L. I. c. de confess, &c. Extra. de presump. literas. Per Bald. in d.

leg. &c._
_Extra. de test cum literis._
_Mal. Malef. pa. 3 quæst. 5. cap. 11._♦

The lawe also saith, _In criminalibus regulariter non statur soli
confessioni rei_, In criminall cases or touching life, we must not
absolutelie stand to the confession of the accused partie: but in
these matters proofes must be brought more cleare than the light it
selfe. And in this crime no bodie must be condemned upon presumptions.
And where it is objected and urged, that Since God onelie knoweth
the thoughts, therefore there is none other waie of proofe but by
confession: It is answered thus in the lawe, to wit: Their confession
in this case conteineth an outward act, and the same impossible both
in lawe and nature, and also unlikelie to be true; and therefore _Quod
verisimile non est, attendi non debet_. So as, though their confessions
may be worthie of punishment, as whereby they shew a will to commit
such mischeefe, yet not worthie of credit, as that they have such
power. For, _Si factum absit, soláque opinione laborent, é stultorum
genere sunt_; If they confesse a fact performed but in opinion, they
are to be reputed among the number of fooles. Neither may any man be
by lawe condemned for criminall causes, upon presumptions, nor yet by
single witnesses: neither at the accusation of a capitall enimie, who
indeed is not to be admitted to give evidence in this case; though it
please _M. Mal._ and _Bodin_ to affirme the contrarie. But beyond all
equitie, these inquisitors have shifts and devises enow, to plague and
kill these poore soules: for (they say) their fault is greatest of
all others; bicause of their carnall copulation with the divell, and
therefore they are to be punished as heretikes, foure maner of waies:
to wit; with excommunication, deprivation, losse of goods, and also
with death.

♦_Mal. malef. quæst. 14. pa. 1._♦

And indeede they find lawe, and provide meanes thereby to mainteine
this their bloudie humor. For it is written in their popish canons,
that As for these kind of heretikes, how much soever they repent
and returne to the faith, they may not be reteined alive, or kept
in perpetuall prison; but be put to extreame death. Yea, _M. Mal._
writeth, that A witches sinne is the sinne against the Holie-ghost; to
wit, irremissible: yea further, that it is greater than the sinne of
the angels that fell. In which respect I wonder, that _Moses_ delivered
not three tables to the children of Israell; or at the leastwise, that
he exhibited not commandements for it. It is not credible that the
greatest should be included in the lesse, &c.

♦_C. de malef. L. nullus. L nemo. & L. culpa. and affirmed by Mal.
malef._♦

♦_Mal. malef. quæst. 17._♦

But when these witchmongers are convinced in the objection concerning
their confessions; so as thereby their tyrannicall arguments cannot
prevaile, to imbrue the magistrates hands in so much bloud as their
appetite requireth: they fall to accusing them of other crimes,
that the world might thinke they had some colour to mainteine their
malicious furie against them.




The xix. Chapter.

_Of foure capitall crimes objected against witches, all fullie
answered and confuted as frivolous._


1. Idolatrie, confuted.

First therefore they laie to their charge idolatrie. But alas without
all reason: for such are properlie knowne to us to be idolaters, as doo
externall worship to idols or strange gods. The furthest point that
idolatrie can be stretched unto, is, that they, which are culpable
therein, are such as hope for and seeke salvation at the hands of
idols, or of anie other than God; or fix their whole mind and love
upon anie creature, so as the power of God be neglected and contemned
thereby. But witches neither seeke nor beleeve to have salvation
at the hands of divels, but by them they are onlie deceived; the
instruments of their phantasie being corrupted, and so infatuated,
that they suppose, confesse, and saie they can doo that, which is as
farre beyond their power and nature to doo, as to kill a man at _Yorke_
before noone, when they have beene seene at _London_ in that morning,
&c. But if these latter idolaters, whose idolatrie is spirituall, and
committed onelie in mind, should be punished by death; then should
everie covetous man, or other, that setteth his affection anie waie
too much upon an earthlie creature, be executed, and yet perchance the
witch might escape scotfree.

2. Apostasie, confuted.

Secondlie, apostasie is laid to their charge, whereby it is inferred,
that they are worthie to die. But apostasie is, where anie of sound
judgement forsake the gospell, learned and well knowne unto them; and
doo not onelie imbrace impietie and infidelitie; but oppugne and resist
the truth erstwhile by them professed. But alas these poore women go
not about to defend anie impietie, but after good admonition repent.

3. Seducing of the people, confuted.

Thirdlie, they would have them executed for seducing the people. But
God knoweth they have small store of Rhetorike or art to seduce; except
to tell a tale of Robin good-fellow be to deceive and seduce. Neither
may their age or sex admit that opinion or accusation to be just: for
they themselves are poore seduced soules. I for my part (as else-where
I have said) have prooved this point to be false in most apparent sort.

4. Carnall copulation with Incubus, confuted.

Fourthlie, as touching the accusation, which all the writers use
herein against them for their carnall copulation with _Incubus_: the
follie of mens credulitie is as much to be woondered at and derided,
as the others vaine and impossible confessions. For the divell is
a spirit, and hath neither flesh nor bones, which were to be used
in the performance of this action. And since he also lacketh all
instruments, substance, and seed ingendred of bloud; it were follie
to staie overlong in the confutation of that, which is not in the
nature of things. And yet must I saie somewhat heerein, bicause the
opinion hereof is so stronglie and universallie received, and the
fables hereupon so innumerable; wherby _M. Mal. Bodin_, _Hemingius_,
_Hyperius_, _Danæus_, _Erastus_, and others that take upon them to
write heerein, are so abused, or rather seeke to abuse others; as I
woonder at their fond credulitie in this behalfe. For they affirme
undoubtedlie, that the divell plaieth _Succubus_ to the man, and
carrieth from him the seed of generation, which he delivereth as
_Incubus_ to the woman, who manie times that waie is gotten with child;
which will verie naturallie (they saie) become a witch, and such a one
they affirme _Merline_ was.

♦How the divell plaieth Succubus and Incubus.♦




The xx. Chapter.

_A request to such readers as loath to heare or read filthie
and bawdie matters (which of necessitie are heere to be
inserted) to passe over eight chapters._


But in so much as I am driven (for the more manifest bewraieng and
displaieng of this most filthie and horrible error) to staine my paper
with writing thereon certeine of their beastlie and bawdie assertions
and examples, whereby they confirme this their doctrine (being my selfe
both ashamed, and loth once to thinke upon such filthinesse, although
it be to the condemnation thereof) I must intreat you that are the
readers hereof, whose chaste eares cannot well endure to heare of such
abhominable lecheries, as are gathered out of the bookes of those
witchmongers (although doctors of divinitie, and otherwise of great
authoritie and estimation) to turne over a few leaves, wherein (I saie)
I have like a groome thrust their bawdie stuffe (even that which I my
selfe loath) as into a stinking corner: howbeit, none otherwise, I
hope, but that the other parts of my writing shall remaine sweet, and
this also covered as close as may be.

♦A peroration to the readers.♦




¶ _The fourth Booke._




The first Chapter.

_Of witchmongers opinions concerning evill spirits, how they frame
themselves in more excellent sort than God made us._


_James Sprenger_ and _Henrie Institor_, in _M. Mal._ agreing with
_Bodin_, _Barth. Spineus_, _Danæus_, _Erastus_, _Hemingius_, and the
rest, doo make a bawdie discourse; labouring to proove by a foolish
kind of philosophie, that evill spirits cannot onlie take earthlie
forms and shapes of men; but also counterfeit hearing, seeing, &c:
and likewise, that they can eate and devoure meats, and also reteine,
digest, and avoid the same: and finallie, use diverse kinds of
activities, but speciallie excell in the use and art of venerie. For
_M. Mal._ saith, that The eies and eares of the mind are farre more
subtill than bodilie eies or carnall eares. Yea it is there affirmed,
that as they take bodies, and the likenesse of members; so they take
minds and similitudes of their operations. But by the way, I would have
them answer this question. Our minds and soules are spirituall things.
If our corporall eares be stopped, what can they heare or conceive of
anie externall wisedome? And truelie, a man of such a constitution of
bodie, as they imagine of these spirits, which make themselves, &c:
were of farre more excellent substance, &c: than the bodies of them
that God made in paradise; and so the divels workmanship should exceed
the handie worke of God the father and creator of all things.

♦_Mal. malef. par. 2. cap. 4 quæst. 1._♦

♦If his bodilie eies were out, he would see but ilfavoredlie.♦




The second Chapter.

_Of bawdie Incubus and Succubus, and whether the action of
venerie may be performed betweene witches and divels, and
when witches first yeelded to Incubus._


Heretofore (they saie) _Incubus_ was faine to ravish women against
their will, untill Anno. 1400: but now since that time witches consent
willinglie to their desires: in so much as some one witch exerciseth
that trade of lecherie with _Incubus_ twentie or thirtie yeares
togither; as was confessed by fourtie and eight witches burned at
_Ravenspurge_. But what goodlie fellowes _Incubus_ begetteth upon
these witches, is prooved by _Thomas_ of _Aquine_, _Bodin_, _M. Mal.
Hyperius_, _&c._

♦_Nider in fornicario._♦

♦_T. Brabant in lib. de apib._♦

♦_In. sen. dist. 4. art. 4._♦

This is prooved first by the divels cunning, in discerning the
difference of the seed which falleth from men. Secondlie, by his
understanding of the aptnes of the women for the receipt of such seed.
Thirdlie by his knowledge of the constellations, which are freendlie
to such corporall effects. And lastlie, by the excellent complexion of
such as the divell maketh choice of, to beget such notable personages
upon, as are the causes of the greatnesse and excellencie of the child
thus begotten.

♦Gen. 6, 4.♦

And to proove that such bawdie dooings betwixt the divell and witches
is not fained, S. _Augustine_ is alledged, who saith, that All
superstitious arts had their beginning of the pestiferous societie
betwixt the divell and man. Wherein he saith truelie; for that in
paradise, betwixt the divell and man, all wickednes was so contrived,
that man ever since hath studied wicked arts: yea and the divell will
be sure to be at the middle and at both ends of everie mischeefe. But
that the divell ingendreth with a woman, in maner and forme as is
supposed, and naturallie begetteth the wicked, neither is it true, nor
_Augustines_ meaning in this place.

♦_Mal. malef. par. 2. quæ. 1_
_August. de doctrina Christ._♦

Howbeit _M. Mal._ proceedeth, affirming that All witches take their
beginning from such filthie actions, wherein the divell, in likenes
of a prettie wench, lieth prostitute as _Succubus_ to the man, and
reteining his nature and seede, conveieth it unto the witch, to whome
he delivereth it as _Incubus_. Wherein also is refuted the opinion of
them that hold a spirit to be unpalpable. _M. Mal._ saith, There can
be rendred no infallible rule, though a probable distinction may be
set downe, whether _Incubus_ in the act of venerie doo alwaies powre
seed out of his assumed bodie. And this is the distinction; Either she
is old and barren, or yoong and pregnant. If she be barren, then dooth
_Incubus_ use hir without decision of seed; bicause such seed should
serve for no purpose. And the divell avoideth superfluitie as much as
he may; and yet for hir pleasure and condemnation togither, he goeth
to worke with hir. But by the waie, if the divell were so compendious,
what should he need to use such circumstances, even in these verie
actions, as to make these assemblies, conventicles, ceremonies, &c:
when he hath alreadie bought their bodies, and bargained for their
soules? Or what reason had he, to make them kill so manie infants, by
whom he rather loseth than gaineth any thing; bicause they are, so
farre as either he or we knowe, in better case than we of riper yeares
by reason of their innocencie? Well, if she be not past children, then
stealeth he seed awaie (as hath beene said) from some wicked man being
about that lecherous busines, and therewith getteth yoong witches upon
the old.

♦_Mal. malef. quæ. 1. par. 1._♦

And note, that they affirme that this businesse is better accomplished
with seed thus gathered, than that which is shed in dremes, through
superfluitie of humors: bicause that is gathered from the vertue of the
seed generative. And if it be said that the seed will wax cold by the
waie, and so lose his naturall heate, and consequentlie the vertue: _M.
Mal. Danæus_, and the rest doo answere, that the divell can so carrie
it, as no heate shall go from it, &c.

♦_Mal. malef. par. 1. quæ. 1._
_Danæus in dialog. de sortiariis._♦

Furthermore, old witches are sworne to procure as manie yoong virgins
for _Incubus_ as they can, whereby in time they growe to be excellent
bawds: but in this case the preest plaieth _Incubus_. For you shall
find, that confession to a preest, and namelie this word _Benedicite_,
driveth _Incubus_ awaie, when _Ave Maries_, crosses, and all other
charmes faile.

♦_Ja. Sprenger in Mal. male._♦




The third Chapter.

_Of the divels visible & invisible dealing with witches in the waie
of lecherie._


But as touching the divels visible or invisible execution of lecherie,
it is written, that to such witches, as before have made a visible
legue with the preest, (the divell I should saie) there is no
necessitie that _Incubus_ should appeere invisible: marrie to the
standers by hee is for the most part invisible. For proofe hereof
_James Sprenger_ and _Institor_ affirme, that Manie times witches are
seene in the fields, and woods, prostituting themselves uncovered and
naked up to the navill, wagging and mooving their members in everie
part, according to the disposition of one being about that act of
concupiscence, and yet nothing seene of the beholders upon hir; saving
that after such a convenient time as is required about such a peece
of worke, a blacke vapor of the length and bignesse of a man, hath
beene seene as it were to depart from hir, and to ascend from that
place. Neverthelesse, manie times the husband seeth _Incubus_ making
him cuckhold, in the likenesse of a man, and sometimes striketh off
his head with his sword: but bicause the bodie is nothing but aire, it
closeth togither againe: so as, although the goodwife be some times
hurt thereby; yet she maketh him beleeve he is mad or possessed, & that
he dooth he knoweth not what. For she hath more pleasure and delight
(they say) with _Incubus_ that waie, than with anie mortall man:
whereby you may perceive that spirits are palpable.

♦This was doone at Ravenspurge.♦

♦_Mal. Malef._♦




The fourth Chapter.

_That the power of generation is both outwardlie and inwardlie
impeached by witches, and of divers that had their genitals
taken from them by witches, and by the same meanes againe
restored._


They also affirme, that the vertue of generation is impeached by
witches, both inwardlie, and outwardlie: for intrinsecallie they
represse the courage, and they stop the passage of the mans seed, so
as it may not descend to the vessels of generation: also they hurt
extrinsecallie, with images, hearbs, &c. And to proove this true, you
shall heare certeine stories out of _M. Mal._ worthie to be noted.

A yoong priest at _Mespurge_ in the diocesse of _Constance_ was
bewitched, so as he had no power to occupie any other or mo women than
one; and to be delivered out of that thraldom, sought to flie into
another countrie, where he might use that preestlie occupation more
freelie. But all in vaine; for evermore he was brought as far backward
by night, as he went forward in the daie before; sometimes by land,
sometimes in the aire, as though he flew. And if this be not true, I am
sure that _James Sprenger_ dooth lie.

♦_Mal. Malef. cap. 6. quæ. 1 pa. 2._♦

For the further confirmation of our beleefe in _Incubus_, _M. Mal._
citeth a storie of a notable matter executed at _Ravenspurge_, as true
and as cleanlie as the rest. A yoong man lieng with a wench in that
towne (saith he) was faine to leave his instruments of venerie behind
him, by meanes of that prestigious art of witchcraft: so as in that
place nothing could be seene or felt but his plaine bodie. This yoong
man was willed by another witch, to go to hir whom he suspected, and
by faire or fowle meanes to require hir helpe: who soone after meeting
with hir, intreated hir faire, but that was in vaine; and therefore
he caught hir by the throte, and with a towell strangled hir, saieng:
Restore me my toole, or thou shalt die for it: so as she being swolne
and blacke in the face, and through his boisterous handling readie to
die, said; Let me go, and I will helpe thee. And whilest he was loosing
the towell, she put hir hand into his codpeece, and touched the place;
saieng; Now hast thou thy desire: and even at that instant he felt
himselfe restored.

Item, a reverend father, for his life, holinesse, and knowledge
notorious, being a frier of the order and companie of _Spire_,
reported, that a yoong man at shrift made lamentable moane unto him for
the like losse: but his gravitie suffered him not to beleeve lightlie
any such reports, and therefore made the yoong man untrusse his
codpeece point, and sawe the complaint to be true and just. Whereupon
he advised or rather injoined the youth to go to the witch whome he
suspected, and with flattering words to intreat hir, to be so good
unto him, as to restore him his instrument: which by that meanes he
obteined, and soone after returned to shew himselfe thankfull; and
told the holie father of his good successe in that behalfe: but he so
beleeved him, as he would needs be _Oculatus testis_, and made him pull
downe his breeches, and so was satisfied of the troth and certeintie
thereof.

♦_Ja. Sprenger. in Mal. malef. par. 2. quæ. 1._♦

Another yoong man being in that verie taking, went to a witch for the
restitution thereof, who brought him to a tree, where she shewed him
a nest, and bad him clime up and take it. And being in the top of the
tree, he tooke out a mightie great one, and shewed the same to hir,
asking hir if he might not have the same. Naie (quoth she) that is our
parish preests toole, but take anie other which thou wilt. And it is
there affirmed, that some have found 20. and some 30. of them in one
nest, being there preserved with provender, as it were at the racke and
manger, with this note, wherein there is no contradiction (for all must
be true that is written against witches) that If a witch deprive one of
his privities, it is done onlie by prestigious meanes, so as the senses
are but illuded. Marie by the divell it is reallie taken awaie, and in
like sort restored. These are no jestes, for they be written by them
that were and are judges upon the lives and deaths of those persons.

♦_Mal. malef. cap. 7. par. 2. quæst. 1._♦

♦Note.♦




The fift Chapter.

_Of bishop Sylvanus his leacherie opened and covered againe,
how maides having yellow haire are most combred with Incubus,
how maried men are bewitched to use other mens wives, and to
refuse their own._


You shall read in the legend, how in the night time _Incubus_ came
to a ladies bed side, and made hot loove unto hir: whereat she being
offended, cried out so lowd, that companie came and found him under
hir bed in the likenesse of the holie bishop _Sylvanus_, which holie
man was much defamed therebie, untill at the length this infamie was
purged by the confession of a divell made at S. _Jeroms_ toombe. Oh
excellent peece of witchcraft or cousening wrought by _Sylvanus_! Item,
S. _Christine_ would needes take unto hir another maides _Incubus_,
and lie in hir roome: and the storie saith, that she was shrewdlie
accloied. But she was a shrew indeed, that would needes change beds
with hir fellow, that was troubled everie night with _Incubus_, and
deale with him hir selfe. But here the inquisitors note maie not be
forgotten, to wit: that Maides having yellow haire are most molested
with this spirit. Also it is written in the Legend, of S. _Barnard_,
that a pretie wench that had had the use of _Incubus_ his bodie by
the space of six or seven yeares in _Aquitania_ (being beelike wearie
of him for that he waxed old) would needes go to S. _Barnard_ another
while. But _Incubus_ told hir, that if she would so forsake him, being
so long hir true loover, he would be revenged upon hir, &c. But befall
what would, she went to S. _Barnard_, who tooke hir his staffe, and bad
her laie it in the bed besides hir. And indeed the divell fearing the
bedstaffe, or that S. _Barnard_ laie there himselfe, durst not approch
into hir chamber that night: what he did afterwards, I am uncerteine.
Marrie you may find other circumstances hereof, and manie other like
bawdie lies in the golden Legend. But here againe we maie not forget
the inquisitors note, to wit; that manie are so bewitched that they
cannot use their owne wives: but anie other bodies they maie well
enough away withall. Which witchcraft is practised among manie bad
husbands, for whom it were a good excuse to saie they were bewitched.

♦_In vita Hieronym._♦

♦Saincts as holie and chaste as horsses & mares.♦

♦Maides having yellow haire.♦

♦_Mal. Malef. par. 2. quæ. 2. cap. 2._♦




The sixt Chapter.

_How to procure the dissolving of bewitched love, also to
enforce a man (how proper so ever he be) to love an old hag:
and of a bawdie tricke of a priest in Gelderland._


The priests saie, that the best cure for a woman thus molested, next
to confession, is excommunication. But to procure the dissolving of
bewitched and constrained love, the partie bewitched must make a jakes
of the lovers shooe. And to enforce a man, how proper so ever he be,
to love an old hag, she giveth unto him to eate (among other meates)
hir owne doong: and this waie one old witch made three abbats of one
house successivelie to die for hir love as she hir selfe confessed,
by the report of M. _Mal._ In _Gelderland_ a priest persuaded a sicke
woman that she was bewitched; and except he might sing a masse upon
hir bellie, she could not be holpen. Whereunto she consented, and laie
naked on the altar whilest he sang masse, to the satisfieng of his
lust; but not to the [*]release of hir greefe. Other cures I will
speake of in other places more civill. Howbeit, certeine miraculous
cures, both full of bawderie and lies, must either have place here, or
none at all.

♦Of a bawdie priest in Gelderland.♦

♦[*] [? releafe.]♦




The seventh Chapter.

_Of divers saincts and holie persons, which were exceeding
bawdie and lecherous, and by certeine miraculous meanes
became chaste._


_Cassianus_ writeth, that S. _Syren_ being of bodie verie lecherous,
and of mind woonderfull religious, fasted and praied; to the end his
bodie might be reduced miraculouslie to chastitie. At length came an
angell unto him by night, and cut out of his flesh certeine kernels,
which were the sparkes of concupiscence; so as afterwards he never
had anie more motions of the flesh. It is also reported, that the
abbat _Equicius_ being naturallie as unchast as the other, fell to
his beads so devoutlie for recoverie of honestie, that there came an
angell unto him in an apparition, that seemed to geld him; and after
that (forsooth) he was as chaste as though he had had never a stone in
his breech; and before that time being a ruler over monkes, he became
afterwards a governour over nunnes. Even as it is said _Helias_ the
holie monke gathered thirtie virgins into a monasterie, over whom he
ruled and reigned by the space of two yeares, and grew so proud and hot
in the codpeece, that he was faine to forsake his holie house, and flie
to a desert, where he fasted and praied two daies, saieng; Lord quench
my hot lecherous humors, or kill me. Whereupon in the night following,
there came unto him three angels, and demanded of him why he forsooke
his charge: but the holie man was ashamed to tell them. Howbeit they
asked him further, saieng; Wilt thou returne to these damsels, if we
free thee from all concupiscence? Yea (quoth he) with all my heart.
And when they had sworne him solemnelie so to doo, they tooke him
up, & gelded him; and one of them holding his hands, and another his
feete, the third cut out his stones. But the storie saith it was not so
ended, but in a vision. Which I beleeve, because within five daies he
returned to his minions, who pitiouslie moorned for him all this while,
and joyfullie embraced his sweete companie at his returne. The like
storie dooth _Nider_ write of _Thomas_, whome two angels cured of that
lecherous disease; by putting about him a girdle, which they brought
downe with them from heaven.

♦_In coll. patrum._♦

♦_Gregor. lib. 1. dial. 2._♦

♦_In vitis patrum. Heraclides in paradiso._♦

♦_Nider in fornicario._♦




The eight Chapter.

_Certeine popish and magicall cures, for them that are bewitched in
their privities._


For direct cure to such as are bewitched in the privie members, the
first and speciall is confession: then follow in a row, holie water,
and those ceremoniall trumperies, _Ave Maries_, and all maner of
crossings; which are all said to be wholesome, except the witchcraft be
perpetuall, and in that case the wife maie have a divorse of course.

Item, the eating of a haggister or pie helpeth one bewitched in that
member.

♦_Aliter._♦

Item, the smoke of the tooth of a dead man.

♦_Aliter._♦

Item, to annoint a mans bodie over with the gall of a crow.

♦_Aliter._♦

Item, to fill a quill with quicke silver, and laie the same under
the cushine, where such a one sitteth, or else to put it under the
threshold of the doore of the house or chamber where he dwelleth.

Item, to spet into your owne bosome, if you be so bewitched, is verie
good.

♦_Aliter._♦

Item, to pisse through a wedding ring. If you would know who is hurt
in his privities by witchcraft; and who otherwise is therein diseased,
_Hostiensis_ answereth: but so, as I am ashamed to english it: and
therefore have here set downe his experiment in Latine; _Quando virga
nullatenùs movetur, & nunquam potuit cognoscere; hoc est signum
frigiditatis: sed quando movetur & erigitur, perficere autem non
potest, est signum maleficii._

♦_Aliter._♦

But Sir _Th. Moore_ hath such a cure in this matter, as I am ashamed to
write, either in Latine or English: for in filthie bawderie it passeth
all the tales that ever I heard. But that is rather a medicine to
procure generation, than the cure of witchcraft, though it serve both
turnes.

♦S. Thomas Moores, medicinable receipt, &c.♦

Item, when ones instrument of venerie is bewitched, certeine characters
must be written in virgine parchment, celebrated and holied by a popish
priest; and thereon also must the 141. Psalme be written, and bound _Ad
viri fascinati coxam_.

♦_Aliter._♦

Item, one _Katharine Loe_ (having a husband not so readilie disposed
that waie as she wished him to be) made a waxen image to the
likenes of hir husbands bewitched member, and offered it up at S.
_Anthonies_ altar; so as, through the holinesse of the masse it might
be sanctified, to be more couragious, and of better disposition and
abilitie, &c.

♦_Aliter._♦




The ninth Chapter.

_A strange cure doone to one that was molested with Incubus._


Now being wearied with the rehearsall of so manie lecheries most
horrible, and very filthie and fabulous actions and passions of
witches, together with the spirit _Incubus_, I will end with a true
storie taken out of _Jason Pratensis_, which though it be rude, yet is
it not altogither so uncleane as the rest.

♦_Jaso. Pratensis de cerebri morbo, ca. 16._♦

There came (saith he) of late a masse priest unto me, making pitious
moane, and saieng, that if I holpt him not, he should be undoone, and
utterlie overthrowne; so great was his infirmitie: for (saith he) I
was woont to be faire and fat, and of an excellent complexion; and lo
how I looke, being now a verie ghost consisting of skinne and bone,
&c. What is the matter (quoth _Jason_?) I will shew you sir, said
the priest. There commeth unto mee, almost everie night, a certeine
woman, unknowne unto me, and lieth so heavie upon my brest, that I
cannot fetch my breath, neither have anie power to crie, neither doo
my hands serve me to shoove hir awaie, nor my feete to go from hir. I
smiled (quoth _Jason_) and told him that he was vexed with a disease
called _Incubus_, or the mare; and the residue was phantasie and
vaine imagination. Naie (said the priest) it cannot be so: for by our
blessed ladie, I tell you nothing but that with waking I saw with mine
eies, and felt with mine hands. I see hir when she commeth upon me,
and strive to repell hir; but I am so infeebled that I cannot: and
for remedie I have runne about from place to place, but no helpe that
I could get. At length I went to an old frier that was counted an od
fellow; and thought to have had help at his hands, but the divell a
whit had I of him; saving that for remedie he willed me to praie to
God; whome I am sure I wearied with my tedious praiers long before.
Then went I unto an old woman (quoth the priest) who was said to be
a cunning witch: and she willed me, that the next morning, about the
dawning of the daie, I should pisse, and immediatlie should cover the
pispot, or stop it with my right netherstocke, and before night the
witch should come to visit me. And although (quoth he) the respect of
mine orders somewhat terrified me from the execution of hir advise;
yet my necessities diverse waies, and speciallie my paines moved me
to make triall of hir words. And by the masse (quoth the priest) hir
prophesie fell out as sure as a club. For a witch came to my house, and
complained of a greefe in hir bladder, and that she could not pisse.
But I could neither by faire nor fowle meanes obteine at hir hands,
that she would leave molesting me by night; but she keepeth hir old
custome, determining by these filthie meanes to dispatch me. I could
hardlie (saith _Jason_) reclaime him from this mad humor; but by that
time he had beene with me three or foure times, he began to comfort
himselfe, and at last perceiving it, he acknowledged his disease, and
recovered the same.

♦The priest is opinionative in the error of his phantasie.♦

♦The priest recovered.♦




The tenth Chapter.

_A confutation of all the former follies touching Incubus,
which by examples and proofes of like stuffe is shewed to be
flat knaverie, wherein the carnall copulation with spirits is
overthrowne._


Thus are lecheries covered with the cloke of _Incubus_ and witchcraft,
contrarie to nature and veritie: and with these fables is mainteined an
opinion, that men have beene begotten without carnall copulation (as
_Hyperius_ and others write that _Merlin_ was, An. 440.) speciallie to
excuse and mainteine the knaveries and lecheries of idle priests and
bawdie monkes; and to cover the shame of their lovers and concubines.

♦Merlin begotten of Incubus.♦

And alas, when great learned men have beene so abused, with the
imagination of _Incubus_ his carnall societie with women, misconstruing
the scriptures, to wit, the place in _Genesis_ 6. to the seducing of
manie others; it is the lesse woonder, that this error hath passed so
generallie among the common people.

But to use few words herein, I hope you understand that they affirme
and saie, that _Incubus_ is a spirit; and I trust you know that a
spirit hath no flesh nor bones, &c: and that he neither dooth eate nor
drinke. In deede your grandams maides were woont to set a boll of milke
before him and his cousine Robin good-fellow, for grinding of malt or
mustard, and sweeping the house at midnight: and you have also heard
that he would chafe exceedingly, if the maid or good-wife of the house,
having compassion of his nakednes, laid anie clothes for him, beesides
his messe of white bread and milke, which was his standing fee. For in
that case he saith; What have we here? Hemton hamten, here will I never
more tread nor stampen.

But to proceed in this confutation. Where there is no meate eaten,
there can be no seed which thereof is ingendred: although it be
granted, that Robin could both eate and drinke, as being a cousening
idle frier, or some such roge, that wanted nothing either belonging to
lecherie or knaverie, &c. Item, where the genitall members want, there
can be no lust of the flesh: neither dooth nature give anie desire of
generation, where there is no propagation or succession required.

♦_Quia humor spermaticus ex succo alimentari provenit._♦

And as spirits cannot be greeved with hunger, so can they not be
inflamed with lustes. And if men should live ever, what needed
succession or heires? For that is but an ordinance of God, to supplie
the place, the number, the world, the time, and speciallie to
accomplish his will. But the power of generation consisteth not onlie
in members, but chieflie of vitall spirits, and of the hart: which
spirits are never in such a bodie as _Incubus_ hath, being but a bodie
assumed, as they themselves saie. And yet the most part of writers
herein affirme, that it is a palpable and visible bodie; though all be
phansies and fables that are written hereupon.

♦_Ad facultatem generandi tam interna quàm externa organa requiruntur._♦




The eleventh Chapter.

_That Incubus is a naturall disease, with remedies for the same,
besides magicall cures herewithall expressed._


But in truth, this _Incubus_ is a bodilie disease (as hath beene said)
although it extend unto the trouble of the mind: which of some is
called The mare, oppressing manie in their sleepe so sore, as they
are not able to call for helpe, or stir themselves under the burthen
of that heavie humor, which is ingendred of a thicke vapor proceeding
from the cruditie and rawnesse in the stomach: which ascending up into
the head oppresseth the braine, in so much as manie are much infeebled
therebie, as being nightlie haunted therewith. They are most troubled
with this disease, that being subject thereunto, lie right upward: so
as, to turne and lie on the one side, is present remedie. Likewise, if
anie heare the groning of the partie, speake unto him, so as he wake
him, he is presentlie releeved. Howbeit, there are magicall cures for
it, as for example.

♦What Incubus is, & who be most troubled therwith.♦

_S. George, S. George, our ladies knight,
He walkt by daie, so did he by night:
Untill such time as he hir found,
He hir beat and he hir bound,
Untill hir troth she to him plight,
She would not come to hir[*] that night._

♦[*] [? him. MS.]♦

Whereas S. _George_ our ladies knight, was named three times S.
_George_.

Item, hang a stone over the afflicted persons bed, which stone hath
naturallie such a hole in it, as wherein a string may be put through
it, and so be hanged over the diseased or bewitched partie; be it man,
woman, or horsse.

Item, you shall read in _M. Malefic._ that excommunication is verie
notable, and better than any charme for this purpose. There are also
other verses and charmes for this disease devised, which is the common
cloke for the ignorance of bad physicians. But _Leonard Fuchsius_
in his first booke, and 31. chapter, dooth not onelie describe this
disease, and the causes of it; but also setteth downe verie learnedlie
the cure thereof, to the utter confusion of the witchmongers follie
in this behalfe. _Hyperius_ being much bewitched and blinded in this
matter of witchcraft, hoovering about the interpretation of _Genesis
6._ from whence the opinion of _Incubus_ and _Succubus_ is extorted,
_Viderunt filii Dei filias hominum, quòd elegantes essent, acceperunt
sibi in uxores ex omnibus, quas elegerant, &c_: seemeth to mainteine
upon heare-saie, that absurd opinion; and yet in the end is driven to
conclude thus, to wit: Of the evill spirits _Incubus_ and _Succubus_
there can be no firme reason or proofe brought out of scriptures,
using these verie words; _Hæc ut probabilia dicta sunto, quandoquidem
scripturarum præsidio hac in causa destituimur_. As if he should saie,
Take this as spoken probablie; to wit, by humane reason, bicause we are
destitute of scriptures to mainteine the goodnesse of the cause.

♦_M. malefic. par. 2. quæ. 2. cap. 1. col, 2._♦

♦_Leon. Fuchsius de curandi ratione._♦

_Tertullian_ and _Sulpicius Severus_ doo interpret _Filios Dei_ in that
place to be angels, or evill spirits, and to have beene enamored with
the beautie of those wenches; and finallie, begat giants by them.
Which is throughlie confuted by _Chrysostome_, _Hom._ 22. in _Gen_: but
speciallie by the circumstance of the text.

♦_Tertull. in libro de habitu muliebri._♦

♦_Sulp. Sever. in epitome hist. sacr._♦




The twelfe Chapter.

_The censure of G. Chaucer, upon the knaverie of Incubus._


Now will I (after all this long discourse of abhominable cloked
knaveries) here conclude with certeine of _G. Chaucers_ verses, who
as he smelt out the absurdities of poperie, so found he the priests
knaverie in this matter of _Incubus_, and (as the time would suffer
him) he derided their follie and falshood in this wise:

[*]_For now the great charitie and praiers
Of limitors and other holie friers,
That searchen everie land and everie streame
As thicke as motes in the sunne beame,
Blissing halles, kitchens, chambers & bowers,
Cities, borroghes, castels and hie towers,
Thropes, barnes, shepens, and dairies,
This maketh that there beene now no fairies;_

_For there as woont to walken was an elfe,
There walketh now the limitor himselfe,
In undermeales, and in mornings,
And saith his mattens and his holie things
As he goeth in his limitatiowne,
Women may go safelie up and downe,
In everie bush, and under everie tree,
There nis none other [†]Incubus but hee, &c._

♦_Geffr. Chau._ in the beginning of the wife of Baths tale.♦

♦[*] [_Ital._]♦

♦[†] [Text J.]♦




¶ _The fift Booke._




The first Chapter.

_Of transformations, ridiculous examples brought by the adversaries
for the confirmation of their foolish doctrine._


Now that I may with the verie absurdities, conteined in their owne
authors, and even in their principall doctors and last writers,
confound them that mainteine the transubstantiations of witches; I will
shew you certeine proper stuffe, which _Bodin_ (their cheefe champion
of this age) hath gathered out of _M. Mal._ and others, whereby he
laboureth to establish this impossible, incredible, and supernaturall,
or rather unnaturall doctrine of transubstantiation.

♦_J. Bod. lib. 2. de dæmon. cap, 6._♦

First, as touching the divell (_Bodin_ saith) that he dooth most
properlie and commonlie transforme himselfe into a gote, confirming
that opinion by the 33. and 34. of _Esaie_: where there is no one
title[*] sounding to anie such purpose. Howbeit, he sometimes alloweth
the divell the shape of a blacke Moore, and as he saith he used to
appeare to _Mawd Cruse_, _Kate Darey_, and _Jone Harviller_. But I
mervell, whether the divell createth himselfe, when he appeareth in
the likenesse of a man; or whether God createth him, when the divell
wisheth it. As for witches, he saith they speciallie transubstantiate
themselves into wolves, and them whom they bewitch into asses: though
else-where he differ somewhat herein from himselfe. But though he
affirme, that it may be naturallie brought to passe, that a girle shall
become a boie; and that anie female maybe turned into the male: yet he
saith the same hath no affinitie with _Lycanthropia_; wherein he saith
also, that men are wholie transformed, and citeth infinite examples
hereof.

♦J. Bodin abuseth scripture to proove a lie.♦

♦[*] [= tittle.]♦

♦_Pudendis tunc primùm erumpentibus._♦

First, that one _Garner_ in the shape of a woolfe killed a girle of
the age of twelve yeares, and did eat up hir armes and legges, and
carried the rest home to his wife. Item, that _Peter Burget_, and
_Michael Werdon_, having turned themselves with an ointment into
woolves, killed, and finallie did eate up an infinite number of people.
Which lie _Wierus_ dooth sufficientlie confute. But untill you see
and read that, consider whether _Peter_ could eate rawe flesh without
surfetting, speciallie flesh of his owne kind. Item, that there was
an arrowe shot into a woolves thigh, who afterwards being turned into
his former shape of a man, was found in his bed, with the arrowe in
his thigh, which the archer that shot it knew verie well. Item, that
another being _Lycanthropus_ in the forme of a woolfe, had his woolves
feet cut off, and in a moment he became a man without hands or feete.

♦_Jo. Wier. lib. 6. de mag ca. 12._♦

He accuseth also one of the mightiest princes in christendome, even of
late daies, to be one of those kind of witches (so as he could, when
he list, turne himselfe to a woolfe) affirming that he was espied and
oftentimes seene to performe that villanie; bicause he would be counted
the king of all witches. He saith that this transubstantiation is most
common in _Greece_, and through out all _Asia_, as merchant strangers
have reported to him. For _Anno Domini._ 1542, when _Sultan Solimon_
reigned, there was such force and multitude of these kind of woolves in
_Constantinople_, that the emperour drave togither in one flocke 150.
of them, which departed out of the citie in the presence of all the
people.

♦_J. Bodinus mendaciorum [*]heluo._♦

♦[*] [Text _helüo_.]♦

To persuade us the more throughlie heerein, he saith, that in
_Livonia_, yearelie (about the end of December) a certeine knave or
divell warneth all the witches in the countrie to come to a certeine
place: if they faile, the divell commeth and whippeth them with an
iron rod; so as the print of his lashes remaine upon their bodies for
ever. The capteine witch leadeth the waie through a great poole of
water: manie millians of witches swim after. They are no sooner passed
through that water, but they are all transformed into woolves, and flie
upon and devoure both men, women, cattell, &c. After twelve daies they
returne through the same water, and so receive humane shape againe.

♦A warme season to swim in.♦

♦I mervell that they forsake not the divell, who punisheth them so
sore: ywis they get not so much at his hands.♦

Item, that there was one _Bajanus_ a _Jew_, being the sonne of
_Simeon_, which could, when he list, turne himselfe into a woolfe; and
by that meanes could escape the force and danger of a whole armie of
men. Which thing (saith _Bodin_) is woonderfull: but yet (saith he) it
is much more marvelous, that men will not beleeve it. For manie poets
affirme it; yea, and if you looke well into the matter (saith he) you
shall find it easie to doo. Item, he saith, that as naturall woolves
persecute beasts; so doo these magicall woolves devoure men, women,
and children. And yet God saith to the people (I trowe) and not to the
cattell of Israell; If you observe not my commandements, I will send
among you the beasts of the feeld, which shall devoure both you and
your cattell. Item, I will send the teeth of beasts upon you. Where is
_Bodins_ distinction now become? He never saith, I will send witches in
the likenes of wolves, &c: to devoure you or your cattell. Nevertheles,
_Bodin_ saith it is a cleare case: for the matter was disputed upon
before pope _Leo_ the seventh, and by him all these matters were
judged possible: and at that time (saith he) were the transformations
of _Lucian_ and _Apuleius_ made canonicall.

♦Leviti. 16. [26, 22]♦

♦Deut. 32. [v. 24]♦

Furthermore he saith, that through this art they are so cunning that
no man can apprehend them, but when they are a sleepe. Item, he nameth
another witch, that (as _M. Mal._ saith) could not be caught, bicause
he would transforme himselfe into a mouse, and runne into everie little
hole, till at length he was killed comming out of the hole of a jamme
in a windowe: which indeed is as possible, as a camell to go through a
needels eie. Item, he saith, that diverse witches at _Vernon_ turned
themselves into cats, and both committed and received much hurt. But
at _Argentine_ there was a wonderfull matter done, by three witches of
great wealth, who transforming themselves into three cats, assalted a
faggot-maker: who having hurt them all with a faggot sticke, was like
to have beene put to death. But he was miraculouslie delivered, and
they worthilie punished; as the storie saith, from whence _Bodin_ had
it.

♦Stasus a witch could not be apprehended, and why?♦

♦_J. Bodin. Mal. malef._♦

♦_John. Bodin. Mal. malef. Barth. Spin. &c._♦

♦_Mal. malef. part. 3._♦

After a great manie other such beastlie fables, he inveieth against
such physicians, as saie that _Lycanthropia_ is a disease, and not a
transformation. Item, he mainteineth, as sacred and true, all _Homers_
fables of _Circes_ and _Ulyffes_ his companions: inveieng against
_Chrysostome_, who rightlie interpreteth [*]_Ho_mers meaning to be,
that _Ulyffes_ his people were by the harlot _Circes_ made in their
brutish maners to resemble swine.

♦An error about Lycanthropia.♦

♦[*] [Sic.]♦

But least some poets fables might be thought lies (whereby the
witchmongers arguments should quaile) he mainteineth for true the
most part of _Ovids Metamorphôsis_, and the greatest absurdities and
impossibilities in all that booke: marie he thinketh some one tale
therein may be fained. Finallie, he confirmeth all these toies by the
storie of _Nabuchadnez-zar_. And bicause (saith he) _Nabuchadnez-zar_
continued seven yeres in the shape of a beast, therefore may witches
remaine so long in the forme of a beast; having in all the meane
time, the shape, haire, voice, strength, agilitie, swiftnes, food and
excrements of beasts, and yet reserve the minds and soules of women
or men. Howbeit, _S. Augustine_ (whether to confute or confirme that
opinion judge you) saith; _Non est credendum, humanum corpus dæmonum
arte vel potestate in bestialia lineamenta converti posse_: We may
not beleeve that a mans bodie may be altered into the lineaments of a
beast by the divels art or power. Item, _Bodin_ saith, that the reason
whie witches are most commonlie turned into woolves, is; bicause they
usuallie eate children, as woolves eate cattell. Item, that the cause
whie other are truelie turned into asses, is; for that such have beene
desirous to understand the secrets of witches. Whie witches are turned
into cats, he alledgeth no reason, and therefore (to helpe him foorth
with that paraphrase) I saie, that witches are curst queanes, and
manie times scratch one another, or their neighbours by the faces; and
therefore perchance are turned into cats. But I have put twentie of
these witchmongers to silence with this one question; to wit, Whether a
witch that can turne a woman into a cat, &c: can also turne a cat into
a woman?

♦_August. lib. 8 de civit. Dei. cap. 18._
_Idem. lib. de spiritu & anima, cap. 26._♦

♦_Ironia._♦




The second Chapter.

_Absurd reasons brought by Bodin, and such others, for confirmation
of transformations._


These examples and reasons might put us in doubt, that everie asse,
woolfe, or cat that we see, were a man, a woman, or a child. I marvell
that no man useth this distinction in the definition of a man. But to
what end should one dispute against these creations, and recreations;
when _Bodin_ washeth away all our arguments with one word, confessing
that none can create any thing but God; acknowledging also the force
of the canons, and imbracing the opinions of such divines, as write
against him in this behalfe? Yea he dooth now (contrarie to himselfe
elsewhere) affirme, that the divell cannot alter his forme. And lo,
this is his distinction, _Non essentialis forma (id est ratio) sed
figura solùm permutatur_: The essentiall forme (to wit, reason) is not
changed, but the shape or figure. And thereby he prooveth it easie
enough to create men or beasts with life, so as they remaine without
reason. Howbeit, I thinke it is an easier matter, to turne _Bodins_
reason into the reason of an asse, than his bodie into the shape of
a sheepe: which he saith is an easie matter; bicause _Lots_ wife
was turned into a stone by the divell. Whereby he sheweth his grosse
ignorance. As though God that commanded _Lot_ upon paine of death
not to looke backe, who also destroied the citie of _Sodome_ at that
instant, had not also turned hir into a salt stone. And as though all
this while God had beene the divels drudge, to go about this businesse
all the night before, and when a miracle should be wrought, the divell
must be faine to doo it himselfe.

♦_J. Bod. lib. 2. de mag. dæmon. cap. 6._♦

♦Gen. 19, 24. & 26. & 27.♦

Item, he affirmeth, that these kind of transfigurations are more common
with them in the west parts of the world, than with us here in the
east. Howbeit, this note is given withall; that that is ment of the
second persons, and not of the first: to wit, of the bewitched, and
not of the witches. For they can transforme themselves in everie part
of the world, whether it be east, west, north, or south. Marrie he
saith, that spirits and divels vex men most in the north countries,
as _Norway, Finland, &c_: and in the westerne ilands, as in the west
_India_: but among the heathen speciallie, and wheresoever Christ is
not preached. And that is true, though not in so foolish, grosse,
and corporall a sense as _Bodin_ taketh it. One notable instance of
a witches cunning in this behalfe touched by _Bodin_ in the chapter
aforesaid, I thought good in this place to repeat: he taketh it out
of _M. Mal._ which tale was delivered to _Sprenger_ by a knight of
the Rhods, being of the order of S. _Jones_ at _Jerusalem_; and it
followeth thus.

♦_J. Bod. lib. de dæmon. 2. cap. 20._
_M. Mal. pa. 1. quæ. 9._♦

♦_John. Bodin. lib. de dæmon. 2. cap. 1._♦

♦_Mal. malefic. par. 2. quæ. 2. cap. 4._♦




The third Chapter.

_Of a man turned into an asse, and returned againe into a man
by one of Bodins witches: S. Augustines opinion thereof._


It happened in the city of _Salamin_, in the kingdome of _Cyprus_
(wherein is a good haven) that a ship loaden with merchandize staied
there for a short space. In the meane time many of the souldiers and
mariners went to shoare, to provide fresh victuals. Among which number,
a certaine English man, being a sturdie yoong fellowe, went to a womans
house, a little waie out of the citie, and not farre from the sea
side, to see whether she had anie egs to sell. Who perceiving him to
be a lustie yoong fellowe, a stranger, and farre from his countrie (so
as upon the losse of him there would be the lesse misse or inquirie)
she considered with hir selfe how to destroie him; and willed him to
staie there awhile, whilest she went to fetch a few egs for him. But
she tarried long, so as the yoong man called unto hir, desiring hir to
make hast: for he told hir that the tide would be spent, and by that
meanes his ship would be gone, and leave him behind. Howbeit, after
some detracting of time, she brought him a few egs, willing him to
returne to hir, if his ship were gone when he came. The young fellowe
returned towards his ship: but before he went aboord, hee would needs
eate an eg or twaine to satisfie his hunger, and within short space he
became dumb and out of his wits (as he afterwards said.) When he would
have entred into the ship, the mariners beat him backe with a cudgell,
saieng; What a murren lacks the asse? Whither the divell will this
asse? The asse or yoong man (I cannot tell by which name I should terme
him) being many times repelled, and understanding their words that
called him asse, considering that he could speake never a word, and yet
could understand everie bodie; he thought that he was bewitched by the
woman, at whose house he was. And therefore, when by no meanes he could
get into the boate, but was driven to tarrie and see hir departure;
being also beaten from place to place, as an asse: he remembred the
witches words, and the words of his owne fellowes that called him asse,
and returned to the witches house, in whose service hee remained by the
space of three yeares, dooing nothing with his hands all that while,
but carried such burthens as she laied on his backe; having onelie this
comfort, that although he were reputed an asse among strangers and
beasts, yet that both this witch, and all other witches knew him to be
a man.

♦What the divel shuld the witch meane to make chois of the English man?♦

♦A strange metamorphôsis, of bodie, but not of mind.♦

After three yeares were passed over, in a morning betimes he went to
towne before his dame; who upon some occasion (of like to make water)
staied a little behind. In the meane time being neere to a church,
he heard a little saccaring bell ring to the elevation of a morrowe
masse, and not daring to go into the church, least he should have beene
beaten and driven out with cudgels, in great devotion he fell downe in
the churchyard, upon the knees of his hinder legs, and did lift his
forefeet over his head, as the preest doth hold the sacrament at the
elevation. Which prodigious sight when certeine merchants of _Genua_
espied, and with woonder beheld; anon commeth the witch with a cudgell
in hir hand, beating foorth the asse. And bicause (as it hath beene
said) such kinds of witchcrafts are verie usuall in those parts; the
merchants aforesaid made such meanes, as both the asse and the witch
were attached by the judge. And she being examined and set upon the
racke, confessed the whole matter, and promised, that if she might
have libertie to go home, she would restore him to his old shape:
and being dismissed, she did accordinglie. So as notwithstanding they
apprehended hir againe, and burned hir: and the yoong man returned into
his countrie with a joifull and merrie hart.

♦Note the devotion of the asse.♦

Upon the advantage of this storie _M. Mal. Bodin_, and the residue
of the witchmongers triumph; and speciallie bicause S. _Augustine_
subscribeth thereunto; or at the least to the verie like. Which I
must confesse I find too common in his books, insomuch as I judge
them rather to be foisted in by some fond papist or witchmonger,
than so learned a mans dooings. The best is, that he himselfe is no
eiewitnesse to any of those his tales; but speaketh onelie by report;
wherein he uttereth these words: to wit, that It were a point of great
incivilitie, &c: to discredit so manie and so certeine reports. And in
that respect he justifieth the corporall transfigurations of _Ulysses_
his mates, throgh the witchcraft of _Circes_: and that foolish fable
of _Præstantius_ his father, who (he saith) did eate provender and
haie among other horsses, being himselfe turned into an horsse. Yea
he verifieth the starkest lie that ever was invented, of the two
alewives that used to transforme all their ghests into horsses, and
to sell them awaie at markets and faires. And therefore I saie with
_Cardanus_, that how much _Augustin_ saith he hath seen with his eies,
so much I am content to beleeve. Howbeit S. _Augustin_ concludeth
against _Bodin_. For he affirmeth these transubstantiations to be but
fantasticall, and that they are not according to the veritie, but
according to the appearance. And yet I cannot allow of such appearances
made by witches, or yet by divels: for I find no such power given by
God to any creature. And I would wit of S. _Augustine_, where they
became, whom _Bodins_ transformed woolves devoured. But

♦_August lib. 18. de civi. Dei. cap. 17 & 18._♦

♦At the alps in Arcadia.♦

♦_Card. de Var. rerum. lib. 15 cap. 80._♦

♦_August. Lib. 18. de civit. Dei._♦

—————————————————————————————_ô quàm
Credula mens hominis, & erectæ fabulis aures!_

[*]_Good Lord! how light of credit is
the waveriug mind of man!
How unto tales and lies his eares
attentive all they can?_

♦[*] [Rom.]♦

♦_Englished by Abraham Fleming._♦

Generall councels, and the popes canons, which _Bodin_ so regardeth,
doo condemne and pronounce his opinions in this behalfe to be absurd;
and the residue of the witchmongers, with himselfe in the number, to
be woorsse than infidels. And these are the verie words of the canons,
which else-where I have more largelie repeated; Whosoever beleeveth,
that anie creature can be made or changed into better or woorsse, or
transformed into anie other shape, or into anie other similitude, by
anie other than by God himselfe the creator of all things, without all
doubt is an infidell, and woorsse than a pagan. And therewithall this
reason is rendered, to wit: bicause they attribute that to a creature,
which onelie belongeth to God the creator of all things.

♦_Canon. 26. quæ. 5. episcopi ex con. acquir. &c._♦




The fourth Chapter.

_A summarie of the former fable, with a refutation thereof,
after due examination of the same._


Concerning the veritie or probabilitie of this enterlude, betwixt
_Bodin_, _M. Mal._ the witch, the asse, the masse, the merchants, the
inquisitors, the tormentors, &c: First I woonder at the miracle of
transubstantiation: Secondlie at the impudencie of _Bodin_ and _James
Sprenger_, for affirming so grosse a lie, devised beelike by the knight
of the _Rhodes_, to make a foole of _Sprenger_, and an asse of _Bodin_:
Thirdlie, that the asse had no more wit than to kneele downe and hold
up his forefeete to a peece of starch or flowre, which neither would,
nor could, nor did helpe him: Fourthlie, that the masse could not
reforme that which the witch transformed: Fiftlie, that the merchants,
the inquisitors, and the tormentors, could not either severallie or
jointlie doo it, but referre the matter to the witches courtesie and
good pleasure.

But where was the yoong mans owne shape all these three yeares, wherein
he was made an asse? It is a certeine and a generall rule, that two
substantiall formes cannot be in one subject _Simul & semel_, both
at once: which is confessed by themselves. The forme of the beast
occupied some place in the aire, and so I thinke should the forme of
a man doo also. For to bring the bodie of a man, without feeling, into
such a thin airie nature, as that it can neither be seene nor felt,
it may well be unlikelie, but it is verie impossible: for the aire is
inconstant, and continueth not in one place. So as this airie creature
would soone be carried into another region: as else-where I have
largelie prooved. But indeed our bodies are visible, sensitive, and
passive, and are indued with manie other excellent properties, which
all the divels in hell are not able to alter: neither can one haire of
our head perish, or fall awaie, or be transformed, without the speciall
providence of God almightie.

♦His shape was in the woods: where else should it be?♦

♦_Mal. malef. par. 1. quæ. 2._♦

♦In my discourse of spirits and divels, being the 17 booke of this
volume.♦

But to proceed unto the probabilitie of this storie. What lucke was it,
that this yoong fellow of _England_, landing so latelie in those parts,
and that old woman of _Cyprus_, being both of so base a condition,
should both understand one anothers communication; _England_ and
_Cyprus_ being so manie hundred miles distant, and their languages so
farre differing? I am sure in these daies, wherein trafficke is more
used, and learning in more price; few yong or old mariners in this
realme can either speake or understand the language spoken at _Salamin_
in _Cyprus_, which is a kind of _Greeke_; and as few old women there
can speake our language. But _Bodin_ will saie; You heare, that at
the inquisitors commandement, and through the tormentors correction,
she promised to restore him to his owne shape: and so she did, as
being thereunto compelled. I answer, that as the whole storie is an
impious fable; so this assertion is false, and disagreeable to their
owne doctrine, which mainteineth, that the witch dooth nothing but by
the permission and leave of God. For if she could doo or undoo such a
thing at hir owne pleasure, or at the commandement of the inquisitors,
or for feare of the tormentors, or for love of the partie, or for
remorse of conscience: then is it not either by the extraordinarie
leave, nor yet by the like direction of God; except you will make him
a confederate with old witches. I for my part woonder most, how they
can turne and tosse a mans bodie so, and make it smaller and greater,
to wit, like a mowse, or like an asse, &c: and the man all this while
to feele no paine. And I am not alone in this maze: for _Danæus_ a
special mainteiner of their follies saith, that although _Augustine_
and _Apuleius_ doo write verie crediblie of these matters; yet will he
never beleeve, that witches can change men into other formes; as asses,
apes, woolves, beares, mice, &c.

♦_Dan. in dialog. cap. 3._♦

♦_August. lib. de civit. Dei. cap. 17. 18._♦




The fift Chapter.

_That the bodie of a man cannot be turned into the bodie of a
beast by a witch, is prooved by strong reasons, scriptures,
and authorities._


But was this man an asse all this while? Or was this asse a
man? _Bodin_ saith (his reason onelie reserved) he was trulie
transubstantiated into an asse; so as there must be no part of a man,
but reason remaining in this asse. And yet _Hermes Trismegistus_
thinketh he hath good authoritie and reason to saie; _Aliud corpus
quàm humanum non capere animam humanam; nec fas esse in corpus animæ
ratione carentis animam rationalem corruere_; that is; An humane
soule cannot receive anie other than an humane bodie, nor yet canne
light into a bodie that wanteth reason of mind. But S. _James_ saith;
the bodie without the spirit is dead. And surelie, when the soule is
departed from the bodie, the life of man is dissolved: and therefore
_Paule_ wished to be dissolved, when he would have beene with Christ.
The bodie of man is subject to divers kinds of agues, sicknesses, and
infirmities, whereunto an asses bodie is not inclined: and mans bodie
must be fed with bread, &c: and not with hay. _Bodins_ asseheaded man
must either eate haie, or nothing: as appeareth in the storie. Mans
bodie also is subject unto death, and hath his daies numbred. If this
fellowe had died in the meane time, as his houre might have beene
come, for anie thing the divels, the witch, or _Bodin_ knew; I mervell
then what would have become of this asse, or how the witch could have
restored him to shape, or whether he should have risen at the daie of
judgement in an asses bodie and shape. For _Paule_ saith, that that
verie bodie which is sowne and buried a naturall bodie, is raised a
spirituall bodie. The life of Jesus is made manifest in our mortall
flesh, and not in the flesh of an asse.

♦_Hermes Trismeg in suo Periandro._♦

♦Jam. 2, 26.♦

♦Phili. 1, 23.♦

♦1. Cor. 15. 44.♦

God hath endued everie man and everie thing with his proper nature,
substance, forme, qualities, and gifts, and directeth their waies. As
for the waies of an asse, he taketh no such care: howbeit, they have
also their properties and substance severall to themselves. For there
is one flesh (saith _Paule_) of men, another flesh of beasts, another
of fishes, another of birds. And therefore it is absolutelie against
the ordinance of God (who hath made me a man) that I should flie like a
bird, or swim like a fish, or creepe like a worme, or become an asse in
shape: insomuch as if God would give me leave, I cannot doo it; for it
were contrarie to his owne order and decree, and to the constitution of
anie bodie which he hath made. Yea the spirits themselves have their
lawes and limits prescribed, beyond the which they cannot passe one
haires breadth; otherwise God should be contrarie to himselfe: which is
farre from him. Neither is Gods omnipotencie hereby qualified, but the
divels impotencie manifested, who hath none other power, but that which
God from the beginning hath appointed unto him, consonant to his nature
and substance. He may well be restreined from his power and will, but
beyond the same he cannot passe, as being Gods minister, no further but
in that which he hath from the beginning enabled him to doo: which is,
that he being a spirit, may with Gods leave and ordinance viciat and
corrupt the spirit and will of man: wherein he is verie diligent.

♦1. Cor. 15, 39.♦

♦Psal. 119.♦

What a beastlie assertion is it, that a man, whom GOD hath made
according to his owne similitude and likenes, should be by a witch
turned into a beast? What an impietie is it to affirme, that an asses
bodie is the temple of the Holy-ghost? Or an asse to be the child of
God, and God to be his father; as it is said of man? Which _Paule_ to
the _Corinthians_ so divinelie confuteth, who saith, that Our bodies
are the members of Christ. In the which we are to glorifie God: for
the bodie is for the Lord, and the Lord is for the bodie. Surelie he
meaneth not for an asses bodie, as by this time I hope appeareth: in
such wise as _Bodin_ may go hide him for shame; especiallie when
he shall understand, that even into these our bodies, which God hath
framed after his owne likenesse, he hath also brethed that spirit,
which _Bodin_ saith is now remaining within an asses bodie, which God
hath so subjected in such servilitie under the foote of man; Of whom
God is so mindfull, that he hath made him little lower than angels, yea
than himselfe, and crowned him with glorie and worship, and made him to
have dominion over the workes of his hands, as having put all things
under his feete, all sheepe and oxen, yea woolves, asses, and all other
beasts of the field, the foules of the aire, the fishes of the sea,
&c. _Bodins_ poet, _Ovid_, whose _Metamorphôsis_ make so much for him,
saith to the overthrow of this phantasticall imagination:

_Os homini sublime dedit, cœlúmque videre
Jussit, & erectos ad sydera tollere vultus._

The effect of which verses is this;

[*]_The Lord did set mans face so hie,
That he the heavens might behold,
And looke up to the starrie skie,
To see his woonders manifold._

♦1. Cor. 6, 19 verse. 15, &c verse. 2. verse. 13.

♦Psalm. 8. verses 5, 6, 7, 8.♦

♦[*] [Rom.]♦

Now, if a witch or a divell can so alter the shape of a man, as
contrarilie to make him looke downe to hell, like a beast; Gods works
should not onelie be defaced and disgraced, but his ordinance should be
woonderfullie altered, and thereby confounded.




The sixt Chapter.

_The witchmongers objections, concerning Nabuchadnez-zar
answered, and their errour concerning Lycanthropia confuted._


_Malleus Maleficarum_, _Bodin_, and manie other of them that mainteine
witchcraft, triumph upon the storie of _Nabuchadnez-zar_; as though
_Circes_ had transformed him with hir sorceries into an oxe, as she did
others into swine, &c. I answer, that he was neither in bodie nor shape
transformed at all, according to their grosse imagination; as appeareth
both by the plaine words of the text, and also by the opinions of the
best interpretors thereof: but that he was, for his beastlie government
and conditions, throwne out of his kingdome and banished for a time,
and driven to hide himselfe in the wildernesse, there in exile to lead
his life in beastlie sort, among beasts of the field, and fowles of
the aire (for by the waie I tell you it appeareth by the text, that he
was rather turned into the shape of a fowle than of a beast) untill
he rejecting his beastlie conditions, was upon his repentance and
amendment called home, and restored unto his kingdome. Howbeit, this
(by their confession) was neither divels nor witches dooing; but a
miracle wrought by God, whom alone I acknowledge to be able to bring
to passe such workes at his pleasure. Wherein I would know what our
witchmongers have gained.

♦Their groundworke is as sure as to hold a quick eele by the taile.♦

♦Dan. 4.♦

I am not ignorant that some write, that after the death of
_Nabuchadnez-zar_, his sonne [*]_Eilumorodath_ gave his bodie to the
ravens to be devoured, least afterwards his father should arise from
death, who of a beast became a man againe. But this tale is meeter
to have place in the _Cabalisticall_ art, to wit: among unwritten
verities than here. To conclude, I saie that the transformations,
which these witchmongers doo so rave and rage upon, is (as all the
learned sort of physicians affirme) a disease proceeding partlie from
melancholie, wherebie manie suppose themselves to be woolves, or such
ravening beasts. For _Lycanthropia_ is of the ancient physicians called
_Lupina melancholia_, or _Lupina insania_. _J. Wierus_ declareth verie
learnedlie, the cause, the circumstance, and the cure of this disease.
I have written the more herein; bicause hereby great princes and
potentates, as well as poore women and innocents, have beene defamed
and accounted among the number of witches.

♦_Cor. Agrip. de vanit. scient. cap. 44._♦

♦[*] [tr. of _Euil_]♦

♦_Paul. Aeginet. li. 3. c. 16._
_Aetius. lib. 6. cap. 11._
_J. Wier. de præst. dæm. lib. 4. cap. 23._♦




The seventh Chapter.

_A speciall objection answered concerning transportations, with the
consent of diverse writers thereupon._


For the maintenance of witches transportations, they object the words
of the Gospell, where the divell is said to take up Christ, and to
set him on a pinnacle of the temple, and on a mountaine, &c. Which
if he had doone in maner and forme as they suppose, it followeth not
therefore that witches could doo the like; nor yet that the divell
would doo it for them at their pleasure; for they know not their
thoughts, neither can otherwise communicate with them. But I answer,
that if it were so grosselie to be understood, as they imagine it,
yet should it make nothing to their purpose. For I hope they will not
saie, that Christ had made anie ointments, or entred into anie league
with the divell, and by vertue thereof was transported from out of the
wildernes, unto the top of the temple of Jerusalem; or that the divell
could have maisteries over his bodie, whose soule he could never laie
hold upon; especiallie when he might (with a becke of his finger)
have called unto him, and have had the assistance of manie legions of
angels. Neither (as I thinke) will they presume to make Christ partaker
of the divels purpose and sinne in that behalfe. If they saie; This
was an action wrought by the speciall providence of God, and by his
appointment, that the scripture might be fulfilled: then what gaine
our witchmongers by this place? First, for that they maie not produce
a particular example to prove so generall an argument. And againe, if
it were by Gods speciall providence and appointment; then why should
it not be doone by the hand of God, as it was in the storie of _Job_?
Or if it were Gods speciall purpose and pleasure, that there should be
so extraordinarie a matter brought to passe by the hand of the divell;
could not God have given to the wicked angell extraordinarie power, and
cloathed him with extraordinarie shape; whereby he might be made an
instrument able to accomplish that matter, as he did to his angell that
carried _Abacuck_ to _Daniell_, and to them that he sent to destroie
_Sodome_? But you shall understand, that this was doone in a vision,
and not in veritie of action. So as they have a verie cold pull of this
place, which is the speciall peece of scripture alledged of them for
their transportations.

♦Matth. 4, 8.
Luk. 3, 9.♦

♦Answer to the former objection.♦

♦Matt. 26, 53.♦

♦Job. 1, 11.
Job. 2, 5.♦

Heare therefore what _Calvine_ saith in his commentarie upon that
place, in these words; The question is, whether Christ were carried
aloft indeed, or whether it were but in a vision? Manie affirme verie
obstinatlie, that his bodie was trulie and reallie as they saie taken
up: bicause they thinke it too great an indignitie for Christ to be
made subject to sathans illusions. But this objection is easilie washed
awaie. For it is no absurditie to grant all this to be wrought through
Gods permission, or Christes voluntarie subjection: so long as we yeeld
not to thinke that he suffered these temptations inwardlie, that is to
saie, in mind or soule. And that which is afterwards set downe by the
Evangelist, where the divell shewed him all the kingdoms of the world,
and the glorie of the same, and that to be doone (as it is said in
_Luke_) in the twinkling of an eie, dooth more agree with a vision than
with a reall action. So farre are the verie words of _Calvine_. Which
differ not one syllable nor five words from that which I had written
herein, before I looked for his opinion in the matter. And this I hope
will be sufficient to overthrow the assertions of them that laie the
ground of their transportations and flieng in the aire hereupon.

♦_J. Calvine in harmon. Evang. in Matth. 4. & Luk. 4._♦

He that will saie, that these words; to wit, that Christ was taken up,
&c: can hardlie be applied to a vision, let him turne to the prophesie
of _Ezechiell_, and see the selfe-same words used in a vision: saving
that where Christ is said to be taken up by the divell, _Ezechiell_
is taken up, and lifted up, and carried by the spirit of God, and yet
in a vision. But they have lesse reason that build upon this sandie
rocke, the supernaturall frame of transubstantiation; as almost all
our witching writers doo. For _Sprenger_ & _Institor_ saie, that the
divell in the likenesse of a falcon caught him up. _Danæus_ saith, it
was in the similitude of a man; others saie, of an angell painted with
wings; others, invisiblie: _Ergo_ the divell can take (saie they) what
shape he list. But though some may cavill upon the divels transforming
of himselfe; yet, that either divell or witch can transforme or
transubstantiat others, there is no tittle nor colour in the scriptures
to helpe them. If there were authoritie for it, and that it were past
all peradventure, lo, what an easie matter it is to resubstantiate an
asse into a man. For _Bodin_ saith upon the word of _Apuleius_, that if
the asse eate new roses, anise, or baie leaves out of spring water, it
will presentlie returne him into a man. Which thing _Sprenger_ saith
maie be doone, by washing the asse in faire water: yea he sheweth an
instance, where, by drinking of water an asse was turned into a man.

♦Ezec. 3, 12. and 14.♦

♦_Mal. malef._♦

♦_J. Bod. lib. de dæm. 3. cap. 5._♦

♦_In Mal. mal._♦




The eight Chapter.

