M. Doctor _Balbine_ (said he) I being a stranger unto you maie seeme

verie saucie to trouble your worship with my bold sute, who alwaies are
busied in great and divine studies. To whome _Balbine_, being a man of
few words, gave a nodde: which was more than he used to everie man.
But the preest knowing his humor, said; I am sure sir, if you knew my
sute, you would pardon mine importunitie. I praie thee good sir _John_
(said _Balbine_) shew me thy mind, and be breefe. That shall I doo sir
(said he) with a good will. You know M. Doctor, through your skill in
philosophie, that everie mans destinie is not alike; and I for my part
am at this point, that I cannot tell whether I maie be counted happie
or infortunate. For when I weigh mine owne case, or rather my state,
in part I seeme fortunate, and in part miserable. But _Balbine_ being
a man of some surlinesse, alwaies willed him to draw his matter to a
more compendious forme: which thing the preest said he would doo, and
could the better performe; bicause _Balbine_ himselfe was so learned
and expert in the verie matter he had to repeat, and thus he began.

♦A flattering & clawing preamble.♦

I have had, even from my childhood, a great felicitie in the art of
Alcumystrie, which is the verie marrow of all philosophie. _Balbine_
at the naming of the word Alcumystrie, inclined and yeelded himselfe
more attentivelie to hearken unto him: marie it was onelie in gesture
of bodie; for he was spare of speech, and yet he bad him proceed
with his tale. Then said the preest, Wretch that I am, it was not my
lucke to light on the best waie: for you M. _Balbine_ know (being so
universallie learned) that in this art there are two waies, the one
called longation, the other curtation; and it was mine ill hap to fall
upon longation. When _Balbine_ asked him the difference of those two
waies; Oh sir said the preest, you might count me impudent, to take
upon me to tell you, that of all other are best learned in this art, to
whome I come, most humblie to beseech you to teach me that luckie waie
of curtation. The cunninger you are, the more easilie you maie teach
it me: and therefore hide not the gift that God hath given you, from
your brother, who maie perish for want of his desire in this behalfe;
and doubtlesse Jesus Christ will inrich you with greater blessings and
endowments.

♦Longation and curtation in Alcumystrie.♦

_Balbine_ being abashed partlie with his importunitie, and partlie with
the strange circumstance, told him that (in truth) he neither knew what
longation or curtation meant; and therefore required him to expound
the nature of those words. Well (quoth the preest) since it is your
pleasure, I will doo it, though I shall thereby take upon me to teach
him that is indeed much cunninger than my selfe. And thus he began: Oh
sir, they that have spent all the daies of their life in this divine
facultie, doo turne one nature and forme into another, two waies, the
one is verie breefe, but somewhat dangerous; the other much longer,
marie verie safe, sure, and commodious. Howbeit, I thinke my selfe
most unhappie that have spent my time and travell in that waie which
utterlie misliketh me, and never could get one to shew me the other
that I so earnestlie desire. And now I come to your worship, whom I
know to be wholie learned and expert herein, hoping that you will (for
charities sake) comfort your brother, whose felicitie and well doing
now resteth onelie in your hands; and therefore I beseech you releeve
me with your counsell.

♦Note how the cousener circumventeth Balbine.♦

By these and such other words when this cousening varlot had avoided
suspicion of guile, and assured _Balbine_ that he was perfect and
cunning in the other waie: _Balbine_ his fingers itched, and his hart
tickled; so as he could hold no longer, but burst out with these words:
Let this curtation go to the divell, whose name I did never so much
as once heare of before, and therefore doo much lesse understand it.
But tell me in good faith, doo you exactlie understand longation? Yea
said the preest, doubt you not hereof: but I have no fansie to that
waie, it is so tedious. Why (quoth _Balbine_) what time is required in
the accomplishment of this worke by waie of longation? Too too much
said the Alcumyster, even almost a whole yeere: but this is the best,
the surest, and the safest waie, though it be for so manie moneths
prolonged, before it yeeld advantage for cost and charges expended
thereabouts. Set your hart at rest (said _Balbine_) it is no matter,
though it were two yeeres, so as you be well assured to bring it then
to passe.

♦Faire words make fooles faine, and large offers blind the wise.♦

Finallie, it was there and then concluded, that presentlie the preest
should go in hand with the worke, and the other should beare the
charge, the gaines to be indifferentlie divided betwixt them both,
and the worke to be doone privilie in _Balbins_ house. And after the
mutuall oth was taken for silence, which is usuall and requisite
alwaies in the beginning of this mysterie; _Balbine_ delivered monie to
the Alcumyster for bellowes, glasses, coles, &c: which should serve for
the erection and furniture of the forge. Which monie the Alcumyster had
no sooner fingered, but he ran merilie to the dice, to the alehouse,
& to the stewes, and who there so lustie as cousening sir _John_: who
indeed this waie made a kind of alcumysticall transformation of monie.
Now _Balbine_ urged him to go about his businesse, but the other told
him, that if the matter were once begun, it were halfe ended: for
therein consisted the greatest difficultie.

Well, at length he began to furnish the fornace, but now forsooth a new
supplie of gold must be made, as the seed and spawne of that which
must be ingendred and grow out of this worke of Alcumystrie. For even
as a fish is not caught without a bait, no more is gold multiplied
without some parcels of gold: and therfore gold must be the foundation
and groundworke of that art, or else all the fat is in the fier. But
all this while _Balbine_ was occupied in calculating, and musing upon
his accompt; casting by arythmetike, how that if one ownce yeelded
fifteene, then how much gaines two thousand ownces might yeeld: for so
much he determined to emploie that waie.

When the Alcumyst had also consumed this monie, shewing great travell
a moneth or twaine, in placing the bellowes, the coles, and such other
stuffe, and no whit of profit proceeding or comming thereof: _Balbine_
demanded how the world went, our Alcumyst was as a man amazed.
Howbeit he said at length; Forsooth even as such matters of importance
commonlie doo go forward, wherunto there is alwaies verie difficult
accesse. There was (saith he) a fault (which I have now found out) in
the choice of the coles, which were of oke, and should have beene of
beech. One hundreth duckets were spent that waie, so as the dising
house and the stewes were partakers of _Balbines_ charges. But after
a new supplie of monie, better coles were provided, and matters more
circumspectlie handled. Howbeit, when the forge had travelled long, and
brought foorth nothing, there was another excuse found out; to wit,
that the glasses were not tempered as they ought to have beene. But the
more monie was disbursed hereabouts, the woorsse willing was _Balbine_
to give over, according to the disers veine, whome frutelesse hope
bringeth into a fooles paradise.

♦Balbine was bewitched with desire of gold, &c.♦

The Alcumyst, to cast a good colour upon his knaverie, tooke on like
a man moonesicke, and protested with great words full of forgerie
and lies, that he never had such lucke before. But having found the
error, he would be sure enough never hereafter to fall into the like
oversight, and that henceforward all should be safe and sure, and
throughlie recompensed in the end with large increase. Hereupon the
workehouse is now the third time repaired, and a new supplie yet once
againe put into the Alcumysts hand; so as the glasses were changed. And
now at length the Alcumyst uttered another point of his art and cunning
to _Balbine_; to wit, that those matters would proceed much better, if
he sent our Ladie a few French crownes in reward: for the art being
holie, the matter cannot prosperously proceed, without the favour of
the saints. Which counsell exceedinglie pleased _Balbine_, who was so
devout and religious, that no daie escaped him but he said our Ladie
mattens.

♦Notable cousenage.♦

Now our Alcumyster having received the offering of monie, goeth on
his holie pilgrimage, even to the next village, & there consumeth
it everie penie, among bawds and knaves. And at his returne, he told
_Balbine_ that he had great hope of good lucke in his businesse; the
holie virgine gave such favourable countenance, and such attentive
eare unto his praiers and vowes. But after this, when there had beene
great travell bestowed, and not a dram of gold yeelded nor levied
from the forge; _Balbine_ began to expostulate and reason somewhat
roundlie with the cousening fellowe; who still said he never had such
filthie lucke in all his life before, and could not devise by what
meanes it came to passe, that things went so overthwartlie. But after
much debating betwixt them upon the matter, at length it came into
_Balbines_ head to aske him if he had not foreslowed to heare masse, or
to saie his houres: which if he had doone, nothing could prosper under
his hand. Without doubt (said the cousener) you have hot the naile on
the head. Wretch that I am! I remember once or twise being at a long
feast, I omitted to saie mine _Ave Marie_ after dinner. So so (said
_Balbine_) no marvell then that a matter of such importance hath had
so evill successe. The Alcumyster promised to doo penance; as to heare
twelve masses for two that he had foreslowed; and for everie _Ave_
overslipped, to render and repeate twelve to our Ladie.

♦The Alcumyster bringeth Balbin into a fooles paradise.♦

Soone after this, when all our Alcumysters monie was spent, & also
his shifts failed how to come by any more, he came home with this
devise, as a man woonderfullie fraied and amazed, pitiouslie crieng
and lamenting his misfortune. Whereat _Balbine_ being astonished,
desired to knowe the cause of his complaint. Oh (said the Alcumyster)
the courtiers have spied our enterprise; so as I for my part looke
for nothing but present imprisonment. Whereat _Balbine_ was abashed,
bicause it was flat fellonie to go about that matter, without speciall
licence. But (quoth the Alcumyster) I feare not to be put to death, I
would it would fall out so: marrie I feare least I shall be shut up in
some castell or towre, and there shall be forced to tug about this
worke and broile in this businesse all the daies of my life.

♦Here the Alcumyster uttereth a notorious point of cousening knaverie.♦

Now the matter being brought to consultation, _Balbine_, bicause he was
cunning in the art of rhetorike, and not altogither ignorant in lawe,
beat his braines in devising how the accusation might be answered, and
the danger avoided. Alas (said the Alcumyster) you trouble your selfe
all in vaine, for you see the crime is not to be denied, it is so
generallie bruted in court: neither can the fact be defended, bicause
of the manifest lawe published against it. To be short, when manie
waies were devised, and divers excuses alledged by _Balbine_, and no
sure ground to stand on for their securitie; at length the Alcumyster
having present want and need of monie, framed his speech in this sort;
Sir said he to _Balbine_, we use slowe counsell, and yet the matter
requireth hast. For I thinke they are comming for me yer this time to
hale me awaie to prison; and I see no remedie but to die valiantlie
in the cause. In good faith (said _Balbine_) I knowe not what to
saie to the matter. No more do I said the Alcumyster, but that I see
these courtiers are hungrie for monie, and so much the readier to be
corrupted & framed to silence. And though it be a hard matter, to give
those rakehels till they be satisfied: yet I see no better counsell
or advise at this time. No more could _Balbine_, who gave him thirtie
ducats of gold to stop their mouthes, who in an honest cause would
rather have given so manie teeth out of his head, than one of those
peeces out of his pouch. This coine had the Alcumyster, who for all his
pretenses & gaie gloses was in no danger, other than for lacke of monie
to leese his leman or concubine, whose acquaintance he would not give
over, nor forbeare hir companie, for all the goods that he was able to
get, were it by never such indirect dealing and unlawfull meanes.

♦Marke how this Alcumyster goeth frō one degree of cousenage to
another.♦

Well, yet now once againe dooth _Balbine_ newlie furnish the forge, a
praier being made before to our Ladie to blesse the enterprise. And all
things being provided and made readie according to the Alcumysters owne
asking, & all necessaries largelie ministred after his owne liking; a
whole yeare being likewise now consumed about this bootlesse businesse,
and nothing brought to passe; there fell out a strange chance, and that
by this meanes insuing, as you shall heare.

Our Alcumyster forsooth used a little extraordinarie lewd cōpanie with
a courtiers wife, whiles he was from home, who suspecting the matter,
came to the doore unlooked for, and called to come in, threatning them
that he would breake open the doores upon them. Some present devise
(you see) was now requisite, and there was none other to be had,
but such as the oportunitie offered; to wit, to leape out at a backe
window: which he did, not without great hazard, and some hurt. But this
was soone blazed abroad, so as it came to _Balbines_ eare, who shewed
in countenance that he had heard heereof, though he said nothing. But
the Alcumyster knew him to be devout, & somewhat superstitious: and
such men are easie to be intreated to forgive, how great soever the
fault be, and devised to open the matter in maner and forme following.

♦The miledest and softest nature is cōmonlie soonest abused.♦

O Lord (saith he before _Balbine_) how infortunatlie goeth our
businesse forward! I marvell what should be the cause. Whereat
_Balbine_, being one otherwise that seemed to have vowed silence, tooke
occasion to speake, saieng; It is not hard to knowe the impediment and
stop heereof: for it is sinne that hindereth this matter; which is
not to be dealt in but with pure hands. Whereat the Alcumyster fell
upon his knees, beating his breast, & lamentablie cried, saieng; Oh
maister _Balbine_, you saie most trulie, it is sinne that hath doone us
all this displeasure; not your sinne sir, but mine owne, good maister
_Balbine_. Neither will I be ashamed to discover my filthinesse unto
you, as unto a most holy and ghostlie father. The infirmitie of the
flesh had overcome me, and the divell had caught me in his snare. Oh
wretch that I am! Of a preest I am become an adulterer. Howbeit, the
monie that erstwhile was sent to our Ladie, was not utterlie lost: for
if she had not beene, I had certeinlie beene slaine. For the good man
of the house brake open the doore, and the windowe was lesse than I
could get out thereat. And in that extremitie of danger it came into
my mind to fall downe prostrate to the virgine; beseeching hir (if our
gift were acceptable in hir sight) that she would, in consideration
thereof, assist me with hir helpe. And to be short, I ran to the
windowe, and found it bigge enough to leape out at. Which thing
_Balbine_ did not onelie beleeve to be true, but in respect therof
forgave him, religiouslie admonishing him to shew himselfe thankfull
to that pitifull and blessed Ladie.

♦_En immensa cavi spirant mendacia folles._♦

Now once againe more is made a new supplie of monie, and mutuall
promise made to handle this divine matter hence forward purelie and
holilie. To be short, after a great number of such parts plaied by the
Alcumyster; one of _Balbins_ acquaintance espied him, that knew him
from his childhood to be but a cousening merchant; and told _Balbine_
what he was, and that he would handle him in the end, even as he had
used manie others: for a knave he ever was, and so he would proove. But
what did _Balbine_, thinke you? Did he complaine of this counterfet,
or cause him to be punished? No, but he gave him monie in his pursse,
and sent him awaie; desiring him, of all courtesie, not to blab abroad
how he had cousened him. And as for the knave Alcumyster, he needed
not care who knew it, or what came of it: for he had nothing in goods
or fame to be lost. And as for his cunning in Alcumystrie, he had as
much as an asse. By this discourse _Erasmus_ would give us to note,
that under the golden name of Alcumystrie there lieth lurking no small
calamitie; wherein there be such severall shifts and sutes of rare
subtilties and deceipts, as that not onelie welthie men are thereby
manie times impoverished, and that with the sweete allurement of this
art, through their owne covetousnesse; as also by the flattering
baits of hoped gaine: but even wise and learned men hereby are
shamefullie overshot, partlie for want of due experience in the wiles
and subtilties of the world, and partlie through the softenesse and
pliablenesse of their good nature, which cousening knaves doo commonlie
abuse to their owne lust and commoditie, and to the others utter
undooing.

♦Balbine is ashamed that he should be overshot and overseene in a case
of flat cousenage.♦




The sixt Chapter.

_The opinion of diverse learned men touching the follie
of Alcumystrie._


_Albert_ in his booke of minerals reporteth, that _Avicenna_ treating
of Alcumystrie, saith; Let the dealers in Alcumystrie understand, that
the verie nature and kind of things cannot be changed, but rather
made by art to resemble the same in shew and likenesse: so that they
are not the verie things indeed, but seeme so to be in appearance: as
castels and towers doo seeme to be built in the clouds, whereas the
representations there shewed, are nothing else but the resemblance
of certeine objects beelow, caused in some bright and cleere cloud,
when the aire is void of thicknes and grossenes. A sufficient proofe
hereof maie be the looking glasse. And we see (saith he) that yellow or
orrenge colour laid upon red, seemeth to be gold. _Francis Petrarch_
treating of the same matter in forme of a dialogue, introduceth a
disciple of his, who fansied the foresaid fond profession and practise,
saieng; I hope for prosperous successe in Alcumystrie. _Petrarch_
answereth him; It is a woonder from whence that hope should spring,
sith the frute thereof did never yet fall to thy lot, nor yet at anie
time chance to anie other; as the report commonlie goeth, that manie
rich men, by this vanitie and madnes have beene brought to beggerie,
whiles they have wearied themselves therewith, weakened their bodies,
and wasted their wealth in trieng the means to make gold ingender gold.
I hope for gold according to the workemans promise, saith the disciple.
He that hath promised thee gold, will runne awaie with thy gold, and
thou never the wiser, saith _Petrarch_. He promiseth mee great good,
saith the disciple. He will first serve his owne turne, and releeve his
private povertie, saith _Petrarch_; for Alcumysters are a beggerlie
kind of people, who though they confesse themselves bare and needie,
yet will they make others rich and welthie: as though others povertie
did more molest and pitie them than their owne. These be the words of
_Petrarch_, a man of great learning and no lesse experience; who as in
his time he sawe the fraudulent fetches of this compassing craft: so
hath there beene no age, since the same hath beene broched, wherein
some few wisemen have not smelt out the evill meaning of these shifting
merchants, and bewraied them to the world.

♦The substances of things are not transmutable.♦

♦_Franc. Petrarch. lib. de remed. utr. fort. 1. cap. 10._♦

An ancient writer of a religious order, who lived above a thousand
yeares since, discovering the diversities of theftes, after along
enumeration, bringeth in Alcumysters, whom he calleth _Falsificantes
metallorum & mineralium_, witches and counterfetters of metals and
minerals; and setteth them as deepe in the degree of theeves, as anie
of the rest, whose injurious dealings are brought to open arreignment.
It is demanded (saith he) why the art of Alcumystrie doth never proove
that in effect, which it pretendeth in precept and promise. The answer
is readie; that if by art gold might be made, then were it behoovefull
to know the maner and proceeding of nature in generation; sith art is
said to imitate and counterfet nature. Againe, it is bicause of the
lamenesse and unperfectnesse of philosophie, speciallie concerning
minerals: no such manner of proceeding being set downe by consent and
agreement of philosophers in writing, touching the true and undoubted
effect of the same. Where upon one supposeth that gold is made of
one kind of stuffe this waie, others of another kind of stuffe that
waie. And therefore it is a chance if anie atteine to the artificiall
applieng of the actives and passives of gold and silver. Moreover,
it is certeine, that quicke silver and sulphur are the materials (as
they terme them) of mettals, and the agent is heate, which directeth:
howbeit it is verie hard to know the due proportion of the mixture of
the materials; which proportion the generation of gold doth require.
And admit that by chance they atteine to such proportion; yet can they
not readilie resume or doo it againe in another worke, bicause of the
hidden diversities of materials, and the uncerteintie of applieng the
actives and passives.

♦_Goschalcus Boll. ordinis S. August. in suo præceptorio, fol. 244.
col. b. c. d. & I._♦

♦No certein ground in the art Alcumysticall.♦

The same ancient author concluding against this vaine art, saith, that
of all christian lawmakers it is forbidden, and in no case tollerable
in anie commonwelth: first bicause it presumeth to forge idols for
covetousnes, which are gold and silver; whereupon saith the apostle,
Covetousenesse is idolworship: secondlie, for that (as _Aristotle_
saith) coine should be skant and rare, that it might be deere; but
the same would waxe vile, and of small estimation, if by the art of
Alcumystrie gold and silver might be multiplied: thirdlie, bicause
(as experience prooveth) wisemen are thereby bewitched, couseners
increased, princes abused, the rich impoverished, the poore beggered,
the multitude made fooles, and yet the craft and craftesmaisters
(oh madnes!) credited. Thus far he. Whereby in few words he
discountenanceth that profession, not by the imaginations of his owne
braine, but by manifold circumstances of manifest proofe. Touching the
which practise I thinke inough hath beene spoken, and more a great
deale than needed; sith so plaine and demonstrable a matter requireth
the lesse travell in confutation.

♦_Idem ibid._♦

♦_Avaritia idolorum cultus._♦




The seventh Chapter.

_That vaine and deceitfull hope is a great cause why men are
seduced by this alluring art, and that there labours therein
are bootelesse, &c._


Hitherto somewhat at large I have detected the knaverie of the art
Alcumysticall, partlie by reasons, and partlie by examples: so that
the thing it selfe maie no lesse appeare to the judiciall eie of
the considerers; than the bones and sinewes of a bodie anatomized,
to the corporall eie of the beholders. Now it shall not be amisse
nor impertinent, to treate somewhat of the nature of that vaine and
frutelesse hope, which induceth and draweth men forward as it were with
chordes, not onelie to the admiration, but also to the approbation of
the same: in such sort that some are compelled rufullie to sing (as one
in old time did, whether in token of good or ill lucke, I doo not now
well remember) _Spes & fortuna valete_; Hope and good hap adieu.

♦Of vaine hope.♦

No mervell then though Alcumystrie allure men so sweetlie, and intangle
them in snares of follie; sith the baits which it useth is the hope of
gold, the hunger wherof is by the poet termed _Sacra_, which some doo
English, Holie; not understanding that it is rather to be interpreted,
[*]Curssed or detestable, by the figure _Acyron_, when a word of
an unproper signification is cast in a clause as it were a cloud:
or by the figure _Antiphrasis_, when a word importeth a contrarie
meaning to that which it commonlie hath. For what reason can there
be, that the hunger of gold should be counted holie, the same having
(as depending upon it) so manie milians of mischeefes and miseries:
as treasons, theftes, adulteries, manslaughters, trucebreakings,
perjuries, cousenages, and a great troope of other enormities, which
were here too long to rehearse. And if the nature of everie action be
determinable by the end thereof, then cannot this hunger be holie, but
rather accurssed, which pulleth after it as it were with iron chaines
such a band of outrages and enormities, as of all their labor, charge,
care and cost, &c: they have nothing else left them in lieu of lucre,
but onlie some few burned brickes of a ruinous fornace, a pecke or two
of ashes, and such light stuffe, which they are forced peradventure in
fine to sell, when beggerie hath arrested and laid his mace on their
shoulders. As for all their gold, it is resolved _In primam materiam_,
or rather _In levem quendam fumulum_, into a light smoke or fumigation
of vapors, than the which nothing is more light, nothing lesse
substantiall, spirits onelie excepted, out of whose nature and number
these are not to be exempted.

♦[*] _J. Cal. in Comment. upon Deut. serm. 127. pa. 781. col. 1.
number. 40._♦

♦A maxime.♦




The eight Chapter.

_A continuation of the former matter, with a conclusion of the
same._


That which I have declared before, by reasons, examples, and
authorities, I will now prosecute and conclude by one other example;
to the end that we, as others in former ages, maie judge of vaine hope
accordinglie, and be no lesse circumspect to avoid the inconveniences
therof, than _Ulysses_ was warie to escape the incantations of _Circes_
that old transforming witch. Which example of mine is drawne from
_Lewes_ the French king, the eleventh of that name, who being on a
time at _Burgundie_, fell acquainted by occasion of hunting with one
_Conon_, a clownish but yet an honest and hartie good fellow. For
princes and great men delight much in such plaine clubhutchens. The
king oftentimes, by meanes of his game, used the countrimans house for
his refreshing; and as noble men sometimes take pleasure in homelie
and course things, so the king did not refuse to eate turnips and
rape rootes in _Conons_ cotage. Shortlie after king _Lewes_ being at
his pallace, void of troubles and disquietnesse, _Conons_ wife wild
him to repaire to the court, to shew himselfe to the king, to put him
in mind of the old intertainement which he had at his house, and to
present him with some of the fairest and choisest rape rootes that she
had in store. _Conon_ seemed loth, alledging that he should but lose
his labour: for princes (saith he) have other matters in hand, than
to intend to thinke of such trifeling courtesies. But _Conons_ wife
overcame him, and persuaded him in the end, choosing a certeine number
of the best and goodliest rape rootes that she had: which when she had
given hir husband to carrie to the court, he set forward on his journie
a good trudging pase. But _Conon_ being tempted by the waie, partlie
with desire of eating, and partlie with the toothsomnes of the meate
which he bare, that by little and little he devoured up all the roots
saving one, which was a verie faire and a goodlie great one indeed.
Now when _Conon_ was come to the court, it was his lucke to stand in
such a place, as the king passing by, and spieng the man, did well
remember him, and commanded that he should be brought in. _Conon_ verie
cheerelie followed his guide hard at the heeles, and no sooner sawe the
king, but bluntlie comming to him, reached out his hand, and presented
the gift to his maiestie. The king received it with more cheerefulnes
than it was offered, and bad one of those that stood next him, to take
it, and laie it up among those things which he esteemed most, & had
in greatest accompt. Then he had _Conon_ to dine with him, and after
dinner gave the countriman great thanks for his rape roote; who made
no bones of the matter, but boldlie made challenge and claime to the
kings promised courtesie. Whereupon the king commanded, that a thousand
crownes should be given him in recompense for his roote.

♦_Erasmus in colloq. cui titulus Convivium fabulosum._♦

♦A hungrie bellie will not be brideled.♦

♦A princelie largesse.♦

The report of this bountifulnes was spred in short space over all the
kings houshold: in so much as one of his courtiers, in hope of the like
or a larger reward gave the king a verie proper ginnet. Whose drift the
king perceiving, and judging that his former liberalitie to the clowne,
provoked the courtier to this covetous attempt, tooke the ginnet verie
thankefullie: and calling some of his noble men about him, began to
consult with them, what mends he might make his servant for his horsse.
Whiles this was a dooing, the courtier conceived passing good hope
of some princelie largesse, calculating and casting his cards in this
maner; If his maiestie rewarded a sillie clowne so bountifullie for a
simple rape roote, what will he doo to a jollie courtier for a gallent
gennet? Whiles the king was debating the matter, and one said this,
another that, and the courtier travelled all the while in vaine hope,
at last saith the king, even upon the sudden; I have now bethought
me what to bestowe upon him: and calling one of his nobles to him,
whispered him in the eare, and willed him to fetch a thing, which he
should find in his chamber wrapped up in silke. The roote is brought
wrapped in silke, which the king with his owne hands gave to the
courtier, using these words therewithall, that he sped well, in so much
as it was his good hap to have for his horsse a jewell that cost him
a thousand crownes. The courtier was a glad man, and at his departing
longed to be looking what it was, and his hart dansed for joy. In due
time therefore he unwrapped the silke (a sort of his fellow courtiers
flocking about him to testifie his good lucke) and having unfolded
it, he found therein a drie and withered rape roote. Which spectacle
though it set the standers about in a lowd laughter, yet it quailed the
courtiers courage, and cast him into a shrewd fit of pensifenes. Thus
was the confidence of this courtier turned to vanitie, who upon hope of
good speed was willing to part from his horsse for had I wist.

♦_Sic ars deluditur arte._♦

This storie dooth teach us into what follie and madnes vaine hope
may drive undiscreete and unexpert men. And therefore no mervell
though Alcumysters dreame and dote after double advantage, faring
like _Aesops_ dog, who greedilie coveting to catch and snatch at the
shadowe of the flesh which he carried in his mouth over the water,
lost both the one and the other: as they doo their increase and their
principall. But to breake off abruptlie from this matter, and to leave
these hypocrits (for whie may they not be so named, who as _Homer_,
speaking in detestation of such rakehelles, saith verie divinelie and
trulie;

♦The morall of the præmisses.♦

_Odi etenim seu claustra Erebi, quicúnque loquuntur
Ore aliud, tacitóque aliud sub pectore claudunt:_

♦_Homer._♦

_I hate even as the gates of hell,
Those that one thing with toong doo tell,
And notwithstanding closelie keepe,
Another thing in hart full deepe)_

♦_Englished by Abraham Fleming._♦

To leave these hypocrits (I saie) in the dregs of their dishonestie,
I will conclude against them peremptorilie, that they, with the rable
above rehearsed, and the rowt hereafter to be mentioned, are ranke
couseners, and consuming cankers to the common wealth, and therefore to
be rejected and excommunicated from the fellowship of all honest men.
For now their art, which turneth all kind of metals that they can come
by into mist and smoke, is no lesse apparent to the world, than the
cleere sunnie raies at noone sted; in so much that I may saie with the
poet,

_Hos populus ridet, multúmque torosa juventus
Ingeminat tremulos naso crispante cachinnos:_

♦_Aul. Persius, satyr. 3._♦

_All people laugh them now to scorne,
each strong and lustie blood
Redoubleth quavering laughters lowd
with wrinkled nose a good._

♦_Englished by Abraham Fleming._♦

So that, if anie be so addicted unto the vanitie of the art
Alcumysticall (as everie foole will have his fansie) and that (beside
so manie experimented examples of divers, whose wealth hath vanished
like a vapor, whiles they have beene over rash in the practise hereof)
this discourse will not moove to desist from such extreame dotage, I
saie to him or them and that aptlie,

—————————————————_dicítque facítque quod ipse
Non sani esse hominis non sanus juret Orestes:_

♦_Idem, ibid._♦

_He saith and dooth that verie thing,
which mad Orestes might
With oth averre beecame a man
beereft of reason right._

♦_By Ab. Fleming._♦




¶ _The xv. Booke._




The first Chapter.

_The exposition of Iidoni, and where it is found, whereby the whole
art of conjuration is deciphered._


This word _Iidoni_ is derived of _Iada_, which properlie signifieth to
knowe: it is sometimes translated, [*]_Divinus_, which is a divinor
or soothsaier, as in _Deut._ 18. _Levit._ 20: sometimes [*]_Ariolus_,
which is one that also taketh upon him to foretell things to come,
and is found _Levit._ 19. 2. _Kings._ 23. _Esai._ 19. To be short,
the opinion of them that are most skilfull in the toongs, is, that it
comprehendeth all them, which take upon them to knowe all things past
and to come, and to give answers accordinglie. It alwaies followeth
the word [*]_Ob_, and in the scriptures is not named severallie
from it, and differeth little from the same in sense, and doo both
concerne oracles uttered by spirits, possessed people, or couseners.
What will not couseners or witches take upon them to doo? Wherein will
they professe ignorance? Aske them anie question, they will undertake
to resolve you, even of that which none but God knoweth. And to bring
their purposes the better to passe, as also to winne further credit
unto the counterfet art which they professe, they procure confederates,
whereby they worke wonders. And when they have either learning,
eloquence, or nimblenesse of hands to accompanie their confederacie,
or rather knaverie, then (forsooth) they passe the degree of witches,
and intitle themselves to the name of conjurors. And these deale with
no inferiour causes: these fetch divels out of hell, and angels out
of heaven; these raise up what bodies they list, though they were
dead, buried, and rotten long before; and fetch soules out of heaven
or hell with much more expedition than the pope bringeth them out of
purgatorie. These I saie (among the simple, and where they feare no
law nor accusation) take upon them also the raising of tempests, and
earthquakes, and to doo as much as God himselfe can doo. These are no
small fooles, they go not to worke with a baggage tode, or a cat, as
witches doo; but with a kind of majestie, and with authoritie they call
up by name, and have at their commandement seventie and nine principall
and princelie divels, who have under them, as their ministers, a great
multitude of legions of pettie divels; as for example.

♦[*] [_Ital._]♦

♦The large signification of the word Iidoni.♦

♦_Vide Philast Brix. episc. hæreseôn catal. de phitonissa._♦

♦_J. Wierus in Pseudomonarchia dæmonum._♦




The second Chapter.

_An inventarie of the names, shapes, powers, governement, and
effects of divels and spirits, of their severall segniories
and degrees: a strange discourse woorth the reading._


Their first and principall king (which is of the power of the east) is
called _Baëll_; who when he is conjured up, appeareth with three heads;
the first, like a tode; the second, like a man; the third, like a cat.
He speaketh with a hoarse voice, he maketh a man go invisible, he hath
under his obedience and rule sixtie and six legions of divels.

♦Salomons notes of conjuration.♦

♦_Baell._♦

The first duke under the power of the east, is named _Agares_, he
commeth up mildlie in the likenes of a faire old man, riding upon a
crocodile, and carrieng a hawke on his fist; hee teacheth presentlie
all maner of toongs, he fetcheth backe all such as runne awaie, and
maketh them runne that stand still; he overthroweth all dignities
supernaturall and temporall, hee maketh earthquakes, and is of the
order of vertues, having under his regiment thirtie one legions.

♦_Agares._♦

_Marbas, [*]alias Barbas_ is a great president, and appeareth in
the forme of a mightie lion; but at the commandement of a conjuror
commeth up in the likenes of a man, and answereth fullie as touching
anie thing which is hidden or secret: he bringeth diseases, and cureth
them, he promoteth wisedome, and the knowledge of mechanicall arts,
or handicrafts; he changeth men into other shapes, and under his
presidencie or gouvernement are thirtie six legions of divels conteined.

♦_Marbas._♦

♦[*] [_Ital._]♦

_Amon_, or _Aamon_, is a great and mightie marques, and commeth abroad
in the likenes of a woolfe, having a serpents taile, spetting out and
breathing flames of fier; when he putteth on the shape of a man, he
sheweth out dogs teeth, and a great head like to a mightie raven; he is
the strongest prince of all other, and understandeth of all things past
and to come, he procureth favor, and reconcileth both freends and foes,
and ruleth fourtie legions of divels.

♦_Amon._♦

_Barbatos_, a great countie or earle, and also a duke, he appeareth
in _Signo sagittarii sylvestris_, with foure kings, which bring
companies and great troopes. He understandeth the singing of birds, the
barking of dogs, the lowings of bullocks, and the voice of all living
creatures. He detecteth treasures hidden by magicians and inchanters,
and is of the order of vertues, which in part beare rule: he knoweth
all things past, and to come, and reconcileth freends and powers; and
governeth thirtie legions of divels by his authoritie.

♦_Barbatos._♦

_Buer_ is a great president, and is seene in this signe; he absolutelie
teacheth philosophie morall and naturall, and also logicke, and the
vertue of herbes: he giveth the best familiars, he can heale all
diseases, speciallie of men, and reigneth over fiftie legions.

