light thrown upon--the subject4 ,p4 #adg4 8,she saith to herself0 but intentionally loud enough for ,saul to hear4 ,p4 #aej4 8,right ventriloquie40 ,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 command4 ,such a belief involves three impossibilities4 ,first1 that ,god having repeatedly declined to answer ,saul by lawful means1 now by an afterthought changed ,his mind4 ,secondly1 that ,he who from the time of ,moses had so condemned witchcraft1 that ,saul had put it down as far as he could1 and that with blood1 now favoured the action of a witch1 and that in so notorious a case that it could not but be1 as it was1 known to all ,israel4 ,thirdly1 that the ,deity must have put a lying spirit into the mouth of a true and ,god-blessed prophet1 since the prophecy did not come true in more than one important point4 ,p4 #aea4 8,aias and ,sadaias40 ,here he rightly distinguishes the two2 but in #ada1 and in his list of authors consulted1 he gives 8,rabbi ,sedaias ,haias04 8,haias ,hai01 or 8,haja01 was a celebrated ,babylonian ,rabbi1 born #ifi ,a4,d42 died #ajch4 ,sedaias or ,saadja flourished circa #ijj-dj4 ,p4 #aee4 8,called ,pythonissa40 ,not by that exact word1 either in ,sept41 or ,vulg41 or ,greek ,n4,t4 ,vulg41 #a ,sam4 xxviii1 #g1 has 8mulier pythonem habens02 and in ,acts xvi1 #af1 the ,greek1 the ,vulg41 and ,beza have similar wordings4 ------ 8,liber pater40 8,liber0 is 8,bacchus0 in ,scot himself2 but ,porphyrius--whom ,th4 ,cooper and ,calepine follow--says of 8,liber pater03 8,eundem ,solem apud superos3 ,liberum patrem in terris3 ,apollinem apud inferos40 ,p4 #aeh4 8,then a cousening queane0 ,than believe that1 etc4 ,i note3 #a4 ,that the 747 before 8,then0 should probably be a 7171 though occasionally we have 727 where only 717 is required4 #b4 ,that as in this book we rarely have 8then0 for 8than01 ,i conjecture that this mode of spelling was not at the time universal1 but only commencing4 ,p4 #aei4 8,nemo scit40 ,slightly altered from the question4 #a ,cor4 ii1 #aa1 and not the ,vulgate words1 but apparently more those of ,beza4 ------ 8,tu solus0 #b ,chron4 vi1 #cj4 ,vulg4 reads1 8tu enim solus nosti corda filiorum hominem02 it has also 8corda01 where ,david speaks to ,solomon similarly1 #a ,chron4 xxviii1 #i2 but 8universas mentium cogitationes0 follows it4 ------ 8,ego ,deus0 ,jer4 xvii1 #aj4 ,he omits 8probans0 before 8renes0 in ,vulg4 ,p4 #afb4 8,epotherses40 ,rightly1 in #afc1 8,epitherses04 ,p4 #aff4 8,by revolution40 ,i presume by revolution of the planets 7and stars1 as was then thought71 until they came into a certain 8constellation01 i4e41 position as regards one another4 ,this ,i gather from a previous page4 ------ ,margin 8,zach4 #aj40 ,we have here a further example of the loose references1 common in those days1 to the ,bible made by both ,roman ,catholics and ,protestants4 ,the first clause is in sense is given ,zach4 #aj 1 #b1 and somewhat1 ,isai4 #dd #i1 #aj2 but the remainder from ,ps4 cxxxv1 #af1 #ag2 though 8months01 etc41 is placed third instead of first1 while 8let them shew0 is1 ,i take it1 a variant of ,isai4 xli1 #bc4 ,p4 #afh4 8,firmament40 ,his error in writing 8earth0 shows his haste1 and explains in part the wording of his ,scripture quotations4 ,cf4 pp4 #ai1 #agd4 ,but see also note1 p4 #ejc4 ,p4 #afi4 8,the increase of the moon40 ,this1 his doubtful doubt as to the ,remora1 his belief that the bone in a carp's head staunched blood1 show that ,scot was not naturally sceptical in matters of knowledge1 but that he only gave up the beliefs of his day after investigation4 ,p4 #aga4 8,mahomets dove40 ,he would express his belief1 as ,wier does more openly1 that it 7as the eagle7 was taught to do its feats4 ,p4 #agc4 804 ,in those days the 1 now confined to the capitals1 was used1 as here in the original1 for the small letter 4 ,p4 #agd4 8,pharaoh the ,persian kings40 ,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 ,,ms4 and of the printed copy4 ,p4 #agf4 8,manacies40 ,not having met with this form1 ,i presume that it is a press error for 8menacies04 ,it is so changed in the second edition4 ,p4 #ahj4 8,faile to dreame by night40 ,scot's general statement may be true1 but must in some instances be modified4 ,from my youth1 for many--say at least twenty--years1 ,i tried to remember my dreams for this very purpose1 and could remember them for a short while very well2 but never could ,i find that what ,i had thought on during the day1 or the days before1 gave even a suggestion to my dreams4 ,thrice1 however1 of late years1 ,i have been able to trace my dream to something ,i had casually thought of1 though not meditated on4 ,this edition of ,scot1 as well as the question of witchcraft1 has occupied both my mind and time since ,november1 and it is now ,october1 yet not a single dream has had reference to anything connected with these subjects4 ,similarly1 family matters have both busied me and worried me for some months1 and yet these matters have never intruded themselves1 not even when my dreams1 and at one time a near approach to nightmare1 showed that my digestion was out of order4 ,from my own instance1 ,i should rather say that dreams most frequently seem to be natural reliefs to the thoughts that ,i had indulged in1 or that might have beset me1 in my waking hours4 ,p4 #ahb4 8,of physicall dreames40 ,i suppose he means dreams from physical causes4 ,p4 #ahb4 8,melancholicall40 ,proceeding from 8black bile01 which1 in the opinions of that day1 produced melancholy1 that form of madness called melancholia4 ,i would add that 8melancholy0 is often used in ,scot for mad melancholia1 and for the supposed humour melancholy or black bile1 and that1 unless this is borne in mind1 some of his sentences will be misunderstood4 ,p4 #ahc4 8,de ,profundis40 ,ps4 cxxix2 ,vulg4 cxxx2 ,prayer ,book4 ,all that follow are given consecutively1 ,i think1 in the ,rit4 ,rom4 ,officium ,defunctorum4 ------ 8,pleasant and certain dreams40 ,formerly an at least ,english notion1 as expressed by the servant-lover of ,bombastes3 8,and morning dreams1 they say1 come true40 ,p4 #ahd4 8,eleoselinum40 ,translated in the second edition as 8mountain parsley40 ------ 8,sium0 in the second edition is 8yellow water-cress04 ------ 8,acarum vulgare01 8common acorus0--our 8,asarum ,europ40 ,p4 #ahe4 8,an errand 444 from farre countries40 ,a similar tale is told--in some ,english work against witchcraft after ,scot--of an ,italian judge who thus tried a supposed witch4 ,p4 #ahg4 8,a thousand for one that40 ,here the 8that0 does not1 as with us1 refer to the 8one0 but to the 8thousand0 8he might have cited a thousand that fell out contrarie0 for one that fell out truly4 ,a thousand for one1 though four words seem1 as it were1 to have been considered one thought4 ,see ,shakespearean noting under this page4 ,p4 #aij4 8,to offer 444 to ,moloch40 ,curious that ,scot1 knowing that fire was accounted holy1 should not have seen that this idolatrous rite was in its essence a purifying1 and possibly an expiatory1 one4 ,p4 #aih4 8,menehas0 7example1 ,deut4 xix1 #aj74 ,hebr4 4 ,here he does not quite agree with ,wier1 i1 #i4 ------ 8,philosophers table40 ,cf4 ,strutt1 s4 n4 ,the philosopher's game1 played on a 8table0 or board4 ------ 8,sober writer40 ,of course1 ironical4 ------ 8,of each letters40 ,either misprint for letter1 or rather1 perhaps1 a loose way of saying 8of each set of letters01 or 8of the letters of each person's name or names04 ------ 8,unequal number of vowels40 ,a bit of folk-lore as yet1 ,i think1 unnoticed4 ,p4 #bjj4 8,added the ,apocrypha40 ,council of ,trent1 #aeej1 made them of equal authority with those which the ,church of ,england defines as 8,canonical ,scriptures04 ,p4 #bjb4 8,true loves40 ,garden pansies1 viola tricolor1 ,l4 7,britten and ,h471 four-leaved grass1 occasional variations of the three-leaved grass1 trefoil4 ------ 8,to our left side40 ,so far an explanation why horse-shoes1 salt1 etc41 are thrown against ill-luck over the left shoulder4 ,p4 #bje4 8,sero rubens40 ,p4 #afi1 ,scot quotes this in ,english as a lawful divining from natural causes1 in fact1 as a weatherwise observation4 ,p4 #bjf4 8,stella errans40 ,i presume he means a planet1 partly because a comet was then thought a portent1 differing in origin and nature from a star1 partly because ,cicero uses the plural in the sense of planets4 ------ 8,non est40 ,not from ,vulg4 or ,beza2 probably his own rendering4 ,p4 #bji4 8,milvus0 ,jer4 viii1 #g4 ,sentence as in ,vulg41 while the ,geneva version1 like our ,authorised version1 has storke4 ,p4 #baj4 8,significators01 i4e41 of the planets which have meanings according to their positions and co-positions or 8constellations04 ,p4 #bab4 8,sapiens40 ,a sop of flattery for their