_The witchmongers objection concerning the historie of Job
answered._


These witchmongers, for lacke of better arguments, doo manie times
object _Job_ against me; although there be never a word in that storie,
which either maketh for them, or against me: in so much as there is
not the name of a witch mentioned in the whole booke. But (I praie
you) what witchmonger now seeing one so afflicted as _Job_, would not
saie he were bewitched, as _Job_ never saith? [a]For first there came
a messenger unto him, and said; Thy oxen were plowing, and thy asses
were feeding in their places, [b]and the _Sabeans_ came violentlie
and tooke them; yea they have slaine thy servants with the edge of the
sword; but I onelie am escaped to tell thee. [c]And whilest he was
yet speaking, another came, and said; The fier of God is fallen from
the heaven, & hath burnt up thy sheepe and thy servants, and devoured
them; but I onlie am escaped to tell thee. [d]And while he was yet
speaking, another came, and said; The _Chaldæans_ set out their bands,
and fell upon thy camels, and have taken them, and have slaine thy
servants with the edge of the sword; but I onelie am escaped alone
to tell thee. [e]And whilest he was yet speaking, came another, and
said; Thy sonnes and thy daughters were eating and drinking wine in
their elder brothers house, [f]and behold there came a great wind
from beyond the wildernesse, and smote the foure corners of the house,
which fell upon thy children, and they are dead; and I onlie am escaped
alone to tell thee. [g]Besides all this, he was smitten with biles,
from the sole of his foote to the crowne of his head. If anie man in
these daies called _Job_ should be by the appointment or hand of God
thus handled, as this _Job_ was; I warrant you that all the old women
in the countrie would be called _Coram nobis_: warrants would be sent
out on everie side, publike and private inquirie made what old women
latelie resorted to _Jobs_ house, or to anie of those places, where
these misfortunes fell. If anie poore old woman had chanced within two
or three moneths to have borrowed a curtsie of [*]seasing, or to have
fetcht from thence a pot of milke, or had she required some almes,
and not obteined it at _Jobs_ hand; there had beene argument enough
to have brought hir to confusion: and to be more certeine to have the
right witch apprehended, figures must have beene cast, the sive and
sheares must have beene set on worke; yea rather than the witch should
escape, a conjuror must have earned a little monie, a circle must have
beene made, and a divell raised to tell the truth: mother _Bungie_
must have been gon unto, and after she had learned hir name, whom _Job_
most suspected, she would have confirmed the suspicion with artificiall
accusations: in the end, some woman or other must have beene hanged for
it. But as _Job_ said; _Dominus dedit_: so said he not; _Diabolus vel
Lamia sed Dominus abstulit_. Which agreeth with the tenor of the text,
where it is written, that the divell at everie of _Jobs_ afflictions
desired God to laie his hand upon him. Insomuch as _Job_ imputed no
part of his calamitie unto divels, witches, nor yet unto conjurors, or
their inchantments; as we have learned now to doo. Neither sinned he,
or did God any wrong, when he laid it to his charge: but we dishonour
God greatlie, when we attribute either the power or proprietie of God
the creator unto a creature.

♦_J. Calvin. in Job. cap. 1. 21._♦

♦[a] Job. 1, 14.♦

♦[b] verse, 15.♦

♦[c] verse, 16.♦

♦[d] verse, 17.♦

♦[e] verse, 18.♦

♦[f] verse, 19.♦

♦[g] Ibid. ca. 2. vers. 7.♦

♦[*] [? searsing]♦

[*]_Calvine_ saith; We derogate much from Gods glorie and
omnipotencie, when we saie he dooth but give sathan leave to doo it:
which is (saith he) to mocke Gods justice; and so fond an assertion,
that if asses could speake, they would speake more wiselie than so. For
a temporall judge saith not to the hangman; I give thee leave to hang
this offender, but commandeth him to doo it. But the mainteiners of
witches omnipotencie, saie; Doo you not see how reallie and palpablie
the divell tempted and plagued _Job_? I answer first, that there is
no corporall or visible divell named nor seene in any part of that
circumstance; secondlie, that it was the hand of God that did it;
thirdlie, that as there is no communitie betweene the person of a
witch, and the person of a divell, so was there not any conference or
practise betwixt them in this case.

♦[*] _J. Calvin. in Job, cap. 2. Sermon. 8._
_Muscul. in loc. comm._
_Idem, ibidem._♦

And as touching the communication betwixt God and the divell, behold
what _Calvine_ saith, writing or rather preaching of purpose upon that
place, wherupon they thinke they have so great advantage; When sathan
is said to appeere before God, it is not doone in some place certeine,
but the scripture speaketh so to applie it selfe to our rudenes.
Certeinlie the divell in this and such like cases is an instrument to
worke Gods will, and not his owne: and therefore it is an ignorant
and an ungodlie saieng (as _Calvine_ judgeth it) to affirme, that God
dooth but permit and suffer the divell. For if sathan were so at his
owne libertie (saith he) we should be overwhelmed at a sudden. And
doubtlesse, if he had power to hurt the bodie, there were no waie
to resist: for he would come invisiblie upon us, and knocke us on
the heads; yea hee would watch the best and dispatch them, whilest
they were about some wicked act. If they saie; God commandeth him,
no bodie impugneth them: but that God should give him leave, I saie
with _Calvine_, that the divell is not in such favour with God, as to
obteine any such request at his hands.

♦_J. Calvine in his sermon upon Job._♦

And wheras by our witchmongers opinions and arguments, the witch
procureth the divell, and the divell asketh leave of God to plague whom
the witch is disposed: there is not (as I have said) any such corporall
communication betweene the divell and a witch, as witchmongers imagine.
Neither is God mooved at all at sathans sute, who hath no such favour
or grace with him, as to obteine any thing at his hands.

♦_J. Calvine in Job. cap. 1. sermon. 5._♦

But _M. Mal._ and his friends denie, that there were any witches in
_Jobs_ time: yea the witchmongers are content to saie, that there were
none found to exercise this art in Christs time, from his birth to his
death, even by the space of thirtie three yeares. If there had beene
anie (saie they) they should have beene there spoken of. As touching
the authoritie of the booke of _Job_, there is no question but that it
is verie canonicall and authentike. Howbeit, manie writers, both of the
Jewes and others, are of opinion, that _Moses_ was the author of this
booke; and that he did set it as a looking glasse before the people: to
the intent the children of _Abraham_ (of whose race he himselfe came)
might knowe, that God shewed favour to others that were not of the same
line, and be ashamed of their wickednesse: seeing an uncircumcised
Painime had so well demeaned himselfe. Upon which argument _Calvine_
(though he had written upon the same) saith, that Forsomuch as it is
uncerteine, whether it were _Res gesta_ or _Exempli gratia_, we must
leave it in suspense. Nevertheles (saith he) let us take that which is
out of all doubt; namelie, that the Holy-ghost hath indited the booke,
to the end that the Jewes should knowe that God hath had a people
alwaies to serve him throughout the world, even of such as were no
Jewes, nor segregated from other nations.

♦_Mal. malef. pa. 1. quæst. 1._
_Idem part. 1. quæst. 4._♦

♦Note what is said touching the booke of Job.♦

Howbeit, I for my part denie not the veritie of the storie; though
indeed I must confesse, that I thinke there was no such corporall
enterlude betweene God, the divell, and _Job_, as they imagine: neither
anie such reall presence and communication as the witchmongers conceive
and mainteine; who are so grosse herein, that they doo not onlie
beleeve, but publish so palpable absurdities concerning such reall
actions betwixt the divell and man, as a wise man would be ashamed to
read, but much more to credit: as that S. _Dunstan_ lead the divell
about the house by the nose with a paire of pinsors or tongs, and made
him rore so lowd, as the place roong thereof, &c: with a thousand the
like fables, without which neither the art of poperie nor of witchcraft
could stand. But you may see more of this matter else-where, where in
few words (which I thought good here to omit, least I should seeme to
use too manie repetitions) I answer effectuallie to their cavils about
this place.

♦_In legenda aurea._♦




The ninth Chapter.

_What severall sorts of witches are mentioned in the
scriptures, and how the word witch is there applied._


But what sorts of witches so ever _M. Mal._ or _Bodin_ saie there are;
_Moses_ spake onlie of foure kinds of impious couseners or witches
(whereof our witchmongers old women which danse with the fairies, &c;
are none.) The first were _Præstigiatores Pharaonis_, which (as all
divines, both Hebrues and others conclude) were but couseners and
jugglers, deceiving the kings eies with illusions and sleights; and
making false things to appeare as true: which nevertheles our witches
cannot doo. The second is _Mecasapha_, which is she that destroieth
with poison. The third are such as use sundrie kinds of divinations,
and hereunto perteine these words, _Kasam_, _Onen_, _Ob_, _Idoni_. The
fourth is _Habar_, to wit: when magicians, or rather such, as would
be reputed cunning therein, mumble certeine secret words, wherin is
thought to be great efficacie.

♦1. Præstigiatores Pharaonis.♦

♦2. Mecasapha.♦

♦3. Kasam.
Onen.
Ob.
Idoni.♦

♦4. Habar.♦

These are all couseners and abusers of the people in their severall
kinds. But bicause they are all termed of our translators by the name
of witches in the Bible: therefore the lies of _M. Mal._ and _Bodin_,
and all our old wives tales are applied unto these names, and easilie
beleeved of the common people, who have never hitherto beene instructed
in the understanding of these words. In which respect, I will (by Gods
grace) shew you (concerning the signification of them) the opinion
of the most learned in our age; speciallie of _Johannes Wierus_; who
though hee himselfe were singularlie learned in the toongs, yet for his
satisfaction and full resolution in the same, he sent for the judgement
of _Andræas Massius_, the most famous _Hebrician_ in the world, and
had it in such sense and order, as I meane to set downe unto you. And
yet I give you this note by the waie, that witchcraft or inchantment
is diverslie taken in the scriptures; somtimes nothing tending to such
end as it is commonlie thought to doo. For in 1 _Samuell_, 15, 23.
it is all one with rebellion. _Jesabell_ for hir idolatrous life is
called a witch. Also in the new testament, even S. _Paule_ saith the
_Galathians_ are bewitched, bicause they were seduced and lead from the
true understanding of the scriptures.

♦[or _Masius_]♦

♦Note.♦

♦1. Sa. 15, 23.♦

♦2. Re. 9, 22.
Gal. 3, 1.♦

Item sometimes it is taken in good part; as the magicians that came
to worship and offer to Christ: and also where _Daniell_ is said to
be an inchanter, yea a principall inchanter: which title being given
him in divers places of that storie, he never seemeth to refuse or
dislike; but rather intreateth for the pardon and qualification of the
rigor towards other inchanters, which were meere couseners indeed: as
appeareth in the second chapter of _Daniell_, where you may see that
the king espied their fetches.

♦Matth. 2, 1.♦

♦Daniel. 4.♦

♦Dan. 2, 8.♦

Sometimes such are called conjurors, as being but roges, and lewd
people, would use the name of Jesus to worke miracles, whereby, though
they being faithlesse could worke nothing; yet is their practise
condemned by the name of conjuration. Sometimes jugglers are called
witches. Sometimes also they are called sorcerers, that impugne
the gospell of Christ, and seduce others with violent persuasions.
Sometimes a murtherer with poison is called a witch. Sometimes they are
so termed by the verie signification of their names; as _Elimas_, which
signifieth a sorcerer. Sometimes bicause they studie curious and vaine
arts. Sometimes it is taken for woonding or greeving of the hart. Yea
the verie word _Magus_, which is Latine for a magician, is translated
a witch; and yet it was hertofore alwaies taken in the good part. And
at this daie it is indifferent to saie in the English toong; She is a
witch; or, She is a wise woman.

♦Actes. 19.♦

♦Gen. 4, 18.
Exod. 7, 13, &c.
Acts 13.
Exod. 22, &c.
Acts. 13.
Acts. 19.
Canticles of Salomon. cap. 4. verse. 9.♦

Sometimes observers of dreames, sometimes soothsaiers, sometimes the
observers of the flieng of foules, of the meeting of todes, the falling
of salt, &c: are called witches. Sometimes he or she is called a witch,
that take upon them either for gaine or glorie, to doo miracles; and
yet can doo nothing. Sometimes they are called witches in common
speech, that are old, lame, curst, or melancholike, as a nickname. But
as for our old women, that are said to hurt children with their eies,
or lambs with their lookes, or that pull downe the moone out of heaven,
or make so foolish a bargaine, or doo such homage to the divell; you
shall not read in the bible of any such witches, or of any such actions
imputed to them.

♦Deut. 18, 2.
Jerem. 27.
Acts. 8.♦




¶ _The sixt Booke._




The first Chapter.

_The exposition of this Hebrue word Chasaph, wherein is
answered the objection conteined in Exodus 22. to wit: Thou
shalt not suffer a witch to live, and of Simon Magus. Acts.
8._


_Chasaph_, being an Hebrue word, is Latined _Veneficium_, and is
in English, poisoning, or witchcraft; if you will so have it. The
Hebrue sentence written in _Exodus_, 22. is by the 70. interpretors
translated thus into Greeke, Φαρμακοῦς οὐκ ἐπιζεώσετε, which in Latine
is, _Veneficos (sive) veneficas non retinebitis in vita_, in English,
You shall not suffer anie poisoners, or (as it is translated) witches
to live. The which sentence _Josephus_ an Hebrue borne, and a man of
great estimation, learning and fame, interpreteth in this wise; Let
none of the children of Israel have any poison that is deadlie, or
prepared to anie hurtfull use. If anie be apprehended with such stuffe,
let him be put to death, and suffer that which he ment to doo to them,
for whom he prepared it. The _Rabbins_ exposition agree heerewithall.
_Lex Cornelia_ differeth not from this sense, to wit, that he must
suffer death, which either maketh, selleth, or hath anie poison, to the
intent to kill anie man. This word is found in these places following:
_Exodus._ 22, 18. _Deut._ 18, 10. 2. _Sam._ 9, 22. _Dan._ 2, 2. _2.
Chr._ 33, 6. _Esay._ 47, 9, 12. _Malach_, 3, 5. _Jerem._ 27, 9. _Mich._
5, 2. _Nah._ 3, 4. _bis_. Howbeit, in all our English translations,
_Chasaph_ is translated, witchcraft.

♦_Joseph. in Judæorum antiquitat._♦

And bicause I will avoid prolixitie and contention both at once, I
will admit that _Veneficæ_ were such witches, as with their poisons
did much hurt among the children of Israell; and I will not denie that
there remaine such untill this daie, bewitching men, and making them
beleeve, that by vertue of words, and certeine ceremonies, they bring
to passe such mischeefes, and intoxications, as they indeed accomplish
by poisons. And this abuse in cousenage of people, together with the
taking of Gods name in vaine, in manie places of the scripture is
reprooved, especiallie by the name of witchcraft, even where no poisons
are. According to the sense which S. _Paule_ useth to the _Galathians_
in these words, where he sheweth plainelie, that the true signification
of witchcraft is cousenage; O ye foolish _Galathians_ (saith he) who
hath bewitched you? to wit, cousened or abused you, making you beleeve
a thing which is neither so nor so. Whereby he meaneth not to aske of
them, who have with charmes, &c: or with poisons deprived them of their
health, life, cattell, or children, &c: but who hath abused or cousened
them, to make them beleeve lies. This phrase is also used by _Job._
15. But that we may be throughlie resolved of the true meaning of this
phrase used by _Paule_, _Gal._ 3. let us examine the description of a
notable witch called _Simon Magus_, made by S. _Luke_; There was (saith
he) in the citie of _Samaria_, a certeine man called _Simon_, which
used witchcraft, and bewitched the people of _Samaria_, saieng that
he himself was some great man. I demand, in what other thing here do
we see anie witchcraft, than that he abused the people, making them
beleeve he could worke miracles, whereas in truth he could doo no such
thing; as manifestlie may appeare in the 13. and 19. verses of the same
chapter: where he wondered at the miracles wrought by the apostles, and
would have purchased with monie the power of the Holy-ghost to worke
wonders.

♦Gal. 3, 1.♦

♦Job. 15, 12.♦

♦Acts. 8, 9.♦

It will be said, the people had reason to beleeve him, bicause it is
written, that he of long time had bewitched them with sorceries. But
let the bewitched _Galathians_ be a warning both to the bewitched
_Samaritans_, and to all other that are cousened or bewitched through
false doctrine, or legierdemaine; least while they attend to such
fables and lies, they be brought into ignorance, and so in time be
led with them awaie from God. And finallie, let us all abandon such
witches and couseners, as with _Simon Magus_ set themselves in the
place of God, boasting that they can doo miracles, expound dreames,
foretell things to come, raise the dead, &c: which are the workes of
the Holy-ghost, who onlie searcheth the heart and reines, and onelie
worketh great wonders, which are now staied and accomplished in Christ,
in whome who so stedfastlie beleeveth shall not need to be by such
meanes resolved or confirmed in his doctrine and gospell. And as for
the unfaithfull, they shall have none other miracle shewed unto them,
but the signe of _Jonas_ the prophet.

♦Acts. 8, 11.♦

♦1. Reg. 8, 39.
Matth. 9. 4. 12. 25. 22.
Acts. 1, 24. & 15, 8.
Rom. 8, 27.
Mark. 2.
Luk. 6, 17. & 11. & 9.
Joh. 1 & 2. & 6. & 13.
Apoc. 2. & 3.
Luk. 11, 29.♦

And therefore I saie, whatsoever they be that with _Simon Magus_
take upon them to worke such wonders, by soothsaieng, sorcerie, or
witchcraft, are but liers, deceivers, and couseners, according to
_Syrachs_ saieng; Sorcerie, witchcraft, soothsaieng, and dreames, are
but vanitie, and the lawe shalbe fulfilled without such lies. God
commanded the people, that they should not regard them that wrought
with spirits, nor soothsaiers: for the estimation that was attributed
unto them, offended God.

♦Eccl. 34, 5.♦

♦Eccl. 34, 8.♦

♦Levi. 19, 31.♦




The second Chapter.

_The place of Deuteronomie expounded, wherin are recited all
kind of witches; also their opinions confuted, which hold
that they can worke such miracles as are imputed unto them._


The greatest and most common objection is, that if there were not
some, which could worke such miraculous or supernaturall feats, by
themselves, or by their divels, it should not have beene said; Let
none be found among you, that maketh his sonne or his daughter to go
through the fier, or that useth witchcraft, or is a regarder of times,
or a marker of the flieng of fowles, or a sorcerer, or a charmer, or
that counselleth with spirits, or a soothsaier, or that asketh counsell
of the dead, or (as some translate it) that raiseth the dead. But
as there is no one place in the scripture that saith they can worke
miracles, so it shalbe easie to proove, that these were all couseners,
everie one abusing the people in his severall kind; and are accurssed
of God. Not that they can doo all such things indeed, as there is
expressed; but for that they take upon them to be the mightie power of
God, and to doo that which is the onelie worke of him, seducing the
people, and blaspheming the name of God, who will not give his glorie
to anie creature, being himselfe the king of glorie and omnipotencie.

First I aske, what miracle was wrought by their passing through
the fier? Trulie it cannot be prooved that anie effect followed;
but that the people were bewitched, to suppose their sinnes to be
purged thereby; as the _Spaniards_ thinke of scourging and whipping
themselves. So as Gods power was imputed to that action, and so
forbidden as an idolatrous sorcerie. What woonders worketh the regarder
of times? What other divell dealeth he withall, than with the spirit of
superstition? Doth he not deceive himselfe and others, and therefore is
worthilie condemned for a witch? What spirit useth he, which marketh
the flieng of fowles? Nevertheles, he is here condemned as a practiser
of witchcraft; bicause he couseneth the people, and taketh upon him
to be a prophet; impiouslie referring Gods certeine ordinances to the
flittering fethers and uncerteine waies of a bird. The like effects
produceth sorcerie, charming, consultation with spirits, soothsaieng,
and consulting with the dead: in everie of the which Gods power is
obscured, his glorie defaced, and his commandement infringed.

♦Deut. 18. 10. 11.♦

♦Esay. 42, 8.
Ps. 24. 8. 10.♦

And to proove that these soothsaiers and witches are but lieng mates
and couseners; note these words pronounced by God himselfe, even
in the selfe same place to the children of Israell: Although the
Gentiles suffered themselves to be abused, so as they gave eare to
these sorcerers, &c: he would not suffer them so, but would raise them
a prophet, who should speake the truth. As if he should saie; The
other are but lieng and cousening mates, deceitfull and undermining
merchants, whose abuses I will make knowne to my people. And that
everie one maie be resolved herein, let the last sentence of this
precept be well weighed; to wit, Let none be found among you, that
asketh counsell of (or raiseth the dead.)

♦Deut. 18, 14♦

First you know the soules of the righteous are in the hands of God,
and resting with _Lazarus_ in _Abrahams_ bosome, doo sleepe in Jesus
Christ. And from that sleepe, man shall not be raised, till the heavens
be no more: according to this of _David_: Wilt thou shew woonders among
the dead? Nay, the Lord saith, The living shall not be taught by the
dead, but by the living. As for the unrighteous, they are in hell,
where is no redemption; neither is there anie passage from heaven to
earth, but by God and his angels. As touching the resurrection and
restauration of the bodie, read _John._ 5. and you shall manifestlie
see, that it is the onelie worke of the father, who hath given the
power therof to the sonne, and to none other, &c. _Dominus percutit,
& ipse medetur: Ego occidam, & ego vivefaciam._ And in manie other
places it is written, that God giveth life and beeing to all. Although
_Plato_, with his maister _Socrates_, the cheefe pillers of these
vanities, say, that one _Pamphilus_ was called up out of hel, who
when he cam among the people, told manie incredible tales concerning
infernall actions. But herein I take up the proverbe; _Amicus Plato,
amicus Socrates, sed major amica veritas_.

♦Sap. 3, 1.
Luk. 16, 23.♦

♦Job. 14, 12.
Psal 88, 10.
Deut. 18, 11.
Luk. 16. 29. 31.♦

♦Luk. 16, 22.♦

♦Joh. 5, 21.♦

♦Ose. 6.
Acts. 17. 25. 28.
Tim. 6, 13.♦

So as this last precept, or last part thereof, extending to that which
neither can be done by witch nor divell, maie well expound the other
parts and points therof. For it is not ment hereby, that they can doo
such things indeed; but that they make men beleeve they doo them, and
thereby cousen the people, and take upon them the office of God, and
therewithall also blaspheme his holie name, and take it in vaine; as by
the words of charmes and conjurations doo appeare, which you shall see,
if you looke into these words, _Habar_ and _Idoni_.

In like manner I saie you may see, that by the prohibition of
divinations by augurie, and of soothsaiengs, &c, who are witches, and
can indeed doo nothing but lie and cousen the people, the lawe of God
condemneth them not, for that they can worke miracles, but bicause they
saie they can doo that which perteineth to God, and for cousenage, &c.
Concerning other points of witchcraft conteined therein, and bicause
some cannot otherwise be satisfied, I will alledge under one sentence,
the decretals, the mind of S. _Augustine_, the councell _Aurelian_,
and the determination of _Paris_, to wit: Who so observeth, or giveth
heed unto soothsaiengs, divinations, witchcraft, &c, or doth give
credit to anie such, he renounceth christianitie, and shalbe counted
a pagane, & an enemie to God; yea and he erreth both in faith and
philosophie. And the reason is therewithall expressed in the canon, to
wit; Bicause hereby is attributed to a creature, that which perteineth
to God onelie and alone. So as, under this one sentence (Thou shalt
not suffer a poisoner or a witch to live) is forbidden both murther
and witchcraft; the murther consisting in poison; the witchcraft in
cousenage or blasphemie.

♦_26. quæ. 7. non. obser. fact. 1398. act. 17._
_August. de spirit. & anima. cap. 28._♦




The third Chapter.

_That women have used poisoning in all ages more than men, and of
the inconvenience of poisoning._


As women in all ages have beene counted most apt to conceive
witchcraft, and the divels speciall instruments therin, and the onelie
or cheefe practisers therof: so also it appeareth, that they have been
the first inventers, and the greatest practisers of poisoning, and
more naturallie addicted and given thereunto than men: according to
the saieng of _Quintilian_; _Latrocinium faciliùs in viro, veneficium
in fœmina credam_. From whom _Plinie_ differeth nothing in opinion,
when he saith, _Scientiam fœminarum in veneficiis prævalere_. To be
short, _Augustine_, _Livie_, _Valerius_, _Diodorus_, and manie other
agree, that women were the first inventers and practisers of the art
of poisoning. As for the rest of their cunning, in what estimation it
was had, may appeare by these verses of _Horace_, wherein he doth not
onelie declare the vanitie of witchcraft, but also expoundeth the other
words, wherewithall we are now in hand.

♦_Plin. lib. 25. cap. 2._♦

_Somnia, terrores magicos, miracula, sagas,
Nocturnos lemures, portentáq; Thessala rides:_

_These dreames and terrors magicall,
these miracles and witches,
Night-walking sprites, or Thessal bugs,
esteeme them not twoo rushes._

Here _Horace_ (you see) contemneth as ridiculous, all our witches
cunning: marrie herein he comprehendeth not their poisoning art,
which hereby he onelie seemed to thinke hurtfull. _Pythagoras_ and
_Democritus_ give us the names of a great manie magicall hearbs
and stones, whereof now, both the vertue, and the things themselves
also are unknowne: as _Marmaritin_, whereby spirits might be
raised: _Archimedon_, which would make one bewraie in his sleepe,
all the secrets in his heart: _Adincantida_, _Calicia_, _Mevais_,
_Chirocineta_, _&c_: which had all their severall vertues, or rather
poisons. But all these now are worne out of knowledge: marrie in their
steed we have hogs turd and chervill, as the onelie thing whereby our
witches worke miracles.

Trulie this poisoning art called _Veneficium_, of all others is most
abhominable; as whereby murthers maie be committed, where no suspicion
maie be gathered, nor anie resistance can be made; the strong cannot
avoid the weake, the wise cannot prevent the foolish, the godlie
cannot be preserved from the hands of the wicked; children maie hereby
kill their parents, the servant the maister, the wife hir husband, so
privilie, so inevitablie, and so incurablie, that of all other it hath
beene thought the most odious kind of murther; according to the saieng
of _Ovid_:

——————————————————————_non hospes ab hospite tutus,
Non socer à genero, fratrum quóq; gratia rara est:
Imminet exitio vir conjugis, illa mariti,
Lurida terribiles miscent aconita novercæ,
Filius ante diem patrios inquirit in annos._

♦_Ovid. metamorph. lib. 1._♦

—————_The travelling ghest opprest }
Dooth stand in danger of his host, }
the host eke of his ghest: }
The father of his sonne in lawe, }
yea rare is seene to rest
Twixt brethren love and amitie,
and kindnesse void of strife;
The husband seekes the goodwifes death,
and his againe the wife.
Ungentle stepdames grizlie poi-
son temper and doo give:
The sonne too soone dooth aske how long
his father is to live._

♦_Englished by Abraham Fleming._♦

The monke that poisoned king _John_, was a right _Veneficus_; to wit,
both a witch and a murtherer: for he killed the king with poison,
and persuaded the people with lies, that he had doone a good and
a meritorious act: and doubtlesse, manie were so bewitched, as they
thought he did verie well therein. _Antonius Sabellicus_ writeth of a
horrible poisoning murther, committed by women at _Rome_, where were
executed (after due conviction) 170. women at one time; besides 20.
women of that consort, who were poisoned with that poison which they
had prepared for others.

♦[Misp. 86]♦

♦_Aeneid. 4. lib 4._♦




The fourth Chapter.

_Of divers poisoning practises, otherwise called veneficia,
committed in Italie, Genua, Millen, Wittenberge, also how they
were discovered and executed._


Another practise, not unlike to that mentioned in the former chapter,
was doone in _Cassalis_ at _Salassia_ in _Italie_, Anno 1536. where
40. _Veneficæ_ or witches being of one confederacie, renewed a
plague which was then almost ceased, besmeering with an ointment and
a pouder, the posts and doores of mens houses; so as thereby whole
families were poisoned: and of that stuffe they had prepared above
40. crocks for that purpose. Herewithall they conveied inheritances
as it pleased them, till at length they killed the brother and onelie
sonne of one _Necus_ (as lightlie none died in the house but the
maisters and their children) which was much noted; and therewithall
that one _Androgina_ haunted the houses, speciallie of them that died:
and she being suspected, apprehended, and examined, confessed the
fact, conspiracie, and circumstance, as hath beene shewed. The like
villanie was afterwards practised at _Genua_, and execution was doone
upon the offenders. At _Millen_ there was another like attempt that
tooke none effect. This art consisteth as well in poisoning of cattell
as of men: and that which is doone by poisons unto cattell, towards
their destruction, is as commonlie attributed to witches charms as
the other. And I doubt not, but some that would be thought cunning in
incantations, and to doo miracles, have experience in this behalf. For
it is written by divers authors, that if wolves doong be hidden in the
mangers, racks, or else in the hedges about the pastures, where cattell
go (through the antipathie of the nature of the woolfe and other
cattell) all the beasts that savour the same doo not onlie forbeare to
eate, but run about as though they were mad, or (as they say) bewitched.

♦Veneficæ in Italie.♦

♦Veneficæ in Genua & Millen.♦

But _Wierus_ telleth a notable storie of a _Veneficus_, or destroier
of cattell, which I thought meete heere to repeat. There was (saith he)
in the dukedome of _Wittingberge_, not farre from _Tubing_, a butcher,
anno 1564. that bargained with the towne for all their hides which
were of sterven cattell, called in these parts _Morts_. He with poison
privilie killed in great numbers, their bullocks, sheepe, swine, &c:
and by his bargaine of the hides and tallowe he grew infinitlie rich.
And at last being suspected, was examined, confessed the matter and
maner thereof, and was put to death with hot tongs, wherewith his flesh
was pulled from his bones. We for our parts would have killed five
poore women, before we would suspect one rich butcher.

♦Of a butcher a right veneficall which [? witch.]♦




The fift Chapter.

_A great objection answered concerning this kind of witchcraft
called Veneficium._


It is objected, that if _Veneficium_ were comprehended under the
title of manslaughter, it had beene a vaine repetition, and a
disordered course undertaken by _Moses_, to set foorth a lawe against
_Veneficas_ severallie. But it might suffice to answer any reasonable
christian, that such was the pleasure of the Holie-ghost, to institute
a particular article herof, as of a thing more odious, wicked and
dangerous, than any other kind of murther. But he that shall read the
lawe of _Moses_, or the testament of Christ himselfe, shall find this
kind of repetition and reiteration of the law most common. For as it is
written _Exod._ 22, 21. Thou shalt not greeve nor afflict a stranger,
for thou wast a stranger in the land of _Aegypt_: so are the same words
found repeated in _Levit._ 19, 33. Polling and shaving of heads and
beards is forbidden in _Deut._ 27. which was before prohibited in 22.
It is written in _Exodus_ the 20. Thou shalt not steale: and it is
repeated in _Leviticus_ 19. and in _Deut._ 5. Murther is generallie
forbidden in _Exod._ 20. and likewise in 22. and repeated in _Num._ 35.
But the aptest example is, that magicke is forbidden in three severall
places, to wit, once in _Levit._ 19. and twise in _Levit._ 20. For the
which a man might as well cavill with the Holie-ghost as for the other.

♦Levit. 19, 33.♦




The sixt Chapter.

_In what kind of confections that witchcraft, which is called
Venificium, consisteth: of love cups, and the same confuted by
poets._


As touching this kind of witchcraft, the principall part thereof
consisteth in certeine confections prepared by lewd people to procure
love; which indeed are meere poisons, bereaving some of the benefit
of the braine, and so of the sense and understanding of the mind. And
from some it taketh awaie life, & that is more common than the other.
These be called _Philtra_, or _Pocula amatoria_, or _Venenosa pocula_,
or _Hippomanes_; which bad and blind physicians rather practise, than
witches or conjurers, &c. But of what value these bables are, towards
the end why they are provided, may appeere by the opinions of poets
themselves, from whence was derived the estimation of that stuffe. And
first you shall heare what _Ovid_ saith, who wrote of the verie art of
love, and that so cunninglie and feelinglie, that he is reputed the
speciall doctor in that science:

_Fallitur Æmonias si quis decurrit ad artes,
Dátq; quod à teneri fronte revellit equi.
Non facient ut vivat amor Medeides herbæ,
Mistáq; cum magicis mersa venena sonis.
Phasias Æsonidem, Circe tenuisset Ulyssem,
Si modò servari carmine posset amor:
Nec data profuerint pallentia philtra puellis,
Philtra nocent animis, vímq; furoris habent._

♦_Ovid. lib. 2. de arte amandi._♦

_Who so dooth run to Hæmon arts,
I dub him for a dolt,
And giveth that which he dooth plucke
from forhead of a colt:
Medeas herbs will not procure
that love shall lasting live,
Nor steeped poison mixed with ma-
gicke charms the same can give.
The witch Medea had full fast
held Jason for hir owne,
So had the grand witch Circe too }
Ulysses, if alone }
With charms mainteind & kept might be }
the love of twaine in one. }
No slibbersawces given to maids,
to make them pale and wan,
Will helpe: such slibbersawces marre }
the minds of maid and man, }
And have in them a furious force }
of phrensie now and than._ }

♦_Englished by Abraham Fleming._♦

♦Philtra, slibbersawces to procure love.♦

_Viderit Aemoniæ si quis mala pabula terræ,
Et magicas artes posse juvare putat._

♦_Ovid. lib. de remedio amoris, 1._♦

_If any thinke that evill herbs
in Hæmon land which be,
Or witchcraft able is to helpe,
let him make proofe and see._

♦_Ab. Fleming._♦

These verses precedent doo shew, that _Ovid_ knew that those beggerlie
sorceries might rather kill one, or make him starke mad, than doo him
good towards the atteinement of his pleasure or love; and therefore he
giveth this counsell to them that are amorous in such hot maner, that
either they must enjoy their love, or else needs die; saieng:

_Sit procul omne nefas, ut ameris amabilis esto:_

_Farre off be all unlawfull meanes
thou amiable bee,
Loving I meane, that she with love
may quite the love of thee._

♦_Englished by Abraham Fleming._♦




The seventh Chapter.

_It is proved by more credible writers, that love cups rather
ingender death through venome, than love by art: and with what
toies they destroie cattell, and procure love._

But bicause there is no hold nor trust to these poets, who saie and
unsaie, dallieng with these causes; so as indeed the wise may perceive
they have them in derision: let us see what other graver authors speake
hereof. _Eusebius Cæsariensis_ writeth, that the poet _Lucretius_ was
killed with one of those lovers poisoned cups. _Hierome_ reporteth that
one _Livia_ herewith killed hir husband, whome she too much hated;
and _Lucilla_ killed hirs, whome she too much loved. _Calisthenes_
killed _Lucius Lucullus_ the emperor with a love pot, as _Plutarch_ and
_Cornelius Nepos_ saie. _Plinie_ & _Josephus_ report, that _Cæsonia_
killed hir husband _Caligula Amatorio poculo_ with a lovers cup,
which was indeed starke poison. _Aristotle_ saith, that all which is
beleeved touching the efficacie of these matters, is lies and old wives
tales. He that will read more arguments and histories concerning these
poisons, let him looke in _J. Wier De Veneficiis_.

♦_Hieronym. in Ruff._
_Plin. lib. 25. cap. 3._
_Joseph lib. 11. de Judæorum antiquit._
_Aristot. lib. 8. de natura animal. cap. 24._
_Jo. Wier. de venef. cap. 40._♦

The toies, which are said to procure love, and are exhibited in their
poison looving cups, are these: the haire growing in the nethermost
part of a woolves taile, a woolves yard, a little fish called _Remora_,
the braine of a cat, of a newt, or of a lizzard: the bone of a greene
frog, the flesh thereof being consumed with pismers or ants; the left
bone whereof ingendereth (as they saie) love; the bone on the right
side, hate. Also it is said, that a frogs bones, the flesh being eaten
off round about with ants, whereof some will swim, and some will sinke:
those that sinke, being hanged up in a white linnen cloth, ingender
love, but if a man be touched therewith, hate is bred thereby. Another
experiment is thereof, with yoong swalowes, whereof one brood or nest
being taken and buried in a crocke under the ground, till they be
starved up; they that be found open mouthed, serve to engender love;
they whose mouthes are shut, serve to procure hate. Besides these,
manie other follies there be to this purpose proposed to the simple;
as namelie, the garments of the dead, candels that burne before a
dead corps, and needels wherwith dead bodies are sowne or sockt into
their sheetes: and diverse other things, which for the reverence of
the reader, and in respect of the uncleane speach to be used in the
description thereof, I omit; which (if you read _Dioscorides_, or
diverse other learned physicians) you maie see at large. In the meane
while, he that desireth to see more experiments concerning this matter,
let him read _Leonardus Vairus de fascino_, now this present yeare
1583. newlie published; wherein (with an incestuous mouth) he affirmeth
directlie, that Christ and his apostles were _Venefici_; verie fondlie
prosecuting that argument, and with as much popish follie as may be;
labouring to proove it lawfull to charme and inchant vermine, &c.

♦Toies to mocke apes.♦

♦_Dioscorid. de materia medicin._♦

♦_L. Vairus de fascin. lib. 2. cap. 11. prope finem._♦




The eight Chapter.

_John Bodin triumphing against John Wier is overtaken with false
Greeke & false interpretation thereof._


Monsieur _Bodin_ triumpheth over doctor _Wier_ herein, pronouncing a
heavie sentence upon him; bicause he referreth this word to poison.
But he reigneth or rather rideth over him, much more for speaking
false Greeke; affirming that he calleth _Veneficos_ Φαρμακεύσυς, which
is as true as the rest of his reports and fables of witches miracles
conteined in his bookes of divelish devises. For in truth he hath no
such word, but saith they are called Φαρμακεύεις, whereas he should
have said Φαρμακεῖς, the true accent being omitted, and εὔ being
interposed, which should have beene left out. Which is nothing to the
substance of the matter, but must needs be the Printers fault.

♦_J. Bodin._♦

But _Bodin_ reasoneth in this wise, Φαρμακεῖς is sometimes put
for _Magos_ or _Præstigiatores_: _Ergo_ in the translation of the
_Septuaginta_, it is so to be taken. Wherein he manifesteth his bad
Logicke, more than the others ill Greeke. For it is well knowne to the
learned in this toong, that the usuall and proper signification of this
word, with all his derivations and compounds doo signifie _Veneficos_,
Poisoners by medicine. Which when it is most usuall and proper, why
should the translators take it in a signification lesse usuall, and
nothing proper. Thus therefore he reasoneth and concludeth with his
new found Logicke, and old fond Greeke; Sometimes it signifieth so,
though unproperlie, or rather metaphoricallie; _Ergo_ in that place
it is so to be taken, when another fitter word might have beene used.
Which argument being vaine, agreeth well with his other vaine actions.
The _Septuaginta_ had beene verie destitute of words, if no proper word
could have beene found for this purpose. But where they have occasion
to speake of witchcraft in their translations, they use _Magian_,
_Maggagian_, &c: and therfore belike they see some difference betwixt
them and the other, and knew some cause that mooved them to use the
word Φαρμακεία, _Veneficium_.




¶ _The seventh Booke._




The first Chapter.

_Of the Hebrue word Ob, what it signifieth where it is found,
of Pythonisses called Ventriloquæ, who they be, and what their
practises are, experience and examples thereof shewed._


This word _Ob_, is translated _Pytho_, or _Pythonicus spiritus_:
_Deutre._ 18. _Isaie._ 19. 1. _Sam._ 28. 2. _Reg._ 23. &c: somtime,
though unproperlie, _Magus_ as 2. _Sam._ 33. But _Ob_ signifieth most
properlie a bottle, and is used in this place, bicause the _Pythonists_
spake hollowe; as in the bottome of their bellies, whereby they are
aptlie in Latine called _Ventriloqui_: of which sort was _Elizabeth
Barton_, the holie maid of _Kent_, &c. These are such as take upon them
to give oracles, to tell where things lost are become, and finallie to
appeach others of mischeefs, which they themselves most commonlie have
brought to passe: whereby many times they overthrowe the good fame of
honest women, and of such others of their neighbors, with whome they
are displeased. For triall hereof, letting passe a hundred cousenages
that I could recite at this time, I will begin with a true storie
of a wench, practising hir diabolicall witchcraft, and ventriloquie
An. 1574. at _Westwell_ in _Kent_, within six miles where I dwell,
taken and noted by twoo ministers and preachers of Gods word, foure
substantiall yeomen, and three women of good fame & reputation, whose
names are after written.

♦The holie maid of Kent a ventriloqua.♦

_Mildred_, the base daughter of _Alice Norrington_, and now servant to
_William Sponer_ of _Westwell_ in the countie of _Kent_, being of the
age of seventeene yeares, was possessed with sathan in the night and
daie aforesaid. About two of the clocke in the afternoone of the same
day, there came to the same _Sponers_ house _Roger Newman_ minister
of _Westwell_, _John Brainford_ minister of _Kenington_, with others,
whose names are underwritten, who made their praiers unto God, to
assist them in that needfull case; and then commanded sathan in the
name of the eternall God, and of his sonne Jesus Christ, to speake
with such a voice as they might understand, and to declare from whence
he came. But he would not speake, but rored and cried mightilie. And
though we did command him manie times, in the name of God, and of his
sonne Jesus Christ, and in his mightie power to speake; yet he would
not: untill he had gon through all his delaies, as roring, crieng,
striving, and gnashing of teeth; and otherwhile with mowing, and other
terrible countenances, and was so strong in the maid, that foure men
could scarse hold hir downe. And this continued by the space almost
of two houres. So sometimes we charged him earnestlie to speake; and
againe praieng unto GOD that he would assist us, at the last he spake,
but verie strangelie; and that was thus; He comes, he comes: and that
oftentimes he repeated; and He goes, he goes. And then we charged him
to tell us who sent him. And he said; I laie in her waie like a log,
and I made hir runne like fier, but I could not hurt hir. And whie so,
said we? Bicause God kept hir, said he. When camest thou to her, said
we? To night in her bed, said he. Then we charged him as before, to
tell what he was, and who sent him, and what his name was. At the first
he said, The divell, the divell. Then we charged him as before. Then
he rored and cried as before, and spake terrible words; I will kill
hir, I will kill hir; I will teare hir in peeces, I will teare hir in
peeces. We said, Thou shalt not hurt hir. He said, I will kill you all.
We said, Thou shalt hurt none of us all. Then we charged him as before.
Then he said, You will give me no rest. Wee said, Thou shalt have none
here, for thou must have no rest within the servants of God: but tell
us in the name of God what thou art, and who sent thee. Then he said
he would teare hir in peeces. We said, Thou shalt not hurt hir. Then
he said againe he would kill us all. We said againe, Thou shalt hurt
none of us all, for we are the servants of God. And we charged him as
before. And he said againe, Will you give me no rest? We said, Thou
shalt have none here, neither shalt thou rest in hir, for thou hast
no right in hir, sith Jesus Christ hath redeemed hir with his bloud,
and she belongeth to him; and therefore tell us thy name, and who sent
thee? He said his name was sathan. We said, Who sent thee? He said, Old
_Alice_, old _Alice_. Which old _Alice_, said we? Old _Alice_, said he.
Where dwelleth she, said we? In _Westwell_ streete, said he. We said,
How long hast thou beene with hir? These twentie yeares, said he. We
asked him where she did keepe him? In two bottels, said he. Where be
they, said we? In the backside of hir house, said he. In what place,
said we? Under the wall, said he. Where is the other? In _Kenington_.
In what place, said we? In the ground, said he. Then we asked him,
what she did give him. He said, hir will, hir will. What did shee bid
thee doo, said we? He said, Kill hir maid. Wherefore did she bid thee
kill hir, said we? Bicause she did not love hir, said he. We said; How
long is it ago, since she sent thee to hir? More than a yeare, said
he. Where was that, said we? At hir masters, said he. Which masters,
said we? At hir master _Brainfords_ at _Kenington_, said he. How oft
wert thou there, said we? Manie times, said he. Where first, said we?
In the garden, said he: Where the second time? In the hall: Where the
third time? In hir bed: Where the fourth time? In the field: Where the
fift time? In the court: Where the sixt time? In the water, where I
cast hir into the mote: Where the seventh time. In hir bed. We asked
him againe, where else? He said, in _Westwell_. Where there, said we?
In the vicarige, said he. Where there? In the loft. How camest thou to
hir, said we? In the likenesse of two birds, said he. Who sent thee
to that place, said we? Old _Alice_, said he. What other spirits were
with thee there, said we? My servant, said he. What is his name, said
we? He said, little divell. What is thy name, said we? Sathan, said
he. What dooth old _Alice_ call thee, said we? Partener, said he. What
dooth she give thee, said we? Hir will, said he. How manie hast thou
killed for hir, said we? Three, said he. Who are they, said we? A man
and his child, said he. What were their names, said we? The childs
name was _Edward_, said he: what more than _Edward_, said we? _Edward
Ager_, said he. What was the mans name, said we? _Richard_, said he.
What more, said we? _Richard Ager_, said he. Where dwelt the man and
the child, said we? At _Dig_ at _Dig_, said he. This _Richard Ager_ of
_Dig_, was a Gentleman of xl. pounds land by the yeare, a verie honest
man, but would often saie he was bewitched, and languished long before
he died. Whom else hast thou killed for hir, said we? _Woltons_ wife
said he. Where did she dwell? In _Westwell_ said he. What else hast
thou doone for hir said we? What she would have me, said he. What is
that said we? To fetch hir meat, drinke, and corne, said he. Where
hadst thou it, said we? In everie house, said he. Name the houses,
said we? At _Petmans_, at _Farmes_, at _Millens_, at _Fullers_, and
in everie house. After this we commanded sathan in the name of Jesus
Christ to depart from hir, and never to trouble hir anie more, nor anie
man else. Then he said he would go, he would go: but he went not. Then
we commanded him as before with some more words. Then he said, I go,
I go; and so he departed. Then said the maid, He is gone, Lord have
mercie upon me, for he would have killed me. And then we kneeled downe
and gave God thanks with the maiden; praieng that God would keepe hir
from sathans power, and assist hir with his grace. And noting this in
a peece of paper, we departed. Sathans voice did differ much from the
maids voice, and all that he spake, was in his owne name. _Subscribed
thus_:

Witnesses to this, that heard and[*]
_sawe this whole matter, as followeth_:

{ _Roger Newman, vicar } { _John Tailor._ }
{ of Westwell._ } { _Thomas Frenchborns }
{ _John Brainford, vicar } { wife._ }
{ of Kennington._ } { _William Spooner._ }
{ _Thomas Tailor._ } { _John Frenchborne, }
{ _Henrie Tailors wife._ } { and his wife._ }

♦An. Domi. 1574. Octob. 13.♦

♦Confer this storie with the woman of Endor, 1. Sam. 28. and see
whether the same might not be accomplished by this devise.♦

♦[Mispr. 99]♦

♦[*] [Rom.]♦




The second Chapter.

_How the lewd practise of the Pythonist of Westwell came
to light, and by whome she was examined; and that all hir
diabolicall speach was but ventriloquie and plaine cousenage,
which is prooved by hir owne confession._


It is written, that in the latter daies there shalbe shewed strange
illusions, &c: in so much as (if it were possible) the verie elect
shalbe deceived: howbeit, S. _Paule_ saith, they shalbe lieng and
false woonders. Neverthelesse, this sentence, and such like, have
beene often laid in my dish, and are urged by diverse writers, to
approve the miraculous working of witches, whereof I will treat more
largelie in another place. Howbeit, by the waie I must confesse, that
I take that sentence to be spoken of Antichrist, to wit: the pope, who
miraculouslie, contrarie to nature, philosophie, and all divinitie,
being of birth and calling base, in learning grosse; in valure,
beautie, or activitie most commonlie a verie lubber, hath placed
himselfe in the most loftie and delicate seate, putting almost all
christian princes heads, not onelie under his girdle, but under his
foote, &c.

♦Matt. 24, 44.
2. Thes. 2, 9.♦

Surelie, the tragedie of this _Pythonist_ is not inferior to a thousand
stories, which will hardlie be blotted out of the memorie and credit
either of the common people, or else of the learned. How hardlie will
this storie suffer discredit, having testimonie of such authoritie? How
could mother _Alice_ escape condemnation and hanging, being arreigned
upon this evidence; when a poore woman hath beene cast away, upon
a cousening oracle, or rather a false lie, devised by _Feats_ the
juggler, through the malicious instigation of some of hir adversaries?

But how cunninglie soever this last cited certificat be penned, or
what shew soever it carrieth of truth and plaine dealing, there may be
found conteined therein matter enough to detect the cousening knaverie
therof. And yet diverse have been deepelie deceived therewith, and
can hardlie be removed from the credit thereof, and without great
disdaine cannot endure to heare the reproofe thereof. And know you
this by the waie, that heretofore Robin goodfellow, and Hob gobblin
were as terrible, and also as credible to the people, as hags and
witches be now: and in time to come, a witch will be as much derided
and contemned, and as plainlie perceived, as the illusion and knaverie
of Robin goodfellow. And in truth, they that mainteine walking
spirits, with their transformation, &c: have no reason to denie Robin
goodfellow, upon whom there hath gone as manie and as credible tales,
as upon witches; saving that it hath not pleased the translators of the
Bible, to call spirits by the name of Robin goodfellow, as they have
termed divinors, soothsaiers, poisoners, and couseners by the name of
witches.

♦The ventriloqua of Westwell discovered.♦

But to make short worke with the confutation of this bastardlie
queanes enterprise, & cousenage; you shall understand, that upon the
brute of hir divinitie and miraculous transes, she was convented
before M. _Thomas Wotton_ of _Bocton Malherbe_, a man of great
worship and wisedome, and for deciding and ordering of matters in
this commonwealth, of rare and singular dexteritie; through whose
discreet handling of the matter, with the assistance & aid of M.
_George Darrell_ esquire, being also a right good and discreet Justice
of the same limit, the fraud was found, the coosenage confessed,
and she received condigne punishment. Neither was hir confession
woone, according to the forme of the Spanish inquisition; to wit,
through extremitie of tortures, nor yet by guile or flatterie, nor
by presumptions; but through wise and perfect triall of everie
circumstance the illusion was manifestlie disclosed: not so (I say)
as witches are commonlie convinced and condemned; to wit, through
malicious accusations, by ghesses, presumptions, and extorted
confessions, contrarie to sense and possibilitie, and for such actions
as they can shew no triall nor example before the wise, either by
direct or indirect meanes; but after due triall she shewed hir feats,
illusions, and transes, with the residue of all hir miraculous works,
in the presence of divers gentlemen and gentlewomen of great worship
and credit, at _Bocton Malherbe_, in the house of the aforesaid M.
_Wotton_. Now compare this wench with the witch of _Endor_, & you shall
see that both the cousenages may be doone by one art.

♦The Pythonist of west-well convicted by hir owne confession.♦




The third Chapter.

_Bodins stuffe concerning the Pythonist of Endor, with a true
storie of a counterfeit Dutchman._


Upon the like tales dooth _Bodin_ build his doctrine, calling
them _Atheists_ that will not beleeve him, adding to this kind of
witchcraft, the miraculous works of diverse maidens, that would spue
pins, clowts, &c: as one _Agnes Brigs_, and _Rachell Pinder_ of London
did, till the miracles were detected, and they set to open penance.
Others he citeth of that sort, the which were bound by divels with
garters, or some such like stuffe to posts, &c: with knots that could
not be undone, which is an _Aegyptians_ juggling or cousening feat.
And of such foolish lies joined with bawdie tales, his whole booke
consisteth: wherein I warrant you there are no fewer than twoo hundreth
fables, and as manie impossibilities. And as these two wenches, with
the maiden of _Westwell_, were detected of cousenage; so likewise a
Dutchman at _Maidstone_ long after he had accomplished such knaveries,
to the astonishment of a great number of good men, was revealed to be a
cousening knave; although his miracles were imprinted and published at
_London_: anno 1572. with this title before the booke, as followeth.

♦_J. Bodin. lib. de dæmon. 3. cap. 2._♦

==============================================================
¶ A verie wonderfull and strange mi-
_racle of God, shewed upon a Dutchman of the age of_
23. yeares, which was possessed of ten di-
_vels, and was by Gods mightie providence dis-_
possessed of them againe, the 27.
_of Januarie last past, 1572._
——————————————————————————————————————————————————————————————

Unto this the Maior of _Maidstone_, with diverse of his brethren
subscribed, chieflie by the persuasion of _Nicasius Vander Schuere_,
the minister of the Dutch church there, _John Stikelbow_, whome (as
it is there said) God made the instrument to cast out the divels,
and foure other credible persons of the Dutch church. The historie
is so strange, & so cunninglie performed, that had not his knaverie
afterwards brought him into suspicion, he should have gone awaie
unsuspected of this fraud. A great manie other such miracles have beene
latelie printed, whereof diverse have beene bewraied: all the residue
doubtles, if triall had beene made, would have beene found like unto
these. But some are more finelie handled than othersome. Some have
more advantage by the simplicitie of the audience, some by the majestie
and countenance of the confederates; as namelie, that cousening of
the holie maid of _Kent_. Some escape utterlie unsuspected, some are
prevented by death; so as that waie their examination is untaken. Some
are weakelie examined: but the most part are so reverenced, as they
which suspect them, are rather called to their answers, than the others.




The fourth Chapter.

_Of the great oracle of Apollo the Pythonist, and how men of
all sorts have been deceived, and that even the apostles have
mistaken the nature of spirits, with an unanswerable argument,
that spirits can take no shapes._


With this kind of witchcraft, _Apollo_ and his oracles abused and
cousened the whole world: which idoll was so famous, that I need not
stand long in the description thereof. The princes and monarchs of
the earth reposed no small confidence therein: the preests, which
lived thereupon, were so cunning, as they also overtooke almost all
the godlie and learned men of that age, partlie with their doubtfull
answers; as that which was made unto _Pyrrhus_, in these words, _Aio
te Aeacida Romanos vincere posse_, and to _Crœsus_ his ambassadours in
these words, _Si Crœsus arma Persis inferat, magnum imperium evertat_;
and otherwise thus, _Crœsus Halin penetrans, magnam subvertet opum
vim_: or thus, _Crœsus perdet Halin, trangressus plurima regna, &c_:
partlie through confederacie, whereby they knew mens errands yer
they came, and partlie by cunning, as promising victorie upon the
sacrificing of some person of such account, as victorie should rather
be neglected, than the murther accomplished. And if it were, yet should
there be such conditions annexed thereunto, as alwaies remained unto
them a starting hole, and matter enough to cavill upon; as that the
partie sacrificed must be a virgin, no bastard, &c. Furthermore, of two
things onelie proposed, and where yea or naie onelie dooth answer the
question, it is an even laie, that an idiot shall conjecture right.
So as, if things fell out contrarie, the fault was alwaies in the
interpretor, and not in the oracle or the prophet. But what mervell,
(I saie) though the multitude and common people have beene abused
herein; since lawiers, philosophers, physicians, astronomers, divines,
generall councels, and princes have with great negligence and ignorance
been deceived and seduced hereby, as swallowing up and devouring an
inveterate opinion, received of their elders, without due examination
of the circumstance?

♦The amphibologies of oracles.♦

♦The subtiltie of oracles.♦

Howbeit, the godlie and learned fathers (as it appeereth) have alwaies
had a speciall care and respect, that they attributed not unto God such
divelish devises; but referred them to him, who indeed is the inventer
and author thereof, though not the personall executioner, in maner
and forme as they supposed: so as the matter of faith was not thereby
by them impeached. But who can assure himselfe not to be deceived in
matters concerning spirits, when the apostles themselves were so far
from knowing them, as even after the resurrection of Christ, having
heard him preach and expound the scriptures, all his life time, they
shewed themselves not onelie ignorant therein, but also to have
misconceived thereof? Did not the apostle _Thomas_ thinke that Christ
himselfe had beene a spirit; until Christ told him plainelie, that a
spirit was no such creature, as had flesh and bones, the which (he
said) _Thomas_ might see to be in him? And for the further certifieng
and satisfieng of his mind, he commended unto him his hands to be
seene, and his sides to be felt. _Thomas_, if the answer be true that
some make hereunto, to wit: that spirits take formes and shapes of
bodies at their pleasure, might have answered Christ, and remaining
unsatisfied might have said; Oh sir, what do you tell me that spirits
have no flesh and bones? Why they can take shapes and formes, and so
perchance have you doone. Which argument all the witchmongers in the
world shall never be able to answere.

♦John. 20, 9.♦

Some of them that mainteine the creation, the transformation, the
transportation, and transubstantiation of witches, object that spirits
are not palpable, though visible, and answer the place by me before
cited: so as the feeling and not the seeing should satisfie _Thomas_.
But he that shall well weigh the text and the circumstances thereof,
shall perceive, that the fault of _Thomas_ his incredulitie was
secondlie bewraied, and condemned, in that he would not trust his owne
eies, nor the view taken by his fellow apostles, who might have beene
thought too credulous in this case, if spirits could take shapes at
their pleasure. Jesus saith to him; Bicause thou hast seene (and not,
bicause thou hast felt) thou beleevest. Item he saith; Blessed are they
that beleeve and see not (and not, they that beleeve and feele not.)
Whereby he noteth that our corporall eies may discerne betwixt a spirit
and a naturall bodie; reprooving him, bicause he so much relied upon
his externall senses, in cases where faith should have prevailed; &
here, in a matter of faith revealed in the word, would not credit the
miracle which was exhibited unto him in most naturall and sensible sort.

♦John. 20, 29.♦

Howbeit, _Erastus_ saith, and so dooth _Hyperius_, _Hemingius_,
_Danæus_, _M. Mal. Bodin_, _&c._ that evill spirits eate, drinke, and
keepe companie with men, and that they can take palpable formes of
bodies, producing examples thereof, to wit: _Spectrum Germanicum seu
Augustanum_, and the angell whose feet _Lot_ washed; as though bicause
God can indue his messengers with bodies at his pleasure, therefore
the divell and everie spirit can doo the like. How the eleven apostles
were in this case deceived, appeareth in _Luke._ 24. and in _Mark._
16. as also in _Matth._ 14. where the apostles and disciples were all
deceived, taking Christ to be a spirit, when he walked on the sea.
And why might they not be deceived herein, as well as in that they
thought Christ had spoken of a temporall kingdome, when he preached of
the kingdome of heaven? Which thing they also much misconceived; as
likewise when he did bid them beware of the leven of the Pharisies,
they understood that he spake of materiall bread.

♦_Erast. fol. 62._♦

♦Luk. 24, 37.
Mark. 16, 14.
Mat. 14, 16.♦

♦Matth. 20.♦

♦Matt. 16, 11.♦




The fift Chapter.

_Why Apollo was called Pytho whereof those witches were called
Pythonists: Gregorie his letter to the divell._


But to returne to our oracle of _Apollo_ at _Delphos_, who was called
_Pytho_, for that _Apollo_ slue a serpent so called, whereof the
_Pythonists_ take their name: I praie you consider well of this tale,
which I will trulie rehearse out of the ecclesiasticall historie,
written by _Eusebius_, wherein you shall see the absurditie of the
opinion, the cousenage of these oraclers, and the deceived mind or
vaine opinion of so great a doctor bewraied and deciphered altogither
as followeth.

♦_Euseb. lib. 7. cap. 25._♦

_Gregorie Neocæsariensis_ in his jornie and waie to passe over the
_Alpes_, came to the temple of _Apollo_: where _Apollos_ priest living
richlie upon the revenues and benefit proceeding from that idoll, did
give great intertainement unto _Gregorie_, and made him good cheare.
But after _Gregorie_ was gone, _Apollo_ waxed dumbe, so as the priests
gaines decaied: for the idoll growing into contempt, the pilgrimage
ceased. The spirit taking compassion upon the priests case, and upon
his greefe of mind in this behalfe, appeared unto him, and told him
flatlie, that his late ghest _Gregorie_ was the cause of all his
miserie. For (saith the divell) he hath banished me, so that I cannot
returne without a speciall licence or pasport from him. It was no need
to bid the priest make hast, for immediatlie he tooke post horsses,
and galloped after _Gregorie_, till at length he overtooke him, and
then expostulated with him for this discourtesie profered in recompense
of his good cheare; and said, that if he would not be so good unto
him, as to write his letter to the divell in his behalfe, he should
be utterlie undone. To be short, his importunitie was such, that he
obtained _Gregorie_ his letter to the divell, who wrote unto him in
maner and forme following, word for word: _Permitto tibi redire in
locum tuum, & agere quæ consuevisti_; which is in English; I am content
thou returne into thy place, and doo as thou wast woont. Immediatlie
upon the receipt of this letter, the idoll spake as before. And here
is to be noted, that as well in this, as in the execution of all
their other oracles and cousenages, the answers were never given _Ex
tempore_, or in that daie wherein the question was demanded, because
forsooth they expected a vision (as they said) to be given the night
following, whereby the cousenage might the more easilie be wrought.

♦Note the cousenage of oracles.♦




The sixt Chapter.

_Apollo, who was called Pytho, compared to the Rood of grace:
Gregories letter to the divell confuted._


What need manie words to confute this fable? For if _Gregorie_ had
beene an honest man, he would never have willinglie permitted, that the
people should have beene further cousened with such a lieng spirit:
or if he had beene halfe so holie as _Eusebius_ maketh him, he would
not have consented or yeelded to so lewd a request of the priest,
nor have written such an impious letter, no not though good might
have come thereof. And therefore as well by the impossibilitie and
follie conteined therein, as of the impietie (whereof I dare excuse
_Gregorie_) you maie perceive it to be a lie. Me thinks they which
still mainteine that the divell made answer in the idoll of _Apollo_,
&c: maie have sufficient persuasion to revoke their erronious opinions:
in that it appeareth in record, that such men as were skilfull in
augurie, did take upon them to give oracles at _Delphos_, in the place
of _Apollo_: of which number _Tisanius_ the sonne of _Antiochus_
was one. But vaine is the answer of idols. Our Rood of grace, with
the helpe of little S. _Rumball_, was not inferior to the idoll of
_Apollo_: for these could not onlie worke externall miracles, but
manifest the internall thoughts of the hart, I beleeve with more
livelie shew, both of humanitie and also of divinitie, than the other.
As if you read M. _Lamberts_ booke of the perambulation of _Kent_,
it shall partlie appeare. But if you talke with them that have beene
beholders thereof, you will be satisfied herein. And yet in the blind
time of poperie, no man might (under paine of damnation) nor without
danger of death, suspect the fraud. Naie, what papists will yet
confesse they were idols, though the wiers that made their eies gogle,
the pins that fastened them to the postes to make them seeme heavie,
were seene and burnt together with the images themselves, the knaverie
of the priests bewraied, and everie circumstance thereof detected and
manifested?

♦Zach. 10.♦

♦_W. Lambert in titulo Boxley._♦




The seventh Chapter.

_How diverse great clarkes and good authors have beene abused
in this matter of spirits through false reports, and by meanes
of their credulitie have published lies, which are confuted by
Aristotle and the scriptures._


_Plutarch_, _Livie_, and _Valerius Maximus_, with manie other grave
authors, being abused with false reports, write that in times past
beasts spake, and that images could have spoken and wept, and did let
fall drops of blood, yea and could walk from place to place: which
they saie was doone by procuration of spirits. But I rather thinke
with _Aristotle_, that it was brought to passe _Hominum & sacerdotum
deceptionibus_, to wit: by the cousening art of craftie knaves and
priests. And therefore let us follow _Esaies_ advise, who saith;
When they shall saie unto you, Enquire of them that have a spirit of
divination, and at the soothsaiers, which whisper and mumble in your
eares to deceive you, &c: enquire at your owne God, &c. And so let us
doo. And here you see they are such as runne into corners, and cousen
the people with lies, &c. For if they could doo as they saie, they
could not aptlie be called liers, neither need they go into corners to
whisper, &c.

♦Esai. 8, 19.♦




The eight Chapter.

_Of the witch of Endor, and whether she accomplished the raising
of Samuel truelie, or by deceipt: the opinion of some divines
hereupon._


The woman of _Endor_ is comprised under this word _Ob_: for she is
called _Pythonissa_. It is written in 2. _Sam. cap._ 28. that she
raised up _Samuel_ from death, and the other words of the text are
stronglie placed, to inforce his verie resurrection. The mind and
opinion of Jesus Syrach evidentlie appeareth to be, that _Samuel_
in person was raised out from his grave, as if you read _Eccl._ 46.
19, 20. you shall plainlie perceive. Howbeit he disputeth not there,
whether the storie be true or false, but onlie citeth certaine verses
of the 1. booke of _Samuel cap._ 18. simplie, according to the letter,
persuading maners and the imitation of our vertuous predecessors, and
repeating the examples of diverse excellent men; namelie of _Samuel_:
even as the text it selfe urgeth the matter, according to the deceived
mind and imagination of _Saule_, and his servants. And therefore in
truth, _Sirach_ spake there according to the opinion of _Saule_, which
so supposed, otherwise it is neither heresie nor treason to saie he was
deceived.

♦2. Sam. 28.♦

He that weigheth well that place, and looketh into it advisedlie,
shall see that _Samuel_ was not raised from the dead; but that
it was an illusion or cousenage practised by the witch. For the
soules of the righteous are in the hands of God: according to that
which _Chrysostome_ saith; Soules are in a certeine place expecting
judgement, and cannot remove from thence. Neither is it Gods will, that
the living should be taught by the dead. Which things are confirmed and
approved by the example of _Lazarus_ and _Dives_: where it appeareth
according to _Deut._ 18. that he will not have the living taught
by the dead, but will have us sticke to his word, wherein his will
and testament is declared. In deed _Lyra_ and _Dionysius_ incline
greatlie to the letter. And _Lyra_ saith, that as when _Balaam_ would
have raised a divell, God interposed himselfe: so did he in this case
bring up _Samuell_, when the witch would have raised hir divell. Which
is a probable interpretation. But yet they dare not stand to that
opinion, least they should impeach S. _Augustines_ credit, who (they
confesse) remained in judgement and opinion (without contradiction of
the church) that _Samuell_ was not raised. For he saith directlie,
that _Samuell_ himselfe was not called up. And indeed, if he were
raised, it was either willinglie, or perforce: if it were willinglie,
his sinne had beene equall with the witches.

♦Sap 3.
Ps. 92. & 97.
_Chrysost. homilia. 21. in Matth._♦

♦Luke. 16.♦

♦_August. lib. quæ. vet. et novi testam. quæst. 27.
Item, part. 2. cap. 26.
Item, quæ. 5. nec mirum ad Simplician. lib. 2. 93 ad Dulcitium. quæ. 6.
Item. lib. 2. de doct. chri._♦

And _Peter Martyr_ (me thinks) saith more to the purpose, in these
words, to wit: This must have beene doone by Gods good will, or
perforce of art magicke: it could not be doone by his good will,
bicause he forbad it; nor by art, bicause witches have no power over
the godlie. Where it is answered by some, that the commandement was
onlie to prohibit the Jewes to aske counsell of the dead, and so
no fault in _Samuell_ to give counsell. We may as well excuse our
neighbours wife, for consenting to our filthie desires, bicause it is
onlie written in the decalog; Thou shalt not desire thy neighbours
wife. But indeed _Samuell_ was directlie forbidden to answer _Saule_
before he died: and therefore it was not likelie that God would appoint
him, when he was dead, to doo it.

♦Deut. 18, Exodus. 20.♦




The ninth Chapter.

_That Samuel was not raised indeed, and how Bodin and all papists
dote herein, and that soules cannot be raised by witchcraft._


Furthermore, it is not likelie that God would answer _Saule_ by dead
_Samuell_, when he would not answer him by living _Samuell_: and most
unlikelie of all, that God would answer him by a divell, that denied
to doo it by a prophet. That he was not brought up perforce, the whole
course of the scripture witnesseth, and prooveth; as also our owne
reason may give us to understand. For what quiet rest could the soules
of the elect enjoy or possesse in _Abrahams_ bosome, if they were to be
plucked from thence at a witches call and commandement? But so should
the divell have power in heaven, where he is unworthie to have anie
place himselfe, and therefore unmeete to command others.

Manie other of the fathers are flatlie against the raising up of
_Samuell_: namelie, _Tertullian_ in his booke _De anima_, _Justine
Martyr In explicatione, quæ._ 25. _Rabanus In epistolis ad Bonas.
Abat, Origen In historia de Bileamo, &c._ Some other dote exceedinglie
herein, as namelie _Bodin_, and all the papists in generall: also
_Rabbi Sedias Haias_, & also all the Hebrues, saving _R. David Kimhi_,
which is the best writer of all the _Rabbins_: though never a good
of them all. But _Bodin_, in maintenance therof, falleth into manie
absurdities, prooving by the small faults that _Saule_ had committed,
that he was an elect: for the greatest matter (saith he) laid unto his
charge, is the reserving of the _Amalekits_ cattell, &c. He was an
elect, &c: confirming his opinion with manie ridiculous fables, & with
this argument, to wit: His fault was too little to deserve damnation;
for _Paule_ would not have the incestuous man punished too sore,
that his soule might be saved. _Justine Martyr_ in another place was
not onlie deceived in the actuall raising up of _Samuels_ soule, but
affirmed that all the soules of the prophets and just men are subject
to the power of witches. And yet were the Heathen much more fond
herein, who (as _Lactantius_ affirmeth) boasted that they could call up
the soules of the dead, and yet did thinke that their soules died with
their bodies. Whereby is to be seene, how alwaies the world hath beene
abused in the matters of witchcraft & conjuration. The Necromancers
affirme, that the spirit of anie man may be called up, or recalled (as
they terme it) before one yeare be past after their departure from the
bodie. Which _C. Agrippa_ in his booke _De occulta philosophia_ saith,
may be doone by certeine naturall forces and bonds. And therefore
corpses in times past were accompanied and watched with lights,
sprinkled with holie water, perfumed with incense, and purged with
praier all the while they were above ground: otherwise the serpent
(as the Maisters of the Hebrues saie) would devoure them, as the food
appointed to him by God: _Gen._ 3. alledging also this place; We shall
not all sleepe, but we shall be changed, bicause manie shall remaine
for perpetuall meate to the serpent: whereupon riseth the contention
betweene him and _Michaell_, concerning the bodie of _Moses_; wherein
scripture is alledged. I confesse that _Augustine_, and the residue
of the doctors, that denie the raising of _Samuell_, conclude, that
the divell was fetcht up in his likenesse: from whose opinions (with
reverence) I hope I may dissent.