♦_Buer._♦

_Gusoin_ is a great duke, and a strong, appearing in the forme of a
_Xenophilus_, he answereth all things, present, past, and to come,
expounding all questions. He reconcileth freendship, and distributeth
honours and dignities, and ruleth over fourtie legions of divels.

♦_Gusoin._♦

_Botis_, otherwise _Otis_, a great president and an earle he commeth
foorth in the shape of an ouglie viper, and if he put on humane shape,
he sheweth great teeth, and two hornes, carrieng a sharpe sword in
his hand: he giveth answers of things present, past, and to come, and
reconcileth friends, and foes, ruling sixtie legions.

♦_Botis._♦

_Bathin_, sometimes called _Mathim_, a great duke and a strong, he
is seene in the shape of a verie strong man, with a serpents taile,
sitting on a pale horsse, understanding the vertues of hearbs and
pretious stones, transferring men suddenlie from countrie to countrie,
and ruleth thirtie legions of divels.

♦_Bathin._♦

_Purson, [*]alias Curson_, a great king, he commeth foorth like a man
with a lions face, carrieng a most cruell viper, and riding on a beare;
and before him go alwaies trumpets, he knoweth things hidden, and can
tell all things present, past, and to come: he bewraieth treasure, he
can take a bodie either humane or aierie; he answereth truelie of all
things earthlie and secret, of the divinitie and creation of the world,
and bringeth foorth the best familiars; and there obeie him two and
twentie legions of divels, partlie of the order of vertues, & partlie
of the order of thrones.

♦_Purson._♦

♦[*] [_Ital._]♦

_Eligor, alias Abigor_, is a great duke, and appeereth as a goodlie
knight, carrieng a lance, an ensigne, and a scepter: he answereth
fullie of things hidden, and of warres, and how souldiers should meete:
he knoweth things to come, and procureth the favour of lords and
knights, governing sixtie legions of divels.

♦_Eligor._♦

_Leraie, alias Oray_, a great marquesse, shewing himselfe in the
likenesse of a galant archer, carrieng a bowe and a quiver, he is
author of all battels, he dooth putrifie all such wounds as are made
with arrowes by archers, _Quos optimos objicit tribus diebus_, and he
hath regiment over thirtie legions.

♦_Leraie._♦

_Valefar, alias Malephar_, is a strong duke, comming foorth in the
shape of a lion, and the head of a theefe, he is verie familiar with
them to whom he maketh himselfe acquainted, till he hath brought them
to the gallowes, and ruleth ten legions.

♦_Valefar._♦

_Morax, [*]alias Foraii_, a great earle and a president, he is
seene like a bull, and if he take unto him a mans face, he maketh men
wonderfull cunning in astronomie, & in all the liberall sciences: he
giveth good familiars and wise, knowing the power & vertue of hearbs
and stones which are pretious, and ruleth thirtie six legions.

♦_Morax._♦

♦[*] [_Ital._]♦

_Ipos, alias Ayporos_, is a great earle and a prince, appeering in
the shape of an angell, and yet indeed more obscure and filthie than a
lion, with a lions head, a gooses feet, and a hares taile: he knoweth
things to come and past, he maketh a man wittie, and bold, and hath
under his jurisdiction thirtie six legions.

♦_Ipos._♦

_Naberius, alias Cerberus_, is a valiant marquesse, shewing himselfe
in the forme of a crowe, when he speaketh with a hoarse voice: he
maketh a man amiable and cunning in all arts, and speciallie in
rhetorike, he procureth the losse of prelacies and dignities: nineteene
legions heare and obeie him.

♦_Naberius._♦

_Glasya Labolas, alias Caacrinolaas_, or _Caassimolar_, is a great
president, who commeth foorth like a dog, and hath wings like a
griffen, he giveth the knowledge of arts, and is the captaine of all
mansleiers: he understandeth things present and to come, he gaineth the
minds and love of freends and foes, he maketh a man go invisible, and
hath the rule of six and thirtie legions.

♦_Glasya Labolas._♦

_Zepar_ is a great duke, appearing as a souldier, inflaming women with
the loove of men, and when he is bidden he changeth their shape, untill
they maie enjoie their beloved, he also maketh them barren, and six and
twentie legions are at his obeie and commandement.

♦_Zepar._♦

_Bileth_ is a great king and a terrible, riding on a pale horsse,
before whome go trumpets, and all kind of melodious musicke. When
he is called up by an exorcist, he appeareth rough and furious, to
deceive him. Then let the exorcist or conjuror take heed to himself,
and to allaie his courage, let him hold a hazell bat in his hand,
wherewithall he must reach out toward the east and south, and make a
triangle without besides the circle; but if he hold not out his hand
unto him, and he bid him come in, and he still refuse the bond or
chaine of spirits; let the conjuror proceed to reading, and by and by
he will submit himselfe, and come in, and doo whatsoever the exorcist
commandeth him, and he shalbe safe. If _Bileth_ the king be more
stubborne, and refuse to enter into the circle at the first call, and
the conjuror shew himselfe fearfull, or if he have not the chaine of
spirits, certeinelie he will never feare nor regard him after. Also,
if the place be unapt for a triangle to be made without the circle,
then set there a boll of wine, and the exorcist shall certeinlie
knowe when he commeth out of his house, with his fellowes, and that the
foresaid _Bileth_ will be his helper, his friend, and obedient unto him
when he commeth foorth. And when he commeth, let the exorcist receive
him courteouslie, and glorifie him in his pride, and therfore he shall
adore him as other kings doo, bicause he saith nothing without other
princes. Also, if he be cited by an exorcist, alwaies a silver ring of
the middle finger of the left hand must be held against the exorcists
face, as they doo for _Amaimon_. And the dominion and power of so great
a prince is not to be pretermitted; for there is none under the power
& dominion of the conjuror, but he that deteineth both men and women
in doting love, till the exorcist hath had his pleasure. He is of the
orders of powers, hoping to returne to the seaventh throne, which is
not altogether credible, and he ruleth eightie five legions.

♦_Bileth._♦

♦_Vide Amaimon._♦

_Sitri, [*]alias Bitru_, is a great prince, appeering with the face
of a leopard, and having wings as a griffen: when he taketh humane
shape, he is verie beautifull, he inflameth a man with a womans love,
and also stirreth up women to love men, being commanded he willinglie
[†]deteineth secrets of women, laughing at them and mocking them, to
make them luxuriouslie naked, and there obeie him sixtie legions.

♦_Sitri_ a bawdie divell.♦

♦[*] [_Ital._]♦

♦[†] [See note.]♦

_Paimon_ is more obedient to _Lucifer_ than other kings are. _Lucifer_
is heere to be understood he that was drowned in the depth of his
knowledge: he would needs be like God, and for his arrogancie was
throwne out into destruction, of whome it is said; Everie pretious
stone is thy covering. _Paimon_ is constrained by divine vertue to
stand before the exorcist; where he putteth on the likenesse of a man:
he sitteth on a beast called a dromedarie, which is a swift runner,
and weareth a glorious crowne, and hath an effeminate countenance.
There goeth before him an host of men with trumpets and well sounding
cymbals, and all musicall instruments. At the first he appeereth with
a great crie and roring, as in _Circulo Salomonis_, and in the art
is declared. And if this _Paimon_ speake sometime that the conjuror
understand him not, let him not therefore be dismaied. But when he hath
delivered him the first obligation, to observe his desire, he must
bid him also answer him distinctlie and plainelie to the questions
he shall aske you, of all philosophie, wisedome, and science, and of
all other secret things. And if you will knowe the disposition of the
world, and what the earth is, or what holdeth it up in the water,
or any other thing, or what is _Abyssus_, or where the wind is, or
from whence it commeth, he will teach you aboundantlie. Consecrations
also as well of sacrifices as otherwise may be reckoned. He giveth
dignities and confirmations; he bindeth them that resist him in his
owne chaines, and subjecteth them to the conjuror; he prepareth good
familiars, and hath the understanding of all arts. Note, that at the
calling up of him, the exorcist must looke towards the northwest,
bicause there is his house. When he is called up, let the exorcist
receive him constantlie without feare, let him aske what questions
or demands he list, and no doubt he shall obteine the same of him.
And the exorcist must beware he forget not the creator, for those
things, which have beene rehearsed before of _Paimon_, some saie he is
of the order of dominations; others saie, of the order of cherubim.
There follow him two hundred legions, partlie of the order of angels,
and partlie of potestates. Note that if _Paimon_ be cited alone by
an offering or sacrifice, two kings followe him; to wit, _Beball_ &
_Abalam_, & other potentates: in his host are twentie five legions,
bicause the spirits subject to them are not alwaies with them, except
they be compelled to appeere by divine vertue.

♦_Paimon._♦

♦Ezech. 88.♦

♦Cautions for the Exorcist or conjuror.♦

Some saie that the king _Beliall_ was created immediatlie after
_Lucifer_, and therefore they thinke that he was father and seducer
of them which fell being of the orders. For he fell first among
the worthier and wiser sort, which went before _Michael_ and other
heavenlie angels, which were lacking. Although _Beliall_ went before
all them that were throwne downe to the earth, yet he went not before
them that tarried in heaven. This _Beliall_ is constrained by divine
vertue, when he taketh sacrifices, gifts, and offerings, that he againe
may give unto the offerers true answers. But he tarrieth not one houre
in the truth, except he be constrained by the divine power, as is
said. He taketh the forme of a beautifull angell, sitting in a firie
chariot; he speaketh faire, he distributeth preferments of senatorship,
and the favour of friends, and excellent familiars: he hath rule over
eightie legions, partlie of the order of vertues, partlie of angels;
he is found in the forme of an exorcist in the bonds of spirits. The
exorcist must consider, that this _Beliall_ doth in everie thing assist
his subjects. If he will not submit himselfe, let the bond of spirits
be read: the spirits chaine is sent for him, wherewith wise _Salomon_
gathered them togither with their legions in a brasen vessell, where
were inclosed among all the legions seventie two kings, of whome the
cheefe was _Bileth_, the second was _Beliall_, the third _Asmoday_,
and above a thousand thousand legions. Without doubt (I must confesse)
I learned this of my maister _Salomon_; but he told me not why he
gathered them together, and shut them up so: but I beleeve it was for
the pride of this _Beliall_. Certeine nigromancers doo saie, that
_Salomon_, being on a certeine daie seduced by the craft of a certeine
woman, inclined himselfe to praie before the same idoll, _Beliall_
by name: which is not credible. And therefore we must rather thinke
(as it is said) that they were gathered together in that great brasen
vessell for pride and arrogancie, and throwne into a deepe lake or
hole in _Babylon_. For wise _Salomon_ did accomplish his workes by the
divine power, which never forsooke him. And therefore we must thinke
he worshipped not the image _Beliall_; for then he could not have
constrained the spirits by divine vertue: for this _Beliall_, with
three kings were in the lake. But the _Babylonians_ woondering at the
matter, supposed that they should find therein a great quantitie of
treasure, and therefore with one consent went downe into the lake, and
uncovered and brake the vessell, out of the which immediatlie flew
the capteine divels, and were delivered to their former and proper
places. But this _Beliall_ entred into a certeine image, and there gave
answer to them that offered and sacrificed unto him: as _Tocz._ in his
sentences reporteth, and the _Babylonians_ did worship and sacrifice
thereunto.

♦The fall of Beliall.♦

♦Salomon gathered al the divels togither in a brasen vessell.♦

♦The Babylonians disappointed of their hope.♦

_Bune_ is a great and a strong Duke, he appeareth as a dragon with
three heads, the third whereof is like to a man; he speaketh with a
divine voice, he maketh the dead to change their place, and divels to
assemble upon the sepulchers of the dead: he greatlie inricheth a man,
and maketh him eloquent and wise, answering trulie to all demands, and
thirtie legions obeie him.

♦_Bune._♦

_Forneus_ is a great marquesse, like unto a monster of the sea, he
maketh men woonderfull in rhetorike, he adorneth a man with a good
name, and the knowledge of toongs, and maketh one beloved as well of
foes as freends: there are under him nine and twentie legions, of the
order partlie of thrones, and partlie of angels.

♦_Forneus._♦

_Ronove_ a marquesse and an earle, he is resembled to a monster, he
bringeth singular understanding in rhetorike, faithfull servants,
knowledge of toongs, favour of freends and foes; and nineteene legions
obeie him.

♦_Ronove._♦

_Berith_ is a great and a terrible duke, and hath three names. Of some
he is called _Beall_; of the Jewes _Berith_; of Nigromancers _Bolfry_:
he commeth foorth as a red souldier, with red clothing, and upon a
horsse of that colour, and a crowne on his head. He answereth trulie of
things present, past, and to come. He is compelled at a certeine houre,
through divine vertue, by a ring of art magicke. He is also a lier, he
turneth all mettals into gold, he adorneth a man with dignities, and
confirmeth them, he speaketh with a cleare and a subtill voice, and six
and twentie legions are under him.

♦_Berith_ a golden divell.♦

_Astaroth_ is a great and a strong duke, comming foorth in the shape
of a fowle angell, sitting upon an infernall dragon, and carrieng on
his right hand a viper: he answereth trulie to matters present, past,
and to come, and also of all secrets. He talketh willinglie of the
creator of spirits, and of their fall, and how they sinned and fell:
he saith he fell not of his owne accord. He maketh a man woonderfull
learned in the liberall sciences, he ruleth fourtie legions. Let everie
exorcist take heed, that he admit him not too neere him, bicause of his
stinking breath. And therefore let the conjuror hold neere to his face
a magicall ring, and that shall defend him.

♦_Astaroth._♦

_Foras, [*]alias Forcas_ is a great president, and is seene in the
forme of a strong man, and in humane shape, he understandeth the vertue
of hearbs and pretious stones: he teacheth fullie logicke, ethicke, and
their parts: he maketh a man invisible, wittie, eloquent, and to live
long; he recovereth things lost, and discovereth treasures, and is lord
over nine and twentie legions.

♦_Foras._♦

_Furfur_ is a great earle, appearing as an hart, with a firie taile, he
lieth in everie thing, except he be brought up within a triangle; being
bidden, he taketh angelicall forme, he speaketh with a hoarse voice,
and willinglie maketh love betweene man and wife; he raiseth thunders
and lightnings, and blasts. Where he is commanded, he answereth well,
both of secret and also of divine things, and hath rule and dominion
over six and twentie legions.

♦_Furfur._♦

_Marchosias_ is a great marquesse, he sheweth himselfe in the shape of
a cruell shee woolfe, with a griphens wings, with a serpents taile,
and spetting I cannot tell what out of his mouth. When he is in a mans
shape, he is an excellent fighter, he answereth all questions trulie,
he is faithfull in all the conjurors businesse, he was of the order
of dominations, under him are thirtie legions: he hopeth after 1200.
yeares to returne to the seventh throne, but he is deceived in that
hope.

♦_Marchosias._♦

_Malphas_ is a great president, he is seene like a crowe, but being
cloathed with humane image, speaketh with a hoarse voice, he buildeth
houses and high towres wonderfullie, and quicklie bringeth artificers
togither, he throweth downe also the enimies edifications, he helpeth
to good familiars, he receiveth sacrifices willinglie, but he deceiveth
all the sacrificers, there obeie him fourtie legions.

♦_Malphas._♦

_Vepar, [*]alias Separ_, a great duke and a strong, he is like a
mermaid, he is the guide of the waters, and of ships laden with armour;
he bringeth to passe (at the commandement of his master) that the sea
shalbe rough and stormie, and shall appeare full of shippes; he killeth
men in three daies, with putrifieng their wounds, and producing maggots
into them; howbeit, they maie be all healed with diligence, he ruleth
nine and twentie legions.

♦_Vepar._♦

_Sabnacke, [*]alias Salmac_, is a great marquesse and a strong, he
commeth foorth as an armed soldier with a lions head, sitting on a
pale horsse, he dooth marvelouslie change mans forme and favor, he
buildeth high towres full of weapons, and also castels and cities;
he inflicteth men thirtie daies with wounds both rotten and full of
maggots, at the exorcists commandement, he provideth good familiars,
and hath dominion over fiftie legions.

♦_Sabnacke._♦

_Sidonay, [*]alias Asmoday_, a great king, strong and mightie, he is
seene with three heads, whereof the first is like a bull, the second
like a man, the third like a ram, he hath a serpents taile, he belcheth
flames out of his mouth, he hath feete like a goose, he sitteth on
an infernall dragon, he carrieth a lance and a flag in his hand, he
goeth before others, which are under the power of _Amaymon_. When the
conjuror exerciseth this office, let him be abroad, let him be warie
and standing on his feete; if his cap be on his head, he will cause all
his dooings to be bewraied, which if he doo not, the exorcist shalbe
deceived by _Amaymon_ in everie thing. But so soone as he seeth him
in the forme aforesaid, he shall call him by his name, saieng; Thou
art _Asmoday_: he will not denie it, and by and by he boweth downe to
the ground; he giveth the ring of vertues, he absolutelie teacheth
geometrie, arythmetike, astronomie, and handicrafts. To all demands he
answereth fullie and trulie, he maketh a man invisible, he sheweth the
places where treasure lieth, and gardeth it, if it be among the legions
of _Amaymon_, he hath under his power seventie two legions.

♦_Sidonay._♦

_Gaap, [*]alias Tap_, a great president and a prince, he appeareth in
a meridionall signe, and when he taketh humane shape he is the guide
of the foure principall kings, as mightie as _Bileth_. There were
certeine necromancers that offered sacrifices and burnt offerings unto
him; and to call him up, they exercised an art, saieng that _Salomon_
the wise made it. Which is false: for it was rather _Cham_, the
sonne of _Noah_, who after the floud began first to invocate wicked
spirits. He invocated _Bileth_, and made an art in his name, and
a booke which is knowne to manie mathematicians. There were burnt
offerings and sacrifices made, and gifts given, and much wickednes
wrought by the exorcists, who mingled therewithall the holie names
of God, the which in that art are everie where expressed. Marie
there is an epistle of those names written by _Salomon_, as also
write _Helias Hierosolymitanus_ and _Helisæus_. It is to be noted,
that if anie exorcist have the art of _Bileth_, and cannot make him
stand before him, nor see him, I may not bewraie how and declare the
meanes to conteine him, bicause it is abhomination, and for that I
have learned nothing from _Salomon_ of his dignitie and office. But
yet I will not hide this; to wit, that he maketh a man woonderfull in
philosophie and all the liberall sciences: he maketh love, hatred,
insensibilitie,[†] invisibilitie, consecration,[‡] and consecration
of those things that are belonging unto the domination of _Amaymon_,
and delivereth familiars out of the possession of other conjurors,
answering truly and perfectly of things present, past, & to come, &
transferreth men most speedilie into other nations, he ruleth sixtie
six legions, & was of the order of potestats.

♦_Gaap._♦

♦Who was the first necromancer.♦

♦[†] [Not in Wier]♦

♦[‡] [Press duplication]♦

_Shax, [*]alias Scox_, is a darke and a great marquesse, like unto
a storke, with a hoarse and subtill voice: he dooth marvellouslie
take awaie the sight, hearing, and understanding of anie man, at the
commandement of the conjuror: he taketh awaie monie out of everie
kings house, and carrieth it backe after 1200. yeares, if he be
commanded,[†] he is a horssestealer, he is thought to be faithfull
in all commandements: and although he promise to be obedient to the
conjuror in all things; yet is he not so, he is a lier, except he
be brought into a triangle, and there he speaketh divinelie, and
telleth of things which are hidden, and not kept of wicked spirits, he
promiseth good familiars, which are accepted if they be not deceivers,
he hath thirtie legions.

♦_Shax._♦

♦[*] [_Ital._]♦

[†] [: in Wier]

_Procell_ is a great and a strong duke, appearing in the shape of
an angell, but speaketh verie darklie of things hidden, he teacheth
geometrie and all the liberall arts, he maketh great noises, and
causeth the waters to rore, where are none, he warmeth waters, and
distempereth bathes at certeine times, as the exorcist appointeth him,
he was of the order of potestats, and hath fourtie eight legions under
his power.

♦_Procell._ [_Pucel_, Wier]♦

_Furcas_ is a knight and commeth foorth in the similitude of a cruell
man, with a long beard and a hoarie head, he sitteth on a pale horsse,
carrieng in his hand a sharpe weapon, he perfectlie teacheth practike
philosophie, rhetorike, logike, astronomie, chiromancie, pyromancie,
and their parts: there obeie him twentie legions.

♦_Furcas._♦

_Murmur_ is a great duke and an earle, appearing in the shape of a
souldier, riding on a griphen, with a dukes crowne on his head; there
go before him two of his ministers, with great trumpets, he teacheth
philosophie absolutelie, he constraineth soules to come before the
exorcist, to answer what he shall aske them, he was of the order
partlie of thrones, and partlie of angels, [†]and ruleth thirtie
legions.

♦_Murmur._♦

♦[†] [and, etc., not in Wier]♦

_Caim_ is a great president, taking the forme of a thrush, but when he
putteth on mans shape, he answereth in burning ashes, carrieng in his
hand a most sharpe swoord, he maketh the best disputers, he giveth men
the understanding of all birds, of the lowing of bullocks, and barking
of dogs, and also of the sound and noise of waters, he answereth best
of things to come, he was of the order of angels, and ruleth thirtie
legions of divels.

♦_Caim._♦

_Raum_, or _Raim_ is a great earle, he is seene as a crowe, but when
he putteth on humane shape, at the commandement of the exorcist,
he stealeth woonderfullie out of the kings house, and carrieth it
whether he is assigned, he destroieth cities, and hath great despite
unto dignities, he knoweth things present, past, and to come, and
reconcileth freends and foes, he was of the order of thrones, and
governeth thirtie legions.

♦_Raum._♦

_Halphas_ is a great earle, and commeth abroad like a storke, with
a hoarse voice, he notablie buildeth up townes full of munition and
weapons, he sendeth men of warre to places appointed, and hath under
him six and twentie legions.

♦_Halphas._♦

_Focalor_ is a great duke comming foorth as a man, with wings like
a griphen, he killeth men, and drowneth them in the waters, and
overturneth ships of warre, commanding and ruling both winds and
seas. And let the conjuror note, that if he bid him hurt no man, he
willinglie consenteth thereto: he hopeth after 1000. yeares to returne
to the seventh throne, but he is deceived, he hath three legions.

♦_Focalor._♦

_Vine_ is a great king and an earle, he showeth himselfe as a lion,
riding on a blacke horsse, and carrieth a viper in his hand, he gladlie
buildeth large towres, he throweth downe stone walles, and maketh
waters rough. At the commandement of the exorcist he answereth of
things hidden, of witches, and of things present, past, and to come.

♦_Vine._♦

_Bifrons_ is seene in the similitude of a monster, when he taketh
the image of a man, he maketh one woonderfull cunning in astrologie,
absolutelie declaring the mansions of the planets, he dooth the like
in geometrie, and other admesurements, he perfectlie understandeth the
strength and vertue of hearbs, pretious stones, and woods, he changeth
dead bodies from place to place, he seemeth to light candles upon the
sepulchres of the dead, and hath under him six and twentie legions.

♦_Bifrons._♦

_Gamigin_ is a great marquesse, and is seene in the forme of a little
horsse, when he taketh humane shape he speaketh with a hoarse voice,
disputing of all liberall sciences; he bringeth also to passe, that
the soules, which are drowned in the sea, or which dwell in purgatorie
(which is called _Cartagra_, that is, affliction of soules) shall take
aierie bodies, and evidentlie appeare and answer to interrogatories at
the conjurors commandement; he tarrieth with the exorcist, untill he
have accomplished his desire, and hath thirtie legions under him.

♦_Gamigin._♦

_Zagan_ is a great king and a president, he commeth abroad like a bull,
with griphens wings, but when he taketh humane shape, he maketh men
wittie, he turneth all mettals into the coine of that dominion, and
turneth water into wine, and wine into water, he also turneth bloud
into wine, & wine into bloud, & a foole into a wise man, he is head of
thirtie and three legions.

♦_Zagan._♦

_Orias_ is a great marquesse, and is seene as a lion riding on a strong
horsse, with a serpents taile, and carrieth in his right hand two great
serpents hissing, he knoweth the mansion of planets, and perfectlie
teacheth the vertues of the starres, he transformeth men, he giveth
dignities, prelacies, and confirmations, and also the favour of freends
and foes, and hath under him thirtie legions.

♦_Orias._♦

_Valac_ is a great president, and commeth abroad with angels wings
like a boie, riding on a twoheaded dragon, he perfectlie answereth of
treasure hidden, and where serpents may be seene, which he delivereth
into the conjurors hands, void of anie force or strength, and hath
dominion over thirtie legions of divels.

♦_Valac._♦

_Gomory_ a strong and a mightie duke, he appeareth like a faire woman,
with a duchesse crownet about hir midle, riding on a camell, he
answereth well and truelie of things present, past, and to come, and
of treasure hid, and where it lieth: he procureth the love of women,
especiallie of maids, and hath six and twentie legions.

♦_Gomory._♦

_Decarabia_ or _Carabia_, he commeth like a ⚹ and knoweth the
force of herbes and pretious stones, and maketh all birds flie before
the exorcist, and to tarrie with him, as though they were tame, and
that they shall drinke and sing, as their maner is, and hath thirtie
legions.

♦_Decarabia._♦

_Amduscias_ a great and a strong duke, he commeth foorth as an
unicorne, when he standeth before his maister in humane shape, being
commanded, he easilie bringeth to passe, that trumpets and all musicall
instruments may be heard and not seene, and also that trees shall bend
and incline, according to the conjurors will, he is excellent among
familiars, and hath nine and twentie legions.

♦_Amduscias._♦

_Andras_ is a great marquesse, and is seene in an angels shape with a
head like a blacke night raven, riding upon a blacke and a verie strong
woolfe, flourishing with a sharpe sword in his hand, he can kill the
maister, the servant, and all assistants, he is author of discords, and
ruleth thirtie legions.

♦_Andras._♦

_Andrealphus_ is a great marquesse, appearing as a pecocke, he raiseth
great noises, and in humane shape perfectlie teacheth geometrie, and
all things belonging to admeasurements, he maketh a man to be a subtill
disputer, and cunning in astronomie, and transformeth a man into the
likenes of a bird, and there are under him thirtie legions.

♦_Andrealphus._♦

_Ose_ is a great president, and commeth foorth like a leopard, and
counterfeting to be a man, he maketh one cunning in the liberall
sciences, he answereth truelie of divine and secret things, he
transformeth a mans shape, and bringeth a man to that madnes, that he
thinketh himselfe to be that which he is not; as that he is a king or
a pope, or that he weareth a crowne on his head, _Durátque id regnum
[†]ad horam_.

♦_Ose._♦

♦[†] [Wier has no _ad_]♦

_Aym_ or _Haborim_ is a great duke and a strong, he commeth foorth with
three heads, the first like a serpent, the second like a man having two
⚹ the third like a cat, he rideth on a viper, carrieng in his hand a
light fier brand, with the flame whereof castels and cities are fiered,
he maketh one wittie everie kind of waie, he answereth truelie of
privie matters, and reigneth over twentie six legions.

♦_Aym._♦

_Orobas_ is a great prince, he commeth foorth like a horsse, but
when he putteth on him a mans idol, he talketh of divine vertue, he
giveth true answers of things present, past, and to come, and of the
divinitie, and of the creation, he deceiveth none, nor suffereth anie
to be tempted, he giveth dignities and prelacies, and the favour of
freends and foes, and hath rule over twentie legions.

♦_Orobas._♦

_Vapula_ is a great duke and a strong, he is seene like a lion with
griphens wings, he maketh a man subtill and wonderfull in handicrafts,
philosophie, and in sciences conteined in bookes, and is ruler over
thirtie six legions.

♦_Vapula._♦

_Cimeries_ is a great marquesse and a strong, ruling in the parts of
_Aphrica_; he teacheth perfectlie grammar, logicke, and rhetorike, he
discovereth treasures and things hidden, he bringeth to passe, that a
man shall seeme with expedition to be turned into a soldier, he rideth
upon a great blacke horsse, and ruleth twentie legions.

♦_Cimeries._♦

_Amy_ is a great president, and appeareth in a flame of fier, but
having taken mans shape, he maketh one marvelous in astrologie, and
in all the liberall sciences, he procureth excellent familiars, he
bewraieth treasures preserved by spirits, he hath the governement of
thirtie six legions, he is partlie of the order of angels, partlie of
potestats, he hopeth after a thousand two hundreth yeares to returne to
the seventh throne: which is not credible.

♦_Amy._♦

_Flauros_ a strong duke, is seene in the forme of a terrible strong
leopard, in humane shape, he sheweth a terrible countenance, and fierie
eies, he answereth trulie and fullie of things present, past, and to
come; if he be in a triangle,[†] he lieth in all things [‡]and
deceiveth in other things, and beguileth in other busines, he gladlie
talketh of the divinitie, and of the creation of the world, and of the
fall; he is constrained by divine vertue, and so are all divels or
spirits, to burne and destroie all the conjurors adversaries. And if he
be commanded, he suffereth the conjuror not to be tempted, and he hath
twentie legions under him.

♦_Flauros._♦

[†] [? transpose ;—,]

[‡] [an erroneous duplication of next clause]

_Balam_ is a great and a terrible king, he commeth foorth with three
heads, the first of a bull, the second of a man, the third of a ram, he
hath a serpents taile, and flaming eies, riding upon a furious beare,
and carrieng a hawke on his fist, he speaketh with a hoarse voice,
answering perfectlie of things present, past, and to come, hee maketh a
man invisible and wise, hee governeth fourtie legions, and was of the
order of dominations.

♦_Balam._♦

_Allocer_ is a strong duke and a great, he commeth foorth like a
soldier, riding on a great horsse, he hath a lions face, verie red,
and with flaming eies, he speaketh with a big voice, he maketh a
man woonderfull in astronomie, and in all the liberall sciences, he
bringeth good familiars, and ruleth thirtie six legions.

♦_Allocer._♦

_Saleos_ is a great earle, he appeareth as a gallant soldier, riding on
a crocodile, and weareth a dukes crowne, peaceable, &c.

♦_Saleos._♦

_Vuall_ is a great duke and a strong, he is seene as a great and
terrible dromedarie, but in humane forme, he soundeth out in a base
voice the _Ægyptian_ toong. This man above all other procureth the
especiall love of women, and knoweth things present, past, and to
come, procuring the love of freends and foes, he was of the order of
potestats, and governeth thirtie seven legions.

♦_Vuall._♦

_Haagenti_ is a great president, appearing like a great bull, having
the wings of a griphen, but when he taketh humane shape, he maketh
a man wise in everie thing, he changeth all mettals into gold, and
changeth wine and water the one into the other, and commandeth as manie
legions as _Zagan_.

♦_Haagenti._♦

_Phœnix_ is a great marquesse, appearing like the bird _Phœnix_, having
a childs voice: but before he standeth still before the conjuror, he
singeth manie sweet notes. Then the exorcist with his companions must
beware he give no eare to the melodie, but must by and by bid him put
on humane shape; then will he speake marvellouslie of all woonderfull
sciences. He is an excellent poet, and obedient, he hopeth to returne
to the seventh throne after a thousand two hundreth yeares, and
governeth twentie legions.

♦_Phœnix._♦

_Stolas_ is a great prince, appearing in the forme of a nightraven,
before the exorcist, he taketh the image and shape of a man, and
teacheth astronomie, absolutelie understanding the vertues of herbes
and pretious stones; there are under him twentie six legions.

♦_Stolas._♦

¶ _Note that a legion is 6 6 6 6. and now by multiplication
count how manie legions doo arise out of
everie particular._

♦This was the work of one T. R. written in faire letters
of red & blacke upō parchment, and made by him, Ann. 1570. to the
maintenance of his living, the edifieng of the poore, and the glorie of
gods holie name: as he himselfe saith.♦

✠ _Secretum secretorum,
The secret of secrets;
Tu operans sis secretus horum,[*]
Thou that workst them, be secret in them._

♦[*] [The Lat: Rom.]♦




The third Chapter.

_The houres wherin principall divels may be bound, to wit, raised
and restrained from dooing of hurt._


_Amaymon_ king of the east, _Gorson_ king of the south, _Zimimar_ king
of the north, _Goap_ king and prince of the west, may be bound from
the third houre, till noone, and from the ninth houre till evening.
Marquesses may be bound from the ninth houre till compline, and from
compline till the end of the daie. Dukes maybe bound from the first
houre till noone; and cleare wether is to be observed. Prelates may be
bound in anie houre of the daie. Knights from daie dawning, till sunne
rising; or from evensong, till the sunne set. A President may not be
bound in anie houre of the daie, except the king, whome he obeieth, be
invocated; nor in the shutting of the evening. Counties or erles may be
bound at anie houre of the daie, so it be in the woods or feelds, where
men resort not.




The fourth Chapter.

_The forme of adjuring or citing of the spirits aforesaid to arise
and appeare._


When you will have anie spirit, you must know his name and office; you
must also fast,[*] and be cleane from all pollusion, three or foure
daies before; so will the spirit be the more obedient unto you. Then
make a circle, and call up the spirit with great intention, and holding
a ring in your hand, rehearse in your owne name, and your companions
(for one must alwaies be with you) this praier following, and so no
spirit shall annoie you, and your purpose shall take effect. [†]And
note how this agreeth with popish charmes and conjurations.