client4 ,p4 #bac4 8,maketh themselves cuckoldes40 ,who by their negligence and ignorance cause themselves to be made cuckolds1 while pretending to know every other person's future4 ,p4 #bbe4 8,phaers ,virgil0 ,b4 #d1 ad fin44 ,scot1 however1 has printed each line as two4 ,p4 #bcj4 8,balme01 etc4 ,note that each longer line has an extra syllable at the end4 ,p4 #bcb4 8,this is as true a copy40 ,apparently a press error for 8,this is a true copy01 as given in the second edition1 the printer having1 inadvertently1 almost reduplicated the 8is04 ,p4 #bcc4 8 ,thomas40 ,his and our 8,n40 7or sometimes 8,john01 etc471 anyone who may be the invoker4 ------ 8,a popish periapt40 ,the distances between these letters are somewhat variable1 the 8ka0 and 8am0 are near enough to be syllables4 ,but ,i have not misspent my time in a search for the true original4 ,p4 #bcd4 8,whistle for a pardon40 ,an expression still used for other things than pardon4 ,possibly founded on an ironical reference to the nautical idea1 that when you whistle for a wind you get it1 and more of it than you want4 ,i have been spoken to for whistling on board ship4 ,more probably1 however1 because whistling denoting want of care and thought1 as in bench-whistler1 one might as well expect a pardon or the thing wished for1 after merely whistling for it1 as expect larks to drop into one's mouth4 ,p4 #bch4 8,plumme40 ,i know not whether ,scot meant to translate 8,stircus0 literally1 but it would be curious to know whether this signification was formerly given to 8plum04 ,it could well bear it4 ,p4 #bdj4 8,constant opinion0 firm belief or firm faith4 ------ 8,homerica ,medicatio40 ,the physician was 8,ferrerius01 alias 8,auger01 or 8,oger ,ferrier0--not 8,ferrarius01 as given throughout the text1 in his list of authors1 and in his contents--born at ,toulouse1 #aeac1 physician in ordinary to ,catherine de ,medicis1 and afterwards returned to his birthplace1 where he died in #aehh4 ,b4 #b1 ch4 ii1 of his ,vera medendi modus is headed 8,de ,homerica ,medicatione04 ,and here ,i would at once say1 that for the discovery of 8,ferrerius0 and of the following passages1 and of the cause of ,scot's curious blunder1 the reader and myself are indebted to my ever-ready ,shakespearean friend1 the ,rev4 ,w4 ,a4 ,harrison4 8,when10 says ,ferrier1 8patients will not yield to ordinary treatment1 one must have recourse to another kind10 which he describes generally in the margin as 8,amuleta04 ,and first he speaks of 8appensiones et physic alligationes01 then of 8,caracteras ,carmina04 ,these1 he says1 ,galen 7and ,trallianus7 at first ridiculed1 but that ,trallian had seen 7,i believe in his mind's eye7 a tractate of ,galen's in which1 as the heading of a chapter1 or somewhere else1 were the words 8,homericam medicationem2 quod ,homerus suppressum verbis sanguinem1 et mysteriis sanatos effectus prodiderit40 ,the italicised passage is that nonsense-sentence of ,scot's at the end of the chapter4 ,it could only have arisen from ,scot's haste1 but was also due to the fact that1 as in the ,british ,museum copy of the ,lyons edition1 #aegd1 the 8s0 of 8verbis0 is so faint as to give the not careful reader the form 8verbi04 ,but ,ferrier1 like ,scot1 attributed such cures to imagination or a 8fixed fansie01 or 8constant opinion02 on which also ,i would refer to ,sir ,h4 ,holland's book on the ,effect of ,imagination in ,disease4 ,thus he continues3 8,deprehendi itaque curationis hujus eventum non a caracteribus non ex carmina permanare4 ,sed tanta est vis animi nostri1 ut si quid honesti sibi persuaserit1 atque in ea persuasione firmiter perseveravit1 idipsum quod concepit agat1 potenter operetur4444 ,si neque fidentem1 neque diffidentem nihilominus vis animi agentis operabatur4 ,id in dentium doloribus 444 aperte videre licet4 ,nam prcantator ita movet non reluctantis groti animum1 ut dolor 444 sensim extinguatur4444 ,at si forte ger diffidet1 aut plane ridiculum existimet remedium 444 prcantante vis nulla erit4444 ,non sunt ergo carmina1 non sunt caracteres quo talia possunt1 sed vis animi confidentis1 cum patiente concordis40 ,wier v1 #ai1 #a-d1 gives the ,ferrerius quotation1 as well as his name1 rightly4 ,the staunching of blood by words refers to the cure in the ,odyssey4 ,p4 #bdb4 8,through sudden feare40 ,similar cases are known to physicians at the present day1 whether through fear or some other sudden emotion4 ,a ,protestant medical man can well believe some of the tales of diseased pilgrims cured at1 say1 the shrine of ,our ,lady of ,lourdes1 though no more believing in such miracles than do ,roman ,catholics when ,protestant anointers anoint and sometimes cure through the same cause4 ,p4 #bdc4 8,hearbe ,alysson40 ,so called because it cured hydrophobia 7,pliny74 ,phil4 ,holland says1 8,some take it to be ,asperula1 the wood-rose02 ,holyokes ,rider gives 8rubia minor1 cannabis agrestis04 ,p4 #bdd4 8,scarifie40 ,might be done with a gum lancet2 but the magical tooth might have the advantage in some instances of affecting the thoughts1 and through them the body1 as noted1 p4 #bdj4 ------ 8,os non40 ,this1 preceded by 8 ,jesus autem transiens per medium illorum ibat 01 with a after 8eo01 was1 according to ,paulus ,grillandus1 who twice witnessed it1 a charm producing taciturnity and insensibility under torture6 ,something1 either this or something else1 being repeated by the prisoner in an inaudible voice1 a scroll containing these words and signs was found 8in capite sub scruffia scilicet inter crines0 7,wier v1 #ab1 #c74 ,p4 #bdd4 8,throwe40 ,he might have added1 8when you have got it01 before which time she would have been released1 if not one way yet by another4 ,p4 #bde4 8,tye40 ,is like the 8scarifie02 as one generally uses a handkerchief4 ,p4 #bdh4 8,that thou hereby 444 patient as ,job40 ,this is to me one of the oddest examples ,i have seen of the confusion of two or more pronouns as to their subject2 for though the 8thou0 a line above clearly refers to the worm1 this one cannot refer to anything but to the horse2 for after exorcising the worm in the name of the ,trinity1 he surely would not exhort it to be as 8patient as ,job0 and as 8good as ,st4 ,john01 particularly as the exorcism was made that the worm might be expelled and die4 ,p4 #bea4 8,remeeve40 ,an excellent example of the devices had recourse to by ,elizabethan versifiers to obtain a rhyme4 ,p4 #beg4 8,certeine name40 ,i presume this caution is inserted lest one hurt ,tom instead of ,harry4 ------ 8,each image must have in his hand40 ,for the true reading cf4 8,extracts from ,wier04 ,scot must1 ,i think1 have trusted too much to his memory4 ------ 8,domine ,dominus01 etc4 ,pss4 #h4 #bg4 #ajb4 #aji4 ,prayer ,book numbering4 ,p4 #bfd4 8,bladder40 ,clearly a press error for bladders4 ------ 8,ribbes and genitals40 ,conjoined1 apparently1 from a remembrance of the procreation of ,eve1 ,genesis ii1 #ba1 #bb4 ,p4 #bfe4 8,sir ,john 444 pulpit40 ,as the story was told of 8as honest a man 444 whereof mention was lately made01 he was of the ,church of ,england2 see under p4 #dfa for 8,sir04 ,and since1 ,i have found that ,bishop ,hutchinson in his ,dedication calls him ,sir ,john ,grantham4 ,seemingly we thus have evidence of the dress in the pulpit2 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 attired1 and not to preach1 but to perform a quasi-sacerdotal office4 ,p4 #bff4 8,hundred and eight40 ,here1 from the 8sayers of the charm01 the authority is1 in all probability1 the ,vulg4 ,its #ajh is our #aji1 ,scot not having in this instance changed the numbering4 ------ 8,seachers40 ,probably 8,searchers01 as given in the second edition1 but it may have been a form of seekers1 since seche seek4 ------ 8,horsse shoo40 ,this superstition probably had its origin from ,stonehenge times and before1 since the inner stones there1 apparently the more sacred portion1 and1 so far as one can now judge1 the corresponding part at ,avebury1 each form a horse-shoe4 ,sir ,h4 ,james first1 ,i believe1 noticed the true shape at ,stonehenge1 and ,i afterwards independently observed it1 both there and then at ,avebury1 and connected it with this horse-shoe superstition in ,the ,antiquary1 vol4 ii1 ,oct4 #ahhj4 ------ 8,alicium40 ,have not as yet found this4 ,p4 #bfg4 8,herbe betonica40 8,stachys betonica01 ,plin41 b4 #be1 c4 #h4 ------ 8,pullein01 etc4 8,verbascum02 8,thapsus01 ,l41 8bullock's lungwort0 7,kent74 ,tusser1 like ,scot1 calls it 8,longwort01 a variant of 8,lungwort04 ,p4 #bfh4 8,baccar40 8,nardum rusticum01 or1 according to ,sprengel1 8,valeriana ,celtica01 ,l42 others 8foxglove01 or 8asarabacca04 ------ 8,browze04 ,gives us the meaning of ,bowze boughs1 it being so spelt to accord1 as was the custom1 not only in