♦_J. Bod. lib. de dæm. 2. cap. 3._♦

♦1. Samu. 28.♦

♦1. Cor. 5.♦

♦_J. Martyr in colloquio cum Triphone Judæo._♦

♦_Lact. lib. 7. cap. 13._♦

♦Jud. vers. 9.♦




The tenth Chapter.

_That neither the divell nor Samuell was raised, but that it was
a meere cousenage, according to the guise of our Pythonists._


Againe, if the divell appeared, and not _Samuell_: whie is it said in
_Eccle._ that he slept? for the divell neither sleepeth nor dieth.
But in truth we may gather, that it was neither the divell in person,
nor _Samuell_: but a circumstance is here described, according to the
deceived opinion and imagination of _Saule_. Howbeit _Augustine_ saith,
that both these sides may easilie be defended. But we shall not need
to fetch an exposition so farre off: for indeed (me thinkes) it is
_Longè petita_; nor to descend so lowe as hell, to fetch up a divell to
expound this place. For it is ridiculous (as _Pompanacius_ saith) to
leave manifest things, and such as by naturall reason may be prooved,
to seeke unknowne things, which by no likeliehood can be conceived, nor
tried by anie rule of reason. But in so much as we have libertie by S.
_Augustines_ rule, in such places of scripture as seeme to conteine
either contrarietie or absurditie, to varie from the letter, and to
make a godlie construction agreeable to the word; let us confesse that
_Samuell_ was not raised (for that were repugnant to the word) and see
whether this illusion may not be contrived by the art and cunning of
the woman, without anie of these supernaturall devices: for I could
cite a hundred papisticall and cousening practises, as difficult as
this, and as cleanlie handled. And it is to be surelie thought, if it
had beene a divell, the text would have noted it in some place of the
storie: as it dooth not. But _Bodin_ helpeth me exceedinglie in this
point, wherein he forsaketh (he saith) _Augustine_, _Tertullian_, and
_D. Kimhi_ himselfe, who saie it was the divell that was raised up:
which (saith _Bodin)_ could not be; for that in the same communication
betweene _Saule_ and _Samuell_, the name of _Jehovah_ is five times
repeated, of which name the divell cannot abide the hearing.

♦_Pompanacius lib. de incant. cap. 2._♦

♦_J. Bod. lib. de dæm. 2. cap. 3._♦




The eleventh Chapter.

_The objection of the witchmongers concerning this place fullie
answered, and what circumstances are to be considered for the
understanding of this storie, which is plainelie opened from the
beginning of the 28. chap. of the 1. Samuel, to the 12. verse._


Where such a supernaturall miracle is wrought, no doubt it is a
testimonie of truth; as _Peter Martyr_ affirmeth. And in this case it
should have beene a witnesse of lies: for (saith he) a matter of such
weight cannot be attributed unto the divell, but it is the mightie
power of God that dooth accomplish it. And if it laie in a witches
power to call up a divell, yet it lieth not in a witches power to
worke such miracles: for God will not give his power and glorie to
anie creature. To understand this place, we must diligentlie examine
the circumstance thereof. It was well knowne that _Saule_, before he
resorted to the witch, was in despaire of the mercies and goodnes of
God; partlie for that _Samuell_ told him long before, that he should be
overthrowne, and _David_ should have his place; and partlie bicause God
before had refused to answer him, either by _Samuell_ when he lived, or
by anie other prophet, or by _Urim_ or _Thumim_, &c. And if you desire
to see this matter discussed, turne to the first of _Samuell_, the 28.
chapter, and conferre my words therewith.

♦_P. Martyr in comment. in Sam. 28. verse. 9._♦

♦Isai. 42.
1. Sam. 28.♦

_Saule_ seeing the host of the _Philistines_ come upon him (which thing
could not be unknown to all the people) fainted, bicause he sawe their
strength, and his owne weaknesse, and speciallie that he was forsaken:
so as being now straught of mind, desperate, and a verie foole, he
goeth to certeine of his servants, that sawe in what taking he was,
and asked them for a woman that had a familiar spirit, and they told
him by and by that there dwelt one at _Endor_. By the waie you shall
understand, that both _Saule_ and his servants ment such a one as
could by hir spirit raise up _Samuell_, or any other that was dead and
buried. Wherein you see they were deceived, though it were true, that
she tooke upon hir so to doo. To what use then served hir familiar
spirit, which you conceive she had, bicause _Saules_ servants said so?
Surelie, as they were deceived and abused in part, so doubtlesse were
they in the rest. For to what purpose (I saie) should hir familiar
serve, if not for such intents as they reported, and she undertooke? I
thinke you will grant that _Saules_ men never sawe hir familiar: for I
never heard any yet of credit saie, that he was so much in the witches
favour, as to see hir divell; although indeed we read among the popish
trumperie, that S. _Cicilie_ had an angell to hir familiar, and that
she could shew him to whom she would, and that she might aske and have
what she or hir friend list: as appeareth in the lesson read in the
popish church on saint _Cicilies_ daie. Well, I perceive the woman of
_Endors_ spirit was a counterfeit, and kept belike in hir closet at
_Endor_, or in the bottle, with mother _Alices_ divell at _Westwell_,
and are now bewraied and fled togither to _Limbo patrum_, _&c._ And
though _Saule_ were bewitched and blinded in the matter; yet doubtlesse
a wise man wold have perchance espied her knaverie. Me thinks _Saule_
was brought to this witch, much after the maner that doctor _Burcot_
was brought to _Feats_, who sold maister Doctor a familiar, wherby he
thought to have wrought miracles, or rather to have gained good store
of monie. This fellowe by the name of _Feats_ was a jugler, by the name
of _Hilles_ a witch or conjurer, everie waie a cousener: his qualities
and feats were to me and manie other well knowne and detected. And yet
the opinion conceived of him was most strange and woonderfull; even
with such and in such cases, as it greeveth me to thinke of; speciallie
bicause his knaverie and cousenage reached to the shedding of innocent
bloud. But now forsooth _Saule_ covereth himselfe with a net; and
bicause he would not be knowne, he put on other garments. But to bring
that matter to passe, he must have beene cut shorter by the head and
shoulders, for by so much he was higher than any of the people. And
therfore whatsoever face the craftie quene did set upon it, she knew
him well enough. And for further proofe thereof, you may understand,
that the princes of the Jewes were much conversant with the people. And
it appeereth manifestlie, that _Saule_ dwelt verie neere to _Endor_,
so as she should the rather knowe him; for in the evening he went
from his lodging unto hir house: neither should it seeme that she was
gone to bed when he came. But bicause that may be uncerteine, you may
see in the processe of the text, that in a peece of the night he went
from his house to hirs, and with much adoo intreated her to consent to
his request. She finished hir conjuration, so as both _Saules_ part,
the witches part, and also _Samuels_ part was plaied: and after the
solemnization therof, a calfe was killed, a batch of bread baked, and
a supper made readie and eaten up; and after all this, he went home
the same night: and had need so to doo, for he had some businesse the
next daie. By these and manie other circumstances it may bee gathered,
that she dissembled, in saieng she knew him not, and consequentlie
counterfaited, and made a foole of him in all the rest.

♦1. Sam. 28, 7.♦

♦S. Cicilies familiar.♦

♦D. Burcot. Feats.♦

♦1. Sam. 28, 8♦

♦1. Sa 10, 23.♦

♦Ibidem.♦

It appeereth there, that he, with a couple of his men, went to hir by
night, and said; Conjecture unto me by thy familiar spirit, and bring
me up whom I shall name unto thee. The godlie learned knowe that this
was not in the power of the witch of _Endor_, but in the God of heaven
onelie to accomplish. Howbeit, _Saule_ was bewitched so to suppose:
and yet is he more simple that will be overtaken with the devises of
our old witches, which are produced to resemble hir. And why should we
thinke, that GOD would rather permit the witch to raise _Samuel_, than
that _Dives_ could obteine _Lazarus_ to come out of _Abrahams_ bosome,
upon more likelie and more reasonable conditions? Well now dooth
this strumpet (according to the guise of our cousening witches and
conjurers) make the matter strange unto _Saule_, saieng that he came
to take hir in a snare, &c. But witches seldome make this objection,
saving when they mistrust that he which commeth to them will espie
their jugling: for otherwise, where the witchmonger is simple and easie
to be abused, the witch will be as easie to be intreated, and nothing
dangerous of hir cunning; as you see this witch was soone persuaded
(notwithstanding that objection) bicause she perceived and sawe that
_Saule_ was affraid and out of his wits. And therfore she said unto
him; Whom shall I raise up? As though she could have brought unto him
_Abraham_, _Isaac_, or _Jacob_; who cannot heare us, therefore cannot
rise at our call. For it is written; Looke thou downe from heaven
and behold us, &c: as for _Abraham_ he is ignorant of us, and Israel
knoweth us not.

♦Ibidem.♦

♦1 Sam. 28, 9.♦

♦1. Sa. 28. 12.♦

♦Isa. 63, 15. 16♦




The twelfe Chapter.

_The 12. 13. & 14. verses of 1. Samuel 28. expounded: wherin is
shewed that Saule was cousened and abused by the witch, and that
Samuel was not raised, is prooved by the witches owne talke._


The manner and circumstance of their communication, or of hir
conjuration, is not verbatim set downe and expressed in the text; but
the effect thereof breeflie touched: yet will I shew you the common
order of their conjuration, and speciallie of hirs at this time used.
When _Saule_ had told hir, that he would have _Samuel_ brought up to
him, she departed from his presence into hir closet, where doubtles she
had hir familiar; to wit, some lewd craftie preest, and made _Saule_
stand at the doore like a foole (as it were with his finger in a hole)
to heare the cousening answers, but not to see the cousening handling
thereof, and the couterfetting of the matter. And so goeth she to
worke, using ordinarie words of conjuration, of which there are sundrie
varieties and formes (whereof I shall have occasion to repeat some in
another place) as you see the juglers (which be inferior conjurors)
speake certeine strange words of course to lead awaie the eie from
espieng the maner of their conveiance, whilest they may induce the
mind to conceive and suppose that he dealeth with spirits; saieng,
_Hay, fortune furie, nunq; credo, passe, passe, when come you sirra_.
So belike after many such words spoken, she saith to hir selfe; Lo now
the matter is brought to passe, for I see woonderfull things. So as
_Saule_ hearing these words, longed to knowe all, and asked hir what
she sawe. Whereby you may know that _Saule_ sawe nothing, but stood
without like a mome, whilest she plaied hir part in hir closet: as
may most evidentlie appeere by the 21. verse of this chapter where
it is said; Then the woman came out unto _Saule_. Howbeit, a little
before she cunninglie counterfaited that she sawe _Samuel_, and thereby
knewe it was _Saule_ that was come unto hir. Whereby all the world may
perceive the cousening, and hir dissimulation. For by that which hath
beene before said, it must needs be that she knew him. And (I praie
you) why should she not have suspected aswell him to be _Saule_ before,
when in expresse words he required hir to bring unto him _Samuel_, as
now, when _Samuel_ appeered unto hir?

♦The maner of the witch of Endors cousening of Saule.♦

♦1. Sa. 28, 13.♦

♦1. Sa. 28, 21.♦

Well, to the question before proposed by _Saule_, she answereth and
lieth, that she saw angels or gods ascending up out of the earth. Then
proceedeth she with her inchanting phrases and words of course: so as
thereby _Saule_ gathereth and supposeth that she hath raised a man. For
otherwise his question dependeth not upon any thing before spoken. For
when she hath said; I sawe angels ascending, &c: the next word he saith
is; What fashion is he of? Which (I saie) hangeth not upon hir last
expressed words. And to this she answered not directlie, that it was
_Samuel_; but that it was an old man lapped in a mantell: as though she
knew not him that was the most notorious man in Israell, that had beene
her neighbour by the space of manie yeeres, and upon whom (while he
lived) everie eie was fixed, and whom also she knew within lesse than a
quarter of an houre before, as by whose meanes also she came acquainted
with _Saule_. Read the text and see.

♦1. Sa. 28, 4.♦

♦1. Sa. 28, 12.♦

But she describeth his personage, and the apparell which he did
usuallie weare when he lived: which if they were both buried togither,
were consumed and rotten, or devoured with wormes before that time.
Belike he had a new mantell made him in heaven: and yet they saie
Tailors are skantie there, for that their consciences are so large
here. In this countrie, men give awaie their garments when they die:
if _Samuel_ had so doone, hee could not have borrowed it againe; for
of likliehood it would have beene worne out in that space, except the
donee had beene a better husband than I: for the testator was dead (as
it is supposed) two yeares before.




The xiii. Chapter.

_The residue of 1. Sam. 28. expounded: wherin is declared how
cunninglie this witch brought Saule resolutelie to beleeve that
she raised Samuel, what words are used to colour the cousenage,
and how all might also be wrought by ventriloquie._


Now commeth in _Samuel_ to plaie his part: but I am persuaded it was
performed in the person of the witch hir selfe, or of hir confederate.
He saith to _Saule_; Why has thou disquieted me, to bring me up? As
though without guile or packing it had beene _Samuel_ himselfe. _Saule_
answered that he was in great distresse: for the _Philistines_ made
warre upon him. Whereby the witch, or hir confederate priest might
easilie conjecture that his heart failed, and direct the oracle or
prophesie accordinglie: especiallie understanding by his present talke,
and also by former prophesies and dooings that were past, that God
had forsaken him, and that his people were declining from him. For
when _Jonathan_ (a little before) overthrew the _Philistines_, being
thirtie thousand chariots and six thousand horssemen; _Saule_ could not
assemble above six hundred souldiers.

♦1. Sa. 28, 15.♦

♦Ibidem.♦

♦1. Sam 13, 5.♦

♦1. Sa. 13, 15.♦

Then said _Samuel_ (which some suppose was sathan, and as I thinke
was the witch, with a confederate; for what need so farre fetches,
as to fetch a divell supernaturallie out of hell, when the illusion
may be here by naturall meanes deciphered? And if you note the words
well, you shall perceive the phrase not to come out of a spirituall
mouth of a divell, but from a lieng corporall toong of a cousener,
that careth neither for God nor the divell, frō whence issueth such
advise and communication, as greatlie disagreeth from sathans nature
and purpose. For thus (I saie) the said _Samuel_ speaketh: Wherefore
dooest thou aske me, seeing the Lord is gone from thee, and is thine
enemie? Even the Lord hath doon unto him as he spake by mine hand: for
the Lord will rent thy kingdome out of thine hand, and give it to thy
neighbour _David_, bicause thou obeiedst not the voice of the Lord, &c.
This (I say) is no phrase of a divell, but of a cousener, which knew
before what _Samuel_ had prophesied concerning _Saules_ destruction.
For it is the divels condition, to allure the people unto wickednes,
and not in this sort to admonish, warne, and rebuke them for evill.
And the popish writers confes, that the divell would have beene gone at
the first naming of God. If it bee said, that it was at Gods speciall
commandement and will, that _Samuel_ or the divell should be raised, to
propound this admonition, to the profit of all posteritie: I answer,
that then he would rather have doone it by some of his living prophets,
and that sathan had not beene so fit an instrument for that purpose.
After this falleth the witch (I would saie _Samuel_) into the veine of
prophesieng, and speaketh to _Saule_ on this wise; The Lord will rent
thy kingdome out of thine hand, and give it to thy neighbor _David_,
bicause thou obeiedst not the voice of the Lord, nor executedst his
fierse wrath upon the _Amalekites_: therefore hath the Lord doone this
unto thee this daie. Moreover, the Lord will deliver thee into the
hands of the _Philistines_, and to morrowe shalt thou and thy sonnes be
with me, and the Lord shall give the host of Israel into the hands of
the _Philistines_. What could _Samuel_ have said more?

♦1. Sam. 28. 16. 17.♦

♦1. Sa. 15, 28.♦

♦1. Sa 28, 17.♦

♦18.♦

♦19.♦

Me thinks the divell would have used another order, encouraging _Saule_
rather than rebuking him for his evill. The divell is craftier than to
leave such an admonition to all posterities, as should be prejudiciall
unto his kingdome, and also be void of all impietie. But so divine a
sentence maketh much for the maintenance of the witches credit, and
to the advancement of hir gaines. Howbeit, concerning the veritie of
this prophesie, there be many disputable questions: first, whether
the battell were fought the next daie; secondlie, whether all his
sonnes were killed with him; item, whether they went to heaven or
hell togither, as being with _Samuel_, they must be in heaven, and
being with sathan, they must be in hell. But although everie part of
this prophesie were false, as that all his sonnes were not slaine
(_Ishbosheth_ living and reigning in Israel two yeares after _Saules_
death) and that the battell was not on the morrow, and that wicked
_Saule_, after that he had killed himselfe, was not with good _Samuel_;
yet this witch did give a shrewd gesse to the sequele. Which whether
it were true or false, perteins not to my purpose; and therfore I
will omit it. But as touching the opinion of them that saie it was
the divell, bicause that such things came to passe; I would faine
knowe of them where they learne that divels foreknow things to come.
If they saie he gesseth onelie upon probabilities, the witch may also
doo the like. But here I may not forget the decrees, which conclude,
that _Samuel_ appeered not unto _Saule_; but that the historiographer
set foorth _Saules_ mind and _Samuels_ estate, and certeine things
which were said & seene, omitting whether they were true or false: and
further, that it were a great offense for a man to beleeve the bare
words of the storie. And if this exposition like you not, I can easilie
frame my selfe to the opinion of some of great learning, expounding
this place, and that with great probabilitie, in this sort; to wit,
that this _Pythonist_ being _Ventriloqua_; that is, Speaking as it
were from the bottome of hir bellie, did cast hir selfe into a transe,
and so abused _Saule_, answering to _Saule_ in _Samuels_ name, in hir
counterfeit hollow voice: as the wench of _Westwell_ spake, whose
historie I have rehearsed before at large, in pag. 127 and this is
right _Ventriloquie_.

♦2. Reg. 4.♦

♦_Canon. 26. quæst. cap. 5. nec mirum._♦

♦Right Ventriloquie.♦




The xiiii. Chapter.

_Opinions of some learned men, that Samuel was indeed raised, not
by the witches art or power, but by the speciall miracle of God,
that there are no such visions in these our daies, & that our
witches cannot doo the like._


Aias and _Sadaias_ write, that when the woman sawe the miracle indeed,
and more than she looked for, or was woont to doo; she began to crie
out, that this was a vision indeed, and a true one, not doone by hir
art, but by the power of God. Which exposition is far more probable
than our late writers judgements hereupon, and agreeth with the
exposition of diverse good divines. _Gelasius_ saith, it was the verie
spirit of _Samuel_: and where he suffered himself to be worshipped, it
was but in civill salutation and courtesie; and that God did interpose
_Samuel_, as he did _Elias_ to the messenger of _Ochosias_, when he
sent to _Belzebub_ the god of _Acharon_. And here is to be noted, that
the witchmongers are set up in this point: for the papists saie, that
it cannot be a divell, bicause Jehovah is thrise or five times named
in the storie. Upon this peece of scripture arguments are daielie
devised, to proove and mainteine the miraculous actions of witchcraft,
and the raising of the dead by conjurations. And yet if it were true,
that _Samuel_ himselfe were raised, or the divell in his likenesse;
and that the witch of _Endor_ by hir art and cunning did it, &c: it
maketh rather to the disproofe than to the proofe of our witches, which
can neither do that kind of miracle, or any other, in any such place
or companie, where their jugling and cousenage may be seen and laid
open. And I challenge them all (even upon the adventure of my life)
to shew one peece of a miracle, such as Christ did trulie, or such
as they suppose this witch did diabolicallie, be it not with art nor
confederacie, whereby some colour thereof may be made; neither are
there any such visions in these daies shewed.

♦J. Bodin & L. vairus differ herein.♦

♦A bold, discreet, and faithfull challenge♦

Heretofore God did send his visible angels to men: but now we heare
not of such apparitions, neither are they necessarie. Indeed it
pleased God heretofore, by the hand of _Moses_ and his prophets,
and speciallie by his sonne Christ and his apostles, to worke great
miracles, for the establishing of the faith: but now whatsoever is
necessarie for our salvation, is conteined in the word of God: our
faith is alredie confirmed, and our church established by miracles;
so as now to seeke for them, is a point of infidelitie. Which the
papists (if you note it) are greatlie touched withall, as in their
lieng legends appeareth. But in truth, our miracles are knaveries
most commonlie, and speciallie of priests, whereof I could cite a
thousand. If you read the storie of Bell and the dragon, you shall find
a cousening miracle of some antiquitie. If you will see newer devises,
read _Wierus_, _Cardanus_, _Baleus_, and speciallie _Lavaterns_,[*]
_&c._ There have beene some [†]walking spirits in these parts so
conjured not long since, as afterwards they little delighted to make
anie more apparitions.

♦[*] [_ns_ read _us_.]♦

♦[†] At Canturburie by Rich. Lee esquire, & others, anno. 1573. At Rie
by maister Gaymor & others, anno. 1577.♦




The xv. Chapter.

_Of vaine apparitions, how people have beene brought to feare
bugges, which is partlie reformed by preaching of the gospell,
the true effect of Christes miracles._


But certeinlie, some one knave in a white sheete hath cousened and
abused manie thousands that waie; speciallie when Robin good-fellow
kept such a coile in the countrie. But you shall understand, that
these bugs speciallie are spied and feared of sicke folke, children,
women, and cowards, which through weaknesse of mind and bodie, are
shaken with vaine dreames and continuall feare. The _Scythians_, being
a stout and a warlike nation (as divers writers report) never see
anie vaine sights or spirits. It is a common saieng; A lion feareth
no bugs. But in our childhood our mothers maids have so terrified us
with an ouglie divell having hornes on his head, fier in his mouth, and
a taile in his breech, eies like a bason, fanges like a dog, clawes
like a beare, a skin like a Niger, and a voice roring like a lion,
whereby we start and are afraid when we heare one crie Bough: and they
have so fraied us with bull beggers, spirits, witches, urchens, elves,
hags, fairies, satyrs, pans, faunes, sylens, kit with the cansticke,
tritons, centaurs, dwarfes, giants, imps, calcars, conjurors, nymphes,
changlings, _Incubus_, Robin good-fellowe, the spoorne, the mare,
the man in the oke, the hell waine, the fierdrake, the puckle, Tom
thombe, hob gobblin, Tom tumbler, boneles, and such other bugs, that
we are afraid of our owne shadowes: in so much as some never feare the
divell, but in a darke night; and then a polled sheepe is a perillous
beast, and manie times is taken for our fathers soule, speciallie in
a churchyard, where a right hardie man heretofore scant durst passe
by night, but his haire would stand upright. For right grave writers
report, that spirits most often and speciallie take the shape of women
appearing to monks, &c: and of beasts, dogs, swine, horsses, gotes,
cats, haires; of fowles, as crowes, night owles, and shreeke owles; but
they delight most in the likenes of snakes and dragons. Well, thanks be
to God, this wretched and cowardlie infidelitie, since the preaching
of the gospell, is in part forgotten: and doubtles, the rest of those
illusions will in short time (by Gods grace) be detected and vanish
awaie.

♦_J. Wier. lib. 3 cap. 8._
_Theodor. Bizantius._
_Lavat. de spect. & lemurib._♦

♦_Cardan. de var. rerum Peucer. &c._♦

♦_Lavat. de spect._♦

Divers writers report, that in _Germanie_, since _Luthers_ time,
spirits and divels have not personallie appeared, as in times past
they were woont to doo. This argument is taken in hand of the ancient
fathers, to proove the determination and ceasing of oracles. For in
times past (saith _Athanasius_) divels in vaine shapes did intricate
men with their illusions, hiding themselves in waters, stones, woods,
&c. But now that the word of GOD hath appeared, those sights, spirits,
and mockeries of images are ceased. Truelie, if all such oracles, as
that of _Apollo_, &c (before the comming of Christ) had beene true,
and doone according to the report, which hath beene brought through
divers ages, and from farre countries unto us, without preestlie fraud
or guile, so as the spirits of prophesie, and working of miracles,
had beene inserted into an idoll, as hath beene supposed: yet we
christians may conceive, that Christs cōming was not so fruteles and
prejudiciall in this point unto us, as to take awaie his spirit of
prophesie and divination from out of the mouth of his elect people, and
good prophets, giving no answers of anie thing to come by them, nor by
_Urim_ nor _Thumim_, as he was woont, &c. And yet to leave the divell
in the mouth of a witch, or an idoll to prophesie or worke miracles,
&c: to the hinderance of his glorious gospell, to the discountenance of
his church, and to the furtherance of infidelitie and false religion,
whereas the working of miracles was the onelie, or at least the most
speciall meanes that mooved men to beleeve in Christ: as appeareth in
sundrie places of the gospell, and speciallie in _John_, where it is
written, that a great multitude followed him, bicause they sawe his
miracles which he did, &c. Naie, is it not written, that Jesus was
approoved by God among the Jewes, with miracles, wonders and signes,
&c? And yet, if we conferre the miracles wrought by Christ, and those
that are imputed to witches; witches miracles shall appeare more
common, and nothing inferior unto his.

♦_Car. de var. rerum._
_J. Wier. de præst. dæmon. &c._♦

♦_Athanas. de humanitate verbi._♦

♦The true end of miracles.♦

♦John 2.♦

♦Act. 2. 2 John. 5.♦




The xvi. Chapter.

_Witches miracles compared to Christs, that God is the creator of
all things, of Apollo, and of his names and portraiture._


If this witch of _Endor_ had performed that, which manie conceive
of the matter, it might have beene compared with the raising up of
_Lazarus_. I praie you, is not the converting of water into milke, as
hard a matter as the turning of water into wine? And yet, as you may
read in the gospell, that Christ did the one, as his first miracle; so
may you read in _M. Mal._ and in _Bodin_, that witches can easilie doo
the other: yea, and that which is a great deale more, of water they can
make butter. But to avoid all cavils, and least there should appeare
more matter in Christs miracle, than the others, you shall find in _M.
Mal._ that they can change water into wine: and what is it to attribute
to a creature, the power and worke of the creator, if this be not?
Christ saith, _Opera quæ ego facio nemo potest facere_. Creation of
substance was never granted to man nor angell; _Ergo_ neither to witch
nor divell: for God is the onlie giver of life and being, and by him
all things are made, visible and invisible.

♦An ironicall collation.♦

♦_Mal. malef. par. 2. quæ. 1. cap. 14._♦

♦Acts. 17.
Tim. 6, 13.
Col. 1, 16.♦

♦_Athanas. symbol._♦

Finallie, this woman of _Endor_ is in the scripture called
_Pythonissa_: whereby it may appeare that she was but a verie
cousener. For _Pytho_ himselfe, whereof _Pythonissa_ is derived, was
a counterfet. And the originall storie of _Apollo_, who was called
_Pytho_, bicause he killed a serpent of that name, is but a poeticall
fable. For the poets saie he was the god of musicke, physicke, poetrie,
and shooting. In heaven he is called _Sol_, in earth _Liber pater_,
in hell _Apollo_. He florisheth alwaies with perpetuall youth, and
therefore he is painted without a beard: his picture was kept as an
oracle-giver: and the preests that attended thereon at _Delphos_ were
couseners, and called _Pythonists_ of _Pytho_, as papists of _Papa_;
and afterwards all women that used that trade, were named _Pythonissæ_,
as was this woman of _Endor_. But bicause it concerneth this matter, I
will breefelie note the opinions of divers learned men, and certeine
other proofes, which I find in the scripture touching the ceasing of
miracles, prophesies and oracles.

♦Apollo Pytho uncased.♦




¶ _The eight booke._




The first Chapter.

_That miracles are ceased._


Although in times past, it pleased God, extraordinarilie to shew
miracles amongest his people, for the strengthening of their faith in
the Messias; and againe at his comming to confirme their faith by his
wonderfull dooings, and his speciall graces and gifts bestowed by him
upon the apostles, &c: yet we ordinarilie read in the scriptures, that
it is the Lord that worketh great wonders. Yea _David_ saith, that
among the dead (as in this case of _Samuel_) God himselfe sheweth no
wonders. I find also that God will not give his glorie and power to a
creature. _Nichodemus_ being a Pharisie could saie, that no man could
do such miracles as Christ did, except God were with him, according
to the saieng of the prophet to those gods and idols, which tooke on
them the power of God; Doo either good or ill if you can, &c. So as
the prophet knew and taught thereby, that none but God could worke
miracles. Infinite places for this purpose might be brought out of the
scripture, which for brevitie I omit and overslip.

♦Psal. 136. 4.♦

♦Psal. 72. 18.♦

♦Psal. 88. 10.♦

♦Isai. 42.♦

♦John 3, 2.♦

♦Ibid. 7, 16.♦

♦_In annotat. in Johan. 3._♦

♦Isai. 45.♦

S. _Augustine_, among other reasons, whereby he prooveth the ceasing
of miracles, saith; Now blind flesh dooth not open the eies of the
blind by the miracle of God, but the eies of our hart are opened by
the word of God. Now is not our dead carcase raised any more up by
miracle, but our dead bodies be still in the grave, and our soules are
raised to life by Christ. Now the eares of the deafe are not opened
by miracle, but they which had their eares shut before, have them now
opened to their salvation. The miraculous healing of the sicke, by
annointing, spoken of by S. _James_, is objected by manie, speciallie
by the papists, for the maintenance of their sacrament of extreame
unction: which is apishlie and vainelie used in the Romish church, as
though that miraculous gift had continuance till this daie: wherein
you shall see what _Calvine_ speaketh in his institutions. The grace
of healing (saith he) spoken of by S. _James_, is vanished awaie, as
also the other miracles, which the Lord would have shewed onelie for a
time, that he might make the new preaching of the gospell mervellous
for ever. Why (saith he) doo not these (meaning miraclemongers) appoint
some _Siloah_ to swim in, whereinto at certeine ordinarie recourses
of times sicke folke maie plunge themselves? Why doo they not lie a
long upon the dead, bicause _Paule_ raised up a dead child by that
meanes? Verelie (saith he) _James_ in the miracle to annoint, spake
for that time, whiles the church still enjoied such blessings of God.
Item, he saith, that the Lord is present with his in all ages; and so
often as need is, he helpeth their sicknesses, no lesse than in old
time. But he dooth not so utter his manifest powers, nor distributeth
miracles, as by the hands of the apostles, bicause the gift was but for
a time. _Calvine_ even there concludeth thus; They saie such vertues
or miracles remaine, but experience saith naie. And see how they agree
among themselves. _Danæus_ saith, that neither witch nor divell can
worke miracles. _Giles Alley_ saith directlie, that witches worke
miracles. _Calvine_ saith they are all ceased. All witchmongers saie
they continue. But some affirme, that popish miracles are vanished
and gone awaie: howbeit witches miracles remaine in full force. So as
S. _Loy_ is out of credit for a horsseleach, Maister _T._ and mother
_Bungie_ remaine in estimation for prophets: naie Hobgoblin and Robin
goodfellow are contemned among yoong children, and mother _Alice_ and
mother _Bungie_ are feared among old fooles. The estimation of these
continue, bicause the matter hath not beene called in question: the
credit of the other decaieth, bicause the matter hath beene looked
into. Whereof I saie no more, but that S. _Anthonies_ blisse will helpe
your pig, whensoever mother _Bungie_ dooth hurt it with hir cursse.
And therefore we are warned by the word of God, in anie wise not to
feare their cursses. But let all the witchmongers, and speciallie the
miraclemongers in the world answer me to this supposition; Put case
that a woman of credit, or else a woman-witch should saie unto them,
that she is a true prophet of the Lord, and that he revealeth those
secret mysteries unto hir, whereby she detecteth the lewd acts and
imaginations of the wicked, and that by him she worketh miracles,
and prophesieth, &c: I thinke they must either yeeld, or confesse
that miracles are ceased. But such things (saith _Cardane_) as seeme
miraculous, are cheeflie doone by deceipt, legierdemaine, or
confederacie; or else they maie be doone, and yet seeme unpossible, or
else things are said to be done, and never were nor can be doone.

♦_August. de verbis Dom. secundum Matth. sermone. 18._♦

♦James. 5, 14.♦

♦_J. Calvin. Institut. lib. 4. cap. 19. sect. 18._♦

♦_Idem. ibid. sect. 19._♦

♦Isai. 9. 7.♦

♦Acts. 20, 10.♦

♦_Idem. ibid. nempe J. Calvine._♦

♦Prov. 51.♦

♦_H. Card. de miracul._♦




The second Chapter.

_That the gift of prophesie is ceased._


That witches, nor the woman of _Endor_, nor yet hir familiar or divell
can tell what is to come, may plainelie appeare by the words of the
prophet, who saith; Shew what things are to come, and we will saie you
are gods indeed. According to that which _Salomon_ saith; Who can tell
a man what shall happen him under the sunne? Marrie that can I (saith
the witch of _Endor_ to _Saule_.) But I will rather beleeve _Paule_ and
_Peter_, which saie, that prophesie is the gift of God, and no worldlie
thing. Then a cousening queane, that taketh upon hir to doo all things,
and can doo nothing but beguile men: up steppeth also mother _Bungie_,
and she can tell you where your horsse or your asse is bestowed, or
anie thing that you have lost is become, as _Samuell_ could; and what
you have doone in all your age past, as Christ did to the woman of
_Sichar_ at _Jacobs_ well; yea and what your errand is, before you
speake, as _Elizæus_ did.

♦Isai. 41.♦

♦1 Sam. 28.
Rom. 12.
1. Cor. 12.
1. Pet. 1.♦

♦[_del._ the full stop]♦

♦John. 4.♦

_Peter Martyr_ saith, that onelie God and man knoweth the heart of
man, and therefore, that the divell must be secluded, alledging these
places; _Solus Deus est scrutator cordium_, Onelie God is the searcher
of hearts. And, _Nemo scit quæ sunt hominis, nisi spiritus hominis
qui est in eo_, None knoweth the things of man, but the spirit of man
which is within him. And _Salomon_ saith, _Tu solus nosti cogitationes
hominum_, Thou onelie knowest the thoughts of men. And _Jeremie_ saith
in the person of God, _Ego Deus scrutans corda & renes_, I am God
searching hearts and reines. Also _Matthew_ saith of Christ, _Jesus
autem videns cogitationes eorum_, And Jesus seeing their thoughts, who
in scripture is called the searcher and knower of the thoughts in the
heart: as appeareth in _Acts_, 1. _&_ 15. _Rom._ 8. _Matth._ 9. 12.
_&_ 22. _Marke._ 2. _Luke._ 6, _&_ 7. _&_ 11. _John._ 1. 2. 6. _&_ 13.
_Apoc._ 2. _&_ 3. and in other places infinite.

♦_P. Martyr. loc. com. 9. sect. 17._♦

The same _Peter Martyr_ also saith, that the divell maie suspect, but
not know our thoughts: for if he should know our thoughts, he should
understand our faith; which if he did, he would never assalt us with
one temptation. Indeed we read that _Samuel_ could tell where things
lost were straied, &c: but we see that gift also ceased by the comming
of Christ, according to the saieng of _Paule_; At sundrie times, and in
diverse maners God spake in the old times by our fathers the prophets,
in these last daies he hath spoken unto us by his sonne, &c. And
therefore I saie that gift of prophesie, wherewith God in times past
endued his people, is also ceased, and counterfeits and couseners are
come in their places, according to this saieng of _Peter_: There were
false prophets among the people, even as there shalbe false teachers
among you, &c. And thinke not that so notable a gift should be taken
from the beloved and elect people of God, and committed to mother
_Bungie_, and such like of hir profession.

♦_P. Martyr. in loc. comm._♦

♦Hebr. 1, 8. & 2.♦

♦2. Pet. 2. 1.♦

The words of the prophet _Zacharie_ are plaine, touching the ceasing
both of the good and bad prophet, to wit: I will cause the prophets
and uncleane spirits to depart out of the land, and when anie shall
yet prophesie, his parents shall saie to him; Thou shalt not live,
for thou speakest lies in the name of the Lord: and his parents shall
thrust him through when he prophesieth, &c. No, no: the foretelling of
things to come, is the onelie worke of God, who disposeth all things
sweetlie, of whose counsell there hath never yet beene anie man. And to
know our labours, the times and moments God hath placed in his owne
power. Also _Phavorinus_ saith, that if these cold prophets or oraclers
tell thee prosperitie, and deceive thee, thou art made a miser through
vaine expectation: if they tell thee of adversitie, &c: and lie, thou
art made a miser through vaine feare. And therefore I saie, we maie as
well looke to heare prophesies at the tabernacle, in the bush, of the
cherubin, among the clouds, from the angels, within the arke, or out of
the flame, &c: as to expect an oracle of a prophet in these daies.

♦Zach. 13.♦

♦_J. Chrysost. in evang. Johan. hom. 18._
_Pet. Blest. epist. 49._♦

But put the case, that one in our common wealth should step up and saie
he were a prophet (as manie frentike persons doo) who would beleeve
him, or not thinke rather that he were a lewd person? See the statutes
_Elizab._ 5. whether there be not lawes made against them, condemning
their arrogancie and cousenage: see also the canon lawes to the same
effect.

♦_Canon. de. malef. & mathemat._♦




The third Chapter.

_That Oracles are ceased._


Touching oracles, which for the most part were idols of silver, gold,
wood, stones, &c: within whose bodies some saie uncleane spirites hid
themselves, and gave answers: as some others saie, that exhalations
rising out of the ground, inspire their minds, whereby their priests
gave out oracles; so as spirits and winds rose up out of that soile,
and indued those men with the gift of prophesie of things to come,
though in truth they were all devises to cousen the people, and for
the profit of preests, who received the idols answers over night, and
delivered them backe to the idolaters the next morning: you shall
understand, that although it had beene so as it is supposed; yet by
the reasons and proofes before rehearsed, they should now cease: and
whatsoever hath affinitie with such miraculous actions, as witchcraft,
conjuration, &c: is knocked on the head, and nailed on the crosse
with Christ, who hath broken the power of divels, and satisfied Gods
justice, who also hath troden them under his feete, & subdued them,
&c. At whose comming the prophet _Zacharie_ saith, that the Lord will
cut the names of idols out of the land, and they shall be no more
remembered; and he will then cause the prophets and uncleane spirits
to depart out of the land. It is also written; I will cut off thine
inchanters out of thine hand, and thou shalt have no more soothsaiers.
And indeed the gospell of Christ hath so laid open their knaverie, &c:
that since the preaching thereof, their combes are cut, and few that
are wise regard them. And if ever these prophesies came to take effect,
it must be upon the cōming of Christ, whereat you see the divels were
troubled and fainted, when they met him, saieng, or rather exclaming
upon him on this wise; _Fili Dei cur venisti nos cruciare ante tempus?_
O thou sonne of God, whie commest thou to molest us (or confound us)
before our time appointed? Which he indeed prevented, and now remaineth
he our defender and keeper from his clawes. So as now you see here is
no roome left for such ghests.

♦_Thucidid. lib. 2._
_Cicer. de. divin. lib. 2._♦

♦Zach. 13, 2.♦

♦Mich. 5, 12.♦

Howbeit, you shall heare the opinion of others, that have beene as much
deceived as your selves in this matter: and yet are driven to confesse,
that GOD hath constituted his sonne to beat downe the power of divels,
and to satisfie Gods justice, and to heale our wound received by the
fall of _Adam_, according to Gods promise in _Genesis._ 3. The seed
of the woman shall tread downe the serpent, or the divell. _Eusebius_
(in his fift booke _De prædicatione Evangelii_, the title whereof is
this, that the power of divels is taken awaie by the comming of Christ)
saith; All answers made by divels, all soothsaiengs and divinations
of men are gon and vanished awaie. Item he citeth _Porphyrie_ in his
booke against christian religion, wherein these words are rehearsed;
It is no mervell, though the plague be so hot in this citie: for ever
since Jesus hath beene worshipped, we can obteine nothing that good is
at the hands of our gods. And of this defection and ceasing of oracles
writeth _Cicero_ long before, and that to have happened also before
his time. Howbeit, _Chrysostome_ living long since _Cicero_, saith,
that _Apollo_ was forced to grant, that so long as anie relike of a
martyr was held to his nose, he could not make anie answer or oracle.
So as one may perceive, that the heathen were wiser in this behalfe
than manie christians, who in times past were called _Oppugnatores
incantamentorum_, as the English princes are called _Defensores
fidei_. _Plutarch_ calleth _Bœotia_ (as we call bablers) by the name
of manie words, bicause of the multitude of oracles there, which now
(saith he) are like to a spring or fountaine which is dried up. If
anie one remained, I would ride five hundred miles to see it: but in
the whole world there is not one to be seene at this houre; popish
cousenages excepted.

♦Gen. 3.♦

♦_Euseb. lib. 5, cap. 1._♦

♦_Idem. Ibid._♦

♦_Porphyr. in lib. contra christ. relig._♦

♦_Cic. de divin. lib. 2._♦

♦_J. Chrysost. de laud. Paul. hom 4._♦

But _Plutarch_ saith, that the cause of this defection of oracles, was
the divels death, whose life he held to be determinable and mortall,
saieng they died for verie age; and that the divining preests were
blowne up with a whirlewind, and soonke with an earthquake. Others
imputed it to the site or the place of the planets, which when they
passed over them, carried awaie that art with them, and by revolution
may returne, &c. _Eusebius_ also citeth out of him the storie of _Pan_,
which bicause it is to this purpose, I will insert the same; and since
it mentioneth the divels death, you may beleeve it if you list: for
I will not, as being assured that he is reserved alive to punish the
wicked, and such as impute unto those idols the power of almightie God.

♦_Porphyr._ writeth verses in _Apollos_ name, of the death of _Apollo_:
cited by _J. Bod. fol. 6_.♦




The fourth Chapter.

_A tale written by manie grave authors, and beleeved by manie wise
men of the divels death. An other storie written by papists, and
beleeved of all catholikes, approoving the divels honestie,
conscience, and courtesie._


_Plutarch_ saith, that his countriman [*]_Epotherses_ told him, that
as he passed by sea into _Italie_, manie passengers being in his bote,
in an evening, when they were about the ilands _Echinadæ_, the wind
quite ceased: and the ship driving with the tide, was brought at last
to _Paxe_. And whilest some slept, and others quaft, and othersome
were awake (perhaps in as ill case as the rest) after supper suddenlie
a voice was heard calling, _Thamus_; in such sort as everie man
marvelled. This _Thamus_ was a pilot, borne in _Aegypt_, unknowne to
manie that were in the ship. Wherefore being twise called, he answered
nothing; but the third time he answered: and the other with a lowder
voice commanded him, that when he came to _Palodes_, he should tell
them that the great God _Pan_ was departed. Whereat everie one was
astonied (as _Epitherses_ affirmed.) And being in consultation what
were best to doo, _Thamus_ concluded, that if the wind were hie, they
must passe by with silence; but if the weather were calme, he must
utter that which he had heard. But when they came to _Palodes_, and
the wether calme, _Thamus_ looking out toward the land, cried alowd,
that the great god _Pan_ was deceased: and immediatlie there followed
a lamentable noise of a multitude of people, as it were with great
woonder and admiration. And bicause there were manie in the ship, they
said the fame thereof was speedilie brought to _Rome_, and _Thamus_
sent for by _Tiberius_ the Emperour, who gave such credit thereto, that
he diligentlie inquired and asked, who that _Pan_ was. The learned men
about him supposed, that _Pan_ was he who was the sonne of _Mercurie_
and _Penelope_, &c. _Eusebius_ saith, that this chanced in the time of
_Tiberius_ the Emperor, when Christ expelled all divels, &c.

♦[*] [read _Epi_]♦

♦_Thamus_ having little to doo, thought to plaie with his companie,
whom he might easilie overtake with such a jest.♦

_Paulus Marsus_, in his notes upon _Ovids Fasti_, saith, that this
voice was heard out of _Paxe_, that verie night that Christ suffered,
in the yeare of _Tiberius_ the nineteenth. Surelie, this was a merrie
jest devised by _Thamus_, who with some confederate thought to make
sport with the passengers, who were some asleepe, and some droonke, and
some other at plaie, &c: whiles the first voice was used. And at the
second voice, to wit, when he should deliver his message, he being an
old pilot, knew where some noise was usuall, by meanes of some eccho in
the sea, and thought he would (to the astonishment of them) accomplish
his devise, if the wether prooved calme. Whereby may appeare, that he
would in other cases of tempests, &c: rather attend to more serious
busines, than to that ridiculous matter. For whie else should he not
doo his errand in rough wether, as well as in calme? Or what need he
tell the divell thereof, when the divell told it him before, and with
much more expedition could have done the errand himselfe?

♦A detection of Thamus his knaverie.♦

[*]But you shall read in the Legend a fable, an oracle I would saie,
more authentike. For many will say that this was a prophane storie, and
not so canonicall as those which are verefied by the popes authoritie:
and thus it is written. A woman in hir travell sent hir sister to
_Diana_, which was the divell in an idoll (as all those oracles are
said to be) and willed hir to make hir praiers, or rather a request,
to knowe of hir safe deliverie: which thing she did. But the divell
answered; Why praiest thou to me? I cannot helpe thee, but go praie to
_Andrew_ the apostle, and he may helpe thy sister, &c. Lo, this was
not onelie a gentle, but a godlie divell, pittieng the womans case,
who revealing his owne disabilitie, enabled S. _Andrew_ more. I knowe
some protestants will saie, that the divell, to mainteine idolatrie,
&c: referred the maid to S. _Andrew_. But what answer will the papists
make, who thinke it great pietie to praie unto saints, and so by
consequence honest courtesie in the divell, to send hir to S. _Andrew_,
who wold not faile to serve hir turne, &c.

♦[*] _Legend. aur. in vita sancti Andreæ. fol. 39._♦

♦A gentle and a godlie divell.♦




The fift Chapter.

_The judgments of the ancient fathers touching oracles, and their
abolishment, and that they be now transferred from Delphos to Rome._


The opinions of the fathers, that oracles are ceased by the cōming of
Christ, you shall find in these places following, to wit: _Justinus
In dialogis adversus Judæos_, _Athanasius De humanitate verbi_,
_Augustine De civitate Dei_, _Eusebius Lib._ 7. _cap._ 6, Item
_lib._ 5. _cap._ 1. 8. _Rupertus In Joan. lib._ 10. 12. _Plutarch
De abolitione oraculorum_, _Plinie lib._ 30. _natural. historiæ_.
Finallie, _Athanasius_ concludes, that in times past there were oracles
in _Delphos_, _Bœotia_, _Lycia_, and other places: but now since Christ
is preached to all men, this madnesse is ceased. So as you see, that
whatsoever estimation in times past, the ancient fathers conceived
(by heeresaie) of those miraculous matters of idols and oracles, &c:
they themselves refuse now, not onelie to beare witnesse of; but also
affirme, that ever since Christs comming their mouthes have beene
stopped.

♦_Athanas. de human. verbi. fol. 55 & 64_♦

For the ceasing of the knaveries and cousening devises of preests,
I see no authoritie of scripture or ancient father, but rather the
contrarie; to wit, that there shall be strange illusions shewed by
them, even till the end. And truelie, whosoever knoweth and noteth the
order and devises of and in popish pilgrimages, shall see both the
oracles & their conclusions remaining, and as it were transferred from
_Delphos_ to _Rome_, where that adulterous generation continuallie
seeketh a signe, though they have _Moses_ & the prophets, yea even
Christ & his apostles also, &c.




The sixt Chapter.

_Where and wherein couseners, witches, and preests were woont to
give oracles, and to worke their feats._


These cousening oracles, or rather oraclers used (I saie) to exercise
their feats and to doo their miracles most commonly in maids, in
beasts, in images, in dens, in cloisters, in darke holes, in trees,
in churches or churchyards, &c: where preests, moonks, and friers had
laid their plots, and made their confederacies aforehand, to beguile
the world, to gaine monie, and to adde credit to their profession.
This practise began in the okes of _Dodona_, in the which was a wood,
the trees thereof (they saie) could speake. And this was doone by a
knave in a hollowe tree, that seemed sound unto the simple people. This
wood was in _Molossus_ a part of _Greece_, called _Epyrus_, and it was
named _Dodonas_ oracles. There were manie oracles in _Aegypt_; namelie,
of _Hercules_, of _Apollo_, of _Minerva_, of _Diana_, of _Mars_, of
_Jupiter_, and of the oxe _Apys_, who was the sonne of _Jupiter_, but
his image was worshipped in the likenesse of an oxe. _Latona_, who
was the mother of _Apollo_, was an oracle in the citie of _Bute_. The
preests of _Apollo_, who alwaies counterfaited furie and madnesse,
gave oracles in the temple called _Clarius_, within the citie of
_Colophon_ in _Greece_. At _Thebes_ in _Bœotia_ and also in _Læbadia_,
_Trophonius_ was the cheefe oracle. At _Memphis_ a cow, at _Corinth_ an
oxe called _Mineus_, in _Arsinoe_ a crocodile, in _Athens_ a prophet
called _Amphiaraus_, who indeed died at _Thebes_, where they saie the
earth opened, & swallowed him up quicke. At _Delphos_ was the great
temple of _Apollo_, where divels gave oracles by maides (as some saie)
though indeed it was doone by preests. It was built upon _Parnassus_
hill in _Greece_. And the defenders of oracles saie, that even as
rivers oftentimes are diverted to another course; so likewise the
spirit, which inspired the cheefe prophets, may for a time be silent,
and revive againe by revolution.

♦_Strabo Geog. lib 16._♦

♦_J. Wier. li. 1. de præs. dæm. cap. 12._♦

_Demetrius_ saith, that the spirits, which attended on oracles, waxed
wearie of the peoples curiositie and importunitie, and for shame
forsooke the temple. But as [*]one that of late hath written against
prophesies saith; It is no marvell, that when the familiars that speake
in trunks were repelled from their harbour for feare of discoverie,
the blocks almightie lost their senses. For these are all gone now,
and their knaverie is espied; so as they can no longer abuse the world
with such bables. But whereas these great doctors suppose, that the
cause of their dispatch was the comming of Christ; if they meane that
the divell died, so soone as he was borne, or that then he gave over
his occupation: they are deceived. For the popish church hath made a
continuall practise hereof, partlie for their owne private profit,
lucre, and gaine; and partly to be had in estimation of the world,
and in admiration among the simple. But indeed, men that have learned
Christ, and beene conversant in his word, have discovered and shaken
off the vanitie and abhomination heereof. But if those doctors had
lived till this daie, they would have said and written, that oracles
had ceased, or rather beene driven out of _England_ in the time of K.
_Henrie_ the eight, and of Queene _Elizabeth_ his daughter; who have
doone so much in that behalfe, as at this houre they are not onlie all
gone, but forgotten here in this English nation, where they swarmed
as thicke as they did in _Bœotia_, or in any other place in the world.
But the credit they had, depended not upon their desart, but upon the
credulitie of others. Now therefore I will conclude and make an end of
this matter, with the opinion and saieng of the prophet; Vaine is the
answer of idols. For they have eies and see not, eares and heare not,
mouthes and speake not, &c: and let them shew what is to come, and I
will saie they are gods indeed.

♦[*] H. Haw. in his defensative against prophesies.♦

♦In whose daies oracles ceased in England♦

♦Zach. 10.♦

♦Isai. 44.♦




¶ _The ninth Booke._




The first Chapter.

_The Hebrue word Kasam expounded, and how farre a Christian
may conjecture of things to come._


_Kasam_ (as _John Wierus_ upon his owne knowledge affirmeth, and
upon the word of _Andræas Masius_ reporteth) differeth little in
signification from the former word _Ob_: betokening _Vaticinari_,
which is, To prophesie, and is most commonlie taken in evill part;
as in _Deut._ 18. _Jerem._ 27. &c: howbeit, sometime in good part,
as in _Esaie_ 3. verse. 2. To foretell things to come upon probable
conjectures, so as therein we reach no further than becommeth humane
capacitie, is not (in mine opinion) unlawfull, but rather a commendable
manifestation of wisedome and judgment, the good gifts and notable
blessings of GOD, for the which we ought to be thankfull; as also to
yeeld due honour and praise unto him, for the noble order which he
hath appointed in nature: praieng him to lighten our hearts with the
beames of his wisedome, that we may more and more profit in the true
knowledge of the workemanship of his hands. But some are so nise, that
they condemne generallie all sorts of divinations, denieng those things
that in nature have manifest causes, and are so framed, as they forshew
things to come, and in that shew admonish us of things after to insue,
exhibiting signes of unknowne and future matters to be judged upon, by
the order, lawe, and course of nature proposed unto us by God.

♦_J. Wier. lib. de præst. dæmon._♦

♦All divinations are not condemnable.♦

And some on the other side are so bewitched with follie, as they
attribute to creatures that estimation, which rightlie and truelie
apperteineth to God the creator of all things; affirming that the
publike and private destinies of all humane matters, and whatsoever
a man would knowe of things come or gone, is manifested to us in the
heavens: so as by the starres and planets all things might be knowne.
These would also, that nothing should be taken in hand or gone about,
without the favourable aspect of the planets. By which, and other the
like devises they deprave and prophane the ancient and commendable
observations of our forfathers: as did _Colebrasus_, who taught, that
all mans life was governed by the seven planets; and yet a christian,
and condemned for heresie. But let us so farre foorth imbrace and allow
this philosophie and prophesieng, as the word of God giveth us leave,
and commendeth the same unto us.

♦Colebrasus erronious & impious opinion.♦




The second Chapter.

_Proofes by the old and new testament, that certaine observations
of the weather are lawfull._


When God by his word and wisedome had made the heavens, and placed
the starres in the firmament, he said; Let them be for signes, and
for seasons, and for daies, and yeares. When he created the rainebowe
in the clouds, he said it should be for a signe and token unto us.
Which we find true, not onelie of the floud past, but also of shewers
to come. And therefore according to Jesus _Sirachs_ advise, let us
behold it, and praise him that made it. The prophet _David_ saith;
The heavens declare the glorie of God, and the firmament sheweth his
handie worke: daie unto daie uttereth the same, and night unto night
teacheth knowledge. It is also written that by the commandement of the
holie one the starres are placed, and continue in their order, & faile
not in their watch. It should appeare, that Christ himselfe did not
altogither neglect the course & order of the heavens, in that he said;
When you see a cloud rise out of the west, streight waie you saie a
shewer commeth: and so it is. And when you see the southwind blowe;
you saie it will be hot, and so it commeth to passe. Againe, when it
is evening, you saie faire[*] weather, for the skie is red: and in
the morning you saie, to daie shalbe a tempest, for the skie is red
and lowring. Wherein as he noteth that these things doo trulie come to
passe, according to ancient observation, and to the rule astronomicall:
so doth he also by other words following admonish us, that in attending
too much to those obsevations, we neglect not speciallie to follow our
christian vocation.

♦Psalm. 13.
Jerem. 54.
Gen. 1.
Ezech. 1.
Gen. 9.♦

♦Ecclus. 43.
Ps. 19. & 50.♦

♦Ecclus. 43.
Baruch. 3.♦

♦Luk. 12, 24.♦

♦[*] [_Mispr._ saire.]♦

♦Matt. 16. 2, 3.♦

The physician is commended unto us, and allowed in the scriptures: but
so to put trust in him, as to neglect & distrust God, is severelie
forbidden and reproved. Surelie it is most necessarie for us to know
and observe diverse rules astrologicall; otherwise we could not with
oportunitie dispatch our ordinarie affaires. And yet _Lactantius_
condemneth and recounteth it among the number of witchcrafts: from
whose censure _Calvine_ doth not much varie. The poore husbandman
perceiveth that the increase of the moone maketh plants and living
creatures frutefull: so as in the full moone they are in best strength,
decaieng in the wane, and in the conjunction doo utterlie wither and
vade. Which when by observation, use and practise they have once
learned, they distribute their businesse accordinglie; as their times
and seasons to sowe, to plant, to proine, to let their cattell bloud,
to cut, &c.

♦_Lactant. contra astrologos._♦

♦_Peucer. de astrol. pag. 383._♦




The third Chapter.

_That certeine observations are indifferent, certeine ridiculous,
and certeine impious, whence that cunning is derived of Apollo,
and of Aruspices_.


I know not whether to disallow or discommend the curious observation
used by our elders, who conjectured upon nativities: so as, if
_Saturne_ and _Mercurie_ were opposite in anie brute signe, a man then
borne should be dumbe or stammer much; whereas it is dailie seene, that
children naturallie imitate their parents conditions in that behalfe.
Also they have noted, that one borne in the spring of the moone, shalbe
healthie; in that time of the wane, when the moone is utterlie decaied,
the child then borne cannot live; and in the conjunction, it cannot
long continue.

♦The ridiculous art of nativitie-casting.♦

But I am sure the opinion of _Julius Maternus_ is most impious, who
writeth, that he which is borne when _Saturne_ is in _Leone_, shall
live long, and after his death shall go to heaven presentlie. And so is
this of _Albumazar_, who saith, that whosoever praieth to God, when the
moone is in _Capite draconis_, shalbe heard, and obteine his praier.
Furthermore, to plaie the cold prophet, as to recount it good or bad
lucke, when salt or wine falleth on the table, or is shed, &c: or to
prognosticate that ghests approch to your house, upon the chattering of
pies or haggisters, wherof there can be yeelded no probable reason, is
altogither vanitie and superstition: as hereafter shalbe more largelie
shewed. But to make simple people beleeve, that a man or woman can
foretell good or evill fortune, is meere witchcraft or cousenage. For
God is the onlie searcher of the heart, and delivereth not his counsell
to so lewd reprobates. I know diverse writers affirme, that witches
foretell things, as prompted by a reall divell; and that he againe
learneth it out of the prophesies written in the scriptures, and by
other nimble sleights, wherein he passeth anie other creature earthlie;
and that the same divell, or some of his fellowes runnes or flies as
farre as _Rochester_, to mother _Bungie_; or to _Canturburie_ to M.
_T_; or to _Delphos_, to _Apollo_; or to _Aesculapius_, in _Pargamo_;
or to some other idoll or witch, and there by waie of oracle answers
all questions, through his understanding of the prophesies conteined
in the old testament, especiallie in _Daniel_ and _Esaie_: whereby
the divell knew of the translation of the monarchie from _Babylon_
to _Græcia_, &c. But either they have learned this of some oracle
or witch; or else I know not where the divell they find it. Marrie
certeine it is, that herein they shew themselves to be witches and fond
divinors: for they find no such thing written in Gods word.

♦Julius Maternus his most impious opinion.♦

♦_Bodinus.
Danæus.
Erastus.
Hemingius.
Mal. malef.
Thom. Aquinas, &c._♦

Of the idoll called _Apollo_, I have somewhat alreadie spoken in the
former title of _Ob_ or _Pytho_; and some occasion I shall have to
speake thereof hereafter: and therfore at this time it shall suffice
to tell you, that the credit gained thereunto, was by the craft
and cunning of the priests, which tended thereupon; who with their
counterfeit miracles so bewitched the people, as they thought such
vertue to have beene conteined in the bodies of those idols, as
God hath not promised to anie of his angels, or elect people. For
it is said, that if _Apollo_ were in a chafe, he would sweat: if
he had remorse to the afflicted, and could not help them, he would
shed teares, which I beleeve might have beene wiped awaie with that
handkerchiefe, that wiped and dried the Rood of graces face, being in
like perplexities. Even as another sort of witching priests called
_Aruspices_, prophesied victorie to _Alexander_, bicause an eagle
lighted on his head: which eagle might (I beleeve) be cooped or caged
with _Mahomets_ dove, that picked peason out of his eare.

♦Apollos passions.♦




The fourth Chapter.

_The predictions of soothsaiers and lewd priests, the
prognostications of astronomers and physicians allowable, divine
prophesies holie and good._


The cousening tricks of oracling priests and monkes, are and have
beene speciallie most abhominable. The superstitious observations of
sensles augurors and soothsaiers (contrarie to philosophie, and without
authoritie of scripture) are verie ungodlie and ridiculous. Howbeit,
I reject not the prognostications of astronomers, nor the conjectures
or forewarnings of physicians, nor yet the interpretations of
philosophers; although in respect of the divine prophesies conteined in
holie scriptures, they are not to be weighed or regarded. For the end
of these and the other is not onlie farre differing; but whereas these
conteine onlie the word and will of God, with the other are mingled
most horrible lies and cousenages. For though there may be many of them
learned and godlie, yet lurke there in corners of the same profession,
a great number of counterfets and couseners. _J. Bodin_ putteth this
difference betweene divine prophets and inchantors; to wit, the one
saith alwaies true, the others words (proceeding from the divell) are
alwaies false; or for one truth they tell a hundred lies. And then why
maie not everie witch be thought as cunning as _Apollo_? And why not
everie counterfet cousener as good a witch as mother _Bungie_? For it
is ods, but they will hit the truth once in a hundred divinations as
well as the best.

♦What prophesies allowable.♦

♦_J. Bod. lib. de dæm. lib. 1. cap. 4._♦




The fift Chapter.

_The diversitie of true prophets, of Urim, and of the propheticall
use of the twelve precious stones conteined therein, of the divine
voice called Eccho._


It should appeare, that even of holie prophets there were diverse
sorts. For _David_ and _Salomon_, although in their psalmes and
parables are conteined most excellent mysteries, and notable
allegories: yet they were not indued with that degree of prophesie,
that _Elie_ and _Elisha_ were, &c. For as often as it is said, that
God spake to _David_ or _Salomon_, it is meant to be done by the
prophets. For _Nathan_ or _Gad_ were the messengers and prophets to
reveale Gods will to _David_. And _Ahiam_ the _Silonite_ was sent from
God to _Salomon_. Item, the spirit of prophesie, which _Elias_ had,
was doubled upon _Elisha_. Also some prophets prophesied all their
lives, some had but one vision, and some had more, according to Gods
pleasure; yea some prophesied unto the people of such things as came
not to passe, and that was where Gods wrath was pacified by repentance.
But these prophets were alwaies reputed among the people to be wise and
godlie; whereas the heathen prophets were evermore knowne and said to
be mad and foolish: as it is written both of the prophets of _Sibylla_,
and also of _Apollo_; and at this daie also in the _Indies_, &c.

♦Diverse degrees of prophesie.♦

♦2. Reg. 2.♦

But that anie of these extraordinarie gifts remaine at this daie,
_Bodin_, nor anie witchmonger in the world shall never be able to
proove: though he in his booke of divelish madnesse would make men
beleeve it. For these were miraculouslie mainteined by God among the
Jewes, who were instructed by them of all such things as should come to
passe; or else informed by _Urim_: so as the preests by the brightnes
of the twelve pretious stones conteined therein, could prognosticate or
expound anie thing. Which brightnes and vertue ceased (as _Josephus_
reporteth) two hundred yeares before he was borne. So as since that
time, no answers were yelded thereby of Gods will and pleasure.
Nevertheles, the Hebrues write, that there hath beene ever since that
time, a divine voice heard among them, which in Latine is called _Filia
vocis_, in Greeke ἡχὼ, in English The daughter of speech.

♦_J. Bodin._♦

♦_Joseph. de antiquit._♦

♦_Josue filius Levi. lib. Pirkeaboth._♦




The sixt Chapter.

_Of prophesies conditionall: whereof the prophesies in the old
testament doo intreate, and by whom they were published;
witchmongers aunswers to the objections against witches
supernaturall actions._


_Christ_ and his apostles prophesied of the calamities and afflictions,
which shall greeve and disturbe the church of God in this life: also
of the last daie, and of the signes and tokens that shall be shewed
before that daie: and finallie of all things, which are requisite
for us to foreknowe. Howbeit, such is the mercie of God, that all
prophesies, threatnings, plagues, and punishments are annexed to
conditions of repentance: as on the other side, corporall blessings are
tied under the condition of the crosse and castigation. So as by them
the mysteries of our salvation being discovered unto us, we are not to
seeke new signes and miracles; but to attend to the doctrine of the
apostles, who preached Christ exhibited and crucified for our sinnes,
his resurrection, ascension, and thereby the redemption of as manie as
beleeve, &c.

♦Prophesies conditionall.♦

The prophesies in the old testament treat of the continuance, the
governement, and the difference of estates: of the distinction of the
foure monarchies, of their order, decaie, and instauration; of the
changes and ruines of the kingdomes of _Juda_, _Israel_, _Aegypt_,
_Persia_, _Græcia_, &c_: and speciallie of the comming of our Saviour
Jesus Christ; and how he should be borne of a virgine, and where, of
his tribe, passion, resurrection, &c. These prophesies were published
by Gods speciall and peculiar prophets, endued with his particular
and excellent gifts, according to his promise; I will raise them up a
prophet out of the midst of their brethren, I will put my words in his
mouth, &c. Which though it were speciallie spoken of Christ, yet was
it also spoken of those particular prophets, which were placed among
them by God to declare his will; which were also figures of Christ the
prophet himselfe. Now, if prophesie be an extraordinarie gift of God,
and a thing peculiar to himselfe, as without whose speciall assistance
no creature can be a prophet, or shew what is to come; whie should
we beleeve, that those lewd persons can performe by divinations and
miracles that which is not in humane but in divine power to accomplish?

♦The subject of the prophesies of the old testament.♦

Howbeit, when I denie that witches can ride in the aire, and the
miraculous circumstance thereof: by and by it is objected unto me, that
_Enoch_ and _Elie_ were rapt into heaven bodilie; and that _Abacuke_
was carried in the aire, to feed _Daniel_: and so falselie oppose
a divels or a witches power against the vertue of the Holy-ghost.
If I deride the poets opinions, saieng, that witches cannot _Cœlo
deducere lunam_, fetch the moone from heaven, &c: they tell me that at
_Joshuas_ battell the sunne staied, and at the passion of Christ there
was palpable darknes. If I denie their cunning in the exposition of
dreames, advising them to remember _Jeremies_ counsell, not to followe
or credit the expositors of dreames; they hit me in the teeth with
_Daniel_ and _Joseph_: for that the one of them expounded _Pharao_ the
_Persian_ kings, the other _Nabuchadnez-zar_ the _Aegyptian_ kings
dreame. If I saie with _Salomon_, that the dead knowe nothing, and
that the dead knowe us not, neither are remooveable out of _Abrahams_
bosome, &c: they produce the storie of _Samuel_: wherein, I saie,
they set the power of a creature as high as the creator. If I saie,
that these witches cannot transubstantiate themselves, nor others
into beasts, &c. they cite the storie of _Nabuchadnez-zar_; as though
indeed he were made a materiall beast, and that also by witchcraft;
and strengthen that their assertion with the fables of _Circe_ and
_Ulysses_ his companions, &c.

♦2. Reg. 2. 13.♦

♦Eccles. 9, 5.♦

♦1. Sam. 28.♦




The seventh Chapter.

_What were the miracles expressed in the old testament, and what are
they in the new testament: and that we are not now to looke for
anie more miracles._


The miracles expressed in the old testament were manie, but the end
of them all was one, though they were divers and differing in shew:
as where the sacrifices of _Moses_, _Elias_, and _Salomon_, being
abundantlie wet were burnt with fier from heaven, &c. The varietie
of toongs at the building of _Babylon_, _Isaachs_ birth of _Sarah_
being by nature past children, the passage through the red sea,
_Daniels_ foretelling of the foure monarchies, in the fourth whereof
he apparantlie foresheweth the comming of the Lord. All these, and
manie other, which are expressed in the old testament, were mercifull
instructions and notable miracles to strengthen the faith of Gods
people in their Messias. If you had gone to _Delphos_, _Apollo_ would
have made you beleeve with his amphibologicall answers, that he could
have foretold you all these things.

♦Gen. 11, 6.
Gen. 21.
Dan. 11.♦

The miracles wrought by Christ were the raising up of the dead (which
manie would impute to the woman of _Endor_, and also to our witches
and conjurors) the restoring of the lame to lims, the blind to sight,
the dumbe to speach, and finallie the healing of all diseases; which
manie beleeve our witches can doo; yea, and as they themselves will
take it upon them. As for casting out of divels (which was another kind
of miracles usuall with Christ) witches and conjurors are said to be
as good thereat as ever he was: and yet, if you will beleeve Christs
words, it cannot be so. For he saith; Everie kingdome divided against
it selfe, shall be brought to naught, &c. If sathan cast out sathan, he
is divided, &c: and his kingdome shall not endure, &c.