♦[*] [fast _not in Wier_]♦

♦[†] [This not in Wier]♦

In the name of our Lord Jesus Christ the ✠ father ✠ and the sonne ✠ and
the Holie-ghost ✠ holie trinitie and unseparable unitie, I call upon
thee, that thou maiest be my salvation and defense, and the protection
of my bodie and soule, and of all my goods[*] through the vertue of thy
holie crosse, and through the vertue of thy passion, I beseech thee
O Lord Jesus Christ, by the merits of thy blessed mother S. _Marie_,
and of all thy saints, that thou give me grace and divine power over
all the wicked spirits, so as which of them soever I doo call by name,
they may come by and by from everie coast, and accomplish my will, that
they neither be hurtfull nor fearefull unto me, but rather obedient
and diligent about me. And through thy vertue streightlie commanding
them, let them fulfill my commandements, Amen. Holie, holie, holie,
Lord God of sabboth, which wilt come to judge the quicke and the dead,
thou which art Α and Ω, first and last, King of kings and Lord of
lords, _Ioth_, _Aglanabrath_, _El_, _Abiel_, _Anathiel_, _Amazim_,
_Sedomel_, _Gayes_, _Heli_, _Messias_, _Tolimi_, _Elias_, _Ischiros_,
_Athanatos_, _Imas_. By these thy holie names, and by all other I doo
call upon thee, and beseech thee O Lord Jesus Christ, by thy nativitie
and baptisme, by thy crosse and passion, by thine ascension, and by
the comming of the Holie-ghost, by the bitternesse of thy soule when
it departed from thy bodie, by thy five wounds, by the bloud and water
which went out of thy bodie, by thy vertue, by the sacrament which
thou gavest thy disciples the daie before thou sufferedst, by the
holie trinitie, and by the inseparable unitie, by blessed _Marie_ thy
mother, by thine angels, archangels, prophets, patriarchs, and by all
thy saints, and by all the sacraments which are made in thine honour,
I doo worship and beseech thee, I blesse and desire thee, to accept
these praiers, conjurations, and words of my mouth, which I will use. I
require thee O Lord Jesus Christ, that thou give me thy vertue & power
over all thine angels (which were throwne downe from heaven to deceive
mankind) to drawe them to me, to tie and bind them, & also to loose
them, to gather them togither before me, & to command them to doo all
that they can, and that by no meanes they contemne my voice, or the
words of my mouth; but that they obeie me and my saiengs, and feare me.
I beseech thee by thine humanitie, mercie and grace, and I require thee
_Adonay_, _Amay_, _Horta_, _Vege_[†] _dora_, _Mitai_, _Hel_, _Suranat_,
_Ysion_, _Ysesy_,[‡] and by all thy holie names, and by all thine holie
he saints and she saints, by all thine angels and archangels, powers,
dominations, and vertues, and by that name that _Salomon_ did bind the
divels, and shut them up, _Elhrach_,[§] _Ebanher_,[¶] _Agle_, _Goth_,
_Ioth_, _Othie_, _Venoch_, _Nabrat_, and by all thine holie names which
are written in this booke, and by the vertue of them all, that thou
enable me to congregate all thy spirits throwne downe from heaven,
that they may give me a true answer of all my demands, and that they
satisfie all my requests, without the hurt of my bodie or soule, or any
thing else that is mine, through our Lord Jesus Christ thy sonne, which
liveth and reigneth with thee in the unitie of the Holie-ghost, one God
world without end.

♦[*] [goods. Through, _Wier_]♦

♦Note what names are attributed unto Christ by the conjuror in this his
exorcising exercise.♦

♦What wonderfull force conjurors doo beleeve cōsisteth in these forged
names of Christ.♦

♦[†] [_Vigedara_, Wier]♦

♦[‡] [_Ysyesy_, Wier]♦

♦[§] [_Elhroch_, Wier]♦

♦[¶] [_eban her_, Wier]♦

Oh father omnipotent, oh wise sonne, oh Holie-ghost, the searcher of
harts, oh you three in persons, one true godhead in substance, which
didst spare _Adam_ and _Eve_ in their sins; and oh thou sonne, which
diedst for their sinnes a most filthie death, susteining it upon the
holie crosse; oh thou most mercifull, when I flie unto thy mercie, and
beseech thee by all the means I can, by these the holie names of thy
sonne; to wit, Α and Ω, and all other his names, grant me thy vertue
and power, that I may be able to cite before me, thy spirits which were
throwne downe from heaven, & that they may speake with me, & dispatch
by & by without delaie, & with a good will, & without the hurt of
my bodie, soule, or goods, &c: as is conteined in the booke called
_Annulus Salomonis_.

Oh great and eternall vertue of the highest, which through disposition,
these being called to judgement, [*]_Vaicheon_, _Stimulamaton_,
_Esphares_, _Tetragrammaton_, _Olioram_, [†]_Cryon_, _Esytion_,
_Existion_, _Eriona_, _Onela_, _Brasim_, _Noym_, _Messias_, _Soter_,
_Emanuel_, _Sabboth_, _Adonay_, I worship thee, I invocate thee, I
[‡]imploie thee with all the strength of my mind, that by thee, my
present praiers, consecrations, and conjurations be hallowed: and
whersoever wicked spirits are called, in the vertue of thy names, they
may come togither from everie coast, and diligentlie fulfill the will
of me the exorcist. [§]_Fiat, fiat, fiat, Amen._

♦[*] [Rom.]♦

♦[†] [_irion_, Wier]♦

♦[‡] [implore, _Wier_]♦

♦[§] [_Ital._]♦




The fift Chapter.

_A confutation of the manifold vanities conteined in the precedent
chapters, speciallie of commanding of divels._


He that can be persuaded that these things are true, or wrought
indeed according to the assertion of couseners, or according to the
supposition of witchmongers & papists, may soone be brought to beleeve
that the moone is made of greene cheese. You see in this which is
called _Salomons_ conjuration, there is a perfect inventarie registred
of the number of divels, of their names, of their offices, of their
personages, of their qualities, of their powers, of their properties,
of their kingdomes, of their governments, of their orders, of their
dispositions, of their subjection, of their submission, and of the
waies to bind or loose them; with a note what wealth, learning,
office, commoditie, pleasure, &c: they can give, and may be forced
to yeeld in spight of their harts, to such (forsooth) as are cunning
in this art: of whome yet was never seene any rich man, or at least
that gained any thing that waie; or any unlearned man, that became
learned by that meanes; or any happie man, that could with the helpe
of this art either deliver himselfe, or his freends, from adversitie,
or adde unto his estate any point of felicitie: yet these men, in all
worldlie happinesse, must needs exceed all others; if such things
could be by them accomplished, according as it is presupposed. For if
they may learne of _Marbas_, all secrets, and to cure all diseases;
and of _Furcas_, wisdome, and to be cunning in all mechanicall arts;
and to change anie mans shape, of _Zepar_: if _Bune_ can make them
rich and eloquent, if _Beroth_ can tell them of all things, present,
past, and to come; if _Asmodaie_ can make them go invisible and shew
them all hidden treasure; if _Salmacke_ will afflict whom they list,
& _Allocer_ can procure them the love of any woman; if _Amy_ can
provide them excellent familiars, if _Caym_ can make them understand
the voice of all birds and beasts, and _Buer_ and _Bifrons_ can make
them live long; and finallie, if _Orias_ could procure unto them
great friends, and reconcile their enimies, & they in the end had all
these at commandement; should they not live in all worldlie honor and
felicitie? whereas contrariwise they lead their lives in all obloquie,
miserie, and beggerie, and in fine come to the gallowes; as though they
had chosen unto themselves the spirit _Valefer_, who they saie bringeth
all them with whom he entreth into familiaritie, to no better end than
the gibet or gallowes. But before I proceed further to the confutation
of this stuffe, I will shew other conjurations, devised more latelie,
and of more authoritie; wherein you shall see how fooles are trained
to beleeve these absurdities, being woone by little and little to such
credulitie. For the author heereof beginneth, as though all the cunning
of conjurors were derived and fetcht from the planetarie motions, and
true course of the stars, celestiall bodies, &c.

♦This is contrarie to the scripture, which saith that everie good gift
commeth from the father of light, &c.♦

♦A breviarie of the inventarie of spirits.♦

♦The authors further purpose in the detection of cōjuring.♦




The vi. Chapter.

_The names of the planets, their characters, togither with the
twelve signes of the zodiake, their dispositions, aspects,
and government, with other observations._


[Illustration:
+-------------------------------------------------------------------+
| Conjunction ☌}{ ♄ ♃ ♂ ☉ ♀ ☿ ☽. the characters of the Planets. |
| Sextile ⚹ }{ _Satur. Iupiter, Mars, Sol, Venus, Mercu. Luna._ |
| Quadrat □ }{ |
+-------------------------------------------------------------------+
| Trine △}{_Satur. Iupiter, Mars, Sol, Venus, Mercu. Luna._ |
| Opposition ☍}{ |
+-------------------------------------------------------------------+
| The twelve signes of the zodiake, their characters |
| and denominations, &c. |
+-------------------------------------------------------------------+
| ♈ ♉ ♊ ♋ ♌ ♍ |
| _Aries_ _Taurus_ _Gemini_ _Cancer_ _Leo_ _Virgo_ |
+-------------------------------------------------------------------+
| ♎ ♏ ♐ ♑ ♒ ♓ |
|_Libra_ _Scorpio_ _Sagittarius_ _Capricornus_ _Aquarius_ _Pisces._|
+-------------------------------------------------------------------+
| Their dispositions or inclinations. |
+-------------------------------------------------------------------+
| ♈ ♋ ♉} Good } {♎ ♏ ♑} Evill } { ♒ ♏ ♋} Signes |
| ♓ ♐} signes. } {♒ ♊} signes. } { ♓ ♍} indifferent. |
+-------------------------------------------------------------------+
| ♈ ♎ ♐ Very good signes. ♑ ♊ ♌ ♉ Very evill signes. |
+-------------------------------------------------------------------+
]


_The disposition of the planets._

[Illustration:
+================================================+
| ♄ ♃ ♂ ☉ ♀ ☿ ☽ |
+================================================+
|Planets good, ♃♀. Indifferent; ☉☽☿ Euill ♄ ♂|
+=======+======+=====+======+=======+======+=====+
| ♑ ♄ | ♐ | ♏ | ♌ ☉ | ♉ | ♊ | ♋☽|
| ♒ |♓ ♃ | ♈ ♂ | | ♎ ♀ | ♍ ☿ | |
+==============+=========+=+======+==============+
| |♈|♂ |☉♃| |♉|♀☽| |
| A fierie +--+--+---+ +--+---+ An earthie |
| Triplicitie. |♌|☉| ♃ | |♍|☿ | Triplicitie. |
| +--+--+---+ +--+---+ |
| |♐|♃| ☉ | |♑|♄♂| |
+==============+=========+=+======+==============+
| |♋|☽♃♀ | |♊| ☿ | |
| A waterie +--+--+---+ +--+---+ An aierie |
| Triplicitie. |♏| ♂ | |♎|♀♄♃| Triplicitie. |
| +--+--+---+ +--+---+ |
| |♓|♃☽♀ | |♒|♄ ♃| |
+==============+========+=+========+==============+
]


_The aspects of the planets._

☌Is the best aspect, with good planets, and woorst with evill.
⚹ Is a meane aspect in goodnesse or badnesse.
△ Is verie good in aspect to good planets, & hurteth not in evill.
□ This aspect is of enimitie not full perfect.
☍This aspect is of enimitie most perfect.

♦The five planetarie aspects:
Conjunct.
Sextil.
Trine.
Quartil.
Opposit.♦


_How the daie is divided or distinguished._

A daie naturall is the space of foure and twentie houres, accounting
the night withall, and beginneth at one of the clocke after midnight.

An artificiall daie is that space of time, which is betwixt the rising
and falling of the ☉ &c. All the rest is night, & beginneth at the ☉
rising.

Hereafter followeth a table, showing how the daie and the
night is divided by houres, and reduced to the regiment of the
planets.

_The division of the daie, and the planetarie
regiment._

[Illustration:
+-----+----+--+--+--+--+--+--+--+--+--+--+--+--+
| day |lord| 1| 2| 3| 4| 5| 6| 7| 8| 9|10|11|12|
+-----+----+--+--+--+--+--+--+--+--+--+--+--+--+
| day |lord|☉| ♀| ☿|☾|♄|♃| ♂|☉| ♀| ☿|☾|♄|
| day |lord|☾|♄| ♃| ♂|☉| ♀|☿|☾| ♄|♃| ♂|☉|
| day |lord| ♂|☉| ♀| ☿|☾|♄|♃| ♂| ☉| ♀|☿|☾|
| day |lord|☿|☾| ♄|♃| ♂|☉| ♀|☿| ☾|♄|♃| ♂|
| day |lord|♃| ♂| ☉| ♀|☿|☾|♄|♃| ♂| ☉| ♀|☿|
| day |lord|☿| ♀| ☾|♄|♃| ♂|☉| ♀|☿| ☾|♄|♃|
| day |lord|♄|♃| ♂| ☉| ♀|☿|☾|♄| ♃| ♂|☉| ♀|
+-----+----+--+--+--+--+--+--+--+--+--+--+--+--+
]

_The division of the night, and the planetarie
regiment._

[Illustration:
+-----+----+--+--+--+--+--+--+--+--+--+--+--+--+
|night|lord| 1| 2| 3| 4| 5| 6| 7| 8| 9|10|11|12|
+-----+----+--+--+--+--+--+--+--+--+--+--+--+--+
|night|lord|♃| ♂|☉| ♀| ☿|☾|♄|♃| ♂| ☉| ♀|☿|
|night|lord| ♀|☿|☾|♄| ♃| ♂|☉| ♀|☿| ☾|♄|♃|
|night|lord|♄|♃| ♂|☉| ♀| ☿|☾|♄|♃| ♂| ☉| ♀|
|night|lord|☉| ♀|☿|☾| ♄|♃| ♂|☉| ♀| ☿|☾|♄|
|night|lord|☾|♄|♃| ♂| ☉| ♀|☿|☾|♄| ♃| ♂|☉|
|night|lord| ♂|☉|☿|☾| ♄| ♂|♃|☉| ♀| ☾| ♀|☿|
|night|lord|☿|☾|♄|♃| ♂| ☉| ♀|☿|☾| ♄|♃| ♂|
+-----+----+--+--+--+--+--+--+--+--+--+--+--+--+
]




The seventh Chapter.

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


[Illustration:
+------------------------------------------+
| Michael [Symbols] ☉ ♌ |
| Gabriel [Symbols] ☽ ♋ |
| Samael [Symbols] ♂ ♈ ♏ |
| Raphael [Symbols] ☿ ♊ ♍ |
| Sachiel [Symbols] ♃ ♐ ♓ |
| Anael [Symbols] ♀ ♉ ♎ |
| Cassiel _vel gaphriel_ [Symbols] ♄ ♑ ♒ |
+------------------------------------------+

{ _These figures are called the seales of the earth, without the }
{ which no spirit will appeere, except thou have them with thee._ }
]

♦[1st ed. _ve_]♦

[Illustration:

[SYMBOL 1] | [SYMBOL 2]
|
Who so beareth this | Who so beareth this
signe about him, all | signe about him, let
spirits shall do him | him feare no fo, but
homage. | feare GOD.
]

♦[fo = foe]♦




The eight Chapter.

_An experiment of the dead._


First fast and praie three daies, and absteine thee from all
filthinesse; go to one that is new buried, such a one as killed
himselfe or destroied himselfe wilfullie: or else get thee promise of
one that shalbe hanged, and let him sweare an oth to thee, after his
bodie is dead, that his spirit shall come to thee, and doo thee true
service, at thy commandements, in all daies, houres, and minuts. And
let no persons see thy doings, but thy [*]fellow. And about eleven
a clocke in the night, go to the place where he was buried, and saie
with a bold faith & hartie desire, to have the spirit come that thou
doost call for, thy fellow having a candle in his left hand, and in
his right hand a christall stone, and saie these words following, the
maister having a hazell wand in his right hand, and these names of God
written thereupon, [†]_Tetragrammaton ✠ Adonay ✠ Agla ✠ Craton ✠_
Then strike three strokes on the ground, and saie: Arise _N._ Arise
_N._ Arise _N._ I conjure thee spirit _N._ by the resurrection of our
Lord Jesu Christ, that thou doo obey to my words, and come unto me this
night verelie and trulie, as thou beleevest to be saved at the daie
of judgement. And I will sweare to thee an oth, by the perill of my
soule, that if thou wilt come to me, and appeare to me this night, and
shew me true visions in this christall stone, and fetch me the fairie
_Sibylia_, that I may talke with hir visiblie, and she may come before
me, as the conjuration leadeth: and in so dooing, I will give thee an
almesse deed, and praie for thee _N._ to my Lord God, wherby thou
maiest be restored to thy salvation at the resurrection daie, to be
received as one of the elect of God, to the everlasting glorie, Amen.

♦Conjuring for a dead spirit.♦

♦[*] For the cousenor (the conjuror I should saie) can do nothing to
any purpose without his cōfederate.♦

♦[†] [Rom.]♦

♦Note that numerus ternarius, which is counted mysticall, be observed.♦

♦_Ex inferno nulla redemptio_, saith the scripture: _Ergo_ you lie
quoth Nota.♦

The maister standing at the head of the grave, his fellow having in
his hands the candle and the stone, must begin the conjuration as
followeth, and the spirit will appeare to you in the christall stone,
in a faire forme of a child of twelve yeares of age. And when he is in,
feele the stone, and it will be hot; and feare nothing, for he or shee
will shew manie delusions, to drive you from your worke. Feare God, but
feare him not. This is to constraine him, as followeth.

I conjure thee spirit _N._ by the living God, the true God, and by the
holie God, and by their vertues and powers which have created both thee
and me, and all the world. I conjure thee _N._ by these holie names
of God, [*]_Tetragrammaton ✠ Adonay ✠ Algramay ✠ Saday ✠ Sabaoth ✠
Planaboth ✠ Panthon ✠ Craton ✠ Neupmaton ✠ Deus ✠ Homo ✠ Omnipotens ✠
Sempiturnus ✠ Ysus ✠ Terra ✠ Unigenitus ✠ Salvator ✠ Via ✠ Vita ✠ Manus
✠ Fons ✠ Origo ✠ Filius ✠_ And by their vertues and powers, and by all
their names, by the which God gave power to man, both to speake or
thinke; so by their vertues and powers I conjure thee spirit _N._ that
now immediatlie thou doo appeare in this christall stone, visiblie to
me and to my fellow, without anie tarrieng or deceipt. I conjure thee
_N._ by the excellent name of Jesus Christ A and Ω. the first and the
last. For this holie name of Jesus is above all names: for in this name
of Jesus everie knee dooth bow and obeie, both of heavenlie things,
earthlie things, and infernall. And everie toong doth confesse, that
our Lord Jesus Christ is in the glorie of the father: neither is there
anie other name given to man, whereby he must be saved. Therefore in
the name of Jesus of Nazareth, and by his nativitie, resurrection, and
ascension, and by all that apperteineth unto his passion, and by their
vertues and powers I conjure thee spirit _N._ that thou doo appeare
visiblie in this christall stone to me, and to my fellow, without
anie dissimulation. I conjure thee _N._ by the bloud of the innocent
lambe Jesus Christ, which was shed for us upon the crosse: for all
those that[†] doo beleeve in the vertue of his bloud, shalbe saved.
I conjure thee _N._ by the vertues and powers of all the riall names
and words of the living God of me pronounced, that thou be obedient
unto me and to my words rehearsed. If thou refuse this to doo, I by the
holie trinitie, and their vertues and powers doo condemne thee thou
spirit _N._ into the place where there is no hope of remedie or rest,
but everlasting horror and paine there dwelling, and a place where is
paine upon paine, dailie, horriblie, and lamentablie, thy paine to be
there augmented as the starres in the heaven, and as the gravell or
sand in the sea: except thou spirit _N._ doo appeare to me and to my
fellow visiblie, immediatlie in this christall stone, and in a faire
forme and shape of a child of twelve yeares of age, and that thou alter
not thy shape, I charge thee upon paine of everlasting condemnation. I
conjure thee spirit _N._ by the golden girdle, which girded the loines
of our Lord Jesus Christ: so thou spirit _N._ be thou bound into the
perpetuall paines of hell fier, for thy disobedience and unreverent
regard, that thou hast to the holie names and words, and his precepts.
I conjure thee _N._ by the two edged sword, which _John_ sawe proceed
out of the mouth of the almightie; and so thou spirit _N._ be torne
and[‡] cut in peeces with that sword, and to be condemned into
everlasting paine, where the fier goeth not out, and where the worme
dieth not. I conjure thee _N._ by the heavens, and by the celestiall
citie of _Jerusalem_, and by the earth and the sea, and by all things
conteined in them, and by their vertues & powers. I conjure thee
spirit _N._ by the obedience that thou doost owe unto the principall
prince. And except thou spirit _N._ doo come and appeare in this
christall stone visiblie in my presence, here immediatlie as it is
aforesaid. Let the great cursse of God, the anger of God, the shadowe
and darknesse of death, and of eternall condemnation be upon thee
spirit _N._ for ever and ever; bicause thou hast denied thy faith, thy
health, & salvation. For thy great disobedience, thou art worthie to
be condemned. Therefore let the divine trinitie, thrones, dominions,
principats, potestats, virtutes, cherubim and seraphim, and all the
soules of saints, both of men and women, condemne thee for ever, and
be a witnesse against thee at the daie of judgement, bicause of thy
disobedience. And let all creatures of our Lord Jesus Christ, saie
thereunto; _Fiat, fiat, fiat_: Amen.

♦[*] [Rom.]♦

♦[†] _Dæmones credendo contremiscunt._♦

♦A heavie sentence denounced of the conjuror against the spirit in case
of disobedience, contempt, or negligence.♦

♦[‡] How can that be, when a spirit hath neither flesh, bloud, nor
bones?♦

And when he is appeared in the christall stone, as is said before,
bind him with this bond as followeth; to wit, I conjure thee spirit
_N._ that art appeared to me in this christall stone, to me and to
my fellow; I conjure thee by[*] all the riall words aforesaid, the
which did constraine thee to appeare therein, and their vertues; I
charge thee spirit by them all, that thou shalt not depart out of this
christall stone, untill my will being fulfilled, thou be licenced to
depart. I conjure and bind thee spirit _N._ by that omnipotent God,
which commanded the angell S. _Michael_ to drive _Lucifer_ out of the
heavens with a sword of vengeance, and to fall from joy to paine; and
for dread of such paine as he is in, I charge thee spirit _N._ that
thou shalt not go out of the christall stone; nor yet to alter thy
shape at this time, except I command thee otherwise; but to come unto
me at all places, and in all houres and minuts, when and wheresoever
I shall call thee, by the vertue of our Lord Jesus Christ, or by anie
conjuration of words that is written in this booke, and to shew me
and my freends true visions in this christall stone, of anie thing or
things that we would see, at anie time or times: and also to go and to
fetch me the fairie _Sibylia_, that I may talke with hir in all kind
of talke, as I shall call hir by anie conjuration of words conteined
in this booke. I conjure thee spirit _N._ by the great wisedome and
divinitie of his godhead, my will to fulfill, as is aforesaid: I charge
thee upon paine of condemnation, both in this world, and in the world
to come, _Fiat, fiat, fiat_: Amen.

♦[*] The conjuror imputeth the appearing of a spirit by constraint
unto words quoth Nota.♦

This done, go to a place fast by, and in a faire parlor or chamber,
make a circle with chalke, as hereafter followeth: and make another
circle for the fairie _Sibylia_ to appeare in, foure foote from the
circle thou art in, & make no names therein, nor cast anie holie thing
therein, but make a circle round with chalke; & let the maister and
his fellowe sit downe in the first circle, the maister having the
booke in his hand, his fellow having the christall stone in his right
hand, looking in the stone when the fairie dooth appeare. The maister
also must have upon his brest this figure here written in parchment,
and beginne to worke in the new of the ☽ and in the houre of ♃ the ☉
and the ☽ to be in one of inhabiters signes, as ♋ ♐ ♓. This bond as
followeth, is to cause the spirit in the christall stone, to fetch unto
thee the fairie _Sibylia_. All things fulfilled, beginne this bond as
followeth, and be bold, for doubtles they will come before thee, before
the conjuration be read seven times.

[Illustration:

✠ ✠ ✠
_Sorthie, Sorthia,
Sorthios._
]

I conjure thee spirit _N._ in this christall stone, by God the father,
by God the sonne Jesus Christ, and by God the Holie-ghost, three
persons and one God, and by their vertues. I conjure thee spirit, that
thou doo go in peace, and also to come againe to me quicklie, and to
bring with thee into that circle appointed, _Sibylia_ fairie, that I
may talke with hir in those matters that shall be to hir honour and
glorie; and so I charge thee declare unto hir. I conjure thee spirit
_N._ by the bloud of the innocent lambe, the which redeemed all the
world; by the vertue thereof I charge thee thou spirit in the christall
stone, that thou doo declare unto hir this message. Also I conjure
thee spirit _N._ by all angels and archangels, thrones, dominations,
principats, potestates, virtutes, cherubim and seraphim, and by their
vertues and powers. I conjure the _N._ that thou doo depart with speed,
and also to come againe with speed, and to bring with thee the fairie
_Sibylia_, to appeare in that circle, before I doo read the conjuration
in this booke seven times. Thus I charge thee my will to be fulfilled,
upon paine of everlasting condemnation: _Fiat, fiat, fiat_; Amen.

♦And whie might not he doo it himselfe, as well as madam _Sibylia_.♦

Then the figure aforesaid pinned on thy brest, rehearse the words
therein, and saie, _✠ Sorthie ✠ Sorthia ✠ Sorthios ✠_ then beginne your
conjuration as followeth here, and saie; I conjure thee _Sibylia_,
O gentle virgine of fairies, by the mercie of the Holie-ghost, and
by the dreadfull daie of doome, and by their vertues and powers; I
conjure thee _Sibylia_, O gentle virgine of fairies, and by all the
angels of ♃ and their characters and vertues, and by all the spirits
of ♃ and ♀ and their characters and vertues, and by all the characters
that be in the firmament, and by the king and queene of fairies, and
their vertues, and by the faith and obedience that thou bearest unto
them. I conjure thee _Sibylia_ by the bloud that ranne out of the side
of our Lord Jesus Christ crucified, and by the opening of heaven, and
by the renting of the temple, and by the darkenes of the sunne in
the time of his death, and by the rising up of the dead in the time
of his resurrection, and by the virgine _Marie_ mother of our Lord
Jesus Christ, and by the unspeakable name of God, _Tetragrammaton_. I
conjure thee O _Sibylia_, O blessed and beautifull virgine, by all the
riall words aforesaid; I conjure thee _Sibylia_ by all their vertues to
appeare in that circle before me visible, in the forme and shape of a
beautifull woman in a bright and vesture white, adorned and garnished
most faire, and to appeare to me quicklie without deceipt or tarrieng,
and that thou faile not to fulfill my will & desire effectuallie.
For I will choose thee to be my blessed virgine, & will have common
copulation with thee. Therfore make hast & speed to come unto me, and
to appeare as I said before: to whome be honour and glorie for ever and
ever, Amen.

♦The fairie Sibylia conjured to appeare, &c.♦

The which doone and ended, if shee come not, repeate the conjuration
till they doo come: for doubtles they will come. And when she is
appeared, take your censers, and incense hir with frankincense, then
bind hir with the bond as followeth. ¶ I doo conjure thee _Sibylia_,
by God the Father, God the sonne, and God the Holie-ghost, three
persons and one God, and by the blessed virgine _Marie_ mother of our
Lord Jesus Christ, and by all the whole and holie companie of heaven,
and by the dreadfull daie of doome, and by all angels and archangels,
thrones, dominations, principates, potestates, virtutes, cherubim and
seraphim, and their vertues and powers. I conjure thee, and bind thee
_Sibylia_, that thou shalt not depart out of the circle wherein thou
art appeared, nor yet to alter thy shape, except I give thee licence
to depart. I conjure thee _Sibylia_ by the bloud that ranne out of the
side of our Lord Jesus Christ crucified, and by the vertue hereof I
conjure thee _Sibylia_ to come to me, and to appeare to me at all times
visiblie, as the conjuration of words leadeth, written in this booke.
I conjure thee _Sibylia_, O blessed virgine of fairies, by the opening
of heaven, and by the renting of the temple, and by the darknes of the
sunne at the time of his death, and by the rising of the dead in the
time of his glorious resurrection, and by the unspeakable name of God
✠ _Tetragrammaton_ ✠ and by the king and queene of fairies, & by their
vertues I conjure thee _Sibylia_ to appeare, before the conjuration be
read over foure times, and that visiblie to appeare, as the conjuration
leadeth written in this booke, and to give me good counsell at all
times, and to come by treasures hidden in the earth, and all other
things that is to doo me pleasure, and to fulfill my will, without
anie deceipt or tarrieng; nor yet that thou shalt have anie power of
my bodie or soule, earthlie or ghostlie, nor yet to perish so much of
my bodie as one haire of my head. I conjure thee _Sibylia_ by all the
riall words aforesaid, and by their vertues and powers, I charge and
bind thee by the vertue thereof, to be obedient unto me, and to all
the words aforesaid, and this bond to stand betweene thee and me, upon
paine of everlasting condemnation, _Fiat, fiat, fiat_, Amen.

♦The maner of binding the fairie Sibylia at hir appearing.♦

♦If all this will not fetch hir up the divell is a knave.♦




The ninth Chapter.

_A licence for Sibylia to go and come by at all times._


I conjure thee _Sibylia_, which art come hither before me, by the
commandement of thy Lord and mine, that thou shalt have no powers,
in thy going or comming unto me, imagining anie evill in anie maner
of waies, in the earth or under the earth, of evill dooings, to anie
person or persons. I conjure and command thee _Sibylia_ by all the
riall words and vertues that be written in this booke, that thou
shalt not go to the place from whence thou camest, but shalt remaine
peaceablie invisiblie, and looke thou be readie to come unto me, when
thou art called by anie conjuration of words that be written in this
booke, to come (I saie) at my commandement, and to answer unto me
truelie and duelie of all things, my will quicklie to be fulfilled.
_Vade in pace, in nomine patris, & filii, & spiritus sancti._ And the
holie ✠ crosse ✠ be betweene thee and me, or betweene us and you, and
the lion of _Juda_, the roote of _Jesse_, the kindred of _David_, be
betweene thee & me ✠ Christ commeth ✠ Christ commandeth ✠ Christ giveth
power ✠ Christ defend me ✠ and his innocent bloud ✠ from all perils of
bodie and soule, sleeping or waking: _Fiat, fiat_, Amen.




The tenth Chapter.

_To know of treasure hidden in the earth._


Write in paper these characters following, on the saturdaie, in the
houre of ☽, and laie it where thou thinkest treasure to be: if there be
anie, the paper will burne, else not. And these be the characters.

♦This would be much practised if it were not a cousening knacke.♦

[Illustration]


_This is the waie to go invisible by these three sisters of
fairies._

In the name of the Father, and of the Sonne, and of the Holie-ghost.
First go to a faire parlor or chamber, & an even ground, and in no
loft, and from people nine daies; for it is the better: and let all
thy clothing be cleane and sweete. Then make a candle of virgine waxe,
and light it, and make a faire fier of charcoles, in a faire place,
in the middle of the parlor or chamber. Then take faire cleane water,
that runneth against the east, and set it upon the fier: and [*]yer
thou washest thy selfe, saie these words, going about the fier, three
times, holding the candle in the right hand _✠ Panthon ✠ Craton ✠
Muriton ✠ Bisecognaton ✠ Siston ✠ Diaton ✠ Maton ✠ Tetragrammaton ✠
Agla ✠ Agarion ✠ Tegra ✠ Pentessaron ✠ Tendicata ✠_ Then reherse these
names _✠ Sorthie ✠ Sorthia ✠ Sorthios ✠ Milia ✠ Achilia ✠ Sibylia
✠ in nomine patris, & filii, & spiritus sancti_, Amen. I conjure you
three sisters of fairies, _Milia, Achilia, Sibylia_, by the father, by
the sonne, and by the Holie-ghost, and by their vertues and powers,
and by the most mercifull and living God, that will command his angell
to blowe the trumpe at the daie of judgement; and he shall saie, Come,
come, come to judgement; and by all angels, archangels, thrones,
dominations, principats, potestates, virtutes, cherubim and seraphim,
and by their vertues and powers. I conjure you three sisters, by the
vertue of all the riall words aforesaid: I charge you that you doo
appeare before me visiblie, in forme and shape of faire women, in white
vestures, and to bring with you to me, the ring of invisibilitie,
by the which I may go invisible at mine owne will and pleasure, and
that in all houres and minuts: _in nomine patris, & filii, & spiritus
sancti_, Amen. ❈ Being appeared, saie this bond following.

♦[*] [= ere.]♦

♦The three sisters of the fairies, Milia, Achilia, and Sibylia.♦

O blessed virgins ✠ _Milia_ ✠ _Achilia_ ✠ I conjure you in the name
of the father, in the name of the sonne, and in the name of the
Holie-ghost, and by their vertues I charge you to depart from me in
peace, for a time. And _Sibylia_, I conjure thee, by the vertue of
our Lord Jesus Christ, and by the vertue of his flesh and pretious
bloud, that he tooke of our blessed ladie the virgine, and by all the
holie companie in heaven: I charge thee _Sibylia_, by all the vertues
aforesaid, that thou be obedient unto me, in the name of God; that
when, and at what time and place I shall call thee by this foresaid
conjuration written in this booke, looke thou be readie to come
unto me, at all houres and minuts, and to bring unto me the ring of
invisibilitie, whereby I may go invisible at my will and pleasure, and
that at all houres and minuts; _Fiat, fiat_, Amen.

♦The ring of invisibilitie.♦

And if they come not the first night, then doo the same the second
night, and so the third night, untill they doo come: for doubtles they
will come, and lie thou in thy bed, in the same parlor or chamber.
And laie thy right hand out of the bed, and looke thou have a faire
silken kercher bound about thy head, and be not afraid, they will doo
thee no harme. For there will come before thee three faire women, and
all in white clothing; and one of them will put [*]a ring upon thy
finger, wherwith thou shalt go invisible. Then with speed bind them
with the bond aforesaid. When thou hast this ring on thy finger, looke
in a glasse, and thou shalt not see thy selfe. And when thou wilt go
invisible, put it on thy finger, the same finger that they did put it
on, and everie new ☽ renew it againe. For after the first time thou
shalt ever have it, and ever beginne this worke in the new of the ☽ and
in the houre of ♃ and the ☽ in ♋ ♐ ♓.

♦[*] Such a ring it was that advanced Giges to the kingdome of Lydia:
_Plato. lib. 2 de justo_.♦




The eleventh Chapter.