rhyme but in spelling4 ------ 8,vervain40 8,verbena officinalis01 ,l4 7and other verbenas871 used1 according to ,park1 8against poison1 venom of beasts1 and bewitched drinks04 ------ 8,palma40 ,willows in ,england were used as the palm on ,palm ,sunday2 sometimes the yew2 but here ,i incline to think he means ,palma ,christi1 a flat-hand rooted orchis4 ------ 8,antirchmon40 ,i suspect a misprint for 8antirrhinum01 calf's snout1 snap-dragon1 ,a--4 ,linn4 ,pliny1 b4 #be1 c4 #h1 says it is much esteemed by enchanters4 ------ 8,lappoint40 ,minshen gives 8,lapouin01 as the ,french for lapwing1 but ,i have been unable to find this word4 ,wier v1 #ba #f1 says1 as ,scot1 8,dicuntur penn upup suffit1 phantasmata fugare01 and the upupa1 then as now1 was taken to be the lapwing1 though ,th4 ,cooper says1 8,wherefore from his crest as described it cannot be our lapwing 444 it is rather 444 an ,houpe0 hoopoe1 which it is likely from the names1 both being onomatopeiatic4 ,the daughter of the vicar of ,oare1 near ,faversham1 ,kent1 ,miss ,k4 ,p4 ,woolrych1 says that an old man1 when young1 heard lappoint as the common name for the still-abounding lapwing4 ,p4 #bfi4 8,cleave an oken branch40 ,one is tempted to think this bit of folk-lore is a reminiscence of ,druidical times4 ,p4 #bga4 8,ps4 ,exaltabo0 ,ps4 #bde1 ,pr4 ,b4 vers4 ,p4 #bgc4 8,nameles finger40 ,wier1 8innominatum04 ,from this last1 which is not so much nameless as 8unhappy01 etc41 ,i think the middle finger is meant1 8digitus impudicus01 8famosus01 8infamis01 under which latter epithet1 cf4 ,persius1 ,sat4 ii1 for the reason4 ,at #cbe he calls the middle finger the long1 and at #cbf the middle1 at #cbi the longest finger4 ,p4 #bge4 8,made room40 ,gave occasion or opportunity4 ,p4 #bhd4 8,finallie40 ,this is in italics1 the mark of a quotation1 but it is not from the ,rhemish ,test4 of #aehb1 given as one of the books he consulted1 nor have ,i yet found from what ,protestant version he took it4 ,p4 #bhi4 8,eccle4 #a4 #a40 ,probably a press error for #a #ac1 the words being a remembrance of the sense of verses #ac and #ag4 ,it is not ,ecclus4 ,p4 #bid4 8,the corral40 ,can we see in this the origin of the almost universal coral for children when teething8 ------ 8,dinothera40 ,cannot find it4 ------ 8,aitites40 ,properly 8,aetites01 a stone said to be found in the eagle's nest4 ,plin41 b4 #g1 c4 #c4 ,p4 #bid4 8,droonke as apes40 ,an expression readily understood by those who have watched the purposeless doings of apes and their throwing themselves about4 ------ 8,amethysus40 ,this occurs twice1 but ,i know it not as a variant of amethystus4 8,corneolus40 ,various descriptions are given of this by ,pliny1 ,bartholome1 ,th4 ,cooper1 ,minshen1 and ,holyokes ,rider1 but ,i presume 7as given by ,bailey7 it is our cornelian4 ,p4 #bie4 8,smarag40 ,the emerald4 8,mephis40 ,unknown to me4 ,p4 #bif4 8,whereby 444 concluded40 ,it is improbable that this is1 as elsewhere1 concealed irony4 ,much more probably ,scot was not free from a belief in the influences of the stars on the formation of these stones1 just as he believed in the influence of the moon in the sowing of seeds1 though he did not believe in astrology4 ,p4 #cjj4 8,academicall discourses40 ,he refers to the disputations held by students and candidates at the colleges1 as these1 of course1 naturally set forth the opinions of others4 ,p4 #cja4 8,serpent abandon40 ,is this fabulous folk-lore or not8 ,p4 #cjb4 8,celondine1 ,chelidonius01 cf4 p4 #bic4 ,it appears from ,dioscorides and ,pliny1 #be1 #h1 that the ,chel4 majus1 ,l41 is that spoken of4 ,p4 #cjc4 8,reneweth bleeding40 ,this variant1 that it does so either at 8the presence of a deare friend or mortall enimie01 and not merely at that of the murderer1 is worthy of note4 ,p4 #cjd4 8,our ,princess doth40 ,this1 vouched for by one such as ,scot1 shows the real piety and wisdom of ,elizabeth as against the scandals of the then times and the beliefs of after times4 ,p4 #cab4 8,black children40 ,i put this down either to looseness of writing or to that want of discrimination 7or colour blindness7 which led ,elizabethans to speak of things as black1 etc41 which approached that colour4 8,as black as a toad40 ,p4 #cad4 8,two manner of todes40 ,an example of the universal belief that all insects1 and some eels1 serpents1 and toads1 were not begotten1 but produced by the action of the sun on inanimate matters1 in fact by spontaneous generation4 ,even the generation of man was held to require the co-operation of the sun4 ------ 8,of the fat of a man 444 lice40 ,he means1 ,i presume1 of fat beneath the skin of a living person1 a belief apparently confirmed by the death of persons from lice2 for ,bartholome1 ,batman's alias ,trevisa's translation1 says1 l4 #ah1 c4 #hh3 8,lice and nits gender in the head or in the skinne02 and just before1 they are engendered 8of right corrupt air vapoures that sweate out betweene the skinne and the flesh by pores40 ,p4 #caf4 8,aqua composita40 ,not in ,ovid's sense1 but1 ,i presume spirits of wine or rectified wine1 etc41 though ,i have not come across the term elsewhere4 ,i may add that ,aqua was used ,succus4 ,p4 #cai4 8,the cause being taken away40 ,see note1 p4 #ad4 ,p4 #ccc4 8,nether card40 ,scot evidently did not know 8the pass02 possibly his age did not4 ,p4 #cch4 8,gaggle of geese40 ,the then correct term for a flock of geese4 ,cf4 ,the ,boke of ,st4 ,albans1 at the end of 8,hawking04 ,p4 #cci4 8,send them to ,pope40 ,unable to refer 8them0 to the 8horses0 or to the 8neighbors01 ,i am forced to believe it an error for 8then04 ------ 8,unto the doore40 ,this 747 should be 717 the 8,w0 marking1 as usual1 the beginning of 7the purport of7 his speech4 ,p4 #cdb4 8,you meane to cut40 ,he would say1 8which you would make believe to cut04 ,p4 #cfg4 8,extraordinary40 ,beyond the number of his ordinary lemans4 ,p4 #cgd4 8,had ,i wist40 ,a proverbial saying1 at one time much in fashion had ,i known4 ,used here for an uncertainty which turned out an ill certainty4 ,p4 #chf4 8,goeth before40 ,takes precedency of4 ------ 8,be abroad40 ,cf4 8,extracts from ,wier ,,ii40 ------ 8,if his cap be on his head40 ,cf4 8,extracts from ,wier ,,ii40 ,p4 #cij4 8,duratque40 ,when ,dr4 ,fian was examined1 ,james ,,vi being present1 he1 after the two torturings of the rope1 and boots1 confessed1 among other things1 that he had bewitched a gentleman--a rival lover--and 8caused the sade ,gentleman that once in xxiiii howers he fell into a lunacie and madnes and so continued one hower together04 ,the gentleman was brought before the king1 and went violently mad for an hour1 leaping so high that he touched the ceiling with his head1 and behaving so violently that the gentlemen present had to get assistance and bind him hand and foot4 ,fian became penitent1 and renounced the devil2 next day said the devil had appeared and would again have persuaded him1 but he resisted him4 ,however1 he1 ,fian1 obtained the key of his prison door and fled4 ,re-captured1 he denied all his confession1 saying that he had only made it through fear of torture4 ,then 8,his nailes upon all his fingers were riven and pulled out with 444 a payre of pincers1 and under everie naile there was thrust in two needels over even up to the heads4 ,here1 ,i presume1 there is a hysteron proteron4 ,then was he 444 convaied again to the torment of the bootes wherein he continued a long time1 and did abide1 so many blowes in them1 that his legges were crusht and beaten together as small as might bee1 and the bones and flesh so brused1 that the bloud and marrow spouted forth in great abundance1 wherby they were made unserviceable for ever10 he still declaring that what he had said before 8was onely done and said for feare of paynes which he had endured04 ,he was strangled1 and his body burnt1 according to law1 towards the end of ,jan4 #aeia4 ,the italicising is mine4 ,can anyone read this without a shudder1 and without feelings of indignation that will express themselves8 ,the gentleman who went mad for an hour1 and then said he had been in a sound sleep1 doubtless acted a part to confirm the tale of his friend4 ,this is confirmed by the fact that1 violently as he behaved1 he seems to have hurt no one1 not even himself4 ,p4 #djf4 8,common copulation40 ,used as 8friendly conjunction0 or working together1 in opposition to 8carnal copulation01 a phrase he employs when necessary4 ------ 8,to whome be honour40 ,is there an omission here of 7as seems most likely7 8,in the name01 etc41 or are we to look back as far as 8,tetragrammaton01 etc41 for antecedents8 a course in which ,i cannot myself believe4 ,p4 #dac4 8,my verie name40 ,cf4 ,app4 ,,ii1 p4 #fj1 #bb1 though ,i know not that this phrase is there explained1 