♦A summe of Christs miracles.♦

♦Matt. 12. 25.♦

_Peters_ chaines fell off in prison, so did _Richard Gallisies_ fetters
at _Windsor_: marrie the prison doores opened not to _Richard_, as they
did to _Peter_. _Helias_ by speciall grace obtained raine, our witches
can make it raine, when they list, &c. But sithens Christ did these
miracles, and manie more, and all to confirme his truth, and strengthen
our faith, and finallie for the conversion of the people (as appeareth
in _John._ 6. 7, and 12: in so much as he vehementlie reprooved such,
as upon the sight of them would not beleeve, saieng; Wo be to thee
_Chorazin_, we be to thee _Bethsaida_. If the miracles had beene doone
in _Tyre_ and _Sidon_, which have beene doone in you, they had a great
while ago repented, &c. Let us settle and acquiet our faith in Christ,
and beleeving all his wonderous works, let us reject these old wives
fables, as lieng vanities: whereof you may find in the golden legend,
_M. Mal._ and speciallie in _Bodin_ miraculous stuffe, enough to checke
all the miracles expressed in the old and new testament; which are of
more credit with manie bewitched people, than the true miracles of
Christ himselfe. Insomuch as they stand in more awe of the manacies of
a witch, than of all the threatnings and cursses pronounced by God, and
expressed in his word. And thus much touching the word _Kasam_.

♦Luk. 10, 13.♦




¶ _The tenth Booke._




The first Chapter.

_The interpretation of this Hebrue word Onen, of the vanitie of
dreames, and divinations thereupon._


_Onen_ differeth not much from _Kasam_, but that it is extended to
the interpretation of dreames. And as for dreames, whatsoever credit
is attributed unto them, proceedeth of follie: and they are fooles
that trust in them, for whie they have deceived many. In which respect
the Prophet giveth us good warning, not to followe nor hearken to the
expositors of dreames, for they come through the multitude of busines.
And therefore those witches, that make men beleeve they can prophesie
upon dreames, as knowing the interpretation of them, and either for
monie or glorie abuse men & women therby, are meere couseners, and
worthie of great punishment: as are such witchmongers, as beleeving
them, attribute unto them such divine power as onelie belongeth to God:
as appeereth in _Jeremie_ the Prophet.

♦Ecclus. 24.♦

♦Jerem. 27.
Eccle. 5.♦

♦Jerem. 23. 25. 26. 27. Read the words.♦




The second Chapter.

_Of divine, naturall, and casuall dreames, with their differing
causes and effects._


_Macrobius_ recounteth five differences of images, or rather
imaginations exhibited unto them that sleepe, which for the most part
doo signifie somewhat in admonition. There be also many subdivisions
made hereof, which I thinke needlesse to reherse. In _Jasper Peucer_
they are to be seene, with the causes and occasions of dreames. There
were woont to be delivered from God himselfe or his angels, certeine
dreames and visions unto the prophets and holie fathers: according to
the saieng of _Joel_; I will powre my spirit upon all flesh, your yoong
men shall dreame dreames, and your old men shall see visions. These
kind of dreames (I say) were the admonishments and forewarnings of God
to his people: as that of _Joseph_, to abide with _Marie_ his wife,
after she was conceived by the Holie-ghost, as also to conveie our
Saviour Christ into _Aegypt_, &c: the interpretation whereof are the
peculiar gifts of God, which _Joseph_ the patriarch, and _Daniel_ the
prophet had most speciallie.

♦_Peucer in divinat. ex somniis._♦

♦Joel. 2.♦

♦Matth. 1. 20.♦

♦Matth. 2, 13.♦

♦Gen. 39. & 40. & 41. Dani. 2.♦

As for physicall conjectures upon dreames, the scriptures [*]improove
them not: for by them the physicians manie times doo understand
the state of their patients bodies. For some of them come by meanes
of choler, flegme, melancholie, or bloud; and some by love, surfet,
hunger, thirst, &c. _Gallen_ and _Boetius_ were said to deale with
divels, bicause they told so justlie their patients dreames, or rather
by their dreames their speciall diseases. Howbeit, physicall dreames
are naturall, and the cause of them dwelleth in the nature of man. For
they are the inward actions of the mind in the spirits of the braine,
whilest the bodie is occupied with sleepe: for as touching the mind
it selfe, it never sleepeth. These dreames varie, according to the
difference of humors and vapors. There are also casuall dreames, which
(as _Salomon_ saith) come through the multitude of businesse. For as
a looking glasse sheweth the image or figure thereunto opposite: so in
dreames, the phantasie & imagination informes the understanding of such
things as haunt the outward sense. Whereupon the poet saith:

_Somnia ne cures, nam mens humana quod optat,
Dum vigilat sperans, per somnum cernit id ipsum:_

_Regard no dreames, for why the mind
Of that in sleepe a view dooth take,
Which it dooth wish and hope to find,
At such time as it is awake._

♦Eccles. 5.♦

♦[*] [? reproove]♦

♦_Englished by Abraham Fleming._♦




The third Chapter.

_The opinion of divers old writers touching dreames, and how
they varie in noting the causes thereof._


_Synesius_, _Themistius_, _Democritus_, and others grounding themselves
upon examples that chance hath sometimes verified, persuade men, that
nothing is dreamed in vaine: affirming that the hevenlie influencies
doo bring foorth divers formes in corporall matters; and of the same
influencies, visions and dreames are printed in the fantasticall
power, which is instrumentall, with a celestiall disposition meete to
bring foorth some effect, especiallie in sleepe, when the mind (being
free from bodilie cares) may more liberallie receive the heavenlie
influencies, wherby many things are knowne to them sleeping in dreames,
which they that wake cannot see. _Plato_ attributeth them to the
formes and ingendred knowledges of the soule; _Avicen_ to the last
intelligence that moveth the moone, through the light that lighteneth
the fantasie in sleepe; _Aristotle_ to the phantasticall sense;
_Averroës_ to the imaginative; _Albert_ to the influence of superior
bodies.

♦A dissonancie in opinions about dreames.♦




The fourth Chapter.

_Against interpreters of dreames, of the ordinarie cause of
dreames, Hemingius his opinion of diabolicall dreames, the
interpretation of dreames ceased._


There are bookes carried about concerning this matter, under the name
of _Abraham_, who (as _Philo In lib. gigantum_ saith) was the first
inventor of the exposition of dreames: and so likewise of _Salomon_
and _Daniel_. But _Cicero In lib. de diviniatione_ confuteth the
vanitie and follie of them that give credit to dreames. And as for the
interpretors of dreames, as they knowe not before the dreame, nor yet
after, any certeintie; yet when any thing afterwards happeneth, then
they applie the dreame to that which hath chanced.

Certeinlie men never lightlie faile to dreame by night, of that which
they meditate by daie: and by daie they see divers and sundrie things,
and conceive them severallie in their minds. Then those mixed conceits
being laid up in the closset of the memorie, strive togither; which,
bicause the phantasie cannot discerne nor discusse, some certeine thing
gathered of manie conceits is bred and contrived in one togither. And
therefore in mine opinion, it is time vainelie emploied, to studie
about the interpretation of dreames. He that list to see the follie and
vanitie thereof, maie read a vaine treatise, set out by _Thomas Hill_
Londoner, 1568.

♦The pleasant art of the interpretation of dreames.♦

Lastlie, there are diabolicall dreames, which _Nicolaus Hemingius_
divideth into three sortes. The first is, when the divell immediatlie
of himselfe (he meaneth corporallie) offereth anie matter of dreame.
Secondlie, when the divell sheweth revelations to them that have made
request unto him therefore. Thirdlie, when magicians by art bring to
passe, that other men dreame what they will. Assuredlie these, and so
all the rest (as they maie be used) are verie magicall and divelish
dreames. For although we maie receive comfort of mind by those, which
are called divine dreames, and health of bodie through physicall
dreames: yet if we take upon us to use the office of God in the
revelation or rather the interpretation of them; or if we attribute
unto them miraculous effects (now when we see the gifts of prophesie,
and of interpretation of dreames, and also the operation of miracles
are ceased, which were speciall and peculiar gifts of God, to confirme
the truth of the word, and to establish his people in the faith of
the Messias, who is now exhibited unto us both in the testament, and
also in the bloud of our Saviour Jesus Christ) we are bewitched, and
both abuse and offend the majestie of God, and also seduce, delude and
cousen all such as by our persuasion, and their owne light beleefe,
give us credit.

♦_N. Hemin. in admonitionib. de superstitionib. magicis vitādis._♦

♦The end & use of prophesie, interpretatiō of dreames, operation of
miracles, &c.♦




The fift Chapter.

_That neither witches, nor anie other, can either by words
or hearbs, thrust into the mind of a sleeping man, what
cogitations or dreames they list; and whence magicall dreames
come._


I grant there maie be hearbs and stones found and knowne to the
physicians, which maie procure dreames; and other hearbs and stones,
&c: to make one bewraie all the secrets of his mind, when his bodie
sleepeth, or at least wise to procure speech in sleepe. But that
witches or magicians have power by words, herbs, or imprecations to
thrust into the mind or conscience of man, what it shall please them,
by vertue of their charmes, hearbs, stones, or familiars, &c: according
to the opinion of _Hemingius_, I denie: though therewithall I confesse,
that the divell both by daie and also by night, travelleth to seduce
man, and to lead him from God; yea and that no waie more than this,
where he placeth himselfe as God in the minds of them that are so
credulous, to attribute unto him, or unto witches, that which is onlie
in the office, nature, and power of God to accomplish.

♦Seeke for such stuffe in my booke of Hartumim.♦

Doth not _Daniel_ the prophet saie, even in this case; It is the Lord
onelie that knoweth such secrets, as in the exposition of dreames is
required? And doth not _Joseph_ repeat those verie words to _Pharaos_
officers, who consulted with him therein? Examples of divine dreames
you maie find a great number in the scripture, such (I meane) as it
pleased God to reveale his pleasure by. Of physicall dreames we maie
both read in authors, and see in our owne experience dailie, or rather
nightly. Such dreams also as are casuall, they are likewise usuall,
and come (as hath beene said) through the multitude of affaires
and businesse. Those which in these daies are called magicall or
diabolicall dreames, maie rather be called melancholicall. For out of
that blacke vapor in sleepe, through dreames, appeareth (as _Aristotle_
saith) some horrible thing; and as it were the image of an ouglie
divell: sometimes also other terrible visions, imaginations, counsels,
and practises. As where we read of a certeine man, that dreamed there
appeared one unto him that required him to throwe himselfe into a deepe
pit, and that he should reape great benefit thereby at Gods hands.
So as the miserable wretch giving credit thereunto, performed the
matter, and killed himselfe. Now I confesse, that the interpretation
or execution of that dreame was indeed diabolicall: but the dreame was
casuall, derived from the heavie and blacke humor of melancholie.

♦Dan. 2.♦

♦Gen. 11, 8.
Gen. 37, & 11.
Isai. 11.
Dan. 2.♦

♦_Aristot. de somnio._♦




The sixt Chapter.

_How men have beene bewitched, cousened or abused by dreames to
dig and search for monie._


How manie have beene bewitched with dreames, and thereby made to
consume themselves with digging and searching for monie, &c: whereof
they, or some other have drempt? I my selfe could manifest, as having
knowne how wise men have beene that waie abused by verie simple
persons, even where no dreame hath beene met withall, but waking
dreames. And this hath beene used heretofore, as one of the finest
cousening feates: in so much as there is a verie formall art thereof
devised, with manie excellent superstitions and ceremonies thereunto
belonging, which I will set downe as breeflie as maie be. Albeit that
here in _England_, this proverbe hath beene current; to wit, Dreames
proove contrarie: according to the answer of the priests boy to his
master, who told his said boy that he drempt he kissed his taile: Yea
maister (saith he) but dreames proove contrarie, you must kisse mine.

♦Such would be imbarked in the ship of fooles.♦

♦An english proverbe.♦




The seventh Chapter.

_The art and order to be used in digging for monie, revealed
by dreames, how to procure pleasant dreames, of morning and
midnight dreames._


There must be made upon a hazell wand three crosses, and certeine
words both blasphemous and impious must be said over it, and hereunto
must be added certeine characters, & barbarous names. And whilest the
treasure is a digging, there must be read the psalmes, _De profundis,
Missa, Misereatur nostri, Requiem, Pater noster, Ave Maria, Et ne nos
inducas in tentationem, sed libera nos à malo, Amen. A porta inferi
credo videre bona, &c. Expectate Dominum Requiem æternam._ And then a
certeine praier. And if the time of digging be neglected, the divell
will carie all the treasure awaie. See other more absolute conjurations
for this purpose, in the word _Iidoni_ following.

♦Note this superstitious dotage.♦

You shall find in _Johannes Baptista Neapolitanus_, diverse receipts
by hearbes and potions, to procure pleasant or fearefull dreames; and
perfumes also to that effect: who affirmeth, that dreames in the dead
of the night are commonlie preposterous and monstrous; and in the
morning when the grosse humors be spent, there happen more pleasant and
certeine dreames, the bloud being more pure than at other times: the
reason whereof is there expressed.

♦_J. Bap. Neap. in natural. mag. lib. 2 cap. 26. fol. 83. & 84._♦




The eight Chapter.

_Sundrie receipts and ointments, made and used for the
transportation of witches, and other miraculous effects:
an instance therof reported and credited by some that are
learned._


It shall not be amisse here in this place to repeate an ointment
greatlie to this purpose, rehearsed by the foresaid _John Bapt. Neap._
wherein although he maie be overtaken and cousened by an old witch,
and made not onelie to beleeve, but also to report a false tale; yet
bicause it greatlie overthroweth the opinion of _M. Mal. Bodin_,
and such other, as write so absolutelie in maintenance of witches
transportations, I will set downe his words in this behalfe. The
receipt is as followeth.

℞. The fat of yoong children, and seeth it with water in a brasen
vessell, reserving the thickest of that which remaineth boiled in the
bottome, which they laie up and keepe, untill occasion serveth to use
it. They put hereunto _Eleoselinum, Aconitum, Frondes populeas_, and
Soote.

Another receipt to the same purpose.

℞. _Sium, acarum vulgare, pentaphyllon_, the bloud of a flitter-mouse,
_solanum somniferum, & oleum_. They stampe all these togither, and
then they rubbe all parts of their bodies exceedinglie, till they
looke red, and be verie hot, so as the pores may be opened, and their
flesh soluble and loose. They joine herewithall either fat, or oile in
steed thereof, that the force of the ointment maie the rather pearse
inwardly, and so be more effectuall. By this means (saith he) in a
moone light night they seeme to be carried in the aire, to feasting,
singing, dansing, kissing, culling, and other acts of venerie, with
such youthes as they love and desire most: for the force (saith he)
of their imagination is so vehement, that almost all that part of the
braine, wherein the memorie consisteth, is full of such conceipts. And
whereas they are naturallie prone to beleeve anie thing; so doo they
receive such impressions and stedfast imaginations into their minds, as
even their spirits are altered thereby; not thinking upon anie thing
else, either by daie or by night. And this helpeth them forward in
their imaginations, that their usuall food is none other commonlie but
beets, rootes, nuts, beanes, peaze, &c.

♦Confections or receipts for the miraculous transportation of witches.♦

Now (saith he) when I considered throughlie hereof, remaining doubtfull
of the matter, there fell into my hands a witch, who of hir owne accord
did promise me to fetch me an errand out of hand from farre countries,
and willed all them, whome I had brought to witnesse the matter, to
depart out of the chamber. And when she had undressed hir selfe, and
froted hir bodie with certeine ointments (which action we beheld
through a chinke or little hole of the doore) she fell downe thorough
the force of those soporiferous or sleepie ointments into a most sound
and heavie sleepe: so as we did breake open the doore, and did beate
hir exceedinglie; but the force of hir sleepe was such, as it tooke
awaie from hir the sense of feeling: and we departed for a time. Now
when hir strength and powers were wearie and decaied, shee awooke of
hir owne accord, and began to speake manie vaine and doting words,
affirming that she had passed over both seas and mountaines; delivering
to us manie untrue and false reports: we earnestlie denied them, she
impudentlie affirmed them. This (saith he) will not so come to passe
with everie one, but onlie with old women that are melancholike, whose
nature is extreame cold, and their evaporation small; and they both
perceive and remember what they see in that case and taking of theirs.

♦_Vetule, quas à strigis similitudine, striges vocant, quæq; noctu
puerulorum sanguinem in cunis cubantium exsorbent._♦




The ninth Chapter.

_A confutation of the former follies, as well concerning
ointments, dreames, &c. as also of the assemblie of witches,
and of their consultations and bankets at sundrie places, and
all in dreames._


But if it be true that S. _Augustine_ saith, and manie other writers,
that witches nightwalkings are but phantasies and dreames: then all the
reportes of their bargaine, transporting, and meetings with _Diana_,
_Minerva_, &c: are but fables; and then do they lie that mainteine
those actions to be doone in deed and veritie, which in truth are doone
no waie. It were marvell on the one side (if those things happened
in dreames, which neverthelesse the witches affirme to be otherwise)
that when those witches awake, they neither consider nor remember that
they were in a dreame. It were marvell that their ointments, by the
opinions having no force at all to that effect, as they confesse which
are inquisitors, should have such operation. It were marvell that their
ointments cannot be found anie where, saving onelie in the inquisitors
bookes. It were marvell, that when a stranger is annointed therewith,
they have sometimes, and yet not alwaies, the like operation as with
witches; which all the inquisitors confesse.

♦_Barthol. Spinæus, q. de strigib. c. 31._♦

But to this last, frier _Bartholomæus_ saith, that the witches
themselves, before they annoint themselves, do heare in the night time
a great noise of minstrels, which flie over them, with the ladie of the
fairies, and then they addresse themselves to their journie. But then
I marvell againe, that no bodie else heareth nor seeth this troope of
minstrels, especiallie riding in a moone light night. It is marvell
that they that thinke this to be but in a dreame, can be persuaded that
all the rest is anie other than dreames. It is marvell that in dreames,
witches of old acquaintance meet so just togither, and conclude upon
murthers, and receive ointments, roots, powders, &c: (as witchmongers
report they doo, and as they make the witches confesse) and yet lie at
home fast asleepe. It is marvell that such preparation is made for them
(as _Sprenger_, _Bartholomew_, and _Bodin_ report) as well in noble
mens houses, as in alehouses; and that they come in dreames, and eate
up their meate: and the alewife speciallie is not wearied with them for
non paiment of their score, or false paiment; to wit, with imaginarie
monie, which they saie is not substantiall, and that they talke not
afterwards about the reckoning, and so discover the matter. And it
is most marvell of all, that the hostesse, &c: dooth not sit among
them, and take part of their good cheere. For so it is, that if any
part of these their meetings and league be true, it is as true and as
certeinlie prooved and confessed, that at some alehouse, or sometime at
some Gentlemans house, there is continuall preparation made monethlie
for this assemblie: as appeereth in S. _Germans_ storie.

♦_Bar. Spin. qu. de strigib. c. 30._♦

♦New matter & worthie to be marvelled at.♦

♦_Legend. aur. in vita S. Germani._♦




The tenth Chapter.

_That most part of prophesies in the old testament were
revealed in dreames, that we are not now to looke for such
revelations, of some who have drempt of that which hath come
to passe, that dreames proove contrarie, Nabuchadnez-zars
rule to knowe a true expositor of dreames._


It is held and mainteined by divers, and gathered out of the 12. of
_Numbers_, that all which was written or spoken by the prophets, among
the children of Israel (_Moses_ excepted) was propounded to them by
dreames. And indeed it is manifest, that manie things, which are
thought by the unlearned to have beene reallie finished, have beene
onlie performed by dreams and visions. As where _Salomon_ required of
God the gift of wisdome: that was (I say) in a dreame; and also where
he received promise of the continuance of the kingdome of Israel in
his line. So was _Esais_ vision in the 6. of his prophesie: as also
that of _Ezechiel_ the 12. Finallie, where _Jeremie_ was commanded to
hide his girdle in the clift of a rocke at the river _Euphrates_ in
_Babylon_; and that after certeine daies, it did there putrifie, it
must needs be in a dreame; for _Jeremie_ was never (or at leastwise not
then) at _Babylon_. We that are christians must not now slumber and
dreame, but watch and praie, and meditate upon our salvation in Christ
both daie and night. And if we expect revelations in our dreames,
now, when Christ is come, we shall deceive our selves: for in him are
fulfilled all dreames and prophesies. Howbeit, _Bodin_ holdeth that
dreames and visions continue till this daie, in as miraculous maner as
ever they did.

♦1. Re. 3, 5. 15.♦

♦1. Reg. 9.♦

♦Isai. 6. Ezech. 12. Jerem. 13.♦

♦_J. Bodin. lib. de dæmon. 1. cap. 5._♦

If you read _Artemidorus_, you shall read manie stories of such as
drempt of things that afterwards cam to passe. But he might have
cited a thousand for one that fell out contrarie: for as for such
dreamers among the Jews themselves, as had not extraordinarie visions
miraculouslie exhibited unto them by God, they were counted couseners,
as may appeere by these words of the prophet _Zacharie_; Surelie the
idols have spoken vanitie, and the soothsaiers have seene a lie,
and the dreamers have told a vaine thing. According to _Salomons_
saieng; In the multitude of dreames and vanities are manie words.
It appeereth in _Jeremie_ 23. that the false prophets, whilest they
illuded the people with lies, counterfetting the true prophets, used
to crie out; Dreames, dreames; We have dreamed a dreame, &c. Finallie,
_Nabuchadnez-zar_ teacheth all men to knowe a true expositor of
dreames; to wit, such a one as hath his revelation from GOD. For he can
(as _Daniel_ did) repeate your dreame before you discover it: which
thing if anie expounder of dreames can doo at this daie, I will beleeve
him.

♦Zach. 10, 2.♦

♦Eccles. 5, 6. Jerem. 23.♦

♦Daniel. 2.♦




¶ _The eleventh booke._




The first Chapter.

_The Hebrue word Nahas expounded, of the art of augurie, who
invented it, how slovenlie a science it is: the multitude of
sacrifices and sacrificers of the heathen, and the causes
therof._


_Nahas_, is To observe the flieng of birds, & comprehendeth all such
other observations, where men do ghesse upon uncerteine toies. It is
found in _Deut._ 18. and in 2. _Chron._ 33. and else-where. Of this
art of augurie _Tyresias_ the king of the _Thebans_ is said to be the
first inventor: but _Tages_ first published the discipline thereof,
being but a little boie; as _Cicero_ reporteth out of the bookes of
the _Hetruscans_ themselves. Some points of this art are more high and
profound than some others, and yet are they more homelie and slovenlie
than the rest; as namelie, the divination upon the entrailes of beasts,
which the Gentiles in their sacrifices speciallie observed. Insomuch
as _Marcus Varro_, seeing the absurditie thereof, said that these gods
were not onlie idle, but verie slovens, that used so to hide their
secrets and counsels in the guts and bowels of beasts.

♦The slovenlie art of augurie.♦

How vainlie, absurdlie, and superstitiouslie the heathen used this
kind of divination in their sacrifices, is manifested by their actions
& ceremonies in that behalfe practised, as well in times past, as at
this houre. The _Aegyptians_ had 666. severall sorts and kinds of
sacrifices; the _Romans_ had almost as manie; the _Græcians_ had not
so few as they; the _Persians_ and the _Medes_ were not behind them;
the _Indies_ and other nations have at this instant their sacrifices
full of varietie, and more full of barbarous impietie. For in sundrie
places, these offer sacrifices to the divell, hoping thereby to moove
him to lenitie: yea, these commonlie sacrifice such of their enimies,
as they have taken in warre: as we read that the Gentiles in ancient
time did offer sacrifice, to appease the wrath and indignation of their
feigned gods.




The second Chapter.

_Of the Jewes sacrifice to Moloch, a discourse thereupon, and
of Purgatorie._


The _Jewes_ used one kind of diabolical sacrifice, never taught them
by _Moses_, namelie, to offer their children to _Moloch_, making their
sonnes and their daughters to runne through the fire; supposing such
grace and efficacie to have beene in that action, as other witches
affirme to be in charmes and words. And therfore among other points
of witchcraft, this is speciallie and namelie forbidden by _Moses_.
We read of no more miracles wrought hereby, than by any other kind of
witchcraft in the old or new testament expressed. It was no ceremonie
appointed by God, no figure of Christ: perhaps it might be a sacrament
or rather a figure of purgatorie, the which place was not remembred by
_Moses_. Neither was there anie sacrifice appointed by the lawe for the
releefe of the Israelites soules that there should be tormented. Which
without all doubt should not have beene omitted, if any such place
of purgatorie had beene then, as the Pope hath latelie devised for
his private and speciall lucre. This sacrificing to _Moloch_ (as some
affirme) was usuall among the Gentiles, from whence the Jewes brought
it into Israel: and there (of likeliehood) the _Eutichists_ learned the
abhomination in that behalfe.

♦2. Re. 23, 10
2. Chr. 33.
Jerem. 7.♦

♦Deut. 18, 10
Levi. 18, 21.
Id. cap. 20. 2.♦

♦An invincible argument against purgatorie.♦




The third Chapter.

_The Canibals crueltie, of popish sacrifices exceeding in
tyrannie the Jewes or Gentiles._


The incivilitie and cruell sacrifices of popish preests do yet exceed
both the Jew and the Gentile: for these take upon them to sacrifice
Christ himselfe. And to make their tyrannie the more apparent, they are
not contented to have killed him once, but dailie and hourelie torment
him with new deaths; yea they are not ashamed to sweare, that with
their carnall hands they teare his humane substance, breaking it into
small gobbets; and with their externall teeth chew his flesh and bones,
contrarie to divine or humane nature; and contrarie to the prophesie,
which saith; There shall not a bone of him be broken. Finallie, in the
end of their sacrifice (as they say) they eate him up rawe, and swallow
downe into their guts everie member and parcell of him: and last
of all, that they conveie him into the place where they bestowe the
residue of all that which they have devoured that daie. And this same
barbarous impietie exceedeth the crueltie of all others: for all the
Gentiles consumed their sacrifices with fier, which they thought to be
holie.

♦Against the papists abhominable and blasphemous sacrifice of the
masse.♦

♦Psal. 34, 20.♦




The fourth Chapter.

_The superstition of the heathen about the element of fier,
and how it grew in such reverence among them, of their
corruptions, and that they had some inkling of the godlie
fathers dooings in that behalfe._


As touching the element of fier, & the superstition therof about those
businesses, you shall understand, that manie superstitious people and
nations have received, reverenced, & reserved fier, as the most holy
thing among their sacrifices: insomuch (I saie) as they have worshipped
it among their gods, calling it _Orimasda_ (to wit) holie fier, and
divine light. The Greekes called it ἑσίαν, the Romans _Vesta_, which
is, The fier of the Lord. Surelie they had heard of the fier that came
downe from heaven, and consumed the oblations of the fathers; and
they understood it to be God himselfe. For there came to the heathen,
the bare names of things, from the doctrine of the godlie fathers and
patriarchs, and those so obscured with fables, and corrupted with
lies, so overwhelmed with superstitions, and disguised with ceremonies,
that it is hard to judge from whence they came. Some cause thereof (I
suppose) was partlie the translations of governements, whereby one
nation learned follie of another; and partlie blind devotion, without
knowledge of Gods word: but speciallie the want of grace, which they
sought not for, according to Gods commandement and will. And that the
Gentiles had some inkling of the godlie fathers dooings, may diverslie
appeare. Doo not the _Muscovits_ and [*]_Indian_ prophets at this
daie, like apes, imitate _Esaie_? Bicause he went naked certeine
yeares, they forsooth counterfet madnes, and drinke potions for that
purpose; thinking that whatsoever they saie in their madnes, will
certeinelie come to passe. But hereof is more largelie discoursed
before in the word _Kasam_.

♦[*] The Gymnosophists of India their apish imitation of Esaie.♦




The fift Chapter.

_Of the Romane sacrifices: of the estimation they had of augurie,
of the lawe of the twelve tables._


The _Romans_, even after they were growne to great civilitie, and
enjoied a most flourishing state and commonwealth, would sometimes
sacrifice themselves, sometimes their children, sometimes their
friends, &c: consuming the same with fier, which they thought holie.
Such estimation (I saie) was attributed to this art of divination upon
the entrails of beasts, &c: at _Rome_, as the cheefe princes themselves
exercised the same; namelie, _Romulus_, _Fabius Maximus_, _&c_: in
so much as there was a decree made there, by the whole senate, that
six of the cheefe magistrats sonnes should from time to time be put
foorth, to learne the mysterie of these arts of augurie and divination,
at _Hetruria_, where the cunning and knowledge thereof most abounded.
When they came home well informed and instructed in this art, their
estimation and dignitie was such, as they were accounted, reputed, and
taken to be the interpreters of the gods, or rather betweene the gods
and them. No high preest, nor anie other great officer was elected, but
these did either absolutelie nominate them, or else did exhibit the
names of two, whereof the senate must choose the one.

In their ancient lawes were written these words: _Prodigia & portenta
ad Hetruscos aruspices (si senatus jusserit) deferunto, Hetruriæq;
principes disciplinam discunto. Quibus divis decreverunt, procuranto,
iisdem fulgura & ostenta pianto, auspicia servanto, auguri parento_:
the effect of which words is this; Let all prodigious and portentous
matters be carried to the soothsaiers of _Hetruria_, at the will
and commandement of the senat; and let the yoong princes be sent to
_Hetruria_, there to learne that discipline, or to be instructed in
that art and knowledge. Let there be alwaies some solicitor, to learne
with what gods they have decreed or determined their matters, and let
sacrifices be made unto them in times of lightening, or at anie strange
or supernaturall shew. Let all such conjecturing tokens be observed;
whatsoever the soothsaier commandeth, let it be religiouslie obeied.

♦The lawe of the twelve tables.♦




The sixt Chapter.

_Colleges of augurors, their office, their number, the
signification of augurie, that the practisers of that art
were couseners, their profession, their places of exercise,
their apparrell, their superstition._


_Romulus_ erected three colleges or centuries of those kinds of
soothsaiers, which onelie (and none other) should have authoritie to
expound the minds and admonishments of the gods. Afterwards that number
was augmented to five, and after that to nine: for they must needs be
od. In the end, they increased so fast, that they were feine to make
a decree for staie from the further proceeding in those erections:
like to our statute of _Mortmaine_. Howbeit, _Silla_ (contrarie to all
orders and constitutions before made) increased that number to foure
and twentie.

♦_Magna charta. Hen. 3. 36. 7 Ed. 1. 15. Ri. 2. 5._♦

And though _Augurium_ be most properlie that divination, which is
gathered by birds; yet bicause this word _Nahas_ comprehendeth all
other kinds of divination, as _Extispicium_, _aruspicium_, &c_: which is
as well the ghessing upon the entrailes of beasts, as divers other
waies: omitting physiognomie and palmestrie, and such like, for the
tediousnes and follie thereof; I will speake a little of such arts,
as were above measure regarded of our elders: neither mind I to
discover the whole circumstance, but to refute the vanitie thereof,
and speciallie of the professors of them, which are and alwaies have
beene cousening arts, and in them conteined both speciall and severall
kinds of witchcrafts. For the maisters of these faculties have ever
taken upon them to occupie the place and name of God; blasphemouslie
ascribing unto themselves his omnipotent power, to foretell, &c:
whereas, in truth, they could or can doo nothing, but make a shew of
that which is not.

One matter, to bewraie their cousening, is; that they could never worke
nor foreshew anie thing to the poore or inferior sort of people: for
portentous shewes (saie they) alwaies concerned great estates. Such
matters as touched the baser sort, were inferior causes; which the
superstition of the people themselves would not neglect to learne.
Howbeit, the professors of this art descended not so lowe, as to
communicate with them: for they were preests (which in all ages and
nations have beene jollie fellowes) whose office was, to tell what
should come to passe, either touching good lucke, or bad fortune; to
expound the minds, admonitions, warnings and threatnings of the gods,
to foreshew calamities, &c: which might be (by their sacrifices and
common contrition) remooved and qualified. And before their entrance
into that action, they had manie observations, which they executed
verie superstitiouslie; pretending that everie bird and beast, &c,
should be sent from the gods as foreshewes of somewhat. And therefore
first they used to choose a cleare daie, and faire wether to doo their
busines in: for the which their place was certeinelie assigned, as well
in _Rome_ as in _Hetruria_, wherein they observed everie quarter of
the element, which waie to looke, and which way to stand, &c. Their
apparell was verie preestlike, of fashion altered from all others,
speciallie at the time of their praiers, wherein they might not omit a
word nor a syllable: in respect whereof one read the service, and all
the residue repeated it after him, in the maner of a procession.

♦A manifest discoverie of augurors cousenage.♦




The seventh Chapter.

_The times and seasons to exercise augurie, the maner and order
thereof, of the ceremonies thereunto belonging._


No lesse regard was there had of the times of their practise in that
ministerie: for they must beginne at midnight, and end at noone, not
travelling therein in the decaie of the day, but in the increase of the
same; neither in the sixt or seventh houre of the daie, nor yet after
the moneth of August; bicause then yoong birds flie about, and are
diseased, and unperfect, mounting their fethers, and flieng out of the
countrie: so as no certeine ghesse is to be made of the gods purposes
by them at those seasons. But in their due times they standing with a
bowed wand in their hand, their face toward the east, &c: in the top
of an high tower, the weather being cleare, watch for birds, noting
from whence they came, and whether they flie, and in what sort they wag
their wings, &c.

♦Note the superstitious ceremonies of augurors.♦




The eight Chapter.

_Upon what signes and tokens augurors did prognosticate,
observations touching the inward and outward parts of beasts,
with notes of beasts behaviour in the slaughterhouse._


These kind of witches, whom we have now in hand, did also prognosticate
good or bad lucke, according to the soundnes or imperfection of the
entrailes of beasts; or according to the superfluities or infirmities
of nature; or according to the abundance of humors unnecessarie,
appearing in the inward parts and bowels of the beasts sacrificed. For
as touching the outward parts, it was alwaies provided and foreseene,
that they should be without blemish. And yet there were manie tokens
and notes to be taken of the externall actions of those beasts, at the
time of sacrifice: as if they would not quietlie be brought to the
place of execution, but must be forceablie hailed; or if they brake
loose; or if by hap, cunning, or strength they withstood the first
blowe; or if after the butchers blowe, they leaped up, rored, stood
fast; or being fallen, kicked, or would not quietlie die, or bled not
well; or if anie ill newes had beene heard, or anie ill sight seene at
the time of slaughter or sacrifice: which were all significations of
ill lucke and unhappie successe. On the other side, if the slaughterman
performed his office well, so as the beast had beene well chosen, not
infected, but whole and sound, and in the end faire killed; all had
beene safe: for then the gods smiled.

♦Observations in the art augurificall.♦




The ninth Chapter.

_A confutation of augurie, Plato his reverend opinion thereof,
of contrarie events, and false predictions._


But what credit is to be attributed to such toies and chances, which
grow not of nature, but are gathered by the superstition of the
interpretors? As for birds, who is so ignorant that conceiveth not,
that one flieth one waie, another another waie, about their privat
necessities? And yet are the other divinations more vaine and foolish.
Howbeit, _Plato_ thinketh a commonwealth cannot stand without this art,
and numbereth it among the liberall sciences. These fellowes promised
_Pompeie_, _Cassius_, and _Cæsar_, that none of them should die before
they were old, and that in their owne houses, and in great honor; and
yet they all died cleane contrarilie. Howbeit doubtles, the heathen in
this point were not so much to be blamed, as the sacrificing papists:
for they were directed hereunto without the knowledge of Gods promises;
neither knew they the end why such ceremonies and sacrifices were
instituted; but onelie understood by an uncerteine and slender report,
that God was woont to send good or ill successe to the children of
Israell, and to the old patriarchs and fathers, upon his acceptance
or disallowance of their sacrifices and oblations. But men in all
ages have beene so desirous to know the effect of their purposes,
the sequele of things to come, and to see the end of their feare and
hope; that a seelie witch, which had learned anie thing in the art of
cousenage, may make a great manie jollie fooles.

♦_Plato in Phædro, in Timeo, in lib. de Republ._♦

♦Wherein the papists are more blame worthie than the heathen.♦




The tenth Chapter.

_The cousening art of sortilege or lotarie, practised especiallie by
Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c._


The counterfeit _Aegyptians_, which were indeed cousening vagabonds,
practising the art called _Sortilegium_, had no small credit among the
multitude: howbeit, their divinations were as was their fast and loose,
and as the witches cures and hurtes, & as the soothsaiers answers,
and as the conjurors raisings up of spirits, and as _Apollos_ or the
Rood of graces oracles, and as the jugglers knacks of legierdemaine,
and as the papists exorcismes, and as the witches charmes, and as the
counterfeit visions, and as the couseners knaveries. Hereupon it was
said; _Non inveniatur inter vos menahas_, that is _Sortilegus_, which
were like to these Aegyptian couseners. As for other lots, they were
used, and that lawfullie; as appeareth by _Jonas_ and others that were
holie men, and as may be seene among all commonwelths, for the deciding
of diverse controversies, &c: wherein thy neighbour is not misused, nor
God anie waie offended. But in truth I thinke, bicause of the cousenage
that so easilie may be used herein, God forbad it in the commonwealth
of the Jewes, though in the good use thereof it was allowed in matters
of great weight; as appeareth both in the old and new testament; and
that as well in doubtfull cases and distributions, as in elections
and inheritances, and pacification of variances. I omit to speake
anie thing of the lots comprised in verses, concerning the lucke
ensuing, either of _Virgil_, _Homer_, or anie other, wherein fortune is
gathered by the sudden turning unto them: bicause it is a childish and
ridiculous toie, and like unto childrens plaie at _Primus secundus_, or
the game called The philosophers table: but herein I will referre you
to the bable it selfe, or else to _Bodin_, or to some such sober writer
thereupon; of whome there is no want.

♦Sortilege or lotshare.♦

♦Levit. 16.
Num. 33. & 36.
Josu. 14.
1. Chron. 24 & 26.
Prover. 18.
Jonas. 1.
Acts. 1.♦

There is a lot also called _Pythagoras_ lot, which (some saie)
_Aristotle_ beleeved: and that is, where the characters of letters have
certeine proper numbers; whereby they divine (through the proper names
of men) so as the numbers of each letters being gathered in a summe,
and put togither, give victorie to them whose summe is the greater;
whether the question be of warre, life, matrimonie, victorie, &c: even
as the unequall number of vowels in proper names portendeth lacke of
sight, halting, &c: which the godfathers and godmothers might easilie
prevent, if the case stood so.

♦Of Pythagoras lot.♦




The eleventh Chapter.

_Of the Cabalisticall art, consisting of traditions and unwritten
verities learned without booke, and of the division thereof._


Here is place also for the Cabalisticall art, consisting of unwritten
verities, which the Jewes doo beleeve and brag that God himselfe gave
to _Moses_ in the mount _Sinai_; and afterwards was taught onelie
with livelie voice, by degrees of succession, without writing, untill
the time of _Esdras_: even as the scholers of _Archippus_ did use wit
and memorie in steed of bookes. They divide this in twaine; the one
expoundeth with philosophicall reason the secrets of the lawe and the
bible, wherein (they saie) that _Salomon_ was verie cunning; bicause it
is written in the Hebrew stories, that he disputed from the Cedar of
_Libanus_, even to the Hisop, and also of birds, beasts, &c. The other
is as it were a symbolicall divinitie of the highest contemplation, of
the divine and angelike vertues, of holie names and signes; wherein
the letters, numbers, figures, things and armes, the prickes over the
letters, the lines, the points, and the accents doo all signifie verie
profound things and great secrets. By these arts the Atheists suppose
_Moses_ wrote all his miracles, and that hereby they have power over
angels and divels, as also to doo miracles: yea and that hereby all the
miracles that either anie of the prophets, or Christ himselfe wrought,
were accomplished.

♦The art Cabalisticall divided.♦

But _C. Agrippa_ having searched to the bottome of this art, saith it
is nothing but superstition and follie. Otherwise you maie be sure
Christ would not have hidden it from his church. For this cause the
Jewes were so skilfull in the names of God. But there is none other
name in heaven or earth, in which we might be saved, but Jesus: neither
is that meant by his bare name, but by his vertue and goodnes towards
us. These Cabalists doo further brag, that they are able hereby, not
onelie to find out and know the unspeakeable mysteries of God; but
also the secrets which are above scripture; whereby also they take
upon them to prophesie, and to worke miracles: yea hereby they can
make what they list to be scripture; as _Valeria Proba_ did picke
certeine verses out of _Virgil_ alluding them to Christ. And therefore
these their revolutions are nothing but allegoricall games, which
idle men busied in letters, points, and numbers (which the Hebrew
toong easilie suffereth) devise, to delude and cousen the simple and
ignorant. And this they call Alphabetarie or Arythmanticall divinitie,
which Christ shewed to his apostles onelie, and which _Paule_ saith
he speaketh but among perfect men; and being high mysteries are not
to be committed unto writing, and so made popular. There is no man
that readeth anie thing of this _Cabalisticall_ art, but must needs
think upon the popes cunning practises in this behalfe, who hath
_In scrinio pectoris_, not onelie the exposition of all lawes, both
divine and humane, but also authoritie to adde thereunto, or to drawe
backe therefrom at his pleasure: and this may he lawfullie doo even
with the scriptures, either by addition or substraction, after his
owne pontificall liking. As for example: he hath added the Apocrypha
(whereunto he might as well have joined S. _Augustines_ works, or
the course of the civill lawe, &c:) Againe, he hath diminished from
the decalog or ten commandements, not one or two words, but a whole
precept, namelie the second, which it hath pleased him to dash out with
his pen: and trulie he might as well by the same authoritie have rased
out of the testament S. _Markes_ gospell.

♦_C. Agrippa lib. de vanit. scient._♦

♦The blasphemie of the Cabalists.♦

♦_In concil. Trident._♦

♦[C. of Trent 1550]♦




The twelfe Chapter.

_When, how, and in what sort sacrifices were first ordained,
and how they were prophaned, and how the pope corrupteth the
sacraments of Christ._


At the first God manifested to our father _Adam_, by the prohibition of
the apple, that he would have man live under a lawe, in obedience and
submission; and not to wander like a beast without order or discipline.
And after man had transgressed, and deserved thereby Gods heavie
displeasure; yet his mercie prevailed; and taking compassion upon man,
he promised the Messias, who should be borne of a woman, and breake the
serpents head: declaring by evident testimonies, that his pleasure was
that man should be restored to favour and grace, through Christ: and
binding the minds of men to this promise, and to be fixed upon their
Messias, established figures and ceremonies wherewith to nourish their
faith, and confirmed the same with miracles, prohibiting and excluding
all mans devises in that behalfe. And upon his promise renewed, he
injoined (I say) and erected a new forme of worship, whereby he would
have his promises constantlie beheld, faithfullie beleeved, and
reverentlie regarded. He ordeined six sorts of divine sacrifices; three
propitiatorie, not as meriting remission of sinnes, but as figures of
Christs propitiation: the other three were of thanksgiving. These
sacrifices were full of ceremonies, they were powdered with consecrated
salt, and kindled with fier, which was preserved in the tabernacle of
the Lord: which fier (some thinke) was sent downe from heaven. GOD
himselfe commanded these rites and ceremonies to our forefathers,
_Noah_, _Abraham_, _Isaac_, _Jacob_, &c: promising therein both the
amplification of their families, and also their Messias. But in tract
of time (I saie) wantonnesse, negligence, and contempt, through the
instigation of the divell, abolished this institution of GOD: so as in
the end, God himselfe was forgotten among them, and they became pagans
& heathens, devising their owne waies, untill everie countrie had
devised and erected both new sacrifices, and also new gods particular
unto themselves. Whose example the pope followeth, in prophaning of
Christs sacraments, disguising them with his devises and superstitious
ceremonies; contriving and comprehending therein the follie of all
nations: the which bicause little children doo now perceive and scorne,
I will passe over; and returne to the Gentiles, whome I cannot excuse
of cousenage, superstition, nor yet of vanitie in this behalfe. For if
God suffered false prophets among the children of Israell, being Gods
peculiar people, and hypocrits in the church of Christ; no marvell if
there were such people amongst the heathen, which neither professed nor
knew him.

♦Gen. 2. 17.♦

♦Gen. 3. 6.♦

♦Gen. 3. 15.♦

♦Levit. 12. 3. &c.♦

♦A gird at the pope for his sawcinesse in Gods matters.♦




The xiii. Chapter.

_Of the objects whereupon the augurors used to prognosticate,
with certeine cautions and notes._


The Gentiles, which treat of this matter, repeat an innumerable
multitude of objects, whereupon they prognosticate good or bad lucke.
And a great matter is made of neezing, wherein the number of neezings
& the time therof is greatlie noted; the tingling in the finger, the
elbowe, the toe, the knee, &c: are singular notes also to be observed
in this art; though speciallie heerin are marked the flieng of fowles,
and meeting of beasts; with this generall caution, that the object
or matter whereon men divine, must be sudden and unlooked for: which
regard, children and some old fooles have to the gathering primrose,
true loves, and foure leaved grasse; Item the person unto whome such an
object offereth it selfe unawares; Item the intention of the divinor,
whereby the object which is met, is referred to augurie; Item the
houre in which the object is without foreknowledge upon the sudden met
withall; and so foorth.

_Plinie_ reporteth that griphes flie alwaies to the place of
slaughter, two or three daies before the battell is fought; which was
seene and tried at the battell of _Troie_: and in respect thereof, the
griph was allowed to be the cheefe bird of augurie. But among the
innumerable number of the portentous beasts, fowles, serpents, and
other creatures, the tode is the most excellent object, whose ouglie
deformitie signifieth sweete and amiable fortune: in respect whereof
some superstitious witches preserve todes for their familiars. And some
one of good credit (whome I could name) having convented the witches
themselves, hath starved diverse of their divels, which they kept in
boxes in the likenesse of todes.

♦_Plin. lib. natural. hist. 10. cap. 6._♦

♦_Arist. in auguriis._♦

_Plutarch Chironæus_ saith, that the place and site of the signes that
we receive by augurie, are speciallie to be noted: for if we receive
them on the left side, good lucke; if on the right side, ill lucke
insueth: bicause terrene and mortall things are opposite & contrarie to
divine and heavenlie things; for that which the gods deliver with the
right hand, falleth to our left side; and so contrariwise.

♦Plutarch doteth by his leave, for all his learning.♦




The xiiii. Chapter.

_The division of augurie, persons admittable into the colleges
of augurie, of their superstition._


The latter divinors in these mysteries, have divided their soothsaiengs
into twelve superstitions: as _Augustinus Niphus_ termeth them. The
first is prosperitie; the second, ill lucke, as when one goeth out
of his house, and seeth an unluckie beast lieng on the right side of
his waie; the third is destinie; the fourth is fortune; the fift is
ill hap, as when an infortunate beast feedeth on the right side of
your waie; the sixt is utilitie; the seventh is hurt; the eight is
called a cautell, as when a beast followeth one, and staieth at any
side, not passing beyond him, which is a signe of good lucke; the
ninth is infelicitie, and that is contrarie to the eight, as when the
beast passeth before one; the tenth is perfection; the eleventh is
imperfection; the twelfe is conclusiin.[*] Thus farre he.

♦_Aug. Niphus de auguriis, lib. 1._♦

♦[*] [_read_, —sion]♦

Among the _Romans_ none could be received into the college of augurors
that had a bile, or had beene bitten with a dog, &c: and at the
times of their exercise, even at noone daies, they lighted candels.
From whence the papists conveie unto their church, those points
of infidelitie. Finallie, their observations were so infinite and
ridiculous, that there flew not a sparkle out of the fier, but it
betokened somewhat.

♦Who were not admittable into the college of augurors among the Romans.♦




The xv. Chapter.

_Of the common peoples fond and superstitious collections and
observations._


Amongst us there be manie women, and effeminat men (marie papists
alwaies, as by their superstition may appeere) that make great
divinations upon the shedding of salt, wine, &c: and for the
observation of daies, and houres use as great [*]withcraft as in anie
thing. For if one chance to take a fall from a horsse, either in a
slipperie or stumbling waie, he will note the daie and houre, and count
that time unluckch[†] for a journie. Otherwise, he that receiveth a
mischance, wil consider whether he met not a cat, or a hare, when he
went first out of hfr[‡] doores in the morning; or stumbled not at
the threshhold at his going out; or put not on his shirt the wrong
side outwards; or his left shoo on his right foote, which _Augustus
Cæsar_ reputed for the woorst lucke that might befall. But above all
other nations (as _Martinus de Arles_ witnesseth) the _Spaniards_ are
most superstitious herein; & of _Spaine_, the people of the province
of _Lusitania_ is the most fond. For one will saie; I had a dreame
to night, or a crowe croked upon my house, or an owle flew by me and
screeched (which augurie _Lucius Silla_ tooke of his death) or a cocke
crew contrarie to his houre. Another saith; The moone is at the prime;
another, that the sun rose in a cloud and looked pale, or a starre shot
and shined in the aire, or a strange cat came into the house, or a hen
fell from the top of the house.

♦O vaine follie and foolish vanitie!♦

♦_Martin. de Arles in tract. de superst. contra maleficta._[§]
_Appian. de bello civili._♦

♦[*] [_read_, witch—]♦

♦[†] [_read_, —kie]♦

♦[‡] [_read_, his]♦

♦[§] [read, _—ficia_.]♦

♦Augurificall toies.♦

Many will go to bed againe, if they neeze before their shooes be on
their feet; some will hold fast their left thombe in their right hand
when they hickot; or else will hold their chinne with their right hand
whiles a gospell is soong. It is thought verie ill lucke of some, that
a child, or anie other living creature, should passe betweene two
friends as they walke togither; for they say it portendeth a division
of freendship. Among the papists themselves, if any hunters, as they
were a hunting, chanced to meet a frier or a preest; they thought it
so ill lucke, as they would couple up their hounds, and go home, being
in despaire of any further sport that daie. Marrie if they had used
venerie with a begger, they should win all the monie they plaied for
that daie at dice. The like follie is to be imputed unto them, that
observe (as true or probable) old verses, wherein can be no reasonable
cause of such effects; which are brought to passe onlie by Gods power,
and at his pleasure. Of this sort be these that follow:

_Vincenti festo si sol radiet memor esto,_

_Remember on S. Vincents daie,
If that the sunne his beames displaie._

♦_Englished by Abraham Fleming._♦

_Clara dies Pauli bona tempora denotat anni,_

_If Paule th’apostles daie be cleare,
It dooth foreshew a luckie yeare._

♦_By Ab. Fleming._♦

_Si sol splendescat Maria purificante,
Major erit glacies post festum quàm fuit ante,_

_If Maries purifieng daie,
Be cleare and bright with sunnie raie,
Then frost and cold shalbe much more,
After the feast than was before._

♦_By Ab. Fleming._♦

_Serò rubens cœlum cras indicat esse serenum,
Si manè rubescit, ventus vel pluvia crescit._

_The skie being red at evening,
Foreshewes a faire and cleare morning;
But if the morning riseth red,
Of wind or raine we shalbe sped._

♦_By Ab. Fleming._♦

Some sticke a needle or a buckle into a certeine tree, neere to the
cathedrall church of S. _Christopher_, or of some other saint; hoping
thereby to be delivered that yeare from the headach. Item maids
forsooth hang some of their haire before the image of S. _Urbane_,
bicause they would have the rest of their haire grow long and be
yellow. Item, women with child runne to church, and tie their girdles
or shoo latchets about a bell, and strike upon the same thrise,
thinking that the sound thereof hasteth their good deliverie. But
sithence these things beginne to touch the vanities and superstitions
of incantations, I will referre you thither, where you shall see of
that stuffe abundance; beginning at the word _Habar_.

♦Seeke more hereof in the word Habar.♦




The xvi. Chapter.

_How old writers varie about the matter, the maner and the meanes,
whereby things augurificall are mooved._


_Theophrastus_ and _Themistius_ affirme, that whatsoever happeneth
unto man suddenlie and by chance, commeth from the providence of God.
So as _Themistius_ gathereth, that men in that respect prophesie, when
they speake what commeth in their braine, upon the sudden; though not
knowing or understanding what they saie. And that seeing God hath a
care for us, it agreeth with reason (as _Theophrastus_ saith) that he
shew us by some meane whatsoever shall happen. For with _Pythagoras_ he
concludeth, that all foreshewes and auguries are the voices and words
of God, by the which he foretelleth man the good or evill that shall
beetide.

♦_Averroes. 12. metaphysic._♦

_Trismegistus_ affirmeth, that all augurificall things are mooved by
divels; _Porphyrie_ saith by gods, or rather good angels: according to
the opinion of _Plotinus_ and _Iamblichus_. Some other affirme they are
mooved by the moone wandering through the twelve signes of the Zodiake:
bicause the moone hath dominion in all sudden matters. The _Aegyptian_
astronomers hold, that the moone ordereth not those portentous matters,
but _Stella errans_, a wandering starre, &c.




The xvii. Chapter.

_How ridiculous an art augurie is, how Cato mocked it,
Aristotles reason against it, fond collections of augurors,
who allowed, and who disallowed it._


Verelie all these observations being neither grounded on Gods word,
nor physicall or philosophicall reason, are vanities, superstitions,
lies, and meere witchcraft; as whereby the world hath long time beene,
and is still abused and cousened. It is written; _Non est vestrum
scire tempora & momenta, &c_: It is not for you to knowe the times
and seasons, which the father hath put in his owne power. The most
godlie men and the wisest philosophers have given no credit hereunto.
S. _Augustine_ saith; _Qui his divinationibus credit, sciat se fidem
christianam & baptismum prævaricasse, & paganum Deiq; inimicum esse_.
One told _Cato_, that a rat had carried awaie and eaten his hose, which
the partie said was a woonderfull signe. Naie (said _Cato_) I thinke
not so; but if the hose had eaten the rat, that had beene a wonderfull
token indeed. When _Nonius_ told _Cicero_ that they should have good
successe in battell, bicause seven eagles were taken in _Pompeies_
campe, he answered thus; No doubt it will be even so, if that we chance
to fight with pies. In the like case also he answered _Labienus_, who
prophesied like successe by such divinations, saieng, that through the
hope of such toies, _Pompeie_ lost all his pavillions not long before.

♦The fond art of augurie convinced.♦

♦Acts. 1, 7.♦

What wiseman would thinke, that God would commit his counsell to a
dawe, an owle, a swine, or a tode; or that he would hide his secret
purposes in the doong and bowels of beasts? _Aristotle_ thus reasoneth;
Augurie or divinations are neither the causes nor effects of things
to come; _Ergo_, they doo not thereby foretell things trulie, but by
chance. As if I dreame that my freend will come to my house, and he
commeth indeed: yet neither dreame nor imagination is more the cause of
my freends comming, than the chattering of a pie.

♦_Arist. de somno._♦

When _Hanibal_ overthrew _Marcus Marcellus_, the beast sacrificed
wanted a peece of his hart; therefore forsooth _Marius_, when he
sacrificed at Utica, and the beast lacked his liver, he must needs
have the like successe. These are their collections, and as vaine, as
if they said that the building of _Tenderden_ steeple was the cause of
_Goodwine sands_, or the decaie of _Sandwich_ haven. _S. Augustine_
saith, that these observations are most superstitious. But we read in
the fourth psalme, a sentence which might dissuade anie christian from
this follie and impietie; O ye sonnes of men, how long will you turne
my glorie into shame, loving vanitie, and seeking lies? The like is
read in manie other places of scripture.

♦_August. lib. de doct. chri. 2. cap. 2._♦

♦Psal. 4, 2.♦

Of such as allow this follie, I can commend _Plinie_ best, who saith,
that the operation of these auguries is as we take them. For if we take
them in good part, they are signes of good lucke; if we take them in
ill part, ill lucke followeth; if we neglect them, and wey them not,
they doo neither good nor harme. _Thomas_ of _Aquine_ reasoneth in this
wise; The starres, whose course is certeine, have greater affinitie
and communitie with mans actions, than auguries; and yet our dooings
are neither directed nor proceed from the starres. Which thing also
_Ptolome_ witnesseth, saieng; _Sapiens dominabitur astris_, A wiseman
overruleth the starres.

♦_Plin. lib. natural. hist. 28. cap. 2._♦

♦_Tho Aquin. lib. de sortib._♦




The 18. Chapter.

_Fond distinctions of the heathen writers, concerning augurie._


The heathen made a distinction betweene divine, naturall, and casuall
auguries. Divine auguries were such, as men were made beleeve were
done miraculouslie, as when dogs spake; as at the expulsion of
_Tarquinius_ out of his kingdome; or when trees spake, as before the
death of _Cæsar_; or when horsses spake, as did a horsse, whose name
was _Zanthus_. Manie learned christians confesse, that such things
as may indeed have divine cause, may be called divine auguries; or
rather forewarnings of God, and tokens either of his blessings or
discontentation: as the starre was a token of a safe passage to the
magicians that sought Christ; so was the cockcrowing an augurie to
_Peter_ for his conversion. And manie such other divinations or
auguries (if it be lawfull so to terme them) are in the scriptures to
be found.

♦_C. Epidius._
_Homer. Iliad. 19._♦




The 19. Chapter.

_Of naturall and casuall augurie, the one allowed, and the
other disallowed._


Naturall augurie is a physicall or philosophicall observation; bicause
humane and naturall reason may be yeelded for such events: as if one
heare the cocke crow manie times together, a man may ghesse that
raine will followe shortlie; as by the crieng of rooks, and by their
extraordinarie using of their wings in their flight, bicause through a
naturall instinct, provoked by the impression of the heavenlie bodies,
they are mooved to know the times, according to the disposition of the
weather, as it is necessarie for their natures. And therefore _Jeremie_
saith; _Milvus in cœlo cognovit tempus suum_. The physician may argue
a strength towards in his patient, when he heareth him neeze twise,
which is a naturall cause to judge by, and conjecture upon. But sure
it is meere casuall, and also verie foolish and incredible, that by
two neezings, a man should be sure of good lucke or successe in his
businesse; or by meeting of a tode, a man should escape a danger, or
atchieve an enterprise, &c.




The xx. Chapter.

_A confutation of casuall augurie which is meere witchcraft,
and upon what uncertaintie those divinations are grounded._


What imagination worketh in man or woman, many leaves would not
comprehend; for as the qualities thereof are strange, and almost
incredible, so would the discourse thereof be long and tedious, wherof
I had occasion to speake elsewhere. But the power of our imagination
extendeth not to beasts, nor reacheth to birds, and therefore
perteineth not hereunto. Neither can the chance for the right or left
side be good or bad lucke in it selfe. Why should any occurrent or
augurie be good? Bicause it commeth out of that part of the heavens,
where the good or beneficiall stars are placed? By that reason, all
things should be good and happie that live on that side; but we see the
contrarie experience, and as commonlie as that.

The like absurditie and error is in them that credit those divinations;
bicause the starres, over the ninth house have dominion at the time of
augurie. If it should betoken good lucke, joy or gladnesse, to heare a
noise in the house, when the moone is in _Aries_: and contrariwise,
if it be a signe of ill lucke, sorrowe, or greefe for a beast to come
into the house, the moone being in the same signe: here might be found
a fowle error and contrarietie. And forsomuch as both may happen
at once, the rule must needs be false and ridiculous. And if there
were any certeine rules or notes to be gathered in these divinations;
the abuse therein is such, as the word of God must needs be verefied
therein; to wit, I will destroie the tokens of soothsaiers, and make
them that conjecture, fooles.

♦The vanitie of casuall augurie.♦

♦Isai. 44, 25.♦




The xxi. Chapter.

_That figure-casters are witches, the uncerteintie of their
art, and of their contradictions, Cornelius Agrippas sentence
against judiciall astrologie._


These casters of figures may bee numbred among the cousening witches,
whose practise is above their reach, their purpose to gaine, their
knowledge stolne from poets, their art uncerteine & full of vanitie,
more plainly derided in the scriptures, than any other follie. And
thereupon many other trifling vanities are rooted and grounded; as
physiognomie, palmestrie, interpreting of dreames, monsters, auguries,
&c: the professors whereof confesse this to be the necessarie key to
open the knowledge of all their secrets. For these fellowes erect a
figure of the heavens, by the exposition whereof (togither with the
conjectures of similitudes and signes) they seeke to find out the
meaning of the significators, attributing to them the ends of all
things, contrarie to truth, reason, and divinitie: their rules being so
inconstant, that few writers agree in the verie principles therof. For
the _Rabbins_, the old and new writers, and the verie best philosophers
dissent in the cheefe grounds thereof, differing in the proprietie of
the houses, whereout they wring the foretelling of things to come,
contending even about the number of spheres, being not yet resolved how
to erect the beginnings and endes of the houses: for _Ptolomie_ maketh
them after one sort, _Campanus_ after another, &c.

♦The vaine and trifling trickes of figure-casters.♦

And as _Alpetragus_ thinketh, that there be in the heavens diverse
movings as yet to men unknowne, so doo others affirme (not without
probabilitie) that there maie be starres and bodies, to whome these
movings maie accord, which cannot be seene, either through their
exceeding highnes, or that hitherto are not tried with anie observation
of the art. The true motion of _Mars_ is not yet perceived, neither
is it possible to find out the true entring of the sunne into the
equinoctiall points. It is not denied, that the astronomers themselves
have received their light, and their verie art from poets, without
whose fables the twelve signes and the northerlie and southerlie
figures had never ascended into heaven. And yet (as _C. Agrippa_ saith)
astrologers doo live, cousen men, and game by these fables; whiles the
poets, which are the inventors of them, doo live in beggerie.

♦_Johan. Montiregius in epistola ad Blanchimē:_♦

♦_& Gulielmus de sancto Clodoald._
_Rabbi Levi._
_C. Agrip. in lib. de vanit. scient._
_Archelaus._
_Cassander._
_Eudoxus, &c._♦

The verie skilfullest mathematicians confesse, that it is unpossible to
find out anie certeine thing concerning the knowledge of judgements, as
well for the innumerable causes which worke togither with the heavens,
being all togither, and one with the other to be considered: as also
bicause influencies doo not constraine but incline. For manie ordinarie
and extraordinarie occasions doo interrupt them; as education, custome,
place, honestie, birth, bloud, sicknesse, health, strength, weakenes,
meate, drinke, libertie of mind, learning, &c. And they that have
written the rules of judgement, and agree neerest therein, being of
equall authoritie and learning, publish so contrarie opinions upon
one thing, that it is unpossible for an astrologian to pronounce a
certeintie upon so variable opinions; & otherwise, upon so uncerteine
reports no man is able to judge herein. So as (according to _Ptolomie_)
the foreknowledge of things to come by the starres, dependeth as
well upon the affections of the mind, as upon the observation of the
planets, proceeding rather from chance than art, as whereby they
deceive others, and are deceived themselves also.




The xxii Chapter.

_The subtiltie of astrologers to mainteine the credit of their
art, why they remaine in credit, certeine impieties conteined
in astrologers assertions._


If you marke the cunning ones, you shall see them speake darkelie
of things to come, devising by artificiall subtiltie, doubtfull
prognostications, easilie to be applied to everie thing, time, prince,
and nation: and if anie thing come to passe according to their
divinations, they fortifie their old prognostications with new reasons.
Nevertheles, in the multitude and varietie of starres, yea even in
the verie middest of them, they find out some places in a good aspect,
and some in an ill; and take occasion hereupon to saie what they list,
promising unto some men honor, long life, wealth, victorie, children,
marriage, freends, offices; & finallie everlasting felicitie. But if
with anie they be discontent, they saie the starres be not favourable
to them, and threaten them with hanging, drowning, beggerie, sickenes,
misfortune, &c. And if one of these prognostications fall out right,
then they triumph above measure. If the prognosticators be found to
forge and lie alwaies (without such fortune as the blind man had in
killing the crow) they will excuse the matter, saieng, that _Sapiens
dominatur astris_, wheras (according to _Agrippas_ words) neither the
wiseman ruleth the starres, nor the starres the wiseman, but God ruleth
them both. _Corn. Tacitus_ saith, that they are a people disloiall to
princes, deceiving them that beleeve them. And _Varro_ saith, that the
vanitie of all superstitions floweth out of the bosome of astrologie.
And if our life & fortune depend not on the starres, then it is to be
granted, that the astrologers seeke where nothing is to be found. But
we are so fond, mistrustfull & credulous, that we feare more the fables
of Robin good fellow; astrologers, & witches, & beleeve more the things
that are not, than the things that are. And the more unpossible a thing
is, the more we stand in feare thereof; and the lesse likelie to be
true, the more we beleeve it. And if we were not such, I thinke with
_Cornelius Agrippa_, that these divinors, astrologers, conjurors, and
cousenors would die for hunger.

♦Astrologers prognostications are like the answers of oracles.♦

And our foolish light beleefe, forgetting things past, neglecting
things present, and verie hastie to know things to come, doth so
comfort and mainteine these cousenors; that whereas in other men, for
making one lie, the faith of him that speaketh is so much mistrusted,
that all the residue being true is not regarded. Contrariwise, in these
cousenages among our divinors, one truth spoken by hap giveth such
credit to all their lies, that ever after we beleeve whatsoever they
saie; how incredible, impossible or false soever it be. Sir _Thomas
Moore_ saith, they know not who are in their owne chambers, neither
who maketh themselves cuckoldes that take upon them all this cunning,
knowledge, and great foresight. But to enlarge their credit, or rather
to manifest their impudencie, they saie the gift of prophesie, the
force of religion, the secrets of conscience, the power of divels,
the vertue of miracles, the efficacie of praiers, the state of the
life to come, &c: doth onlie depend upon the starres, and is given and
knowne by them alone. For they saie, that when the signe of _Gemini_
is ascended, and _Saturne_ and _Mercurie_ be joined in _Aquarie_,
in the ninth house of the heavens, there is a prophet borne: and
therefore that Christ had so manie vertues, bicause he had in that
place _Saturne_ and _Gemini_. Yea these Astrologers doo not sticke to
saie, that the starres distribute all sortes of religions: wherein
_Jupiter_ is the especiall patrone, who being joined with _Saturne_,
maketh the religion of the Jewes; with _Mercurie_, of the Christians;
with the Moone, of Anti-christianitie. Yea they affirme that the faith
of everie man maie be knowne to them as well as to God. And that Christ
himselfe did use the election of houres in his miracles; so as the
Jewes could not hurt him whilest he went to _Jerusalem_, and therefore
that [*]the said to his disciples that forbad him to go; Are there not
twelve houres in the daie?

♦S. Thomas Moores frumpe at judiciall astrologers.♦

♦Astrologicall blasphemies.♦

♦[*] [_read_, he.]♦

♦Joh. 11. 8. & 9.♦




The xxiii. Chapter.

_Who have power to drive awaie divels with their onelie
presence, who shall receive of God whatsoever they aske in
praier, who shall obteine everlasting life by meanes of
constellations, as nativitie-casters affirme._


They saie also, that he which hath _Mars_ happilie placed in the ninth
house of the heavens, shall have power to drive awaie divels with
his onelie presence from them that be possessed. And he that shall
praie to God, when he findeth the Moone and _Jupiter_ joined with the
dragons head in the middest of the heavens, shall obteine whatsoever
he asketh: and that _Jupiter_ and _Saturne_ doo give blessednes of
the life to come. But if anie in his nativitie shall have _Saturne_
happilie placed in _Leone_, his soule shall have everlasting life. And
hereunto subscribe _Peter de Appona_, _Roger Bacon_, _Guido Bonatus_,
_Arnold de villa nova_, and the Cardinall of _Alia_. Furthermore, the
providence of God is denied, and the miracles of Christ are diminished,
when these powers of the heavens and their influencies are in such
sort advanced. _Moses_, _Esaie_, _Job_ and _Jeremie_, seeme to dislike
and reject it: and at _Rome_ in times past it was banished, and by
_Justinian_ condemmed under paine of death. Finallie, _Seneca_ derideth
these soothsaieng witches in this sort; Amongst the _Cleones_ (saith
he) there was a custome, that the χαλαζοφύλακες (which were gazers in
the aier, watching when a storme of haile should fall) when they sawe
by anie cloud that the shower was imminent and at hand; the use was
(I saie) bicause of the hurt which it might doo to their vines, &c:
diligentlie to warne the people thereof; who used not to provide clokes
or anie such defense against it, but provided sacrifices; the rich,
cockes and white lambes; the poore would spoile themselves by cutting
their thombes; as though (saith he) that little bloud could ascend up
to the cloudes, and doo anie good there for their releefe in this
matter.

♦The follie of our genethliaks, or nativiti-casters.♦

♦_Senec. lib. de quæst. natural. 4._♦

And here by the waie, I will impart unto you a _Venetian_ superstition,
of great antiquitie, and at this daie (for ought I can read to the
contrarie) in use. It is written, that everie yeere ordinarilie upon
ascension daie, the Duke of _Venice_, accompanied with the States,
goeth with great solemnitie unto the sea, and after certeine ceremonies
ended, casteth thereinto a gold ring of great value and estimation for
a pacificatorie oblation: wherewithall their predecessors supposed
that the wrath of the sea was asswaged. By this action, as a late
writer saith, they doo _Desponsare sibi mare_, that is, espouse the sea
unto themselves, &c.