_An experiment following, of Citrael, &c: [*]angeli diei
dominici._

♦[*] [These three words _Ital._]♦


¶ _Saie first the praiers of the angels everie daie, for the
space of seaven daies._

[Illustration:
+-------------+
| Michael. ☉ |
| Gabriel. ☽ |
| Samael. ♂ |
| Raphael. ☿ |
| Sachiel. ♃ |
| Anael. ♀ |
| Cassiel. ♄ |
+-------------+
]

O ye glorious angels written in this square, be you my coadjutors &
helpers in all questions and demands, in all my busines, and other
causes, by him which shall come to judge the quicke and the dead, and
the world by fier. _O angeli gloriosi in hac quadra scripti, estote
coadjutores & auxiliatores in omnibus quæstionibus & interrogationibus,
in omnibus negotiis, cæterísque causis, per eum qui venturus est
judicare vivos & mortuos, & mundum per ignem._


¶ _Saie this praier fasting, called [*]Regina linguæ._

♦[*] O queene or governesse of the toong.♦

_✠ Lemaac ✠ solmaac ✠ elmay ✠ gezagra ✠ raamaasin ✠ ezierego ✠ mial ✠
egziephiaz ✠ Josamin ✠ sabach ✠ ha ✠ aem ✠ re ✠ b ✠ e ✠ sepha ✠ sephar
✠ ramar ✠ semoit ✠ lemaio ✠ pheralon ✠ amic ✠ phin ✠ gergoin ✠ letos ✠
Amin ✠ amin ✠._

In the name of the most pitifullest and mercifullest God of Israel
and of paradise, of heaven and of earth, of the seas and of the
infernalles, by thine omnipotent helpe may performe this worke, which
livest and reignest ever one God world without end, Amen.

O most strongest and mightiest God, without beginning or ending, by thy
clemencie and knowledge I desire, that my questions, worke, and labour
may be fullie and trulie accomplished, through thy worthines, good
Lord, which livest and reignest, ever one God, world without end, Amen.

O holie, patient, and mercifull great God, and to be worshipped, the
Lord of all wisedome, cleare and just; I most hartilie desire thy
holines and clemencie, to fulfill, performe and accomplish this my
whole worke, thorough thy worthines, and blessed power: which livest
and reignest, ever one God, _Per omnia sæcula sæculorum_, Amen.




The twelfe Chapter.

_How to enclose a spirit in a christall stone._


This operation following, is to have a spirit inclosed into a christall
stone or berill glasse, or into anie other like instrument, &c. ¶
First thou in the new of the ☽ being clothed with all new, and fresh,
& cleane araie, and shaven, and that day to fast with bread and water,
and being cleane confessed, saie the seaven[*] psalmes, and the
letanie, for the space of two daies, with this praier following.

♦Observations of clenlinesse, abstinence, and devotion.♦

♦[*] [penitential]♦

I desire thee O Lord God, my mercifull and most loving God, the giver
of all graces, the giver of all sciences, grant that I thy welbeloved
_N._ (although unworthie) may knowe thy grace and power, against all
the deceipts and craftines of divels. And grant to me thy power, good
Lord, to constraine them by this art: for thou art the true, and
livelie, and eternall GOD, which livest and reignest ever one GOD
through all worlds, Amen.

Thou must doo this five daies, and the sixt daie have in a redines,
five bright swords: and in some secret place make one circle, with one
of the said swords. And then write this name, _Sitrael_: which doone,
standing in the circle, thrust in thy sword into that name. And write
againe _Malanthon_, with another sword; and _Thamaor_, with another;
and _Falaur_, with another; and _Sitrami_, with another: and doo as
ye did with the first. All this done, turne thee to _Sitrael_, and
kneeling saie thus, having the christall stone in thine hands.

♦An observation touching the use of the five swords.♦

_O Sitrael_, _Malantha_,[*] _Thamaor_, _Falaur_, and _Sitrami_, written
in these circles, appointed to this worke, I doo conjure and I doo
exorcise you, by the father, by the sonne, and by the Holy-ghost, by
him which did cast you out of paradise, and by him which spake the
word and it was done, and by him which shall come to judge the quicke
and the dead, and the world by fier, that all you five infernall
maisters and princes doo come unto me, to accomplish and to fulfill
all my desire and request, which I shall command you. Also I conjure
you divels, and command you, I bid you, and appoint you, by the Lord
Jesus Christ, the sonne of the most highest God, and by the blessed and
glorious virgine _Marie_, and by all the saints, both of men and women
of God, and by all the angels, archangels, patriarches, and prophets,
apostles, evangelists, martyrs, and confessors, virgins, and widowes,
and all the elect of God. Also I conjure you, and everie of you, ye
infernall kings, by heaven, by the starres, by the ☉ and by the ☽ and
by all the planets, by the earth, fier, aier, and water, and by the
terrestriall paradise, and by all things in them conteined, and by your
hell, and by all the divels in it, and dwelling about it, and by your
vertue and power, and by all whatsoever, and with whatsoever it be,
which maie constreine and bind you. Therefore by all these foresaid
vertues and powers, I doo bind you and constreine you into my will and
power; that you being thus bound, may come unto me in great humilitie,
and to appeare in your circles before me visiblie, in faire forme and
shape of mankind kings, and to obeie unto me in all things, whatsoever
I shall desire, and that you may not depart from me without my licence.
And if you doo against my precepts, I will promise unto you that you
shall descend into the profound deepenesse of the sea, except that you
doo obeie unto me, in the part of the living sonne of God, which liveth
and reigneth in the unitie of the Holie-ghost, by all world of worlds,
Amen.

♦[*] [sic]♦

♦A weightie charge of conjuration upon the five K. of the north.♦

♦A penaltie for not appearing, &c.♦

Saie this true conjuration five courses, and then shalt thou see come
out of the northpart five kings, with a marvelous companie: which when
they are come to the circle, they will allight downe off from their
horsses, and will kneele downe before thee, saieng: Maister, command
us what thou wilt, and we will out of hand be obedient unto thee.
Unto whome thou shall saie; See that ye depart not from me, without
my licence; and that which I will command you to doo, let it be done
trulie, surelie, faithfullie and essentiallie. And then they all will
sweare unto thee to doo all thy will. And after they have sworne, saie
the conjuration immediatlie following.

I conjure, charge, and command you, and everie of you, [*]_Sirrael,
[†]Malanthan, Thamaor, Falaur_, and _Sitrami_, you infernall kings,
to put into this christall stone one spirit learned and expert in all
arts and sciences, by the vertue of this name of God _Tetragrammaton_,
and by the crosse of our Lord Jesu Christ, and by the bloud of the
innocent lambe, which redeemed all the world, and by all their vertues
& powers I charge you, ye noble kings, that the said spirit may teach,
shew, and declare unto me, and to my freends, at all houres and
minuts, both night and daie, the truth of all things, both bodilie
and ghostlie, in this world, whatsoever I shall request or desire,
declaring also to me my verie name. And this I command in your part
to doo, and to obeie thereunto, as unto your owne lord and maister.
That done, they will call a certeine spirit, whom they will command to
enter into the centre of the circled or round christall. Then put the
christall betweene the two circles, and thou shalt see the christall
made blacke.

♦[*] [Sitrael.]♦

♦The five spirits of the north: as you shall see in the type expressed
in pag. 414. next folowing.♦

♦[†] [A third variation]♦

Then command them to command the spirit in the christall, not to
depart out of the stone, till thou give him licence, & to fulfill thy
will for ever. That done, thou shalt see them go upon the christall,
both to answer your requests, & to tarrie your licence. That doone, the
spirits will crave licence: and [*]say; Go ye to your place appointed
of almightie God, in the name of the father, &c. And then take up thy
christall, and looke therein, asking what thou wilt, and it will shew
it unto thee. Let all your circles be nine foote everie waie, & made
as followeth. Worke this worke in ♋ ♏ or ♓ in the houre of the ☽ or
♃. And when the spirit is inclosed, if thou feare him, bind him with
some bond, in such sort as is elsewhere expressed alreadie in this our
treatise.

♦[*] [_i.e._ do thou]♦


_A figure or type proportionall, shewing what forme must be observed
and kept, in making the figure whereby the former secret of inclosing a
spirit in christall is to be accomplished, &c._

♦The names written within the five circles doo signifie the five
infernall kings: _See_ pag. 411. 412. 413.♦

[Illustration: [†]]

♦[†] [A 4th variation]♦




The xiii. Chapter.

_An experiment of Bealphares._


[Illustration:

✠ ✠ ✠
_Homo sacarus,
museo lomeas,
cherubozca._
✠
]

♦The conjurors brestplate.♦

This is proved the noblest carrier that ever did serve anie man upon
the earth, & here beginneth the inclosing of the said spirit, & how to
have a true answer of him, without anie craft or harme; and he will
appeare unto thee in the likenesse of a faire man, or faire woman,
the which spirit will come to thee at all times. And if thou wilt
command him to tell thee of hidden treasures that be in anie place,
he will tell it thee: or if thou wilt command him to bring to thee
gold or silver, he will bring it thee: or if thou wilt go from one
countrie to another, he will beare thee without anie harme of bodie
or soule. Therefore [*]he that will doo this worke, shall absteine
from lecherousnes and dronkennesse, and from false swearing, and doo
all the abstinence that he may doo; and namelie three daies before he
go to worke, and in the third daie, when the night is come, and when
the starres doo shine, and the element faire and cleare, he shall bath
himselfe and his fellowes (if he have anie) all together in a quicke
welspring. Then he must be cloathed in cleane white cloathes, and
he must have another privie place, and beare with him inke and pen,
wherewith he shall write this holy name of God almightie in his right
hand ✠ _Agla_ ✠ & in his left hand this name ✠ [Symbols] ✠ And he must
have a drie thong of a lions or of a harts skin, and make thereof a
girdle, and write the holie names of God all about, and in the end ✠ Α
and Ω ✠ And upon his brest he must have this present figure or marke
written in virgine parchment, as it is here shewed. And it must be
sowed upon a peece of new linnen, and so made fast upon thy brest. And
if thou wilt have a fellow to worke with thee, he must be appointed
in the same maner. You must have also a bright knife that was never
occupied, and he must write on the one side of the blade of the knife
✠ _Agla_ ✠ and on the other side of the knifes blade ✠ [Symbols] ✠ And
with the same knife he must make a circle, as hereafter followeth:
the which is called _Salomons_ circle. When that he is made, go into
the circle, and close againe the place, there where thou wentest in,
with the same knife, and saie; _Per crucis hoc signum ✠ fugiat procul
omne malignum; Et per idem signum ✠ salvetur quodque benignum_,[†]
and make suffumigations to thy selfe, and to thy fellowe or fellowes,
with frankincense, mastike, _lignum aloes_: then put it in wine, and
saie with good devotion, in the worship of the high God almightie,
all together, that he may defend you from all evils. And when he that
is maister will close the spirit, he shall saie towards the east, with
meeke and devout devotion, these psalmes and praiers as followeth here
in order.

♦Salomons circle.♦

♦[*] Memorandum with what vices the cousenor (the conjuror I should
saie) must not be polluted: therfore he must be no knave, &c.♦

♦[†] [translated in 2 ed, see note]♦


¶ _The two and twentieth psalme._

O my God my God, looke upon me, whie hast thou forsaken me, and art
so farre from my health, and from the words of my complaint? ¶ And so
foorth to the end of the same psalme, as it is to be founde in the
booke.

♦Memorandum that you must read the 22. and 51. psalms all over: or else
rehearse them by hart: for these are counted necessarie, &c.♦


_This psalme also following, being the fiftie one psalme, must
be said three times over, &c._

Have mercie upon me, O God, after thy great goodnes, according to the
multitude of thy mercies, doo awaie mine offenses. ¶ And so foorth to
the end of the same psalme, concluding it with, Glorie to the Father
and to the Sonne, and to the Holie-ghost, As it was in the beginning,
is now, and ever shall be, world without end, Amen. Then saie this
verse: O Lord leave not my soule with the wicked; nor my life with
the bloudthirstie. Then saie a _Pater noster_ an _Ave Maria_, and a
_Credo_, _& ne nos inducas_. O Lord shew us thy mercie, and we shall be
saved. Lord heare our praier, and let our crie come unto thee. Let us
praie.

O Lord God almightie, as thou warnedst by thine angell, the three kings
of _Cullen_, _Jasper_, _Melchior_, and _Balthasar_, when they came
with worshipfull presents towards _Bethleem_: _Jasper_ brought myrrh;
_Melchior_, incense; _Balthasar_, gold; worshipping the high king
of all the world, Jesus Gods sonne of heaven, the second person in
[*]trinitie, being borne of the holie and cleane virgine S. _Marie_,
queene of heaven, empresse of hell, and ladie of all the world: at
that time the holie angell _Gabriel_ warned and bad the foresaid three
kings, that they should take another waie, for dread of perill, that
_Herod_ the king by his ordinance would have destroied these [†]three
noble kings, that meekelie sought out our Lord and saviour. As wittilie
and truelie as these three kings turned for dread, and tooke another
waie: so wiselie and so truelie, O Lord GOD, of thy mightifull mercie,
blesse us now at this time, for thy blessed passion save us, and keepe
us all together from all evill; and thy holie angell defend us. Let us
praie.

♦[*] [? the]♦

♦[†] Gaspar, Balth[a]sar and Melchior, who followed the starre,
wherin was y^e image of a litle babe bearing a crosse: if _Longa
legēda Coloniæ_ lie not.♦

O Lord, king of all kings, which conteinest the throne of heavens,
and beholdest all deepes, weighest the hilles, and shuttest up with
thy hand the earth; heare us, most meekest GOD, and grant unto us
(being unworthie) according to thy great mercie, to have the veritie
and vertue of knowledge of hidden treasures by this spirit invocated,
through thy helpe O Lord Jesus Christ, to whome be all honour and
glorie, from worlds to worlds everlastinglie, Amen. Then saie these
names _✠ Helie ✠ helyon ✠ esseiere[*] ✠ Deus æternus ✠ eloy ✠
clemens ✠ heloye ✠ Deus sanctus ✠ sabaoth ✠ Deus exercituum ✠ adonay
✠ Deus mirabilis ✠ iao ✠ verax ✠ anepheneton ✠ Deus ineffabilis ✠
sodoy ✠ dominator dominus ✠ ôn fortissimus ✠ Deus ✠ qui_, the which
wouldest be praied unto of sinners: receive (we beseech thee) these
sacrifices of praise, and our meeke praiers, which we unworthie doo
offer unto thy divine majestie. Deliver us, and have mercie upon us,
and prevent with thy holie spirit this worke, and with thy blessed
helpe to followe after; that this our worke begunne of thee, may be
ended by thy mightie power, Amen. Then saie this anon after _✠ Homo ✠
sacarus ✠ museolameas[†] ✠ cherubozca ✠_ being the figure upon thy
brest aforesaid, the girdle about thee, the circle made, blesse the
circle with holie water, and sit downe in the middest, and read this
conjuration as followeth, sitting backe to backe at the first time.

♦[*] [jere. 2nd ed.]♦

♦[†] [Two words, and lomeas in engr.]♦

I exorcise and conjure Bealphares, the practiser and preceptor of
this art, by the maker of heavens and of earth, and by his vertue,
and by his unspeakable name _Tetragrammaton_, and by all the holie
sacraments, and by the holie majestie and deitie of the living God. I
conjure and exorcise thee _Bealphares_ by the vertue of all angels,
archangels, thrones, dominations, principats, potestats, virtutes,
cherubim and seraphim, and by their vertues, and by the most truest and
speciallest name of your maister, that you doo come unto us, in faire
forme of man or womankind, here visiblie, before this circle, and not
terrible by anie manner of waies. This [*]circle being our tuition
and protection, by the mercifull goodnes of our Lord and Saviour Jesus
Christ, and that you doo make answer truelie, without craft or deceipt,
unto all my demands and questions, by the vertue and power of our Lord
Jesus Christ, Amen.

♦[*] Which must be environed with a goodlie companie of crosses.♦




The xiiii. Chapter.

_To bind the spirit Bealphares, and to lose him againe._


Now when he is appeared, bind him with these words which followe. ¶ I
conjure thee _Bealphares_, by God the father, by God the sonne, and by
God the Holie-ghost, and by all the holie companie in heaven; and by
their vertues and powers I charge thee _Bealphares_, that thou shalt
not depart out of my sight, nor yet to alter thy bodilie shape, that
thou art appeared in, nor anie power shalt thou have of our bodies or
soules, earthlie or ghostlie, but to be obedient to me, and to the
words of my conjuration, that be written in this booke. I conjure thee
_Bealphares_, by all angels and archangels, thrones, dominations,
principats, potestats, virtutes, cherubim and seraphim, and by their
vertues and powers. I conjure and charge, bind and constreine thee
_Bealphares_, by all the riall words aforesaid, and by their vertues,
that thou be obedient unto me, and to come and appeare visiblie unto
me, and that in [*]all daies, houres, and minuts, whersoever I be,
being called by the vertue of our Lord Jesu Christ, the which words are
written in this booke. Looke readie thou be to appeare unto me, and to
give me good counsell, how to come by treasures hidden in the earth,
or in the water, and how to come to dignitie and knowledge of all
things, that is to saie, of the magike art, and of grammar, dialectike,
rhetorike, arythmetike, musike, geometrie, and of astronomie, and in
all other things my will quicklie to be fulfilled: I charge thee upon
paine of everlasting condemnation, _Fiat, fiat, fiat_, Amen.

♦[*] On sundaies, festival daies, and holie daies, none excepted.♦

When he is thus bound, aske him what thing thou wilt, and he will tell
thee, and give thee all things that thou wilt request of him, without
anie sacrifice dooing to him, and without forsaking thy God, that is,
thy maker. And when the spirit hath fulfilled thy will and intent, give
him licence to depart as followeth.

♦He dares doo no other being so conjured I trowe.♦


_A licence for the spirit to depart._

[*]Go unto the place predestinated and appointed for thee, where thy
Lord GOD hath appointed thee, untill I shall call thee againe. Be thou
readie unto me and to my call, as often as I shall call thee, upon
paine of everlasting damnation. And if thou wilt, thou maiest recite,
two or three times, the last conjuration, untill thou doo come to
this tearme, _In throno_. If he will not depart, and then[†] say _In
throno_, that thou depart from this place, without hurt or damage of
anie bodie, or of anie deed to be doone; that all creatures may knowe,
that our Lord is of all power, most mightiest, and that there is none
other God but he, which is three, and one, living for ever and ever.
And the malediction of God the father omnipotent, the sonne and the
holie ghost, descend upon thee, and dwell alwaies with thee, except
thou doo depart without damage of us, or of any creature, or anie
other evill deed to be doone: & thou to go to the place predestinated.
And by our Lord Jesus Christ I doo else send thee to the great pit
of hell, except (I saie) that thou depart to the place, whereas thy
Lord God hath appointed thee. And see thou be readie to me and to my
call, at all times and places, at mine owne will and pleasure, daie or
night, without damage or hurt of me, or of anie creature; upon paine
of everlasting damnation: _Fiat, fiat, fiat_; Amen, Amen. ¶ The peace
of Jesus Christ bee betweene us and you; in the name of the father,
and of the sonne, and of the Holie-ghost: Amen. _Per crucis hoc ✠
signum_, &c. Saie _In principio erat verbum, & verbum erat apud Deum_;
In the beginning was the word, and the word was with God, and God was
the word: and so forward, as followeth in the first chapter of saint
_Johns_ Gospell, staieng at these words, Full of grace and truth: to
whom be all honour and glorie world without end, Amen.

♦[*] [All this par. in much smaller type.]♦

♦[†] [? thou]♦

[Illustration: AGLA

And on the other side this name [symbols]

♦The fashion or forme of the conjuring knife, with the names theron to
bee graven or written.♦
]


_A type or figure of the circle for the maister and his
fellowes to sit in, shewing how and after what fashion it
should be made._

[Illustration]

This is the circle for the maister to sit in, and his fellowe or
fellowes, at the first calling, sit backe to backe, when he calleth the
spirit; and for the fairies make this circle with chalke on the ground,
as is said before. This spirit _Bealphares_ being once called and
found, shall never have power to hurt thee. Call him in the houre of ♃
or ♀ the ☽ increasing.




The xv. Chapter.

_The making of the holie water._[*]


_Exorciso[†] te creaturam salis, per Deum vivum ✠ per Deum ✠ verum ✠
per Deum sanctum ✠ per Deum qui te per Elizœum prophetam in aquam mitti
jussit, ut sanaretur sterilitas aquæ, ut efficiaris sal exorcisatus
in salutem credentium; ut sis omnibus te sumentibus sanitas animæ &
corporis, & effugiat atque discedat ab eo loco, qui aspersus fuerit
omnis phantasia & nequitia, vel versutia diabolicæ fraudis, omnisq;
spiritus immundus, adjuratus per eum, qui venturus est judicare vivos &
mortuos, & sæculum per ignem, Amen. Oremus:_

♦_Absque exorcismo sal non sit sanctus._♦

♦[*] [These Rom.]♦

♦[†] [_Lat. in small Ital._]♦

_Immensam clementiam tuam, omnipotens ceterne Deus, humiliter
imploramus, ut hanc creaturam salis, quam in usum generis humani
tribuisti, bene✠dicere & sancti✠ficare tua pietate digneris, ut sit
omnibus sumentibus salus mentis & corporis, ut quicquid ex eo tactum
fuerit, vel respersum, careat omni immundicia, omniq; impugnatione
spiritualis nequitiæ, per Dominum nostrum Jesum Christum filium tuum,
qui tecum vivit & regnat in unitate spiritus sancti, Deus per omnia
sæcula sæculorum, Amen._


To the water saie also as followeth.

_Exorciso te creaturam aquæ in nomine ✠ patris ✠ & Jesu Christi filii
ejus Domini nostri, & in virtute spiritus ✠ sancti ✠ ut fias aqua
exorcisata, ad effugandam omnem potestatem inimici, & ipsum inimicum
eradicare & explantare valeas, cum angelis suis apostatis, per virtutem
ejusdem Domini nostri Jesu Christi, qui venturus est judicare vivos &
mortuos, & sæculum per ignem, Amen. Oremus:_

_Deus, qui ad salutem humani generis maxima quæque sacramenta in
aquarum substantia condidisti, adesto propitius invocationibus nostris,
& elemento huic multimodis purificationibus præparato, virtutem tuæ
bene✠dictionis infunde, ut creatura tua mysteriis tuis serviens, ad
abigendos dæmones, morbosq; pellendos, divinæ gratiæ sumat effectum,
ut quicquid in domibus, vel in locis fidelium hæc unda resperserit,
careat omni immundicia, liberetur à noxa, non illic resideat spiritus
pestilens, non aura corrumpens, discedant omnes insidiæ latentis
inimici, & si quid est, quod aut incolumitati habitantium invidet aut
quieti, aspersione hujus aquæ effugiat, ut salubritas per invocationem
sancti tui nominis expetita ab omnibus sit impugnationibus defensa,
per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit &
regnat, in unitate spiritus sancti Deus per omnia sæcula sæculorum,
Amen._


Then take the salt in thy hand, and saie putting it into the
water, making in the maner of a crosse.

_Commixtio salis & aquæ pariter fiat, in nomine patris, & filii, &
spiritus sancti, Amen. Dominus vobiscum, Et cum spiritu tuo, Oremus: ¶
Deus invictæ virtutis author, & insuperabilis imperii rex, ac semper
magnificus triumphator, qui adversæ dominationis vires reprimis, qui
inimici rugientis sævitiam superas, qui hostiles nequitias potens
expugnas; te Domine trementes & supplices deprecamur ac petimus, ut
hanc creaturam salis & aquæ aspicias, benignus illustres, pietatis tuæ
rore sancti fices, ubicunq; fuerit aspersa, per invocationem sancti
tui nominis, omnis infestatio immundi spiritus abjiciatur, terrórq;
venenosi serpentis procul pellatur, & præsentia sancti spiritus nobis
misericordiam tuam poscentibus ubiq; adesse dignetur, per Dominum
nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate
spiritus sancti Deus per omnia sæcula sæculorum, Amen._

♦_Oratio ad Deum ut sali exorcisato vires addat._♦


Then sprinkle upon anie thing, and saie as followeth.

_Asperges me Domine hyssopo, & mundabor, lavabis me, & supra nivem
dealbabor. Miserere mei Deus, secundum magnam misericordiam tuam,
& supra nivem dealbabor. Gloria patri, & filio, & spiritui sancto:
Sicut erat in principio, & nunc, & semper, & in sæcula sæculorum,
Amen. Et supra nivem dealbabor, asperges me, &c. Ostende nobis Domine
misericordiam tuam, & salutare tuum da nobis; exaudi nos Domine sancte,
pater omnipotens, æterne Deus, & mittere dignare sanctum angelum tuum
de cælis, qui custodiat, foveat, visitet, & defendat omnes habitantes
in hoc habitaculo, per Christum Dominum nostrum, Amen, Amen._

♦_Oratio, in qua dicenda, exorcista sese sacri laticis aspergine debes
perrorare._♦




The xvi. Chapter.

_To make a spirit to appeare in a christall._


I doo conjure thee _N._ by the father, and the sonne, and the
Holie-ghost, the which is the beginning and the ending, the first and
the last, and by the latter daie of judgement, that thou _N._ doo
appeare, in this christall stone, or anie other instrument, at my
pleasure, to mee and to my felow, gentlie and beautifullie, in faire
forme of a boy of twelve yeares of age, without hurt or damage of anie
of our bodies or soules; and certeinlie to informe and to shew me,
without anie guile or craft, all that we doo desire or demand of thee
to know, by the vertue of him, which shall come to judge the quicke and
the dead, and the world by fier, Amen.

Also I conjure and exorcise thee _N._ by the sacrament of the altar,
and by the substance therof, by the wisedome of Christ, by the sea,
and by his vertue, by the earth, & by all things that are above the
earth, and by their vertues, by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and
by their vertues, by the apostles, martyrs, confessors, and the
virgins and widowes, and the chast, and by all saints of men or of
women, and innocents, and by their vertues, by all the angels and
archangels, thrones, dominations, principats, potestats, virtutes,
cherubim, and seraphim, and by their vertues, & by the holie names of
God, _Tetragrammaton, El, Ousion, Agla_, and by all the other holie
names of God, and by their vertues, by the circumcision, passion, and
resurrection of our Lord Jesus Christ, by the heavines of our ladie the
virgine, and by the joy which she had when she sawe hir sonne rise
from death to life, that thou _N._ doo appeare in this christall stone,
or in anie other instrument, at my pleasure, to me and to my felow,
gentlie, and beautifullie, and visiblie, in faire forme of a child of
twelve yeares of age, without hurt or damage of anie of our bodies or
soules, and trulie to informe and shew unto me & to my felow, without
fraud or guile, all things according to thine oth and promise to me,
whatsoever I shall demand or desire of thee, without anie hinderance or
tarrieng, and this conjuration be read of me three times, upon paine
of eternall condemnation, to the last daie of judgement: _Fiat, fiat,
fiat_, Amen.

♦Marke how consonant this is with poperie, &c.♦

And when he is appeared, bind him with the bond of the dead above
written: then saie as followeth. ¶ I charge thee _N._ by the father, to
shew me true visions in this christall stone, if there be anie treasure
hidden in such a place _N._ & wherin it lieth, and how manie foot from
this peece of earth, east, west, north, or south.

♦For hidden treasure.♦




The xvii. Chapter.

_An experiment of the dead._


First go and get of some person that shalbe put to death, a promise,
and sweare an oth unto him, that if he will come to thee, after his
death, his spirit to be with thee, and to remaine with thee all the
daies of thy life, and will doo thee true service, as it is conteined
in the oth and promise following. Then laie thy hand on thy booke, and
sweare this oth unto him. I _N._ doo sweare and promise to thee _N._ to
give for thee an almesse everie moneth, and also to praie for thee once
in everie weeke, to saie the Lords praier for thee, and so to continue
all the daies of my life, as God me helpe and holie doome, and by the
contents of this booke. Amen.

♦Promises & oths interchangeablie made betweene the conjuror & the
spirit.♦

Then let him make his oth to thee as followeth, and let him saie after
thee, laieng his hand upon the booke. ¶ I _N._ doo sweare this oth to
thee _N._ by God the father omnipotent, by God the son Jesus Christ,
and by his pretious bloud which hath redeemed all the world, by the
which bloud I doo trust to be saved at the generall daie of judgment,
and by the vertues therof, I _N._ doo sweare this oth to thee _N._
that my spirit that is within my bodie now, shall not ascend, nor
descend, nor go to anie place of rest, but shall come to thee _N._ and
be verie well pleased to remaine with thee _N._ all the daies of thy
life, and so to be bound to thee _N._ and to appeare to thee _N._ in
anie christall stone, glasse, or other mirror, and so to take it for my
resting place. And that, so soone as my spirit is departed out of my
bodie, streightwaie to be at your commandements, and that in and at all
daies, nights, houres, and minutes, to be obedient unto thee _N._ being
called of thee by the vertue of our Lord Jesu Christ, & out of hand to
have common talke with thee at all times, and in all houres & minuts,
to open and declare to thee _N._ the truth of all things present, past,
and to come, and how to worke the magike art, and all other noble
sciences, under the throne of God. If I doo not performe this oth and
promise to thee _N._ but doo flie from anie part thereof, then to be
condemned for ever and ever. Amen.

♦Note the penaltie of breaking promise with the spirit.♦

Also I _N._ doo sweare to thee by God the Holie-ghost, and by the great
wisedome that is in the divine Godhead, and by their vertues, and by
all the holie angels, archangels, thrones, dominations, principats,
potestats, virtutes, cherubim and seraphim, and by all their vertues
doo I _N._ sweare, and promise thee to be obedient as is rehearsed.
And heere, for a witnesse, doo I _N._ give thee _N._ my right hand, and
doo plight thee my faith and troth, as God me helpe and holiedoome. And
by the holie contents in this booke doo I _N._ sweare, that my spirit
shall be thy true servant, all the daies of thy life, as is before
rehearsed. And here for a witnesse, that my spirit shall be obedient
to thee _N._ and to those bonds of words that be written in this _N._
before the bonds of words shall be rehearsed thrise; else to be damned
for ever: and thereto saie all faithfull soules and spirits, Amen, Amen.

Then let him sweare this oth [*]three times, and at everie time kisse
the booke, and at everie time make marks to the bond. Then perceiving
the time that he will depart, get awaie the people from you, and get
or take your stone or glasse, or other thing in your hand, and saie
the _Pater noster_, _Ave_, and _Credo_, and this praier as followeth.
And in all the time of his departing, rehearse the bonds of words; and
in the end of everie bond, saie oftentimes; Remember thine oth and
promise. And bind him stronglie to thee, and to thy stone, and suffer
him not to depart, reading thy bond 24 times. And everie daie when you
doo call him by your other bond, bind him stronglie by the first bond:
by the space of 24 daies applie it, & thou shalt be made a man for ever.


♦[*] Three times, in reverence (peradventure) of the Trinitie,
P. F. S S.♦

_Now the Pater noster, Ave, and Credo must be said, and then
the praier immediatlie following._

O God[†] of _Abraham_, God of _Isaac_, God of _Jacob_, God of
_Tobias_; the which diddest deliver the three children from the hot
burning oven, _Sidrac_, _Misac_ and _Abdenago_,[‡] and _Susanna_ from
the false crime, and _Daniel_ from the lions power: even so O Lord
omnipotent, I beseech thee, for thy great mercie sake, to helpe me in
these my works, and to deliver me this spirit of _N._ that he may be
a true subject to me _N._ all the daies of my life, and to remaine
with me, and with this _N._ all the daies of my life. O glorious God,
Father, Sonne, and Holie-ghost, I beseech thee to help me at this time,
and to give me power by thine holie name, merits and vertues, wherby I
may conjure & constreine this spirit of _N._ that he may be obedient
unto me, and may fulfill his oth and promise, at all times, by the
power of all thine holines. This grant O Lord God of hosts, as thou
art righteous and holy, and as thou art the word, and the word God,
the beginning and the end, sitting in the thrones of thine everlasting
kingdoms, & in the divinitie of thine everlasting Godhead, to whom be
all honour and glorie, now and for ever and ever, Amen, Amen.

♦[†] [This par. in smaller type.]♦

♦[‡] [sic]♦




The xviii. Chapter.

_A bond to bind him to thee, and to thy N. as followeth._


I _N._ conjure and constreine the spirit of _N._ by the living God, by
the true God, and by the holie God, and by their vertues and powers
I conjure and constreine the spirit of thee _N._ that thou shalt not
ascend nor descend out of thy bodie, to no place of rest, but onelie
to take thy resting place with [*]_N._ and with this _N._ all the
daies of my life, according to thine oth and promise. I conjure
and constreine the spirit of _N._ by these holie names of God _✠
Tetragrammaton ✠ Adonay ✠ Agla ✠ Saday ✠ Sabaoth ✠ planabothe ✠ panthon
✠ craton ✠ neupmaton ✠ Deus ✠ homo ✠ omnipotens ✠ sempiternus ✠ ysus
✠ terra ✠ unigenitus ✠ salvator ✠ via ✠ vita ✠ manus ✠ fons ✠ origo
✠ filius ✠_ and by their vertues and powers I conjure and constreine
the spirit of _N._ that thou shalt not rest nor remaine in the fier,
nor in the water, in the aier, nor in anie privie place of the earth,
but onelie with me _N._ and with this _N._ all the daies of my life.
I charge the spirit of _N._ upon paine of everlasting condemnation,
remember thine oth and promise. Also I conjure the spirit of _N._ and
constreine thee by the excellent name of Jesus Christ, Α and Ω, the
first and the last; for this holie name of Jesus is above all names,
for [†]unto it all knees doo bow and obey, both of heavenlie things,
earthlie things, and infernalles. Nor is there anie other name given
to man, whereby we have anie salvation, but by the name of Jesus.
Therefore by the name, and in the name of Jesus of _Nazareth_, and by
his nativitie, resurrection and ascension, and by all that apperteineth
to his passion, and by their vertues and powers, I doo conjure and
constreine the spirit of _N._ that thou shalt not take anie resting
place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor
in ☿ nor in anie of the twelve signes, nor in the concavitie of the
clouds, nor in anie other privie place, to rest or staie in, but onelie
with me _N._ or with this _N._ all the daies of my life. If thou be
not obedient unto me, according to thine oth and promise, I _N._ doo
condemne the spirit of _N._ into the pit of hell for ever, Amen.