we may conjecture from it that we have1 while alive1 spiritual 8names after a ,magical manner01 whatever that may mean4 ,p4 #dad4 8ffalaur0 7,diagram74 ,if one were really wanted1 a most excellent example--whether we look to ,scot's other uses of this word1 or to the names of the other three spirits in the diagram--that 8ff0 was merely 8,f04 ,p4 #daf4 8,ps4 xxii and li40 ,prayer ,book numbers and version4 ,p4 #dah4 8,are written in this booke40 ,it is clear1 therefore1 that ,scot took this experiment of ,bealphares1 and in all probability from ch4 #h inclusive to this one1 from some conjuring book1 not improbably ,t4 ,r4's4 ,p4 #dai4 8,in throno40 ,neither this nor its ,english equivalent is to be found in any of these conjurations4 ,in p4 #dag we have1 8which conteinest the throne of heaven02 but unless the true translation be 8which are conteined in the throne of the heavens01 this cannot be 8in throno04 ,on the whole1 ,i think that it refers to some conjuration not copied by ,scot1 thus strengthening the supposition set forth under ,extracts from ,wier ,,ii1 and p4 #dah4 ------ 8,then say ,in throno40 ,i feel by no means content with the change of 8then0 to 8thou04 8,and0 may be an 8if01 but ,i do not remember an instance of ,scot's use of 8and0 in this sense4 ,or this 8and0 may be an accidental insertion by the printer1 when after 8throno0 we might understand adding 8that thou depart01 etc42 and this1 ,i suspect1 is the sense intended1 whatever the emendation may be4 ,p4 #dba4 8,ch4 xv40 ,the making of the holy water is the ,latin form of that ,englished from the ,missal at p4 #dde4 ,hence1 ,i presume1 the blessing of the salt is from the same4 ,p4 #dbc4 8,in such a place ,n40 ,there being no 717 ,n4 seems here to be used for any place1 as it has been used for any man or spirit4 ,so 8this ,n401 p4 #dbd1 refers to a bond or document4 ,in pp4 #dbe-f1 where 8,n40 occurs four times1 it can1 so far as ,i can see1 mean nothing else but the place1 the crystal or other matter1 in which the spirit is to appear4 ,in p4 #dbh1 we have also 8to your ,n401 explained just afterwards as 8into your christall stone1 glasse01 etc4 ,and in p4 #dbi1 8anie ,n40 gold1 silver1 etc4 8,n40 was therefore a general indefinite1 not used1 as now1 for a man only2 still1 its most likely etymon seems to be the initial of 8,nomen04 ------ 8,on thy booke40 ,in #dbd we have 8by the holie contents in this booke01 and 8kisse the booke04 ,from these1 and from the statements in the additions to the third edition that the conjuror is to consecrate and take a ,bible with him1 ,i presume1 that one is here meant to be used4 ,p4 #dbe4 8,other bond40 ,that1 ,i presume1 which follows on this page4 ,p4 #dbe4 8,made a man for ever40 ,i note this #aehd use of the phrase4 ,p4 #dbf4 8,i constreine the spirit of ,n40 ,the after text might induce one to suppose that 8the0 thee1 but the phrase is repeated seventeen times in this chapter1 and 8thee spirit of ,n40 not once1 though we have 8the spirit of thee ,n40 once1 and 8thou spirits of ,n40 thrice4 ,our ,elizabethan ancestors were apt thus to mingle up the second and third persons4 ,p4 #dbh4 8,proove this40 ,try it2 put it to the proof4 ,p4 #dca4 87,blew miracles740 ,a friend suggests 8trew02 but though this is probably the sense1 yet ,i hesitate to change the word4 ,w4 ,b41 in ,notes and ,queries1 fully explains this as 8blaues wunder01 an 8amazing or wonderful wonder01 the adjective being intensative1 as is perhaps 8blue0 in the phrase1 8once in a blue moon10 i4e41 never4 ,p4 #dcd4 8,doctor ,burc40 ,the ,burcot cozened into buying a familiar from ,feats1 p4 #ebb4 ------ 8,he strake40 ,spirit-rapping1 therefore1 is older than this century1 though the manner was different4 ,p4 #dcf4 8,matins at midnight40 ,the ,franciscans solemnise matins directly midnight is passed4 ,p4 #dcg4 8,officiall40 ,the ,french name4 ,cf4 ,cotgrave and ,du ,cange4 ,p4 #dci4 8,to to abridge40 ,a printer's repetition2 one being at the end of a line1 the second at the beginning of the next4 ,p4 #dda4 8,deus in adjutorium40 ,ps4 lxx4 ,prayer ,book4 ------ 8,excommunicate40 #dgi4 8,infatuate40 ,the form originated circa #adjj1 from 8infatuatus01 etc41 before the verbs existed1 and are not examples of 8ed0 eliding or coalescing when the verb ends in 8d0 or 8t04 ,this last1 however1 is found in ,scot1 and in a work at least ten years older4 ,p4 #ddb4 8,vitas40 ,see note #hg4 #deh4 ,ditto4 ,p4 #ddd4 8,except in a plaie40 ,probably1 therefore1 had witnessed ,moralities1 etc4 ,p4 #ddf4 8,increase40 ,error for 8incense04 ,tobit viii1 #e4 7,w4 ,a4 ,harrison47 ,vulg4 has no word for this in viii1 #b2 8,fumus01 in vi1 #h4 ,genevan version1 8perfume04 ,whether 8incense0 be ,scot's own word1 or the rendering of some ,english version1 ,i know not4 ,p4 #dei4 8,sunne 444 is #ciffjjj40 ,the nearest to this computation that ,i can find is that of ,archimedes1 who made the sun's distance #a1afj times the earth's semi-diameter1 that is1 #c1ihe1gfj miles4 ,scot1 however1 must have taken some later computation1 as he speaks of the sun's 8neerest0 distance4 ------ ,note1 a pound of good candles1 such as were offered in church1 cost threepence4 ,p4 #dfa4 8,sir ,john0 the aforesaid priest4 ,cf4 #bfe1 #cfa1 and 8,sir ,lucian01 #dfc2 also #dfh1 the translation of 8,dominus04 ,p4 #dff4 8,kings bench40 ,note1 still so called in #aehc4 ,p4 #dfg4 8,most noble and vertuous personage40 ,probably ,leicester4 ,cf4 close of letter4 ,p4 #dfh4 8,sir ,john ,malborne10 #achd4 ,hence an ,englishman1 and not a ,german1 was in all probability the first to raise his voice against the cozenages of medival witchcraft4 ,p4 #dga4 8,collen40 ,cologne4 ,p4 #dgd4 8,three images40 ,as pointed to by the text1 it appears from ,bodin that1 8,un ,prestre ,sorcier cur d',istincton ,islington demi lieu pres de ,londres1 a est trouv saisis #aegh de trois images de cire conjures1 pour faire mourir la ,reyne d',angleterre1 deux autres proches de sa personne40 ,p4 #dgf4 8,wherein a ,gods name40 ,wherein in ,god's name4 ,no oath1 but he means to explain that the miracle consisted in his being able to read the canonical scriptures written in ,god's name1 or inspired by ,him1 but not the fabulous ,apocrypha4 ------ 8,the good speed40 ,see note1 p4 #bd4 ,,glossary4 ------------ ,the numbers refer to the pages of the first edition1 and refer to an occurrence of the word1 but not necessarily to the only occurrence of it4 ,should the inquirer fail to find any word1 he should consult the ,notings4 ,a4 ,abhominable4 ,he always uses the 8h0 as did ,holofernes1 ,gab4 ,harvey1 etc41 from the false derivation 8ab homine04 ,abrenunciation1 #ddj4 ,a word used probably1 as ,richardson suggests1 as a stronger form of renunciation4 ,it was used as a technical for the renunciation of the devil and all his works in the baptisms of the ,roman ,catholic ,church4 ,accloied1 #gi4 ,as cloyed encumbered1 satiated4 ,achate1 #big4 ,the more ,latinate form of agate 7achates74 ,acyron1 #cga4 ,greek unauthorised4 ,addicted1 #bih4 ,joined or attached to4 ,a doo1 #dge4 ,the 8a0 at in this and like words was then frequently printed apart1 or according to them--a part4 gyptians1 #aig4 ,gypsies4 ,alligations1 #bci4 ,spells1 or the like1 bound to one's arm1 etc4 ,anatomie1 #dcj4 ,a skeleton4 ,apparentlie1 #eaa4 ,clearly1 evidently4 ,appensions1 #bci4 ,spells1 or the like1 hung about one4 ,applicable1 #ehb4 ,able to be applied4 ,appointed1 #dae4 ,dressed in order1 or conformably1 as we still use the word appointments4 ,appose1 #ea4 ,our pose4 ,aqua composita1 #caf4 ,see note4 ,assotted1 #e4 ,adsotted2 our besotted4 ,astonnied1 #cji4 ,astonished in the original sense1 i4e41 astounded1 or so lying in a swoon1 that she lay as dead4 ,avoid1 #bdj1 #dic4 ,to void or empty1 either 8make void0 or 8void from04 ,this use is as early at least as ,trevisa1 or circa #acig4 ,axes1 #bcb4 ,the ,french ,accs4 ,hence in ,sussex and the ,north agues4 ,but ,i am told that in ,kent it bears the secondary sense of aches4 ,b4 ,bables1 #aff4 ,toys1 trifling childish things4 ,baggage tode1 #cgg4 ,a foul tode4 ,the epithet is now only used of an ill-conditioned woman of low degree4 ,bat1 #chj4 ,a staff4 ,bedstaffe1 #gi4 ,the ,johnson-,nares explanation is1 ,i believe1 wrong4 ,with ,miss ,emma ,phipson1 ,i rather take it to be a staff to summon attendance1 a substitute for the modern bell still used by invalids and others4 ,cf4 ,ev4 ,m4 in his ,humour1 i1 #d4 ,it has been also suggested that it is the staff used to beat up the bed1 etc4 ,become4 ,used as then in #abf1 #aeh1 #cbc1 #cbi1 as equivalent to 8gone to04 ,cf4 #c ,henry ,,vi1 ii1 #a1 #i1 #aj4 ,and in a law of ,henry ,,viii 7ann4 #cc1 ch4 #h7 are the words 8where things lost or stolen should be become01 