♦_Hilarius Pirkmair in arte apodemica._♦

♦_Joannes Garropius in Venet. & Hyperb._♦

Let us therefore, according to the prophets advise, aske raine of the
Lord in the houres of the latter time, and he shall send white cloudes,
and give us raine &c: for surelie, the idols (as the same prophet
saith) have spoken vanitie, the soothsaiers have seene a lie, and the
dreamers have told a vaine thing. They comfort in vaine, and therefore
they went awaie like sheepe, &c. If anie sheepebiter or witchmonger
will follow them, they shall go alone for me.

♦Zach. 10. 1. verse 2.♦




¶ _The twelfe Booke._




The first Chapter.

_The Hebrue word Habar expounded, where also the supposed
secret force of charmes and inchantments is shewed, and the
efficacie of words is diverse waies declared._


This Hebrue word _Habar_, being in Greeke _Epathin_, and in Latine
_Incantare_, is in English, To inchant, or (if you had rather have it
so) to bewitch. In these inchantments, certeine wordes, verses, or
charmes, &c: are secretlie uttered, wherein there is thought to be
miraculous efficacie. There is great varietie hereof: but whether it be
by charmes, voices, images, characters, stones, plants, metals, herbes,
&c: there must herewithall a speciall forme of words be alwaies used,
either divine, diabolicall, insensible, or papisticall, whereupon all
the vertue of the worke is supposed to depend. This word is speciallie
used in the 58. psalme, which place though it be taken up for mine
adversaries strongest argument against me; yet me thinkes it maketh so
with me, as they can never be able to answer it. For there it plainelie
appeareth, that the adder heareth not the voice of the charmer, charme
he never so cunninglie: contrarie to the poets fabling,

♦Psal. 58.♦

♦Psal. 58. 4. 5.♦

_Frigidus in pratis cantando rumpitur anguis._

♦_Virgil. in Damone._♦

_The coldish snake in medowes greene,
With charmes is burst in peeces cleene._

♦_By Ab. Fleming._♦

But hereof more shall be said hereafter in due place.

I grant that words sometimes have singular vertue and efficacie,
either in persuasion or disuasion, as also diverse other waies; so as
thereby some are converted from the waie of perdition, to the estate of
salvation: and so contrariwise, according to the saieng of _Solomon_;
Death and life are in the instrument of the toong: but even therein
God worketh all in all, as well in framing the heart of the one, as in
directing the toong of the other: as appeareth in manie places of the
holie scriptures.

♦Prover. 18.
Chron. 30.
Psal. 10.
Psal. 51.
Psal. 139.
Jerem. 32.
Isai. 6.
Isai. 50.
Exod. 7. 8. 9.
Prov. 16.♦




The second Chapter.

_What is forbidden in scriptures concerning witchcraft, of the
operation of words, the superstition of the Cabalists and
papists, who createth substances, to imitate God in some
cases is presumption, words of sanctification._


That which is forbidden in the scriptures touching inchantment or witch
craft, is not the wonderfull working with words. For where words
have had miraculous operation, there hath beene alwaies the speciall
providence, power and grace of God uttered to the strengthening of
the faith of Gods people, and to the furtherance of the gospell: as
when the apostle with a word slue _Ananias_ and _Saphira_. But the
prophanation of Gods name, the seducing, abusing, and cousening of
the people, and mans presumption is hereby prohibited, as whereby
manie take upon them after the recitall of such names, as God in the
scripture seemeth to appropriate to himselfe, to foreshew things to
come, to worke miracles, to detect fellonies, &c: as the Cabalists in
times past tooke upon them, by the ten names of God, and his angels,
expressed in the scriptures, to worke woonders: and as the papists
at this daie by the like names, by crosses, by gospels hanged about
their necks, by masses, by exorcismes, by holie water, and a thousand
consecrated or rather execrated things, promise unto themselves and
others, both health of bodie and soule.

♦Acts. 5.♦

But as herein we are not to imitate the papists, so in such things,
as are the peculiar actions of God, we ought not to take upon us to
counterfet, or resemble him, which with his word created all things.
For we, neither all the conjurors, Cabalists, papists, soothsaiers,
inchanters, witches, nor charmers in the world, neither anie other
humane or yet diabolicall cunning can adde anie such strength to Gods
workmanship, as to make anie thing anew, or else to exchange one thing
into another. New qualities may be added by humane art, but no new
substance can be made or created by man. And seeing that art faileth
herein, doubtles neither the illusions of divels, nor the cunning of
witches, can bring anie such thing truelie to passe. For by the sound
of the words nothing commeth, nothing goeth, otherwise than God in
nature hath ordeined to be doone by ordinarie speech, or else by his
speciall ordinance. Indeed words of sanctification are necessarie
and commendable, according to S. _Paules_ rule; Let your meat be
sanctified with the word of God, and by praier. But sanctification
dooth not here signifie either change of substance of the meate, or
the adding of anie new strength thereunto; but it is sanctified, in
that it is received with thanksgiving and praier; that our bodies may
be refreshed, and our soule thereby made the apter to glorifie God.

♦Jonas. 1.♦

♦Words of sanctification, and wherein they consist.♦




The third Chapter.

_What effect and offense witches charmes bring, how unapt
witches are, and how unlikelie to worke those things which
they are thought to doo, what would followe if those things
were true which are laid to their charge._


The words and other the illusions of witches, charmers, and conjurors,
though they be not such in operation and effect, as they are commonlie
taken to be: yet they are offensive to the majestie and name of God,
obscuring the truth of divinitie, & also of philosophie. For if God
onlie give life & being to all creatures, who can put any such vertue
or livelie feeling into a body of gold, silver, bread, or wax, as is
imagined? If either preests, divels, or witches could so doo, the
divine power shuld be checked & outfaced by magicall cunning, & Gods
creatures made servile to a witches pleasure. What is not to be brought
to passe by these incantations, if that be true which is attributed
to witches? & yet they are women that never went to schoole in their
lives, nor had any teachers: and therefore without art or learning;
poore, and therefore not able to make any provision of metal or stones,
&c: whereby to bring to passe strange matters, by naturall magicke;
old and stiffe, and therefore not nimble handed to deceive your eie
with legierdemaine; heavie, and commonlie lame, and therefore unapt
to flie in the aire, or to danse with the fairies; sad, melancholike,
sullen, and miserable, and therefore it should be unto them (_Invita
Minerva_) to banket or danse with _Minerva_; or yet with _Herodias_, as
the common opinion of all writers heerein is. On the other side, we see
they are so malicious and spitefull, that if they by themselves, or by
their divels, could trouble the elements, we should never have faire
weather. If they could kill men, children, or cattell, they would spare
none; but would destroy and kill whole countries and housholds. If they
could transfer corne (as is affirmed) from their neighbors field into
their owne, none of them would be poore, none other should be rich. If
they could transforme themselves and others (as it is most constantlie
affirmed) oh what a number of apes and owles should there be of us! If
_Incubus_ could beget _Merlins_ among us, we should have a jollie manie
of cold prophets.

♦An ample description of women commonlie called witches.♦




The fourth Chapter.

_Why God forbad the practise of witchcraft, the absurditie of
the lawe of the twelve tables, whereupon their estimation in
miraculous actions is grounded, of their woonderous works._


Though it be apparent, that the Holie-ghost forbiddeth this art,
bicause of the abuse of the name of God, and the cousenage comprehended
therein: yet I confesse, the customes and lawes almost of all nations
doo declare, that all these miraculous works, before by me cited, and
many other things more woonderfull, were attributed to the power of
witches. The which lawes, with the executions and judicials thereupon,
and the witches confessions, have beguiled almost the whole world.
What absurdities concerning witchcraft, are written in the law of
the twelve tables, which was the highest and most ancient law of the
_Romans_? Whereupon the strongest argument of witches omnipotent
power is framed; as that the wisedome of such lawgivers could not be
abused. Whereof (me thinks) might be made a more strong argument on
our side; to wit, If the cheefe and principall lawes of the world be
in this case ridiculous, vaine, false, incredible, yea and contrarie
to Gods lawe; the residue of the lawes and arguments to that effect,
are to be suspected. If that argument should hold, it might proove all
the popish lawes against protestants, & the heathenish princes lawes
against christians, to be good and in force: for it is like they would
not have made them, except they had beene good. Were it not (thinke
you) a strange proclamation, that no man (upon paine of death) should
pull the moone out of heaven? And yet verie many of the most learned
witchmongers make their arguments upon weaker grounds; as namelie in
this forme and maner; We find in poets, that witches wrought such and
such miracles; _Ergo_ they can accomplish and doo this or that wonder.
The words of the lawe are these; _Qui fruges incantasset pœnas dato,
Néve alienam segetem pellexeris excantando, neq́; incantando, Ne
agrum defruganto_: the sense wherof in English is this; Let him be
executed that bewitcheth corne, Transferre not other mens corne into
thy ground by inchantment, Take heede thou inchant not at all neither
make thy neighbors field barren: he that dooth these things shall die,
&c.

♦A common and universall error.♦

♦_J. Bodinus._
_Danæus._
_Hyperius._
_Heming._
_Bar. Spineus_[*]
_Mal. Malef._♦

♦[*] _Spinæus._♦




The fift Chapter.

_An instance of one arreigned upon the lawe of the twelve
tables, whereby the said lawe is proved ridiculous, of two
witches that could doo woonders._


Although among us, we thinke them bewitched that wax suddenlie poore,
and not them that growe hastilie rich; yet at _Rome_ you shall
understand, that (as _Plinie_ reporteth) upon these articles one _C.
Furius Cressus_ was convented before _Spurius Albinus_; for that he
being but a little while free, and delivered from bondage, occupieng
onelie tillage; grew rich on the sudden, as having good crops: so as
it was suspected that he transferred his neighbors corne into his
fields. None intercession, no delaie, none excuse, no deniall would
serve, neither in jest nor derision, nor yet through sober or honest
meanes: but he was assigned a peremptorie daie, to answer for life. And
therefore fearing the sentence of condemnation, which was to be given
there, by the voice and verdict of three men (as we heere are tried by
twelve) made his appearance at the daie assigned, and brought with him
his ploughs and harrowes, spades and shovels, and other instruments of
husbandrie, his oxen, horsses, and working bullocks, his servants, and
also his daughter, which was a sturdie wench and a good huswife, and
also (as _Piso_ reporteth) well trimmed up in apparell, and said to the
whole bench in this wise; Lo heere my lords I make mine appearance,
according to my promise and your pleasures, presenting unto you my
charmes and witchcrafts, which have so inriched me. As for the labour,
sweat, watching, care, and diligence, which I have used in this
behalfe, I cannot shew you them at this time. And by this meanes he
was dismissed by the consent of that court, who otherwise (as it was
thought) should hardly have escaped the sentence of condemnation, and
punishment of death.

♦A notable purgation of C. F. C. convented for a witch.♦

It is constantlie affirmed in _M. Mal._ that _Stafus_ used alwaies to
hide himselfe in a [*]monshoall, and had a disciple called _Hoppo_,
who made _Stadlin_ a maister witch, and could all when they list
invisiblie transferre the third part of their neighbours doong, hay,
corne, &c: into theire owne ground, make haile, tempests, and flouds,
with thunder and lightning; and kill children, cattell, &c: reveale
things hidden, and many other tricks, when and where they list. But
these two shifted not so well with the inquisitors, as the other with
the _Romane_ and heathen judges. Howbeit, _Stafus_ was too hard for
them all: for none of all the lawiers nor inquisitors could bring him
to appeere before them, if it be true that witchmongers write in these
matters.

♦_Mal. malef. par. 2. quæ. 1. cap. 5._♦

♦[*] [moushoall]♦




The sixt Chapter.

_Lawes provided for the punishment of such witches as worke
miracles, whereof some are mentioned, and of certeine popish
lawes published against them._


There are other lawes of other nations made to this incredible effect:
as _Lex Salicarum_ provideth punishment for them that flie in the aire
from place to place, and meete at their nightlie assemblies, and brave
bankets, carrieng with them plate, and such stuffe, &c: even as we
should make a lawe to hang him that should take a church in his hand
at _Dover_, and throwe it to _Callice_. And bicause in this case also
popish lawes shall be seene to be as foolish and lewd as any other
whatsoever, and speciallie as tyrannous as that which is most cruell:
you shall heare what trim new lawes the church of _Rome_ hath latelie
devised. These are therefore the words of pope _Innocent_ the eight to
the inquisitors of _Almanie_, and of pope _Julius_ the second, sent
to the inquisitors of _Bergomen_. It is come to our eares, that manie
lewd persons, of both kinds, as well male as female, using the companie
of the divels _Incubus_ and _Succubus_, with incantations, charmes,
conjurations, &c: doo destroie, &c: the births of women with child, the
yoong of all cattell, the corne of the feeld, the grapes of the vines,
the frute of the trees: Item, men, women, and all kind of cattell and
beasts of the feeld: and with their said inchantments, &c: doo utterlie
extinguish, suffocate, and spoile all vineyards, ortchards, medowes,
pastures, grasse, greene corne, and ripe corne, and all other podware:
yea men and women themselves are by their imprecations so afflicted
with externall and inward paines and diseases, that men cannot beeget,
nor women bring foorth anie children, nor yet accomplish the dutie of
wedlocke, denieng the faith which they in baptisme professed, to the
destruction of their owne soules, &c. Our pleasure therefore is, that
all impediments that maie hinder the inquisitors office, be utterlie
removed from among the people, least this blot of heresie proceed to
poison and defile them that be yet innocent. And therefore we doo
ordeine, by vertue of the apostolicall authoritie, that our inquisitors
of high _Almanie_, maie execute the office of inquisition by all
tortures and afflictions, in all places, and upon all persons, what
and wheresoever, as well in everie place and diocesse, as upon anie
person; and that as freelie, as though they were named, expressed, or
cited in this our commission.

♦Punishmēt of impossibilities.♦

♦A wise lawe of pope Innocent and Julie, were it not that they wanted
wit when they made it.♦




The seventh Chapter.

_Poetical authorities commonlie alleaged by witchmongers,
for the proofe of witches miraculous actions, and for
confirmation of their supernaturall power._


Here have I place and oportunitie, to discover the whole art of
witchcraft; even all their charmes, periapts, characters, amulets,
praiers, blessings, curssings, hurtings, helpings, knaveries,
cousenages, &c. But first I will shew what authorities are produced to
defend and mainteine the same, and that in serious sort, by _Bodin_,
_Spinæus_, _Hemingius_, _Vairus_, _Danæus_, _Hyperius_: _M. Mal._ and
the rest.

_Carmina vel cœlo possunt deducere lunam,
Carminibus Circe socios mut avit[*] Ulyssis,
Frigidus in pratis cantando rumpitur anguis:_

♦_Virg. eclog. 8._♦

♦[*] [_mutavit_]♦

_Inchantments plucke out of the skie,
The moone, though she be plaste on hie:
Dame Circes with hir charmes so fine,
Ulysses mates did turne to swine:
The snake with charmes is burst in twaine,
In medowes, where she dooth remaine._

_Againe out of the same poet they cite further matter._

_Has herbas, atq́; hæc Ponto mihi lecta venena,
Ipsa dedit Mæris: nascuntur plurima Ponto.
His ego sæpè lupam fieri, & se condere sylvis,
Mærim sæpe animas imis exire sepulchris,
Atq́; satas aliò vidi traducere messes._

♦_Virg. eclog. 8._♦

_These herbs did Meris give to me,
And poisons pluckt at Pontus,
For there they growe and multiplie,
And doo not so amongst us.
With these she made hir selfe become,
A wolfe, and hid hir in the wood,
She fetcht up soules out of their toome,
Remooving corne from where it stood._

_Furthermore out of Ovid they alledge these folowing._

_Nocte volant, puerósq; petunt nutricis egentes,
Et vitiant cunis corpora capta suis:
Carpere dicuntur lactentia viscera rostris,
Et plenumpotu[*] sanguine gutur habent:_

♦_Ovid. fast. 6._♦

♦[*] [_plenum potu_]♦

_To children they doo flie by night,
And catch them while their nursses sleepe,
And spoile their little bodies quite,
And home they beare them in their beake._

_Againe out of Virgill in forme following._

_Hinc mihi Massylæ gentis monstrata sacerdos,
Hesperidum templi custos, epulásq; draconi
Quæ dabat, & sacros servabat in arbore ramos,
Spargens humida mella, soporiferúmq; papaver.
Hæc se carminibus promittit solvere mentes,
Quas velit, ast aliis dur as[*] immittere curas,
Sistere aquam fluviis, & vertere sidera retrò,
Nocturnósq; ciet manes, mugire videbis
Sub pedibus terram, & descendere montibus ornos:_

♦_Virg. Aene. 4._♦

♦[*] [duras]♦

_From thence a virgine preest is come,
from out Massyla land,
Sometimes the temple there she kept,
and from hir heavenlie hand
The dragon meate did take: she kept
also the frute divine,
With herbes and liquors sweete that still
to sleepe did men incline.
The minds of men (she saith) from love
with charmes she can unbind,
In whom she list: but others can
she cast to cares unkind.
The running streames doo stand, and from
their course the starres doo wreath,
And soules she conjure can: thou shalt
see sister underneath
The ground with roring gape, and trees
and mountaines turne upright, &c._

♦_Tho. Phaiers translation of the former words of Virg._♦

_Moreover out of Ovid they alledge as followeth._

♦_Ovid. metamor. 7._♦

_Cùm volui ripis ipsis mirantibus amnes
Infontes[*] rediere suos, concússaq́; sisto,_

♦[*] [_In fontes_]♦

_Stantia concutio, cantu freta nubila pello,
Nubiláq; ìnduco, ventos abigóq; vocóq;,
Vipereas rumpo verbis & carmine fauces,
Viváque saxa, sua convulsáque robora terra,
Et sylvas moveo, jubeóque tremescere montes,
Et mugire solum, manésque exire sepulchris,
Téque luna traho, &c:_

_The rivers I can make retire,
Into the fountaines whence they flo,
(Whereat the banks themselves admire)
I can make standing waters go,
With charmes I drive both sea and clowd,
I make it calme and blowe alowd.
The vipers jawes, the rockie stone,
With words and charmes I breake in twaine
The force of earth congeald in one,
I moove and shake both woods and plaine;
I make the soules of men arise,
I pull the moone out of the skies._

_Also out of the same poet._

_Virbáque ter dixit placidos facientia somnos,
Quæ mare turbatum, quæ flumina concita sistant:_

♦_Ovid. de Medea._♦

_And thrise she spake the words that causd
Sweete sleepe and quiet rest,
She staid the raging of the sea,
And mightie flouds supprest._

_Et miserum tenues in jecur urget acus,_

♦_Ovid. de Medea, epistola. 4._♦

_She sticketh also needels fine
In livers, whereby men doo pine._

_Also out of other poets._

♦_3. Amor. Eclog. 6._♦

_Carmine læsa Ceres, sterilem vanescit in herbam,
Deficiunt læsi carmine fontis aquæ,
Illicibus glandes, cantatáque vitibus uva
Decidit, & nullo poma movente fluunt:_

_With charmes the corne is spoiled so,
As that it vades to barren gras,
With charmes the springs are dried lowe,
That none can see where water was,_
_The grapes from vines, the mast from okes,
And beats downe frute with charming strokes._

_Quæ sidera excantata voce Thessala
Lunámque cœlo diripit:_

♦_Horac.[*] epod. 5_♦

♦[*] [_Horat_]♦

_She plucks downe moone and starres from skie,
With chaunting voice of Thessalie._

_Hanc ego de cœlo ducentem sidera vidi,
Fluminis ac rapidi carmine vertit iter,
Hæc cantu findítque solum, manésque sepulchris
Elicit, & tepido devorat ossa rogo:
Cùm lubet hæc tristi depellit lumina cœlo,
Cùm lubet æstivo convocat orbe nives:_

♦_Tibul. de fascinatrice, lib. 1. Eleg. 2._♦

_She plucks each star out of his throne,
And turneth backe the raging waves,
With charmes she makes the earth to cone,
And raiseth soules out of their graves:
She burnes mens bones as with a fire,
And pulleth downe the lights from heaven,
And makes it snowe at hir desire
Even in the midst of summer season._

_Mens hausti nulla sanie polluta veneni,
Incantata perit:_

♦_Lucan. lib. de bello civili. 6._♦

_A man inchanted runneth mad,
That never anie poison had._

_Cessavere vices rerum, dilatáque longa
Hæsit nocte dies, legi non paruit æther,
Torpuit & præceps audito carmine mundus:_

♦_Idem. Ibid._♦

_The course of nature ceased quite,
The aire obeied not his lawe,
The daie delaid by length of night,
Which made both daie and night to yawe;
And all was through that charming geare,
Which causd the world to quake for feare._

_Carmine Thessalidum dura in præcordia fluxit,
Non fatis adductus amor, flammísque severi
Illicitis arsere ignes:_

♦_Idem. Ibid._♦

_With Thessall charmes, and not by fate
Hot love is forced for to flowe,
Even where before hath beene debate,
They cause affection for to growe._

_Gens invisa diis maculandi callida cœli,
Quos genuit terra, mali qui sidera mundi
Juráque fixarum possunt pervertere rerum:
Nam nunc stare polos, & flumina mittere norunt,
Aethera sub terras adigunt, montésque revellunt:_

♦_Idem. Ibid._♦

_These witches hatefull unto God,
And cunning to defile the aire,
Which can disorder with a nod
The course of nature everie where,
Doo cause the wandring starres to staie
And drive the winds beelow the ground,
They send the streames another waie,
And throwe downe hilles where they abound._

——————————————_linguis dixere volucrum,
Consultare fibras, & rumpere vocibus angues,
Solicitare umbras, ipsúmque Acheronta movere,
In noctémque dies, in lucem vertere noctes,
Omnia conando docilis solertia vincit:_

♦_C. Manilius astronom. suæ. lib. 1._♦

_They talked with the toongs of birds,
Consulting with the salt sea coasts,
They burst the snakes with witching words,
Solliciting the spirituall ghosts,
They turne the night into the daie,
And also drive the light awaie:
And what ist that cannot be made
By them that doo applie this trade?_




The eight Chapter.

_Poetrie and poperie compared in inchantments, popish witchmongers
have more advantage herein than protestants._


You see in these verses, the poets (whether in earnest or in jest I
know not) ascribe unto witches & to their charmes, more than is to be
found in humane or diabolicall power. I doubt not but the most part
of the readers hereof will admit them to be fabulous; although the
most learned of mine adversaries (for lacke of scripture) are faine to
produce these poetries for proofes, and for lacke of judgement I am
sure doo thinke, that _Actæons_ transformation was true. And why not?
As well as the metamorphosis or transubstantiation of _Ulysses_ his
companions into swine: which S. _Augustine_, and so manie great clarkes
credit and report.

♦_Ovid Metamorph. lib. 3. fab. 2._♦

♦_Ovid. Metamorph. 14. fab. 5, 6._♦

Neverthelesse, popish writers (I confesse) have advantage herein of
our protestants: for (besides these poeticall proofes) they have
(for advantage) the word and authoritie of the pope himselfe, and
others of that holie crue; whose charmes, conjurations, blessings,
curssings, &c: I meane in part (for a tast) to set downe; giving you
to understand, that poets are not altogither so impudent as papists
herein, neither seeme they so ignorant, prophane, or impious. And
therefore I will shew you how lowd also they lie, and what they on the
other side ascribe to their charmes and conjurations; and togither will
set downe with them all maner of witches charmes, as convenientlie as I
maie.

♦The authors transition to his purposed scope.♦




The ninth Chapter.

_Popish periapts, amulets and charmes, agnus Dei, a wastcote of
proofe, a charme for the falling evill, a writing brought to
S. Leo from heaven by an angell, the vertues of S. Saviors
epistle, a charme against theeves, a writing found in Christs
wounds, of the crosse, &c._


These vertues under these verses (written by pope _Urbane_ the fift
to the emperour of the _Græcians_) are conteined in a periapt or
tablet, to be continuallie worne about one, called _Agnus Dei_, which
is a little cake, having the picture of a lambe carrieng of a flag on
the one side; and Christs head on the other side, and is hollow: so
as the gospell of S. _John_, written in fine paper, is placed in the
concavitie thereof: and it is thus compounded or made, even as they
themselves report.

_Balsamus & munda cera, cum chrismatis unda
Conficiunt agnum, quod munus do tibi magnum,
Fonte velut natum, per mystica sanctificatum:
Fulgura desursum depellit, & omne malignum,
Peccatum frangit, ut Christi sanguis, & angit,
Prægnans servatur, simul & partus liberatur,
Dona refert dignis, virtutem destruit ignis,
Portatus mundè de fluctibus eripit undæ:_

_Balme, virgine wax, and holie water,
an Agnus Dei make:
A gift than which none can be greater,
I send thee for to take._
_From founteine cleere the same hath issue,
in secret sanctifide:
Gainst lightning it hath soveraigne vertue,
and thunder crackes beside.
Ech hainous sinne it weares and wasteth,
even as Christs precious blood,
And women, whiles their travell lasteth,
it saves, it is so good.
It doth bestow great gifts and graces,
on such as well deserve:
And borne about in noisome places,
from perill doth preserve.
The force of fire, whose heat destroieth,
it breaks and bringeth downe:
And he or she that this enjoieth,
no water shall them drowne._

♦_Englished by Abraham Fleming._♦

♦Looke in the Beehive of the Romish church. Lib. 4. cap. 1. fol. 243.♦


¶ _A charme against shot, or a wastcote of proofe._

Before the comming up of these _Agnus Deis_, a holie garment called
a wastcote for necessitie was much used of our forefathers, as a
holy relike, &c: as given by the pope, or some such archconjuror,
who promised thereby all manner of immunitie to the wearer thereof;
in somuch as he could not be hurt with anie shot or other violence.
And otherwise, that woman that would weare it, should have quicke
deliverance: the composition thereof was in this order following.

On Christmas daie at night, a threed must be sponne of flax, by a
little virgine girle, in the name of the divell: and it must be by
hir woven, and also wrought with the needle. In the brest or forepart
thereof must be made with needle worke two heads; on the head at the
right side must be a hat, and a long beard; the left head must have on
a crowne, and it must be so horrible, that it maie resemble Belzebub,
and on each side of the wastcote must be made a crosse.

♦The maner of making a wastecote of proofe.♦


¶ _Against the falling evill._

Moreover, this insuing is another counterfet charme of theirs, whereby
the falling evill is presentlie remedied.

_Gaspar fert myrrham, thus Melchior, Balthasar aurum,
Hæc tria qui secum portabit nomina regum,
Solvitur à morbo Christi pietate caduco._

_Gasper with his myrh beganne
these presents to unfold,
Then Melchior brought in frankincense,
and Balthasar brought in gold.
Now he that of these holie kings
the names about shall beare,
The falling yll by grace of Christ
shall never need to feare._

This is as true a copie of the holie writing, that was brought downe
from heaven by an angell to S. _Leo_ pope of _Rome_; & he did bid him
take it to king _Charles_, when he went to the battell at _Roncevall_.
And the angell said, that what man or woman beareth this writing about
them with good devotion, and saith everie daie three _Pater nosters_,
three _Aves_, and one _Creede_, shall not that daie be overcome of his
enimies, either bodilie or ghostlie; neither shalbe robbed or slaine of
theeves, pestilence, thunder, or lightening; neither shall be hurt with
fier or water, nor combred with spirits, neither shall have displeasure
of lords or ladies: he shall not be condemned with false witnesse, nor
taken with fairies, or anie maner of axes, nor yet with the falling
evill. Also, if a woman be in travell, laie this writing upō hir
bellie, she shall have easie deliverance, and the child right shape
and christendome, and the mother purification of holy church, and all
through vertue of these holie names of Jesus Christ following:

♦These effects are too good to be true in such a patched peece of
poperie.♦

_✠ Jesus ✠ Christus ✠ Messias ✠ Soter ✠ Emmanuel ✠ Sabbaoth ✠
Adonai ✠ Unigenitus ✠ Majestas ✠ Paracletus ✠ Salvator noster
✠ Agiros iskiros ✠ Agios ✠ Adanatos ✠ Gasper ✠ Melchior ✠ &
Balthasar ✠ Matthæus ✠ Marcus ✠ Lucas ✠ Johannes._

The epistle of S. _Savior_, which pope _Leo_ sent to king _Charles_,
saieng, that whosoever carrieth the same about him, or in what daie so
ever he shall read it, or shall see it, he shall not be killed with
anie iron toole, nor be burned with fier, nor be drowned with water,
neither anie evill man or other creature maie hurt him. The crosse of
Christ is a woonderfull defense ✠ the crosse of Christ be alwaies
with me ✠ the crosse is it which I doo alwaies worship ✠ the crosse
of Christ is true health ✠ the crosse of Christ dooth lose the bands
of death ✠ the crosse of Christ is the truth and the waie ✠ I take my
journie upon the crosse of the Lord ✠ the crosse of Christ beateth
downe everie evill ✠ the crosse of Christ giveth all good things ✠ the
crosse of Christ taketh awaie paines everlasting ✠ the crosse of Christ
save me ✠ O crosse of Christ be upon me, before me, and behind me ✠
bicause the ancient enimie cannot abide the sight of thee ✠ the crosse
of Christ save me, keepe me, governe me, and direct me ✠ Thomas bearing
this note of thy divine majestie ✠ Alpha ✠ Omega ✠ first ✠ and last ✠
middest ✠ and end ✠ beginning ✠ and first begotten ✠ wisedome ✠ vertue
✠.


¶ _A popish periapt or charme, which must never be said, but
carried about one, against theeves._

I doo go, and I doo come unto you with the love of God, with the
humilitie of Christ, with the holines of our blessed ladie, with the
faith of _Abraham_, with the justice of _Isaac_, with the vertue of
_David_, with the might of _Peter_, with the constancie of _Paule_,
with the word of God, with the authoritie of _Gregorie_, with the
praier of _Clement_, with the floud of _Jordan_, _ꝑ ꝑ p c g e
g a q q est p t 1 ka b g l k 2 a x t g t b am[*] g 2 4 2 1 q; p x c
g k q a 9 9 p o q q r_. Oh onelie Father ✠ oh onlie lord ✠ And Jesus ✠
passing through the middest of them ✠ went ✠ In the name of the Father
✠ and of the Sonne ✠ and of the Holie-ghost ✠.

♦[_ꝑ_ = _per_ or _par_]♦

♦[*] [_a m_ 2. ed.]♦


¶ _Another amulet._

_Joseph_ of _Arimathea_ did find this writing upon the wounds of the
side of Jesus Christ, written with Gods finger, when the bodie was
taken away frō the crosse. Whosoever shall carrie this writing about
him, shall not die anie evill death, if he beleeve in Christ, and in
all perplexities he shall soone be delivered, neither let him feare
any danger at all. _Fons ✠ alpha & omega ✠ figa ✠ figalis ✠ Sabbaoth
✠ Emmanuel ✠ Adonai ✠ o ✠ Neray ✠ Elay ✠ Ihe ✠ Rentone ✠ Neger ✠ Sahe
✠ Pangeton ✠ Commen ✠ a ✠ g ✠ l ✠ a ✠ Matthæus ✠ Marcus ✠ Lucas ✠
Johannes ✠ ✠ ✠ titulus triumphalis ✠ Jesus Nasarenus rex Judæorum ✠
ecce dominicæ crucis signum ✠ fugite partes adversæ, vicit leo de tribu
Judæ, radix, David, aleluijah, Kyrie eleeson, Christe eleeson, pater
noster, ave Maria, & ne nos, & veniat super nos salutare tuum: Oremus,
&c._[*]

♦[*] [From _Fons_ is in Rom. from _titulus_ in Ital.]♦

I find in a Primer intituled The houres of our Ladie, after the use of
the church of _Yorke_, printed anno 1516. a charme with this titling
in red letters; To all them that afore this image of pitie devoutlie
shall saie [*]five _Pater nosters_, five _Aves_, and one _Credo_,
pitiouslie beholding these armes of Christs passion, are granted
thirtie two thousand seven hundred fiftie five yeares of pardon. It
is to be thought that this pardon was granted in the time of pope
_Boniface_ the ninth; for _Platina_ saith that the pardons were sold so
cheape, that the apostolicall authoritie grew into contempt.

♦[*] If the party faile in the number, he may go whistle for a pardon.♦


¶ _A papisticall charme._

_Signum sanctæ crucis defendat me à malis præsentibus, præteritis, &
futuris, interioribus & exterioribus_: that is, The signe of the crosse
defend me from evils present, past, and to come, inward and outward.


¶ _A charme found in the canon of the masse._

Also this charme is found in the canon of the masse, _Hæc sacrosancta
commixtio corporis & sanguinis domini nostri Jesu Christi fiat mihi,
omnibúsque sumentibus, salus mentis & corporis, & ad vitam promerendam,
& capessendam, præparatio salutaris_: that is, Let this holie mixture
of the bodie and bloud of our Lord Jesus Christ, be unto me, and unto
all receivers thereof, health of mind and bodie, and to the deserving
and receiving of life an healthfull preparative.


¶ _Other papisticall charmes._

_Aqua benedicta, sit mihi salus & vita:_
_Let holie water be, both health and life to me._
_Adque nomen Martini omnis hæreticus fugiat pallidus,_
_When Martins name is soong or said,
Let heretikes flie as men dismaid._

♦_By Ab. Fleming._♦

But the papists have a harder charme than that; to wit, Fier and fagot,
Fier and fagot.


¶ _A charme of the holie crosse._

_Nulla salus est in domo,
Nisi cruce munit homo
Superliminaria.
Neque sentit gladium,
Nec amisit filium,
Quisquis egit talia._

_No health within the house dooth dwell,
Except a man doo crosse him well,
at everie doore or frame,
He never feeleth the swords point,
Nor of his sonne shall loose a joint,
that dooth performe the same._

_Furthermore as followeth._

_Ista suos fortiores
Semper facit, & victores,
Morbos sanat & languores,
Reprimit dæmonia.
Dat captivis libertatem,
Vitæ confert novitatem,
Ad antiquam dignitatem,
Crux reduxit omnia.
O Crux lignum triumphale,
Mundi vera salus vale,
Inter ligna nullum tale,
Fronde, flore, germine.
Medicina Christiana,
Salva sanos, ægros sana,
Quod non valet vis humana,
Fit in tuo nomine, &c._

♦_Sancta crux æquiparatur salutifero Christo. O blasphæmiam
inenarrabilem!_♦

_It makes hir souldiers excellent,
and crowneth them with victorie,
Restores the lame and impotent,
and healeth everie maladie.
The divels of hell it conquereth,
releaseth from imprisonment,
Newnesse of life it offereth,
it hath all at commandement.
O crosse of wood incomparable,
to all the world most holsome:
No wood is halfe so honourable,
in branch, in bud, or blossome.
O medcine which Christ did ordaine,
the sound save everie hower,
The sicke and sore make whole againe,
by vertue of thy power.
And that which mans unablenesse,
hath never comprehended,
Grant by thy name of holinesse,
it may be fullie ended, &c._

♦_Englished by Abraham Fleming._ Looke in the Beehive of the Romish
church. lib. 4. cap. 3. fol. 251, 252.♦


¶ _A charme taken out of the Primer._

This charme following is taken out of the Primer aforesaid. _Omnipotens
✠ Dominus ✠ Christus ✠ Messias ✠_ with 34. names more, & as many
crosses, & then proceeds in this wise; _Ista nomina me protegant
ab omni adversitate, plaga, & infirmitate corporis & animæ, plenè
liberent, & assistent in auxilium ista nomina regum, Gasper, &c: & 12
apostoli (videlicet) Petrus, &c: & 4 evangelistæ (videlicet) Matthæus,
&c: mihi assistent in omnibus necessitatibus meis, ac me defendant
& liberent ab omnibus periculis & corporis & animæ, & omnibus malis
præteritis, præsentibus, & futuris, &c._




The tenth Chapter.

_How to make holie water, and the vertues therof. S. Rufins
charme, of the wearing and bearing of the name of Jesus, that
the sacrament of confession and the eucharist is of as much
efficacie as other charmes, & magnified by L. Vairus._


If I did well, I should shew you the confection of all their stuffe,
and how they prepare it; but it would be too long. And therefore you
shall onlie have in this place a few notes for the composition of
certeine receipts, which in stead of an Apothecarie if you deliver to
any morrowmasse preest, he will make them as well as the pope himselfe.
Marie now they wax everie parlement deerer and deerer; although
therewithall, they utter many stale drugs of their owne.

If you looke in the popish pontificall, you shall see how they make
their holie water; to wit, in this sort: I conjure thee thou creature
of water, in the name of the father, and of the sonne, & of the
Holie-ghost, that thou drive the divell out of everie corner and hole
of this church, and altar; so as he remaine not within our precincts
that are just and righteous. And water thus used (as _Durandus_ saith)
hath power of his owne nature to drive away divels. If you will learne
to make any more of this popish stuffe, you may go to the verie masse
booke, and find manie good receipts: marrie if you search _Durandus_,
&c; you shall find abundance.

♦_In ecclesiæ dedicatione._♦

♦_In rationali divinorum officiorum._♦

I know that all these charmes, and all these palterie confections
(though they were farre more impious and foolish) will be mainteined
and defended by massemongers, even as the residue will be by
witchmongers: and therefore I will in this place insert a charme,
the authoritie wherof is equall with the rest, desiring to have
their opinions herein. I find in a booke called _Pomœrium sermonum
quadragesimalium_, that S. _Francis_ seeing _Rufinus_ provoked of the
divell to thinke himselfe damned, charged Rufinus to saie this charme,
when he next met with the divell; _Aperi os, & ibi imponam stircus_,
which is as much to saie in English as, Open thy mouth and I will put
in a plumme: a verie ruffinlie charme.

♦_Pom. sermon. 32._♦

_Leonard Vairus writeth, De veris, piis, ac sanctis amuletis fascinum
atq́; omnia veneficia destruentibus_; wherein he speciallie
commendeth the name of Jesus to be worne. But the sacrament of
confession he extolleth above all things, saieng, that whereas Christ
with his power did but throwe divels out of mens bodies, the preest
driveth the divell out of mans soule by confession. For (saith he)
these words of the preest, when he saith, _Ego te absolvo_, are as
effectuall to drive awaie the princes of darknes, through the mightie
power of that saieng, as was the voice of God to drive awaie the
darknes of the world, when at the beginning he said, _Fiat lux_.
He commendeth also, as holesome things to drive awaie divels, the
sacrament of the eucharist, and solitarines, and silence. Finallie he
saith, that if there be added hereunto an _Agnus Dei_, and the same be
worne about ones necke by one void of sinne, nothing is wanting that is
good and holesome for this purpose. But he concludeth, that you must
weare and make dints in your forhead, with crossing your selfe when you
put on your shooes, and at everie other action, &c: and that is also a
present remedie to drive awaie divels, for they cannot abide it.

♦_L. Vairus. lib. de fascin. 3. cap. 10._♦

♦_Idem, ibid._♦

♦_Idem, ibid._♦




The eleventh Chapter.

_Of the noble balme used by Moses, apishlie counterfeited in
the church of Rome._


The noble balme that _Moses_ made, having indeed manie excellent
vertues, besides the pleasant and comfortable savour thereof;
wherewithall _Moses_ in his politike lawes enjoined kings, queenes,
and princes to be annointed in their true and lawfull elections and
coronations, untill the everlasting king had put on man upon him, is
apishlie counterfeited in the Romish church, with diverse terrible
conjurations, three breathings, crossewise, (able to make a quezie
stomach spue) nine mumblings, and three curtsies, saieng thereunto,
_Ave sanctum oleum, ter ave sanctum balsamum_. And so the divell is
thrust out, and the Holie-ghost let into his place. But as for _Moses_
his balme, it is not now to be found either in _Rome_ or elsewhere that
I can learne. And according to this papisticall order, witches, and
other superstitious people follow on, with charmes and conjurations
made in forme; which manie bad physicians also practise, when their
learning faileth, as maie appeare by example in the sequele.




The twelfe Chapter.

_The opinion of Ferrarius touching charmes, periapts,
appensions, amulets, &c. Of Homericall medicines, of constant
opinion, and the effects thereof._


_Argerius Ferrarius_, a physician in these daies of great account,
doth saie, that for somuch as by no diet nor physicke anie disease
can be so taken awaie or extinguished, but that certeine dregs and
relikes will remaine: therefore physicians use physicall alligations,
appensions, periapts, amulets, charmes, characters, &c, which he
supposeth maie doo good; but harme he is sure they can doo none:
urging that it is necessarie and expedient for a physician to leave
nothing undone that may be devised for his patients recoverie; and
that by such meanes manie great cures are done. He citeth a great
number of experiments out of _Alexander Trallianus_, _Aetius_,
_Octavianus_, _Marcellus_, _Philodotus_, _Archigines_, _Philostratus_,
_Plinie_, and _Dioscorides_; and would make men beleeve that _Galen_
(who in truth despised and derided all those vanities) recanted in
his latter daies his former opinion, and all his invectives tending
against these magicall cures: writing also a booke intituled _De
Homerica medicatione_, which no man could ever see, but one _Alexander
Trallianus_, who saith he saw it: and further affirmeth, that it is
an honest mans part to cure the sicke, by hooke or by crooke, or by
anie meanes whatsoever. Yea he saith that _Galen_ (who indeed wrote
and taught that _Incantamenta sunt muliercularum figmenta_, and be
the onlie clokes of bad physicians) affirmeth, that there is vertue
and great force in incantations. As for example (saith _Trallian_)
_Galen_ being now reconciled to this opinion, holdeth and writeth,
that the bones which sticke in ones throte, are avoided and cast
out with the violence of charmes and inchanting words; yea and that
thereby the stone, the chollicke, the falling sicknes, and all fevers,
gowts, fluxes, fistulas, issues of bloud, and finallie whatsoever cure
(even beyond the skill of himselfe or anie other foolish physician)
is cured and perfectlie healed by words of inchantment. Marie M.
_Ferrarius_ (although he allowed and practised this kind of physicke)
yet he protesteth that he thinketh it none otherwise effectuall, than
by the waie of constant opinion: so as he affirmeth that neither the
character, nor the charme, nor the witch, nor the devill accomplish the
cure; as (saith he) the experiment of the toothach will manifestlie
declare, wherein the cure is wrought by the confidence or diffidence
as well of the patient, as of the agent; according to the poets saieng:

♦_Arg. Fer. lib. de medendi methodo. 2. cap. 11._
_De Homerica medicatione._♦

♦This would be examined, to see if Galen be not slandered.♦

_Nos habitat non tartara, sed nec sidera cœli,
Spiritus in nobis qui viget illa facit._

_Not hellish furies dwell in us,
Nor starres with influence heavenlie;
The spirit that lives and rules in us,
Doth every thing ingeniouslie,_

♦_Englished by Abraham Fleming._♦

This (saith he) commeth to the unlearned, through the opinion which
they conceive of the characters and holie words: but the learned that
know the force of the mind and imagination, worke miracles by meanes
thereof; so as the unlearned must have externall helps, to doo that
which the learned can doo with a word onelie. He saith that this is
called _Homerica medicatio_, bicause _Homer_ discovered the bloud of
the word suppressed, and the infections healed by or in mysteries.




The xiii. Chapter.

_Of the effects of amulets, the drift of Argerius Ferrarius in
the commendation of charmes, &c: foure sorts of Homericall
medicines, & the choice thereof; of imagination._


As touching mine opinion of these amulets, characters, and such other
bables, I have sufficientlie uttered it elsewhere: and I will bewraie
the vanitie of these superstitious trifles more largelie hereafter. And
therefore at this time I onelie saie, that those amulets, which are
to be hanged or carried about one, if they consist of hearbs, rootes,
stones, or some other metall, they maie have diverse medicinable
operations; and by the vertue given to them by God in their creation,
maie worke strange effects and cures: and to impute this vertue to
anie other matter is witchcraft. And whereas _A. Ferrarius_ commendeth
certeine amulets, that have no shew of physicall operation; as a naile
taken from a crosse, holie water, and the verie signe of the crosse,
with such like popish stuffe: I thinke he laboureth thereby rather to
draw men to poperie, than to teach or persuade them in the truth of
physicke or philosophie. And I thinke thus the rather, for that he
himselfe seeth the fraud hereof; confessing that where these magicall
physicians applie three seeds of three leaved grasse to a tertian ague,
and foure to a quartane, that the number is not materiall.

But of these Homericall medicines he saith there are foure sorts,
whereof amulets, characters, & charmes are three: howbeit he commendeth
and preferreth the fourth above the rest; and that he saith consisteth
in illusions, which he more properlie calleth stratagems. Of which sort
of conclusions he alledgeth for example, how _Philodotus_ did put a
cap of lead upon ones head, who imagined he was headlesse, whereby the
partie was delivered from his disease or conceipt. Item another cured a
woman that imagined, that a serpent or snake did continuallie gnaw and
teare hir entrailes; and that was done onelie by giving hir a vomit,
and by foisting into the matter vomited a little serpent or snake, like
unto that which she imagined was in hir bellie.

♦Foure sorts of Homericall medicines, and which is the principall.♦

Item, another imagined that he alwaies burned in the fier, under
whose bed a fier was privilie conveied, which being raked out before
his face, his fancie was satisfied, and his heate allaied. Hereunto
perteineth, that the hickot is cured with sudden feare or strange
newes: yea by that meanes agues and manie other strange and extreame
diseases have beene healed. And some that have lien so sicke and sore
of the gowt, that they could not remove a joint, through sudden feare
of fier, or ruine of houses, have forgotten their infirmities and
greefes, and have runne awaie. But in my tract upon melancholie, and
the effects of imagination, and in the discourse of naturall magicke,
you shall see these matters largelie touched.

♦The force of fixed fansie, opinion, or strong conceipt.♦




The xiiii. Chapter.

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


There be innumerable charmes of conjurers, bad physicians, lewd
surgians, melancholike witches, and couseners, for all diseases and
greefes; speciallie for such as bad physicians and surgions knowe not
how to cure, and in truth are good stuffe to shadow their ignorance,
whereof I will repeate some.


_For the falling evill._

Take the sicke man by the hand, and whisper these wordes softlie in
his eare, I conjure thee by the sunne and moone, and by the gospell
of this daie delivered by God to _Hubert_, _Giles_, _Cornelius_, and
_John_, that thou rise and fall no more. ❇ Otherwise: Drinke in the
night at a spring water out of a skull of one that hath beene slaine. ❇
Otherwise: Eate a pig killed with a knife that slew a man. ❇ Otherwise
as followeth.

_Ananizapta ferit mortem, dum lædere quærit,
Est mala mors capta, dum dicitur Ananizapta,
Ananizapta Dei nunc miserere mei._

{ _Ananizapta smiteth death, }
{ whiles harme intendeth he, }
{ This word Ananizapta say, }
{ and death shall captive be, }
{ Ananizapta ô of God, }
have mercie now on me._

♦_Englished by Abraham Fleming._♦


¶ _Against the biting of a mad dog._

Put a silver ring on the finger, within the which these words are
graven _✠ Habay ✠ habar ✠ hebar ✠_ & saie to the person bitten with a
mad dog, I am thy saviour, loose not thy life: and then pricke him in
the nose thrise, that at each time he bleed. ❈ Otherwise: Take pilles
made of the skull of one that is hanged. ❈ Otherwise: Write upon a
peece of bread, _Irioni, khiriora, esser, khuder, feres_; and let it be
eaten by the partie bitten. ❈ Otherwise: _O rex gloriæ Jesu Christe,
veni cum pace: In nomine patris max, in nomine filii max, in nomine
spiritus sancti prax: Gasper, Melchior, Balthasar ✠ prax ✠ max ✠ Deus I
max ✠_

But in troth this is verie dangerous; insomuch as if it be not
speedilie and cunninglie prevented, either death or frensie insueth,
through infection of the humor left in the wound bitten by a mad dog:
which bicause bad surgions cannot cure, they have therfore used foolish
cousening charmes. But _Dodonæus_ in his herball saith, that the hearbe
Alysson cureth it: which experiment, I doubt not, will proove more true
than all the charms in the world. But where he saith, that the same
hanged at a mans gate or entrie, preserveth him and his cattell from
inchantment, or bewitching, he is overtaken with follie.

♦_J. Bodinus. lib. de dæmon 3. cap. 5._♦


¶ _Against the biting of a scorpion._

Saie to an asse secretlie, and as it were whispering in his eare; I am
bitten with a Scorpion.


¶ _Against the toothach._

Scarifie the gums in the greefe, with the tooth of one that hath beene
slaine. ❇ Otherwise: _Galbes galbat, galdes galdat_. ❇ Otherwise: _A
ab hur hus_, &c. ❇ Otherwise: At saccaring of masse hold your teeth
togither, and say [*]_Os non comminuetis ex eo_. ❇ Otherwise:
_strigiles falcesq; dentatæ, dentium dolorem persanate_; O horssecombs
and sickles that have so many teeth, come heale me now of my toothach.

♦[*] That is, You shall not breake or diminish a bone of him.♦


¶ _A charme to release a woman in travell._

Throwe over the top of the house, where a woman in travell lieth, a
stone, or any other thing that hath killed three living creatures;
namelie, a man, a wild bore, and a she beare.


¶ _To heale the Kings or Queenes evill, or any other sorenesse in the
throte._

Remedies to cure the Kings or Queenes evill, is first to touch the
place with the hand of one that died an untimelie death. ❇ Otherwise:
Let a virgine fasting laie hir hand on the sore, and saie; _Apollo_
denieth that the heate of the plague can increase, where a naked
virgine quencheth it: and spet three times upon it.


¶ _A charme read in the Romish church, upon saint Blazes daie, that
will fetch a thorne out of anie place of ones bodie, a bone out of
the throte, &c: Lect. 3._

For the fetching of a thorne out of any place of ones bodie, or a bone
out of the throte, you shall read a charme in the Romish church upon S.
_Blazes_ daie; to wit, Call upon God, and remember S. _Blaze_. This S.
_Blaze_ could also heale all wild beasts that were sicke or lame, with
laieng on of his hands: as appeareth in the lesson red on his daie,
where you shall see the matter at large.


¶ _A charme for the headach._

Tie a halter about your head, wherewith one hath beene hanged.


¶ _A charme to be said each morning by a witch fasting, or at least
before she go abroad._

The fier bites, the fier bites, the fier bites; Hogs turd over it, hogs
turd over it, hogs turd over it; The father with thee, the sonne with
me, the holie-ghost betweene us both to be: ter. Then spit over one
shoulder, and then over the other, and then three times right forward.


¶ _Another charme that witches use at the gathering of their
medicinable hearbs._

_Haile be thou holie hearbe
growing on the ground
All in the mount [*]Calvarie
first wert thou found,
Thou art good for manie a sore,
And healest manie a wound,
In the name of sweete Jesus
I take thee from the ground._

♦[*] Though neither the hearbe nor the witch never came there.♦


¶ _An old womans charme, wherewith she did much good in the
countrie, and grew famous thereby._

An old woman that healed all diseases of cattell (for the which she
never tooke any reward but a penie and a loafe) being seriouslie
examined by what words she brought these things to passe, confessed
that after she had touched the sicke creature, she alwaies departed
immediatelie; saieng:

_My loafe in my lap,
my penie in my pursse;
Thou are never the better,
and I am never the wursse._


_Another like charme._

♦Note the force of constant opinion, or fixed fancy.♦

A Gentlewoman having sore eies, made hir mone to one, that promised hir
helpe, if she would follow his advise: which was onelie to weare about
hir necke a scroll sealed up, whereinto she might not looke. And she
conceiving hope of cure thereby, received it under the condition, and
left hir weeping and teares, wherewith she was woont to bewaile the
miserable darkenesse, which she doubted to indure: whereby in short
time hir eies were well amended. But alas! she lost soone after that
pretious jewell, and thereby returned to hir woonted weeping, and by
consequence to hir sore eies. Howbeit, hir jewell or scroll being found
againe, was looked into by hir deere friends, and this onelie posie was
conteined therein:

_The divell pull out both thine eies,
And [*]etish in the holes likewise._

♦[*] Spell the word backward, and you shall soone see this slovenlie
charme or appension.♦

Whereby partlie you may see what constant opinion can doo, according to
the saieng of _Plato_; If a mans fansie or mind give him assurance that
a hurtfull thing shall doo him good, it may doo so, &c.


_A charme to open locks._

As the hearbes called _Aethiopides_ will open all locks (if all be true
that inchanters saie) with the help of certeine words: so be there
charmes also and periapts, which without any hearbs can doo as much: as
for example. Take a peece of wax crossed in baptisme, and doo but print
certeine floures therein, and tie them in the hinder skirt of your
shirt; and when you would undoo the locke, blow thrise therin, saieng;
_Arato hoc partiko hoc maratarykin_. I open this doore in thy name that
I am forced to breake, as thou brakest hell gates, _In nomine patris, &
filii, & spiritus sancti, Amen_.

♦Theevish charmes.♦


¶ _A charme to drive awaie spirits that haunt anie house._

Hang in everie of the foure corners of your house this sentence written
upon virgine parchment; _[a]Omnis spiritus laudet Dominum: [b]Mosen
habent & prophetas: [c]Exurgat Deus et dissipentur inimici ejus_.

♦This is called and counted the Paracelsian charme.♦

♦[a] Psal. 150.♦

♦[b] Luk. 16.♦

♦[c] Psa. 64.♦


¶ _A prettie charme or conclusion for one possessed._

The possessed bodie must go upon his or hir knees to the church, how
farre so ever it be off from their lodging; and so must creepe without
going out of the waie, being the common high waie, in that sort, how
fowle and durtie soever the same be; or whatsoever lie in the waie, not
shunning anie thing whatsoever, untill he come to the church, where he
must heare[*] masse devoutlie, and then followeth recoverie.

♦[*] Memorandum that hearing of masse be in no case omitted, quoth
Nota.♦


¶ _Another for the same purpose._

There must be commended to some poore begger the saieng of five _Pater
nosters_, and five _Aves_; the first to be said in the name of the
partie possessed, or bewitched: for that Christ was led into the
garden; secondlie, for that Christ did sweat both water and bloud;
thirdlie, for that Christ was condemned; fourthlie, for that he was
crucified guiltlesse; and fiftlie, for that he suffered to take
awaie our sinnes. Then must the sicke bodie heare masse eight daies
together, standing in the place where the gospell is said, and must
mingle holie water with his meate and his drinke, and holie salt also
must be a portion of the mixture.


¶ _Another to the same effect._

The sicke man must fast three daies, and then he with his parents must
come to church, upon an embering fridaie, and must heare the masse
for that daie appointed, and so likewise the saturdaie and sundaie
following. And the preest must read upon the sicke mans head, that
gospell which is read in September, and in grape harvest, after the
feast of holie crosse _In diebus quatuor temporum_, in ember daies:
then let him write it and carrie it aboute his necke, and he shall be
cured.

♦_Johannes Anglicus ex Constantino, Gualtero, Bernardo, Gilberto, &c._♦


¶ _Another charme or witch-craft for the same._

This office or conjuration following was first authorised and printed
at _Rome_, and afterwards at _Avenion_, _Anno._ 1515. And least that
the divell should lie hid in some secret part of the bodie, everie
part thereof is named; _Obsecro te Jesu Christe, &c_: that is: I
beseech thee O Lord Jesus Christ, that thou pull out of everie member
of this man all infirmities, from his head, from his haire, from his
braine, from his forhead, from his eies, from his nose, from his eares,
from his mouth, from his toong, from his teeth, from his jawes, from
his throte, from his necke, from his backe, from his brest, from his
paps, from his heart, from his stomach, from his sides, from his flesh,
from his bloud, from his bones, from his legs, from his feete, from
his fingers, from the soles of his feete, from his marrowe, from his
sinewes, from his skin, and from everie joint of his members, &c.

Doubtles Jesus Christ could have no starting hole, but was hereby
everie waie prevented and pursued; so as he was forced to doo the cure:
for it appeareth hereby, that it had beene insufficient for him to have
said; Depart out of this man thou uncleane spirit, and that when he so
said he did not performe it. I doo not thinke that there will be found
among all the heathens superstitious fables, or among the witches,
conjurors, couseners, poets, knaves, fooles, &c: that ever wrote, so
impudent and impious a lie or charme as is read in _Barnardine de
bustis_; where, to cure a sicke man, Christs bodie, to wit: a wafer
cake, was outwardlie applied to his side, and entred into his heart,
in the sight of all the standers by. Now, if grave authors report such
lies, what credit in these cases shall we attribute unto the old wives
tales, that _Sprenger_, _Institor_, _Bodine_, and others write? Even as
much as to _Ovids Metamorphosis_, _Aesops fables_, _Moores Utopia_, and
diverse other fansies; which have as much truth in them, as a blind man
hath sight in his eie.

♦_Barnard. de bustis in Rosar. serm. serm. 15._♦


¶ _A charme for the bots in a horsse._

You must both saie and doo thus upon the diseased horsse three daies
together, before the sunne rising: _In nomine pa✠tris & fi✠lii &
spiritus✠sancti; Exorcizo te vermem per Deum pa✠trem, & fi✠lium &
spiritum✠sanctum_: that is, In the name of God the Father, the Sonne,
& the Holy-ghost, I conjure thee O worme by God the Father, the Sonne,
& the Holy-ghost; that thou neither eat nor drinke the flesh bloud or
bones of this horsse; and that thou hereby maist be made as patient
as _Job_, and as good as S. _John Baptist_, when he baptised Christ
in _Jordan_, _In nomine pa✠tris & fi✠lii & spiritus✠sancti_. And then
saie three _Pater nosters_, and three _Aves_, in the right eare of
the horsse, to the glorie of the holie trinitie. _Do✠minus fili✠us
spiri✠tus Mari✠a._

There are also divers bookes imprinted, as it should appeare with
the authoritie of the church of _Rome_, wherein are conteined manie
medicinall praiers, not onelie against all diseases of horsses, but
also for everie impediment and fault in a horsse: in so much as if
a shoo fall off in the middest of his journie, there is a praier to
warrant your horsses hoofe, so as it shall not breake, how far so ever
he be from the Smithes forge.

Item, the Duke of _Alba_ his horsse was consecrated, or canonized, in
the lowe countries, at the solemne masse; wherein the popes bull, and
also his charme was published (which I will hereafter recite) he in the
meane time sitting as Vice-roy with his consecrated standard in his
hand, till masse was done.

♦The smiths will canne them small thankes for this praier.♦


¶ _A charme against vineager._

That wine wax not eager, write on the vessell, [*]_Gustate & videte,
quoniam suavis est Dominus_.

♦[*] [Ps. 33. 9. Vulg.]♦

♦O notable blasphemie.♦




The xv. Chapter.

_The inchanting of serpents and snakes, objections aunswered
concerning the same; fond reasons whie charmes take effect
therin, Mahomets pigeon, miracles wrought by an Asse at
Memphis in Aegypt, popish charmes against serpents, of
miracle workers, the tameing of snakes, Bodins lie of snakes._


Concerning the charming of serpents and snakes, mine adversaries (as I
have said) thinke they have great advantage by the words of _David_ in
the fiftie eight psalme; and by _Jeremie_, chapter eight, expounding
the one prophet by _Virgil_, the other by _Ovid_. For the words of
_David_ are these; Their poison is like the poison of a serpent, and
like a deafe adder, that stoppeth his eare, and heareth not the voice
of the charmer, charme he never so cunninglie. The words of _Virgil_
are these, _Frigidus in pratis cantando rumpitur anguis_. As he might
saie, _David_ thou liest; for the cold natured snake is by the charmes
of the inchanters broken all to peeces in the field where he lieth.
Then commeth _Ovid_, and he taketh his countriemans part, saieng in the
name and person of a witch; _Vipereas rumpo verbis & carmine fauces_;
that is, I with my words and charmes can breake in sunder the vipers
jawes. Marrie _Jeremie_ on the other side encountereth this poeticall
witch, and he not onelie defendeth, but expoundeth his fellowe prophets
words, and that not in his owne name, but in the name of almightie God;
saieng, I will send serpents and cockatrices among you, which cannot be
charmed.

♦Psal. 58.♦

♦_Virg. eclog. 8._♦

♦_Ovid. metamor. 7._♦

♦Jerem. 8. 17.♦

Now let anie indifferent man (christian or heathen) judge, whether
the words and minds of the prophets doo not directlie oppugne these
poets words (I will not saie minds:) for that I am sure they did
therein but jest and trifle, according to the common fabling of lieng
poets. And certeinlie, I can encounter them two with other two poets;
namelie _Propertius_ and _Horace_, the one merrilie deriding, the other
seriouslie impugning their fantasticall poetries, concerning the power
and omnipotencie of witches. For where _Virgil_, _Ovid_, _&c_: write
that witches with their charmes fetch downe the moone and starres from
heaven, etc.; _Propertius_ mocketh them in these words following:

_At vos deductæ quibus est fallacia Lunæ,
Et labor in magicis sacra piare focis,
En agedum dominæ mentem convertite nostræ,
Et facite illa meo palleat ore magis,_
_Tunc ego crediderim vobis & sidera & amnes
Posse Circeis ducere carminibus:_

_But you that have the subtill slight,
Of fetching downe the moone from skies;
And with inchanting fier bright,
Attempt to purge your sacrifies:
Lo now, go to, turne (if you can)
Our madams mind and sturdie hart,
And make hir face more pale and wan,
Than mine: which if by magicke art
You doo, then will I soone beleeve,
That by your witching charmes you can
From skies aloft the starres remeeve,
And rivers turne from whence they ran._

♦_Englished by Abraham Fleming._♦

And that you may see more certeinlie, that these poets did but jest and
deride the credulous and timerous sort of people, I thought good to
shew you what _Ovid_ saith against himselfe, and such as have written
so incrediblie and ridiculouslie of witches omnipotencie:

_Nec mediæ magicis finduntur cantibus angues,
Nec redit in fontes unda supina suos:_

_Snakes in the middle are not riven
with charmes of witches cunning,
Nor waters to their fountaines driven
by force of backward running._

♦_Englished by Abraham Fleming._♦

As for _Horace_ his verses I omit them, bicause I have cited them in
another place. And concerning this matter _Cardanus_ saith, that at
everie eclipse they were woont to thinke, that witches pulled downe the
sunne and moone from heaven. And doubtles, hence came the opinion of
that matter, which spred so farre, and continued so long in the common
peoples mouthes, that in the end learned men grew to beleeve it, and to
affirme it in writing.

♦_Card. lib. 15. de var. rer. cap. 80._♦

But here it will be objected, that bicause it is said (in the places
by me alledged) that snakes or vipers cannot be charmed; _Ergo_ other
things may: To answer this argument, I would aske the witchmonger
this question, to wit; Whether it be expedient, that to satisfie his
follie, the Holie-ghost must of necessitie make mention of everie
particular thing that he imagineth may be bewitched? I would also aske
of him, what privilege a snake hath more than other creatures, that he
onelie may not, and all other creatures may be bewitched? I hope they
will not saie, that either their faith or infidelitie is the cause
thereof; neither doo I admit the answer of such divines as saie, that
he cannot be bewitched: for that he seduced _Eve_; by meanes whereof
God himselfe curssed him; and thereby he is so privileged, as that no
witches charme can take hold of him. But more shall be said hereof in
the sequele.

♦An objection answered.♦

_Danæus_ saith, that witches charmes take soonest hold upon snakes
and adders; bicause of their conference and familiaritie with the
divell, whereby the rather mankind through them was seduced. Let us
seeke then an answer for this cavill; although in truth it needeth
not: for the phrase of speach is absolute, & importes not a speciall
qualitie proper to the nature of a viper anie more, than when I saie;
A connie cannot flie: you should gather & conclude thereupon, that I
ment that all other beasts could flie. But you shall understand, that
the cause why these vipers can rather withstand the voice & practise of
inchanters and sorcerers, than other creatures, is: for that they being
in bodie and nature venomous, cannot so soone or properlie receive
their destruction by venome, wherby the witches in other creatures
bring their mischeefous practises more easilie to passe, according to
_Virgils_ saieng

♦_Dan. in dialog. cap. 3._♦

_Corrupítque lacus, infecit pabula tabo,_

♦_Virg. geo. 4._♦

_She did infect with poison strong
Both ponds and pastures all along._

♦_Englished by Abraham Fleming._♦

And thereupon the prophet alludeth unto their corrupt and inflexible
nature, with that comparison: and not (as _Tremelius_ is faine to shift
it) with stopping one eare with his taile, and laieng the other close
to the ground; bicause he would not heare the charmers voice. For the
snake hath neither such reason; nor the words such effect: otherwise
the snake must know our thoughts. It is also to be considered, how
untame by nature these vipers (for the most part) are; in so much as
they be not by mans industrie or cunning to be made familiar, or traind
to doo anie thing, whereby admiration maie be procured: as _Bomelio
Feates_ his dog could doo; or _Mahomets_ pigeon, which would resort
unto him, being in the middest of his campe, and picke a pease out
of his eare; in such sort that manie of the people thought that the
Holie-ghost came and told him a tale in his eare: the same pigeon also
brought him a scroll, wherein was written, _Rex esto_, and laid the
same in his necke. And bicause I have spoken of the docilitie of a dog
and a pigeon, though I could cite an infinite number of like tales, I
will be bold to trouble you but with one more.

♦Feates his dog, and Mahomets pigeon.♦

At _Memphis_ in _Aegypt_, among other juggling knacks, which were there
usuallie shewed, there was one that tooke such paines with an asse,
that he had taught him all these qualities following. And for gaine
he caused a stage to be made, and an assemblie of people to meete;
which being done, in the maner of a plaie, he came in with his asse,
and said; The _Sultane_ hath great need of asses to helpe to carrie
stones and other stuffe, towards his great building which he hath in
hand. The asse immediatlie fell downe to the ground, and by all signes
shewed himselfe to be sicke, and at length to give up the ghost: so
as the juggler begged of the assemblie monie towards his losse. And
having gotten all that he could, he said; Now my maisters, you shall
see mine asse is yet alive, and dooth but counterfet; bicause he would
have some monie to buie him provender, knowing that I was poore, and
in some need of releefe. Hereupon he would needs laie a wager, that
his asse was alive, who to everie mans seeming was starke dead. And
when one had laid monie with him thereabout, he commanded the asse
to rise, but he laie still as though he were dead: then did he beate
him with a cudgell, but that would not serve the turne, untill he
addressed this speech to the asse, saieng (as before) in open audience;
The _Sultane_ hath commanded, that all the people shall ride out to
morrow, and see the triumph, and that the faire ladies will then ride
upon the fairest asses, and will give notable provender unto them, and
everie asse shall drinke of the sweete water of _Nilus_: and then lo
the asse did presentlie start up, and advance himselfe exceedinglie.
Lo (quoth his maister) now I have wonne: but in troth the Maior hath
borrowed mine asse, for the use of the old ilfavoured witch his wife:
and thereupon immediatlie he hoong downe his eares, and halted downe
right, as though he had beene starke lame. Then said his maister; I
perceive you love yoong prettie wenches: at which words he looked up,
as it were with joifull cheere. And then his maister did bid him go
choose one that should ride upon him; and he ran to a verie handsome
woman, and touched hir with his head: &c. A snake will never be brought
to such familiaritie, &c. _Bodin_ saith, that this was a man in the
likenesse of an asse: but I maie rather thinke that he is an asse in
the likenesse of a man. Well, to returne to our serpents, I will tell
you a storie concerning the charming of them, and the event of the same.

♦A storie declaring the great docilitie of an asse.♦

♦_J. Bod. lib. de dæm. 2. cap. 6._♦

In the citie of _Salisborogh_ there was an inchanter, that before
all the people tooke upon him to conjure all the serpents and snakes
within one mile compasse into a great pit or dike, and there to kill
them. When all the serpents were gathered togither, as he stood
upon the brinke of the pit, there came at the last a great and a
horrible serpent, which would not be gotten downe with all the force
of his incantations: so as (all the rest being dead) he flew upon the
inchanter, and clasped him in the middest, and drew him downe into
the said dike, and there killed him. You must thinke that this was a
divell in a serpents likenesse, which for the love he bare to the poore
snakes, killed the sorcerer; to teach all other witches to beware of
the like wicked practise. And surelie, if this be not true, there be a
great number of lies conteined in _M. Mal._ and in _J. Bodin_. And if
this be well weighed, and conceived, it beateth downe to the ground all
those witchmongers arguments, that contend to wring witching miracles
out of this place. For they disagree notablie, some denieng and some
affirming that serpents maie be bewitched. Neverthelesse, bicause in
everie point you shall see how poperie agreeth with paganisme, I will
recite certeine charmes against vipers, allowed for the most part in
and by the church of _Rome_: as followeth.