♦Note the summe of this obligation or bond.♦

♦[*] [_i.e._ me]♦

♦[†] Scripture as well applied of the conjuror, as that of satan in
tempting Christ, Matth. 4, 6.♦

I conjure and constreine the spirit of _N._ by the bloud of the
innocent lambe Jesus Christ, the which was shed upon the crosse, for
all those that doo obeie unto it, and beleeve in it, shall be saved
and by the vertue thereof, and by all the aforesaid riall names and
words of the living God by mee pronounced, I doo conjure and constreine
the spirit of _N._ that thou be obedient unto me, according to thine
oth and promise. If thou doo refuse to doo as is aforesaid, I _N._
by the holie trinitie, and by his vertue and power doo comdemne the
spirit of _N._ into the place whereas there is no hope of remedie, but
everlasting condemnation, and horror, and paine upon paine, dailie,
horriblie, & lamentablie the paines there to be augmented, so thicke
as the stars in the firmament, and as the gravell sand in the sea:
except thou spirit of _N._ obeie me _N._ as is afore rehearsed; else
I _N._ doo condemne the spirit of _N._ into the pit of everlasting
condemnation; _Fiat, fiat_, Amen. Also I conjure thee, and constreine
the spirit of _N._ by all angels, archangels, thrones, dominations,
principats, potestats, virtutes, cherubim & seraphim, & by the foure
evangelists, _Matthew_, _Marke_, _Luke_, and _John_, and by all things
conteined in the old lawe and the new, and by their vertues, and by the
twelve apostles, and by all patriarchs, prophets, martyrs, confessors,
virgins, innocents, and by all the elect and chosen,[*] is, and shall
be, which followeth the lambe of God; and by their vertues and powers
I conjure and constreine the spirit of _N._ stronglie, to have common
talke with me, at all times, and in all daies, nights, houres, and
minuts, and to talke in my mother toong plainelie, that I may heare it,
and understand it, declaring the truth unto me of all things, according
to thine oth and promise; else to be condemned for ever; _Fiat, fiat_,
Amen.

♦Note what sore penalties the spirit is injoined to suffer for
disobedience.♦

♦[*] [? which _or_ that]♦

Also I conjure and constreine the spirit of _N._ by the [†]golden
girdle, which girded the loines of our Lord Jesus Christ, so thou
spirit of _N._ be thou bound, and cast into the pit of everlasting
condemnation, for thy great disobedience and unreverent regard that
thou hast to the holie names and words of God almightie, by me
pronounced: _Fiat_, Amen.

♦[†] There is no mention made in the gospels that Christ was woorth a
golden girdle.♦

Also I conjure, constreine, command, and bind the spirit of _N._ by
the two edged sword, which _John_ saw proceed out of the mouth of God
almightie: except thou be obedient as is aforesaid, the sword cut thee
in peeces, and condemne thee into the pit of everlasting paines, where
the fier goeth not out, and where the worme dieth not; _Fiat, fiat,
fiat_, Amen.

♦Bugs words.♦

Also I conjure and constreine the spirit of _N._ by the throne of
the Godhead, and by all the heavens under him, and by the celestiall
citie new _Jerusalem_, and by the earth, by the sea, and by all things
created and conteined therein, and by their vertues and powers, and by
all the infernalles, and by their vertues and powers, and all things
conteined therein, and by their vertues and powers, I conjure and
constreine the spirit of _N._ that now immediatlie thou be obedient
unto me, at all times hereafter, and to those words of me pronounced,
according to thine oth and promise: [*]else let the great cursse
of God, the anger of God, the shadowe and darknesse of everlasting
condemnation be upon thee thou spirit of _N._ for ever and ever,
bicause thou hast denied thine health, thy faith, and salvation, for
thy great disobedience thou are worthie to be condemned. Therefore
let the divine trinitie, angels, and archangels, thrones, dominations,
principats, potestates, virtutes, cherubim and seraphim, and all the
soules of the saints, that shall stand on the right hand of our Lord
Jesus Christ, at the generall daie of judgement, condemne the spirit
of _N._ for ever and ever, and be a witnesse against thee, bicause of
thy great disobedience, in and against thy promises, _Fiat, fiat_, Amen.

♦[*] Is it possible to be greater than S. Adelberts cursse? _See in
Habar. lib. 12. ca. 17: pag. 263, 264, 265._♦

Being thus bound, he must needs be obedient unto thee, whether he will
or no: proove this. And here followeth a bond to call him to your _N._
and to shew you true visions at all times, as in the houre of ♄ to bind
or inchant anie thing, and in the houre of ♃ for peace and concord,
in the houre of ♂ to marre, to destroie, and to make sicke, in the
houre of the ☉ to bind toongs and other bonds of men, in the houre
of ♀ to increase love, joy, and good will, in the houre of ☿ to put
awaie enimitie or hatred, to know of theft, in the houre of the ☽ for
love, goodwill and concord, ♄ lead ♃ tinne ♂ iron ☉ gold ♀ coppar ☿
quicksilver ☽ silver, &c.




The xix. Chapter.

_This bond as followeth, is to call him into your christall stone,
or glasse, &c._


Also I doo conjure thee spirit _N._ by God the father, by God the
sonne, and by God the holie-ghost, Α and Ω, the first and the last,
and by the latter daie of judgement, of them which shall come to
judge the quicke and the dead, and the world by fier, and by their
vertues and powers I constreine thee spirit _N._ to come to him that
holdeth the christall stone in his hand, & to appeare visiblie, as
hereafter foloweth. Also I conjure thee spirit N. by these holie names
of God _✠ Tetragrammaton ✠ Adonay ✠ El ✠ Ousion ✠ Agla ✠ Jesus ✠ of
Nazareth [cross]_ and by the vertues thereof, and by his nativitie,
death, buriall, resurrection, and ascension, and by all other things
apperteining unto his passion, and by the [*]blessed virgine Marie
mother of our Lord Jesu Christ, and by all the joy which shee had
when shee saw hir sonne rise from death to life, and by the vertues
and powers therof I constreine thee spirit _N._ to come into the
christall stone, & to appeare visiblie, as herafter shalbe declared.
Also I conjure thee _N._ thou spirit, by all angels, archangels,
thrones, dominations, principats, potestats, virtutes, cherubim and
seraphim, and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿, and by the twelve signes, and by
their vertues and powers, and by all things created and confirmed in
the firmament, and by their vertues & powers I constreine thee spirit
_N._ to appeare visiblie in that christall stone, in faire [†]forme
and shape of a white angell, a greene angell, a blacke angell, a man,
a woman, a boie, a maiden virgine, a white grehound, a divell with
great hornes, without anie hurt or danger of our bodies or soules,
and trulie to informe and shew unto us, true visions of all things in
that christall stone, according to thine oth and promise, and that
without anie hinderance or tarrieng, to appeare visiblie, by this
bond of words read over by mee three times, upon paine of everlasting
condemnation; _Fiat, fiat_, Amen.

♦[*] A popish supplement.♦

♦[†] Belike he had the gift to appeare in sundrie shapes, as it is
said of _Proteus in Ovid lib. metamor. 8. fab. 10_: and of _Vertumnus;
lib. metamor. 14. fab. 16._♦


_Then being appeared, saie these words following._

I conjure[*] thee spirit, by God the father, that thou shew true
visions in that christall stone, where there be anie _N._ in such a
place or no, upon paine of everlasting condemnation, _Fiat_, Amen. Also
I conjure thee spirit _N._ by God the sonne Jesus Christ, that thou doo
shew true visions unto us, whether it be gold or silver, or anie other
metals, or whether there were anie or no, upon paine of condemnation,
_Fiat_, Amen. Also I conjure thee spirit _N._ by God the Holie-ghost,
the which dooth sanctifie all faithfull soules and spirits, and by
their vertues and powers I constreine thee spirit _N._ to speake, open,
and to declare, the true waie, how we may come by these treasures
hidden in _N._ and how to have it in our custodie, & who are the
keepers thereof, and how manie there be, and what be their names, and
by whom it was laid there, and to shew me true visions of what sort and
similitude they be, and how long they have kept it, and to knowe in
what daies and houres we shall call such a spirit, _N._ to bring unto
us these treasures, into such a place _N._ upon paine of everlasting
condemnation ✠[.] Also I constreine thee spirit _N._ by all angels,
archangels, thrones, dominations, principats, potestats, virtutes,
cherubim & seraphim, that you doo shew a true vision in this christall
stone, who did conveie or steale away such a _N._ and where it is, &
who hath it, and how farre off, and what is his or hir name, and how
and when to come unto it, upon paine of eternall condemnation, _Fiat_,
Amen. Also I conjure thee spirit _N._ by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all
the characters in the firmament, that thou doo shew unto me a true
vision in this christall stone, where such _N._ and in what state he
is, and how long he hath beene there, and what time he will be in such
a place, what daie and houre: and this and all other things to declare
plainelie, in paine of hell fier; _Fiat_, Amen.

♦[*] [This par. is in small type.]♦

Note that the spirit is tied to obediēce under paine of condemnation
and hell fier.♦


_A licence to depart._

Depart[*] out of the sight of this christall stone in peace for
a time, and readie to appeare therein againe at anie time or times
I shall call thee, by the vertue of our Lord Jesus Christ, and by
the bonds of words which are written in this booke, and to appeere
visiblie, as the words be rehersed. I constreine thee spirit _N._
by the divinitie of the Godhead, to be obedient unto these words
rehearsed, upon paine of everlasting condemnation, both in this world,
and in the world to come; _Fiat, fiat, fiat_, Amen.

♦[*] [This in still smaller.]♦




The xx. Chapter.

_When to talke with spirits, and to have true answers to find out
a theefe._


The daies and houres of ♄ ♂ ☿ and the ☽ is best to doo all crafts of
necromancie, & for to speake with spirits, and for to find theft, and
to have true answer thereof, or of anie other such like. ¶ And in the
daies and houres of ☉ ♃ ♀ is best to doo all experiments of love, and
to purchase grace, and for to be invisible, and to doo anie operation,
whatsoever it be, for anie thing, the ☽ being in a convenient signe. ¶
As when thou laborest for theft, see the moone be in an earthie signe,
as ♉ ♍ ♑, or of the aier, as ♊ ♎ ♒. ¶ And if it be for love, favor or
grace, let the ☽ be in a signe of the fier, as ♈ ♌ ♐, and for hatred,
in a signe of the water, as ♋ ♏ ♓. For anie other experiment, let the
☽ be in ♈. ¶ And if thou findest the ☉ & the ☽ in one signe that is
called in even number, then thou maiest write, consecrate, conjure, and
make readie all maner of things that thou wilt doo, &c.

♦This is condemned for ranke follie by the doctors: as by _Chrysos.
sup. Matth. Gregor. in homil. sup. Epiphan. Domini_; and others.♦


_To speake with spirits._

Call[*] these names, _Orimoth_, _Belimoth_, _Lymocke_, and say thus:
I conjure you up by the names of the angels _Satur_ and _Azimor_,
that you intend to me in this houre, and send unto me a spirit called
_Sagrigrit_, that hee doo fulfill my commandement and desire, and that
also can understand my words for one or two yeares, or as long as I
will, &c.

♦[*] [This par. in the second-sized type.]♦




The xxi. Chapter.

_A confutation of conjuration, especiallie of the raising,
binding and dismissing of the divell, of going invisible, and
other lewd practises._


Thus farre have we waded in shewing at large the vanitie of
necromancers, conjurors, and such as pretend to have reall conference
and consultation with spirits and divels: wherein (I trust) you
see what notorious blasphemie is committed, besides other blind
superstitious ceremonies, a disordered heap, which are so far from
building up the endevors of these blacke art practitioners, that they
doo altogether ruinate & overthrow them, making them in their follies
and falshoods as bare and naked as an anatomie. As for these ridiculous
conjurations, last rehearsed, being of no small reputation among the
ignorant, they are for the most part made by _T. R._ (for so much of
his name he bewraieth) and _John Cokars_, invented and devised for
the augmentation and maintenance of their living, for the edifieng of
the poore, and for the propagating and inlarging of Gods glorie, as in
the beginning of their booke of conjurations they protest; which in
this place, for the further manifestation of their impietie, and of the
witchmongers follie and credulitie, I thought good to insert, whereby
the residue of their proceedings may be judged, or rather detected.
For if we seriouslie behold the matter of conjuration, and the drift
of conjurors, we shall find them, in mine opinion, more faultie than
such as take upon them to be witches, as manifest offenders against
the majestie of God, and his holie lawe, and as apparent violators of
the lawes and quietnesse of this realme: although indeed they bring no
such thing to passe, as is surmised and urged by credulous persons,
couseners, liers, and witchmongers. For these are alwaies learned, and
rather abusers of others, than they themselves by others abused.

♦All the former practises breeflie confuted.♦

♦See the title of the booke, with the authors intent, in a marginall
note, pag. 393. [of this book.]♦

But let us see what appearance of truth or possibilitie is wrapped
within these mysteries, and let us unfold the deceipt. They have made
choice of certeine words, whereby they saie they can worke miracles,
&c. And first of all, that they call divels & soules out of hell
(though we find in the scriptures manifest proofes that all passages
are stopped concerning the egresse out of hell) so as they may go
thither, but they shall never get out, for _Ab inferno nulla est
redemptio_, out of hell there is no redemption. Well, when they have
gotten them up, they shut them in a circle made with chalke, which is
so stronglie beset and invironed with crosses and names, that they
cannot for their lives get out; which is a verie probable matter. Then
can they bind them, and lose them at their pleasures, and make them
that have beene liers from the beginning, to tell the truth: yea, they
can compell them to doo anie thing. And the divels are forced to be
obedient unto them, and yet cannot be brought to due obedience unto God
their creator. This done (I saie) they can worke all maner of miracles
(saving blew miracles) and this is beleeved of manie to be true:

♦Luk. 16. &c.♦

♦An ironicall confutation.♦

_Tam credula mens hominis, & arrectæ fabulis aures,_

_So light of beleefe is the mind of man,
And attentive to tales his eares now and than._

♦_Englished by Abraham Fleming._♦

But if Christ (onelie for a time) left the power of working miracles
among his apostles and disciples for the confirmation of his gospell,
and the faith of his elect: yet I denie altogether, that he left that
power with these knaves, which hide their cousening purposes under
those lewd and foolish words, according to that which _Peter_ saith;
With feined words they make merchandize of you. And therfore the
counsell is good that _Paule_ giveth us, when he biddeth us take heed
that no man deceive us with vaine words. For it is the Lord only that
worketh great woonders, and bringeth mightie things to passe. It is
also written, that Gods word, and not the words of conjurors, or the
charmes of witches, healeth all things, maketh tempests, and stilleth
them.

♦2. Pet. 2. Ephes. 5. Ps. 72, & 78.♦

♦Sap. 16. Ecclus. 43.♦

But put case the divell could be fetched up and fettered, and loosed
againe at their pleasure, &c: I marvell yet, that anie can be so
bewitched, as to be made to beleeve, that by vertue of their words,
anie earthlie creature can be made invisible. We thinke it a lie,
to saie that white is blacke, and blacke white: but it is a more
shamelesse assertion to affirme, that white is not, or blacke is not at
all; and yet more impudencie to hold that a man is a horsse; but most
apparent impudencie to saie, that a man is no man, or to be extenuated
into such a quantitie, as therby he may be invisible, and yet remaine
in life and health, &c: and that in the cleare light of the daie, even
in the presence of them that are not blind. But surelie, he that
cannot make one haire white or blacke, whereof (on the other side) not
one falleth from the head without Gods speciall providence, can never
bring to passe, that the visible creature of God shall become nothing,
or lose the vertue and grace powred therinto by God the creator of all
things.

♦To denie the subsistence or naturall being of a thing materiall and
visible is impudēcie.♦

If they saie that the divell covereth them with a cloud or veile, as
_M. Mal. Bodin_, & manie other doo affirme; yet (me thinkes) we should
either see the cover, or the thing covered. And though perchance they
saie in their harts; Tush, the Lord seeth not, who indeed hath blinded
them, so as seeing, they see not: yet they shall never be able to
persuade the wise, but that both God and man dooth see both them and
their knaverie in this behalfe. I have heard of a foole, who was made
beleeve that he should go invisible, and naked; while he was well
whipped by them, who (as he thought) could not see him. Into which
fooles paradise they saie[*] he was brought, that enterprised to kill
the prince of Orenge.

♦Ezec. 8. & 9.
Isai. 6, & 26 and 30.♦

♦[*] John Jauregui servant to Gasper Anastro both Spaniards. Ann. Dom.
1582. March 18. after dinner upon a sundaie this mischeefe was doone.
Read the whole discourse hereof printed at London for Tho: Chard and
Will: Brome bookesellers.♦




The xxii. Chapter.

_A comparison betweene popish exorcists and other conjurors, a
popish conjuration published by a great doctor of the Romish
church, his rules and cautions._


I see no difference betweene these and popish conjurations; for they
agree in order, words, and matter, differing in no circumstance, but
that the papists doo it without shame openlie, the other doo it in
hugger mugger secretlie. The papists (I saie) have officers in this
behalfe, which are called exorcists or conjurors, and they looke
narrowlie to other cousenors, as having gotten the upper hand over
them. And bicause the papists shall be without excuse in this behalfe,
and that the world may see their cousenage, impietie, and follie to be
as great as the others, I will cite one conjuration (of which sort I
might cite a hundred) published by _Jacobus de Chusa_, a great doctor
of the Romish church, which serveth to find out the cause of noise and
spirituall rumbling in houses, churches, or chappels, and to conjure
walking spirits: which evermore is knaverie and cousenage in the
highest degree. Marke the cousening devise hereof, and conferre the
impietie with the others.

♦_Jac. de Chusæ in lib. de apparitionib. quorundam spirituum._♦

First (forsooth) he saith it is expedient to fast three daies, and
to celebrate a certeine number of masses, and to repeate the seven
psalmes penitentiall: then foure or five preests must be called to the
place where the haunt or noise is, then a candle hallowed on candlemas
daie must be lighted, and in the lighting thereof also must the seven
psalmes be said, and the gospell of S. _John_. Then there must be a
crosse and a censer with frankincense, and therewithall the place must
be censed or perfumed, holie water must be sprinkled, and a holie
stoale must be used, and (after diverse other ceremonies) a praier to
God must be made, in maner and forme following:

♦Observations for the exorcising preest.♦

O Lord Jesus Christ, the knower of all secrets, which alwaies
revealest all hoalsome and profitable things to thy faithfull children,
and which sufferest a spirit to shew himselfe in this place, we beseech
thee for thy bitter passion, &c: vouchsafe to command this spirit, to
reveale and signifie unto us thy servants, without our terror or hurt,
what he is, to thine honour, and to his comfort; _In nomine patris,
&c._ And then proceed in these words: We beseech thee, for Christs
sake, O thou spirit, that if there be anie of us, or among us, whom
thou wouldest answer, name him, or else manifest him by some signe. Is
it frier _P._ or doctor _D._ or doctor _Burc._ or sir _Feats_, or sir
_John_, or sir _Robert_: _Et sic de cæteris circunstantibus_. For it
is well tried (saith the glosse) he will not answer everie one. If the
spirit make anie sound of voice, or knocking, at the naming of anie
one, he is the cousener (the conjuror I would saie) that must have the
charge of this conjuration or examination. And these forsooth must be
the interrogatories, to wit: Whose soule art thou? Wherefore camest
thou? What wouldest thou have? Wantest thou any suffrages, masses, or
almes? How manie masses will serve thy turne, three, six, ten, twentie,
thirtie, &c? By what preest? Must he be religious or secular? Wilt thou
have anie fasts? What? How manie? How great? And by what persons? Among
hospitalles? Lepres? Or beggars? What shall be the signe of thy perfect
deliverance? Wherefore liest thou in purgatorie? And such like. This
must be doone in the night.

♦Memorandum that he must be the veriest knave or foole in all the
companie.♦

If there appeare no signe at this houre, it must be deferred untill
another houre. Holie water must be left in the place. There is no feare
(they saie) that such a spirit will hurt the conjuror: for he can
sinne no more, as being in the meane state betweene good and evill,
and as yet in the state of satisfaction. [*]If the spirit doo hurt,
then it is a damned soule, and not an elect. Everie man may not be
present hereat, speciallie such as be weake of complexion. They appeare
in diverse maners, not alwaies in bodie, or bodilie shape (as it is
read in the life of S. _Martine_, that the divell did) but sometimes
invisible, as onelie by sound, voice, or noise. Thus farre _Jacobus de
Chusa_.

♦These spirits are not so cunning by daie as by night.♦

♦[*] For so they might be bewraied.♦

♦For so the cousenage may be best handled.♦

But bicause you shall see that these be not emptie words, nor
slanders; but that in truth such things are commonlie put in practise
in the Romish church, I will here set downe an instance, latelie and
truelie, though lewdlie performed: and the same in effect as followeth.




The xxiii. Chapter.

_A late experiment, or cousening conjuration practised at
Orleance by the Franciscane Friers, how it was detected, and
the judgement against the authors of that comedie._


In the yeare of our Lord 1534. at _Orleance_ in _France_, the Maiors
wife died, willing and desiring to be buried without anie pompe or
noise, &c. Hir husband, who reverenced the memoriall of hir, did even
as she had willed him. And bicause she was buried in the church of the
[*]_Franciscans_, besides her father and grandfather, and gave them
in reward onelie six crownes, whereas they hoped for a greater preie;
shortlie after it chanced, that as he felled certeine woods and sold
them, they desired him to give them some part thereof freelie without
monie: which he flatlie denied. This they tooke verie greevouslie. And
whereas before they misliked him, now they conceived such displeasure
as they devised this meanes to be revenged; to wit, that his wife was
damned for ever. The cheefe workemen and framers of this tragedie were
_Colimannus_, and _Stephanus Aterbatensis_, both doctors of divinitie;
this _Coliman._ was a great conjuror, & had all his implements in a
readines, which he was woont to use in such busines. And thus they
handled the matter. They place over the arches of the church, a yoong
novice; who about midnight, when they came to mumble their praiers, as
they were woont to do, maketh a great rumbling, and noise. Out of hand
the moonks beganne to conjure and to charme, but he answered nothing.
Then being required to give a signe, whether he were a dumme spirit or
no, he beganne to rumble againe: which thing they tooke as a certeine
signe. Having laid this foundation, they go unto certeine citizens,
cheefe men, and such as favoured them, declaring that a heavie chance
had happened at home in their monasterie; not shewing what the matter
was, but desiring them to come to their mattens at midnight. When these
citizens were come, and that praiers were begunne, the counterfet
spirit beginneth to make a marvellous noise in the top of the church.
And being asked what he meant, and who he was, gave signes that it was
not lawfull for him to speake. Therefore they commanded him to make
answer by tokens and signes to certeine things they would demand of
him. Now was there a hole made in the vawt, through the which he might
heare and understand the voice of the conjuror. And then had he in his
hand a litle boord, which at everie question, he strake, in such sort
as he might easilie be heard beneath. First they asked him, whether he
were one of them that had beene buried in the same place. Afterwards
they reckoning manie by name, which had beene buried there; at the
last also they name the Maiors wife: and there by and by the spirit
gave a signe that he was hir soule. He was further asked, whether he
were damned or no; and if he were, for what cause, for what desert, or
fault; whether for covetousnes, or wanton lust, for pride or want of
charitie; or whether it were for heresie, or for the sect of _Luther_
newlie sproong up: also what he meant by that noise and stirre he kept
there; whether it were to have the bodie now buried in holie ground to
be digged up againe, and laid in some other place. To all which points
he answered by signes, as he was commanded, by the which he affirmed
or denied anie thing, according as he strake the boord twise or thrise
together. And when he had thus given them to understand, that[†] the
verie cause of his damnation was _Luthers_ heresie, and that the bodie
must needs be digged up againe: the moonks requested the citizens,
whose presence they had used or rather abused, that they would beare
witnesse of those things which they had seene with their eies; and that
they would subscribe to such things as were doone a few days before.
The citizens taking good advise on the matter, least they should offend
the Maior, or bring themselves in trouble, refused so to doo. But the
moonks notwithstanding take from thence the sweete bread, which they
called the host and bodie of our Lord, with all the relikes of saintes,
and carrie them to another place, and there saie their masse. The
bishops substitute judge (whome they called Officiall) understanding
that matter, commeth thither, accompanied with certeine honest men, to
the intent he might knowe the whole circumstance more exactlie: and
therefore he commandeth them to make conjuration in his presence; and
also he requireth certeine to be chosen to go up into the top of the
vawt, and there to see whether any ghost appeered or not. _Stephanus
Aterbatensis_ stiffelie denied that to be lawfull, and marvellouslie
persuading the contrarie, affirmed that the spirit in no wise ought to
be troubled. And albeit the Official urged them verie much, that there
might be some conjuring of the spirit; yet could he nothing prevaile.

♦A cousening conjuration.♦

♦[*] Of this order read noble stuffe in a booke printed at
_Frankeford_ under the title of _Alcoran. Franciscanorum_.♦

♦Note how the Franciscans cannot conjure without a confederate.♦

♦O notorius impudencie! with such shamelesse faces to abuse so
worshipfull a companie.♦

♦[†] The confederate spirit was taught that lesson before.♦

♦For so might the confederate be found.♦

Whilest these things were dooing, the Maior, when he had shewed the
other Justices of the citie, what he would have them to doo, tooke
his journie to the king, and opened the whole matter unto him. And
bicause the moonks refused judgement upon plea of their owne lawes and
liberties, the king choosing out certeine of the aldermen of _Paris_,
giveth them absolute and full authoritie to make inquirie of the
matter. The like dooth the Chancelor maister _Anthonius Pratensis_
cardinall and legat for the pope throughout _France_. Therefore, when
they had no exception to alledge, they were conveied unto _Paris_, and
there constrained to make their answer. But yet could nothing be wroong
out of them by confession, whereupon they were put apart into divers
prisons: the novice being kept in the house of maister _Fumanus_, one
of the aldermen, was oftentimes examined, and earnestlie requested to
utter the truth, but would notwithstanding confesse nothing; bicause he
feared that the moonks would afterwards put him to death for staining
their order, and putting it to open shame. But when the judges had made
him sure promise that he should escape punishment, and that he should
never come into their handling, he opened unto them the whole matter as
it was doone: and being brought before his fellowes, avouched the same
to their faces. The moonks, albeit they were convicted, and by these
meanes almost taken tarde[*] with the deed doing; yet did they refuse
the judges, bragging and vaunting themselves on their priviledges, but
all in vaine. For sentence passed upon them, and they were condemned
to be carried backe againe to _Orleance_, and there to be cast in
prison, and so should finallie be brought foorth into the cheefe
church of the citie openlie, and from thence to the place of execution,
where they should make open confession of their trespasses.

♦An obstinate and wilfull persisting in the denieng or not confessing
of a fault committed.♦

♦[*] [= tarred]♦

Surelie this was most common among moonks and friers, who mainteined
their religion, their lust, their liberties, their pompe, their wealth,
their estimation and knaverie by such cousening practises. Now I
will shew you more speciall orders of popish conjurations, that are
so shameleslie admitted into the church of _Rome_, that they are not
onelie suffered, but commanded to be used, not by night secretlie,
but by daie impudentlie. And these forsooth concerne the curing of
bewitched persons, and such as are possessed; to wit, such as have a
divell put into them by witches inchantments. And herewithall I will
set downe certeine rules delivered unto us by such popish doctors, as
are of greatest reputation.

♦A parecuasis or transition of the author to matter further purposed.♦




The xxiiii. Chapter.

_Who may be conjurors in the Romish church besides priests,
a ridiculous definition of superstition, what words are to
be used and not used in exorcismes, rebaptisme allowed, it
is lawfull to conjure any thing, differences betweene holie
water and conjuration._


_Thomas Aquinas_ saith, that anie bodie, though he be of an inferior
or superior order, yea though of none order at all (and as _Gulielmus
Durandus glossator Raimundi_ affirmeth, a woman so she blesse not the
girdle or the garment, but the person of the bewitched) hath power to
exercise the order of an exorcist or conjuror, even as well as any
preest may saie masse in a house unconsecrated. But that is (saith
_M. Mal._) rather through the goodnesse and licence of the pope, than
through the grace of the sacrament. Naie, there are examples set downe,
where some being bewitched were cured (as _M. Mal._ taketh it) without
any conjuration at all. Marrie there were certeine _Pater nosters_,
_Aves_, and _Credos_ said, and crosses made, but they are charmes, they
saie, and no conjurations. For they saie that such charmes are lawfull,
bicause there is no superstition in them, &c.

♦_In 4 dist. 23. sent._♦

And it is woorth my labour, to shew you how papists define
superstition, and how they expound the definition thereof. Superstition
(saie they) is a religion observed beyond measure, a religion practised
with evill and unperfect circumstances. Also, whatsoever usurpeth
the name of religion, through humane tradition, without the popes
authoritie, is superstitious: as to adde or joine anie hymnes to the
masse, to interrupt anie diriges, to to[*] abridge anie part of the
creed in the singing thereof, or to sing when the organs go, and not
when the quier singeth, not to have one to helpe the priest to masse:
and such like, &c.

♦_Et glos. super illo ad coll. 2._♦

♦[*] [_sic_]♦

These popish exorcists doo manie times forget their owne rules. For
they should not directlie in their conjurations call upon the divell
(as they doo) with intreatie, but with authoritie and commandement.
Neither should they have in their charmes and conjurations anie
unknowne names. Neither should there be (as alwaies there is) anie
falshood conteined in the matter of the charme of conjuration, as (saie
they) old women have in theirs, when they saie; The blessed virgine
passed over _Jordan_, and then S. _Steven_ met hir, and asked hir, &c.
Neither should they have anie other vaine characters, but the crosse
(for those are the words:) and manie other such cautions have they,
which they observe not, for they have made it lawfull elsewhere.

♦_Mendaces debent esse memores, multò magis astuti exorcistæ._♦

But _Thomas_ their cheefe piller prooveth their conjuring and charmes
lawfull by S. _Marke_, who saith; _Signa eos qui crediderunt_; And, _In
nomine meo dæmonia ejicient, &c_: whereby he also prooveth that they
maie conjure serpents. And there he taketh paines to proove, that the
words of God are of as great holinesse as relikes of saints, whereas
(in such respect as they meane) they are both alike, and indeed nothing
woorth. And I can tell them further, that so they maie be carried, as
either of them maie doo a man much harme either in bodie or soule.

♦_Tho. Aquin. super. Marc. ultim._♦

♦Mark, 16, 17♦

But they proove this by _S. Augustine_, saieng; _Non est minus verbum
Dei, quàm corpus Christi_: whereupon they conclude thus; By all mens
opinions it is lawfull to carrie about reverentlie the relikes of
saints; _Ergo_ it is lawfull against evill spirits, to invocate
the name of God everie waie; by the _Pater noster_, the _Ave_, the
nativitie, the passion, the five wounds, the title triumphant, by the
seven words spoken on the crosse, by the nailes, &c: and there maie
be hope reposed in them. Yea, they saie it is lawfull to conjure all
things, bicause the divell maie have power in all things. And first,
alwaies the person or thing, wherein the divell is, must be exorcised,
and then the divell must be conjured. Also they affirme, that it is as
expedient to consecrate and conjure porrage and meate, as water and
salt, or such like things.

♦A trimme consequent♦

♦_Mal. malef. par. 2. quæ. 2._♦

The right order of exorcisme in rebaptisme of a person possessed or
bewitched, requireth that exsufflation and abrenunciation be doone
toward the west. Item, there must be erection of hands, confession,
profession, oration, benediction, imposition of hands, denudation and
unction, with holie oile after baptisme, communion, and induition of
the surplis. But they saie that this needeth not, where the bewitched
is exorcised: but that the bewitched be first confessed, and then to
hold a candle in his hand, and in steed of a surplise to tie about his
bare bodie a holie candle of the length of Christ, or of the crosse
whereupon he died, which for monie maie be had at _Rome_. _Ergo_ (saith
_M. Mal._) this maie be said; I conjure thee _Peter_ or _Barbara_ being
sicke, but regenerate in the holie water of baptisme, by the living
God, by the true God, by the holie God, by the God which redeemed thee
with his pretious bloud, that thou maiest be made a conjured man, that
everie fantasie and wickednesse of diabolicall deceipt doo avoid and
depart from thee, and that everie uncleane spirit be conjured through
him that shall come to judge the quicke and the dead, and the world
by fier, Amen: _Oremus_, &c. And this conjuration, with _Oremus_, and
a praier, must be thrise repeated, and at the end alwaies must be
said; _Ergo maledicte diabole recognosce sententiam tuam, &c._ And
this order must alwaies be followed. And finallie, there must be
diligent search made, in everie corner, and under everie coverlet and
pallet, and under everie threshhold of the doores, for instruments of
witchcraft. And if anie be found, they must streight-waie be throwne
into the fier. Also they must change all their bedding, their clothing,
and their habitation. And if nothing be found, the partie that is to
be exorcised or conjured, must come to the church rath in the morning:
and the holier the daie is, the better, speciallie our Ladie daie.
And the preest, if he be shriven himselfe and in perfect state, shall
doo the better therein. And let him that is exorcised hold a holie
candle in his hand, &c. Alwaies provided, that the holie water be
throwne upon him, and a stoale put about his necke, with _Deus in
adjutorium_, and the Letanie, with invocation of saints. And this order
maie continue thrise a weeke, so as (saie they) through multiplication
of intercessors, or rather intercessions, grace maie be obteined, and
favor procured.