when it speaks of the acts of magicians1 fortune-tellers1 etc4 ,beetle-head1 #ff4 ,our hammer-headed fellow1 a beetle being such a hammer or rammer as paviors now use and so call4 ,bench whistlers1 #ebh4 ,idle1 sottish fellows1 who spend their time on ale-benches rather than seek occupation1 and whistling from want of thought or occupation4 ,a then-known phrase4 ,bewraieth1 #fi1 and frequent4 ,betray4 ,also1 though a different word and not in ,scot1 to befoul4 ,in #cbh the verb is used thus3 8the thing shall be so well and perfectly done1 that a stranger1 though he handle it1 shall not bewraie it0 i4e41 discover the fraud either to himself or others4 ,biggin1 #dga4 ,fr4 bguin4 ,cf4 ,cotgrave4 ,properly1 according to ,minsheu1 a child's close covering for the head or cap4 ,also generally a close or skull cap2 here1 as in ,sh41 #b ,henry ,,iv1 iv1 #d1 used for a night-cap4 ,bile1 #bjc4 ,a boil4 ,blisse1 #aeg1 ad fin4 ,being opposed to 8cursse0 seems blessing4 ,boolted1 #dhj4 ,a miller's1 etc4 technical for sifted4 ,bowt1 #ccg1 #cdg4 ,this 7or bout7 and bight are still nautical for the bending1 or loop1 of a rope4 ,scot uses it for the loop1 or bending1 of any thing4 ,bowze1 #bfh4 ,boughs4 ,bucklers1 laie down the1 ,a iii4 ,submit1 own themselves defeated4 ,the origin of this and similar phrases is unknown4 ,from the words 8,clypeus salvus in ,cic40 and 8,clypeum abjicere01 it may be from the usages of classic times1--or it may be medival4 ,bugges1 #bhh4 ,frightful and unnatural appearances1 as in bugbears1 a now equivalent word4 ,bulbeggers1 ,b #b4 ,terrifying goblins4 ,i see no difficulty in the derivation from ,bul1 a bull1 or bull's face1 it being terrifying enough1 especially when1 enraged or mad1 it is directly opposed to you2 and a bulbegger is an over-bold beggar1 etc4 ,bum card4 ,i believe a card slightly longer or wider than the rest1 so that the trickster1 etc41 may distinguish it4 ,bum leaf4 ,a leaf similarly distinguished4 ,by and by1 #dfj4 ,immediately4 ,elsewhere he thus translates ,wier's 8mox0 and 8statim04 ,c4 ,carter1 #dgh4 ,used1 as in 8carter's logic01 for a dull-witted ignoramus1 much in the sense in which we depreciatingly use costermonger4 ,carter's logic is not the logic of physical persuasion1 but the ergo of the first gravedigger in ,hamlet4 ,castrell1 #cjb4 ,kestrel1 ,tinunculus4 ,the hovering hawk1 a wild kind not tamable1 that frightens other hawks 7possibly by its loud1 ringing voice71 and whose effigy was placed near doves1 etc41 to deter other hawks4 ,hence1 probably1 arose the fable spoken of in the text4 ,cautelousness1 #dfi4 ,artful caution4 ,censure1 ,a viii4 ,sentence1 or judgment4 ,chapman1 #dhe4 ,generally the seller1 but also1 as here1 the buyer2 he that chaps or cheapens4 ,choine cough1 #baa4 ,chin-cough1 the hooping-cough4 ,choler1 #bje4 ,one of the supposed four humours4 ,the compound humour generated in the liver was divided into two parts1 one going to the blood1 the other to the gall1 as this choler or bile4 ,it differed from melancholy1 or black bile1 for the reservoir of this was the spleen4 ,cf4 ,batman on ,barth41 iv1 #aj1 and v1 #ci4 ,circumstance1 #bd4 ,elsewhere1 as #ge1 used for round-about or superfluous means4 ,here it has a greater ill-meaning--a round-about statement that would evade declaring the truth4 ,clam1 #bjh4 ,to stick on2 various dialects4 ,claweth1 #fg4 ,scratcheth 7where he itcheth71 pleaseth1 and therefore flattereth4 ,cf4 the proverb1 8,claw me1 claw thee01 or 8,k4 me1 ,k4 thee01 a polite abbreviation1 which1 ,i think1 betokens the odious origin of the phrase4 ,clubhutchins1 #cgb4 ,old ,kentish1 now1 ,i believe1 almost obsolete1 for a plain1 rough countryman4 ,coate card1 #cce4 ,our court card4 ,cold prophet1 ,b ii4 v4 #agj4 ,one whose prophecies are far from the mark1 just as children at play are hot or cold1 when near or far from the thing sought4 ,others say that cold1 as in ,chaucer col4 ,commend1 #acd4 ,commit to1 in the sense of giving1 entrusting1 or setting forth for his examination4 ,latinate4 ,complexion1 #dfa4 ,the four complexions or dispositions were supposed to be due to the excess of 7#a7 blood1 7#b7 phlegm1 7#c7 choler1 7#d7 melancholy4 ,here it is used more generally for disposition4 ,compline1 #cic4 ,part of the ,romish even-song 7,cotgrave71 which1 said just after sunset1 completes the offices of the day4 ,conceipts1 #cbf4 ,merry or strange tricks4 ,cone1 #bbg4 ,i found1 ,i forget where1 8to cone findere01 hence marginal note4 ,confirmed1 #dbi4 ,apparently 8made firm02 placed or stationed together1 each in his fixed place4 ,constellation4 ,is sometimes used in old books1 seemingly as denoting the co-ordination or coposition of the heavenly bodies 7as regards one another7 at any particular time4 ,it was from these constellations that nativities were calculated4 ,constreineth4 ,in its primary or literal sense of drawn together4 ,contagion of weather1 #bfi4 ,for against4 ,convenient 7with74 ,coming together with1 agreeing with4 ,convented1 #af4 ,brought together with 7i4e41 before7 the judge1 or other4 ,convinced1 #gj1 #aca4 ,overcome4 ,corrupt1 #af4 ,corrupted2 the 8ed0 being assimilated by1 or made to coalesce with1 the 8t04 ,cf4 note1 p4 #dda4 ,countrie1 ,a iiii4 ,used1 as occasionally then1 for county4 ,cousen1 ,a vii4 v4 ,used then as a term implying relationship of any kind1 or simply between royal personages as a term of courtesy and friendliness4 ,credit1 #dih4 ,belief2 we should say crediting1 etc4 ,croslet1 #ceg4 ,a crucible4 ,crosse of a coin1 #chh4 ,the reverse bore a cross4 ,now called the tail in 8heads or tails04 ,curious1 #ccc4 ,as frequently in those days1 8curiosus01 full of care1 careful2 those who would inquire carefully or curiously into the matter4 ,cushion1 missed the1 #dij4 ,nares says it evidently alludes to archery3 an unsupported guess1 and not1 ,i think1 a probable one4 ,more likely the reference is to some game1 such as a variant of stool ball1 or possibly to the cushion dance4 ,or it may simply mean missed his seat4 ,d4 ,dangerous of1 #adf4 ,fearful of showing1 or1 as some say it is in ,chaucer1 shy4 ,detected1 #bg4 ,uncovered4 ,determination1 #aec4 ,termination1 or ending4 ,detracting1 #id4 ,drawing out1 spinning out4 ,dilection4 ,a choosing1 preferring1 loving4 ,diriges1 #dci4 ,dirges2 a word derived from the ,latin dirige4 ,disagreeable to1 #ih4 ,disagreeing with1 differing from4 ,dish1 laid in my1 #acj4 ,for me to chew upon4 ,dismembred1 #cac4 ,there being no talk of the members of an animal being taken away1 ,i take it that he means diversely membered from what it was naturally1 as was the serpent with 8manie legs04 ,dizzards1 #bia4 ,evidently fool or blockhead4 ,that it was a name for the vice or fool of a play is by no means a proof of its prater or diseur origin1 for he was not so much a prater as a funny lout who bore himself apishly1 and 8moved his body as him list04 ,rather cognate to dizzy4 ,donee1 #adh4 ,noted as an early use of the word4 ,doubt in1 #dhb2 doubted1 #f4 ,two excellent examples of the then frequent use of these words for fear and feared4 ,duplex s4 s41 #bhb4 ,should have been duplicis1 but the writer probably thought that this would be liable to a misrendering4 ,spiritus ,sancti is of course meant4 ,e4 ,eager1 #bdi4 ,sour2 ,french1 aigre1 as in vinegar4 ,earnest pennie1 #edb4 ,the small sum given as part payment in earnest that1 or as assurance that1 the bargain had been made4 ,embossed1 #caf4 ,spoken of glasses in 8perspective0 devices4 ,convex 7874 ,enabled1 #afd4 ,made able1 strengthened4 ,eversed1 #caf4 ,as under ,embossed4 ,possibly concave 7874 ,exchange1 #bah4 ,to change or transform4 ,excourse1 #dc4 ,lat4 excursus1 outgoing4 ,expend1 #ddd4 ,hang1 or rather weigh out4 ,experiment1 #hb4 ,trial1 or mode of proof2 the verb is similarly used4 ,exsufflation1 #ddj4 ,in ,roman ,catholic baptism the devil is rejected by exsufflando 7blowing him away7 and by abrenunciation 7the renouncing7 of him and his works4 ,extermination1 #dhe4 ,a driving out beyond the boundary or terminus4 ,eybitten1 #fd4 8,master ,scot in his ,discovery telleth us1 ,that our ,english people in ,ireland1 whose posterity were lately barbarously cut off1 were much given to this ,idolatry in the ,queen's time1 insomuch that there being a ,disease amongst their ,cattel that grew blind1 being a common ,disease in that ,country1 they did commonly execute people for it1 calling them eye biting witches0 7,a ,candle in the ,dark1 by ,th4 ,ady1 ,m4,a41 #afef1 p4 #ajd74 ,scot did not tell him this1 but the explanation prevents erroneous guesses4 ,f4 ,fautor1 #ebh4 7,lat47 ,favourer1 supporter4 ,fetches1 #aaj4 ,devices1 ruses1 trickeries4 ,fitten1 #ech4 ,make fit4 ,flawed1 #eg4 ,flayed4 ,foine1 #beg4 ,a rapier1 