♦_Mal. malef. part 2. qu. 3. cap 9._
_John. Bodin._♦

I conjure thee O serpent in this houre, by the five holie woonds of
our Lord, that thou remove not out of this place, but here staie, as
certeinelie as God was borne of a pure virgine. ❈ Otherwise: I conjure
thee serpent _In nomine patris, & filii, & spiritus sancti_: I command
thee serpent by our ladie S. _Marie_, that thou obeie me, as wax
obeieth the fier, and as fier obeieth water; that thou neither hurt
me, nor anie other christian, as certeinelie as God was borne of an
immaculate virgine, in which respect I take thee up, _In nomine patris
& filii, & spiritus sancti: Ely lash eiter, ely lash eiter, ely lash
eiter_. ❈ Otherwise: O vermine, thou must come as God came unto the
Jewes. ❈ Otherwise: _L. Vairus_ saith, that _Serpens quernis frondibus
contacta_, that a serpent touched with oke leaves dieth, and staieth
even in the beginning of his going, if a feather of the bird _Ibis_ be
cast or throwne upon him: and that a viper smitten or hot with a reed
is astonied, and touched with a beechen branch is presentlie numme and
stiffe.

♦Exorcismes or conjuratiōs against serpents.♦

♦_L. Vair. lib. de fascinat. 1. cap. 4._♦

Here is to be remembred, that manie use to boast that they are of S.
_Paules_ race and kinred, shewing upon their bodies the prints of
serpents: which (as the papists affirme) was incident to all them of S.
_Paules_ stocke. Marie they saie herewithall, that all his kinsfolks
can handle serpents, or anie poison without danger. Others likewise
have (as they brag) a _Katharine_ wheele upon their bodies, and they
saie they are kin to S. _Katharine_, and that they can carrie burning
coles in their bare hands, and dip their said hands in hot skalding
liquor, and also go into hot ovens. Whereof though the last be but a
bare jest, and to be doone by anie that will prove (as a bad fellow
in _London_ had used to doo, making no tariance at all therein:)
yet there is a shew made of the other, as though it were certeine
and undoubted; by annointing the hands with the juice of mallowes,
mercurie, urine, &c: which for a little time are defensatives against
these scalding liquors, and scortching fiers.

♦Usurpers of kinred with blessed Paule and S Katharine.♦

But they that take upon them to worke these mysteries and miracles, doo
indeed (after rehearsall of these and such like words and charmes) take
up even in their bare hands, those snakes and vipers, and sometimes
put them about their necks, without receiving anie hurt thereby, to
the terror and astonishment of the beholders, which naturallie both
feare and abhorre all serpents. But these charmers (upon my word) dare
not trust to their charmes, but use such an inchantment, as everie man
maie lawfullie use, and in the lawfull use thereof maie bring to passe
that they shalbe in securitie, and take no harme, how much soever they
handle them: marie with a woollen rag they pull out their teeth before
hand, as some men saie; but as truth is, they wearie them, and that
is of certeintie. And surelie this is a kind of witchcraft, which I
terme private confederacie. _Bodin_ saith, that all the snakes in one
countrie were by charmes and verses driven into another region: perhaps
he meaneth _Ireland_, where S. _Patrike_ is said to have doone it with
his holinesse, &c.

♦_J. Bodin. lib. de dæm. 1. cap. 3._♦

_James Sprenger_, and _Henrie Institor_ affirme, that serpents and
snakes, and their skins exceed all other creatures for witchcraft:
in so much as witches doo use to burie them under mens threshholds,
either of the house or stalles, whereby barrennes is procured both
to woman and beast: yea and that the verie earth and ashes of them
continue to have force of fascination. In respect whereof they wish all
men now and then to dig awaie the earth under their threshholds, and
to sprinkle holie water in the place, & also to hang boughes (hallowed
on midsummer daie) at the stall doore where the cattell stand: &
produce examples thereupon, of witches lies, or else their owne, which
I omit; bicause I see my booke groweth to be greater than I meant it
should be.




The xvi. Chapter.

_Charmes to carrie water in a sive, to know what is spoken of
us behind our backs, for bleare eies, to make seeds to growe
well, of images made of wax, to be rid of a witch, to hang
hir up, notable authorities against waxen images, a storie
bewraieng the knaverie of waxen images._


_Leonardus Vairus_ saith, that there was a praier extant, whereby
might be carried in a sive, water, or other liquor: I thinke it was
Clam claie; which a crow taught a maid, that was promised a cake of
so great quantitie, as might be kneded of so much floure as she could
wet with the water that she brought in a sive, and by that meanes she
clamd it with claie, & brought in so much water, as whereby she had
a great cake, and so beguiled hir sisters, &c. And this tale I heard
among my grandams maides, whereby I can decipher this witchcraft.
Item, by the tingling of the eare, men heretofore could tell what was
spoken of them. If anie see a scorpion, and saie this word (_Bud_)
he shall not be stoong or bitten therewith. These two Greeke letters
Π and Α written in a paper, and hoong about ones necke, preserve the
partie from bleereiednesse. Cummin or hempseed sowne with curssing and
opprobrious words grow the faster and the better. _Berosus Anianus_
maketh witchcraft of great antiquitie: for he saith, that _Cham_
touching his fathers naked member uttered a charme, wherby his father
became emasculated or deprived of the powers generative.

♦_L. Vairus lib. fascin. 1. ca. 5. Oratio Tuscæ vestalis._♦

♦Of the word (_Bud_) and the Greeke letters Π & Α.♦


¶ _A charme teaching how to hurt whom you list with images of
wax, &c._

Make an image in his name, whom you would hurt or kill, of new virgine
wax; under the right arme poke whereof place a swallowes hart, and the
liver under the left; then hang about the necke thereof a new thred in
a new needle pricked into the member which you would have hurt, with
the rehearsall of certeine words, which for the avoiding of foolish
superstition and credulitie in this behalfe is to be omitted. And if
they were inserted, I dare undertake they would doo no harme, were it
not to make fooles, and catch gudgins. ❈ Otherwise: Sometimes these
images are made of brasse, and then the hand is placed where the foote
should be, and the foote where the hand, and the face downeward. ❈
Otherwise: For a greater mischeefe, the like image is made in the
forme of a man or woman, upon whose head is written the certeine name
of the partie: and on his or hir ribs these words, _Ailif, casyl, zaze,
hit mel meltat_: then the same must be buried. ❇ Otherwise: In the
dominion of _Mars_, two images must be prepared, one of wax, the other
of the earth of a dead man; each image must have in his hand a sword
wherwith a man hath beene slaine, & he that must be slaine may have
his head thrust through with a foine. In both must be written certeine
peculiar characters, and then must they be hid in a certeine place. ❇
Otherwise: To obteine a womans love, an image must be made in the houre
of _Venus_, of virgine wax, in the name of the beloved, wherupon a
character is written, & is warmed at a fier, and in dooing therof the
name of some angell must be mentioned. To be utterlie rid of the witch,
and to hang hir up by the haire, you must prepare an image of the
earth of a dead man to be baptised in another mans name, whereon the
name, with a character, must be written: then must it be perfumed with
a rotten bone, and then these psalmes read backward: _Domine Dominus
noster_, _Dominus illuminatio mea_, _Domine exaudi orationem meam_,
_Deus laudem meam ne tacueris_: and then burie it, first in one place,
and afterwards in another. Howbeit, it is written in the 21 article of
the determination of _Paris_, that to affirme that images of brasse,
lead, gold, of white or red wax, or of any other stuffe (conjured,
baptised, consecrated, or rather execrated through these magicall arts
at certeine days) have woonderfull vertues, or such as are avowed in
their bookes or assertions, is error in faith, naturall philosophie,
and true astronomie: yea it is concluded in the 22 article of that
councell, that it is as great an error to beleeve those things, as to
doo them.

♦The practiser of these charmes must have skill in the planetarie
motions, or else he may go shoo the goose.♦

But concerning these images, it is certeine that they are much feared
among the people, and much used among cousening witches, as partlie
appeereth in this discourse of mine else-where, & as partlie you may
see by the contents of this storie following. Not long sithence,
a yoong maiden (dwelling at new _Romnie_ heere in Kent) being the
daughter of one M. _L. Stuppenie_ (late Jurat of the same towne but
dead before the execution hereof) and afterwards the wife of _Thomas
Eps_, who is at this instant Maior of _Romnie_) was visited with
sicknesse, whose mother and father in lawe being abused with credulitie
concerning witches supernaturall power, repaired to a famous witch
called mother _Baker_, dwelling not far from thence at a place called
_Stonstreet_, who (according to witches cousening custome) asked
whether they mistrusted not some bad neighbour, to whom they answered
that indeed they doubted a woman neere unto them (and yet the same
woman was, of the honester & wiser sort of hir neighbors, reputed a
good creature.) Nevertheles the witch told them that there was great
cause of their suspicion: for the same (said she) is the verie partie
that wrought the maidens destruction, by making a hart of wax, and
pricking the same with pins and needels; affirming also that the same
neighbor of hirs had bestowed the same in some secret corner of the
house. This being beleeved, the house was searched by credible persons,
but nothing could be found. The witch or wise woman being certified
hereof, continued hir assertion, and would needs go to the house where
she hir selfe (as she affirmed) would certeinlie find it. When she came
thither, she used hir cunning (as it chanced) to hir owne confusion,
or at leastwise to hir detection: for heerein she did, as some of the
wiser sort mistrusted that she woulde doo, laieng downe privilie such
an image (as she had before described) in a corner, which by others
had beene most diligentlie searched & looked into, & by that means hir
cousenage was notablie bewraied. And I would wish that all witchmongers
might paie for their lewd repaire to inchantors, and consultation with
witches, and such as have familiar spirits, as some of these did, and
that by the order of the high commissioners, which partlie for respect
of neighborhood, and partlie for other considerations, I leave unspoken
of.

♦A proved storie concerning the premisses.♦




The xvii. Chapter.

_Sundrie sorts of charmes tending to diverse purposes, and first,
certeine charmes to make taciturnitie in tortures._


_Imparibus meritis tria
pendent corpora ramis,
Dismas & Gestas,
in medio est divina potestas,
Dismas damnatur,
Gestas ad astra levatur:_

♦This charm seemeth to allude to Christ crucified betweene the two
theevs.♦

_Three bodies on a bough doo hang,
for merits of inequalitie,
Dismas and Gestas, in the midst
the power of the divinitie.
Dismas is damned, but Gestas lif-
ted up above the starres on hie._

♦_Englished by Abraham Fleming._♦

Also this: _Eructavit cor meum verbum bonum veritatem nunquam dicam
regi._ ❇ Otherwise: As the milke of our ladie was lussious to our Lord
Jesus Christ; so let this torture or rope be pleasant to mine armes
and members. ❇ Otherwise: _Jesus autem transiens per medium illorum
ibat._ ❇ Otherwise: You shall not break a bone of him.

♦Psal. 44.♦

♦Luk. 4.♦

♦John. 19♦


¶ _Counter charmes against these and all other witchcrafts, in the
saieng also whereof witches are vexed, &c._

_Eructavit cor meum verbum bonum, dicam cuncta opera mea regi._ ❇
Otherwise: _Domine labia mea aperies, & os meum annunciabit veritatem._
❇ Otherwise: _Contere brachia iniqui rei, & lingua maligna subvertetur._

♦Psal. 44. Scripture properlie applied.♦


¶ _A charme for the choine cough._

Take three sips of a chalice, when the preest hath said masse, and
swallow it downe with good devotion, &c.


¶ _For corporall or spirituall rest._

_In nomine patris_, up and downe,
_Et filii & spiritus sancti_ upon my crowne,
_Crux Christi_ upon my brest,
Sweete ladie send me eternall rest![*]

♦[*] [Ital. & Rom.]♦


¶ _Charmes to find out a theefe._

The meanes how to find out a theefe, is thus: Turne your face to the
east, and make a crosse upon christall with oile olive, and under the
crosse write these two words [_Saint Helen_].[*] Then a child that
is innocent, and a chast virgine borne in true wedlocke, and not base
begotten, of the age of ten yeares, must take the christall in his
hand, and behind his backe, kneeling on thy knees, thou must devoutlie
and reverentlie saie over this praier thrise: I beseech thee my ladie
S. _Helen_, mother of king _Constantine_, which diddest find the crosse
whereupon Christ died: by that thy holie devotion, and invention of the
crosse, and by the same crosse, and by the joy which thou conceivedst
at the finding thereof and by the love which thou barest to thy sonne
_Constantine_, and by the great goodnes which thou dooest alwaies use,
that thou shew me in this christall, whatsoever I aske or desire to
knowe; Amen. And when the child seeth the angell in the christall,
demand what you will, and the angell will make answer thereunto.
_Memorandum_,[†] that this be doone just at the sunne rising, when
the wether is faire and cleere.

♦O most woonderfull vertue hidden in the letters of S. Helens holie
name!♦

♦[*] [So in text.]♦

♦[†] [Rom.]♦

_Cardanus_ derideth these and such like fables, and setteth downe his
judgement therein accordinglie, in the sixteenth booke _De rerum_
_var._ These conjurors and couseners forsooth will shew you in a
glasse the theefe that hath stolne anie thing from you, and this is
their order. They take a glasse viall full of holie water, and set
it upon a linnen cloth, which hath beene purified, not onelie by
washing, but by sacrifice, &c. On the mouth of the viall or urinall,
two olive leaves must be laid acrosse, with a litle conjuration said
over it, by a child; to wit thus: _Angele bone, angele candide, per
tuam sanctitatem, meámq; virginitatem, ostende mihi furem_: with three
_Pater nosters_, three _Aves_, and betwixt either of them a [*]crosse
made with the naile of the thumbe upon the mouth of the viall; and then
shall be seene angels ascending and descending as it were motes in the
sunne beames. The theefe all this while shall suffer great torments,
and his face shall be seene plainlie, even as plainlie I beleeve as
the man in the moone. For in truth, there are toies artificiallie
conveied into the glasse, which will make the water bubble, and devises
to make images appeare in the bubbles: as also there be artificiall
glasses, which will shew unto you that shall looke thereinto, manie
images of diverse formes, and some so small and curious, as they shall
in favour resemble whom so ever you thinke upon. Looke in _John Bap.
Neap._ for the confection of such glasses. The subtilties hereof are so
detected, and the mysteries of the glasses so common now, and their
cousenage so well knowne, &c: that I need not stand upon the particular
confutation hereof. _Cardanus_ in the place before cited reporteth,
how he tried with children these and diverse circumstances the whole
illusion, and found it to be plaine knaverie and cousenage.

♦_Card. lib. 16. de var. rer. cap. 93._♦

♦[*] For if the crosse be forgotten all is not woorth a pudding.♦


¶ _Another waie to find out a theefe that hath stolne anie
thing from you._

Go to the sea side, and gather as manie pebles as you suspect persons
for that matter; carrie them home, and throwe them into the fier, and
burie them under the threshhold, where the parties are like to come
over. There let them lie three daies, and then before sunne rising
take them awaie. Then set a porrenger full of water in a circle,
wherein must be made crosses everie waie, as manie as can stand in it;
upon the which must be written: Christ overcommeth, Christ reigneth,
Christ commandeth. The porrenger also must be signed with a crosse,
and a forme of conjuration must be pronounced. Then each stone must
be throwne into the water, in the name of the suspected. And when you
put in the stone of him that is guiltie, the stone will make the water
boile, as though glowing iron were put thereinto. Which is a meere
knacke of legier de maine, and to be accomplished diverse waies.


¶ _To put out the theeves eie._

Read the seven [*]psalmes with the Letanie, and then must be said a
horrible praier to Christ, and God the father, with a cursse against
the theefe. Then in the middest of the step of your foote, on the
ground where you stand, make a circle like an eie, and write thereabout
certeine barbarous names, and drive with a coopers hammar, or addes
into the middest thereof a brasen naile consecrated, saieng: _Justus es
Domine, & justa judicia tua_. Then the theefe shall be bewraied by his
crieng out.

♦[*] [penitential]♦


¶ _Another waie to find out a theefe._

Sticke a paire of sheeres in the rind of a sive, and let two persons
set the top of each of their forefingers upon the upper part of the
sheeres, holding it with the sive up from the ground steddilie, and
aske _Peter_ and _Paule_ whether A. B. or C. hath stolne the thing
lost, and at the nomination of the guiltie person, the sive will turne
round. This is a great practise in all countries, and indeed a verie
bable. For with the beating of the pulse some cause of that motion
ariseth, some other cause by slight of the fingers, some other by the
wind gathered in the sive to be staid, &c: at the pleasure of the
holders. Some cause may be the imagination, which upon conceipt at
the naming of the partie altereth the common course of the pulse. As
may well be conceived by a ring held steddilie by a thred betwixt the
finger and the thombe, over or rather in a goblet or glasse; which
within short space will strike against the side therof so manie strokes
as the holder thinketh it a clocke, and then will staie: the which who
so prooveth shall find true.

♦These be meere toies to mocke apes, and have in them no commendable
devise.♦


¶ _A charme to find out or spoile a theefe._

Of this matter, concerning the apprehension of theeves by words, I
will cite one charme, called S. _Adelberts_ cursse, being both for
length of words sufficient to wearie the reader, and for substantiall
stuffe comprehending all that apperteineth unto blasphemous speech or
curssing, allowed in the church of _Rome_, as an excommunication and
inchantment.


¶_Saint Adelberts cursse or charme against theeves._

By the authoritie of the omnipotent Father, the Sonne, and the
Holie-ghost, and by the holie virgine _Marie_ mother of our Lord Jesu
Christ, and the holie angels and archangels, and S. _Michaell_, and S.
_John Baptist_, and in the behalfe of S. _Peter_ the apostle, and the
residue of the apostles, and of S. _Steeven_, and of all the martyrs,
of S. _Sylvester_, and of S. _Adelbert_, and all the confessors, and
S. _Alegand_, and all the holie virgins, and of all the saints in
heaven and earth, unto whom there is given power to bind and loose:
we doo excommunicate, damne, cursse, and bind with the knots and
bands of excommunication, and we doo segregate from the bounds and
lists of our holie mother the church, all those theeves, sacrilegious
persons, ravenous catchers, dooers, counsellers, coadjutors, male or
female, that have committed this theft or mischeefe, or have usurped
any part therof to their owne use. Let their share be with _Dathan_
and _Abiran_, whome the earth swallowed up for their sinnes and pride,
and let them have part with _Judas_ that betraied Christ, Amen: and
with _Pontius Pilat_, and with them that said to the Lord, Depart
from us, we will not understand thy waies; let their children be made
orphanes. Curssed be they in the field, in the grove, in the woods,
in their houses, barnes, chambers, and beds; and curssed be they in
the court, in the waie, in the towne, in the castell, in the water,
in the church, in the churchyard, in the tribunall place, in battell,
in their abode, in the market place, in their talke, in silence, in
eating, in watching, in sleeping, in drinking in feeling, in sitting,
in kneeling, in standing[,] in lieng, in idlenes, in all their worke,
in their bodie and soule, in their five wits, and in everie place.
Curssed be the fruit of their wombs, and curssed be the fruit of their
lands, and curssed be all that they have. Curssed be their heads,
their mouthes, their nostrels, their noses, their lips, their jawes,
their teeth, their eies and eielids, their braines, the roofe of their
mouthes, their toongs, their throtes, their breasts, their harts, their
bellies, their livers, all their bowels, and their stomach.

♦This is not to doo good to our enimies, nor to praie for them that
hurt and hate us; as Christ exhorteth.♦

Curssed be their navels, their spleenes, their bladder. Curssed be
their thighs, their legs, their feete, their toes, their necks, their
shoulders. Curssed be their backs, curssed be their armes, curssed
be their elbowes, curssed be their hands, and their fingers, curssed
be both the nails of their hands and feete; curssed be their ribbes
and their genitals, and their knees, curssed be their flesh, curssed
be their bones, curssed be their bloud, curssed be the skin of their
bodies, curssed be the marrowe in their bones, curssed be they from
the crowne of the head, to the sole of the foote: and whatsoever is
betwixt the same, be it accurssed, that is to saie, their five senses;
to wit, their seeing, their hearing, their smelling, their tasting,
and their feeling. Curssed be they in the holie crosse, in the passion
of Christ, with his five wounds, with the effusion of his bloud, and
by the milke of the virgine _Marie_. I conjure thee _Lucifer_, with
all thy soldiers, by the [*]father, the son, and the Holie-ghost,
with the humanitie and nativitie of Christ, with the vertue of all
saints, that thou rest not day nor night, till thou bringest them to
destruction, either by drowning or hanging, or that they be devoured
by wild beasts, or burnt, or slaine by their enimies, or hated of
all men living. And as our Lord hath given authoritie to _Peter_ the
apostle, and his successors, whose place we occupie, and to us (though
unworthie) that whatsoever we bind on earth, shall be bound in heaven,
and whatsoever we loose on earth, shall be loosed in heaven: so we
accordinglie, if they will not amend, doo shut from them the gates of
heaven, and denie unto them christian buriall, so as they shall be
buried in asses leaze. Furthermore, curssed be the ground wherein they
are buried, let them be confounded in the last daie of judgement, let
them have no conversation among christians, nor behouseled[†] at the
houre of death; let them be made as dust before the face of the wind:
and as _Lucifer_ was expelled out of heaven, and _Adam_ and _Eve_ out
of paradise; so let them be expelled from the daie light. Also let them
be joined with those, to whome the Lord saith at the judgement; Go ye
curssed into everlasting fier, which is prepared for the divell and his
angels, where the worme shall not die, nor the fier be quenched. And as
the candle, which is throwne out of my hand here, is put out: so let
their works and their soule be quenched in the stench of hell fier,
except they restore that which they have stolne, by such a daie: and
let everie one saie, Amen. After this must be soong [‡]_In media vita
in morte sumus, &c._

♦[*] Thus they make the holie trinitie to beare a part in their
exorcisme, or else it is no bargaine.♦

♦[†] [be-houseled _text_.]♦

♦Matth. 15.♦

♦[‡] That is, In the midst of life we are in death, &c.♦

This terrible cursse with bell, booke, and candell added thereunto,
must needs worke woonders: howbeit among theeves it is not much
weighed, among wise and true men it is not well liked, to them that
are robbed it bringeth small releefe: the preests stomach may well be
eased, but the goods stolne will never the sooner be restored. Hereby
is bewraied both the malice and follie of popish doctrine, whose
uncharitable impietie is so impudentlie published, and in such order
uttered, as everie sentence (if oportunitie served) might be prooved
both hereticall and diabolicall. But I will answer this cruell cursse
with another cursse farre more mild and civill, performed by as honest
a man (I dare saie) as he that made the other, whereof mention was
latelie made.

So it was, that a certeine sir _John_,[*] with some of his companie,
once went abroad a jetting, and in a moone light evening robbed a
millers weire, and stole all his eeles. The poore miller made his mone
to sir _John_ himselfe, who willed him to be quiet; for he would so
cursse the theefe, and all his confederates, with bell, booke, and
candell, that they should have small joy of their fish. And therefore
the next sundaie, sir _John_ got him to the pulpit, with his surplisse
on his backe, and his stole about his necke, and pronounced these words
following in the audience of the people.

♦[*] [i.e. a priest.]♦

_All you that have stolne the millers eeles,[*]
Laudate Dominum de cœlis,
And all they that have consented thereto,[*]
Benedicamus Domino._

♦[*] [Rom.]♦

♦A cursse for theft.♦

Lo (saith he) there is sauce for your eeles my maisters.


¶ _Another inchantment._

Certeine preests use the hundred and eight psalme as an inchantment
or charme, or at the leastwise saieng, that against whome soever they
pronounce it, they cannot live one whole yeere at the uttermost.




The xviii Chapter.

¶ _A charme or experiment to find out a witch._


_In die dominico sotularia juvenum axungia seu pinguedine porci,
ut moris est, pro restauratione fieri perungunt_: and when she is
once come into the church, the witch can never get out, untill the
[*]seachers for hir give hir expresse leave to depart.

♦[*] [= seekers]♦

But now it is necessarie to shew you how to prevent and cure all
mischeefes wrought by these charmes & witchcrafts, according to the
opinion of _M. Mal._ and others. One principall waie is to naile a
horsse shoo at the inside of the outmost threshhold of your house, and
so you shall be sure no witch shall have power to enter thereinto.
And if you marke it, you shall find that rule observed in manie
countrie houses. ❈ Otherwise: Item the triumphant title to be written
crossewise, in everie corner of the house, thus: _Jesus ✠ Nazarenus ✠
rex ✠ Judæorum ✠_. _Memorandum_[*] you may joine heerewithall, the
name of the virgine _Marie_, or of the foure evangelists, or _Verbum
caro factum est_. ❈ Otherwise: Item in some countries they naile a
woolves head on the doore. ❈ Otherwise: Item they hang _Scilla_ (which
is either a roote, or rather in this place garlike) in the roofe of the
house, for to keepe awaie witches and spirits: and so they doo Alicium
also. ❈ Otherwise: Item perfume made of the gall of a blake dog, and
his bloud besmeered on the posts and walles of the house, driveth out
of the doores both devils and witches. ❈ Otherwise: The house where
_Herba betonica_ is sowne, is free from all mischeefes. ❇ Otherwise: It
is not unknowne that the Romish church allowed and used the smoke of
sulphur, to drive spirits out of their houses; as they did frankincense
and water hallowed. ❈ Otherwise: _Apuleius_ saith, that _Mercurie_ gave
to _Ulysses_, when he came neere to the inchantresse _Circe_, an hearbe
called _Verbascum_, which in English is called Pullein, or _Tapsus
barbatus_, or Longwoort; and that preserved him from the inchantments.
❈ Otherwise: Item _Plinie_ and _Homer_ both doo saie, that the herbe
called Molie is an excellent herbe against inchantments; and saie[,]
all that thereby _Ulysses_ escaped _Circes_ hir sorceries, and
inchantments. ❈ Otherwise also diverse waies they went to worke in this
case, and some used this defensative, some that preservative against
incantations.

♦Preservatives from witchcraft according to M. Mal. L. Vairus & others.♦

♦[*] [Rom.]♦

And heerein you shall see, not onelie how the religion of papists, and
infidels agree; but also how their ceremonies and their opinions are
all one concerning witches and spirits.

_For thus writeth Ovid touching that matter:[*]_

_Térque senem flamma, ter aqua, ter sulphure lustrat:_

♦_Ovid de Medea._♦

_She purifies with fier thrise
old horie headed Aeson,
With water thrise, and sulphur thrise,
as she thought meet in reason._

♦_Englished by Abraham Fleming._♦

_Againe, the same Ovid commeth in as before:[*]_

_Adveniat, quæ lustret anus, lectúmque locúmque,
Deferat & tremula sulphur & ova manu._

_Let some old woman hither come,
and purge both bed and place,
And bring in trembling hand new egs
and sulphur in like case._

♦_By Ab. Fleming._♦

_And Virgil also harpeth upon the like string:[*]_

——————————————————_baccare frontem
Cingite, ne vati noceat mala lingua futuro:_

♦_Virg. in Bucolicis._♦

_Of berrie bearing baccar bowze [boughs]
a wreath or garland knit,
And round about his head and browze
see decentlie it sit;
That of an evill talking tung
Our future poet be not stung._

♦_Englished by Abraham Fleming._♦

♦[*] [_Ital._]♦

Furthermore, was it not in times of tempests the papists use, [*]or
superstition, to ring their belles against divels; trusting rather to
the tonging of their belles, than to their owne crie unto God with
fasting and praier, assigned by him in all adversities and dangers:
according to the order of the _Thracian_ preests, which would rore and
crie, with all the noise they could make, in those tempests. _Olaus
Gothus_ saith, that his countriemen would shoot in the aire, to assist
their gods, whome they thought to be then togither by the eares with
others, and had consecrated arrowes, called _Sagittæ Joviales_, even
as our papists had. Also in steed of belles, they had great hammers,
called _Mallei Joviales_, to make a noise in time of thunder. In some
countries they runne out of the doores in time of tempest, blessing
themselves with a cheese, whereupon there was a crosse made with a
ropes end upon ascension daie. Also three hailestones to be throwne
into the fier in a tempest, and thereupon to be said three _Pater
nosters_, and three _Aves_, S. _Johns_ gospell, and _in fine fugiat
tempestas_, is a present remedie. Item, to hang an eg laid on ascension
daie in the roofe of the house, preserveth the same from all hurts.
[†]Item, I conjure you haile and wind by the five wounds of Christ,
by the three nailes which pearsed his hands and his feete, and by
the foure evangelists, _Matthew_, _Marke_, _Luke_, and _John_, that
thou come downe dissolved into water. Item, it hath beene a usuall
matter, to carrie out in tempests the sacraments and relikes, &c.
Item, against stormes, and manie dumme creatures, the popish church
useth excommunication as a principall charme. And now to be delivered
from witches themselves, they hang in their entries an hearbe called
pentaphyllon, cinquefole, also an olive branch, also frankincense,
myrrh, valerian, verven, palme, antirchmon, &c: also haythorne,
otherwise white[t]horne gathered on Maie daie: also the smoke of
a lappoints fethers driveth spirits awaie. There be innumerable
popish exorcismes, and conjurations for hearbs and other things, to
be thereby made wholsome both for the bodies and soules of men and
beasts, and also for contagion of weather. _Memorandum_,[‡] that
at the gathering of these magicall herbs, the _Credo_ is necessarie
to be said, as _Vairus_ affirmeth; and also the _Pater noster_, for
that is not superstitious. Also _Sprenger_ saith, that to throw up a
blacke chicken in the aire, will make all tempests to cease: so it be
done with the hand of a witch. If a soule wander in the likenesse of
a man or woman by night, molesting men, with bewailing their torments
in purgatorie, by reason of tithes forgotten, &c: and neither masses
nor conjurations can helpe; the exorcist in his ceremoniall apparell
must go to the toome of that bodie, and spurne thereat, with his foote,
saieng; _Vade ad gehennam_, Get thee packing to hell: and by and by the
soule goeth thither, and there remaineth for ever. ❇ Otherwise: There
be masses of purpose for this matter, to unbewitch the bewitched. ❇
Otherwise: You must spet into the pissepot, where you have made water.
❇ Otherwise: Spet into the shoo of your right foote, before you put it
on: and that _Vairus_ saith is good and holsome to doo, before you go
into anie dangerous place. ❇ Otherwise: That neither hunters nor their
dogs maie be bewitched, they cleave an oken branch, and both they and
their dogs passe over it. ❇ Otherwise: S. _Augustine_ saith, that to
pacifie the god _Liber_, whereby women might have fruite of the seeds
they sowe, and that their gardens and feelds should not be bewitched;
some cheefe grave matrone used to put a crowne upon his genitall
member, and that must be publikelie done.

♦[*] [? of _or_ in.]♦

♦_Olaus Goth. lib. de gentib. Septentriona-lib. 3. cap. 8._♦

♦[†] A witches conjuration to make haile cease and be dissolved.♦

♦[‡] [Rom.]♦

♦_L. Vair. lib. de fascin. 2. cap. 11._♦

♦_Mal. Malef. par. 2. quæ 1. cap. 15._♦

♦Note that you read never of anie spirit that walked by daie, quoth
Nota.♦

♦_Aug. de civit. Dei. lib. 7. cap. 12._♦


_To spoile a theefe, a witch, or anie other enimie, and to be
delivered from the evill._

Upon the Sabboth daie before sunrising, cut a hazell wand, saieng: I
cut thee O bough of this summers growth, in the name of him whome I
meane to beate or maime. Then cover the table, and saie _✠ In nomine
patris ✠ & filii ✠ & spiritus sancti ✠ ter_. And striking thereon saie
as followeth (english it he that can) _Drochs myroch, esenaroth, ✠ betu
✠ baroch ✠ ass ✠ maaroth ✠_: and then saie; Holie trinitie punish him
that hath wrought this mischiefe, & take it away by thy great justice,
_Eson ✠ elion ✠ emaris, ales, age_; and strike the carpet with your
wand.


¶ _A notable charme or medicine to pull out an arrowhead, or
anie such thing that sticketh in the flesh or bones, and cannot
otherwise be had out._

Saie three severall times kneeling; _Oremus, præceptis salutaribus
moniti, Pater noster, ave Maria_. Then make a crosse saieng: The Hebrew
knight strake our Lord Jesu Christ, and I beseech thee, O Lord Jesu
Christ ✠ by the same iron, speare, bloud and water, to pull out this
iron: _In nomine patris ✠ & filii ✠ & spiritus sancti ✠_

♦The Hebrue knight was canonized a saint to wit, S. _Longinus_.♦


¶ _Charmes against a quotidian ague._

Cut an apple in three peeces, and write upon the one; The father is
uncreated: upon the other; The father is incomprehensible: upon the
third; The father is eternall. ❇ Otherwise: Write upon a massecake cut
in three peeces; O ague to be worshipped: on the second; O sicknesse to
be ascribed to health and joies: on the third; _Pax ✠ max ✠ fax ✠_ and
let it be eaten fasting. ❇ Otherwise: Paint upon three like peeces of
a massecake, _Pater pax ✠ Adonai ✠ filius vita ✠ sabbaoth ✠ spiritus
sanctus ✠ Tetragrammaton ✠_ and eate it, as is afore said.


¶ _For all maner of agues intermittant._

Joine two little stickes togither in the middest, being of one length,
and hang it about your necke in the forme of a crosse. ❇ Otherwise:
For this disease the _Turkes_ put within their doublet a ball of wood,
with an other peece of wood, and strike the same, speaking certeine
frivolous words. ❇ Otherwise: Certeine monks hanged scrolles about the
necks of such as were sicke, willing them to saie certeine praiers at
each fit, and at the third fit to hope well: and made them beleeve that
they should thereby receive cure.

♦A crossed appension, with other appensions.♦


_Periapts, characters, &c: for agues, and to cure all diseases,
and to deliver from all evill._

The first chapter of S. _Johns_ gospell in small letters consecrated
at a masse, and hanged about ones necke, is an incomparable amulet or
tablet, which delivereth from all witchcrafts and divelish practises.
But me thinkes, if one should hang a whole testament, or rather a
bible, he might beguile the divell terriblie. For indeed so would S.
_Barnard_ have done, whom the divell told, that he could shew him seven
verses in the psalter, which being dailie repeated, would of themselves
bring anie man to heaven, and preserve him from hell. But when S.
_Barnard_ desired the divell to tell him which they were, he refused,
saieng, he might then thinke him a foole so to prejudice himselfe. Well
(quoth S. _Barnard_) I will doo well enough for that, for I will dailie
saie over the whole psalter. The divell hearing him saie so, told him
which were the verses, least in reading over the whole psalter dailie,
he should merit too much for others. But if the hanging of S. _Johns_
gospell about the necke be so beneficiall; how if one should eate up
the same?

♦For bodie and soule.♦

♦S. Barnard overmatcheth the divell for all his subtiltie.♦


¶ _More charmes for agues._

Take the partie by the hand, and saie; _Aequè facilis sit tibi hæc
febris, atque Mariæ virgini Christi partus_. ❇ Otherwise: Wash with the
partie, and privilie saie this psalme, _Exaltabo te Deus meus, rex,
&c._ ❇ Otherwise: Weare about your necke, a peece of a naile taken
from a crosse, and wrapped in wooll. ❇ Otherwise: Drinke wine, wherein
a sworde hath beene drowned that hath cut off ones head. ❇ Otherwise:
Take three consecrated massecakes, and write upon the first: _Qualis
est pater talis est vita_: on the second; _Qualis est filius, talis est
sanctus_: on the third; _Qualis est spiritus tale est remedium_. Then
give them to the sicke man, enjoining him to eate none other thing that
daie wherein he eateth anie of them, nor yet drinke: and let him saie
fifteene _Pater nosters_, and as manie _Aves_, in the honour and praise
of the Trinitie. ❇ Otherwise: Lead the sicke man on a fridaie before
sunne rising towards the east, and let him hold up his hands towards
the sunne, and saie: This is the daie, wherein the Lord God came to the
crosse. But as the crosse shall never more come to him: so let never
the hot or cold fit of this ague come anie more unto this man, _In
nomine patris ✠ & fi✠lii, & spiritus ✠ sancti ✠_. Then saie seven and
twentie _Pater nosters_, and as manie _Aves_, and use this three daies
togither. ❇ Otherwise:

♦Pretious restorities.[*]♦

♦[*] [? restorati[v]es]♦

_Fécana, cagéti, daphnes, gebáre, gedáco,
Gébali stant, sed non stant phebas, hecas,[*] & hedas._

♦This is too mysticall to be englished quoth Nota.♦

♦[*] [1584, _pheb as, hec as_]♦

♦_Fernelius._♦

Everie one of these words must be written upon a peece of bread, and
be given in order one daie after another to the sicke bodie, and so
must he be cured. This saith _Nicholas Hemingius_ he chanced to read
in the schooles in jest; so as one noting the words, practised the
medicine in earnest; and was not onelie cured himselfe, but also cured
manie others thereby. And therefore he concludeth, that this is a kind
of a miraculous cure, wrought by the illusion of the divell: whereas
in truth, it will fall out most commonlie, that a tertian ague will
not hold anie man longer than so, though no medicine be given, nor
anie words spoken. ❇ Otherwise: This word, _Abra cadabra_ written on
a paper, with a certeine figure joined therewith, and hanged about
ones necke, helpeth the ague. ❇ Otherwise: Let the urine of the sicke
bodie made earlie in the morning, be softlie heated nine daies togither
continuallie, untill all be consumed into vapor. ❇ Otherwise: A crosse
made of two litle twigs joined togither, wherewith when the partie is
touched, he will be whole; speciallie if he weare it about his necke. ❇
Otherwise: Take a like quantitie of water out of three ponds of equall
bignesse, and tast thereof in a new earthen vessell, and drinke of it
when the fit commeth.

In the yeare of our lord 1568, the _Spaniards_ and _Italians_ received
from the pope, this incantation following; whereby they were promised
both remission of sinnes, and good successe in their warres in the lowe
countries. Which whether it be not as prophane and impious, as anie
witches charme, I report me to the indifferent reader. _✠ Crucem pro
nobis subiit ✠ & stans in illa sitiit ✠ Jesus sacratis manibus, clavis
ferreis, pedibus perfossis, Jesus, Jesus, Jesus:_ D_omine libera nos
ab hoc malo, & ab hac peste_: then three _Pater nosters_, and three
_ave Maries_. Also the same yeere their ensignes were by the authoritie
aforesaid conjured with certeine ceremonies, & consecrated against
their enimies. And if you read the histories of these warres, you maie
see what victorie they gained hereby. Item, they baptised their cheefe
standard, and gave it to name S. _Margaret_, who overthrew the divell.
And bicause you shall understand the mysterie hereof, I have the
rather set it downe elsewhere, being indeed worth the reading.

♦Notable follies of the Spaniards & Italians.♦


¶ _For a bloudie flux, or rather an issue of bloud._

Take a cup of cold water, and let fall thereinto three drops of the
same bloud, and betweene each drop saie a _Pater noster_, and an _Ave_,
then drinke to the patient, and saie; Who shall helpe you? The patient
must answer _S. Marie_. Then saie you; _S. Marie_ stop the issue of
bloud. ❈ Otherwise: Write upon the patients forhead with the same
bloud; _Consummatum est_. ❈ Otherwise: Saie to the patient; _Sanguis
mane in te, sicut fecit Christus in se; Sanguis mane in tua vena, sicut
Christus in sua pœna; Sanguis mane fixus, sicut Christus quando fuit
crucifixus: ter_. ❈ Otherwise, as followeth.

♦He must answer by none other, for she perhaps hath the curing thereof
by patent.♦

_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 charge,
That thou doo runne no longer at large._ ❈ Otherwise.

Christ was borne at _Bethelem_, and suffered at _Jerusalem_, where his
bloud was troubled. I command thee by the vertue of God, and through
the helpe of all saincts, to staie even as _Jordan_ did, when _John_
baptised Christ Jesus; _In nomine patris ✠ & filii ✠ & spiritus
|sancti_ ✠ ❈ Otherwise: Put thy nameles finger in the wound, and make
therwith three crosses upon the wound, and saie five _Pater nosters_,
five _Aves_, and one _Credo_, in the honour of the five wounds. ❈
Otherwise: Touch that part and saie, _De latere ejus exivit sanguis &
aqua_. ❈ Otherwise: _In nomine patris ✠ & filii ✠ & spiritus sancti ✠
&c. Chimrat, chara, sarite, confirma, consona, Imohalite._ ❈ Otherwise:
_Sepa ✠ sepaga ✠ sepagoga ✠ sta sanguis in nomine patris ✠ podendi ✠ &
filii ✠ podera ✠ & spiritus sancti ✠ pandorica ✠ pax tecum, Amen_.

♦_See J. Wier. cap. 11. conf._♦


¶ _Cures commensed and finished by witchcraft._

There was a jollie fellowe that tooke upon him to be a notable surgion,
in the dutchie of _Mentz_, 1567. to whom there resorted a Gentleman
that had beene vexed with sicknesse, named _Elibert_, having a
kerchiefe on his head, according to the guise of sicke folke. But the
surgion made him pull off his kerchiefe, and willed him to drinke with
him freelie. The sickeman said he durst not; for he was forbidden
by physicke so to doo. Tush (said this cunning man) they know not
your disease: be ruled by me, and take in your drinke lustilie. For
he thought that when he was well tippled, he might the more easilie
beguile him in his bargaine, and make his reward the greater, which
he was to receive in part aforehand. When they had well droonke, he
called the sicke man aside, and told him the greatnes and danger of
his disease, and how that it grew by meanes of witchcraft, and that it
would be universallie spread in his house, and among all his cattell,
if it were not prevented: and impudentlie persuaded the sicke man to
receive cure of him. And after bargaine made, he demanded of the sicke
man, whether he had not anie at home, whom he might assuredlie trust.
The sicke man answered, that he had a daughter and a servant. The
cousener asked how old his daughter was? The patient said, twentie.
Well (said the cousener) that is fit for our turne. Then he made the
mother and father to kneele on their knees to their daughter, and to
desire hir in all things to obey the physician, and that she would
doo in everie thing as he commanded hir; otherwise hir father could
not be restored to his health. In which respect hir parents humblie
besought hir on their knees so to doo. Then he assigned hir to bring
him into his lodging hir fathers haire, and hir mothers, and of all
those which he kept in his house, as well of men and women, as also
of his cattell. When she came therewith unto him, according to the
match made, and hir parents commandement, he lead hir downe into a
lowe parlor, where having made a long speech, he opened a booke
that laie on the boord, and laieth thereon two knives acrosse, with
much circumstance of words. Then conjureth he, and maketh strange
characters, and at length he maketh a circle on the ground, wherein he
causeth hir to sticke one of those conjured knives; and after manie
more strange words, he maketh hir sticke the other knife beside it.
Then fell downe the maid in a swoone for feare; so as he was faine to
frote hir and put a sop into hir mouth, after the receipt whereof she
was sore troubled and amazed. Then he made hir brests to be uncovered,
so as when they were bare, he dallied with them, diverslie and long
together. Then he made hir lie right upward, all uncovered and bare
belowe hir pappes. Wherein the maid being loth to obeie him, resisted,
and in shame forbad that villanie. Then said the knave; Your fathers
destruction is at hand: for except you will be ruled, he and all his
familie shall susteine greater greefe and inconvenience, than is yet
happened unto him. And no remedie, except you will seeke his utter
overthrowe, I must have carnall copulation with you, and therewithall
fell into hir bosome, and overthrew hir and hir virginitie. So did
he the second daie, and attempted the like on the third daie. But he
failed then of his purpose, as the wench confessed afterwards. In the
meane time he ministred so cruell medicines to the sicke man, that
through the torments therof he feared present death, and was faine to
keepe his bed, whereas he walked about before verie well and lustilie.
The patient in his torments calleth unto him for remedie, who being
slacke and negligent in that behalfe, made roome for the daughter to
accompanie hir father, who asked hir what she thought of the cure, and
what hope she had of his recoverie. Who with teares remained silent, as
being oppressed with greefe; till at the last in abundance of sorrowe
she uttered the whole matter to hir father. This dooth _Johannes
Wierus_ report, saieng, that it came unto him by the lamentable
relation of the father himselfe. And this is here at this time for none
other purpose rehearsed, but that men may hereby learne to take heed of
such cousening merchants, and knowe what they be that take upon them
to be so cunning in witchcraft; least they be bewitched: as maister
_Elibert_ and his daughter were.

♦The surgion here most impudentlie setteth his knaverie abroch.♦

♦A pretended conjuration.♦

♦_Ad vada tot vadit urna quòd ipsa cadit._♦


¶ _Another witchcraft or knaverie, practised by the same surgion._

This surgion ministred to a noble man, that laie sicke of an ague,
offering unto him three peeces of a roote to be eaten at three morsels;
saieng to the first: I would Christ had not beene borne; unto the
second: I would he had not suffered; unto the third: I would he had not
risen againe. And then putting them about the sicke mans necke, said;
Be of good cheere. And if he lost them, whosoever tooke them up, should
therewithall take awaie his ague. ❇ Otherwise: Jesus Christ, which was
borne, deliver thee from this infirmitie ✠ Jesus Christ which died ✠
deliver thee from this infirmitie ✠ Jesus Christ which rose againe ✠
deliver thee from this infirmitie. Then dailie must be said five _Pater
nosters_, and five _Aves_.

♦Three morsels, the first charmed with christs birth, the second with
his passion, the third with his resurrection.♦


¶ _Another experiment for one bewitched._

Another such cousening physician persuaded one which had a timpanie,
that it was one old viper, and twoo yoong mainteined in his bellie by
witchcraft. But being watched, so as he could not conveie vipers into
his ordure or excrements, after his purgations: at length he told the
partie, that he should suffer the paines of childbirth, if it were not
prevented; and therefore he must put his hand into his breech, and
rake out those wormes there. But the mother of the sicke partie having
warning hereof, said she could doo that hir selfe. So the cousener was
prevented, and the partie died onelie of a timpanie, and the knave ran
awaie out of the countrie.

♦A cousening physician, and a foolish patient.♦


¶ _Otherwise._

_Monsieur Bodin_ telleth of a witch, who undertaking to cure a woman
bewitched, caused a masse to be soong at midnight in our ladies
chappell. And when she had overlien the sicke partie, and breathed
certeine words upon hir, she was healed. Wherein _Bodin_ saith,
she followed the example of _Elias_ the prophet, who raised the
_Sunamitie_. And this storie must needs be true: for goodman _Hardivin
Blesensis_ his host at the signe of the lion told him the storie.

♦_John. Bodin._♦

♦_Kakozelia._♦


¶ _A knacke to knowe whether you be bewitched, or no, &c._

It is also expedient to learne how to know whether a sicke man be
bewitched or no: this is the practise thereof. You must hold molten
lead over the sicke bodie, and powre it into a porrenger full of water;
and then, if there appeare upon the lead, anie image, you may then
knowe the partie is bewitched.

♦_Mal. malef. pa. 1. quæ. 17._♦

♦_Barth. Spin. in novo Mal. malef._♦




The xix. Chapter.

_That one witchcraft maie lawfullie meete with another._


_Scotus_, _Hostiensis_, _Gofridus_, and all the old canonists agree,
that it is lawfull to take awaie witchcraft by witchcraft, _Et vana
vanis contundere_. And _Scotus_ saith, It were follie to forbeare to
encounter witchcraft by witchcraft; for (saith he) there can be none
inconvenience therein; bicause the overthrower of witchcraft assenteth
not to the works of the divell. And therefore he saith further, that
it is meritorious so to extinguish and overthrow the divels workes. As
though he should saie; It maketh no matter, though S. _Paule_ saie;
_Non facies malum, ut indè veniat bonum_, Thou shalt not doo evill,
that good maie come thereof. _Humbertus_ saith, that witchcraft maie
be taken awaie by that meanes whereby it was brought. But _Gofredus_
inveieth sore against the oppugners thereof. Pope _Nicholas_ the fift
gave indulgence and leave to bishop _Miraties_ (who was so bewitched
in his privities, that he could not use the gift of venerie) to seeke
remedie at witches hands. And this was the clause of his dispensation,
_Ut ex duobus malis fugiatur majus_, that of two evils, the greater
should be avoided. And so a witch, by taking his doublet, cured him,
and killed the other witch: as the storie saith, which is to be seene
in _M. Mal._ and diverse other writers.

♦_Scotus in 4. distinct. 34. de imperio._♦

♦_Dist. 4._♦

♦_Gofred. in summa sua._♦




The xx. Chapter.

_Who are privileged from witches, what bodies are aptest to be
bewitched, or to be witches, why women are rather witches
than men, and what they are._


Now if you will know who and what persons are privileged from witches,
you must understand, that they be even such as cannot be bewitched. In
the number of whome first be the inquisitors, and such as exercise
publike justice upon them. Howbeit,[*] a justice in _Essex_, whome
for diverse respects I have left unnamed, not long since thought he
was bewitched, in the verie instant whiles he examined the witch; so
as his leg was broken therby, &c: which either was false, or else this
rule untrue, or both rather injurious unto Gods providence. Secondlie,
such as observe dulie the rites and ceremonies of holie church, and
worship them with reverence, through the sprinkling of holie water, and
receiving consecrated salt, by the lawfull use of candles hallowed on
Candelmas daie, and greene leaves consecrated on Palme sundaie (which
things they saie the church useth for the qualifieng of the divels
power) are preserved from witchcraft. Thirdlie, some are preserved by
their good angels, which attend and wait upon them.

♦_Mal. malef. par. 2. quæ. 1. cap. 1._♦

♦[*] Whereof looke more in a little booke set foorth in print.♦

But I maie not omit here the reasons, which they bring, to prove
what bodies are the more apt and effectuall to execute the art of
fascination. And that is, first they saie the force of celestiall
bodies, which indifferentlie communicate their vertues unto men,
beasts, trees, stones, &c. But this gift and naturall influence of
fascination maie be increased in man, according to his affections and
perturbations; as thorough anger, feare, love, hate, &c. For by hate
(saith _Vairus_) entereth a fierie inflammation into the eie of man,
which being violentlie sent out by beams and streames, &c: infect and
bewitch those bodies against whome they are opposed. And therefore he
saith (in the favour of women) that that is the cause why women are
oftener found to be witches than men. For (saith he) they have such
an unbrideled force of furie and concupiscence naturallie, that by
no meanes it is possible for them to temper or moderate the same. So
as upon everie trifling occasion, they (like brute beasts) fix their
furious eies upon the partie whom they bewitch. Hereby it commeth to
passe, that whereas women having a mervellous fickle nature, what
greefe so ever happeneth unto them, immediatlie all peaceablenes of
mind departeth; and they are so troubled with evill humors, that out go
their venomous exhalations, ingendred thorough their ilfavoured diet,
and increased by meanes of their pernicious excrements, which they
expell. Women are also (saith he) monethlie filled full of superfluous
humors, and with them the melancholike bloud boileth; whereof spring
vapors, and are carried up, and conveied through the nosethrels and
mouth, &c: to the bewitching of whatsoever it meeteth. For they belch
up a certeine breath, wherewith they bewitch whomsoever they list.
And of all other women, leane, hollow eied, old, beetlebrowed women
(saith he) are the most infectious. Marie he saith, that hot, subtill,
and thin bodies are most subject to be bewitched, if they be moist,
and all they generallie, whose veines, pipes, and passages of their
bodies are open. And finallie he saith, that all beautifull things
whatsoever, are soone subject to be bewitched; as namelie goodlie
yoongmen, faire women, such as are naturallie borne to be rich, goodlie
beasts, faire horsses, ranke corne, beutifull trees, &c. Yea a freend
of his told him, that he saw one with his eie breake a pretious stone
in peeces. And all this he telleth as soberlie, as though it were true.
And if it were true, honest women maie be witches, in despight of all
inquisitors: neither can anie avoid being a witch, except shee locke
hir selfe up in a chamber.

♦_L. Vair. lib. de fascin. 1. c. 12._♦

♦Much like the eiebiting witches, of whom we have elswhere spoken.♦

♦Who are most likelie to bewitch, and to be bewitched.♦




The xxi. Chapter.

_What miracles witchmongers report to have beene done by
witches words, &c: contradictions of witchmongers among
themselves, how beasts are cured herby, of bewitched butter,
a charme against witches, and a counter charme, the effect of
charmes and words proved by L. Vairus to be woonderfull._


If I should go about to recite all charmes, I should take an infinite
worke in hand. For the witching writers hold opinion, that anie thing
almost maie be therby brought to passe; & that whether the words of
the charme be understandable or not, it skilleth not: so the charmer
have a steddie intention to bring his desire about. And then what is
it that cannot be done by words? For _L. Vairus_ saith, that old women
have infeebled and killed children with words, and have made women
with child miscarrie; they have made men pine awaie to death, they
have killed horsses, deprived sheepe of their milke, [*]transformed
men into beasts, flowne in the aire, tamed and staied wild beasts,
driven all noisome cattell and vermine from corne, vines and hearbs,
staied serpents, &c: and all with words. In so much as he saith, that
with certeine words spoken in a bulles eare by a witch, the bull hath
fallen downe to the ground as dead. Yea some by vertue of words have
gone upon a sharpe sword, and walked upon hot glowing coles, without
hurt; with words (saith he) verie heavie weights and burthens have
beene lifted up; and with words wild horsses and wild bulles have
beene tamed, and also mad dogs; with words they have killed wormes,
and other vermine, and staied all maner of bleedings and fluxes: with
words all the diseases in mans bodie are healed, and wounds cured;
arowes are with wonderfull strangenesse and cunning plucked out of
mens bones. Yea (saith he) there be manie that can heale all bitings
of dogs, or stingings of serpents, or anie other poison: and all with
nothing but words spoken. And that which is most strange, he saith,
that they can remedie anie stranger, and him that is absent, with that
verie sword wherewith they are wounded. Yea and that which is beyond
all admiration, if they stroke the sword upwards with their fingers,
the partie shall feele no paine: whereas if they drawe their finger
downewards thereupon, the partie wounded shall feele intollerable
paine. With a number of other cures, done altogither by the vertue and
force of words uttered and spoken.

♦_L. Vair. lib. de fascin. 1. ca. 5._♦

♦[*] According to _Ovids_ saieng of _Proteus_ & _Medea_, which he
indeed alledgeth therefore, _Nunc aqua, nunc ales, modò bos, modò
cervus abibat_.♦

Where, by the waie, I maie not omit this speciall note, given by _M.
Mal._ to wit, that holie water maie not be sprinkled upon bewitched
beasts, but must be powred into their mouthes. And yet he, and also
_Nider_, saie, that It is lawfull to blesse and sanctifie beasts,
as well as men; both by charmes written, and also by holie words
spoken. For (saith _Nider_) if your cow be bewitched, three crosses,
three _Pater nosters_, and three _Aves_ will certeinlie cure hir: and
likewise all other ceremonies ecclesiasticall. And this is a sure
_Maxime_,[*] that they which are delivered from witchcraft by shrift,
are ever after in the night much molested (I beleeve by their ghostlie
fathers.) Also they loose their monie out of their pursses and caskets:
as _M. Mal._ saith he knoweth by experience. Also one generall rule is
given by _M. Mal._ to all butter wives, and dairie maides, that they
neither give nor lend anie butter, milke, or cheese, to anie witches,
which alwaies use to beg therof, when they meane to worke mischeefe
to their kine or whitmeats. Whereas indeed there are in milke three
substances commixted; to wit, butter, cheese, and whaie: if the same
be kept too long, or in an evill place, or be sluttishlie used, so as
it be stale and sower, which happeneth sometimes in winter, but
oftener in summer, when it is set over the fier, the cheese and butter
runneth togither, and congealeth, so as it will rope like birdlime,
that you maie wind it about a sticke, and in short space it will be so
drie, as you maie beate it to powder. Which alteration being strange,
is woondered at, and imputed to witches. And herehence sometimes
proceedeth the cause, why butter commeth not, which when the countrie
people see that it commeth not, then get they out of the suspected
witches house, a little butter, whereof must be made three balles, in
the name of the holie trinitie; and so if they be put into the cherne,
the butter will presentlie come, and the witchcraft will cease; _Sic
ars deluditur arte_. But if you put a little sugar or sope into the
cherne, among the creame, the butter will never come: which is plaine
witchcraft, if it be closelie, cleanlie, and privilie handled. There be
twentie severall waies to make your butter come, which for brevitie I
omit; as to bind your cherne with a rope, to thrust thereinto a red hot
spit, &c: but your best remedie and surest waie is, to looke well to
your dairie maid or wife, that she neither eat up the creame, nor sell
awaie your butter.

♦_Mal. Malef. par. 2. quæ. 2. cap. 7._♦

♦_Nider in præceptorio, præcept. 1. ca. 11._♦

♦_Nider in fornicario._♦

♦_Mal. Malef. part. 2. cap. 8._♦

♦[*] [_Ital._]♦

♦A good devise to starve up poore women.♦

♦_Mal. Malef. part. 2. quæ. 2, cap. 7._♦


¶ _A charme to find hir that bewitched your kine._

Put a paire of breeches upon the cowes head, and beate hir out of the
pasture with a good cudgell upon a fridaie, and she will runne right to
the witches doore, and strike thereat with hir hornes.

♦A ridiculous charme.♦


¶ _Another, for all that have bewitched anie kind of cattell._

When anie of your cattell are killed with witchcraft, hast you to the
place where the carcase lieth, and traile the bowels of the beast
unto your house, and drawe them not in at the doore, but under the
threshhold of the house into the kitchen; and there make a fier, and
set over the same a grediron, and thereupon laie the inwards or bowels;
and as they wax hot, so shall the witches entrailes be molested with
extreame heate and paine. But then must you make fast your doores,
least the witch come and fetch awaie a cole of your fier: for then
ceaseth hir torments. And we have knowne saith _M. Mal._ when the witch
could not come in, that the whole house hath beene so darkened, and the
aire round about the same so troubled, with such horrible noise and
earthquakes; that except the doore had beene opened, we had thought the
house would have fallen on our heads. _Thomas Aquinas_, a principall
treator herein, alloweth conjurations against the changelings, and in
diverse other cases: whereof I will saie more in the word _Iidoni_.


¶ _A speciall charme to preserve all cattell from witchcraft._

At Easter you must take certeine drops, that lie uppermost of the holie
paschall candle, and make a little waxe candle thereof: and upon some
sundaie morning rath, light it, and hold it, so as it maie drop upon
and betweene the hornes and eares of the beast, saieng: _In nomine
patris, & filii, et duplex s s_: and burne the beast a little betweene
the hornes on[*] the eares with the same wax: and that which is left
thereof, sticke it in crossewise about the stable or stall, or upon
the threshold, or over the doore, where the cattell use to go in and
out, and for all that yeare your cattell shall never be bewitched. ❈
Otherwise: _Jacobus de Chusa Carthusianus_ sheweth, how bread, water,
and salt is conjured, and saith, that if either man or beast receive
holie bread and holie water nine daies together, with three _Pater
nosters_, and three _Aves_, in the honour of the trinitie, and of S.
_Hubert_, it preserveth that man or beast from all diseases, and
defendeth them against all assaults of witchcraft, of satan, or of a
mad dog, &c.

♦In anie case observe the festivall time, or else you marre all.♦

♦[*] [or]♦

♦_L. Vair. lib. de fascin. 1. cap. 1._♦

Lo this is their stuffe, mainteined to be at the least effectuall, if
not wholsome, by all papists and witchmongers, and speciallie of the
last and proudest writers. But to proove these things to be effectuall,
God knoweth their reasons are base and absurd. For they write so, as
they take the matter in question as granted, and by that meanes go
awaie therewith. For _L. Vairus_ saith in the beginning of his booke,
that there is no doubt of this supernaturall matter, bicause a number
of writers agree herein, and a number of stories confirme it, and manie
poets handle the same argument, and in the twelve tables there is a
lawe against it, and bicause the consent of the common people is fullie
with it, and bicause immoderate praise is to be approoved a kind of
witchcraft, and bicause old women have such charmes and superstitious
meanes as preserve themselves from it, and bicause they are mocked that
take awaie the credit of such miracles, and bicause _Salomon_ saith;
_Fascinatio malignitatis obscurat bona_, and bicause the apostle saith;
_O insensati Galatæ, quis vos fascinavit?_ And bicause it is written,
_Qui timent te, videbunt me_. And finallie he saith, least you should
seeme to distrust and detract anie thing from the credit of so manie
grave men, from histories, and common opinion of all men: he meaneth in
no wise to proove that there is miraculous working by witchcraft and
fascination; and proceedeth so, according to his promise.

♦Sapi. 4.♦

♦Gali. 3.♦

♦Psal. 119.♦




The xxii. Chapter.

_Lawfull charmes, or rather medicinable cures for diseased
cattell. The charme of charmes, and the power thereof._


But if you desire to learne true and lawfull charmes, to cure diseased
cattell, even such as seeme to have extraordinarie sicknesse, or to be
bewitched, or (as they saie) strangelie taken: looke in _B. Googe_ his
third booke, treating of cattell, and happilie you shall find some good
medicine or cure for them: or if you list to see more ancient stuffe,
read _Vegetius_ his foure bookes thereupon: or, if you be unlearned,
seeke some cunning bullocke leech. If all this will not serve, then
set _Jobs_ patience before your eies. And never thinke that a poore
old woman can alter supernaturallie the notable course, which God hath
appointed among his creatures. If it had beene Gods pleasure to have
permitted such a course, he would no doubt have both given notice in
his word, that he had given such power unto them, and also would have
taught remedies to have prevented them.

♦Direct and lawfull meanes of curing cattell, &c.♦

Furthermore, if you will knowe assured meanes, and infallible charmes,
yeelding indeed undoubted remedies, and preventing all maner of
witchcrafts, and also the assaults of wicked spirits; then despise
first all cousening knaverie of priests, witches, and couseners: and
with true faith read the sixt chapter of S. _Paule_ to the _Ephesians_,
and followe his counsell, which is ministred unto you in the words
following, deserving worthilie to be called by the name insuing:


_The charme of charmes._

_Finallie my brethren, be strong in the Lord, and in the power of his
might. Put on the whole armour of God, that you may stand against
the assaults of the divell. For we wrestle not against flesh and
bloud, but against principalities and powers, & against worldlie
governors the princes of the darkenes of this world, against spirituall
wickednes, which are in the high places. For this cause take unto you
the armour of God, that you may be able to resist in the evill daie;
and having finished all things, stand fast. Stand therefore, and your
loines girded about with veritie, and having on the brestplate of
righteousnes, &c_: as followeth in that chapter, verses 15. 16. 17. 18.
1 _Thes._ 5. 1 _Pet._ 5, _verse._ 8. _Ephes._ 1. and elsewhere in the
holie scripture.

♦A charme of charmes taken out of the sixt chapter of S. Paule to the
Ephesians.♦


¶ _Otherwise._

If you be unlearned, and want the comfort of freends, repaire to some
learned, godlie, and discreet preacher. If otherwise need require, go
to a learned physician, who by learning and experience knoweth and
can discerne the difference, signes, and causes of such diseases, as
faithlesse men and unskilfull physicians impute to witchcraft.




The xxiii. Chapter.

_A confutation of the force and vertue falselie ascribed to
charmes and amulets, by the authorities of ancient writers,
both divines and physicians._


My meaning is not, that these words, in the bare letter, can doo anie
thing towards your ease or comfort in this behalfe; or that it were
wholesome for your bodie or soule to weare them about your necke: for
then would I wish you to weare the whole Bible, which must needs be
more effectuall than anie one parcell thereof. But I find not that the
apostles, or anie of them in the primitive church, either carried S.
_Johns_ gospell, or anie _Agnus Dei_[*] about them, to the end they
might be preserved from bugges: neither that they looked into the foure
corners of the house, or else in the roofe, or under the threshhold,
to find matter of witchcraft, and so to burne it, to be freed from
the same; according to the popish rules. Neither did they by such and
such verses or praiers made unto saints, at such or such houres, seeke
to obteine grace: neither spake they of anie old women that used such
trades. Neither did Christ at anie time use or command holie water,
or crosses, &c: to be used as terrors against the divell, who was
not affraid to assault himselfe, when he was on earth. And therefore
a verie vaine thing it is to thinke that he feareth these trifles,
or anie externall matter. Let us then cast awaie these prophane and
old wives fables. For (as _Origen_ saith) _Incantationes sunt dæmonū
irrisiones idololatriæ fæx, animarum infatuatio, &c._

♦[*] [_Ital._]♦

♦_Mal. Malef. part. 2. qu. 2. cap. 6._♦

♦1. Tim. 4, 7.♦

♦_Origin. lib. 3. in Job._♦

_Chrysostome_ saith; There be some that carrie about their necks a
peece of a gospell. But[*] is it not dailie read (saith he) and
heard of all men? But if they be never the better for it, being put
into their eares, how shall they be saved, by carrieng it about their
necks? And further he saith; Where is the vertue of the gospell? In
the figure of the letter, or in the understanding of the sense? If
in the figure, thou dooest well to weare it about thy necke; but if
in the understanding, then thou shouldest laie it up in thine heart.
_Augustine_ saith; Let the faithfull ministers admonish and tell their
people, that these magicall arts and incantations doo bring no remedie
to the infirmities either of men or cattell, &c.

♦_J. Chrysost. in Matth._♦

♦[*] Marke that here was no latine service.♦

♦_Idem. Ibid._♦

♦_August. 26. quæ. ultim._♦

The heathen philosophers shall at the last daie confound the
infidelitie and barbarous foolishnes of our christian or rather
anti-christian and prophane witchmongers. For as _Aristotle_ saith,
that _Incantamenta sunt muliercularum figmenta_: so dooth _Socrates_
(who was said to be cunning herein) affirme, that _Incantationes sunt
verba animas decipientia humanas_. Others saie; _Inscitæ pallium
sunt carmina, maleficium, & incantatio_. _Galen_ also saith, that
such as impute the falling evill, and such like diseases to divine
matter, and not rather to naturall causes, are witches, conjurers, &c.
_Hippocrates_ calleth them arrogant; and in another place affirming
that in his time there were manie deceivers and couseners, that would
undertake to cure the falling evill, &c: by the power and helpe of
divels, by burieng some lots or inchantments in the ground, or casting
them into the sea, concludeth thus in their credit, that they are all
knaves and couseners: for God is our onlie defender and deliverer. O
notable sentence of a heathen philosopher!

♦_Galen. in lib. de comitiali morbo._♦

♦_Hippocrat. lib. de morbo sacro._♦




¶ _The xiii. booke._




The first Chapter.

_The signification of the Hebrue word Hartumim, where it is
found written in the scriptures, and how it is diverslie
translated: whereby the objection of Pharaos magicians is
afterward answered in this booke; also of naturall magicke
not evill in it selfe._


_Hartumim_ is no naturall Hebrue word, but is borrowed of some other
nation: howbeit, it is used of the Hebrues in these places; to wit,
_Gen._ 4. 1. 8. 24. _Exod._ 7. 13. 24. & 8. 7. 18. & 9. 11. _Dan._
1, 20. & 2. 2. _Hierome_ sometimes translateth it _Conjectores_,
sometimes _Malefici_, sometimes _Arioli_: which we for the most part
translate by this word witches. But the right signification heereof may
be conceived, in that the inchanters of _Pharao_, being magicians of
_Aegypt_, were called _Hartumim_. And yet in _Exodus_ they are named in
some Latine translations _Venefici_. _Rabbi Levi_ saith, it betokeneth
such as doo strange and woonderfull things, naturallie, artificiallie,
and deceitfullie. _Rabbi Isaac Natar_ affirmeth, that such were so
termed, as amongst the Gentiles professed singular wisedome. _Aben
Ezra_ expoundeth it, to signifie such as knowe the secrets of nature,
and the qualitie of stones and hearbs, &c: which is atteined unto by
art, and speciallie by naturall magicke. But we, either for want of
speach, or knowlege, call them all by the name and terme of witches.

♦_Hieronymus. in Gen. 41. 8, & 24. In Exod. 7, 13. In Dan. 1, 20_♦

Certeinlie, God indueth bodies with woonderfull graces, the perfect
knowledge whereof man hath not reached unto: and on the one side,
there is amongst them such mutuall love, societie, and consent; and
on the other side, such naturall discord, and secret enimitie, that
therein manie things are wrought to the astonishment of mans capacitie.
But when deceit and diabolicall words are coupled therewith, then
extendeth it to witchcraft and conjuration; as whereunto those naturall
effects are falselie imputed. So as heere I shall have some occasion
to say somewhat of naturall magicke; bicause under it lieth hidden
the venome of this word _Hartumim_. This art is said by some to be
the profoundnesse, and the verie absolute perfection of naturall
philosophie, and shewing foorth the active part thereof, & through the
aid of naturall vertues, by the convenient applieng of them, works
are published, exceeding all capacitie and admiration; and yet not
so much by art, as by nature. This art of it selfe is not evill; for
it consisteth in searching foorth the nature, causes, and effects of
things. As farre as I can conceive, it hath beene more corrupted and
prophaned by us Christians, than either by Jewes or Gentiles.