♦Rites, ceremonies, and relikes of exorcisme in rebaptising of the
possessed or bewitched.♦

♦Memorandum that this is for one bewitched.♦

♦Note the proviso.♦

There is also some question in the Romish church, whether the sacrament
of the altar is to be received before or after the exorcisme. Item
in shrift, the confessor must learne whether the partie be not
excommunicate, and so for want of absolution, endure this vexation.
_Thomas_ sheweth the difference betwixt holie water and conjuration,
saieng that holie water driveth the divell awaie from the externall and
outward parts; but conjurations from the internall and inward parts;
and therefore unto the bewitched partie both are to be applied.

♦_Tho. Aquin. supr. dist. 6._♦




The xxv. Chapter.

_The seven reasons why some are not rid of the divell with all
their popish conjurations, why there were no conjurors in the
primitive church, and why the divell is not so soone cast out
of the bewitched as of the possessed._


The reason why some are not remedied for all their conjurations, the
papists say is for seven causes. First, for that the faith of the
standers by is naught; secondlie, for that theirs that present the
partie is no better; thirdlie, bicause of the sinnes of the bewitched;
fourthlie, for the neglecting of meete remedies; fiftlie, for the
reverence of vertues going out into others; sixtlie, for the purgation;
seventhlie, for the merit of the partie bewitched. And lo, the first
foure are proved by _Matthew_ the 7. and _Marke_ the 4. when one
presented his sonne, and the multitude wanted faith, & the father
said, Lord help mine incredulitie or unbeleefe. Wherupon was said, Oh
faithlesse and perverse generation, how long shall I be with you? And
where these words are written; And Jesus rebuked him, &c. That is to
saie, saie they, the possessed or bewitched for his sinnes. For by the
neglect of due remedies it appeereth, that there were not with Christ
good and perfect men: for the pillers of the faith; to wit, _Peter_,
_James_, and _John_ were absent. Neither was there fasting and praier,
without the which that kind of divels could not be cast out. For the
fourth point; to wit, the fault of the exorcist in faith maie appeare;
for that afterwards the disciples asked the cause of their impotencie
therin. And Jesus answered, it was for their incredulitie; saieng that
if they had as much faith as a graine of mustard seed, they should
move mountaines, &c. The fift is prooved by _Vitas patrum_, the lives
of the fathers, where it appeereth that S. _Anthonie_ could not doo
that cure, when his scholar _Paule_ could doo it, and did it. For the
proofe of the sixt excuse it is said, that though the fault be taken
awaie therby; yet it followeth not that alwaies the punishment is
released. Last of all it is said, that it is possible that the divell
was not conjured out of the partie before baptisme by the exorcist,
or the midwife hath not baptised him well, but omitted some part of
the sacrament. If any object that there were no exorcists in the
primitive church, it is answered, that the church cannot now erre. And
saint _Gregorie_ would never have instituted it in vaine. And it is
a generall rule, that who or whatsoever is newlie exorcised, must be
rebaptised: as also such as walke or talke in their sleepe; for (saie
they) call them by their names, and presentlie they wake, or fall if
they clime: whereby it is gathered, that they are not trulie named in
baptisme. Item they saie, it is somewhat more difficult to conjure the
divell out of one bewitched, than out of one possessed: bicause in the
bewitched, he is double; in the other single. They have a hundred such
beggerlie, foolish, and frivolous notes in this behalfe.

♦1♦

♦2♦

♦3♦

♦4♦

♦5♦

♦6, 7♦

♦Proper proofes of the former seven reasons.♦

♦Why there were no conjurors in y^e primitive church with other subtill
points.♦




The xxvi. Chapter.

_Other grosse absurdities of witchmongers in this matter of
conjurations._


Surelie I cannot see what difference or distinction the witchmongers
doo put betweene the knowledge and power of God and the divell; but
that they think, if they praie, or rather talke to God, till their
hearts ake, he never heareth them; but that the divell dooth knowe
everie thought and imagination of their minds, and both can and also,
will doo any thing for them. For if anie that meaneth good faith with
the divell read certeine conjurations, he commeth up (they saie) at a
trice. Marrie if another that hath none intent to raise him, read or
pronounce the words, he will not stirre. And yet _J. Bodin_ confesseth,
that he is afraid to read such conjurations, as _John Wierus_ reciteth;
least (belike) the divell would come up, and scratch him with his
fowle long nailes. In which sort I woonder that the divell dealeth
with none other, than witches and conjurors. I for my part have read
a number of their conjurations, but never could see anie divels of
theirs, except it were in a plaie. But the divell (belike) knoweth my
mind; to wit, that I would be loth to come within the compasse of his
clawes. But lo what reason such people have. _Bodin_, _Bartholomeus
Spineus_, _Sprenger_, and _Institor_, &c: doo constantlie affirme,
that witches are to be punished with more extremitie than conjurors;
and sometimes with death, when the other are to be pardoned doing the
same offense: bicause (say they) the witches make a league with the
divell, & so doo not conjurors. Now if conjurors make no league by
their owne confession, and divels indeed know not our cogitations (as
I have sufficientlie prooved) then would I weet of our witchmongers
the reason, (if I read the conjuration and performe the ceremonie) why
the divell will not come at my call? But oh absurd credulitie! Even in
this point manie wise & learned men have beene & are abused: wheras,
if they would make experience, or dulie expend the cause, they might
be soone resolved; specially when the whole art and circumstance is so
contrarie to Gods word, as it must be false, if the other be true. So
as you may understand, that the papists do not onlie by their doctrine,
in bookes & sermons teach & publish conjurations, & the order thereof,
whereby they may induce men to bestowe, or rather cast awaie their
monie upon masses and suffrages for their soules; but they make it also
a parcell of their sacrament of orders (of the which number a conjuror
is one) and insert manie formes of conjurations into their divine
service, and not onelie into their pontificals, but into their masse
bookes; yea into the verie canon of the masse.

♦A conjuror then belike must not be timerous or fearefull.♦

♦Where a witch cureth by incantation, and the conjuror by conjuration.♦




The xxvii. Chapter.

_Certaine conjurations taken out of the pontificall and out of
the missall._


But see yet a little more of popish conjurations, and conferre
them with the other. In the [*]pontificall you shall find this
conjuration, which the other conjurors use as solemnelie as they: I
conjure thee thou creature of water in the name of the fa✠ther, of
the so✠nne, and of the Holie✠ghost, that thou drive awaie the divell
from the bounds of the just, that he remaine not in the darke corners
of this church and altar. ❇ You shall find in the same title, these
words following, to be used at the hallowing of churches. There must a
crosse of ashes be made upon the pavement, from one end of the church
to the other, one handfull broad: and one of the priests must write
on the one side thereof the Greeke alphabet, and on the otherside the
Latin alphabet. _Durandus_ yeeldeth this reason thereof; to wit, It
representeth the union in faith of the Jewes and Gentiles. And yet well
agreeing to himselfe he saith even there, that the crosse reaching from
the one end to the other, signifieth that the people, which were in the
head, shalbe made the taile.

♦[*] _Tit. de ecclesiæ dedicatione._♦

♦_Ibidem, fol. 108._♦

♦_Durand. de ecclesiæ dedicatione lib. 1. fol. 12._♦


¶ _A conjuration written in the masse booke. Fol. 1._

I conjure thee O creature of salt by God, by the God ✠ that liveth,
by the true ✠ God, by the holie ✠ God, which by _Elizæus_ the prophet
commanded, that thou shouldest be throwne into the water, that it
thereby might be made whole and sound, that thou salt [here let the
preest looke upon the salt] maist be conjured for the health of all
beleevers, and that thou be to all that take thee, health both of
bodie and soule; and let all phantasies and wickednesse, or diabolicall
craft or deceipt, depart from the place whereon it is sprinkled; as
also everie uncleane spirit, being conjured by him that judgeth both
the quicke and the dead by fier. _Resp_: Amen. Then followeth a praier
to be said, without _Dominus vobiscum_; but yet with _Oremus_; as
followeth:

♦_In Missali. fol. 1._♦

♦The maner of conjuring salt.♦


¶ _Oremus._

Almightie and everlasting God, we humblie desire thy clemency [here let
the preest looke upon the salt] that thou wouldest vouchsafe, through
thy pietie, to bl✠esse and sanc✠tifie this creature of salt, which
thou hast given for the use of mankind, that it may be to all that
receive it, health of mind and bodie; so as whatsoever shall be touched
thereby, or sprinkled therewith, may be void of all uncleannesse, and
all resistance of spirituall iniquitie, through our Lord, Amen.

♦A praier to be applied to the former exorcisme.♦

What can be made but a conjuration of these words also, which are
written in the canon, or rather in the saccaring of masse? This holie
commixtion of the bodie and bloud of our Lord Jesus Christ, let it
be made to me, and to all the receivers thereof, health of mind and
bodie, and a wholesome preparative for the deserving and receiving of
everlasting life, through our Lord Jesus, Amen.




The xxviii. Chapter.

_That popish priests leave nothing unconjured, a forme of
exorcisme for incense._


Although the papists have manie conjurations, so as neither water,
nor fier, nor bread, nor wine, nor wax, nor tallowe, nor church, nor
churchyard, nor altar, nor altar cloath, nor ashes, nor coles, nor
belles, nor bell ropes, nor copes, nor vestments, nor oile, nor salt,
nor candle, nor candlesticke, nor beds, nor bedstaves, &c; are without
their forme of conjuration: yet I will for brevitie let all passe, and
end here with incense, which they doo conjure in this sort ✠.[*] I
conjure thee most filthy and horrible spirit, and everie vision of
our enimie, &c: that thou go and depart from out of this creature of
frankincense, with all thy deceipt and wickednes, that this creature
may be sanctified, and in the name of our Lord ✠ Jesus ✠ Christ ✠ that
all they that taste, touch, or smell the same, may receive the virtue
and assistance of the Holie-ghost; so as wheresoever this incense or
frankincense shall remaine, that there thou in no wise be so bold as to
approch or once presume or attempt to hurt: but what uncleane spirit
so ever thou be, that thou with all thy craft and subtiltie avoid and
depart, being conjured by the name of God the father almightie, &c. And
that wheresoever the fume or smoke thereof shall come, everie kind and
sort of divels may be driven awaie, and expelled; as they were at the
increase[†] of the liver of fish, which the archangell _Raphaell_
made, &c.

♦[*] [? sort. ✠]♦

♦A conjuration of frankincense set foorth in forme.♦

♦[†] [_read_ incense, _Tobit_, viii. 2, 3.]♦




The xxix. Chapter.

_The rules and lawes of popish Exorcists and other conjurors
all one, with a confutation of their whole power, how S.
Martine conjured the divell_


The papists you see, have their certeine generall rules and lawes, as
to absteine from sinne, and to fast, as also otherwise to be cleane
from all pollusions, &c: and even so likewise have the other conjurors.
Some will saie that papists use divine service, and praiers; even so
doo common conjurors (as you see) even in the same papisticall forme,
no whit swarving from theirs in faith and doctrine, nor yet in ungodlie
and unreasonable kinds of petitions. Me thinks it may be a sufficient
argument, to overthrow the calling up and miraculous works of spirits,
that it is written; God onelie knoweth and searcheth the harts, and
onelie worketh great woonders. The which argument being prosecuted
to the end, can never be answered: insomuch as that divine power is
required in that action.

♦Papists and conjurors cousening compeers.♦

♦1. Sam. 16, 7.
1. Reg. 8, 39.
Jere. 17, 10.
Psal. 44, 21.
Psal. 72, 18.♦

And if it be said, that in this conjuration we speake to the spirits,
and they heare us, & therefore need not know our thoughts and
imaginations: I first aske them whether king _Baell_, or _Amoimon_,
which are spirits reigning in the furthest regions of the east (as they
saie) may heare a conjurors voice, which calleth for them, being in the
extreamest parts of the west, there being such noises interposed, where
perhaps also they may be busie, and set to worke on the like affaires.
Secondlie, whether those spirits be of the same power that God is, who
is everiewhere, filling all places, and able to heare all men at one
instant, &c. Thirdlie, whence commeth the force of such words as raise
the dead, and command divels. If sound doo it, then may it be doone by
a taber and a pipe, or any other instrument that hath no life. If the
voice doo it, then may it be doone by any beasts or birds. If words,
then a parret may doo it. If in mans words onlie, where is the force,
in the first, second, or third syllable? If in syllables, then not in
words. If in imaginations, then the divell knoweth our thoughts. But
all this stuffe is vaine and fabulous.

It is written; All the generations of the earth were healthfull, and
there is no poison of destruction in them. Why then doo they conjure
holsome creatures; as salt, water, &c: where no divels are? God looked
upon all his works, and sawe they were all good. What effect (I praie
you) had the 7. sonnes of _Sceva_; which is the great objection of
witchmongers? They would needs take upon them to conjure divels out
of the possessed. But what brought they to passe? Yet that was in the
time, whilest God suffered miracles commonlie to be wrought. By that
you may see what conjurors can doo.

♦Sap. 1. 14.
Ecclesi. 9.
Gen. 1.♦

♦Act. 19.♦

Where is such a promise to conjurors or witches, as is made in the
Gospell to the faithfull? where it is written; In my name they shall
cast out divels, speake with new toongs: if they shall drinke any
deadlie thing, it shall not hurt them; they shall take awaie serpents,
they shall laie hands on the sicke, and they shall recover. According
to the promise, this grant of miraculous working was performed in the
primitive church, for the confirmation of Christs doctrine, and the
establishing of the Gospell.

♦Mark 16. 17.♦

But as in another place I have prooved, the gift thereof was but for
a time, and is now ceased; neither was it ever made to papist, witch,
or conjuror. They take upon them to call up and cast out divels; and
to undoo with one divell, that which another divell hath doone. If one
divell could cast out another, it were a kingdome divided, and could
not stand. Which argument Christ himselfe maketh: and therfore I maie
the more boldlie saie even with Christ, that they have no such power.
For [*]besides him, there is no saviour, [†]none can deliver out
of his hand. Who but hee can declare, set in order, appoint, and tell
what is to come? He destroieth the tokens of soothsaiers, and maketh
the conjecturers fooles, &c. He declareth things to come, and so cannot
witches.

♦[*] Isai. 43. 11.♦

♦[†] verse. 13.
cap. 44.
verse. 7.
verse. 25.♦

There is no helpe in inchanters and soothsaiers, and other such vaine
sciences. For divels are cast out by the finger of God, which _Matthew_
calleth the spirit of God, which is the mightie power of God, and not
by the vertue of the bare name onelie, being spoken or pronounced: for
then might everie wicked man doo it. And _Simon Magus_ needed not then
to have proffered monie to have bought the power to doo miracles and
woonders: for he could speake and pronounce the name of God, as well as
the apostles. Indeed they maie soone throwe out all the divels that are
in frankincense, and such like creatures, wherein no divels are: but
neither they, nor all their holie water can indeed cure a man possessed
with a divell, either in bodie or mind; as Christ did. Naie, why doo
they not cast out the divell that possesseth their owne soules?

♦Isai. 46. 10.
cap. 47. vers. 12. 13, &c.♦

♦Luke. 11. 20.
Matt. 12. 28.
Acts, 8. 19.♦

Let me heare anie of them all speake with new toongs, let them drinke
but one dramme of a potion which I will prepare for them, let them cure
the sicke by laieng on of hands (though witches take it upon them,
and witchmongers beleeve it) and then I will subscribe unto them. But
if they, which repose such certeintie in the actions of witches and
conjurors, would diligentlie note their deceipt, and how the scope
whereat they shoote is monie (I meane not such witches as are falselie
accused, but such as take upon them to give answers, &c: as mother
_Bungie_ did) they should apparentlie see the cousenage. For they are
abused, as are manie beholders of jugglers, which suppose they doo
miraculouslie, that which is doone by slight and subtiltie.

♦Monie is the marke whereat al witches & conjurors doo aime.♦

But in this matter of witchcrafts and conjurations, if men would rather
trust their owne eies, than old wives tales and lies, I dare undertake
this matter would soone be at a perfect point; as being easier to be
perceived than juggling. But I must needs confesse, that it is no
great marvell, though the simple be abused therein, when such lies
concerning those matters are mainteined by such persons of account,
and thrust into their divine service. As for example: It is written
that S. _Martine_ thrust his fingers into ones mouth that had a divell
within him, and used to bite folke; and then did bid him devoure them
if he could. And bicause the divell could not get out at his mouth,
being stopt with S. _Martins_ fingers, he was faine to run out at his
fundament. O stinking lie!

♦S. Martins cōjuration: _In die sancti Martini. lect. 1._♦




The xxx. Chapter.

_That it is a shame for papists to beleeve other conjurors
dooings, their owne being of so litle force, Hipocrates his
opinion herein._


And still me thinks papists (of all others) which indeed are most
credulous, and doo most mainteine the force of witches charmes, and of
conjurors cousenages, should perceive and judge conjurors dooings to be
void of effect. For when they see their owne stuffe, as holie water,
salt, candles, &c: conjured by their holie bishop and preests; & that
in the words of consecration or conjuration (for so[*] their owne
doctors terme them) they adjure the water, &c: to heale, not onelie
the soules infirmitie, but also everie maladie, hurt, or ach of the
bodie; and doo also command the candles, with the force of all their
authoritie and power, and by the effect of all their holie words, not
to consume: and yet neither soule nor bodie anie thing recover, nor
the candles last one minute the longer: with what face can they defend
the others miraculous workes; as though the witches and conjurors
actions were more effectuall than their owne? _Hippocrates_ being but
a heathen, and not having the perfect knowledge of God, could see
and perceive their cousenage and knaverie well enough, who saith;
They which boast so, that they can remoove or helpe the infections of
diseases, with sacrifices, conjurations, or other magicall instruments
or meanes, are but needie fellowes, wanting living; and therefore
referre their words to the divell: bicause they would seeme to know
somewhat more than the common people. It is marvell that papists doo
affirme, that their holie water, crosses, or bugges words have such
vertue and violence, as to drive awaie divels: so as they dare not
approch to anie place or person besmeered with such stuffe; when as it
appeareth in the gospell, that the divell presumed to assault and tempt
Christ himselfe. For the divell indeed most ernestlie busieth himselfe
to seduce the godlie: as for the wicked, he maketh reckoning and just
accompt of them, as of his owne alreadie. But let us go forward in our
refutation.

♦[*] To wit, _Vincent. dominica in albis: in octa. pasch. sermone. 15.
Durand. de exorcist._♦




The xxxi. Chapter.

_How conjurors have beguiled witches, what bookes they carie
about to procure credit to their art, wicked assertions
against Moses and Joseph._


Thus you see that conjurors are no small fooles. For whereas witches
being poore and needie, go from doore to doore for releefe, have they
never so manie todes or cats at home, or never so much hogs doong and
charvill[*] about them, or never so manie charmes in store: these
conjurors (I saie) have gotten them offices in the church of _Rome_,
wherby they have obteined authoritie & great estimation. And further,
to adde credit to that art, these conjurors carrie about at this daie,
bookes intituled under the names of _Adam_, _Abel_, _Tobie_, & _Enoch_;
which _Enoch_ they repute the most divine fellow in such matters.
They have also among them bookes that they saie _Abraham_, _Aaron_
and _Salomon_ made. Item they have bookes of _Zacharie_, _Paule_,
_Honorius_, _Cyprian_, _Jerome_, _Jeremie_, _Albert_, and _Thomas_:
also of the angels, _Riziel_, _Razael_, and _Raphael_; and these
doubtlesse were such bookes as were said to have beene burnt in the
lesser Asia. And for their further credit they boast, that they must
be and are skilfull and learned in these arts; to wit, _Ars Almadell_,
_ars Notoria_, _ars Bulaphiæ_, _ars Arthephii_, _ars Pomenar_,[†] _ars
Revelationis_, _&c._ Yea, these conjurors in corners sticke not (with
_Justine_) to report and affirme, that _Joseph_, who was a true figure
of Christ that delivered and redeemed us, was learned in these arts,
and thereby prophesied and expounded dreames: and that those arts came
from him to _Moses_, and finallie from _Moses_ to them: which thing
both _Plinie_ and _Tacitus_ affirme of _Moses_. Also _Strabo_ in his
cosmographie maketh the verie like blasphemous report. And likewise
_Apollonius_, _Molon_, _Possidonius_, _Lisimachus_, and _Appian_ terme
_Moses_ both a magician and a conjuror: whom _Eusebius_ confuteth with
manie notable arguments. For _Moses_ differed as much from a magician,
as truth from falshood, and pietie from vanitie: for in truth, he
confounded all magicke, and made the world see, and the cunningest
magicians of the earth confesse, that their owne dooings were but
illusions, and that his miracles were wrought by the finger of God. But
that the poore old witches knowledge reacheth thus farre (as _Danæus_
affirmeth it dooth) is untrue: for their furthest fetches that I can
comprehend, are but to fetch a pot of milke, &c: from their neighbors
house, halfe a mile distant from them.

♦[*] [See p. _117_.]♦

♦A fowle offense to backbite y^e absent, & to beelie the dead.♦

♦Acts. 19.♦

♦[†] [? _Pomonæ_]♦

♦_Just. lib. 16._♦

♦_Plin. lib. 30. cap. 2._♦

♦_Strab. lib. 16._♦

♦_Dan. in dialog. de sortiariis._♦




The xxxii. Chapter.

_All magicall arts confuted by an argument concerning Nero,
what Cornelius Agrippa and Carolus Gallus have left written
thereof, and prooved by experience._


Surelie _Nero_ prooved all these magicall arts to be vaine and fabulous
lies, and nothing but cousenage and knaverie. He was a notable prince,
having gifts of nature enow to have conceived such matters, treasure
enough to have emploied in the search thereof, he made no conscience
therein, he had singular conferences thereabout; he offered, and would
have given halfe his kingdome to have learned those things, which
he heard might be wrought by magicians; he procured all the cunning
magicians in the world to come to _Rome_, he searched for bookes also,
and all other things necessarie for a magician; and never could find
anie thing in it, but cousenage and legierdemaine. At length he met
with one _Tiridates_, the great magician, who having with him all his
companions, and fellowe magicians, witches, conjurors, and couseners,
invited _Nero_ to certeine magicall bankets and exercises. Which when
_Nero_ required to learne, he (to hide his cousenage) answered that he
would not, nor could not teach him, though he would have given him his
kingdome. The matter of his refusall (I saie) was, least _Nero_ should
espie the cousening devises thereof. Which when _Nero_ conceived, and
sawe the same, and all the residue of that art to be vaine, lieng and
ridiculous, having onelie shadowes of truth, and that their arts were
onelie veneficall; he prohibited the same utterlie, and made good and
strong lawes against the use and the practisers thereof: as _Plinie_
and others doo report. It is marvell that anie man can be so much
abused, as to suppose that sathan may be commanded, compelled, or tied
by the power of man: as though the divell would yeeld to man, beyond
nature; that will not yeeld to God his creator, according to the rules
of nature. And in so much as there be (as they confesse) good angels
as well as bad; I would know whie they call up the angels of hell, and
not call downe the angels of heaven. But this they answer (as _Agrippa_
saith.) Good angels (forsooth) doo hardlie appeare, and the other are
readie at hand. Here I may not omit to tell you how _Cor. Agrippa_
bewraieth, detecteth, and defaceth this art of conjuration, who in
his youth travelled into the bottome of all these magicall sciences,
and was not onelie a great conjuror and practiser thereof, but also
wrote cunninglie _De occulta philosophia_. Howbeit, afterwards in his
wiser age, he recanteth his opinions, and lamenteth his follies in
that behalfe, and discovereth the impietie and vanities of magicians,
and inchanters, which boast they can doo miracles: which action is
now ceased (saith he) and assigneth them a place with _Jannes_ and
_Jambres_, affirming that this art teacheth nothing but vaine toies
for a shew. _Carolus Gallus_ also saith; I have tried oftentimes, by
the witches and conjurors themselves, that their arts (especiallie
those which doo consist of charmes, impossibilities, conjurations, and
witchcrafts, whereof they were woont to boast) to be meere foolishnes,
doting lies, and dreames. I for my part can saie as much, but that I
delight not to alledge mine owne proofes and authorities; for that mine
adversaries will saie they are parciall, and not indifferent.

♦Tiridates the great magician biddeth the emperor Nero to a banket, &c.♦

♦Nero made lawes against conjurors and conjurations.♦

♦_C. Agrip. lib. de vanitat. scient._♦




The xxxiii. Chapter.

_Of Salomons conjurations, and of the opinion conceived of his
cunning and practise therein._


It is affirmed by sundrie authors, that _Salomon_ was the first
inventor of those conjurations; and thereof _Josephus_ is the first
reporter, who in his fift booke _De Judæorum antiquitatibus_, cap. 22.
rehearseth soberlie this storie following; which _Polydore Virgil_,
and manie other repeat verbatim, in this wise, and seeme to credit the
fable, whereof there is skant a true word.

_Salomon_ was the greatest philosopher, and did philosophie about all
things, and had the full and perfect knowlege of all their proprieties:
but he had that gift given from above to him, for the profit and
health of mankind: which is effectuall against divels. He made also
inchantments, wherewith diseases are driven awaie; and left diverse
maners of conjurations written, whereunto the divels giving place are
so driven awaie, that they never returne. And this kind of healing is
very common among my countrimen: for I sawe a neighbour of mine, one
_Eleazer_, that in the presence of _Vespasian_ and his sonnes, and the
rest of the souldiers, cured many that were possessed with spirits. The
maner and order of his cure was this. He did put unto the nose of the
possessed a ring, under the seale wherof was inclosed a kind of roote,
whose verture _Salomon_ declared, and the savour thereof drewe the
divell out at his nose; so as downe fell the man, and then _Eleazer_
conjured the divell to depart, & to return no more to him. In the meane
time he made mention of _Salomon_, reciting incantations of _Salomons_
owne making. And then _Eleazer_ being willing to shew the standers by
his cunning, and the wonderfull efficacie of his art, did set not farre
from thence, a pot or basen full of water, & commanded the divell that
went out of the man, that by the overthrowing thereof, he would give
a signe to the beholders, that he had utterlie forsaken and leaft the
man. Which thing being doone, none there doubted how great _Salomons_
knowledge and wisedome was. Wherin a jugling knacke was produced, to
confirme a cogging cast of knaverie or cousenage.

♦_Probatum est_ upon a patient before witnes: _Ergo_ no lie.♦

Another storie of _Salomons_ conjuration I find cited in the sixt
lesson, read in the church of _Rome_ upon S. _Margarets_ daie, far more
ridiculous than this. Also _Peter Lombard_ maister of the sentences,
and _Gratian_ his brother, the compiler of the golden decrees; and
_Durandus_ in his _Rationale divinorum_, doo all soberlie affirme
_Salomons_ cunning in this behalfe; and speciallie this tale; to wit,
that _Salomon_ inclosed certeine thousand divels in a brasen bowle,
and left it in a deepe hole or lake, so as afterwards the _Babylonians_
found it, and supposing there had beene gold or silver therein, brake
it, and out flew all the divels, &c. And that this fable is of credit,
you shall perceive, in that it is thought woorthie to be read in the
Romish church as parcell of their divine service. Looke in the lessons
of S. _Margarets_ daie the virgine, and you shall find these words
verbatim: which I the rather recite, bicause it serveth me for divers
turnes; to wit, for _Salomons_ conjurations, for the tale of the brasen
vessell, and for the popes conjurations, which extended both to faith
and doctrine, and to shew of what credit their religion is, that so
shamefullie is stained with lies and fables.

♦_Lib. 4 dist. 14._
_Decret. aureum. dist. 21_
_Rub. de exorcist._♦

♦_Lect. 5. & 6._♦




The xxxiiii. Chapter.

_Lessons read in all churches, where the pope hath authoritie,
on S. Margarets daie, translated into English word for word._


Holie _Margaret_ required of GOD, that she might have a conflict face
to face with hir secret enimie the divell; and rising from praier, she
sawe a terrible dragon, that would have devoured hir, but she made the
signe of the crosse, and the dragon burst in the middest.

♦_Lect. in die sanctissimæ Marg. vir. 5._♦

Afterwards, she sawe another man sitting like a Niger, having his
hands bound fast to his knees, she taking him by the haire of the head,
threw him to the ground, and set hir foote on his head; and hir praiers
being made, a light shined from heaven into the prison where she was,
and the crosse of Christ was seene in heaven, with a doove sitting
thereon, who said; Blessed art thou O _Margaret_, the gates of paradise
attend thy comming. Then she giving thanks to God, said to the divell,
Declare to me thy name. The divell said; Take awaie thy foote from my
head, that I may be able to speake, and tell thee: which being done,
the divell said, I am _Veltis_, one of them whome _Salomon_ shut in the
brasen vessell, and the _Babylonians_ comming, and supposing there had
beene gold therein, brake the vessell, and then we flew out: ever since
lieng in wait to annoie the just. But seeing I have recited a part of
hir storie, you shall also have the end therof: for at the time of hir
execution this was hir praier following.

♦_Lect. 6._♦

♦Looke in the word Iidoni, pag. 383.♦

Grant therefore O father, that whosoever writeth, readeth, or heareth
my passion, or maketh memoriall of me, may deserve pardon for all his
sinnes: whosoever calleth on me, being at the point of death, deliver
him out of the hands of his adversaries. And I also require, O Lord,
that whosoever shall build a church in the honor of me, or ministreth
unto me anie candles[*] of his just labour, let him obteine
whatsoever he asketh for his health. Deliver all women in travell that
call upon me, from the danger thereof.

♦[*] For the preests profit, I warrant you.♦

Hir praier ended, there were manie great thunderclaps, and a doove
came downe from heaven, saieng; Blessed art thou O _Margaret_ the
spouse of Christ. Such things as thou hast asked, are granted unto
thee; therefore come thou into everlasting rest, &c. Then the hangman
(though she did bid him) refused to cut off hir head: to whome she
said; Except thou doo it, thou canst have no part with me, and then
lo he did it, &c. But sithens I have beene, and must be tedious, I
thought good to refresh my reader with a lamentable storie, depending
upon the matter precedent, reported by manie grave authors, word for
word, in maner and forme following.

♦This is cōmon (they saie) when a witch or conjuror dieth.♦




The xxxv. Chapter.

_A delicate storie of a Lombard, who by S. Margarets example
would needs fight with a reall divell._


There was (after a sermon made, wherein this storie of S. _Margaret_
was recited, for in such stuffe consisted not onelie their service, but
also their sermons in the blind time of poperie:) there was (I saie)
a certeine yoong man, being a _Lombard_, whose simplicitie was such,
as he had no respect unto the commoditie of worldlie things, but did
altogither affect the salvation of his soule, who hearing how great S.
_Margarets_ triumph was, began to consider with himselfe, how full of
slights the divell was. And among other things thus he said; Oh that
God would suffer, that the divell might fight with me hand to hand
in visible forme! I would then surelie in like maner overthrow him,
and would fight with him till I had the victorie. And therefore about
the twelfe houre he went out of the towne, and finding a convenient
place where to praie, secretlie kneeling on his knees, he praied among
other things, that God would suffer the divell to appeare unto him
in visible forme, that according to the example of S. _Margaret_, he
might overcome him in battell. And as he was in the middest of his
praiers, there came into that place a woman with a hooke in hir hand,
to gather certeine hearbs which grew there, who was dumme borne. And
when she came into the place, and saw the yoong man among the hearbs
on his knees, she was afraid, and waxed pale, and going backe, she
rored in such sort, as hir voice could not be understood, and with hir
head and fists made threatning signes unto him. The yoong man seeing
such an ilfavoured fowle queane, that was for age decrepit and full of
wrinkles, with a long bodie, leane of face, pale of colour, with ragged
cloathes, crieng verie lowd, and having a voice not understandable,
threatning him with the hooke which she carried in hir hand, he thought
surelie she had beene no woman, but a divell appearing unto him in the
shape of a woman, and thought God had heard his praiers. For the which
causes he fell upon hir lustilie, and at length threw hir downe to the
ground, saieng; Art thou come thou curssed divell, art thou come? No
no, thou shalt not overthrow me in visible fight, whome thou hast often
overcome in invisible temptation.

♦_Kakozelia._♦

♦Mutuall error by meanes of sudden sight.♦

And as he spake these words, he caught hir by the haire, and drew hir
about, beating hir sometimes with his hands, sometimes with his heeles,
and sometimes with the hooke so long, and wounded hir so sore, that
he left hir a dieng. At the noise whereof manie people came running
unto them, and seeing what was doone, they apprehended the yoong man,
and thrust him into a vile prison. S. _Vincent_ by vertue of his
holines understanding all this matter, caused the bodie that seemed
dead to be brought unto him, and thereupon (according to his maner)
he laid his hand upon hir, who immediatlie revived, and he called one
of his chaplines to heare hir confession. But they that were present
said to the man of God, that it were altogether in vaine so to doo,
for that she had beene from hir nativitie dumbe, and could neither
heare nor understand the priest, neither could in words confesse
hir sinnes. Notwithstanding, S. _Vincent_ bad the priest heare hir
confession, affirming that she should verie distinctlie speake all
things unto him. And therfore, whatsoever the man of God commanded,
the priest did confidentlie accomplish and obeie: and as soone as the
priest approched unto hir, to heare hir confession, she, whome all
_Cathalonia_ knew to be dumbe borne, spake, and confessed hir selfe,
pronouncing everie word as distinctlie, as though she had never beene
dumbe. After hir confession she required the eucharist and extreame
unction to be ministred unto hir, and at length she commended hir selfe
to God; and in the presence of all that came to see that miracle, she
spake as long as she had anie breath in hir bodie. The yoong man that
killed hir being saved from the gallowes by S. _Vincents_ meanes,
and at his intercession, departed home into _Italie_. This storie
last rehearsed is found in _Speculo exemplorum_, and repeated also by
_Robert Carocul_: bishop of _Aquinas_, and manie others, and preached
publikelie in the church of _Rome_.

♦S. Vincent raiseth the dead woman to life.♦

♦S. Vincent maketh the dumbe to speake.♦

♦_Dist. 8. exempl. 17. serm. 59. cap. 20._♦




The xxxvi. Chapter.