or1 more generally1 the thrust 7or parry7 made by a rapier4 ,but see note on passage4 ,fond1 #bjd4 ,foolish1 as commonly then4 ,footed1 #cdj4 ,a rather awkward way of describing a box with two covers 7opposite one another7 and double-bottomed4 ,foreslowed1 #cfe4 ,slowed overmuch1 i4e41 omitted at times4 ,so we have other words in fore--foregrown1 etc4 ,forespoken1 has been said to be a compound of our fore1 meaning bespeak or predict 7,rich474 ,but it is not to predict1 but to do4 ,hence1 ,i rather take it as equal to speak over-much against1 i4e41 bewitch4 ,frote 7,a4 ,n474 ,to rub4 ,g4 ,gissard1 #ebh4 ,a goose-herd4 ,graffing1 #bij4 ,a form1 an older form1 of 8grafting01 and so the verb graff4 ,griphes1 #bjb4 ,vultures here1 though in some authors it is the griffin or dragon4 ,gudgins1 #beg4 ,gudgeons4 ,this fish is a bait1 and is easily caught4 ,from this latter circumstance it is here1 as frequently1 and as in ,shakespeare1 used for a fool4 ,h4 ,hagging1 went to1 #be4 ,i suppose went to perform her part or duty as a witch4 ,from hag-ridden1 hag-tracks1 and hag-worn1 hag seems to have been used as a synonyme for wicked or witch4 ,haggister1 #hb4 ,kentish for the magpie4 ,hailed1 #aif4 ,haled1 hauled4 ,hair1 against the1 #i4 ,contrary to the inclination1 a phrase which might readily be drawn as to other animals1 but which1 ,i think1 arose from dressing a horse4 ,hair1 hang her up by the1 #beg4 ,seems from the word 8utterly0 to have been used metaphorically for make away with4 ,perhaps because ,absalom was1 and is popularly supposed to have so died2 or possibly from this it was a civiller synonyme for being hung4 ,hallowe1 #caf4 ,hollow4 ,handle1 #cfh4 ,used in one instance for to go about1 or carry on1 in a good sense2 in the second1 as to make a passive instrument of1 as the monkey when he used the cat's paw for the hot chestnuts4 ,heeles1 by the1 #fe4 ,arrested and confined him1 because offenders were often put for safety into the stocks4 ,hickot1 #bdb4 ,hiccough4 ,ho1 #eja4 ,our 8woa04 ,honestie1 #ha4 ,chastity4 ,frequently used of mental as well as bodily chastity4 ,we still speak in this sense of an 8honest woman04 ,hot1 #bee4 ,preterite of hit4 ,an old1 and also frequent1 ,kentish form of the past in many verbs4 ,houseled1 be1 #bfe4 ,receive the ,eucharist4 ,hugger mugger1 #dcc4 ,an early example1 explained by 8secretlie02 but it also means1 ,i think1 as a consequence of the secrecy1 in a hurried1 tumbling1 indecorous fashion4 ,hundreth1 #cch4 ,a then common variant for hundred4 ,i4 ,idol1 #cij4 1 similitude4 ,illuded1 #fi4 ,cozened1 deceived4 ,impugnable1 #dib4 ,not able to be imposed4 ,this ----able form not in our dictionaries4 ,incestuous1 #abd4 ,in ,latinate sense1 full of pollution4 ,indifferent 7freq474 ,impartial4 ,infirnalles1 #dbf4 ,used as s4 ,insensible1 #baf4 ,without sense or meaning4 ,intend1 #dcj4 ,attend4 ,intermedled1 #dij4 ,intermingled4 ,intricate1 ,entangle4 ,inversed1 #caf4 ,qy41 inverted or turned upside down4 ,but several of these terms ,i cannot explain4 ,irremissable1 #gj4 ,not able to be sent away1 remitted or forgiven4 ,j4 ,jamme 7of a window71 #ia4 ,the jamb1 supporter1 or side-post of1 here1 a window4 ,jetting1 a1 #bfe4 ,jet1 to fling1 strut1 etc41 from the ,fr4 jeter1 and though ,i have not found a similar phrase1 it seems here used in the sense of having a fling1 or a spree4 ,john1 ,sir1 #bfe4 ,cf4 note4 ,jollie1 #aig1 #bgc4 ,we find its use in ,scot1 explaining1 as it were1 how the ,french joli1 pretty1 became our jolly1 as in the phrase1 8a pretty fellow04 ,sometimes1 as in the last phrase1 it seems to have a somewhat lowering sense4 ,in #bgc he seems called jollie because he drank4 ,jumpe with1 #dib4 ,equally or exactly with4 ,jurat1 #beh4 ,one sworn to administer justice1 a magistrate or sheriff4 ,k4 ,knable1 #cdf4 ,to nibble4 ,l4 ,lane1 #cdj1 #ceg4 ,from the latter reference ,i gather that it layer4 ,lapidaries1 #bie4 ,early use4 ,learne a lewd man1 #cei4 ,chaucer1 to teach4 ,leaze 7asses71 #bfd4 ,sense pretty evident1 but ,i know not the word4 ,qy41 same as lees1 or leese1 losings or leavings4 ,lewd1 ,lewdness1 #ai1 #ceh1 #cei1 7,chaucer7 #h1 etc4 ,sometimes ignorant2 sometimes in a similar sense as lay1 opposed to clerkly or learned2 sometimes wicked or nefarious4 ,lewdness1 in #h1 seems to equal uselessness1 or doing nothing for their living4 ,limitors1 #hh4 ,chaucer1 ,begging friars1 because their limits were appointed4 ,loose1 lose4 ,these spellings are used interchangeably in this work1 but1 ,i think1 are spelled the more frequently as they now are4 ,cf4 ,than and ,then4 ,naught and ,nought4 ,m4 ,martinists4 ,those who followed ,martin ,mar-,prelate4 ,masse cake1 #bgj4 ,as shown by ,wier1 the ,roman ,catholic wafer used in the celebration of the mass4 ,meane stuff1 #dii4 ,not mean in our sense1 but middle or midway1 as explained in the line before4 ,sacrifices of frankincense are a mean between sacrifices of the mind and those of cattell4 ,so mean sense1 #fj1 is used for ordinary or middling sense4 ,meere1 ,a ii4 v4 ,unmixed1 therefore pure4 ,melancholie4 ,see note1 p4 #ahb4 ,mends1 #cgc4 ,our 'mends1 or amends1 or rather requital4 ,merchant1 ,b ii1 #cfh4 ,dealer or go-between1 without reference to commodities or goods4 ,miser1 #afj 7bis74 ,latinate1 a wretched one4 ,moralitie1 #cjh4 ,the underlying meaning1 as in the ,moralities4 ,morrowmasse1 #bcb4 ,see note4 ,n4 ,nall1 a1 #cce4 ,an awl4 ,nameles finger1 #bgc4 ,see note4 ,namelie4 ,by name1 and therefore especially4 ,naught and ,nought4 ,either is spelled as itself or as the other4 ,neezing1 #bja4 ,sneezing4 ,nephue1 #eeg4 ,this use of nephew as grandson was then the rule1 just as was the ,french neveu1 and the ,latin nepos4 ,cf4 ,minsheu1 ,cotgrave1 ,baret1 etc4 ,grand-child is used by ,cotgrave1 but hardly appears to have been in use4 ,sh4 uses grandam1 etc41 tolerably frequently1 but grand-child only once1 in ,coriolanus1 and grandson1 etc41 never4 ,netherstocke1 #hd4 ,stocking4 ,o4 ,obeie1 s41 #chj4 ,obscure1 #chj4 8,leone obscurior turpis01 ,wier2 i4e41 he appears specie angelica1 but not white1 but darker than a lion1 and filthy4 ,occupy1 #gg2 ----ied1 #dae4 ,see note4 ,onely1 #aad4 ,a good example of the position then commonly given to the word in a sentence4 ,he does not mean that this is the only work of ,god1 but the work of ,god only4 ,orient1 #big4 ,this word was then oddly used4 ,an orient pearl was so called by the ,romans because it was large1 and large pearls generally came from the ,east4 ,so here1 easterly seems to be used as an equivalent for hot4 ,the eastern regions being in his astronomy nearer the sun's rising1 they were hotter1--a false explanation of a true fact4 ,orizons1 #da4 ,orisons4 ,other4 ,frequently here1 as contemporarily1 used for others4 ,overtaken1 #cbd4 ,here1 surprised4 ,but in another passage it is deceived4 ,p4 ,pack1 #cci4 ,agreement1 and though not a mere variant of it1 pact4 ,paire of cards1 #cce4 ,our pack4 ,so a pair-royal is composed of three aces1 kings1 etc4 ,palme1 #bfh4 ,see note4 ,passible1 #dif4 ,passable1 able to pass away1 temporary4 ,peevishness1 #dhc4 ,foolishness4 ,greene seems sometimes to use the adjective for perverse or rascally1 ,planetomachia1 #dj1 #bb--ie1 #ah1 etc41 ed4 ,grosart4 ,perbreake1 #caj1 or ,parbreak4 ,vomit4 ,perceived1 #aca4 ,seen through1 truly understood4 ,periapts1 #bcj4 ,cf4 text4 1 ,i bind1 wrap around1 attach to4 ,perish1 #djg4 ,causal sense1 make to perish4 ,perspective1 #cae1 etc4 ,not our perspective1 but the arrangement of glasses and mirrors so as to show other things than you expect to see1 etc4 ,perspicuous1 ,a v4 ,perspicacious4 ,philosophie1 did1 #ded4 ,see note4 ,pile1 #che4 ,pile and crosse our heads and tails4 ,pioners4 ,diggers4 ,the word is now confined to military diggers4 ,pitie1 #cfi4 ,verb used in causal sense4 ,plashes1 water1 #fd4 ,pools1 puddles4 ,plumme1 #bch4 ,was this word then used in this way8 ,scot was not too squeamish4 ,cf4 8etish01 p4 #bdf1 etc4 ,podware1 #bbc4 ,agricultural produce producing pods4 ,points1 #cda4 ,tags or tying laces4 ,pollusions1 #ddg4 ,pollutions4 ,practive1 #cbf1 marg4 ,able to practise readily1 practised4 ,pregnancy1 #ceh4 ,ability to conceive or understand4 ,pregnant1 #ge4 ,able to become pregnant4 ,prelacies1 #cij4 ,wier's prlatur seems to have been used by him generally1 but ,du ,cange makes it specific as the office of a dean1 and ,holyokes ,rider as that of an archdeacon4 ,present1 #bch4 ,immediate4 ,prest1 in1 #cfj4 ,in readiness1 therefore in loan1 in advance4 ,pretended1 #dgd4 ,latinate1 set forth4 ,under #bj this is its main meaning1 but the sentence shows how it came to mean our pretend4 ,prevent1 #dag4 ,latinate1 come or go before4 ,its lapse into our sense is