♦The authors intention touching the matter hereafter to be discoursed
upon.♦




The second Chapter.

_How the philosophers in times past travelled for the knowledge
of naturall magicke, of Salomons knowledge therein, who is to
be called a naturall magician, a distinction thereof, and why
it is condemned for witchcraft._


Manie philosophers; as namely _Plato_, _Pythagoras_, _Empedocles_,
_Democritus_, &c: travelled over all the world, to find out & learne
the knowlege of this art; & at their returne they preached and taught,
professed and published it. Yea, it should appeere by the magicians
that came to adore Christ, that the knowledge and reputation thereof
was greater, than we conceive or make account of. But of all other,
_Salomon_ was the greatest traveller in this art, as may appeere
throughout the booke of _Ecclesiastes_: and speciallie in the booke of
_Wisedome_, where hee saith[*] God hath given me the true science
of things, so as I knowe how the world was made, and the power of the
elements, the beginning and the end, and the middest of times, how the
times alter, and the change of seasons, the course of the yeare, and
the situation of the starres, the nature of living things, and the
furiousnesse of beasts, the power of the wind, and the imaginations
of men, the diversities of plants, and the vertues of roots, and all
things both secret and knowne, &c. Finallie, he was so cunning in
this art, that he is said to have bene a conjurer or witch, and is
so reputed in the Romish church at this daie. Whereby you may see,
how fooles and papists are inclined to credit false accusations in
matters of witchcraft and conjuration. The lesse knowledge we have in
this art, the more we have it in contempt: in which respect _Plato_
saith trulie to _Dionysius_; They make philosophie a mockerie, that
deliver it to prophane and rude people. Certeinlie, the witchcraft,
conjuration, and inchantment that is imputed to _Salomon_, is gathered
out of these his words following: I applied my mind to knowledge,
and to search and seeke out science, wisedome and understanding, to
knowe the foolishnesse of the ungodlie, and the error of doting
fooles. In this art of naturall magike (without great heed be taken) a
student shall soone be abused. For manie (writing by report, without
experience) mistake their authors, and set downe one thing for another.
Then the conclusions being found false, the experiment groweth into
contempt, and in the end seemeth ridiculous, though never so true.
_Plinie_ and _Albert_ being curious writers heerein, are often
deceived; insomuch as _Plinie_ is called a noble lier, and _Albert_ a
rusticall lier; the one lieng by heeresaie, the other by authoritie.

♦[*] Sap. 7, 17
18.
19.
20.
21.♦

♦_See Iidioni._ [_Iidoni._]♦

♦Eccle. 1. & 1.♦

A magician is indeed that which the Latines call a wise man, as
_Numa Pompilius_ was among the Romans; The Greeks, a philosopher, as
_Socrates_ was among them; the _Aegyptians_ a preest, as _Hermes_ was;
the Cabalists called them prophets. But although these distinguished
this art, accounting the one part thereof infamous, as being too much
given unto wicked, vaine, and impious curiositie, as unto moovings,
numbers, figures, sounds, voices, tunes, lights, affections of the
mind, and words; and the other part commendable, as teaching manie
good and necessarie things, as times and seasons to sowe, plant, till,
cut, &c: and diverse other things, which I will make manifest unto
you heereafter: yet we generallie condemne the whole art, without
distinction, as a part of witchcraft; having learned to hate it, before
we knowe it; affirming all to be witchcraft, which our grosse heads are
not able to conceive, and yet can thinke that an old doting woman seeth
through it, &c. Wherein we consider not how God bestoweth his gifts,
and hath established an order in his works, graffing in them sundrie
vertues to the comfort of his severall creatures; and speciallie to
the use and behoofe of man: neither doo we therein weigh that art is
servant unto nature, and waiteth upon hir as hir handmaiden.

♦A magician described and the art distinguished.♦




The third Chapter.

_What secrets do lie hidden, and what is taught in naturall
magicke, how Gods glorie is magnified therein, and that it is
nothing but the worke of nature._


In this art of naturall magicke, God almightie hath hidden manie secret
mysteries; as wherein a man may learne the properties, qualities,
and knowledge of all nature. For it teacheth to accomplish maters in
such sort and oportunitie, as the common people thinketh the same to
be miraculous; and to be compassed none other waie, but onelie by
witchcraft. And yet in truth, naturall magicke is nothing else, but the
worke of nature. For in tillage, as nature produceth corne and hearbs;
so art, being natures minister, prepareth it. Wherein times and seasons
are greatlie to be respected: for _Annus non arvus producit aristas_.

♦_Read Plinie in natural. hist. Cardan de rerum variet. Albertus de
occulta rerum proprietate._♦

♦_Barthol. Neap. in natural. magia, & many others._♦

But as manie necessarie and sober things are heerein taught: so dooth
it partlie (I saie) consist in such experiments and conclusions as are
but toies, but neverthelesse lie hid in nature, and being unknowne, doo
seeme miraculous, speciallie when they are intermedled and corrupted
with cunning illusion, or legierdemaine, from whence is derived the
estimation of witchcraft. But being learned and knowne, they are
contemned, and appeere ridiculous: for that onelie is woonderfull to
the beholder, whereof he can conceive no cause nor reason, according
to the saieng of _Ephesius_, _Miraculum solvitur unde videtur esse
miraculum_. And therefore a man shall take great paines heerein, and
bestow great cost to learne that which is of no value, and a meere
jugling knacke. Whereupon it is said, that a man may not learne
philosophie to be rich; but must get riches to learne philosophie:
for to sluggards, niggards, & dizzards, the secrets of nature are
never opened. And doubtlesse a man may gather out of this art, that
which being published, shall set foorth the glorie of God, and be
many waies beneficiall to the commonwealth: the first is doone by the
manifestation of his works; the second, by skilfullie applieng them to
our use and service.

♦Naturall magicke hath a double end, which proveth y^e excellencie of
the same.♦




The fourth Chapter.

_What strange things are brought to passe by naturall magicke._


The dailie use and practise of medicine taketh awaie all admiration
of the woonderfull effects of the same. Manie other things of lesse
weight, being more secret and rare, seeme more miraculous. As for
example (if it be true that _J. Bap. Neap._ and many other writers
doo constantlie affirme.) Tie a wild bull to a figtree, and he will
be presentlie tame; or hang an old cocke thereupon, and he will
immediatlie be tender; as also the feathers of an eagle consume all
other feathers, if they be intermedled together. Wherein it may not be
denied, but nature sheweth hir selfe a proper workwoman. But it seemeth
unpossible, that a little fish being but halfe a foot long, called
_Remora_ or _Remiligo_, or of some _Echeneis_, staieth a mightie ship
with all hir loade and tackling, and being also under saile. And yet
it is affirmed by so manie and so grave authors, that I dare not denie
it; speciallie, bicause I see as strange effects of nature otherwise:
as the propertie of the loadstone, which is so beneficiall to the
mariner; and of Rheubarb, which onelie medleth with choler, and purgeth
neither flegme nor melancholie, & is as beneficiall to the physician,
as the other to the mariner.

♦_Pompanatius. lib. de incant. cap. 3._
_J. Wierus de lamiis._
_Jasp. Peucer_
_H. Cardan. &c._♦




The fift Chapter.

_The incredible operation of waters, both standing and running; of
wels, lakes, rivers, and of their woonderfull effects._


The operation of waters, and their sundrie vertues are also incredible,
I meane not of waters compounded and distilled: for it were endlesse
to treate of their forces, speciallie concerning medicines. But we
have heere even in _England_ naturall springs, wels, and waters,
both standing and running, of excellent vertues, even such as except
we had seene, and had experiment of, we would not beleeve to be _In
rerum natura_. And to let the physicall nature of them passe (for the
which we cannot be so thankefull to God, as they are wholsome for our
bodies) is it not miraculous, that wood is by the qualitie of divers
waters heere in _England_ transubstantiated into a stone? The which
vertue is also found to be in a lake besides the citie _Masaca_ in
_Cappadocia_, there is a river called _Scarmandrus_, that maketh yellow
sheepe. Yea, there be manie waters, as in _Pontus_ & _Thessalia_, and
in the land of _Assyrides_, in a river of _Thracia_ (as _Aristotle_
saith) that if a white sheepe being with lambe drinke thereof, the
lambe will be blacke. _Strabo_ writeth of the river called _Crantes_,
in the borders of _Italie_, running towards _Tarentum_, where mens
haire is made white and yellow being washed therein. _Plinie_ dooth
write that of what colour the veines are under the rammes toong, of
the same colour or colours will the lambs be. There is a lake in a
field called _Cornetus_, in the bottome whereof manifestlie appeareth
to the eie, the carcases of snakes, ewts, and other serpents: whereas
if you put in your hand, to pull them out, you shall find nothing
there. There droppeth water out of a rocke in _Arcadia_, the which
neither a silverne nor a brasen boll can conteine, but it leapeth out,
and sprinkleth awaie; and yet will it remaine without motion in the
hoofe of a mule. Such conclusions (I warrant you) were not unknowne to
_Jannes_ and _Jambres_.

♦Of late experience neere Coventrie, &c.♦

♦_Aristot. in lib. de hist. animalium._♦

♦_Plin. de lanicii colore._♦




The sixt Chapter.

_The vertues and qualities of sundrie pretious stones, of cousening
Lapidaries, &c._


The excellent vertues and qualities of stones, found, conceived and
tried by this art, is woonderfull. Howbeit many things most false and
fabulous are added unto their true effects, wherewith I thought good in
part to trie the readers patience and cunning withall. An Aggat (they
saie) hath vertue against the biting of scorpions or serpents. It is
written (but I will not stand to it) that it maketh a man eloquent, and
procureth the favour of princes; yea that the fume thereof dooth turne
awaie tempests. Alectorius is a stone about the bignesse of a beane,
as cleere as the christall, taken out of a cocks bellie which hath
beene gelt or made a capon foure yeares. If it be held in ones mouth,
it asswageth thirst, it maketh the husband to love the wife, and the
bearer invincible: for heereby _Milo_ was said to overcome his enimies.
A crawpocke delivereth from prison. Chelidonius is a stone taken out of
a swallowe, which cureth melancholie: howbeit, some authors saie, it is
the hearbe wherby the swallowes recover the sight of their yoong, even
if their eies be picked out with an instrument. Geranites is taken out
of a crane, and Draconites out of a dragon. But it is to be noted, that
such stones must be taken out of the bellies of the serpents, beasts,
or birds, (wherein they are) whiles they live: otherwise, they vanish
awaie with the life, and so they reteine the vertues of those starres
under which they are. Amethysus maketh a droonken man sober, and
refresheth the wit. The[*] corrall preserveth such as beare it from
fascination or bewitching, and in this respect they are hanged about
childrens necks. But from whence that superstition is derived, and who
invented the lie, I knowe not: but I see how readie the people are to
give credit thereunto, by the multitude of corrals that waie emploied.
I find in good authors, that while it remaineth in the sea, it is an
hearbe; and when it is brought thence, into the aire, it hardeneth, and
becommeth a stone.

♦_Ludovicus Cœlius. Rhodo. lib. antiq. lect. 11. ca. 70._
_Barthol. Anglicus, lib. 16._♦

♦[*] _Avicenna cano. 2. tract. 2. cap. 124._
_Serapio agg. cap. 100._
_Dioscor. lib. 5. cap. 93._♦

Heliotropius stancheth bloud, driveth awaie poisons, preserveth health:
yea, and some write that it provoketh raine, and darkeneth the sunne,
suffering not him that beareth it to be abused. Hyacinthus dooth all
that the other dooth, and also preserveth from lightening. Dinothera
hanged about the necke, collar, or yoke of any creature, tameth it
presentlie. A Topase healeth the lunatike person of his passion of
lunacie. Aitites, if it be shaken, soundeth as if there were a little
stone in the bellie thereof: it is good for the falling sicknesse,
and to prevent untimelie birth. Amethysus aforesaid resisteth
droonkenesse, so as the bearers shall be able to drinke freelie, and
recover themselves soone being droonke as apes: the same maketh a man
wise. Chalcedonius maketh the bearer luckie in lawe, quickeneth the
power of the bodie, and is of force also against the illusions of the
divell, and phantasticall cogitations arising of melancholie. Corneolus
mitigateth the heate of the mind, and qualifieth malice, it stancheth
bloudie fluxes, speciallie of women that are troubled with their
flowers. Heliotropius aforesaid darkeneth the sunne, raiseth shewers,
stancheth bloud, procureth good fame, keepeth the bearer in health, and
suffereth him not to be deceived. If this were true, one of them would
be deerer than a thousand diamonds.

♦_Plin. lib. 37. cap. 10._
_Albert. lib. 2. cap. 7._
_Solin. cap. 32._♦

Hyacinthus delivereth one from the danger of lightening, driveth
awaie poison and pestilent infection, and hath manie other vertues.
Iris helpeth a woman to speedie deliverance, and maketh rainebowes to
appeere. A Saphire preserveth the members, and maketh them livelie, and
helpeth agues and gowts, and suffereth not the bearer to be afraid:
it hath vertue against venome, and staieth bleeding at the nose
being often put thereto. [*]A Smarag is good for the eiesight, and
suffereth not carnall copulation, it maketh one rich and eloquent. A
Topase increaseth riches, healeth the lunatike passion, and stancheth
bloud. Mephis (as _Aaron_ and _Hermes_ report out of _Albertus
Magnus_) being broken into powder, and droonke with water, maketh
insensibilitie of torture. Heereby you may understand, that as God hath
bestowed upon these stones, and such other like bodies, most excellent
and woonderfull virtues; so according to the abundance of humane
superstitions and follies, manie ascribe unto them either more vertues,
or others than they have: other boast that they are able to adde new
qualities unto them. And heerin consisteth a part of witchcraft and
common cousenage used sometimes of the Lapidaries for gaines; sometimes
of others for cousening purposes. Some part of the vanitie heereof I
will heere describe, bicause the place serveth well therefore. And it
is not to be forgotten or omitted, that _Pharos_ magicians were like
enough to be cunning therein.

♦[*] _Rabbi Moses aphorism. partic. 22._
_Isidor. lib. 14. cap. 3._
_Savanorola._♦

Neverthelesse, I will first give you the opinion of one, who professed
himselfe a verie skilfull and well experimented Lapidarie, as appeereth
by a booke of his owne penning, published under this title of
_Dactylotheca_, and (as I thinke) to be had among the bookesellers. And
thus followeth his assertion:

_Evax rex Arabum fertur scripsisse Neroni,
(Qui post Augustum regnavit in orbe secundus)
Quot species lapidis, quæ nomina, quíve colores,
Quæq́; sit his regio, vel quanta potentia cuiq́;,
Ocult as[*] etenim lapidum cognoscere vires,
Quorum causa latens effectus dat manifestos,
Egregium quiddam volumus rarúmque videri.
Scilicet hinc solers medicorum cura juvatur.[†]
Auxilio lapidum morbos expellere docta.
Nec minùs inde dari cunctarum commoda rerum
Autores perhibent, quibus hæc perspecta feruntur.
Nec dubium cuiquam debet falsúmque videri,
Quin sua sit gemmis divinitùs insita virtus:_

♦_Marbodeus Gallus in sua dactylotheca, pag. 5, 6._♦

♦[*] [Ocultas]♦

♦[†] [,]♦

_Evax an old Arabian king
is named to have writ
A treatise, and on Neros Grace
to have bestowed it,
(Who in the world did second reigne
after Augustus time)
Of pretious stones the sundrie sorts,
their names, and in what clime
And countrie they were to be found,
their colours and their hue,
Their privie power and secret force,
the which with knowledge true
To understand, their hidden cause
most plaine effects declare:
And this will we a noble thing
have counted be and rare.
The skilfull care of leeches learnd
is aided in this case, }
And hereby holpen, and are taught }
with aid of stones to chase }
Awaie from men such sicknesses }
as have in them a place. }
No less precise commodities
of althings else therebie
Are ministred and given to men,
if authors doo not lie,
To whome these things are said to bee
most manifestlie knowne._
_It shall no false or doubtfull case
appeare to anie one, }
But that by heavenlie influence }
each pretious pearle and stone, }
Hath in his substance fixed force }
and vertue largelie sowne._ }

♦_Englished by Abraham Fleming._♦

♦_Vis gemmarum & lapillorum pretiosorum negatur, quia occulta est,
rarissiméque sub sensum cadit._♦

Whereby it is to be concluded, that stones have in them certeine
proper vertues, which are given them of a speciall influence of the
planets, and a due proportion of the elements, their substance being
a verie fine and pure compound, consisting of well tempered matter
wherein is no grosse mixture: as appeareth by plaine proofe of _India_
and _Aethopia_, where the sunne being orient and meridionall, dooth
more effectuallie shew his operation, procuring more pretious stones
there to be ingendred, than in the countries that are occident and
septentrionall. Unto this opinion doo diverse ancients accord; namelie,
_Alexander Peripateticus_, _Hermes_, _Evax_, _Bocchus Zoroastes_,
_Isaac Judæus_, _Zacharias Babylonicus_, and manie more beside.

♦Manie more authors may be named of no lesse antiquitie and learning.♦




The seventh Chapter.

_Whence the pretious stones receive their operations, how curious
Magicians use them, and of their seales._


Curious Magicians affirme, that these stones receive their vertues
altogether of the planets and heavenlie bodies, and have not onelie
the verie operation of the planets, but sometimes the verie images
and impressions of the starres naturallie ingraffed in them, and
otherwise ought alwaies to have graven upon them, the similitudes
of such monsters, beasts, and other devises, as they imagine to be
both internallie in operation, and externallie in view, expressed in
the planets. As for example, upon the Achate are graven serpents or
venomous beasts; and sometimes a man riding on a serpent: which they
know to be _Aesculapius_, which is the celestiall serpent, whereby are
cured (they saie) poisons and stingings of serpents and scorpions.
These grow in the river of _Achates_, where the greatest scorpions
are ingendred, and their noisomnes is thereby qualified, and by the
force of the scorpions the stones vertue is quickened and increased.
Also, if they would induce love for the accomplishment of venerie, they
inscribe and expresse in the stones, amiable embracings and lovelie
countenances and gestures, words and kissings in apt figures. For the
desires of the mind are consonant with the nature of the stones, which
must also be set in rings, and upon foiles of such metals as have
affinitie with those stones, thorough the operation of the planets
whereunto they are addicted, whereby they may gather the greater force
of their working.

♦_Plin. lib. 37. cap. 10._
_Albert. miner. li. 2. ca. 1._
_Solin. cap. 11._
_Diurius in scrin. cap. de complexionibus & complexatis._♦

As for example, They make the images of _Saturne_ in lead, of _Sol_
in gold, of _Luna_ in silver. Marrie there is no small regard to be
had for the certeine and due times to be observed in the graving of
them: for so are they made with more life, and the influences and
configurations of the planets are made thereby the more to abound in
them. As if you will procure love, you must worke in apt, proper, and
freendlie aspects, as in the houre of _Venus_, _&c_: to make debate,
the direct contrarie order is to be taken. If you determine to make
the image of _Venus_, you must expect to be under _Aquarius_ or
_Capricornus_: for _Saturne_, _Taurus_, and _Libra_ must be taken heed
of. Manie other observations there be, as to avoid the infortunate
seate and place of the planets, when you would bring a happie thing to
passe, and speciallie that it be not doone in the end, declination, or
heele (as they terme it) of the course thereof: for then the planet
moorneth and is dull.

♦_Geor. Pictorius. Villang. doct. medici in scholiis super Marbod.
dactyl._♦

Such signes as ascend in the daie, must be taken in the daie; if in
the night they increase, then must you go to worke by night, &c.
For in _Aries_, _Leo_, and _Sagittarie_ is a certeine triplicitie,
wherein the sunne hath dominion by daie, _Jupiter_ by night, and in
the twielight the cold star of _Saturne_. But bicause there shall be
no excuse wanting for the faults espied herein, they saie that the
vertues of all stones decaie through tract of time: so as such things
are not now to be looked for in all respects as are written. Howbeit
_Jannes_ and _Jambres_ were living in that time, and in no inconvenient
place; and therefore not unlike to have that helpe towards the abusing
of _Pharao_. _Cardane_ saith, that although men attribute no small
force unto such seales; as to the seale of the sunne, authorities,
honors, and favors of princes; of _Jupiter_, riches and freends; of
_Venus_, pleasures; of _Mars_, boldnes; of _Mercurie_, diligence;
of _Saturne_, patience and induring of labour; of _Luna_, favour of
people: I am not ignorant (saith he) that stones doo good, and yet I
knowe the seales or figures doo none at all. And when _Cardane_ had
shewed fullie that art, and the follie thereof, and the maner of those
terrible, prodigious, & deceitfull figures of the planets with their
characters, &c.: he saith that those were deceitfull inventions devised
by couseners, and had no vertue indeed nor truth in them. But bicause
we spake somewhat even now of signets and seales, I will shew you what
I read reported by _Vincentius in suo speculo_, where making mention
of the Jasper stone, whose nature and propertie _Marbodeus Gallus_
describeth in the verses following:

♦_H. Card. lib. de subtil. 10._♦

♦_H. Card. lib. de var. rer. 16. cap. 90._♦

_Jaspidis esse decem species septémque feruntur,
Hic & multorum cognoscitur esse colorum,
Et multis nasci perhibetur partibus orbis,
Optimus in viridi translucentíque colore,
Et qui plus soleat virtutis habere probatur,
Castè gestatus febrem fugat, arcet hydropem,
Adpositúsque juvat mulierem parturientem,
Et tutamentum portanti creditur esse.
Nam consecratus gratum facit atque potentem,
Et, sicut perhibent, phantasmata noxia pellit,
Cujus in argento vis fortior esse putatur._

♦_Marbodeus in sua dactylotheca, pag. 41, 52._♦

_Seven kinds and ten of Jasper stones
reported are to be,
Of manie colours this is knowne
which noted is by me,
And said in manie places of
the world for to be seene,
Where it is bred; but yet the best
is thorough shining greene,
And that which prooved is to have
in it more virtue plaste:
For being borne about of such
as are of living chaste,
It drives awaie their ague fits,
the dropsie thirsting drie, }
And put unto a woman weake }
in travell which dooth lie }
It helps, assists, and comforts hir }
in pangs when she dooth crie. }
Againe, it is beleevd to be
A safegard franke and free,
To such as weare and beare the same;
and if it hallowed bee
It makes the parties gratious,
and mightie too that have it,
And noysome fansies (as they write
that ment not to deprave it)
It dooth displace out of the mind:
the force thereof is stronger,
In silver if the same be set,
and will endure the longer.

♦_Englished by Abraham Fleming._♦

♦Memorandum the authors meaning is, that this stone be set in silver, &
worne on the finger for a ring: as you shall see afterwards.♦

But (as I said) _Vincentius_ making mention of the Jasper stone,
touching which (by the waie of a parenthesis) I have inferred
_Marbodeus_ his verses, he saith that some Jasper stones are found
having in them the livelie image of a naturall man, with a sheeld at
his necke and a speare in his hand, and under his feete a serpent:
which stones so marked and signed, he preferreth before all the
rest, bicause they are antidotaries or remedies notablie resisting
poison. Othersome also are found figured and marked with the forme of
a man bearing on his necke a bundle of hearbs and flowres, with the
estimation and value of them noted, that they have in them a facultie
or power restrictive, and will in an instant or moment of time stanch
bloud. Such a kind of stone (as it is reported) _Galen_ wore on his
finger. Othersome are marked with a crosse, as the same author writeth,
and these be right excellent against inundations or overflowings of
waters. I could hold you long occupied in declarations like unto these,
wherein I laie before you what other men have published and set foorth
to the world, choosing rather to be an academicall discourser, than an
universall determiner: but I am desirous of brevitie.

♦_Vincent. lib. 9. cap. 77._
_Dioscor. lib. 5. cap. 100._
_Aristot. in Lapidario._♦




The eight Chapter.

_The sympathie and antipathie of naturall and elementarie bodies
declared by diverse examples of beasts, birds, plants, &c._


If I should write of the strange effects of Sympathia and Antipathia,
I should take great paines to make you woonder, and yet you would
scarse beleeve me. And if I should publish such conclusions as are
common and knowne, you would not regard them. And yet _Empedocles_
thought all things were wrought hereby. It is almost incredible, that
the grunting or rather the wheeking of a little pig, or the sight of
a simple sheepe should terrifie a mightie elephant: and yet by that
meanes the _Romans_ did put to flight _Pyrhus_ and all his hoast. A
man would hardlie beleeve, that a cocks combe or his crowing should
abash a puissant lion: but the experience herof hath satisfied the
whole world. Who would thinke that a serpent should abandon the shadow
of an ash, &c? But it seemeth not strange, bicause it is common, that
some man otherwise hardie and stout enough, should not dare to abide
or endure the sight of a cat. Or that a draught of drinke should so
overthrow a man, that never a part or member of his bodie should be
able to performe his dutie and office; and should also so corrupt and
alter his senses, understanding, memorie, and judgement, that he should
in everie thing, saving in shape, beecome a verie beast. And herein the
poets experiment of liquor is verified, in these words following:

♦Agreement & disagreement in sufferance.♦

——————————————_sunt qui non corpora tantùm,
Verùm animas etiam valeant mutare liquores:_

_Some waters have so powerfull ben,
As could not onelie bodies change,
But even the verie minds of men,
Their operation is so strange._

♦_Englished by Abraham Fleming._♦

The freendlie societie betwixt a fox and a serpent is almost
incredible: how loving the lizzard is to a man, we maie read, though
we cannot see. Yet some affirme that our newt is not onlie like to
the lizzard in shape, but also in condition. From the which affection
towards a man, a spaniell doth not much differ, whereof I could cite
incredible stories. The amitie betwixt a castrell and a pigeon is much
noted among writers; and speciallie how the castrell defendeth hir
from hir enimie the sparowhawke: whereof they saie the doove is not
ignorant. Besides, the woonderfull operation and vertue of hearbs,
which to repeat were infinite: and therfore I will onlie referre you to
_Mattheolus_ his herball, or to _Dodonæus_. There is among them such
naturall accord and discord, as some prosper much the better for the
others companie, and some wither awaie being planted neere unto the
other. The lillie and the rose rejoise in each others neighborhood. The
flag and the fernebush abhorre each other so much, that the one can
hardlie live besides the other. The cowcumber loveth water, and hateth
oile to the death. And bicause you shall not saie that hearbs have no
vertue, for that in this place I cite none, I am content to discover
two or three small qualities and vertues, which are affirmed to be in
hearbs: marie as simple as they be, _Jannes_ and _Jambres_ might have
done much with them, if they had had them. If you pricke out a yoong
swallowes eies, the old swallow restoreth againe their sight, with the
application (they saie) of a little Celondine. _Xanthus_ the author of
histories reporteth, that a yoong dragon being dead, was revived by
hir dam, with an hearbe called Balim. And _Juba_ saith, that a man in
_Arabia_ being dead was revived by the vertue of another hearbe.

♦Read a litle tract of Erasmus intituled _De amicitia_, where enough is
said touching this point.♦

♦_Xanthus in hist. prima._♦

♦_Jub. lib. 25. cap. 2._♦




The ninth Chapter.

_The former matter prooved by manie examples of the living and
the dead._


And as we see in stones, herbs, &c: strange operation and naturall love
and dissention: so doo we read, that in the bodie of a man, there be
as strange properties and vertues naturall. I have heard by credible
report, and I have read many grave authors constantlie affirme, that
the wound of a man murthered reneweth bleeding; at the presence of a
deere freend, or of a mortall enimie. Diverse also write, that if one
passe by a murthered bodie (though unknowne) he shalbe striken with
feare, and feele in him selfe some alteration by nature. Also that a
woman, above the age of fiftie yeares, being bound hand and foote,
hir clothes being upon hir, and laid downe softlie into the water,
sinketh not in a long time; some saie, not at all. By which experiment
they were woont to trie witches, as well as by _Ferrum candens_: which
was, to hold hot iron in their hands, and by not burning to be tried.
Howbeit, _Plutarch_ saith, that _Pyrhus_ his great toe had in it such
naturall or rather divine vertue, that no fier could burne it.

♦This common experience can justifie.♦

♦_J. Wierus._♦

♦_Plutarch. in vita Pyrhi._♦

And _Albertus_ saith, and manie other also repeat the same storie,
saieng, that there were two such children borne in _Germanie_, as if
that one of them had beene carried by anie house, all the doores right
against one of his sides would flie open: and that vertue which the one
had in the left side, the other brother had in the right side. He saith
further, that manie sawe it, and that it could be referred to nothing,
but to the proprietie of their bodies. _Pompanatius_ writeth that the
kings of _France_ doo cure the disease called now the kings evill, or
queenes evill; which hath beene alwaies thought, and to this daie is
supposed to be a miraculous and a peculiar gift, & a speciall grace
given to the kings and queenes of _England_. Which some referre to the
proprietie of their persons, some to the peculiar gift of God, and some
to the efficacie of words. But if the French king use it no woorsse
than our Princesse doth, God will not be offended thereat: for hir
maiestie onelie useth godlie and divine praier, with some almes, and
referreth the cure to God and to the physician. _Plutarch_ writeth that
there be certeine men called _Psilli_, which with their mouthes heale
the bitings of serpents. And _J. Bap. Neap._ saith, that an olive being
planted by the hand of a virgine, prospereth; which if a harlot doo, it
withereth awaie. Also, if a serpent or viper lie in a hole, it maie
easilie be pulled out with the left hand, wheras with the right hand
it cannot be remooved. Although this experiment, and such like, are
like enough to be false; yet are they not altogether so impious as the
miracles said to be done by characters, charmes, &c. For manie strange
properties remaine in sundrie partes of a living creature, which is
not universallie dispersed, and indifferentlie spred through the whole
bodie: as the eie smelleth not, the nose seeth not, the eare tasteth
not, &c.

♦_Albert. lib. de mor. animal. cap. 3._♦

♦_Pompan. lib. de incant. cap. 4._♦

♦_Plutar. in vita Catonis._♦

♦_J. Bap. Neap. in lib. de natur. magia. 1._♦




The tenth Chapter.

_The bewitching venome conteined in the bodie of an harlot, how
hir eie, hir toong, hir beautie and behavior bewitcheth some
men: of bones and hornes yeelding great vertue._


The vertue conteined within the bodie of an harlot, or rather the
venome proceeding out of the same maie be beheld with great admiration.
For hir eie infecteth, entiseth, and (if I maie so saie) bewitcheth
them manie times, which thinke themselves well armed against such maner
of people. Hir toong, hir gesture, hir behaviour, her beautie, and
other allurements poison and intoxicate the mind: yea, hir companie
induceth impudencie, corrupteth virginitie, confoundeth and consumeth
the bodies, goods, and the verie soules of men. And finallie hir
bodie destroieth and rotteth the verie flesh and bones of mans bodie.
And this is common, that we woonder not at all thereat, naie we have
not the course of the sunne, the moone, or the starres in so great
admiration, as the globe, counterfeting their order: which is in
respect but a bable made by an artificer. So as (I thinke) if Christ
himselfe had continued long in the execution of miracles, and had
left that power permanent and common in the church; they would have
growne into contempt, and not have beene esteemed, according to his
owne saieng: A prophet is not regarded in his owne countrie. I might
recite infinite properties, wherewith God hath indued the bodie of man,
worthie of admiration, and fit for this place. As touching other living
creatures, God hath likewise (for his glorie, and our behoofe) bestowed
most excellent and miraculous gifts and vertues upon their bodies and
members, and that in severall and woonderfull wise. We see that a bone
taken out of a carps head, stancheth bloud, and so doth none other
part besides of that fish. The bone also in a hares foot mitigateth
the crampe, as none other bone nor part else of the hare doth. How
pretious is the bone growing out of the forehead of a unicorne; if the
horne, which we see, growe there, which is doubted: and of how small
accompt are the residue of all his bones? At the excellencie whereof,
as also at the noble and innumerable vertues of herbs we muse not at
all; bicause it hath pleased God to make them common unto us. Which
perchance might in some part assist _Jannes_ and _Jambres_, towards the
hardning of _Pharaos_ heart. But of such secret and strange operations
read _Albert De mineral. cap._ 1. 11. 17. Also _Marsilius Ficinus, cap.
1. lib. 4. Cardan. de rerum varietate. J. Bap. Neap. de magia naturali.
Peucer, Wier, Pompanacius, Fernelius,_ and others.

♦The venom or poison of an harlot.♦

♦Matth. 13.
Marke. 6.
Luke. 4.
John. 4.♦

♦Wonderfull naturall effects in bones of fishes, beasts, &c.♦




The eleventh Chapter.

_Two notorious woonders and yet not marvelled at._


I thought good here to insert two most miraculous matters, of the one I
am _Testis oculatus_, an eie witnesse; of the other I am so crediblie
and certeinelie informed, that I dare and doo beleeve it to be verie
true. When Maister _T. Randolph_ returned out of _Russia_, after
his ambassage dispatched, a gentleman of his traine brought home a
monument of great accompt, in nature and in propertie very wonderfull.
And bicause I am loath to be long in the description of circumstances,
I will first describe the thing it selfe: which was a peece of earth of
a good quantitie, and most excellentlie proportioned in nature, having
these qualities and vertues following. If one had taken a peece of
perfect steele, forked and sharpened at the end, and heated it red hot,
offering therewith to have touched it; it would have fled with great
celeritie: and on the other side, it would have pursued gold, either
in coine or bulloine, with as great violence and speed as it shunned
the other. No bird in the aire durst approch neere it; no beast of the
field but feared it, and naturallie fled from the sight thereof. It
would be here to daie, and to morrowe twentie miles off, and the next
daie after in the verie place it was the first daie, and that without
the helpe of anie other creature.

♦Strange properties in a peece of earth.♦

_Johannes Fernelius_ writeth of a strange stone latelie brought out
of _India_, which hath in it such a marvellous brightnes, puritie,
and shining, that therewith the aire round about is so lightned and
cleared, that one may see to read thereby in the darknes of night. It
will not be conteined in a close roome, but requireth an open and
free place. It would not willinglie rest or staie here belowe on the
earth, but alwaies laboureth to ascend up into the aire. If one presse
it downe with his hand, it resisteth, and striketh verie sharpelie. It
is beautifull to behold, without either spot or blemish, and yet verie
unplesant to taste or feele. If anie part thereof be taken awaie, it
is never a whit diminished, the forme thereof being inconstant, and at
everie moment mutable. These two things last rehearsed are strange, and
so long woondered at, as the mysterie and moralitie thereof remaineth
undiscovered: but when I have disclosed the matter, and told you
that by the lumpe of earth a man is ment, and some of his qualities
described; and that that which was conteined in the farre fetcht stone,
was fier, or rather flame: the doubt is resolved, and the miracle
ended. And yet (I confesse) there is in these two creatures conteined
more miraculous matter, than in all the loadstones and diamonds in
the world. And hereby is to be noted, that even a part of this art,
which is called naturall or witching magicke, consisteth as well in
the deceipt of words, as in the sleight of hand: wherein plaine lieng
is avoided with a figurative speech, in the which, either the words
themselves, or their interpretation have a double or doubtfull meaning,
according to that which hath beene said before in the title[*] _Ob_
or _Pytho_: and shall be more at large hereafter in this treatise
manifested.

♦Strange properties in a stone: the like qualities in other stons: _See
pag._ 193. 194, 195, 196, 197, 198, 199, 300.♦

♦[*] Being the 7 booke of this discoverie: _See pag._ 133, 134, 135,
136, 137, 138, 160, &c. Where discourse is made of oracles, &c.♦




The twelfe Chapter.

_Of illusions, confederacies, and legierdemaine, and how they may
be well or ill used._


Manie writers have beene abused as well by untrue reports, as by
illusion, and practises of confederacie and legierdemaine, &c:
sometimes imputing unto words that which resteth in the nature of the
thing; and sometimes to the nature of the thing, that which proceedeth
of fraud and deception of sight. But when these experiments growe to
superstition or impietie, they are either to be forsaken as vaine,
or denied as false. Howbeit, if these things be doone for mirth and
recreation, and not to the hurt of our neighbour, nor to the abusing
or prophaning of Gods name, in mine opinion they are neither impious
nor altogether unlawfull: though herein or hereby a naturall thing be
made to seeme supernaturall. Such are the miracles wrought by jugglers,
consisting in fine and nimble conveiance, called legierdemaine: as when
they seeme to cast awaie, or to deliver to another that which they
reteine still in their owne hands; or conveie otherwise: or seeme to
eate a knife, or some such other thing, when indeed they bestowe the
same secretlie into their bosoms or laps. Another point of juggling is,
when they thrust a knife through the braines and head of a chicken or
pullet, and seeme to cure the same with words: which would live and doo
well, though never a word were spoken. Some of these toies also consist
in arythmeticall devises, partlie in experiments of naturall magike,
and partlie in private as also in publike confederacie.

♦Look hereafter in this booke for divers conceits of juggling set
foorth at large, beginning at pag. 321.♦




The xiii. Chapter.

_Of private confederacie, and of Brandons pigeon._


Private confederacie I meane, when one (by a speciall plot laid by
himselfe, without anie compact made with others) persuadeth the
beholders, that he will suddenlie and in their presence doo some
miraculous feat, which he hath alredie accomplished privilie. As for
example, he will shew you a card, or anie other like thing: and will
saie further unto you; Behold and see what a marke it hath, and then
burneth it; and nevertheles fetcheth another like card so marked out of
some bodies pocket, or out of some corner where he himselfe before had
placed it; to the woonder and astonishment of simple beholders, which
conceive not that kind of illusion, but expect miracles and strange
works.

What woondering and admiration was there at _Brandon_ the juggler, who
painted on a wall the picture of a dove, and seeing a pigeon sitting
on the top of a house, said to the king; Lo now your Grace shall see
what a juggler can doo, if he be his craftes maister; and then pricked
the picture with a knife so hard and so often, and with so effectuall
words, as the pigeon fell downe from the top of the house starke dead.
I need not write anie further circumstance to shew how the matter was
taken, what woondering was thereat, how he was prohibited to use that
feat anie further, least he should emploie it in anie other kind of
murther; as though he, whose picture so ever he had pricked, must needs
have died, and so the life of all men in the hands of a juggler: as
is now supposed to be in the hands and willes of witches. This storie
is, untill the daie of the writing hereof, in fresh remembrance, &
of the most part beleeved as canonicall, as are all the fables of
witches: but when you are taught the feate or sleight (the secrecie
and sorcerie of the matter being bewraied, and discovered) you will
thinke it a mockerie, and a simple illusion. To interpret unto you
the revelation of this mysterie; so it is, that the poore pigeon was
before in the hands of the juggler, into whome he had thrust a dramme
of _Nux vomica_, or some other such poison, which to the nature of the
bird was so extreame a venome, as after the receipt thereof it could
not live above the space of halfe an houre, and being let lose after
the medicine ministred, she alwaies resorted to the top of the next
house: which she will the rather doo, if there be anie pigeons alreadie
sitting there, and (as it is alreadie said) after a short space falleth
downe, either starke dead, or greatlie astonnied. But in the meane
time the juggler useth words of art, partlie to protract the time, and
partlie to gaine credit and admiration of the beholders. If this or the
like feate should be done by an old woman, everie bodie would crie out
for fier and faggot to burne the witch.

♦Example of a ridiculous woonder.♦

♦This I have prooved upon crows and pies.♦

♦This might be done by a confederate, who standing at some window in
a church steeple, or other fit place, and holding the pigeon by the
leg in a string, after a signe given by his fellowe, pulleth downe the
pigeon, and so the woonder is wrought.♦




The xiiii. Chapter.

_Of publike confederacie, and whereof it consisteth._


Publike confederacie is, when there is before hand a compact made
betwixt diverse persons; the one to be principall, the rest to be
assistants in working of miracles, or rather in cousening and abusing
the beholders. As when I tell you in the presence of a multitude what
you have thought or doone, or shall doo or thinke, when you and I
were thereupon agreed before. And if this be cunninglie and closelie
handled, it will induce great admiration to the beholders; speciallie
when they are before amazed and abused by some experiments of naturall
magike, arythmeticall conclusions, or legierdemaine. Such were, for the
most part, the conclusions and devises of _Feates_: wherein doubt you
not, but _Jannes_ and _Jambres_ were expert, active, and readie.




The xv. Chapter.

_How men have beene abused with words of equivocation, with sundrie
examples thereof._


Some have taught, and others have written certeine experiments; in the
expressing whereof they have used such words of equivocation, as wherby
manie have beene overtaken and abused through rash credulitie: so as
sometimes (I saie) they have reported, taught, and written that which
their capacitie tooke hold upon, contrarie to the truth and sincere
meaning of the author. It is a common jest among the water men of the
Thames, to shew the parish church of _Stone_ to the passengers, calling
the same by the name of the lanterne of _Kent_; affirming, and that not
untrulie, that the said church is as light (meaning in weight and not
in brightnes) at midnight, as at noonedaie. Whereupon some credulous
person is made beleeve, and will not sticke to affirme and sweare, that
in the same church is such continuall light, that anie man may see to
read there at all times of the night without a candle.

♦A jest among watermen touching Stone church in Kent as light at
midnight as at middaie.♦

An excellent philosopher, whome (for reverence unto his fame and
learning) I will forbeare to name, was overtaken by his hostesse at
_Dover_; who merrilie told him, that if he could reteine and keepe
in his mouth certeine pibbles (lieng at the shore side) he should
not perbreake untill he came to _Calice_, how rough and tempestuous
so ever the seas were. Which when he had tried, and being not forced
by sicknes to vomit, nor to lose his stones, as by vomiting he
must needs doo, he thought his hostesse had discovered unto him an
excellent secret, nothing doubting of hir amphibologicall speech: and
therefore thought it a worthie note to be recorded among miraculous
and medicinable stones; and inserted it accordinglie into his booke,
among other experiments collected with great industrie, learning,
travell, and judgement. All these toies helpe a subtill cousener to
gaine credit with the multitude. Yea, to further their estimation,
manie will whisper prophesies of their owne invention into the eares
of such as are not of quickest capacitie; as to tell what weather, &c:
shall followe. Which if it fall out true, then boast they and triumph,
as though they had gotten some notable conquest; if not, they denie
the matter, forget it, excuse it, or shift it off; as that they told
another the contrarie in earnest, and spake that but in jest. All these
helps might _Pharaos_ jugglers have, to mainteine their cousenages and
illusions, towards the hardening of _Pharaos_ hart.

♦A slender shift to save the credit of their cunning.♦

Hereunto belong all maner of charmes, periapts, amulets, characters,
and such other superstitions, both popish and prophane: whereby (if
that were true, which either papists, conjurors, or witches undertake
to doo) we might dailie see the verie miracles wrought indeed, which
_Pharaos_ magicians seemed to performe. Howbeit, bicause by all those
devises or cousenages, there cannot be made so much as a nit, so as
_Jannes_ and _Jambres_ could have no helpe that waie, I will speake
thereof in place more convenient.




The xvi. Chapter.

_How some are abused with naturall magike, and sundrie examples
thereof when illusion is added thereunto, of Jacobs pied
sheepe, and of a blacke Moore._


But as these notable and wonderfull experiments and conclusions that
are found out in nature it selfe (through wisedome, learning, and
industrie) doo greatlie oppose and astonnish the capacitie of man:
so (I saie) when deceipt and illusion is annexed thereunto, then is
the wit, the faith, & constancie of man searched and tried. For if we
shall yeeld that to be divine, supernaturall, and miraculous, which we
cannot comprehend; a witch, a papist, a conjuror, a cousener, and a
juggler may make us beleeve they are gods: or else with more impietie
we shall ascribe such power and omnipotencie unto them, or unto the
divell, as onelie and properlie apperteineth to God. As for example.
By confederacie or cousenage (as before I have said) I may seeme to
manifest the secret thoughts of the hart, which (as we learne in
Gods booke) none knoweth or searcheth, but God himselfe alone. And
therfore, whosoever beleeveth that I can doo as I may seeme to doo,
maketh a god of me, and is an idolater. In which respect, whensoever
we heare papist, witch, conjuror, or cousener, take upon him more than
lieth in humane power to performe, we may know & boldlie saie it is a
knacke of knaverie; and no miracle at all. And further we may know,
that when we understand it, it will not be woorth the knowing. And at
the discoverie of these miraculous toies, we shall leave to wonder at
them, and beginne to wonder at our selves, that could be so abused
with bables. Howbeit, such things as God hath laid up secretlie in
nature are to be weighed with great admiration, and to be searched
out with such industrie, as may become a christian man: I meane, so
as neither God, nor our neighbour be offended thereby, which respect
doubtlesse _Jannes_ and _Jambres_ never had. We find in the scriptures
diverse naturall and secret experiments practised; as namelie that of
_Jacob_, for pied sheepe: which are confirmed by prophane authors,
and not onelie verified in lambs and sheepe, but in horsses, pecocks,
connies, &c. We read also of a woman that brought foorth a yoong blacke
Moore, by meanes of an old blacke Moore who was in hir house at the
time of her conception, whome she beheld in phantasie, as is supposed:
howbeit, a gelous husband will not be satisfied with such phantasticall
imaginations. For in truth a blacke Moore never faileth to beget blacke
children, of what colour soever the other be: _Et sic è contra_.

♦The inconvenience of holding opinion, that whatsoever passeth our
capacitie, is divine, supernaturall, &c.♦

♦_J. Bap. Neapol. in natural. mag._♦




The xvii. Chapter.

_The opinion of witchmongers, that divels can create bodies, and of
Pharaos magicians._


It is affirmed by _James Sprenger_ and _Henrie Institor_, in _M. Mal._
who cite _Albert In lib. de animalib._ for their purpose, that divels
and witches also can truelie make living creatures as well as God;
though not at an instant, yet verie suddenlie. Howbeit, all such as
are rightlie informed in Gods word, shall manifestlie perceive and
confesse the contrarie, as hath beene by scriptures alreadie prooved,
and may be confirmed by places infinite. And therefore I saie _Jannes_
and _Jambres_, though sathan and also _Belzebub_ had assisted them,
could never have made the serpent or the frogs of nothing, nor yet
have changed the waters with words. Neverthelesse, all the learned
expositors of that place affirme, that they made a shew of creation,
&c: exhibiting by cunning a resemblance of some of those miracles,
which GOD wrought by the hand of _Moses_. Yea S. _Augustine_ and manie
other hold, that they made by art (and that trulie) the serpents, &c.
But that they may by art approch somewhat neerer to those actions, than
hath beene yet declared, shall and may appeere by these and manie other
conclusions, if they be true.

♦_M. Malef. p. 1. q. 10._♦

♦John. 1, 3. Coloss. 1, 16.♦




The xviii. Chapter.

_How to produce or make monsters by art magike, and why Pharaos
magicians could not make lice._


_Strato_, _Democritus_, _Empedocles_, and of late, _Jo. Bap. Neap._
teach by what meanes monsters may be produced, both from beast and
also from fowle. _Aristotle_ himselfe teacheth to make a chicken have
foure legs, and as manie wings, onlie by a doubled yolked eg: whereby
also a serpent may be made to have manie legs. Or any thing that
produceth egs, may likewise be made double membred, or dismembred: &
the viler creature the sooner brought to monstrous deformitie, which
in more noble creatures is more hardlie brought to passe. There are
also prettie experiments of an eg, to produce anie fowle, without the
naturall helpe of the hen: the which is brought to passe, if the eg be
laid in the powder of the hens doong, dried and mingled with some of
the hens fethers, & stirred everie fourth houre. You may also produce
(as they saie) the most venomous, noisome, and dangerous serpent,
called a cockatrice, by melting a little arsenicke, and the poison of
serpents, or some other strong venome, and drowning an eg therein,
which there must remaine certeine daies; and if the eg be set upright,
the operation will be the better. This may also be doone, if the eg
be laid in doong, which of all other things giveth the most singular
and naturall heate: and as _J. Bap. Neap._ saith is [*]_Mirabilium
rerum parens_; who also writeth, that _Crines fæminæ menstruosæ_ are
turned into serpents within short space: and he further saith, that
basill being beaten, and set out in a moist place, betwixt a couple
of tiles, dooth ingender scorpions. The ashes of a ducke, being put
betweene two dishes, and set in a moist place, dooth ingender a huge
tode: _Quod etiam efficit sanguis menstruosus_. Manie writers conclude,
that there be two maner of todes, the one bred by naturall course and
order of generation, the other growing of themselves, which are called
temporarie, being onlie ingendred of shewers and dust: and (as _J. Bap.
Neap._ saith) they are easie to be made. _Plutarch_ and _Heraclides_
doo saie, that they have seene these to descend in raine, so as they
have lien and cralled on the tops of houses, &c. Also _Aelianus_ dooth
saie, that he sawe frogs and todes, whereof the heads & shoulders were
alive, & became flesh; the hinder parts being but earth, & so cralled
on two feete, the other being not yet fashioned or fullie framed. And
_Macrobius_ reporteth, that in _Aegypt_, mice growe of earth and
shewers; as also frogs, todes, and serpents in other places. They
saie that _Danmatus Hispanus_ could make them when & as manie as he
listed. He is no good angler, that knoweth not how soone the entrales
of a beast, when they are buried, will engender maggots (which in
a civiler terme are called gentles) a good bait for small fishes.
Whosoever knoweth the order of preserving silkewormes, may perceive a
like conclusion: bicause in the winter, that is a dead seed, which in
the summer is a livelie creature. Such and greater experiments might
be knowne to _Jannes_ and _Jambres_, and serve well to their purpose,
especiallie with such excuses, delaies, and cunning, as they could
joine therewithall. But to proceed, and come a little neerer to their
feats, and to shew you a knacke beyond their cunning; I can assure you
that of the fat of a man or a woman, lice are in verie short space
ingendered: and yet I saie, _Pharaos_ magicians could not make them,
with all the cunning they had. Whereby you may perceive, that God
indeed performed the other actions, to indurate _Pharao_, though he
thought his magicians did with no lesse dexteritie than _Moses_ worke
miracles and woonders. But some of the interpretors of that place
excuse their ignorance in that matter, thus; The divell (saie they) can
make no creature under the quantitie of a barlie corne, and lice being
so little cannot therefore be created by them. As though he that can
make the greater, could not make the lesse. A verie grosse absurditie.
And as though that he which hath power over great, had not the like
over small.

♦Naturall conclusiōs.♦

♦To produce anie fowle out of an eg, without the naturall helpe of the
hen.♦

♦[*] The mother of marvels.♦

♦Two kind of todes, naturall & temporall.♦

♦Maggotts ingendred of the inwards of a beast are good for angling.♦

♦_Giles. Alley_: See the poore mans librarie.♦




The xix. Chapter.

_That great matters may be wrought by this art, when princes
esteeme and mainteine it: of divers woonderfull experiments,
and of strange conclusions in glasses, of the art
perspective, &c._


Howbeit, these are but trifles in respect of other experiments to this
effect; speciallie when great princes mainteine & give countenance to
students in those magicall arts, which in these countries and in this
age is rather prohibited than allowed, by reason of the abuse commonlie
coupled therewith; which in truth is it that mooveth admiration and
estimation of miraculous workings. As for example. If I affirme, that
with certeine charmes and popish praiers I can set an horsse or an
asses head upon a mans shoulders, I shall not be beleeved; or if I doo
it, I shall be thought a witch. And yet if _J. Bap. Neap._ experiments
be true, it is no difficult matter to make it seeme so: and the charme
of a witch or papist joined with the experiment, will also make the
woonder seeme to proceed thereof. The words used in such case are
uncerteine, and to be recited at the pleasure of the witch or cousener.
But the conclusion is this: Cut off the head of a horsse or an asse
(before they be dead) otherwise the vertue or strength thereof will be
the lesse effectuall, and make an earthern vessell of fit capacitie to
conteine the same, and let it be filled with the oile and fat therof;
cover it close, and dawbe it over with lome: let it boile over a soft
fier three daies continuallie, that the flesh boiled may run into oile,
so as the bare bones may be seene: beate the haire into powder, and
mingle the same with the oile; and annoint the heads of the standers
by, and they shall seeme to have horsses or asses heads. If beasts
heads be annointed with the like oile made of a mans head, they shall
seeme to have mens faces, as diverse authors soberlie affirme. If a
lampe be annointed heerewith, everie thing shall seeme most monstrous.
It is also written, that if that which is called _Sperma_ in anie beast
be burned, and anie bodies face therewithall annointed, he shall seeme
to have the like face as the beast had. But if you beate arsenicke
verie fine, and boile it with a little sulphur in a covered pot, and
kindle it with a new candle, the standers by will seeme to be hedlesse.
Aqua composita and salt being fiered in the night, and all other
lights extinguished, make the standers by seeme as dead. All these
things might be verie well perceived and knowne, and also practised
by _Jannes_ and _Jambres_. But the woonderous devises, and miraculous
sights and conceipts made and conteined in glasse, doo farre exceed all
other; whereto the art perspective is verie necessarie. For it sheweth
the illusions of them, whose experiments be seene in diverse sorts of
glasses; as in the hallowe, the plaine, the embossed, the columnarie,
the pyramidate or piked, the turbinall, the bounched, the round, the
cornerd, the inversed, the eversed, the massie, the regular, the
irregular, the coloured and cleare glasses: for you may have glasses so
made, as what image or favour soever you print in your imagination, you
shall thinke you see the same therein. Others are so framed, as therein
one may see what others doo in places far distant; others, wherby you
shall see men hanging in the aire; others, whereby you may perceive men
flieng in the aire; others, wherin you may see one comming, & another
going; others, where one image shall seeme to be one hundred, &c. There
be glasses also, wherein one man may see another mans image, and not
his owne; others, to make manie similitudes; others, to make none at
all. Others, contrarie to the use of all glasses, make the right side
turne to the right, and the left side to the left; others, that burne
before and behind; others, that represent not the images received
within them, but cast them farre off in the aire, appearing like aierie
images, and by the collection of sunne beames, with great force setteth
fier (verie farre off) in everie thing that may be burned. There be
cleare glasses, that make great things seeme little, things farre off
to be at hand; and that which is neere, to be far off; such things as
are over us, to seeme under us; and those that are under us, to be
above us. There are some glasses also, that represent things in diverse
colours, & them most gorgeous, speciallie any white thing. Finally,
the thing most worthie of admiration concerning these glasses, is,
that the lesser glass dooth lessen the shape: but how big so ever it
be, it maketh the shape no bigger than it is. And therfore _Augustine_
thinketh some hidden mysterie to be therein. _Vitellius_, and _J. Bap.
Neap._ write largelie hereof. These I have for the most part seene,
and have the receipt how to make them: which, if desire of brevitie
had not forbidden me, I would here have set downe. But I thinke not
but _Pharaos_ magicians had better experience than I for those and
such like devises. And (as _Pompanacius_ saith) it is most true, that
some for these feats have beene accounted saints, some other witches.
And therefore I saie, that the pope maketh rich witches, saints; and
burneth the poore witches.

♦Wonderfull experiments.♦

♦To set an horsses or an asses head on a mans neck and shoulders,

♦Strange things to be doone by perspective glasses.♦

♦Cōcerning these glasses remember that the eiesight is deceived: for
_Non est in speculo res quæ speculatur in eo_.♦

♦Rash opinion can never judge soundlie.♦




The xx. Chapter.

_A comparison betwixt Pharaos magicians and our witches, and how
their cunning consisted in juggling knacks._


Thus you see that it hath pleased GOD to shew unto men that seeke for
knowledge, such cunning in finding out, compounding, and framing of
strange and secret things, as thereby he seemeth to have bestowed upon
man, some part of his divinitie. Howbeit, God (of nothing, with his
word) hath created all things, and dooth at his will, beyond the power
and also the reach of man, accomplish whatsoever he list. And such
miracles in times past he wrought by the hands of his prophets, as
here he did by _Moses_ in the presence of _Pharao_, which _Jannes_ and
_Jambres_ apishlie followed. But to affirme that they by themselves,
or by all the divels in hell, could doo indeed as _Moses_ did by the
power of the Holie-ghost, is woorsse than infidelitie. If anie object
and saie, that our witches can doo such feats with words and charms,
as _Pharaos_ magicians did by their art, I denie it; and all the world
will never be able to shew it. That which they did, was openlie done;
as our witches and conjurors never doo anie thing: so as these cannot
doo as they did. And yet (as _Calvine_ saith of them) they were but
jugglers. Neither could they doo, as manie suppose. For as _Clemens_
saith; These magicians did rather seeme to doo these woonders, than
worke them indeed. And if they made but prestigious shewes of things,
I saie it was more than our witches can doo. For witchcrafts (as
_Erastus_ himselfe confesseth in drift of argument) are but old wives
fables. If the magicians serpent had beene a verie serpent, it must
needs have beene transformed out of the rod. And therein had beene
a double worke of God; to wit, the qualifieng and extinguishment of
one substance, and the creation of another. Which are actions beyond
the divels power, for he can neither make a bodie to be no bodie, nor
yet no bodie to be a bodie; as to make something nothing, and nothing
something; and contrarie things, one: naie, they cannot make one haire
either white or blacke.[*] If _Pharaos_ magicians had made verie
frogs upon a sudden, whie could they not drive them awaie againe? If
they could not hurt the frogs, whie should we thinke that they could
make them? Or that our witches, which cannot doo so much as counterfet
them, can kill cattell and other creatures with words or wishes? And
therefore I saie with _Jamblichus_, _Quæ fascinati imaginamur, præter
imaginamenta nullā habent actionis & essentiæ veritatem_; Such things
as we being bewitched doo imagine, have no truth at all either of
action or essence, beside the bare imagination.

♦An apish imitation in Jannes and Jambres of working woonders.♦

♦_Jo. Calvine, lib. institut. 1. cap. 8._♦

♦_Cle. recog. 3._♦

♦_Erast. in disputat. de lamiis._♦

♦Actions unpossible to divels: _Ergo_ to witches conjurors, &c.♦

♦[*] [Matt. 5, 36]♦

♦_Jamb. de mysteriis._♦




The xxi. Chapter.

_That the serpents and frogs were trulie presented, and the
water poisoned indeed by Jannes and Jambres, of false
prophets, and of their miracles, of Balams asse._


Truelie I thinke there were no inconvenience granted, though I
should admit that the serpent and frogs were truelie presented, and
the water truelie poisoned by _Jannes_ and _Jambres_; not that they
could execute such miracles of themselves, or by their familiars or
divels: but that God, by the hands of those counterfet couseners,
contrarie to their owne expectations, overtooke them, and compelled
them in their ridiculous wickednes to be instruments of his will and
vengeance, upon their maister _Pharao_: so as by their hands God shewed
some miracles, which he himselfe wrought: as appeareth in _Exodus_.
For God did put the spirit of truth into _Baalams_ mouth, who was
hiered to cursse his people. And although he were a corrupt and false
prophet, and went about a mischeevous enterprise; yet God made him an
instrument (against his will) to the confusion of the wicked. Which if
it pleased God to doo here, as a speciall worke, whereby to shew his
omnipotencie, to the confirmation of his peoples faith, in the doctrine
of their Messias delivered unto them by the prophet _Moses_, then was
it miraculous and extraordinarie, and not to be looked for now. And
(as some suppose) there were then a consort or crew of false prophets,
which could also foretell things to come, and worke miracles. I answer,
it was extraordinarie and miraculous, & that it pleased God so to
trie his people; but he worketh not so in these daies: for the working
of miracles is ceased. Likewise in this case it might well stand
with Gods glorie, to use the hands of _Pharaos_ magicians, towards
the hardening of their maisters hart; and to make their illusions
and ridiculous conceipts to become effectuall. For God had promised
and determined to harden the heart of _Pharao_. As for the miracles
which _Moses_ did, they mollified it so, as he alwaies relented upon
the sight of the same. For unto the greatnesse of his miracles were
added such modestie and patience, as might have mooved even a heart
of steele or flint. But _Pharaos_ frowardnes alwaies grew upon the
magicians actions: the like example, or the resemblance whereof, we
find not againe in the scriptures. And though there were such people
in those daies suffered and used by God, for the accomplishment of his
will and secret purpose: yet it followeth not, that now, when Gods
will is wholie revealed unto us in his word, and his sonne exhibited
(for whome, or rather for the manifestation of whose comming all those
things were suffered or wrought) such things and such people should
yet continue. So as I conclude, the cause being taken awaie, the
thing proceeding thence remaineth not. And to assigne our witches and
conjurors their roome, is to mocke and contemne Gods woonderfull works;
and to oppose against them cousenages, juggling knacks, and things
of nought. And therefore, as they must confesse, that none in these
daies can doo as _Moses_ did: so it may be answered, that none in these
daies can doo as _Jannes_ and _Jambres_ did: who, if they had beene
false prophets, as they were jugglers, had yet beene more privileged to
exceed our old women or conjurors, in the accomplishing of miracles,
or in prophesieng, &c. For who may be compared with _Balaam_? Naie,
I dare saie, that _Balaams_ asse wrought a greater miracle, and more
supernaturall, than either the pope or all the conjurors and witches in
the world can doo at this daie.

♦Pharaos magicians were not maisters of their owne actions.♦

♦Exod. 10.♦

♦God useth the wicked as instruments to execute his counsels &
judgments.♦

♦The contrarie effects that the miracles of Moses and the miracles of
the Aegyptian magiciās wroght in the hart of Pharao.♦

To conclude, it is to be avouched (and there be proofes manifest
enough) that our jugglers approch much neerer to resemble _Pharaos_
magicians, than either witches or conjurors, & can make a more
livelie shew of working miracles than anie inchantors can doo: for
these practise to shew that in action, which witches doo in words and
termes. But that you may thinke I have reason for the maintenance of
mine opinion in this behalfe, I will surcease by multitude of words
to amplifie this place, referring you to the tract following of the
art of juggling, where you shall read strange practises and cunning
conveiances; which bicause they cannot so convenientlie be described
by phrase of speech, as that they should presentlie sinke into the
capacitie of you that would be practitioners of the same; I have caused
them to be set foorth in forme and figure, that your understanding
might be somewhat helped by instrumentall demonstrations. And when you
have perused that whole discoverie of juggling, compare the wonders
thereof with the woonders imputed to conjurors and witches, (not
omitting _Pharaos_ sorcerers at anie hand in this comparison) and I
beleeve you will be resolved, that the miracles doone in _Pharaos_
sight by them, and the miracles ascribed unto witches, conjurors, &c:
may be well taken for false miracles, meere delusions, &c: and for such
actions as are commonlie practised by cunning jugglers; be it either by
legierdemaine, confederacie, or otherwise.

♦That the art of juggling is more, or at least no les strange in
working miracles than conjuring, witchcraft, &c.♦




The xxii. Chapter.

_The art of juggling discovered, and in what points it dooth
principallie consist._


Now because such occasion is ministred, and the matter so pertinent
to my purpose, and also the life of witchcraft and cousenage so
manifestlie delivered in the art of juggling; I thought good to
discover it, together with the rest of the other deceiptfull arts;
being sorie that it falleth out to my lot, to laie open the secrets
of this mysterie, to the hinderance of such poore men as live
thereby: whose dooings herein are not onlie tollerable, but greatlie
commendable, so they abuse not the name of God, nor make the people
attribute unto them his power; but alwaies acknowledge wherein the art
consisteth, so as thereby the other unlawfull and impious arts may be
by them the rather detected and bewraied.

♦In what respects juggling is tollerable and also commendable.♦

The true art therefore of juggling consisteth in legierdemaine; to
wit, the nimble conveiance of the hand, which is especiallie performed
three waies. The first and principall consisteth in hiding and
conveieng of balles, the second in the alteration of monie, the third
in the shuffeling of the cards. He that is expert in these may shew
much pleasure, and manie feats, and hath more cunning than all other
witches or magicians. All other parts of this art are taught when they
are discovered: but this part cannot be taught by any description or
instruction, without great exercise and expense of time. And for as
much as I professe rather to discover than teach these mysteries, it
shall suffice to signifie unto you, that the endevor and drift of
jugglers is onelie to abuse mens eies and judgements. Now therefore
my meaning is, in words as plaine as I can, to rip up certeine
proper tricks of that art; whereof some are pleasant and delectable,
other some dreadfull and desperate, and all but meere delusions, or
counterfet actions, as you shall soone see by due observation of everie
knacke by me heereafter deciphered.

♦The three principall points wherein legierdemaine or nimblenes of hand
dooth consist.♦




The xxiii. Chapter.

_Of the ball, and the manner of legierdemaine therewith, also
notable feats with one or diverse balles._


Concerning the ball, the plaies & devises thereof are infinite, in
somuch as if you can by use handle them well, you may shewe therewith
a hundreth feats. But whether you seeme to throw the ball into your
left hand, or into your mouth, or into a pot, or up into the aier, &c:
it is to be kept still in your right hand. If you practise first with
a leaden bullet, you shall the sooner and better doo it with balles of
corke. The first place at your first learning, where you are to bestow
a great ball, is in the palme of your hand, with your ringfinger:
but a small ball is to be placed with your thombe, betwixt your
ringfinger and midlefinger, then are you to practise to doo it betwixt
the other fingers, then betwixt the forefinger and the thombe, with
the forefinger and midlefinger jointlie, and therein is the greatest
and strangest cunning shewed. Lastlie the same small ball is to be
practised in the palme of the hand, and by use you shall not onelie
seeme to put anie one ball from you, and yet reteine it in your hand;
but you shall keepe foure or five as cleanelie and certeinelie as one.
This being atteined unto, you shall worke woonderfull feats: as for
example.

♦Great varietie of plaie with the balles, &c.♦

♦These feats are nimbly, cleanly, & swiftly to be conveied; so as the
eies of the beholders may not discerne or perceive the drift.♦

Laie three or foure balles before you, and as manie small candlesticks,
bolles, saltsellers, or saltseller covers, which is the best. Then
first seeme to put one ball into your left hand, and therwithall seeme
to hold the same fast: then take one of the candlesticks, or anie
other thing (having a hollow foot, & not being too great) and seeme to
put the ball which is thought to be in your left hand, underneath the
same, and so under the other candlesticks seeme to bestow the other
balles: and all this while the beholders will suppose each ball to be
under each candlesticke: this doone, some charme or forme of words
is commonlie used. Then take up one candlesticke with one hand, and
blow, saieng; Lo, you see that is gone: & so likewise looke under ech
candlesticke with like grace and words, & the beholders will woonder
where they are become. But if you, in lifting up the candlesticks with
your right hand, leave all those three or foure balles under one of
them (as by use you may easilie doo, having turned them all downe into
your hand, and holding them fast with your little and ringfingers) and
take the candlesticke with your other fingers, and cast the balles up
into the hollownes thereof (for so they will not roll so soone awaie)
the standers by will be much astonied. But it will seeme woonderfull
strange, if also in shewing how there remaineth nothing under an
other of those candlesticks, taken up with your left hand, you leave
behind you a great ball, or anie other thing, the miracle will be the
greater. For first they thinke you have pulled awaie all the balles
by miracle; then, that you have brought them all togither againe by
like meanes, and they neither thinke nor looke that anie other thing
remaineth behind under anie of them. And therefore, after manie other
feats doone, returne to your candlesticks, remembring where you left
the great ball, and in no wise touch the same; but having an other like
ball about you, seeme to bestow the same in maner and forme aforesaid,
under a candlesticke which standeth furthest frō that where the ball
lieth. And when you shall with [*]words or charmes seeme to conveie
the same ball from under the same candlesticke, and afterward bring it
under the candlesticke which you touched not, it will (I saie) seeme
woonderfull strange.

♦Memorandum that the juggler must set a good grace on the matter: for
that is verie requisite.♦

♦[*] As, Hey, fortuna furie, nunquam credo, passe, passe, when come
you sirra: _See pag._ 147.♦


_To make a little ball swell in your hand till it be verie great._

Take a verie great ball in your left hand, or three indifferent big
balles; and shewing one or three little balles, seeme to put them into
your said left hand, concealing (as you may well doo) the other balles
which were there in before: then use words, and make them seeme to
swell, and open your hand, &c. This plaie is to be varied a hundreth
waies: for as you find them all under one candlesticke, so may you go
to a stander by, and take off his hat or cap, and shew the balles to
be there, by conveieng them thereinto, as you turne the bottome upward.


_To consume (or rather to conveie) one or manie balles into
nothing._

If you take one ball, or more, & seeme to put it into your other hand,
and whilest you use charming words, you conveie them out of your right
hand into your lap; it will seeme strange. For when you open your left
hand immediatlie, the sharpest lookers on will saie it is in your other
hand, which also then you may open; & when they see nothing there, they
are greatlie overtaken.


_How to rap a wag upon the knuckles._

But I will leave to speake anie more of the ball, for herein I might
hold you all daie, and yet shall I not be able to teach you to use
it, nor scarslie to understand what I meane or write concerning it:
but certeinelie manie are persuaded that it is a spirit or a flie,
&c. _Memorandum_,[*] that alwaies the right hand be kept open and
streight, onlie keepe the palme from view. And therefore you may end
with this miracle. ¶ Laie one ball upon your shoulder, an other on your
arme, and the third on the table: which because it is round, and will
not easilie lie upon the point of your knife, you must bid a stander by
laie it thereon, saieng that you meane to throwe all those three balles
into your mouth at once: and holding a knife as a pen in your hand,
when he is laieng it upon the point of your knife, you may easilie with
the haft rap him on the fingers, for the other matter wilbe hard to doo.