_The storie of Saint Margaret prooved to be both ridiculous and
impious in everie point._


First, that the storie of _S. Margaret_ is a fable, may be prooved by
the incredible, impossible, foolish, impious, and blasphemous matters
conteined therein, and by the ridiculous circumstance thereof. Though
it were cruellie doone of hir to beat the divell, when his hands were
bound; yet it was courteouslie doone of hir, to pull awaie hir foot
at his desire. He could not speake so long as she troad on his head,
and yet he said; Tread off, that I may tell you what I am. She sawe
the heavens open, and yet she was in a close prison. But hir sight was
verie cleare, that could see a little dove sitting upon a crosse so
farre off. For heaven is higher than the sunne; and the sunne, when it
is neerest to us, is 3966000. miles from us. And she had a good paire
of eares, that could heare a dove speake so farre off. And she had good
lucke, that S. _Peter_, who (they saie) is porter, or else the pope,
who hath more dooings than _Peter_, had such leisure as to staie the
gates so long for hir. _Salomon_ provided no good place, neither tooke
good order with his brasen bowle. I marvell how they escaped that let
out the divels. It is marvell also they melted it not with their breath
long before: for the divels carrie hell and hell fier about with them
alwaies; in so much as (they saie) they leave ashes evermore where
they stand. Surelie she made in hir praier an unreasonable request.
But the date of hir patent is out: for I beleeve that whosoever at
this daie shall burne a pound of good candle before hir, shall be
never the better, but three pence the worsse. But now we may find
in S. _Margarets_ life, who it is that is Christes wife: whereby we
are so much wiser than we were before. But looke in the life of _S.
Katharine_, in the golden legend, and you shall find that he was also
married to _S. Katharine_, and that our ladie made the marriage, &c. An
excellent authoritie for bigamie. Here I will also cite other of their
notable stories, or miracles of authoritie, and so leave shaming of
them, or rather troubling you the readers thereof. Neither would I have
written these fables, but that they are authentike among the papists,
and that we that are protestants may be satisfied, as well of conjurors
and witches miracles, as of the others: for the one is as grosse as the
other.

♦_Secundùm Bordinum Corrigens. Quæsit. Math. tract. 1. sect. 77._♦

♦_Psellus de operatione dæmonum._♦




The xxxvii. Chapter.

_A pleasant miracle wrought by a popish preest._


What time the _Waldenses_ heresies beganne to spring, certeine wicked
men, being upheld and mainteined by diabolicall vertue, shewed certeine
signes and woonders, wherby they strengthened and confirmed their
heresies, and perverted in faith many faithfull men; for they walked
on the water and were not drowned. But a certeine catholike preest
seeing the same, and knowing that true signes could not be joined with
false doctrine, brought the bodie of our Lord, with the pix, to the
water, where they shewed their power and vertue to the people, and
said in the hearing of all that were present: I conjure thee O divell,
by him, whom I carrie in my hands, that thou exercise not these great
visions and phantasies by these men, to the drowning of this people.
Notwithstanding these words, when they walked still on the water, as
they did before, the preest in a rage threw the bodie of our Lord,
with the pix into the river, and by and by, so soone as the sacrament
touched the element, the phantasie gave place to the veritie; and they
being prooved and made false, did sinke like lead to the bottome, and
were drowned; the pix with the sacrament immediatlie was taken awaie
by an angell. The preest seeing all these things, was verie glad of
the miracle, but for the losse of the sacrament he was verie pensive,
passing awaie the whole night in teares and moorning: in the morning he
found the pix with the sacrament upon the altar.

♦_In speculo exemplorum, dist. 6. ex lib. exemplorum, Cæsariis, exempl.
69._♦

♦Memorandum, it is confessed in poperie that true miracles cannot be
joined with false doctrine: _Ergo_ neither papist, witch, nor conjuror
can worke miracles.♦




The xxxviii. Chapter.

_The former miracle confuted, with a strange storie of saint Lucie._


How glad Sir John was now it were follie for me to saie. How would he
have plagued the divell, that threw his god in the river to be drowned?
But if other had had no more power to destroie the _Waldenses_ with
sword and fier, than this preest had to drowne them with his conjuring
boxe & cousening sacraments, there should have beene many a life
saved. But I may not omit one fable, which is of authoritie, wherein
though there be no conjuration expressed, yet I warrant you there was
cousenage both in the dooing and telling thereof. ☞ You shall read in
the lesson on saint _Lucies_ daie, that she being condemned, could not
be remooved from the place with a teeme of oxen, neither could any fier
burne hir, insomuch as one was faine to cut off hir head with a sword,
and yet she could speake afterwards as long as she list. And this
passeth all other miracles, except it be that which _Bodin_ and _M.
Mal_. recite out of _Nider_, of a witch that could not be burned, till
a scroll was taken awaie from where she hid it, betwixt hir skin and
flesh.

♦_Lect. in die sanctæ Luciæ 7 & 8._♦




The xxxix. Chapter.

_Of visions, noises, apparitions, and imagined sounds, and of
other illusions, of wandering soules: with a confutation
thereof._


Manie thorough melancholie doo imagine, that they see or heare visions,
spirits, ghosts, strange noises, &c: as I have alreadie prooved before,
at large. Manie againe thorough feare proceeding from a cowardlie
nature and complexion, or from an effeminate and fond bringing up,
are timerous and afraid of spirits, and bugs, &c. Some through
imperfection of sight also are afraid of their owne shadowes, and (as
_Aristotle_ saith) see themselves sometimes as it were in a glasse.
And some through weakenesse of bodie have such unperfect imaginations.
Droonken men also sometimes suppose they see trees walke, &c: according
to that which _Salomon_ saith to the droonkards; Thine eies shall see
strange visions, and mervellous appearances.

♦See the storie of Simō Davie and Ade his wife, lib. 3. cap. 10. pag.
55, 56, 57.♦

In all ages moonks and preests have abused and bewitched the world with
counterfet visions; which proceeded through idlenes, and restraint of
marriage, wherby they grew hot and lecherous, and therefore devised
such meanes to compasse and obteine their loves. And the simple people
being then so superstitious, would never seeme to mistrust, that such
holie men would make them cuckholds, but forsooke their beds in that
case, and gave roome to the cleargie. Item, little children have beene
so scared with their mothers maids, that they could never after endure
to be in the darke alone, for feare of bugs. Manie are deceived by
glasses through art perspective. Manie hearkening unto false reports,
conceive and beleeve that which is nothing so. Manie give credit to
that which they read in authors. But how manie stories and bookes are
written of walking spirits and soules of men, contrarie to the word of
God; a reasonable volume cannot conteine. How common an opinion was
it among the papists, that all soules walked on the earth, after they
departed from their bodies? In so much as it was in the time of poperie
a usuall matter, to desire sicke people in their death beds, to appeare
to them after their death, and to reveale their estate. The fathers
and ancient doctors of the church were too credulous herein, &c.
Therefore no mervell, though the common simple sort of men, and least
of all, that women be deceived herein. God in times past did send downe
visible angels and appearances to men; but now he dooth not so. Through
ignorance of late in religion, it was thought, that everie churchyard
swarmed with soules and spirits: but now the word of God being more
free, open, and knowne, those conceipts and illusions are made more
manifest and apparent, &c.

♦Against the counterfet visions of popish preests, & other cousening
devises.♦

The doctors, councels, and popes, which (they saie) cannot erre, have
confirmed the walking, appearing, & raising of soules. But where
find they in the scriptures anie such doctrine? And who certified
them, that those appearances were true? Trulie all they cannot bring
to passe, that the lies which have beene spread abroad herein, should
now beginne to be true, though the pope himselfe subscribe, seale, and
sweare thereunto never so much. Where are the soules that swarmed in
times past? Where are the spirits? Who heareth their noises? Who seeth
their visions? Where are the soules that made such mone for trentals,
whereby to be eased of the paines in purgatorie? Are they all gone
into _Italie_, bicause masses are growne deere here in _England_?
Marke well this illusion, and see how contrarie it is unto the word of
God. Consider how all papists beleeve this illusion to be true, and
how all protestants are driven to saie it is and was popish illusion.
Where be the spirits that wandered to have buriall for their bodies?
For manie of those walking soules went about that busines. Doo you not
thinke, that the papists shew not themselves godlie divines, to preach
and teach the people such doctrine; and to insert into their divine
service such fables as are read in the Romish church, all scripture
giving place thereto for the time? You shall see in the lessons read
there upon S. _Stevens_ daie, that _Gamaliel Nichodemus_ his kinsman,
and _Abdias_ his sonne, with his freend S. _Steven_, appeared to a
certeine preest, called Sir _Lucian_, requesting him to remove their
bodies, and to burie them in some better place (for they had lien
from the time of their death, untill then, being in the reigne of
_Honorius_ the emperor; to wit, foure hundred yeeres buried in the
field of _Gamaliel_, who in that respect said to Sir _Lucian_; _Non
mei solummodo causa solicitus sum, sed potiùs pro illis qui mecum
sunt_; that is, I am not onlie carefull for my selfe, but cheefelie
for those my friends that are with me. Whereby the whole course may be
perceived to be a false practise, and a counterfet vision, or rather
a lewd invention. For in heaven mens soules remaine not in sorow and
care; neither studie they there how to compasse and get a worshipfull
buriall here in earth. If they did, they would not have foreslowed
it so long. Now therefore let us not suffer our selves to be abused
anie longer, either with conjuring preests, or melancholicall witches;
but be thankfull to God that hath delivered us from such blindnes and
error.

♦This doctrine was not onlie preached, but also prooved; note the
particular instāces following.♦




The xl. Chapter.

_Cardanus opinion of strange noises, how counterfet visions grow
to be credited, of popish appeerances, of pope Boniface._


_Cardanus_ speaking of noises, among other things, saith thus; A noise
is heard in your house; it may be a mouse, a cat, or a dog among
dishes; it may be a counterfet or a theefe indeed, or the fault may be
in your eares. I could recite a great number of tales, how men have
even forsaken their houses, bicause of such apparitions and noises: and
all hath beene by meere and ranke knaverie. And wheresoever you shall
heare, that there is in the night season such rumbling and fearefull
noises, be you well assured that it is flat knaverie, performed by some
that seemeth most to complaine, and is least mistrusted. And hereof
there is a verie art, which for some respects I will not discover.
The divell seeketh dailie as well as nightlie whome he may devoure,
and can doo his feats as well by daie as by night, or else he is a
yoong divell, and a verie bungler. But of all other couseners, these
conjurors are in the highest degree, and are most worthie of death
for their blasphemous impietie. But that these popish visions and
conjurations used as well by papists, as by the popes themselves, were
meere cousenages; and that the tales of the popes recited by _Bruno_
and _Platina_, of their magicall devises, were but plaine cousenages
and knaveries, may appeare by the historie of _Bonifacius_ the eight,
who used this kind of inchantment, to get away the popedome from his
predecessor _Cœlestinus_. He counterfetted a voice through a cane reed,
as though it had come from heaven, persuading him to yeeld up his
authoritie of popeship, and to institute therein one _Bonifacius_, a
worthier man: otherwise he threatened him with damnation. And therfore
the foole yeelded it up accordinglie, to the said _Bonifacius_, _An._
1264. of whom it was said; He came in like a fox, lived like a woolfe,
and died like a dog.

♦_H. Card. lib. de var. rer. 15. ca. 92._♦

♦Pope _Cœlestinus_ cousened of his popedome by pope _Boniface_.♦

There be innumerable examples of such visions, which when they are
not detected, go for true stories: and therefore when it is answered
that some are true tales and some are false, untill they be able to
shew foorth before your eies one matter of truth, you may replie upon
them with this distinction; to wit: visions tried are false visions,
undecided and untried are true.

♦Visions distinguished♦




The xli. Chapter.

_Of the noise or sound of eccho, of one that narrowlie escaped
drowning thereby, &c._


Alas! how manie naturall things are there so strange, as to manie seeme
miraculous; and how manie counterfet matters are there, that to the
simple seeme yet more wonderfull? _Cardane_ telleth of one _Comensis_,
who comming late to a rivers side, not knowing where to passe over,
cried out alowd for some bodie to shew him the foord: who hearing an
eccho to answer according to his last word, supposing it to be a man
that answered him and informed him of the waie, he passed through the
river, even there where was a deepe whirlepoole, so as he hardlie
escaped with his life; and told his freends, that the divell had almost
persuaded him to drowne himselfe. And in some places these noises of
eccho are farre more strange than other, speciallie at _Ticinum_ in
_Italie_, in the great hall, where it rendereth sundrie and manifold
noises or voices, which seeme to end so lamentablie, as it were a man
that laie a dieng; so as few can be persuaded that it is the eccho, but
a spirit that answereth.

♦_H. Card. lib. de subtilitat. 18._♦

♦_Idem, ibid._♦

The noise at _Winchester_ was said to be a verie miracle, and much
wondering was there at it, about the yeare 1569. though indeed a meere
naturall noise ingendered of the wind, the concavitie of the place,
and other instrumentall matters helping the sound to seeme strange
to the hearers; speciallie to such as would adde new reports to the
augmentation of the woonder.

♦Of Winchester noise.♦




The xlii. Chapter.

_Of Theurgie, with a confutation thereof, a letter sent to me
concerning these matters._


There is yet another art professed by these cousening conjurors,
which some fond divines affirme to be more honest and lawfull than
necromancie, which is called Theurgie; wherein they worke by good
angels. Howbeit, their ceremonies are altogether papisticall and
superstitious, consisting in cleanlines partlie of the mind, partlie
of the bodie, and partlie of things about and belonging to the bodie;
as in the skinne, in the apparell, in the house, in the vessell and
houshold stuffe, in oblations and sacrifices; the cleanlines whereof,
they saie, dooth dispose men to the contemplation of heavenlie things.
They cite these words of _Esaie_ for their authoritie; to wit: Wash
your selves and be cleane, &c. In so much as I have knowne diverse
superstitious persons of good account, which usuallie washed all
their apparell upon conceits ridiculouslie. For uncleanlinesse (they
say) corrupteth the aire, infecteth man, and chaseth awaie cleane
spirits. Hereunto belongeth the art of _Almadel_, the art of _Paule_,
the art of Revelations, and the art Notarie. But (as _Agrippa_
saith) the more divine these arts seeme to the ignorant, the more
damnable they be. But their false assertions, their presumptions to
worke miracles, their characters, their strange names, their diffuse
phrases, their counterfet holines, their popish ceremonies, their
foolish words mingled with impietie, their barbarous and unlearned
order of construction, their shameles practises, their paltrie stuffe,
their secret dealing, their beggerlie life, their bargaining with
fooles, their cousening of the simple, their scope and drift for monie
dooth bewraie all their art to be counterfet cousenage. And the more
throughlie to satisfie you herein, I thought good in this place to
insert a letter, upon occasion sent unto me, by one which at this
present time lieth as a prisoner condemned for this verie matter in the
kings bench, and reprived by hir majesties mercie, through the good
mediation of a most noble and vertuous personage, whose honorable and
godlie disposition at this time I will forbeare to commend as I ought.
The person truelie that wrote this letter seemeth unto me a good bodie,
well reformed, and penitent, not expecting anie gaines at my hands, but
rather fearing to speake that which he knoweth further in this matter,
least displeasure might ensue and follow.

♦Appendents unto the supposed divine art of Theurgie.♦


_The copie of a letter sent unto me R. S. by T. E.
Maister of art, and practiser both of physicke, and also
in times past, of certeine vaine sciences; now
condemned to die for the same: wherein he
openeth the truth touching these deceits._[*]

♦[*] [Lines 1, 3, 5 Rom. 2, 4 Ital.]♦

_Maister R. Scot,[†] according to your request, I have drawne out
certeine abuses worth the noting, touching the worke you have in hand;
things which I my selfe have seene within these xxvi. yeares, among
those which were counted famous and skilfull in those sciences. And
bicause the whole discourse cannot be set downe, without nominating
certeine persons, of whom some are dead & some living, whose freends
remaine yet of great credit: in respect therof, I knowing that mine
enimies doo alreadie in number exceed my freends; I have considered
with my selfe, that it is better for me to staie my hand, than to
commit that to the world, which may increase my miserie more than
releeve the same. Notwithstanding, bicause I am noted above a great
manie others to have had some dealings in those vaine arts and wicked
practises; I am therefore to signifie unto you, and I speake it in the
presence of God, that among all those famous and noted practisers, that
I have beene conversant withall these xxvi. yeares, I could never see
anie matter of truth to be doone in those wicked sciences, but onelie
meere cousenings and illusions. And they, whome I thought to be most
skilfull therein, sought to see some things at my hands, who had spent
my time a dozen or fourteen years, to my great losse and hinderance,
and could never at anie time see anie one truth, or sparkle of truth
therein. Yet at this present I stand worthilie condemned for the same;
for that, contrarie to my princes lawes, and the lawe of God, and
also to mine owne conscience, I did spend my time in such vaine and
wicked studies and practises: being made and remaining a spectacle
for all others to receive warning by. The Lord grant I may be the
last (I speake it from my hart) and I wish it, not onlie in my native
coūtrie, but also through the whole face of the earth, speciallie
among Christians. For mine owne part I lament my time lost, & have
repented me five yeares past: at which time I sawe a booke, written in
the old Saxon toong, by one Sir John Malborne a divine of Oxenford,
three hundred yeares past; wherein he openeth all the illusions &
inventions of those arts and sciences: a thing most worthie the noting.
I left the booke with the parson of Slangham in Sussex, where if you
send for it in my name, you may have it. You shall thinke your labour
well bestowed, and it shall greatlie further the good enterprise you
have in hand: and there shall you see the whole science throughlie
discussed, and all their illusions and cousenages deciphered at large.
Thus craving pardon at your hands for that I promised you, being
verie fearefull, doubtfull, and loth to set my hand or name under any
thing that may be offensive to the world, or hurtfull to my selfe,
considering my case, except I had the better warrant from my L. of
Leicester, who is my verie good Lord, and by whome next under God (hir
Majestie onelie excepted) I have beene preserved; and therefore loth
to doo any thing that may offend his Lordships eares. And so I leave
your Worship to the Lords keeping, who bring you and all your actions
to good end and purpose, to Gods glorie, and to the profit of all
Christians. From the bench this 8. of March, 1582. Your Worships poore
and desolate friend and servant, T. E._

♦Marke the summe and scope of this letter.♦

♦[†] [This letter in Rom.]♦

♦S. John Malbornes booke detecting the devises of conjuratiō, &c.♦

I sent for this booke of purpose, to the parson of _Slangham_, and
procured his best friends, men of great worship and credit, to deale
with him, that I might borrowe it for a time. But such is his follie
and superstition, that although he confessed he had it; yet he would
not lend it: albeit a friend of mine, being knight of the shire would
have given his word for the restitution of the same safe and sound.

The conclusion therefore shall be this, whatsoever heeretofore hath
gone for currant, touching all these fallible arts, whereof hitherto I
have written in ample sort, be now counted counterfet, and therefore
not to be allowed no not by common sense, much lesse by reason, which
should sift such cloked and pretended practises, turning them out of
their rags and patched clowts, that they may appeere discovered, and
shew themselves in their nakednesse. Which will be the end of everie
secret intent, privie purpose, hidden practise, and close devise, have
they never such shrowds and shelters for the time: and be they with
never so much cautelousnesse and subtill circumspection clouded and
shadowed, yet will they at length be manifestlie detected by the light,
according to that old rimed verse:

♦The author his conclusion.♦

_Quicquid nix celat, solis calor omne revelat:_

_What thing soever snowe dooth hide,
Heat of the sunne dooth make it spide._

♦_Andrœas Gartnerus Mariæmontanus. Eng. by Ab. Fle._♦

And according to the verdict of Christ, the true Nazarite, who never
told untruth, but who is the substance and groundworke of truth it
selfe, saieng; _Nihil est tam occultum quod non sit detegendum_,
Nothing is so secret, but it shall be knowne and revealed.

♦Matt. 10, 26.
Mark 4, 22.
Luke. 8, 17.
[*]And. 12, 2,♦

♦[*] [= and]♦




¶ _The xvi. booke._




The first Chapter.

_A conclusion, in maner of an epilog, repeating manie of the
former absurdities of witchmongers conceipts, confutations
thereof, and of the authoritie of James Sprenger and Henrie
Institor inquisitors and compilers of M. Mal._


Hitherto you have had delivered unto you, that which I have conceived
and gathered of this matter. In the substance and principall parts
wherof I can see no difference among the writers heereupon; of
what countrie, condition, estate, or religion so ever they be; but
I find almost all of them to agree in unconstancie, fables, and
impossibilities; scratching out of _M. Mal._ the substance of all their
arguments: so as their authors being disapproved, they must coine new
stuffe, or go to their grandams maids to learne more old wives tales,
whereof this art of witchcraft is contrived. But you must know that
_James Sprenger_, and _Henrie Institor_, whome I have had occasion
to alledge manie times, were coparteners in the composition of that
profound & learned booke called _Malleus Maleficarum_, & were the
greatest doctors of that art: out of whom I have gathered matter and
absurditie enough, to confound the opinions conceived of witchcraft;
although they were allowed inquisitors and assigned by the pope, with
the authoritie and commendation of all the doctors of the universitie
of _Collen_, &c: to call before them, to imprison, to condemne, and to
execute witches; and finallie to seaze and confiscate their goods.

♦The compilers or makers of the booke called A Mallet to braine
witches.♦

These two doctors, to mainteine their their[*] credit, and to cover
their injuries, have published those same monsterous lies, which have
abused all Christendome, being spread abroad with such authoritie, as
it will be hard to suppresse the credit of their writings, be they
never so ridiculous and false. Which although they mainteine and stirre
up with their owne praises; yet men are so bewitched, as to give credit
unto them. For proofe whereof I remember they write in one place of
their said booke, that by reason of their severe proceedings against
witches, they suffered intollerable assaults, speciallie in the night,
many times finding needdels sticking in their biggens, which were
thither conveied by witches charmes: and through their innocencie and
holinesse (they saie) they were ever miraculouslie preserved from hurt.
Howbeit they affirme that they will not tell all that might make to
the manifestation of their holines: for then should their owne praise
stinke in their owne mouthes. And yet God knoweth their whole booke
conteineth nothing but stinking lies and poperie. Which groundworke and
foundation how weake and wavering it is, how unlike to continue, and
how slenderlie laid, a child may soone discerne and perceive.

♦[*] [_sic_]♦

♦No marvel that they were so opinionative herein, for God gave them
over into strong delusions.♦




The second Chapter.

_By what meanes the common people have beene made beleeve in
the miraculous works of witches, a definition of witchcraft,
and a description thereof._


The common people have beene so assotted and bewitched, with whatsoever
poets have feigned of witchcraft, either in earnest, in jest, or else
in derision; and with whatsoever lowd liers and couseners for their
pleasures heerein have invented, and with whatsoever tales they have
heard from old doting women, or from their mothers maids, and with
whatsoever the grandfoole their ghostlie father, or anie other morrow
masse preest had informed them; and finallie with whatsoever they have
swallowed up through tract of time, or through their owne timerous
nature or ignorant conceipt, concerning these matters of hagges and
witches: as they have so settled their opinion and credit thereupon,
that they thinke it heresie to doubt in anie part of the matter;
speciallie bicause they find this word witchcraft expressed in the
scriptures; which is as to defend praieng to saincts, bicause _Sanctus,
Sanctus, Sanctus_ is written in _Te Deum_.

And now to come to the definition of witchcraft, which hitherto I
did deferre and put off purposelie: that you might perceive the true
nature thereof, by the circumstances, and therefore the rather to allow
of the same, seeing the varietie of other writers. Witchcraft is in
truth a cousening art, wherin the name of God is abused, prophaned and
blasphemed, and his power attributed to a vile creature. In estimation
of the vulgar people, it is a supernaturall worke, contrived betweene
a corporall old woman, and a spirituall divell. The maner thereof
is so secret, mysticall, and strange, that to this daie there hath
never beene any credible witnes therof. It is incomprehensible to the
wise, learned or faithfull; a probable matter to children, fooles,
melancholike persons and papists. The trade is thought to be impious.
The effect and end thereof to be sometimes evill, as when thereby
man or beast, grasse, trees, or corne, &c; is hurt: sometimes good,
as whereby sicke folkes are healed, theeves bewraied, and true men
come to their goods, &c. The matter and instruments, wherewith it is
accomplished, are words, charmes, signes, images, characters, &c: the
which words although any other creature doo pronounce, in maner and
forme as they doo, leaving out no circumstance requisite or usuall for
that action: yet none is said to have the grace or gift to performe
the matter, except she be a witch, and so taken, either by hir owne
consent, or by others imputation.

♦The definition or description of witchcraft.♦

♦The formal cause.♦

♦The finall cause.♦

♦The materiall cause.♦




The third Chapter.

_Reasons to proove that words and characters are but bables,
& that witches cannot doo such things as the multitude
supposeth they can, their greatest woonders prooved trifles,
of a yoong gentleman cousened._


That words, characters, images, and such other trinkets, which are
thought so necessarie instruments for witchcraft (as without the
which no such thing can be accomplished) are but bables, devised by
couseners, to abuse the people withall; I trust I have sufficientlie
prooved. And the same maie be further and more plainelie perceived by
these short and compendious reasons following.

First, in that the _Turkes_ and infidels, in their witchcraft, use both
other words, and other characters than our witches doo, and also such
as are most contrarie. In so much as, if ours be bad, in reason theirs
should be good. If their witches can doo anie thing, ours can doo
nothing. For as our witches are said to renounce Christ, and despise
his sacraments: so doo the other forsake _Mahomet_, and his lawes,
which is one large step to christianitie.

♦A necessarie sequele.♦

It is also to be thought, that all witches are couseners; when mother
_Bungie_, a principall witch, so reputed, tried, and condemned of
all men, and continuing in that exercise and estimation manie yeares
(having cousened & abused the whole realme, in so much as there came to
hir, witchmongers from all the furthest parts of the land, she being
in diverse bookes set out with authoritie, registred and chronicled
by the name of the great witch of _Rochester_, and reputed among all
men for the cheefe ringleader of all other witches) by good proofe
is found to be a meere cousener; confessing in hir death bed freelie,
without compulsion or inforcement, that hir cunning consisted onlie
in deluding and deceiving the people: saving that she had (towards
the maintenance of hir credit in that cousening trade) some sight in
physicke and surgerie, and the assistance of a freend of hirs, called
_Heron_, a professor thereof. And this I know, partlie of mine owne
knowledge, and partlie by the testimonie of hir husband, and others
of credit, to whome (I saie) in hir death bed, and at sundrie other
times she protested these things; and also that she never had indeed
anie materiall spirit or divell (as the voice went) nor yet knew how
to worke anie supernaturall matter, as she in hir life time made men
beleeve she had and could doo.

♦_Probatum est_, by mother Bungies confessiō that al witches are
couseners.♦

The like may be said of one _T._ of _Canturburie_, whose name I will
not litterallie discover, who wonderfullie abused manie in these parts,
making them thinke he could tell where anie thing lost became: with
diverse other such practises, whereby his fame was farre beyond the
others. And yet on his death bed he confessed, that he knew nothing
more than anie other, but by slight and devises, without the assistance
of anie divell or spirit, saving the spirit of cousenage: and this did
he (I saie) protest before manie of great honestie, credit, & wisedome,
who can witnesse the same, and also gave him good commendations for his
godlie and honest end.

Againe, who will mainteine, that common witchcrafts are not cousenages,
when the great and famous witchcrafts, which had stolne credit not
onlie from all the common people, but from men of great wisdome and
authoritie, are discovered to be beggerlie slights of cousening
varlots? Which otherwise might and would have remained a perpetuall
objection against me. Were there not [*] three images of late yeeres
found in a doonghill, to the terror & astonishment of manie thousands?
In so much as great matters were thought to have beene pretended to
be doone by witchcraft. But if the Lord preserve those persons (whose
destruction was doubted to have beene intended therby) from all other
the lewd practises and attempts of their enimies; I feare not, but
they shall easilie withstand these and such like devises, although
they should indeed be practised against them. But no doubt, if such
bables could have brought those matters of mischeefe to passe, by the
hands of traitors, witches, or papists; we should long since have beene
deprived of the most excellent jewell and comfort that we enjoy in this
world. Howbeit, I confesse, that the feare, conceipt, and doubt of
such mischeefous pretenses may breed inconvenience to them that stand
in awe of the same. And I wish, that even for such practises, though
they never can or doo take effect, the practisers be punished with all
extremitie: bicause therein is manifested a traiterous heart to the
Queene, and a presumption against God.

♦[*] J. Bodin in the preface before his booke of _Dæmonomania_
reporteth this by a conjuring preest late Curat of Islington: hee also
sheweth to what end: read the place you that understād Latine.♦

But to returne to the discoverie of the aforesaid knaverie and
witchcraft. So it was that one old cousener, wanting monie, devised or
rather practised (for it is a stale devise) to supplie his want, by
promising a yoong Gentleman, whose humor he thought would that waie be
well served, that for the summe of fourtie pounds, he would not faile
by his cunning in that art of witchcraft, to procure unto him the love
of anie three women whome he would name, and of whome he should make
choise at his pleasure. The yoong Gentleman being abused with his
cunning devises, and too hastilie yeelding to that motion, satisfied
this cunning mans demand of monie. Which, bicause he had it not
presentlie to disbursse, provided it for him at the hands of a freend
of his. Finallie, this cunning man made the three puppets of wax, &c:
leaving nothing undone that appertained to the cousenage, untill he had
buried them, as you have heard. But I omit to tell what a doo was made
herof, and also what reports and lies were bruted; as what white dogs
and blacke dogs there were seene in the night season passing through
the watch, mawgre all their force and preparation against them, &c.
But the yoong Gentleman, who for a litle space remained in hope mixed
with joy and love, now through tract of time hath those his felicities
powdered with doubt and despaire. For in steed of atchieving his love,
he would gladlie have obteined his monie. But bicause he could by no
meanes get either the one or the other (his monie being in hucksters
handling, and his sute in no better forwardnes) he revealed the whole
matter, hoping by that meanes to recover his monie; which he neither
can yet get againe, nor hath paied it where he borrowed. But till
triall was had of his simplicitie or rather follie herein, he received
some trouble himselfe hereabouts, though now dismissed.

♦Note this devise of the waxen images found of late neere London.♦




The fourth Chapter.

_Of one that was so bewitched that he could read no scriptures
but canonicall, of a divel that could speake no Latine, a
proofe that witchcraft is flat cousenage._


Here I may aptlie insert another miracle of importance, that happened
within the compasse of a childes remembrance, which may induce anie
resonable bodie to conceive, that these supernaturall actions are but
fables & cousenages. There was one, whom for some respects I name
not, that was taken blind, deafe, & dumbe; so as no physician could
helpe him. That man (forsooth) though he was (as is said) both blind,
dumbe & deafe, yet could he read anie canonicall scriptures; but as
for apocrypha, he could read none: wherein a Gods name consisted the
miracle. But a leafe of apocrypha being extraordinarilie inserted among
the canonicall scriptures, he read the same as authentike: wherein his
knaverie was bewraied. Another had a divell, that answered men to all
questions, marie hir divell could understand no Latine, and so was she
(and by such meanes all the rest may be) bewraied. Indeed our witching
writers saie, that certeine divels speake onelie the language of that
countrie where they are resiant, as French, or English, &c.

♦A strange miracle, if it were true.♦

♦There the hypocrite was overmatcht for all his dissembled gravitie.♦

Furthermore, in my conceipt, nothing prooveth more apparentlie
that witchcraft is cousenage, and that witches instruments are but
ridiculous bables, and altogither void of effect; than when learned
and godlie divines, in their serious writings, produce experiments
as wrought by witches, and by divels at witches commandements: which
they expound by miracles, although indeed meere trifles. Whereof they
conceive amisse, being overtaken with credulitie.




The fift Chapter.

_Of the divination by the sive and sheeres, and by the booke
and key, Hemingius his opinion thereof confuted, a bable to
know what is a clocke, of certeine jugling knacks, manifold
reasons for the overthrowe of witches and conjurors, and
their cousenages, of the divels transformations, of Ferrum
candens,[*] &c._

♦[*] [Latin in Ital.]♦


To passe over all the fables, which are vouched by the popish doctors,
you shall heare the words of _N. Hemingius_, whose zeale & learning
otherwise I might justlie commend: howbeit I am sorie and ashamed to
see his ignorance and follie in this behalfe. Neither would I have
bewraied it, but that he himselfe, among other absurdities concerning
the maintenance of witches omnipotencie, hath published it to his
great discredit. Popish preests (saith he) as the _Chaldæans_ used
the divination by sive & sheeres[*] for the detection of theft,
doo practise with a psalter and a keie fastned upon the 49. psalme,
to discover a theefe. And when the names of the suspected persons
are orderlie put into the pipe of the keie, at the reading of these
words of the psalme [If thou sawest a theefe thou diddest consent unto
him][†] the booke will wagge, and fall out of the fingers of them
that hold it, and he whose name remaineth in the keie must be the
theefe. Hereupon _Hemingius_ inferreth, that although conjuring preests
and witches bring not this to passe by the absolute words of the
psalme, which tend to a farre other scope; yet sathan dooth nimblie,
with his invisible hand, give such a twitch to the booke, as also in
the other case to the sive and the sheeres, that downe falles the booke
and keie, sive and sheeres, up starts the theefe, and awaie runneth the
divell laughing, &c.

♦_Heming. in lib. de superst. magicis._♦

♦[*] [p. _262_]♦

♦[†] [[] in text]♦

♦The greatest clarkes are not the wisest men.♦

But alas, _Hemingius_ is deceived, as not perceiving the conceipt, or
rather the deceipt hereof. For where he supposeth those actions to be
miraculous, and done by a divell; they are in truth meere bables,
wherein consisteth not so much as legierdemaine. For everie carter
may conceive the slight hereof: bicause the booke and keie, sive
and sheeres, being staied up in that order, by naturall course, of
necessitie must within that space (by meanes of the aire, and the pulse
beating at the fingers end) turne and fall downe. Which experience
being knowne to the witch or conjuror, she or he doo forme and frame
their prophesie accordinglie: as whosoever maketh proofe thereof shall
manifestlie perceive it. By this art, practise, or experience, you
shall knowe what it is a clocke, if you hold betweene your finger and
your thumbe a thred of six or seven inches long, unto the other end
whereof is tied a gold ring, or some such like thing: in such sort as
upon the beating of your pulse, and the mooving of the ring, the same
may strike upon either side of a goblet or glasse. These things are
(I confesse) witchcraft, bicause the effect or event proceedeth not
of that cause which such couseners saie, and others beleeve they doo.
As when they laie a medicine for the ague, &c: to a childs wrists,
they also pronounce certeine words or charmes, by vertue whereof (they
saie) the child is healed: whereas indeed the medicine onelie dooth
the feate. And this is also a sillie jugglers knacke, which wanteth
legierdemaine, whom you shall see to thrust a pinne, or a small knife,
through the head and braine of a chicken or pullet, and with certeine
mysticall words seeme to cure him:[*] whereas, though no such words
were spoken, the chicken would live, and doo well enough; as experience
teacheth and declareth.