well shown in #cj4 ,progeny1 #cb4 ,offspring4 ,noted because ,shakespeare and others sometimes used it as progenitors4 ,proposeth1 #cfa4 ,setteth forth4 ,proprieties1 #baj1 #cjc4 ,properties4 ,so ,trevisa on ,barthol4 #acgi 7t4 page1 ,i think74 ,prove1 #bee4 ,proved1 #ba4 ,try1 attempt4 ,purchase1 #dcj4 ,obtain4 ,the same usage 7found in other authors7 shows that the thieves' cant ridiculed in ,shakespeare was but an appropriation of this4 ,q4 ,question be made1 #be4 ,torture applied4 ,quezie1 #bci4 ,squeamish1 apt to vomit4 ,quick1 #dae4 ,live1 springing1 running4 ,r4 ,rank1 #bgi4 ,thick1 full1 abundantly fertile4 ,rath1 #dda1 ,early4 ,reall1 sometimes ,royal4 ,recount1 #agj4 ,qy41 to say 7or esteem71 in reference to the spelling1 etc42 or is it equal to account8 ,recreations1 #ic4 ,re-creations1 creations over again4 ,reere banquet1 #ff a rere-supper1 or eating and drinking after supper4 ,regiment1 #cgh4 ,rule1 as often then4 ,remorse1 #aga4 ,pity1 as often then4 ,remove1 #bdb4 ,used as our move1 the joint being looked on as passive1 and different from the moving power4 ,resiant1 #dgf4 ,fr4 reseant1 resident1 ,cotgrave1 who gives also the ,engl4 resiant4 ,resistance1 #dde4 ,not resistance of or from1 but resistance to ,god proceeding from1 or belonging to1 spirituall iniquitie4 ,rest1 #cdd4 ,remain1 but here unusually used4 ,rish1 #cda4 ,rush4 ,roome1 made1 #bge4 ,made way1 i4e41 gave opportunity4 ,s4 ,saccaring1 etc41 #ie4 ,sacring1 consecrating4 ,the sacring bell is the bell rung at the time of consecrating and elevating the host4 ,safeguard1 #ea4 ,a skirt or outside petticoat worn when riding4 ,scantling1 #ceh4 ,dimension4 ,nautical2 is properly dimensions of timber when reduced to its proper size1 but sometimes the piece so reduced4 ,scot free1 #ga4 ,primarily1 free from charge2 secondarily1 from punishment4 ,seelie1 #ce4 ,harmless1 thence simple4 ,severall1 #ebg4 ,separate4 ,shepens1 #hh4 ,stalls for cows4 ,some say also for sheep4 ,shouldered1 ,a vi4 v4 ,here1 supported1 as when one shoulders another for that purpose4 ,shrewdly1 #gi4 ,maliciously or keenly4 ,sinewes1 #dg1 #bda4 ,probably from the want of knowledge of anatomy1 this was used both for our sinews1 but more generally1 ,i think1 for nerves4 ,we find it1 certainly in this1 and1 ,i think1 in both senses1 in ,batman1 or rather ,trevisa upon ,barth41 and for nerves in medical writers1 as in ,boord1 and in the translation of ,vigo4 ,in #bdh1 where 8marrow0 precedes1 it is most probably nerves4 ,wier in the same passage has 8a nervis04 ,sir ,john1 #bfe1 etc4 ,see note4 ,sithens1 #deh4 ,since4 ,skils not1 it1 #cce4 ,it matters not4 ,so4 ,frequently used where we use as4 ,sock a corpse1 #db1 #abd4 ,to sew a corpse in its winding sheet4 ,kentish4 ,sort1 #cgd4 ,set1 or company4 ,spie him1 #df4 ,spy him out4 ,spoil a witch1 #bfi4 ,injure a witch4 ,square1 #daj4 ,used for an unequal-sided parallelogram 4 ,sterne1 ,a iii4 ,used1 as not unfrequently then1 for helm4 ,sterven4 ,punished by any means1 though not intentionally killed4 ,starved up1 #abd1 is used for starved to death4 ,straught1 #add4 ,our distraught4 ,strumpet1 #ade4 ,used as a term of reproach without reference to its sexual sense4 ,so he uses incestuous4 ,success1 #aif1 #aig1 #bgb4 ,event or sequel1 whether bad or good4 ,hence we still speak of 8good success04 ,suffocate1 #bbc4 ,qy41 to choke with weeds4 ,suffrages1 #dcd1 #ddd4 ,du ,cange 7#h74 ,prayers by which the help of ,god is implored4 ,t4 ,temper with them1 #bj4 ,may be variant or error for tamper2 may perhaps be our temper them1 work them up fittingly1 etc4 ,temporall1 ,b v4 ,carnally or materially bodied4 ,tester1 or ,testor1 #cdj4 ,sixpence4 ,testifie1 #cgd4 ,not to testifie to1 but to make themselves witnesses of4 ,than1 then4 ,see note1 p4 #aeh4 ,therefore1 #ebh4 ,on that account1 or for that thing4 ,thomas1 #bcc4 ,anyone1 as ,john1 or ,n4 or ,m4 ,thropes1 #hh4 ,thorps or villages4 ,travel1 ,a ii4 ,travel and travail were both so spelled4 ,treene1 ,a vi4 ,tree-en1 wooden4 ,trench master4 ,he--says ,g4 ,markham1 ,soldier's ,grammar1 p4 #abh--8;hath command over all the pyoners 444 and by his the master general of the ordnance directions seeth all manner of trenches cast up1 whether it be for guard and inclosing of the campe1 or for other particular annoyance to the enemye1 or for the building of sconces or other defence or offence1 as directions shall be given40 ,grose1 ,mil4 ,antiq41 i1 #bbc-d1 who adds1 8,this officer seems sometimes to have been stiled ,devisour of the fortifications to be made40 ,tried1 #ff1 #baa1 #dec4 ,proved1 as gold is tried by touchstone1 etc4 ,trish trash1 #ebc4 ,a reduplicate1 and therefore emphatic1 form4 ,tuition1 #dae4 ,defence4 ,lat4 tuere4 ,turbinall1 #caf4 ,qy41 top-shaped1 from ,lat4 turbo4 ,u4 ,undermeales1 #hh4 ,intermediate meals after dinner1 and thence1 as here in the afternoon4 ,unproper1 #cga4 ,untame1 #beb4 ,v4 ,vade1 #afi4 ,used contemporarily as fade1 but generally as a strengthened or more emphatic form1 as shown here by 8utterly wither04 ,valure1 #acj4 ,valour4 ,virtutes4 ,virtues1 i4e41 the order of angels so called4 ,pl4 of ,lat4 virtus4 ,void ,avoid1 and so ,trevisa1 #acig4 ,w4 ,wag1 #cbd4 ,probably used in an ill sense1 as a chatterer who makes himself conspicuous by his interference4 ,wax1 #bdi4 ,to increase and thence to grow1 and to grow or become1 whether the growth be increase or not4 ,wealth1 ,a iii4 ,weal4 ,wheeking1 #cja4 ,an onomatopic word4 ,where1 #dbi4 ,whether4 ,whereas1 #dai4 ,whereat1 at which4 ,whitmeats1 #bha4 ,milk-whitepots1 custards1 cheese-cakes1 butter1 cheese 7,bailey74 ,in fact1 any thing or any dish made of milk4 ,lactucaria 7,th4 ,cooper1 ,holyokes ,rider74 ,wist1 had ,i1 #cgd4 ,see note4 ,witch4 ,used by ,scot and others for both wizards and witches1 though the former word was known in ,english in #aehb 7,witches at ,st4 ,osees1 by ,w4 ,w474 ,so used till at least #afgj4 ,witchmonger4 7a7 ,those who dealt with witches1 as with wise women4 7b7 ,those who sought them out for punishment4 ,wreath1 #bbe4 ,translation of ,lat4 vertere1 to wrest or twist violently4 ,wrote1 #aii4 ,wrought4 ,x4 ,xenophilus1 #cgh4 ,wier's ,zenophilus4 ,a friend suggests same as 1 a friend to strangers1 hospitable4 ,the difficulty is1 what is such a one's outwardly distinctive form8 ,y4 ,yaw1 #bbh4 ,to go1 or stray1 out of their course4 ,now nautical only4 ,yer1 ,a vii4 ,ere4 ,in almost the words of my circular1 8,i would gladly reprint the all but necessary continuation--though from an opposite point of view--,james ,i's small ,counterblast1 his ,demonology1 #hj pages in the #afjc edition--consulted by ,shakespeare before writing his ,macbeth--collating the editions from that of #aeig to the ,bishop of ,winton's in #afaf40 ,should any reader of this also wish it1 ,i would be glad to hear from him to that effect4 ,b4 ,n4 ,surrenden ,lodge1 ,s4 ,norwood1 ,london4 ,,elliot ,,stock',s ,,publications4 ,in #b vols41 paper boards1 price #aes42 in calf1 price #bas4 net2 and in polished morocco1 price #dbs4 net4 ,goldsmith's ,vicar of ,wakefield4 ,a ,facsimile of the ,first ,edition4 ,in #b vols4 ,with a ,preface by ,,austin ,,dobson1 and a full ,biographical ,list of ,english ,editions and ,translations4 ,fifty ,large-paper ,copies only have been printed and numbered1 price #cas4 #f;d4 each4 8,fairly deserves success40--,athenum4 8,a beautiful specimen of the art of the publisher and printer40--,antiquary4 ,the ,gentleman's ,magazine ,library4 ,being a classified collection on the chief contents of the ,gentleman's ,magazine1 from #agca to #ahfh4 ,edited by ,g4 ,,laurence ,,gomme1 ,f4,s4,a4 ,the ,,gentleman',s ,,magazine ,,library presents the principal contents of the ,gentleman's ,magazine from its commencement in #agca to #ahfh1 arranged in subjects--all the contributions throughout this period1 on each topic1 being brought together and classified systematically under heads4 ,each volume is devoted to one subject1 and is complete in itself1 and besides ,notes and an ,appendix1 has a very copious and carefully prepared ,index4 ,the following are the subjects into which the work is divided3-- ,manners and ,customs4 ,dialect1 ,proverbs and ,word ,lore4 ,popular ,superstitions4 ,popular ,legends and ,traditions4 ,archology--,geological and ,pre-historic4 ,archology--,roman and ,saxon4 ,archology--,foreign and ,later ,english4 ,numismatics4 ,historical ,antiquities4 ,original ,letters4 ,topography4 ,literary ,curiosities4 ,biography and ,family ,history4 ,natural ,history4 ,anecdote and ,humour4 ,each volume consists of from #cjj to #cej closely printed demy #hvo4 pages4 ,the work is tastefully printed in oldface type1 and is handsomely bound in cloth and ,roxburgh half-morocco4 ,volumes