♦[*] [Rom.]♦

♦This feate tendeth cheefelie to the mooving of laughter and mirth.♦




The xxiiii. Chapter.

_Of conveiance of monie._


The conveieng of monie is not much inferior to the ball, but much
easier to doo. The principall place to keepe a peece of monie is the
palme of your hand, the best peece to keepe is a testor; but with
exercise all will be alike, except the mony be verie small, and then it
is to be kept betwixt the fingers, almost at the fingers end, whereas
the ball is to be kept beelowe neere to the palme.

♦The monie must not be of too small nor of too large a circumference
for hindering of the conveiance.♦


_To conveie monie out of one of your hands into the other by
legierdemaine._

First you must hold open your right hand, & lay therin a testor, or
some big peece of monie: then laie thereupon the top of your long left
finger, and use words, and upon the sudden slip your right hand from
your finger wherwith you held downe the testor, and bending your hand a
verie little, you shall reteine the testor still therein: and suddenlie
(I saie) drawing your right hand through your left, you shall seeme
to have left the testor there speciallie when you shut in due time
your left hand. Which that it may more plainelie appeare to be trulie
doone, you may take a knife, and seeme to knocke against it, so as it
shall make a great sound: but in stead of knocking the peece in the
left hand (where none is) you shall hold the point of the knife fast
with the left hand, and knocke against the testor held in the other
hand, and it will be thought to hit against the mony in the left hand.
Then use words, and open your hand, and when nothing is seene, it will
be woondered at how the testor was remooved.

♦This is prettie if it be cunninglie handled: for both the eare and the
eie is deceived by this devise.♦


_To convert or transubstantiate monie into counters, or counters
into monie._

Another waie to deceive the lookers on, is to doo as before, with a
testor; and keeping a counter in the palme of the left hand secretlie
to seeme to put the testor thereinto; which being reteined still in the
right hand, when the left hand is opened, the testor will seeme to be
transubstantiated into a counter.


_To put one testor into one hand, and an other into the other hand,
and with words to bring them togither._

He that hath once atteined to the facilitie of reteining one peece of
monie in his right hand, may shew a hundreth pleasant conceipts by that
meanes, and may reserve two or three as well as one. And lo then may
you seeme to put one peece into your left hand, and reteining it still
in your right hand, you may togither therewith take up another like
peece, and so with words seeme to bring both peeces togither.

♦Varietie of trickes may be shewed in juggling with mony.♦


_To put one testor into a strangers hand, and another into
your owne, and to conveie both into the strangers hand with
words._

Also you may take two testors evenlie set togither, and put the same in
stead of one testor, into a strangers hand, and then making as though
you did put one testor into your left hand, with words you shall make
it seeme that you conveie the testor in your hand, into the strangers
hand: for when you open your said left hand, there shall be nothing
seene; and he opening his hand shall find two, where he thought was but
one. By this devise (I saie) a hundreth conceipts may be shewed.


_How to doo the same or the like feate otherwise._

To keepe a testor, &c: betwixt your finger, serveth speciallie for this
and such like purposes. Hold out your hand, and cause one to laie a
testor upon the palme thereof, then shake the same up almost to your
fingers ends, and putting your thombe upon it; you shall easilie, with
a little practise, conveie the edge betwixt the middle and forefinger,
whilest you proffer to put it into your other hand (provided alwaies
that the edge appeere not through the fingers on the backside) which
being doone, take up another testor (which you may cause a stander by
to laie downe) and put them both together, either closelie instead of
one into a strangers hand, or keepe them still in your owne: & (after
words spoken) open your hands, and there being nothing in one, and both
peeces in the other, the beholders will woonder how they came togither.

♦You must take heed that you be close and slie: or else you discredit
the art.♦


_To throwe a peece of monie awaie, and to find it againe where you
list._

You may, with the middle or ringfinger of the right hand, conveie a
testor into the palme of the same hand, & seeming to cast it awaie,
keepe it still: which with confederacie will seeme strange; to wit,
when you find it againe, where another hath bestowed the verie like
peece. But these things without exercise cannot be doone, and therefore
I will proceed to shew things to be brought to passe by monie, with
lesse difficultie; & yet as strange as the rest: which being unknowne
are marvellouslie commended, but being knowne, are derided, & nothing
at all regarded.

♦Use and exercise maketh men readie and practive.♦


_With words to make a groat or a testor to leape out of a pot, or
to run alongst upon a table._

You shall see a juggler take a groat or a testor, and throwe it into
a pot, or laie it in the midst of a table, & with inchanting words
cause the same to leape out of the pot, or run towards him, or from
him ward[*] alongst the table. Which will seeme miraculous, untill
you knowe that it is doone with a long blacke haire of a womans head,
fastened to the brim of a groat, by meanes of a little hole driven
through the same with a Spanish needle. In like sort you may use a
knife, or anie other small thing: but if you would have it go from you,
you must have a confederate, by which meanes all juggling is graced and
amended.

♦This feat is the stranger if it be doone by night; a candle placed
betweene the lookers on & the juggler: for by that means their eiesight
is hindered from discerning the conceit.♦

♦[*] [= himward]♦


_To make a groat or a testor to sinke through a table, and to vanish
out of a handkercher verie strangelie._

A juggler also sometimes will borrow a groat or a testor, &c: and
marke it before you, and seeme to put the same into the middest of
a handkercher, and wind it so, as you may the better see and feele
it. Then will he take you the handkercher, and bid you feele whether
the groat be there or naie; and he will also require you to put the
same under a candlesticke, or some such thing. Then will he send
for a bason, and holding the same under the boord right against the
candlesticke, will use certeine words of inchantments; and in short
space you shall heare the groat fall into the bason. This doone, one
takes off the candlesticke, and the juggler taketh the handkercher by
a tassell, and shaketh it; but the monie is gone: which seemeth as
strange as anie feate whatsoever, but being knowne, the miracle is
turned to a bable. For it is nothing else, but to sowe a groat into the
corner of a handkercher, finelie covered with a peece of linnen, little
bigger than your groat: which corner you must conveie in steed of the
groat delivered to you, into the middle of your handkercher; leaving
the other either in your hand or lap, which afterwards you must seeme
to pull through the boord, letting it fall into a bason, &c.

♦A discoverie of this juggling knacke.♦


_A notable tricke to transforme a counter to a groat._

Take a groat, or some lesse peece of monie, and grind it verie thin at
the one side; and take two counters, and grind them, the one at the
one side, the other on the other side: glew the smooth side of the
groat to the smooth side of one of the counters, joining them so close
together as may be, speciallie at the edges, which may be so filed,
as they shall seeme to be but one peece; to wit, one side a counter,
and the other side a groat. Then take a verie little greene waxe (for
that is softest and therefore best) and laie it so upon the smooth side
of the other counter, as it doo not much discolour the groat: and so
will that counter with the groat cleave togither, as though they were
glewed; and being filed even with the groat and the other counter, it
will seeme so like a perfect entire counter, that though a stranger
handle it, he shall not bewraie it; then having a little touched your
forefinger, and the thombe of your right hand with soft waxe, take
therewith this counterfet counter, and laie it downe openlie upon
the palme of your left hand, in such sort as an auditor laieth downe
his counters, wringing the same hard, so as you may leave the glewed
counter with the groat apparentlie in the palme of your left hand;
and the smooth side of the waxed counter will sticke fast upon your
thombe, by reason of the wax wherwith it is smeered, and so may you
hide it at your pleasure. Provided alwaies, that you laie the waxed
side downeward, and the glewed side upward: then close your hand, and
in or after the closing thereof turne the peece, & so in stead of a
counter (which they suppose to be in your hand) you shall seeme to have
a groat, to the astonishment of the beholders, if it be well handled.

♦The juggler must have none of his trinkets wanting: besides that, it
behooveth him to be mindfull, least he mistake his trickes.♦




The xxv. Chapter.

_An excellent feat, to make a two penie peece lie plaine in the
palme of your hand, and to be passed from thence when you list._


Put a little red wax (not too thin) upon the naile of your longest
finger, then let a stranger put a two penie peece into the palme of
your hand, and shut your fist suddenlie, and conveie the two penie
peece upon the wax, which with use you may so accomplish, as no man
shall perceive it. Then and in the meane time use [*]words of course,
and suddenlie open your hand, holding the tippes of your fingers rather
lower than higher than the palme of your hand, and the beholders will
woonder where it is become. Then shut your hand suddenlie again, & laie
a wager whether it be there or no; and you may either leave it there,
or take it awaie with you at your pleasure. This (if it be will[†]
handled) hath more admiration than any other feat of the hand.
_Memorandum_[‡] this may be best handled, by putting the wax upon the
two penie peece, but then must you laie it in your hand your selfe.

♦[*] As, Ailif, casyl, zaze, hit mel meltat: Saturnus, Jupiter, Mars,
Sol, Venus, Mercurie, Luna: or such like.♦

♦[†] [for well]♦

♦[‡] [Rom.]♦


_To conveie a testor out of ones hand that holdeth it fast._

Sticke a little wax upon your thombe, and take a stander by by the
finger, shewing him the testor, and telling him you will put the same
into his hand: then wring it downe hard with your waxed thombe, and
using many words looke him in the face, & as soone as you perceive him
to looke in your face, or frō your hand, suddenlie take awaie your
thombe, & close his hand, and so will it seeme to him that the testor
remaineth: even as if you wring a testor upon ones forehead, it will
seeme to sticke, when it is taken awaie, especiallie if it be wet. Then
cause him to hold his hand still, and with speed put into another mans
hand (or into your owne) two testors in stead of one, and use words
of course, wherby you shall make not onelie the beholders, but the
holders beleeve, when they open their hands, that by inchantment you
have brought both togither.


_To throwe a peece of monie into a deepe pond, and to fetch it
againe from whence you list._

There be a marvellous number of feats to be doone with monie, but if
you will worke by private confederacie, as to marke a shilling, or anie
other thing, and throwe the same into a river or deepe pond, and having
hid a shilling before with like marks in some other secret place; bid
some go presentlie & fetch it, making them beleeve, that it is the
verie same which you threw into the river: the beholders will marvell
much at it. And of such feats there may be doone a marvellous number;
but manie more by publike confederacie, whereby one may tell another
how much monie he hath in his pursse, and a hundreth like toies, and
all with monie.

♦In these knacks of confederacie Feats had the name, whilest he lived.♦


_To conveie one shilling being in one hand into another,
holding your armes abroad like a rood._

Evermore it is necessarie to mingle some merie toies among your grave
miracles, as in this case of monie, to take a shilling in each hand,
and holding your armes abroad, to laie a wager that you will put them
both into one hand, without bringing them anie whit neerer togither.
The wager being made, hold your armes abroad like a rood, and turning
about with your bodie, laie the shilling out of one of your hands upon
the table, and turning to the other side take it up with the other
hand: and so you shall win your wager.

♦A knacke more merrie than marvellous.♦


_How to rap a wag on the knuckles._

Deliver one peece of monie with the left hand to one, and to a second
person another, and offer him that you would rap on the fingers the
third; for he (though he be ungratious and subtill) seeing the other
receive monie, will not lightlie refuse it: and when he offereth to
take it, you may rap him on the fingers with a knife, or somewhat else
held in the right hand, saieng that you knew by your familiar, that he
ment to have kept it from you.

♦Another to the same purpose read in pag. 324.♦




The xxvi. Chapter.

_To transforme anie one small thing into anie other forme by
folding of paper._


Take a sheete of paper, or a handkercher, and fold or double the same,
so as one side be a little longer than an other: then put a counter
betweene the two sides or leaves of the paper or handkercher, up to
the middle of the top of the fold, holding the same so as it be not
perceived, and laie a groat on the outside thereof, right against the
counter, and fold it downe to the end of the longer side: and when you
unfold it againe, the groat will be where the counter was, and the
counter where the groat was; so as some will suppose that you have
transubstantiated the monie into a counter, and with this manie feats
may be doone.

The like or rather stranger than it may be done, with two papers three
inches square a peece, divided by two folds into three equall parts
at either side, so as each folded paper remaine one inch square: then
glew the backsides of the two papers together as they are folded, &
not as they are open, & so shall both papers seeme to be but one; &
which side soever you open, it shall appeare to be the same, if you
hide handsomelie the bottome, as you may well doo with your middle
finger, so as if you have a groat in the one and a counter in the
other, you (having shewed but one) may by turning the paper seeme to
transubstantiate it. This may be best performed, by putting it under a
candlesticke, or a hat, &c: and with [*]words seeme to doo the feat.

♦[*] Such as you shall find in pag. 323, & 329. in the marginal notes
or some strange terms of your owne devising.♦




The xxvii. Chapter.

_Of cards, with good cautions how to avoid cousenage therein:
speciall rules to conveie and handle the cards, and the maner
and order how to accomplish all difficult and strange things
wrought with cards._


Having now bestowed some waste monie among you, I will set you to
cards; by which kind of witchcraft a great number of people have
juggled awaie not onelie their monie, but also their lands, their
health, their time, and their honestie. I dare not (as I could) shew
the lewd juggling that chetors practise, least it minister some offense
to the well disposed, to the simple hurt and losses, and to the wicked
occasion of evill dooing. But I would wish all gamesters to beware,
not onlie with what cards and dice they plaie, but speciallie with
whome & where they exercise gaming. And to let dice passe (as whereby
a man maie be inevitablie cousened) one that is skilfull to make and
use Bumcards, may undoo a hundreth wealthie men that are given to
gaming: but if he have a confederate present, either of the plaiers
or standers by, the mischiefe cannot be avoided. If you plaie among
strangers, beware of him that seemes simple or drunken; for under their
habit the most speciall couseners are presented, & while you thinke
by their simplicitie and imperfections to beguile them (and therof
perchance are persuaded by their confederats, your verie freends as you
thinke) you your selfe will be most of all overtaken. Beware also of
bettors by, and lookers on, and namelie of them that bet on your side:
for whilest they looke in your game without suspicion, they discover it
by signes to your adversaries, with whome they bet, and yet are their
confederates.

♦Of dice plaie & the like unthriftie games, mark these two olde verses:
_Ludens taxillis bene respice quid sit in illis, Mors tua fors tua res
tua spes tua pendet in illis_: and remember them.♦

But in shewing feats, and juggling with cards, the principall point
consisteth in shuffling them nimblie, and alwaies keeping one certeine
card either in the bottome, or in some knowne place of the stocke,
foure or five cards from it. Hereby you shall seeme to worke woonders;
for it will be easie for you to see or spie one card, which though you
be perceived to doo, it will not be suspected, if you shuffle them
well afterwards. And this note I must give you, that in reserving the
bottome card, you must alwaies (whilest you shuffle) keepe him a little
before or a little behind all the cards lieng underneath him, bestowing
him (I saie) either a little beyond his fellowes before, right over
the forefinger, or else behind the rest, so as the little finger of
the left hand may meete with it: which is the easier, the readier,
and the better waie. In the beginning of your shuffling, shuffle as
thicke as you can; and in the end throw upon the stocke the nether card
(with so manie mo at the least as you would have preserved for anie
purpose) a little before or behind the rest. Provided alwaies, that
your forefinger, if the packe be laied before, or the little finger, if
the packe lie behind, creepe up to meete with the bottome card, and
not lie betwixt the cards: and when you feele it, you may there hold
it, untill you have shuffled over the cards againe, still leaving your
kept card below. Being perfect herein, you may doo almost what you list
with the cards. By this meanes, what packe soever you make, though it
consist of eight, twelve, or twentie cards, you may keepe them still
together unsevered next to the nether card, and yet shuffle them often
to satisfie the curious beholders. As for example, and for brevities
sake, to shew you diverse feats under one.

♦Note.♦


_How to deliver out foure aces, and to convert them into
foure knaves._

Make a packe of these eight cards; to wit, foure knaves and foure aces:
and although all the eight cards must lie immediatlie together, yet
must ech knave and ace be evenlie severed, and the same eight cards
must lie also in the lowest place of the bunch. Then shuffle them so,
as alwaies at the second shuffling, or at least wise at the end of your
shuffling the said packe, and of the packe one ace may lie nethermost,
or so as you may know where he goeth and lieth: and alwaies (I saie)
let your foresaid packe with three or foure cards more lie unseparablie
together immediatlie upon and with that ace. Then using some speech or
other devise, and putting your hands with the cards to the edge of the
table to hide the action, let out privilie a peece of the second card,
which is one of the knaves, holding foorth the stocke in both your
hands, and shewing to the standers by the nether card (which is the ace
or kept card) covering also the head or peece of the knave (which is
the next card) with your foure fingers, draw out the same knave, laieng
it downe on the table: then shuffle againe, keeping your packe whole,
and so have you two aces lieng together in the bottome. And therfore,
to reforme that disordered card, as also for a grace and countenance
to that action, take off the uppermost card of the bunch, and thrust
it into the middest of the cards; and then take awaie the nethermost
card, which is one of your said aces, and bestow him likewise. Then may
you begin as before, shewing an other ace, and in steed thereof, laie
downe an other knave: and so foorth, untill in steed of foure aces you
have laied downe foure knaves. The beholders all this while thinking
that there lie foure aces on the table, are greatlie abused, and will
marvell at the transformation.

♦You must be well advised in the shuffling of the bunch, least you
overshoot your selfe.♦


_How to tell one what card he seeth in the bottome, when the
same card is shuffled into the stocke._

When you have seene a card privilie, or as though you marked it not,
laie the same undermost, and shuffle the cards as before you are
taught, till your card lie againe below in the bottome. Then shew the
same to the beholders, willing them to remember it: then shuffle the
cards, or let anie other shuffle them; for you know the card alreadie,
and therefore may at anie time tell them what card they saw: which[*]
neverthelesse would be done with great circumstance and shew of
difficultie.

♦[*] For that will drawe the action into the greater admiration.♦


_An other waie to doo the same, having your selfe indeed never
seene the card._

If you can see no card, or be suspected to have seene that which you
meane to shew, then let a stander by first shuffle, and afterwards take
you the cards into your hands, and (having shewed and not seene the
bottome card) shuffle againe, and keepe the same card, as before you
are taught; and either make shift then to see it when their suspicion
is past, which maie be done by letting some cards fall, or else laie
downe all the cards in heaps, remembring where you laid your bottome
card. Then spie how manie cards lie in some one heape, and laie the
heape where your bottome card is upon that heape, and all the other
heapes upon the same: and so, if there were five cards in the heape
wheron you laied your card, then the same must be the sixt card, which
now you may throw out, or looke upon without suspicion: and tell them
the card they saw.


_To tell one without confederacie what card he thinketh._

Laie three cards on a table, a little waie distant, and bid a stander
by be true and not waver, but thinke one of them three, and by his eie
you shall assuredlie perceive which he both seeth and thinketh. And you
shall doo the like, if you cast downe a whole paire of cards with the
faces upward, wherof there will be few or none plainlie perceived, and
they also coate cards. But as you cast them downe suddenlie, so must
you take them up presentlie, marking both his eie and the card whereon
he looketh.

♦The eie bewraieth the thought.♦




The xxviii. Chapter.

_How to tell what card anie man thinketh, how to conveie the
same into a kernell of a nut or cheristone, &c: and the same
againe into ones pocket: how to make one drawe the same or
anie card you list, and all under one devise._


Take a nut, or a cheristone, & burne a hole through the side of the
top of the shell, and also through the kernell (if you will) with a
hot bodkin, or boare it with a nall; and with the eie of a needle pull
out some of the kernell, so as the same may be as wide as the hole of
the shell. Then write the number or name of a card in a peece of fine
paper one inch or halfe an inch in length, and halfe so much in bredth,
and roll it up hard: then put it into a nut, or cheristone, and close
the hole with a little red waxe, and rub the same with a litle dust,
and it will not be perceived, if the nut or cheristone be browne or
old. Then let your confederate thinke that card which you have in your
nut, &c: and either conveie the same nut or cheristone into some bodies
pocket, or laie it in some strange place: then make one drawe the same
out of the stocke held in your hand, which by use you may well doo. But
saie not; I will make you perforce draw such a card: but require some
stander by to draw a card, saieng that it skils not what card he draw.
And if your hand serve you to use the cards well, you shall prefer unto
him, and he shall receive (even though he snatch at an other) the verie
card which you kept, and your confederate thought, and is written in
the nut, and hidden in the pocket, &c. You must (while you hold the
stocke in your hands, tossing the cards to and fro) remember alwaies
to keepe your card in your eie, and not to loose the sight thereof.
Which feate, till you be perfect in, you may have the same privilie
marked; and when you perceive his hand readie to draw, put it a little
out towards his hand, nimblie turning over the cards, as though you
numbred them, holding the same more loose and open than the rest, in
no wise suffering him to draw anie other: which if he should doo, you
must let three or foure fall, that you may beginne againe. ¶ This will
seeme most strange, if your said paper be inclosed in a button, and by
confederacie sowed upon the doublet or cote of anie bodie. This tricke
they commonlie end with a nut full of inke, in which case some wag or
unhappie boie is to be required to thinke a card; and having so doone,
let the nut be delivered him to cracke, which he will not refuse to
doo, if he have seene the other feate plaied before.

♦Tricks with cards, &c: which must be doone with confederacie.♦

♦A merrie conceipt, the like whereof you shall find in pag. 324, & 330.♦




The xxix. Chapter.

_Of fast or loose, how to knit a hard knot upon a handkercher, and
to undoo the same with words._


The _Aegyptians_ juggling witchcraft or sortilegie standeth much
in fast or loose, whereof though I have written somwhat generallie
alreadie, yet having such oportunitie I will here shew some of their
particular feats; not treating of their common tricks which is so
tedious, nor of their fortune telling which is so impious; and yet both
of them meere cousenages. ¶ Make one plaine loose knot, with the two
corner ends of a handkercher, and seeming to draw the same verie hard,
hold fast the bodie of the said handkercher (neere to the knot) with
your right hand, pulling the contrarie end with the left hand, which is
the corner of that which you hold. Then close up handsomlie the knot,
which will be yet somewhat loose, and pull the handkercher so with your
right hand, as the left hand end may be neere to the knot: then will it
seeme a true and a firme knot. And to make it appeare more assuredlie
to be so indeed, let a stranger pull at the end which you hold in your
left hand, whilest you hold fast the other in your right hand: and then
holding the knot with your forefinger & thombe, & the nether part of
your handkercher with your other fingers, as you hold a bridle when
you would with one hand slip up the knot and lengthen your reines. This
doone, turne your handkercher over the knot with the left hand, in
dooing whereof you must suddenlie slip out the end or corner, putting
up the knot of your handkercher with your forefinger and thombe, as
you would put up the foresaid knot of your bridle. Then deliver the
same (covered and wrapt in the middest of your handkercher) to one, to
hold fast, and so after some words used, and wagers laied, take the
handkercher and shake it, and it will be loose.

♦Fast and loose with a handkercher.♦


_A notable feate of fast or loose; namelie, to pull three beadstones
from off a cord, while you hold fast the ends thereof, without
remooving of your hand._

Take two little whipcords of two foote long a peece, double them
equallie, so as there may appeare foure ends. Then take three great
beadstones, the hole of one of them beeing bigger than the rest; and
put one beadstone upon the eie or bowt of the one cord, and an other
on the other cord. Then take the stone with the greatest hole, and let
both the bowts be hidden therein: which may be the better doone, if you
put the eie of the one into the eie or bowt of the other. Then pull
the middle bead upon the same, being doubled over his fellow, and so
will the beads seeme to be put over the two cords without partition.
For holding fast in each hand the two ends of the two cords, you may
tosse them as you list, and make it seeme manifest to the beholders,
which may not see how you have doone it, that the beadstons are put
upon the two cords without anie fraud. Then must you seeme to adde
more effectuall binding of those beadstones to the string, and make
one halfe of a knot with one of the ends of each side; which is for
no other purpose, but that when the beadstones be taken awaie, the
cords may be seene in the case which the beholders suppose them to be
in before. For when you have made your halfe knot (which in anie wise
you may not double to make a perfect knot) you must deliver into the
hands of some stander by those two cords; namelie, two ends evenlie set
in one hand, and two in the other, and then with a wager, &c: beginne
to pull off your beadstones, &c: which if you handle nimblie, and in
the end cause him to pull his two ends, the two cords will shew to be
placed plainelie, and the beadstones to have come through the cords.
But these things are so hard and long to be described, that I will
leave them; whereas I could shew great varietie.

♦Fast or lose with whipcords and beades.♦

♦This conveiance must be closelie doone: _Ergo_ it must be no bunglers
worke.♦




The xxx. Chapter.

_Juggling knacks by confederacie, and how to know whether one
cast crosse or pile by the ringing._


Laie a wager with your confederate (who must seeme simple, or
obstinatlie opposed against you) that standing behind a doore, you will
(by the sound or ringing of the monie) tell him whether he cast crosse
or pile: so as when you are gone, and he hath fillipped the monie
before the witnesses who are to be cousened, he must saie; What is it,
if it be crosse; or What ist, if it be pile: or some other such signe,
as you are agreed upon, and so you need not faile to gesse rightlie.
By this meanes (if you have anie invention) you may seeme to doo a
hundreth miracles, and to discover the secrets of a mans thoughts, or
words spoken a far off.

♦What is it? What ist? signes of confederacie.♦


_To make a shoale of goslings drawe a timber log._

TO make a shoale of goslings, or (as they saie) a gaggle of geese to
seeme to drawe a timber log, is doone by that verie meanes that is
used, when a cat dooth drawe a foole through a pond or river: but
handled somewhat further off from the beholders.


_To make a pot or anie such thing standing fast on the cupboord, to
fall downe thense by vertue of words._

Let a cupboord be so placed, as your confederate may hold a blacke
thred without in the court, behind some window of that roome; and at
a certeine lowd word spoken by you, he may pull the same thred, being
woond about the pot, &c. And this was the feate of _Eleazar_, which
_Josephus_ reporteth to be such a miracle.

♦Eleazers feate of cōfederacie.♦


_To make one danse naked._

Make a poore boie confederate with you, so as after charmes, &c:
spoken by you, he uncloth himselfe, and stand naked, seeming (whilest
he undresseth him) to shake, stampe, and crie, still hastening to be
unclothed, till he be starke naked: or if you can procure none to go
so far, let him onelie beginne to stampe and shake, &c: and to uncloth
him, and then you may (for the reverence of the companie) seeme to
release him.


_To transforme or alter the colour of ones cap or hat._

Take a confederates hat, and use certeine [*]words over it, and
deliver it to him againe, and let him seeme to be wroth, and cast it
backe to you againe, affirming that his was a good new blacke hat, but
this is an old blew hat, &c: and then you may seeme to countercharme
it, and redeliver it, to his satisfaction.

♦[*] As, Droch myroch, & senaroth betu baroch assmaaroth, roūsee
farounsee, hey passe passe, &c: or such like strange words.♦


_How to tell where a stollen horsse is become._

By meanes of confederacie, _Steeven Tailor_ and one _Pope_ abused
divers countrie people. For _Steeven Tailor_ would hide awaie his
neighbours horsses, &c: and send them[*] to _Pope_, (whom he before
had told where they were) promising to send the parties unto him, whome
he described and made knowne by divers signes: so as this _Pope_ would
tell them at their first entrance unto the doore. Wherefore they came,
and would saie that their horsses were stollen, but the theefe should
be forced to bring backe the horsses, &c: and leave them within one
mile south and bywest, &c: of his house, even as the plot was laid,
and the packe made before by _Steeven_ and him. This _Pope_ is said of
some to be a witch, of others he is accompted a conjuror; but commonlie
called a wise man, which is all one with a soothsaier or witch.

♦Pope and Tailor cōfederates.♦

♦[*] [? then]♦




The xxxi. Chapter.

_Boxes to alter one graine into another, or to consume the
graine or corne to nothing._


There be divers juggling boxes with false bottoms, wherein manie false
feates are wrought. First they have a box covered or rather footed
alike at each end, the bottome of the one end being no deeper than as
it may conteine one lane of corne or pepper glewed thereupon. Then use
they to put into the hollow end thereof some other kind of graine,
ground or unground; then doo they cover it, and put it under a hat or
candlesticke: and either in putting it therinto, or pulling it thence,
they turne the box, and open the contrarie end, wherein is shewed a
contrarie graine: or else they shew the glewed end first (which end
they suddenlie thrust into a boll or bag of such graine as is glewed
alreadie thereupon) and secondlie the emptie box.

♦Note the maner of this conveiance.♦


_How to conveie (with words or charmes) the corne conteined in
one box into an other._

There is another box fashioned like a bell, wherinto they doo put so
much, and such corne or spice as the foresaid hollow box can conteine.
Then they stop or cover the same with a peece of lether, as broad[*]
as a testor, which being thrust up hard towards the midle part or
waste of the said bell, will sticke fast, & beare up the corne. And
if the edge of the leather be wet, it will hold the better. Then take
they the other box dipped (as is aforesaid) in corne, and set downe
the same upon the table, the emptie end upward, saieng that they will
conveie the graine therein into the other box or bell: which being set
downe somewhat hard upon the table, the leather and the corne therein
will fall downe, so as the said bell being taken up from the table,
you shall see the corne lieng thereon, and the stopple will be hidden
therwith, & covered: & when you uncover the other box, nothing shall
remaine therein. But presentlie the corne must be swept downe with one
hand into the other, or into your lap or hat. Manie feats maie be done
with this box, as to put therein a tode, affirming the same to have
beene so turned from corne, &c: and then manie beholders will suppose
the same to be the jugglers divell, whereby his feats and miracles
are wrought. But in truth, there is more cunning witchcraft used in
transferring of corne after this sort, than is in the transferring of
one mans corne in the grasse into an other mans feeld: which[†] the
lawe of the twelve tables dooth so forceablie condemne: for the one is
a cousening slight, the other is a false lie.

♦[*] [= thick]♦

♦You must take heed that when the corne commeth out it cover & hide the
leather, &c.♦

♦[†] See the 12 booke of this discoverie, in the title _Habar_, cap.
4. pag. 220, 221.♦


_Of an other boxe to convert wheat into flower with words, &c._

There is an other boxe usuall among jugglers, with a bottome in the
middle thereof, made for the like purposes. One other also like a
tun, wherin is shewed great varietie of stuffe, as well of liquors
as spices, and all by means of an other little tun within the same,
wherein and whereon liquors and spices are shewed. But this would aske
too long a time of description.


_Of diverse petie juggling knacks._

There are manie other beggerlie feats able to beguile the simple, as
to make an ote stir by spetting thereon, as though it came to passe by
words. Item to deliver meale, pepper, ginger, or anie powder out of the
mouth after the eating of bread, &c: which is doone by reteining anie
of those things stuffed in a little paper or bladder conveied into your
mouth, and grinding the same with your teeth. ¶ Item, a rish through
a peece of a trencher, having three holes, and at the one side the
rish appearing out in the second, at the other side in the third hole,
by reason of a hollow place made betwixt them both, so as the slight
consisteth in turning the peece of trencher.

♦These are such sleights that even a bungler may doo them: and yet
prettie, &c.♦




The xxxii. Chapter.

_To burne a thred, and to make it whole againe with the ashes
thereof._


It is not one of the woorst feats to burne a thred handsomelie, and
to make it whole againe: the order whereof is this. Take two threds,
or small laces, of one foote in length a peece: roll up one of them
round, which will be then of the quantitie of a pease, bestow the same
betweene your left forefinger and your thombe. Then take the other
thred, and hold it foorth at length, betwixt the forefinger and thombe
of each hand, holding all your fingers deintilie, as yong gentlewomen
are taught to take up a morsell of meate. Then let one cut asunder the
same thred in the middle. When that is doone, put the tops of your
two thombes together, and so shall you with lesse suspicion receive
the peece of thred which you hold in your right hand into your left,
without opening of your left finger and thombe: then holding these two
peeces as you did the same before it was cut, let those two be cut also
asunder in the middest, and they conveied againe as before, untill
they be cut verie short, and then roll all those ends together, and
keepe that ball of short threds before the other in your left hand,
and with a knife thrust out the same into a candle, where you may hold
it untill the said ball of short threds be burnt to ashes. Then pull
backe the knife with your right hand, and leave the ashes with the
other ball betwixt the forefinger and thombe of your left hand, and
with the two thombs & two forefingers together seeme to take paines to
frot and rub the ashes, untill your thred be renewed, and drawe out
that thred at length which you kept all this while betwixt your left
finger and thombe. This is not inferior to anie jugglers feate if it be
well handled, for if you have legierdemaine to bestowe the same ball of
thred, and to change it from place to place betwixt your other fingers
(as may easilie be doone) then will it seeme verie strange.

♦Marke the maner of this conceit and devise.♦

♦That is, neatlie and deintilie.♦

♦A thred cut in manie peeces and burned to ashes made whole againe.♦


_To cut a lace asunder in the middest, and to make it whole
againe._

By a devise not much unlike to this, you may seeme to cut asunder any
lace that hangeth about ones necke, or any point, girdle, or garter,
&c: and with witchcraft or conjuration to make it whole and closed
together againe. For the accomplishment whereof, provide (if you can)
a peece of the lace, &c: which you meane to cut, or at the least a
patterne like the same, one inch and a halfe long, & (keeping it double
privilie in your left hand, betwixt some of your fingers neere to the
tips thereof) take the other lace which you meane to cut, still hanging
about ones necke, and drawe downe your said left hand to the bought
thereof: and putting your owne peece a little before the other (the
end or rather middle whereof you must hide betwixt your forefinger
and thombe) making the eie or bought, which shall be seene, of your
owne patterne, let some stander by cut the same asunder, and it will
be surelie thought that the other lace is cut; which with words and
froting, &c: you shall seeme to renew & make whole againe. This, if it
be well handled, will seeme miraculous.

♦The means discovered.♦


_How to pull laces innumerable out of your mouth, of what colour or
length you list, and never anie thing seene to be therein._

As for pulling laces out of the mouth, it is somewhat a stale jest,
whereby jugglers gaine monie among maides, selling lace by the yard,
putting into their mouths one round bottome as fast as they pull out an
other, and at the just end of everie yard they tie a knot, so as the
same resteth upon their teeth: then cut they off the same, and so the
beholders are double and treble deceived, seeing as much lace as will
be conteined in a hat, and the same of what colour you list to name,
to be drawne by so even yards out of his mouth, and yet the juggler to
talke as though there were nothing at all in his mouth.

♦A common juggling knacke of flat cousenage plaied among the simple,
&c.♦




The xxxiii. Chapter.

_How to make a booke, wherein you shall shew everie leafe therein
to be white, blacke, blew, red, yellow, greene, &c._


There are a thousand jugglings, which I am loth to spend time to
describe, whereof some be common, and some rare, and yet nothing else
but deceipt, cousenage, or confederacie: whereby you may plainelie
see the art to be a kind of witchcraft. I will end therfore with one
devise, which is not common, but was speciallie used by _Clarvis_,
whome though I never saw to exercise the feat, yet am I sure I conceive
aright of that invention. He had (they saie) a booke, whereof he would
make you thinke first, that everie leafe was cleane white paper: then
by vertue of words he would shew you everie leafe to be painted with
birds, then with beasts, then with serpents, then with angels, &c: the
devise thereof is this. ¶ Make a booke seven inches long, and five
inches broad, or according to that proportion: and let there be xlix,
leaves; to wit, seven times seven conteined therin, so as you may cut
upon the edge of each leafe six notches, each notch in depth halfe a
quarter of an inch, and one inch distant. Paint everie foureteenth and
fifteenth page (which is the end of everie sixt leafe, & the beginning
of everie seventh) with like colour, or one kind of picture. Cut off
with a paire of sheares everie notch of the first leafe, leaving onlie
one inch of paper in the uppermost place uncut, which will remaine
almost halfe a quarter of an inch higher than anie part of that leafe.
Leave an other like inch in the second place of the second leafe,
clipping away one inch of paper in the highest place immediatlie above
it, and all the notches below the same, and so orderlie to the third,
fourth, &c: so as there shall rest upon each leafe one onlie inch of
paper above the rest. One high uncut inch of paper must answer to the
first, directlie in everie seventh leafe of the booke: so as when you
have cut the first seven leaves, in such sort as I first described,
you are to begin in the selfe same order at the eight leafe, descending
in such wise in the cutting of seven other leaves, and so againe at the
fifteenth, to xxi, &c: untill you have passed through everie leafe, all
the thicknes of your booke.

♦Juggling a kind of witchcraft.♦

♦The invention of Clarvis.♦

♦This knack is sooner learned by demonstrative means, than taught by
words of instruction.♦

Now you shall understand, that after the first seven leaves, everie
seventh leafe in the booke is to be painted, saving one seven leaves,
which must remaine white. Howbeit you must observe, that at each
Bumleafe or high inch of paper, seven leaves distant, opposite one
directlie and lineallie against the other, through the thicknesse of
the booke, the same page with the page precedent so to be painted with
the like colour or picture; and so must you passe through the booke
with seven severall sorts of colours or pictures: so as, when you shall
rest your thombe upon anie of those Bumleaves, or high inches, and open
the booke, you shall see in each page one colour or picture through out
the booke; in an other rowe, an other colour, &c. To make that matter
more plaine unto you, let this be the description hereof. Hold the
booke with your left hand, and (betwixt your forefinger and thombe of
your right hand) slip over the booke in what place you list, and your
thombe will alwaies rest at the seventh leafe; to wit, at the Bumleafe
or high inch of paper from whence when your booke is streined, it will
fall or slip to the next, &c. Which when you hold fast, & open the
booke, the beholders seeing each leafe to have one colour or picture
with so manie varieties, all passing continuallie & directlie thrugh
the whole booke, will suppose that with words you can discolour the
leaves at your pleasure. But because perhaps you will hardlie conceive
herof by this description, you shall (if you be disposed) see or buie
for a small value the like booke, at the shop of _W. Brome_ in Powles
churchyard, for your further instruction. ¶ There are certeine feats
of activitie, which beautifie this art exceedinglie: howbeit even in
these, some are true, and some are counterfet; to wit, some done by
practise, and some by confederacie. ¶ There are likewise divers feats
arythmeticall & geometricall: for them read _Gemma Phrysius_, and
_Record_, _&c._ which being exercised by jugglers ad credit to their
art. ¶ There are also (besides them which I have set downe in this
title of _Hartumim_) sundrie strange experiments reported by _Plinie_,
_Albert_, _Joh. Bap. Port. Neap._ and _Thomas Lupton_, wherof some are
true, and some false: which being knowne to _Jannes_ and _Jambres_, or
else to our jugglers, their occupation is the more magnified, and they
thereby more reverenced. ¶ Here is place to discover the particular
knaveries of casting of lots, and drawing of cuts (as they terme it)
whereby manie cousenages are wrought: so as I dare not teach the
sundrie devises thereof, least the ungodlie make a practise of it in
the commonwealth, where manie things are decided by those meanes, which
being honestlie meant may be lawfullie used. But I have said alreadie
somewhat hereof in generall, and therefore also the rather have
suppressed the particularities, which (in truth) are meere juggling
knackes: whereof I could discover a great number.

♦This will seeme rare to the beholders.♦

♦Wher such bookes may be gotten.♦

♦See more hereof in the 11. book of this discoverie, in the title
_Nahas_, cap. 10 pag. 197, 198.♦




The xxxiiii. Chapter.

_Desperate or dangerous juggling knacks, wherein the simple are
made to thinke, that a seelie juggler with words can hurt
and helpe, kill and revive anie creature at his pleasure:
and first to kill anie kind of pullen, and to give it life
againe._


Take a hen, a chicke, or a capon, and thrust a nall or a fine sharpe
pointed knife through the midst of the head thereof, the edge towards
the bill, so as it may seeme impossible for hir to scape death: then
use words, and pulling out the knife, laie otes before hir, &c: and
she will eate and live, being nothing at all greeved or hurt with the
wound; bicause the [*]braine lieth so far behind in the head as it is
not touched, though you thrust your knife betweene the combe and it:
and after you have doone this, you may convert your speach and actions
to the greevous wounding and present recovering of your owne selfe.

♦[*] The naturall cause why a hen thrust thorough the head with a
bodkin dooth live notwithstanding.♦


_To eate a knife, and to fetch it out of anie other place._

Take a knife, and conteine the same within your two hands, so as no
part be seene thereof but a little of the point, which you must so
bite at the first, as noise may be made therewith. Then seeme to put a
great part thereof into your mouth, and letting your hand slip downe,
there will appeare to have beene more in your mouth than is possible to
be conteined therein. Then send for drinke, or use some other delaie,
untill you have let the said knife slip into your lap, holding both
your fists close together as before, and then raise them so from the
edge of the table where you sit (for from thence the knife may most
privilie slip downe into your lap) and in steed of biting the knife,
knable a little upon your naile, and then seeme to thrust the knife
into your mouth, opening the hand next unto it, and thrust up the
other, so as it may appeare to the standers by, that you have delivered
your hands therof, and thrust it into your mouth: then call for
drinke, after countenance made of pricking and danger, &c. Lastlie, put
your hand into your lap, and taking that knife in your hand, you may
seeme to bring it out from behind you, or from whence you list. ¶ But
if you have another like knife and a confederate, you may doo twentie
notable woonders hereby: as to send a stander by into some garden or
orchard, describing to him some tree or herbe, under which it sticketh;
or else some strangers sheath or pocket, &c.

♦It must be cleanelie conveied in any case.♦


_To thrust a bodkin into your head without hurt._

Take a bodkin so made, as the haft being hollowe, the blade thereof
may slip thereinto as soone as you hold the point upward: and set the
same to your forehead, and seeme to thrust it into your head, and so
(with a little sponge in your hand) you may wring out bloud or wine,
making the beholders thinke the bloud or the wine (whereof you may
saie you have drunke verie much) runneth out of your forehead. Then,
after countenance of paine and greefe, pull awaie your hand suddenlie,
holding the point downeward; and it will fall so out, as it will seeme
never to have beene thrust into the haft: but immediatlie thrust that
bodkin into your lap or pocket, and pull out an other plaine bodkin
like the same, saving in that conceipt.

♦The maner & meanes of this action.♦


_To thrust a bodkin through your toong, and a knife through your
arme: a pittifull sight, without hurt or danger._

Make a bodkin, the blade therof being sundred in the middle, so as the
one part be not neere to the other almost by three quarters of an inch,
each part being kept a sunder with one small bought or crooked piece
of iron, of the fashion described hereafter in place convenient. Then
thrust your toong betwixt the foresaid space; to wit, into the bought
left it the bodkin blade, thrusting the said bought behind your teeth,
and biting the same: and then shall it seeme to sticke so fast in and
through your toong, as that one can hardlie pull it out. ¶ Also the
verie like may be doone with a knife so made, and put upon your arme:
and the wound will appeare the more terrible, if a little bloud be
powred thereupon.

♦A forme or patterne of this bodkin and knife you shal see
described if you turne over a few leaves forward.♦


_To thrust a peece of lead into one eie, and to drive it about
(with a sticke) betweene the skin and flesh of the forehead,
untill it be brought to the other eie, and there thrust out._

Put a peece of lead into one of the nether lids of your eie, as big as
a tag of a point, but not so long (which you may doo without danger)
and with a little juggling sticke (one end therof being hollow) seeme
to thrust the like peece of lead under the other eie lid; but conveie
the same in deed into the hollownes of the sticke, the stopple or peg
whereof may be privilie kept in your hand untill this feate be doone.
Then seeme to drive the said peece of lead, with the hollow end of the
said sticke, from the same eie: and so with the end of the said sticke,
being brought along upon your forhead to the other eie, you maie thrust
out the peece of lead, which before you had put thereinto; to the
admiration of the beholders. ¶ Some eat the lead, and then shoove it
out at the eie: and some put it into both, but the first is best.


_To cut halfe your nose asunder, and to heale it againe presentlie
without anie salve._

Take a knife having a round hollow gap in the middle, and laie it upon
your nose, and so shall you seeme to have cut your nose halfe asunder.
Provided alwaies, that in all these you have an other like knife
without a gap, to be shewed upon the pulling out of the same, and words
of inchantment to speake, bloud also to beeraie the wound, and nimble
conveiance.

♦This is easilie doone, howbeit being clenlie handled it will deceive
the sight of the beholders.♦


_To put a ring through your cheeke._

There is an other old knacke, which seemeth dangerous to the cheeke.
For the accomplishing whereof you must have two rings, of like colour
and quantitie; the one filed asunder, so as you may thrust it upon your
cheeke; the other must be whole, and conveied upon a sticke, holding
your hand thereupon in the middle of the sticke, delivering each end
of the same sticke to be holden fast by a stander by. Then conveieng
the same cleanlie into your hand, or (for lacke of good conveiance)
into your lap or pocket, pull awaie your hand from the sticke: and in
pulling it awaie, whirle about the ring, and so will it be thought that
you have put thereon the ring which was in your cheeke.


_To cut off ones head, and to laie it in a platter, &c: which the
jugglers call the decollation of John Baptist._

To shew a most notable execution by this art, you must cause a boord,
a cloth, and a platter to be purposelie made, and in each of them
holes fit for a boies necke. The boord must be made of two planks, the
longer and broader the better: there must be left within halfe a yard
of the end of each planke halfe a hole; so as both planks being thrust
togither, there may remaine two holes, like to the holes in a paire of
stocks: there must be made likewise a hole in the tablecloth or carpet.
A platter also must be set directlie over or upon one of them, having
a hole in the midle thereof, of the like quantitie, and also a peece
cut out of the same, so big as his necke, through which his head may be
conveied into the middest of the platter: and then sitting or kneeling
under the boord, let the head onlie remaine upon the boord in the
same. Then (to make the sight more dredfull) put a little brimstone
into a chafing dish of coles, setting it before the head of the boie,
who must gaspe two or three times, so as the smoke enter a little into
his nostrils and mouth (which is not unholsome) and the head presentlie
will appeare starke dead; if the boie set his countenance accordinglie:
and if a little bloud be sprinkled on his face, the sight will be the
stranger.

♦This was doone by one Kingsfield of London, at a Bartholomewtide, An.
1582. in the sight of diverse that came to view this spectacle.♦

This is commonlie practised with a boie instructed for that purpose,
who being familiar and conversant with the companie, may be knowne as
well by his face, as by his apparell. In the other end of the table,
where the like hole is made, an other boie of the bignesse of the
knowne boie must be placed, having upon him his usuall apparell: he
must leane or lie upon the boord, and must put his head under the boord
through the said hole, so as his bodie shall seeme to lie on the one
end of the boord, and his head shall lie in a platter on the other
end. ¶ There are other things which might be performed in this action,
the more to astonish the beholders, which because they offer long
descriptions, I omit: as to put about his necke a little dough kneded
with bullocks bloud, which being cold will appeare like dead flesh; &
being pricked with a sharpe round hollow quill, will bleed, and seeme
verie strange, &c. ¶ Manie rules are to be observed herein, as to have
the table cloth so long and wide as it may almost touch the ground. ¶
Not to suffer the companie to staie too long in the place, &c.

♦Necessarie observations to astonish the beholders.♦


_To thrust a dagger or bodkin into your guts verie strangelie, and
to recover immediatlie._

An other miracle may be shewed touching counterfet executions; namelie,
that with a bodkin or a dagger you shall seeme to kill your selfe, or
at the least make an unrecoverable wound in your bellie: as (in truth)
not long since a juggler caused himself to be killed at a taverne in
cheapside, from whence he presentlie went into Powles churchyard and
died. Which misfortune fell upon him through his owne follie, as being
then drunken, and having forgotten his plate, which he should have
had for his defense. The devise is this. ¶ You must prepare a paste
boord, to be made according to the fashion of your bellie and brest:
the same must by a painter be coloured cunninglie, not onelie like to
your flesh, but with pappes, navill, haire, &c: so as the same (being
handsomelie trussed unto you) may shew to be your naturall bellie. Then
next to your true bellie you may put a linnen cloth, and thereupon
a double plate (which the juggler that killed himselfe forgot, or
wilfullie omitted) over and upon the which you may place the false
bellie. Provided alwaies, that betwixt the plate & the false bellie
you place a gut or bladder of bloud, which bloud must be of a calfe
or of a sheepe; but in no wise of an oxe or a cow, for that will be
too thicke. Then thrust, or cause to be thrust into your brest a round
bodkin, or the point of a dagger, so far as it may pearse through your
gut or bladder: which being pulled out againe, the said bloud will spin
or spirt out a good distance from you, especiallie if you straine your
bodie to swell, and thrust therewith against the plate. You must ever
remember to use (with words, countenance, and gesture) such a grace, as
may give a grace to the action, and moove admiration in the beholders.

♦Of a juggler that failing in the feats of his art lost his life.♦

♦But herein see you be circumspect.♦


_To drawe a cord through your nose, mouth or hand, so sensiblie
as is woonderful to see._

There is an other juggling knacke, which they call the bridle, being
made of two elder sticks, through the hollownes therof is placed a
cord, the same being put on the nose like a paire of tongs or pinsars;
and the cord, which goeth round about the same, being drawne to and
fro, the beholders will thinke the cord to go through your nose verie
dangerouslie. The knots at the end of the cord, which doo staie the
same from being drawne out of the sticke, may not be put out at the
verie top (for that must be stopped up) but halfe an inch beneath each
end: and so I saie, when it is pulled, it will seeme to passe through
the nose; and then may you take a knife, and seeme to cut the cord
asunder, and pull the bridle from your nose.

♦A forme or patterne of this bridle you shall see described if you
turne over a few leaues.♦


_The conclusion, wherin the reader is referred to certeine patterns
of instruments wherewith diverse feats heere specified
are to be executed._

Herein I might wade infinitelie, but I hope it sufficeth, that I have
delivered unto you the principles, and also the principall feats
belonging to this art of juggling; so as any man conceiving throughlie
hereof may not onlie doo all these things, but also may devise other
as strange, & varie everie of these devises into other formes as he
can best conceive. And so long as the power of almightie God is not
transposed to the juggler, nor offense ministred by his uncomlie speach
and behaviour, but the action performed in pastime, to the delight
of the beholders, so as alwaies the juggler confesse in the end that
these are no supernaturall actions, but devises of men, and nimble
conveiances, let all such curious conceipted men as cannot affoord
their neighbors anie comfort or commoditie, but such as pleaseth their
melancholike dispositions say what they list, for this will not onelie
be found among indifferent actions, but such as greatlie advance the
power and glorie of God, discovering their pride and falshood that take
upon them to worke miracles, and to be the mightie power of God, as
_Jannes_ and _Jambres_ and also _Simon Magus_ did.

♦Among what actions juggling is to be counted.♦

If anie man doubt of these things, as whether they be not as strange
to behold as I have reported, or thinke with _Bodin_ that these matters
are performed by familiars or divels; let him go into S. Martins, and
inquire for one _John Cautares_ (a French man by birth, in conversation
an honest man) and he will shew as much and as strange actions as
these, who getteth not his living hereby, but laboureth for the same
with the sweat of his browes, and neverthelesse hath the best hand and
conveiance (I thinke) of anie man that liveth this daie.

♦A matchles fellowe for legierdemaine.♦

Neither doo I speake (as they saie) without booke herein. For if
time, place, and occasion serve, I can shew so much herein, as I am
sure _Bodin_, _Spinæus_, and _Vairus_, would sweare I were a witch,
and had a familiar divell at commandement. But truelie my studie and
travell herein hath onelie beene emploied to the end I might proove
them fooles, and find out the fraud of them that make them fooles,
as whereby they may become wiser, and God may have that which to him
belongeth.

And bicause the maner of these juggling conveiances are not easilie
conceived by discourse of words; I have caused to be set downe diverse
formes of instruments used in this art; which may serve for patternes
to them that would throughlie see the secrets thereof, and make them
for their owne private practises, to trie the event of such devises,
as in this tract of legierdemaine are shewed. Where note, that you
shall find everie instrument that is most necessarilie occupied in the
working of these strange feats, to beare the just and true number of
the page, where the use thereof is in ample words declared.

♦Touching the patternes of diverse juggling instruments.♦

Now will I proceed with another cousening point of witchcraft, apt for
the place, necessarie for the time, and in mine opinion meet to be
discovered, or at the least to be defaced among deceitfull arts. And
bicause manie are abused heereby to their utter undooing, for that it
hath had passage under the protection of learning, wherby they pretend
to accomplish their works, it hath gone freelie without generall
controlment through all ages, nations & people.


_Heere follow patternes of certeine instru[*]ments to be used
in the former juggling knacks._

♦[*] [Hence Rom.]♦

[Illustration:
♦To pull three beadstones from off a cord, while you hold fast the
ends thereof, without remooving of your hand.♦

♦To draw a cord thorough your nose, mouth or hand, which is called the
bridle.♦
]

To be instructed in the right use of the said beadstones, read page
337. and 338. As for the bridle, read page 351.

[These four pages of engravings are unpaged in the first and second
editions. The references are to the first edition pagings.]


_To thrust a bodkin into your head, and through your toong, &c._

[Illustration:
♦The hethermost is the bodkin w^t the bowt: y^e midlemost
is the bodkin with the holow haft: the further most is the plaine
bodkin serving for shew.♦
]

To be instructed and taught in the right use and readie practise of
these bodkins, read pag. 347.


_To thrust a knife through your arme, and to cut halfe your nose
asunder, &c._

[Illustration:
♦The middle most knife is to serve for shew; the other two be the
knives of device.♦
]

To be readie in the use and perfect in the practise of these knives
here portraied, see page 347. and 348.


_To cut off ones head, and to laie it in a platter, which the
jugglers call the decollation of John Baptist._

[Illustration:
♦The forme of y^e planks &c.♦

♦The order of the action, as it is to be shewed.♦
]

What order is to be observed for the practising heereof with great
admiration, read page 349, 350.




¶ _The xiiii. Booke._




The first Chapter.

_Of the art of Alcumystrie, of their woords of art and devises to
bleare mens eies, and to procure credit to their profession._


Here I thought it not impertinent to saie somewhat of the art or rather
the craft of Alcumystrie, otherwise called Multiplication; which
_Chaucer_, of all other men, most livelie deciphereth. In the bowels
herof dooth both witchcraft and conjuration lie hidden, as whereby some
cousen others, and some are cousened themselves. For by this mysterie
(as it is said in the chanons mans prolog)

♦Alcumystrie a craft, not an art.♦

_They take upon them to turne upside downe,
All the earth betwixt Southwarke & Canturburie towne,
And to pave it all of silver and gold, &c.
But ever they lacke of their conclusion,
And to much folke they doo illusion.
For their stuffe slides awaie so fast,
That it makes them beggers at the last,
And by this craft they doo never win,
But make their pursse emptie, and their wits thin._

♦G. Chaucer in the Chanons mans prolog. [See note.]♦

And bicause the practisers heereof would be thought wise, learned,
cunning, and their crafts maisters, they have devised words of art,
sentences and epithets obscure, and confectious[*] so innumerable
(which are also compounded of strange and rare simples) as confound
the capacities of them that are either set on worke heerein, or be
brought to behold or expect their conclusions. For what plaine man
would not beleeve, that they are learned and jollie fellowes, that have
in such readinesse so many mysticall termes of art: as (for a tast)
their subliming, amalgaming, engluting,[†] imbibing, incorporating,
cementing, ritrination, terminations, mollifications, and indurations
of bodies, matters combust and coagulat, ingots, tests, &c. Or who is
able to conceive (by reason of the abrupt confusion, contrarietie,
and multitude of drugs, simples, and confections) the operation and
mysterie of their stuffe and workemanship. For these things and many
more, are of necessitie to be prepared and used in the execution of
this indevor; namelie orpiment, sublimed _Mercurie_, iron squames,
_Mercurie_ crude, groundlie large, bole armoniake, verdegrece, borace,
boles, gall,[‡] arsenicke, sal armoniake, brimstone, salt, paper,
burnt bones, unsliked lime, claie, saltpeter, vitriall, saltartre,
alcalie, sal preparat, claie made with horsse doong, mans haire, oile
of tartre, allum, glasse, woort, yest, argoll, resagor,[§] gleir
of an eie, powders, ashes, doong, pisse, &c. Then have they waters
corosive and lincall, waters of albification, and waters rubifieng,
&c. Also oiles, ablutions, and metals fusible. Also their lamps,
their urinalles, discensories, sublimatories, alembecks, viols,
croslets, cucurbits, stillatories, and their fornace of calcination:
also their soft and subtill fiers, some of wood, some of cole,
composed speciallie of beech, &c. And bicause they will not seeme
to want anie point of cousenage to astonish the simple, or to moove
admiration to their enterprises, they have (as they affirme) foure
spirits to worke withall, whereof the first is, orpiment; the second,
quicksilver; the third, sal armoniake; the fourth, brimstone. Then
have they seven celestiall bodies; namelie, _Sol_, _Luna_, _Mars_,
_Mercurie_, _Saturne_, _Jupiter_, and _Venus_; to whome they applie
seven terrestriall bodies; to wit, gold, silver, iron, quickesilver,
lead, tinne, and copper, attributing unto these the operation of the
other; speciallie if the terrestriall bodies be qualified, tempered,
and wrought in the houre and daie according to the feats[¶] of the
celestiall bodies: with more like vanitie.

♦[*] [confections]♦

♦[†] [enluting]♦

♦The termes of the art alcumystical devised of purpose to bring credit
to cousenage.♦

♦[‡] [boles gall, Chaucer.]♦

♦[§] [Resalgar]♦

♦[¶] [? seats]♦




The second Chapter.

_The Alcumysters drift, the Chanons yeomans tale, of alcumysticall
stones and waters._


Now you must understand that the end and drift of all their worke,
is, to atteine unto the composition of the philosophers stone, called
Alixer, and to the stone called Titanus; and to Magnatia, which is a
water made of the foure elements, which (they saie) the philosophers
are sworne neither to discover, nor to write of. And by these they
mortifie quicke silver, and make it malleable, and to hold touch:
heereby also they convert any other mettall (but speciallie copper)
into gold. This science (forsooth) is the secret of secrets; even as
_Salomons_ conjuration is said among the conjurors to be so likewise.
And thus, when they chance to meete with yong men, or simple people,
they boast and brag, and saie with _Simon Magus_, that they can worke
miracles, and bring mightie things to passe. In which respect _Chaucer_
truelie heereof saith:

♦Acts. 8.♦

_Each man is as wise as Salomon,
When they are togither everichone:
But he that seemes wisest, is most foole in preefe,
And he that is truest, is a verie theefe.
They seeme friendlie to them that knowe nought,
But they are feendlie both in word and thought,
Yet many men ride and seeke their acquaintance,
Not knowing of their false governance._

♦G. Chaucer in the Chanons mans tale. [Prologue.]♦

He also saith, and experience verifieth his assertion, that they looke
ill favouredlie, & are alwaies beggerlie attired: his words are these:

_These fellowes looke ill favouredlie,
And are alwaies tired beggerlie,
So as by smelling and thredbare araie,
These folke are knowne and discerned alwaie.
But so long as they have a sheet to wrap them in by night,
Or a rag to hang about them in the day light,
They will it spend in this craft,
They cannot stint till nothing be laft.
Here one may learne if he have ought,
To multiplie and bring his good to naught.
But if a man aske them privilie,
Whie they are clothed so unthriftilie,
They will round him in the eare and saie,
If they espied were, men would them slaie,
And all bicause of this noble science:
Lo thus these folke beetraien innocence._

♦_Idem, ibid._♦

The tale of the chanons yeoman published by _Chaucer_, dooth make (by
waie of example) a perfect demonstration of the art of Alcumystrie
or multiplication: the effect whereof is this. A chanon being an
Alcumyster or cousenor, espied a covetous preest, whose pursse he knew
to be well lined, whome he assaulted with flatterie and subtill speach,
two principall points belonging to this art. At the length he borrowed
monie of the preest, which is the third part of the art, without the
which the professors can doo no good, nor indure in good estate. Then
he at his daie repaied the monie, which is the most difficult point
in this art, and a rare experiment. Finallie, to requite the preests
courtesie, he promised unto him such instructions, as wherby with
expedition he should become infinitelie rich, and all through this art
of multiplication. And this is the most common point in this science;
for herein they must be skilfull before they can be famous, or atteine
to anie credit. The preest disliked not his proffer; speciallie bicause
it tended to his profit, and embraced his courtesie. Then the chanon
willed him foorthwith to send for three ownces of quicke silver, which
he said he would transubstantiate (by his art) into perfect silver. The
preest thought that a man of his profession could not dissemble, and
therefore with great joy and hope accomplished his request.

♦The points or parts of the art Alcumysticall which may be called the
mystie or smokie science.♦

And now (forsooth) goeth this jollie Alcumyst about his busines and
worke of multiplication, and causeth the preest to make a fier of
coles, in the bottome whereof he placeth a croslet; and pretending
onelie to helpe the preest to laie the coles handsomelie, he foisteth
into the middle ward or lane of coles, a beechen cole, within the which
was conveied an ingot of perfect silver, which (when the cole was
consumed) slipt downe into the croslet, that was (I saie) directlie
under it. The preest perceived not the fraud, but received the ingot
of silver, and was not a little joyfull to see such certeine successe
proceed from his owne handie worke wherein could be no fraud (as he
surelie conceived) and therefore verie willinglie gave the cannon
fortie pounds for the receipt of this experiment, who for that summe
of monie taught him a lesson in Alcumystrie, but he never returned to
heare repetitions, or to see how he profited.

♦The Alcumysts bait to catch a foole.♦




The third Chapter.

_Of a yeoman of the countrie cousened by an Alcumyst._


I could cite manie Alcumysticall cousenages wrought by Doctor _Burcot_,
_Feates_, and such other; but I will passe them over, and onelie
repeate three experiments of that art; the one practised upon an honest
yeoman in the countie of _Kent_, the other upon a mightie prince,
the third upon a covetous preest. And first touching the yeoman, he
was overtaken and used in maner and forme following, by a notable
cousening varlot, who professed Alcumystrie, juggling, witchcraft,
and conjuration: and by meanes of his companions and confederats
discussed the simplicitie and abilitie of the said yeoman, and found
out his estate and humor to be convenient for his purpose; and finallie
came a wooing (as they saie) to his daughter, to whome he made love
cunninglie in words, though his purpose tended to another matter. And
among other illusions and tales, concerning his owne commendation,
for welth, parentage, inheritance, alliance, activitie, learning,
pregnancie, and cunning, he boasted of his knowledge and experience in
Alcumystrie; making the simple man beleeve that he could multiplie,
and of one angell make two or three. Which seemed strange to the poore
man, in so much as he became willing enough to see that conclusion:
whereby the Alcumyster had more hope and comfort to atteine his desire,
than if his daughter had yeelded to have maried him. To be short, he
in the presence of the said yeoman, did include within a little ball
of virgine wax, a couple of angels; and after certeine ceremonies and
conjuring words he seemed to deliver the same unto him: but in truth
(through legierdemaine) he conveied into the yeomans hand another ball
of the same scantling, wherein were inclosed manie more angels than
were in the ball which he thought he had received. Now (forsooth)
the Alcumyster bad him laie up the same ball of wax, and also use
certeine ceremonies (which I thought good heere to omit). And after
certeine daies, houres, and minuts they returned together, according
to the appointment, and found great gaines by the multiplication of
the angels. Insomuch as he, being a plaine man, was heereby persuaded,
that he should not onelie have a rare and notable good sonne in lawe;
but a companion that might helpe to adde unto his welth much treasure,
and to his estate great fortune and felicitie. And to increase this
opinion in him, as also to winne his further favour; but speciallie to
bring his cunning Alcumystrie, or rather his lewd purpose to passe;
he told him that it were follie to multiplie a pound of gold, when as
easilie they might multiplie a millian: and therefore counselled him
to produce all the monie he had, or could borrowe of his neighbours
and freends; and did put him out of doubt, that he would multiplie the
same, and redouble it exceedinglie, even as he sawe by experience how
he delt with the small summe before his face. This yeoman, in hope of
gaines and preferment, &c: consented to this sweete motion, and brought
out and laid before his feete, not the one halfe of his goods, but all
that he had, or could make or borrowe anie maner of waie. Then this
juggling Alcumyster, having obteined his purpose, folded the same in
a ball, in quantitie farre bigger than the other, and conveieng the
same into his bosome or pocket, delivered another ball (as before) of
the like quantitie unto the yeoman, to be reserved and safelie kept in
his chest; whereof (bicause the matter was of importance) either of
them must have a key, and a severall locke, that no interruption might
be made to the ceremonie, nor abuse by either of them, in defrauding
ech other. Now (forsooth) these circumstances and ceremonies being
ended, and the Alcumysters purpose therby performed; he told the yeoman
that (untill a certeine daie and houre limitted to returne) either
of them might emploie themselves about their busines, and necessarie
affaires; the yeoman to the plough, and he to the citie of _London_,
and in the meane time the gold shuld multiplie, &c. But the Alcumyster
(belike) having other matters of more importance came not just at the
houre appointed, nor yet at the daie, nor within the yeare: so as,
although it were somewhat against the yeomans conscience to violate
his promise, or breake the league; yet partlie by the longing he had
to see, and partlie the desire he had to enjoie the fruit of that
excellent experiment, having (for his owne securitie) and the others
satisfaction, some testimonie at the opening thereof, to witnesse his
sincere dealing, he brake up the coffer, and lo he soone espied the
ball of wax, which he himselfe had laid up there with his owne hand.
So as he thought (if the hardest should fall) he should find his
principall: and whie not as good increase hereof now, as of the other
before. But alas! when the wax was broken, and the metall discovered,
the gold was much abased, and beecame perfect lead.

♦Note the cousening conveiance of this alcumystical practitioner.♦

♦A notable foole.♦

♦A cousening devise by running awaie to save the credit of the art.♦

_Now who so list to utter his follie,
Let him come foorth, and learne to multiplie;
And everie man that hath ought in his cofer,
Let him appeare, and waxe a philosopher,
In learning of this elvish nice lore,
All is in vaine, and pardee much more
Is to learne a lewd man this sutteltee,
Fie, speake not thereof it woll not bee:
For he that hath learning, and he that hath none,
Conclude alike in multiplicatione._

♦G. Chaucer in the tale of the chanons yeoman. [Prologue.]♦




The fourth Chapter.

_A certeine king abused by an Alcumyst, and of the kings foole
a pretie jest._


The second example is of another Alcumyst that came to a certeine
king, promising to worke by his art manie great things, as well in
compounding and transubstantiating of mettals, as in executing of other
exploites of no lesse admiration. But before he beganne, he found
the meanes to receive by vertue of the kings warrant, a great summe
of monie in prest, assuring the king and his councell, that he would
shortlie returne, and accomplish his promise, &c. Soone after, the
kings foole, among other jestes, fell into a discourse and discoverie
of fooles, and handled that common place so pleasantlie, that the king
began to take delight therein, & to like his merrie veine. Whereupon
he would needes have the foole deliver unto him a schedull or scroll,
conteining the names of all the most excellent fooles in the land.

♦A king cousened by Alcumystrie.♦

So he caused the kings name to be first set downe, and next him all
the names of the lords of his privie councell. The king seeing him so
sawcie and malepert, ment to have had him punished: but some of his
councell, knowing him to be a fellow pleasantlie conceipted, besought
his majestie rather to demand of him a reason of his libell, &c: than
to proceed in extremitie against him. Then the foole being asked why
he so sawcilie accused the king and his councell of principall follie,
answered; Bicause he sawe one foolish knave beguile them all, and to
cousen them of so great a masse of monie, and finallie to be gone out
of their reach. Why (said one of the councell) he maie returne and
performe his promise, &c. Then (quoth the foole) I can helpe all the
matter easilie. How (said the king) canst thou doo that? Marie sir
(said he) then I will blotte out your name, and put in his, as the
most foole in the world. Manie other practises of the like nature
might be hereunto annexed, for the detection of their knaverie and
deceipts whereupon this art dependeth, whereby the readers maie be more
delighted in reading, than the practisers benefited in simplie using
the same. For it is an art consisting wholie of subtiltie and deceipt,
whereby the ignorant and plaine minded man through his too much
credulitie is circumvented, and the humor of the other slie cousener
satisfied.

♦A wise foole.♦




The fift Chapter.

_A notable storie written by Erasmus of two Alcumysts, also of
longation and curtation._


The third example is reported by _Erasmus_, whose excellent learning
and wit is had to this daie in admiration. He in a certeine dialog
intituled _Alcumystica_ doth finelie bewraie the knaverie of this
craftie art; wherein he proposeth one _Balbine_, a verie wise,
learned, and devout preest, howbeit such a one as was bewitched, and
mad upon the art of Alcumystrie. Which thing another cousening preest
perceived, and dealt with him in maner and forme following.

♦_Eras. in colloq. de arte alcumystica._♦