already issued3-- ,vol4 #a4 ,on ,,manners and ,,customs4 ,vol4 #b4 ,on ,,dialect1 ,,proverbs1 ,etc4 ,vol4 #c4 ,on ,,popular ,,superstitions4 ,vol4 #d4 ,on ,,popular ,,legends and ,,traditions4 8,not only full of value1 but rich in popular interest in many directions40--,british ,quarterly ,review4 8,all who have not the ,gentleman's ,magazine will welcome this book1 and those who have will find it convenient as a companion and guide40--,bibliographer4 8,as a work of reference it will possess a great value1 and students of local history will much appreciate its excellent index40--,whitehall ,review4 ,a full ,prospectus1 giving ,prices of the various ,editions1 will be sent post-free on application4 ,in appropriate ,binding1 price #gs4 #f;d41 post free4 ,silex ,scintillans4 ,,sacred ,,poems ,,and ,,private ,,ejaculations4 ,by ,,henry ,,vaughan 7,silurist74 ,being a ,facsimile of the ,first ,edition1 published in #afej4 ,with an ,introduction by ,,william ,,clare1 ,b4,a4 ,tastefully printed in ,fcap4 #hvo41 and bound in cloth1 price #fs42 also in half-morocco1 #acs4 #f;d4 net2 and in whole polished morocco1 #bas4 net4 ,the ,praise of ,gardens3 ,a ,,prose ,,cento4 ,collected and in part ,englished by ,a4 ,f4 ,,sieveking4 ,with ,proem by ,e4 ,v4 ,b4 8,we have every reason to be grateful to the industrious compiler1 who has indefatigably ransacked a world-treasury of riches40--,times4 ,in ,fcap4 #hvo41 tastefully printed and bound in ,parchment1 #is42 in ,roxburgh1 #aes4 ,ros ,rosarum1 ex ,horto ,poetarum4 ,dew of the ever-living rose1 gathered from the poet's garden of many lands4 ,by ,e4 ,v4 ,b4 8,full of the fairest blooms of the whole world of poetry40--,morning ,post4 8,e4 ,v4 ,b4 has made a charming collection of what the poets have said about the rose4 ,she has drawn from many sources--from the ,bible1 from the ,palatine ,anthology1 from ,hafiz1 and from ,omar ,khayyam1 from ,dante1 from ,ronsard1 from ,victor ,hugo1 from ,heine--in fact1 from the poets of all ages and countries40--,athenum4 8,with its lovely typography1 its appropriate cover1 and the general excellence of its workmanship1 this may claim to be one of the daintiest volumes ever issued from the ,english press40--,notes and ,queries4 ,,antiquarian ,,publications ,,facsimiles4 ,the ,antiquary's ,library4 ,,first ,,series4 #c ,vols4 ,vol4 ,i4--,,folk-,,lore ,,relics of ,,early ,,village ,,life4 ,by ,g4 ,l4 ,,gomme4 ,vol4 ,,ii4--,the ,,game and ,,playe of the ,,chesse4 ,by ,,caxton4 ,edited by ,w4 ,e4 ,a4 ,,axon4 ,vol4 ,,iii4--,the ,,history of ,,fairs1 ,,ancient and ,,modern4 ,by ,,cornelius ,,walford4 ,,second ,,series4 #c ,vols4 ,consisting of ,vol4 ,i4--,,coins and ,,medals3 their ,place in ,history and ,art4 ,edited by ,,stanley ,,lane ,,poole4 ,vol4 ,,ii4--,,the ,,life ,,of ,,king ,,harold3 a ,medival ,romance1 with ,introduction and ,notes by ,,walter ,,de ,,gray ,,birch4 ,vol4 ,,iii4--,,gleanings from the ,,natural ,,history of the ,,ancients4 ,by the ,rev4 ,m4 ,g4 ,,watkins1 ,m4,a4 ,the ,works constituting this ,library are on subjects of interest to antiquaries and cultivated readers generally4 ,the ,volumes are printed in antique style1 in the highest style of the printing art1 on hand-made paper1 and are bound in ,roxburgh with gilt top4 ,the ,second ,issue of the 8,antiquary's ,library0 is now in course of delivery4 ,intending ,subscribers are invited to apply to the ,publisher for ,prospectuses1 which will be forwarded post free4 ,very few ,sets of the ,first ,series are left for sale4 ,in appropriate and tasteful wrappers1 ,one ,shilling each1 post free4 ,a ,,cheap ,,re-,,issue ,,of ,three ,seventeenth ,century ,rarities4 ,being ,facsimiles of the ,first ,editions of ,,bunyan',s 8,,pilgrim',s ,,progress10 #afgh4 ,,walton',s 8,,complete ,,angler10 #afec4 ,,george ,,herbert',s 8,,the ,,temple10 #afcc4 ,now ready1 in #b vols41 paper boards1 price #aes4 post free4 ,a ,facsimile of the ,first ,edition of ,rasselas1 ,prince of ,abyssinia4 ,by ,dr4 ,,samuel ,,johnson4 ,with an ,introduction by ,dr4 ,,james ,,macaulay1 and a ,,complete ,,bibliography of the ,work to the present date4 ,fifty large paper copies have been printed1 price #bas4 each4 8,the best tribute to the memory of ,johnson which the centenary of his death has called forth40--,athenum4 ,printed on rough hand-made paper1 similar to that of the original1 and bound in handsome contemporary vellum binding1 price #b #bs4 ,the ,boke of ,st4 ,albans4 ,by ,,dame ,,juliana ,,berners4 ,containing the ,treatises on ,hawking1 ,hunting1 and ,heraldry4 ,printed at ,st4 ,alban's1 by the ,schoolmaster-,printer1 in #adhf4 ,with an ,introduction by ,,william ,,blades1 ,author of the 8,life and ,typography of ,caxton40 ,this facsimile is faithfully reproduced by photography4 ,the interest and value of this reproduction are greatly enhanced by ,mr4 ,,blades' ,preface1 which treats at length1 in separate chapters1 of the ,authorship1 ,typography1 ,bibliography1 ,subject-matter1 and ,philology of the ,work4 ,,companion ,,volume ,,to 8,,the ,,boke ,,of ,,saint ,,albans40 ,,the ,,first ,,english ,,book ,,on ,,fishing4 ,now ready1 in demy #dto41 printed on hand-made paper1 and bound in antique vellum1 price #ahs4 ,the ,treatyse of ,fysshynge wyth an ,angle4 ,by ,,dame ,,juliana ,,berners4 ,a facsimile reproduction of the ,first ,edition1 printed by ,wynkyn de ,worde1 at ,westminster1 in #adif4 ,with an ,introduction by the ,rev4 ,m4 ,g4 ,,watkins4 ,the extreme rarity of this work1 and the great interest taken in it by connoisseurs1 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 original4 ,the present facsimile is reproduced from a copy of the original edition in the ,british ,museum1 by means of photography1 and consequently renders every peculiarity of the original in faithful detail3 the rude ,illustrations which adorned the first edition of this 8lytyll plaunflet0 are here given in all their quaint roughness4 ,the work is printed on hand-made paper of the same texture and colour as that on which the first edition appeared1 and the binding is of contemporary pattern and material1 so that the reader of to-day in handling this volume can realise the form and appearance of the original1 which must have delighted the eyes of those who studied 8treatyses perteynynge to dyuers playsaunt matters belongynge vnto noblesse40 ,in small #dto41 vellum1 price #ags4 #f;d41 post free4 ,a ,ballade of the ,scottysshe ,kynge4 ,written by ,,john ,,skelton1 ,poet ,laureate to ,king ,henry ,,viii4 ,reproduced in facsimile1 with an ,historical and ,bibliographical ,introduction by ,,john ,,ashton4 ,,the ,,ballade ,,of ,,the ,,scottysshe ,,kynge is the earliest known printed ,english ballad2 it was discovered under curious and interesting circumstances1 which are narrated in detail in the ,introduction1 and is here very carefully facsimiled4 ,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 form4 ,it is accompanied by an ,historical and ,bibliographical ,introduction1 giving an account of the various printed forms of the incidents it records1 with ,illustrative ,quotations from the more important of them2 also ,notes from ,contemporary ,history1 elucidating the events of the ,ballad1 and other information interesting to the ,antiquary and the ,bibliographer4 ,,elliot ,,stock1 #fb1 ,,paternoster ,,row1 ,,london1 ,e4,c4 ,transcriber's ,notes3 - ,blank pages have been removed4 - ,redundant title page has been removed4 - ,a few obvious typographical errors have been silently corrected4 - ,otherwise spelling and hyphenation variations remain unchanged4 - ,in the replications of earlier title pages at the beginning1 use of the long s #8' and #8,,vv' for ,w are retained4 - ,listed 8,,errata0 left uncorrected1 as done by the editor4 - ,footnotes3 ,after the first #aj1 they appear as sidenotes1 as in the book4 ,some have multiple references4 - 8,the ,epistle0 chapter heading inserted to match page headings of that section4 - ,the ,v like arrangement of the lines at the end of some chapters has not been followed1 as it was unreliable and unsightly with variable viewer widths1 and according to the editor in the preface3 8they do not indicate a division of the text or matter1 but were simply compositors' devices to fill up a page44404 - ,the ,unicode flower symbol #8' is identical to that used in the original1 but is rotated #de4 ,text version only3 - ,text enclosed by underscores is in italics 7italics74 - ,text enclosed by equals is in bold 7bold74 - ,text enclosed by #8' is in blackletter font 7blackletter74 - ,text enclosed by #8' is a sidenote4 - ,text marked as #8sayde' is struck through4 - ,purely decorative illustrations have been removed4 - ,sidenote references to page numbers in earlier editions have been removed4