♦A naturall reason of the former knacke.♦

♦[*] [p. _346_.]♦

Againe, when such as have mainteined the art and profession of
conjuring, and have written thereupon most cunninglie, have published
recantations, and confessed the deceipts thereof, as _Cornelius
Agrippa_ did, whie should we defend it? Also, when heathen princes,
of great renowne, authoritie, & learning, have searched, with much
industrie and charge, the knowledge & secrecie of conjuration and
witchcraft, & finallie found by experience all to be false and vaine
that is reported of them, as _Nero_, _Julianus apostata_, and
_Valence_ did; whie should we seeke for further triall, to proove
witchcraft and conjuration to be cousenage?

♦_C. Agripp. in lib. de vanit. scient. & in epistola ante librum de
occulta philosophia._♦

♦_Plin. lib. natural. hist. 30. cap. 1._♦

♦_Pet. Mart. in locis communibus._♦

Also, when the miracles imputed unto them, exceed in quantitie,
qualitie and number, all the miracles that Christ wrought here upon
earth, for the establishing of his gospell, for the confirmation of
our faith, and for the advancement of his glorious name; what good
christian will beleeve them to be true? And when Christ himselfe saith;
The works that I doo, no man else can accomplish; whie should we thinke
that a foolish old woman can doo them all, and manie more?

Also, when Christ knew not these witches, nor spake one word of them
in all the time of his being here upon earth, having such necessarie
occasion (if at leastwise they with their familiars could doo as he
did by the spirit of God, as is constantlie affirmed) whie should
we suppose that they can doo as they saie, but rather that they are
deceivers[?[*]] When they are faine to saie, that witches wrought not
in that art, all those thirtie three yeares that Christ lived, and that
there were none in _Jobs_ time, and that the cousening oracles are now
ceased; who seeth not that they are witlesse, and madde fooles that
mainteine it? When all the mischeefes are accomplished by poisons and
naturall meanes, which they affirme to be brought to passe by words,
it manifesteth to the world their cousenage. When all the places of
scripture, which witchmongers allowe for the proofe of such witches,
are prooved to make nothing for their purpose, their own fables & lies
deserve small credit. When one of the cheefe points in controversie;
to wit, execution of witches, is grounded upon a false translation;
namelie, You shall not suffer a witch to live (which is in Latine,[†]
_Veneficam non retinebitis in vita_) where the word in everie mans
eare soundeth to be a poisoner, rather than a worker of miracles, and
so interpreted by the seventie interpretors, _Josephus_, and almost
of all the _Rabbins_, which were _Hebrues_ borne: whie should anie of
their interpretations or allegations be trusted, or well accounted
of? When working of miracles is ceased, and the gift of prophesie
also; so as the godlie, through invocation of the holie spirit, cannot
performe such wonderfull things, as these witches and conjurors by
the invocation of divels and wicked spirits undertake, and are said
to doo; what man that knoweth and honoureth God will be so infatuate
as to beleeve these lies, and so preferre the power of witches and
divels before the godlie endued with Gods holie spirit? When manie
printed bookes are published, even with authoritie, in confirmation
of such miracles wrought by those couseners, for the detection of
witchcraft; and in fine all is not onelie found false, and to have
beene accomplished by cousenage, but that there hath beene therein
a set purpose to defame honest matrones, as to make them be thought
to be witches: whie should we beleeve _Bodin_, _M. Mal. &c_: in their
cousening tales and fables? When they saie that witches can flie in
the aire, and come in at a little coane,[‡] or a hole in a glasse
windowe, and steale awaie sucking children, and hurt their mothers; and
yet when they are brought into prison, they cannot escape out of the
grate, which is farre bigger: who will not condemne such accusations or
confessions to be frivolous, &c? When (if their assertions were true)
concerning the divels usuall taking of shapes, and walking, talking,
conferring, hurting, and all maner of dealing with mortall creatures,
Christs argument to _Thomas_ had beene weake and easilie answered; yea
the one halfe, or all the whole world might be inhabited by divels,
everie poore mans house might be hired over his head by a divell, he
might take the shape and favor of an honest woman, and plaie the witch;
or of an honest man, and plaie the theefe, and so bring them both,
or whome he list to the gallowes: who seeth not the vanitie of such
assertions? For then the divell might in the likenes of an honest man
commit anie criminall offense; as _Lavater_ in his nineteenth chapter
_De spectris_ reporteth of a grave wise magistrate in the territorie
of _Tigurie_, who affirmed, that as he and his servant went through
certeine pastures, he espied in a morning, the divell in likenes of one
whome he knew verie well, wickedlie dealing with a mare. Upon the sight
whereof he immediatlie went to that fellowes house, and certeinlie
learned there, that the same person went not out of his chamber that
daie. And if he had not wiselie boolted out the matter, the good honest
man (saith he) had surelie beene cast into prison, and put on the
racke, &c.

♦[*] [text (.)]♦

♦Note that during all Christs time upon earth, which was 33. yeares,
witches were put to silence, &c.♦

♦[†] [Not in Vulg.]♦

♦[‡] [= crack]
[Cf. p. _91_.]♦

The like storie we read of one _Cunegunda_, wife to _Henrie_ the second
emperor of that name, in whose chamber the divell (in the likenes of a
yoongman, with whome she was suspected to be too familiar in court) was
often seene comming in and out. How beit, she was purged by the triall
_Candentis ferri_, and prooved innocent: for she went upon glowing iron
unhurt, &c. And yet _Salomon_ saith; Maie a man carrie fier in his
bosome, and his clothes not be burned? Or can a man go upon coles,
& his feete not scortched? And thus might the divell get him up into
everie pulpit, and spred heresies, as I doubt not but he dooth in the
mouth of wicked preachers, though not so grosselie as is imagined and
reported by the papists and witchmongers. And because it shall not
be said that I beelie them, I will cite a storie crediblie reported
by their cheefest doctors; namelie _James Sprenger_, and _Henrie
Institor_, who saie as followeth, even word for word.

♦But Christs argument was undoubted: _Ergo, &c._♦

♦I marvell for what purpose the magistrate went to that fellowes house.♦

♦_Albertus Crantzius in lib. 4. metropolis. cap. 4._♦

♦Prov. 6.♦

♦_Mal. malef. par. 2. quæ. 1. cap. 9._♦




The sixt Chapter.

_How the divell preached good doctrine in the shape of a
preest, how he was discovered, and that it is a shame (after
confutation of the greater witchcrafts) for anie man to give
credit to the lesser points thereof._


On a time the divell went up into a pulpit, and there made a verie
catholike sermon: but a holie preest comming to the good speed, by
his holinesse perceived that it was the divell. So he gave good eare
unto him, but could find no fault with his doctrine. And therefore
so soone as the sermon was doone, he called the divell unto him,
demanding the cause of his sincere preaching; who answered: Behold I
speake the truth, knowing that while men be hearers of the word, and
not followers, God is the more offended, and my kingdome the more
inlarged. And this was the strangest devise (I thinke) that ever anie
divell used: for the apostles themselves could have done no more.
Againe, when with all their familiars, their ointments, &c: whereby
they ride invisiblie, nor with all their charmes, they can neither
conveie themselves from the hands of such as laie wait for them; nor
can get out of prison, that otherwise can go in and out at a mouse
hole[*]; nor finallie can save themselves from the gallowes, that can
transubstantiate their own and others bodies into flies or fleas, &c:
who seeth not, that either they lie, or are beelied in their miracles?
When they are said to transfer their neighbors corne into their owne
ground, and yet are perpetuall beggers, and cannot inrich themselves,
either with monie or otherwise: who is so foolish as to remaine longer
in doubt of their supernaturall power? When never any yet from the
beginning of the world till this daie, hath openlie shewed any other
tricke, conceipt, or cunning point of witchcraft, than legierdemaine
or cousenage: who will tarrie any longer for further triall? When both
the common law and also the injunctions doo condemne prophesieng, &
likewise false miracles, and such as beleeve them in these daies: who
will not be afraid to give credit to those knaveries? When heereby they
make the divell to be a god that heareth the praiers, and understandeth
the minds of men: who will not be ashamed, being a christian, to be
so abused by them? When they that doo write most franklie of these
matters, except lieng _Sprenger_ & _Institor_, have never seene any
thing heerin; insomuch as the most credible proofe that _Bodin_
bringeth of his woonderfull tales of witchcraft, is the report of his
host at an alehouse where he baited: who will give further eare unto
these incredible fables? When in all the new testament, we are not
warned of these bodilie appearances of divels, as we are of his other
subtilties, &c: who will be afraid of their bugs? When no such bargaine
is mentioned in the scriptures, why should we beleeve so incredible and
impossible covenants, being the ground of all witchmongers religion,
without the which they have no probabilitie in the rest of their
foolish assertions? When as, if any honest mans conscience be appealed
unto, he must confesse he never saw triall of such witchcraft or
conjuration to take effect, as is now so certeinlie affirmed: what
conscience can condemne poore soules that are accused wrongfullie,
or beleeve them that take upon them impiouslie to doo or worke those
impossible things? When the whole course of the scripture is utterlie
repugnant to these impossible opinions, saving a few sentences, which
neverthelesse rightlie understood, releeve them nothing at all: who
will be seduced by their fond arguments? When as now that men have
spied the knaverie of oracles, & such pelfe, and that there is not one
oracle in the world remaining: who cannot perceive that all the residue
heeretofore of those devises, have beene cousenages, knaveries, and
lies? When the power of God is so impudentlie transferred to a base
creature, what good christian can abide to yeeld unto such miracles
wrought by fooles? When the old women accused of witchcraft, are
utterlie insensible, and unable to saie for themselves; and much lesse
to bring such matters to passe, as they are accused of: who will not
lament to see the extremitie used against them? When the foolisher sort
of people are alwaies most mistrustfull of hurt by witchcraft, and the
simplest and dotingest people mistrusted to doo the hurt: what wise man
will not conceive all to be but follie? When it were an easie matter
for the divell, if he can doo as they affirme, to give them great store
of monie, and make them rich, and dooth it not; being a thing which
would procure him more disciples than any other thing in the world:
the wise must needs condemne the divell of follie, and the witches
of peevishnesse, that take such paines, and give their soules to the
divell to be tormented in hell fier, and their bodies to the hangman to
be trussed on the gallowes, for nichels in a bag.

♦He should rather have asked who gave him orders and licence to preach.♦

♦[*] [pp. _91, 222_.]♦

♦_John. Bodin._♦

♦Yet manie that beare the shew of honest men are verie credulous
heerein.♦

♦Witches are cōmonlie verie beggers.♦




The seventh Chapter.

_A conclusion against witchcraft, in maner and forme of
an Induction._


By this time all kentishmen know (a few fooles excepted) that Robin
goodfellowe is a knave. All wisemen understand that witches miraculous
enterprises, being contrarie to nature, probabilitie and reason,
are void of truth or possibilitie. All protestants perceive, that
popish charmes, conjurations, execrations, and benedictions are not
effectuall, but be toies and devises onelie to keepe the people blind,
and to inrich the cleargie. All christians see, that to confesse
witches can doo as they saie, were to attribute to a creature the
power of the Creator. All children well brought up conceive and spie,
or at the least are taught, that juglers miracles doo consist of
legierdemaine and confederacie. The verie heathen people are driven to
confesse, that there can be no such conference betweene a spirituall
divell and a corporall witch, as is supposed. For no doubt, all the
heathen would then have everie one his familiar divell; for they would
make no conscience to acquaint themselves with a divell that are not
acquainted with God.

♦A generall conclusion against them whō the subject of this book
concerneth♦

I have dealt, and conferred with manie (marrie I must confesse papists
for the most part) that mainteine every point of these absurdities.
And surelie I allow better of their judgements, than of others, unto
whome some part of these cousenages are discovered and seene: and yet
concerning the residue, they remaine as wise as they were before;
speciallie being satisfied in the highest and greatest parts of
conjuring and cousening; to wit, in poperie, and yet will be abused
with beggerlie jugling, and witchcraft.




The eight Chapter.

_Of naturall witchcraft or fascination._


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

Manie great and grave authors write, and manie fond writers also
affirme, that there are certeine families in _Aphrica_ which with their
voices bewitch whatsoever they praise. Insomuch as, if they commend
either plant, corne, infant, horsse, or anie other beasts, the same
presentlie withereth, decaieth and dieth. This mysterie of witchcraft
is not unknowne or neglected of our witchmongers, and superstitious
fooles heere in _Europa_. But to shew you examples neere home heere
in _England_, as though our voice had the like operation: you shall
not heare a butcher or horssecourser cheapen a bullocke or a jade,
but if he buie him not, he saith, God save him; if he doo forget it,
and the horsse or bullocke chance to die, the fault is imputed to the
chapman. Certeinelie the sentence is godlie, if it doo proceed from a
faithfull and a godlie mind: but if it be spoken as a superstitious
charme, by those words and syllables to compound with the fascination
and misadventure of infortunate words, the phrase is wicked and
superstitious, though there were farre greater shew of godlinesse than
appeereth therein.

♦_Isigonus. Memphradorus. Solon, &c. Vairus. J. Bodinus. Mal. malef._♦




The ninth Chapter.

_Of inchanting or bewitching eies._


Manie writers agree with _Virgil_ and _Theocritus_ in the effect of
witching eies, affirming that in _Scythia_, there are women called
_Bithiæ_, having two balles or rather blacks in the apple of their
eies. And as _Didymus_ reporteth, some have in the one eie two such
balles, and in the other the image of a horsse. These (forsooth) with
their angrie lookes doo bewitch and hurt not onelie yoong lambs, but
yoong children. There be other that reteine such venome in their
eies, and send it foorth by beames and streames so violentlie, that
therewith they annoie not onlie them with whom they are conversant
continuallie; but also all other, whose companie they frequent, of what
age, strength, or complexion soever they be: as _Cicero_, _Plutarch_,
_Philarchus_, and manie others give out in their writings.

♦With the like propertie were the old Illyrian people indued: if we
will credit the words of Sabinus grounded upon the report of Aul. Gell.♦

This fascination (saith _John Baptista Porta Neapolitanus_) though it
begin by touching or breathing, is alwaies accomplished and finished
by the eie, as an extermination or expulsion of the spirits through
the eies, approching to the hart of the bewitched, and infecting the
same, &c. Wherby it commeth to passe, that a child, or a yoong man
endued with a cleare, whole, subtill and sweet bloud, yeeldeth the
like spirits, breath, and vapors springing from the purer bloud of the
hart. And the lightest and finest spirits, ascending into the highest
parts of the head, doo fall into the eies, and so are from thence sent
foorth, as being of all other parts of the bodie the most cleare,
and fullest of veines and pores, and with the verie spirit or vapor
proceeding thence, is conveied out as it were by beames and streames
a certeine fierie force; whereof he that beholdeth sore eies shall
have good experience. For the poison and disease in the eie infecteth
the aire next unto it, and the same proceedeth further, carrieng with
it the vapor and infection of the corrupted bloud: with the contagion
whereof, the eies of the beholders are most apt to be infected. By this
same meanes it is thought that the cockatrice depriveth the life, and a
woolfe taketh awaie the voice of such as they suddenlie meete withall
and behold.

♦_J. Bap. Neapol. in lib. de naturali magia._♦

♦_J. Bap. Neapol. in lib. de naturali magia._♦

♦This is held of some for truth.♦

Old women, in whome the ordinarie course of nature faileth in the
office of purging their naturall monethlie humors, shew also some
proofe hereof. For (as the said _J.B.P.N._ reporteth, alledging
_Aristotle_ for his author) they leave in a looking glasse a certeine
froth, by meanes of the grosse vapors proceeding out of their eies.
Which commeth so to passe, bicause those vapors or spirits, which so
abundantlie come from their eies, cannot pearse and enter into the
glasse, which is hard, and without pores, and therefore resisteth:
but the beames which are carried in the chariot or conveiance of the
spirits, from the eies of one bodie to another, doo pearse to the
inward parts, and there breed infection, whilest they search and seeke
for their proper region. And as these beames & vapors doo proceed from
the hart of the one, so are they turned into bloud about the hart of
the other: which bloud disagreeing with the nature of the bewitched
partie, infeebleth the rest of his bodie, and maketh him sicke: the
contagion wherof so long continueth, as the distempered bloud hath
force in the members. And bicause the infection is of bloud, the fever
or sicknes will be continuall; whereas if it were of choler, or flegme,
it would be intermittent or alterable.

♦_Non est in speculo res quæ speculatur in eo._♦




The tenth Chapter.

_Of naturall witchcraft for love, &c._


But as there is fascination and witchcraft by malicious and angrie eies
unto displeasure: so are there witching aspects, tending contrariwise
to love, or at the least, to the procuring of good will and liking.
For if the fascination or witchcraft be brought to passe or provoked
by the desire, by the wishing and coveting of anie beautifull shape or
favor, the venome is strained through the eies, though it be from a
far, and the imagination of a beautifull forme resteth in the hart of
the lover, and kindleth the fier wherewith it is afflicted. And bicause
the most delicate, sweete, and tender bloud of the belooved doth there
wander, his countenance is there represented shining in his owne bloud,
and cannot there be quiet; and is so haled from thence, that the bloud
of him that is wounded, reboundeth and slippeth into the wounder,
according to the saieng of _Lucretius_ the poet to the like purpose and
meaning in these verses:

♦Nescio quis oculus teneros mihi fascinat agnos, saith _Virgil_: and
thus Englished by _Abraham Fleming_:

_I wote not I
What witching eie
Doth use to hant
My tender lams
Sucking their dams
And them inchant,_
♦

_Idque petit corpus, mens unde est saucia amore,
Námque omnes plerúnque cadunt in vulnus, & illam
Emicat in partem sanguis, unde icimur ictu;
Et si cominùs est, os tum ruber occupat humor:_

_And to that bodie tis rebounded,
From whence the mind by love is wounded,
For in a maner all and some,
Into that wound of love doo come,
And to that part the bloud doth flee
From whence with stroke we striken bee,
If hard at hand, and neere in place,
Then ruddie colour filles the face._

♦_Englished by Abraham Fleming._♦

Thus much may seeme sufficient touching this matter of naturall
magicke; whereunto though much more may be annexed, yet for the
avoiding of tediousnes, and for speedier passage to that which
remaineth; I will breake off this present treatise. And now somewhat
shall be said concerning divels and spirits in the discourse
following.




_A Discourse upon divels and spirits,
and first of philosophers opinions, also the
maner of their reasoning hereupon;[*]
and the same confuted._

♦[*] [This line Ital.]♦




The first Chapter.


There is no question nor theme (saith _Hierome Cardane_) so difficult
to deale in, nor so noble an argument to dispute upon, as this of
divels and spirits. For that being confessed or doubted of, the
eternitie of the soule is either affirmed or denied. The heathen
philosophers reson hereof amongest themselves in this sort. First,
they that mainteine the perpetuitie of the soule, saie that if the
soule died with the bodie; to what end should men take paines either
to live well or die well, when no reward for vertue nor punishment for
vice insueth after this life, the which otherwise they might spend in
ease and securitie? The other sort saie that vertue and honestie is
to be pursued, _Non spe præmii, sed virtutis amore_, that is, Not for
hope of reward, but for love of vertue. If the soule live ever (saie
the other) the least portion of life is here. And therefore we that
mainteine the perpetuitie of the soule, may be of the better comfort
and courage, to susteine with more constancie the losse of children,
yea and the losse of life it selfe: whereas, if the soule were mortall,
all our hope and felicitie were to be placed in this life, which manie
Atheists (I warrant you) at this daie doo. But both the one and the
other missed the cushion. For, to doo anie thing without Christ, is
to wearie our selves in vaine; sith in him onelie our corruptions are
purged. And therefore the follie of the Gentils, that place _Summum
bonum_ in the felicitie of the bodie, or in the happines or pleasures
of the mind, is not onelie to be derided, but also abhorred. For, both
our bodies and minds are intermedled with most miserable calamities:
and therefore therin cannot consist perfect felicitie. But in the
word of God is exhibited and offered unto us that hope which is most
certeine, absolute, sound & sincere, not to be answered or denied
by the judgement of philosophers themselves. For they that preferre
temperance before all other things as _Summum bonum_, must needs
see it to be but a witnesse of their naturall calamitie, corruption
and wickednes; and that it serveth for nothing, but to restraine the
dissolutenes, which hath place in their minds infected with vices;
which are to be bridled with such corrections: yea and the best of
them all faileth in some point of modestie. Wherefore serveth our
philosophers prudence, but to provide for their owne follie and
miserie; whereby they might else be utterlie overthrowne? And if their
nature were not intangled in errors, they should have no need of such
circumspection. The justice whereof they speake, serveth but to keepe
them from ravine, theft, and violence: and yet none of them all are so
just, but that the verie best and uprightest of them fall into great
infirmities, both dooing and suffering much wrong and injurie. And what
is their fortitude, but to arme them to endure miserie, greefe, danger,
and death it selfe? But what happinesse or goodnesse is to be reposed
in that life, which must be waited upon with such calamities, and
finallie must have the helpe of death to finish it? I saie, if it be so
miserable, why doo they place _Summum bonum_ therein? S. _Paule_ to the
_Romans_ sheweth, that it cannot be that we should atteine to justice,
through the morall and naturall actions and duties of this life:
bicause that never the Jewes nor the Gentiles could expresse so much in
their lives, as the verie lawe of nature or of _Moses_ required. And
therefore he that worketh without Christ, doth as he that reckoneth
without his host.

♦_H. Card. lib. de var. rer. 16. cap. 93._♦

♦The Platonists and Stoiks.♦

♦The Epicureans and Peripatetiks.♦

♦_Summum bonum_ cannot consist in the happines of the bodie or mind.♦

♦Morall tēperance.♦

♦Morall prudence.♦

♦Morall justice.♦

♦Morall fortitude.♦

♦Rom. 2.♦




The second Chapter.

_Mine owne opinion concerning this argument, to the disproofe of
some writers hereupon._


I for my part doo also thinke this argument, about the nature &
substance of divels and spirits, to be so difficult, as I am persuaded
that no one author hath in anie certeine or perfect sort hitherto
written thereof. In which respect I can neither allow the ungodly and
prophane sects and doctrines of the _Sadduces_ & _Peripatetiks_, who
denie that there are any divels or spirits at all; nor the fond &
superstitious treatises of _Plato_, _Proclus_, _Plotinus_, _Porphyrie_;
nor yet the vaine & absurd opinions of _Psellus_, _Nider_, _Sprenger_,
_Cumanus_, _Bodin_, _Michaël_, _Andræas_, _Janus Matthæus_,
_Laurentius Ananias_, _Jamblichus_, _&c_: who with manie others write
so ridiculouslie in these matters, as if they were babes fraied with
bugges; some affirming that the soules of the dead become spirits, the
good to be angels, the bad to be divels; some that spirits or divels
are onelie in this life; some, that they are men; some, that they are
women; some, that divels are of such gender as they list themselves;
some, that they had no beginning, nor shall have ending, as the
_Manicheis_ mainteine; some, that they are mortall & die, as _Plutarch_
affirmeth of _Pan_; some, that they have no bodies at all, but receive
bodies, according to their phantasies & imaginations; some, that their
bodies are given unto them; some, that they make themselves. Some saie
they are wind; some, that they are the breath of living creatures;
some, that one of them begat another; some, that they were created of
the least part of the masse, whereof the earth was made; and some, that
they are substances betweene God and man, and that of them some are
terrestriall, some celestiall, some waterie, some airie, some fierie,
some starrie, and some of each and everie part of the elements, and
that they know our thoughts, and carrie our good works and praiers to
God, and returne his benefits backe unto us, and that they are to be
worshipped: wherein they meete and agree jumpe with the papists; as if
you read the notes upon the second chapter to the _Colossians_, in the
Seminaries testament printed at _Rhemes_, you shall manifestlie see,
though as contrarie to the word of God as blacke to white, as appeareth
in the _Apocalypse_, where the angell expresselie forbad _John_ to
worship him.

♦The question about spirits doubtfull and difficult.♦

♦_Plotinus._ The Greks. _Laur. Ananias._♦

♦The Manicheis.♦

♦_Plutarch._♦

♦_Psellus. Mal. malef._
Avicen, and the Caballists.♦

♦The Thalmudists.♦

♦_Psellus, &c._♦

♦The Platonists.♦

♦The Papists.♦

♦Apoc. 19. 10
Ibid. 22. 8. 9.♦

Againe, some saie that they are meane betwixt terrestriall and
celestiall bodies, communicating part of each nature; and that although
they be eternall, yet that they are mooved with affections: and as
there are birds in the aire, fishes in the water, and wormes in the
earth; so in the fourth element, which is the fier, is the habitation
of spirits and divels. And least we should thinke them idle, they
saie they have charge over men, and governement in all countries and
nations. Some saie that they are onelie imaginations in the mind of
man. _Tertullian_ saith they are birds, and flie faster than anie fowle
of the aire. Some saie that divels are not, but when they are sent; and
therefore are called evill angels. Some thinke that the divell sendeth
his angels abrode, and he himselfe maketh his continuall abode in hell,
his mansion place.

♦The Sadduces.♦




The third Chapter.

_The opinion of Psellus touching spirits, of their severall orders,
and a confutation of his errors therein._


_Psellus_ being of authoritie in the church of _Rome_, and not
impugnable by anie catholike, being also instructed in these
supernaturall or rather diabolicall matters by a monke called _Marcus_,
who had beene familiarlie conversant a long time, as he said, with a
certeine divell, reporteth upon the same divels owne word, which must
needs understand best the state of this question, that the bodies of
angels and divels consist not now of all one element, though perhaps
it were otherwise before the fall of _Lucifer_; and that the bodies
of spirits and divels can feele and be felt, doo hurt and be hurt: in
so much as they lament when they are stricken; and being put to the
fier are burnt, and yet that they themselves burne continuallie, in
such sort as they leave ashes behind them in places where they have
beene; as manifest triall thereof hath beene (if he saie truelie) in
the borders of _Italie_. He also saith upon like credit and assurance,
that divels and spirits doo avoid and shed from out of their bodies,
such seed or nature, as whereby certeine vermine are ingendered; and
that they are nourished with food, as we are, saving that they receive
it not into their mouthes, but sucke it up into their bodies, in such
sort as sponges soke up water. Also he saith they have names, shapes,
and dwelling places, as indeed they have, though not in temporall and
corporall sort.

♦_Psellus de operatione dæmonum, cap. 8._♦

♦Such are spirits walking in white sheetes, &c.♦

♦_Psellus, ibid. cap. 9._♦

♦_Idem. cap. 10._♦

Furthermore, he saith, that there are six principall kind of divels,
which are not onelie corporall, but temporall and worldlie. The first
sort consist of fier, wandering in the region neere to the moone, but
have no power to go into the moone. The second sort consisting of aire,
have their habitation more lowe and neere unto us: these (saith he)
are proud and great boasters, verie wise and deceitfull, and when they
come downe are seene shining with streames of fier at their taile. He
saith that these are commonlie conjured up to make images laugh, and
lamps burne of their owne accord; and that in _Assyria_ they use much
to prophesie in a bason of water. Which kind of incantation is usuall
among our conjurors: but it is here commonlie performed in a pitcher or
pot of water; or else in a violl of glasse filled with water, wherin
they say at the first a litle sound is heard without a voice, which is
a token of the divels comming. Anon the water seemeth to be troubled,
and then there are heard small voices, wherewith they give their
answers, speaking so softlie as no man can well heare them: bicause
(saith _Cardane_) they would not be argued or rebuked of lies. But
this I have else-where more largelie described and confuted. The third
sort of divels _Psellus_ saith are earthlie; the fourth waterie, or of
the sea; the fift under the earth; the sixt sort are _Lucifugi_, that
is, such as delight in darkenes, & are scant indued with sense, and so
dull, as they can scarse be mooved with charmes or conjurations.

♦_Idem ibid. cap. 11._♦

♦Oh hethenish, nay oh papisticall follie!♦

♦The opinions of all papists.♦

♦A cousening knaverie.♦

♦_H. Card. lib. de var. rer. 16. cap. 93._♦

The same man saith, that some divels are woorse than other, but yet
that they all hate God, and are enimies to man. But the woorser moitie
of divels are _Aquei_, _Subterranei_, and _Lucifugi_;[*] that is,
waterie, under the earth, and shunners of light: bicause (saith he)
these hurt not the soules of men, but destroie mens bodies like mad and
ravening beasts, molesting both the inward and outward parts thereof.
_Aquei_ are they that raise tempests, and drowne seafaring men, and
doo all other mischeefes on the water. _Subterranei_ and _Lucifugi_
enter into the bowels of men, and torment them that they possesse with
the phrensie, and the falling evill. They also assault them that are
miners or pioners, which use to worke in deepe and darke holes under
the earth. Such divels as are earthie and aierie, he saith enter by
subtiltie into the minds of men, to deceive them, provoking men to
absurd and unlawfull affections.

♦Divels of diverse natures, and their operations.♦

♦[*] [These three Ital.]♦

But herein his philosophie is verie unprobable, for if the divell be
earthie, he must needs be palpable; if he be palpable, he must needs
kill them into whose bodies he entereth. Item, if he be of earth
created, then must he also be visible and untransformable in that
point: for Gods creation cannot be annihilated by the creature. So as,
though it were granted, that they might adde to their substance matter
and forme, &c: yet is it most certeine, that they cannot diminish or
alter the substance whereof they consist, as not to be (when they list)
spirituall, or to relinquish and leave earth, water, fier, aier, or
this and that element whereof they are created. But howsoever they
imagine of water, aier, or fier, I am sure earth must alwaies be
visible and palpable; yea, and aier must alwaies be invisible, and fier
must be hot, and water must be moist. And of these three latter bodies,
speciallie of water and aier, no forme nor shape can be exhibited to
mortall eies naturallie, or by the power of anie creature.

♦The former opinion confuted.♦




The fourth Chapter.

_More absurd assertions of Psellus and such others, concerning
the actions and passions of spirits, his definition of them,
and of his experience therein._


Moreover, the same author saith, that spirits whisper in our minds,
and yet not speaking so lowd, as our eares may heare them: but in such
sort as our soules speake together when they are dissolved; making
an example by lowd speaking a farre off, and a comparison of soft
whispering neere hand, so as the divell entreth so neere to the mind as
the eare need not heare him; and that everie part of a divell or spirit
seeth, heareth, and speaketh, &c. But herein I will beleeve _Paule_
better than _Psellus_, or his monke, or the moonks divell. For _Paule_
saith; If the whole bodie were an eie, where were hearing? If the whole
bodie were hearing, where were smelling, &c. Whereby you may see what
accord is betwixt Gods word and witchmongers.

♦_Psellus lib. de operat. dæm. cap. 12._♦

♦If this were spoken of the temptations, &c. of satan, it were
tollerable.♦

♦1. Cor. 12.♦

The papists proceed in this matter, and saie, that these spirits use
great knaverie and unspeakeable bawderie in the breech and middle parts
of man and woman, by tickeling, and by other lecherous devises; so that
they fall jumpe in judgement and opinion, though verie erroniouslie,
with the foresaid _Psellus_, of whose doctrine also this is a parcell;
to wit, that these divels hurt not cattell for the hate they beare unto
them, but for love of their naturall and temperate heate and moisture,
being brought up in deepe, drie and cold places: marie they hate the
heate of the sun and the fier, bicause that kind of heate drieth too
fast. They throwe downe stones upon men, but the blowes thereof doo
no harme to them whome they hit; bicause they are not cast with anie
force: for (saith he) the divels have little and small strength, so as
these stones doo nothing but fraie and terrifie men, as scarecrowes doo
birds out of the corne feelds. But when these divels enter into the
pores, than doo they raise woonderfull tumults in the bodie and mind
of man. And if it be a subterrene divell, it dooth writh and bow the
possessed, and speaketh by him, using the spirit of the patient as his
instrument. But he saith, that when _Lucifugus_ possesseth a man, he
maketh him dumbe, and as it were dead: and these be they that are cast
out (saith he) onelie by fasting and praier.

♦_Psellus. ibid. cap. 13._♦

♦If a babe of two yeeres old throwe stones from Powles steeple, they
will doo hurt, &c.♦

♦Howbeit I thinke the spirit of tentation to be that divell; &
therefore Christ biddeth us watch and praie, least we be temted, &c.♦

The same _Psellus_, with his mates _Bodin_ and the penners of _M.
Mal._ and others, doo find fault with the physicians that affirme
such infirmities to be cureable with diet, and not by inchantments;
saieng, that physicians doo onlie attend upon the bodie, & that which
is perceiveable by outward sense; and that as touching this kind of
divine philosophie, they have no skill at all. And to make divels and
spirits seeme yet more corporall and terrene, he saith that certeine
divels are belonging to certeine countries, and speake the languages
of the same countries, and none other; some the _Assyrian_, some the
_Chaldæan_, & some the _Persian_ toong, and that they feele stripes,
and feare hurt, and speciallie the dint of the sword (in which respect
conjurors have swords with them in their circles, to terrifie them) and
that they change shapes, even as suddenlie as men doo change colour
with blushing, feare, anger, and other moods of the mind. He saith yet
further, that there be brute beasts among them, and yet divels, and
subject to anie kind of death; insomuch as they are so foolish, as they
may be compared to flies, fleas, and wormes, who have no respect to any
thing but their food, not regarding or remembring the hole from out of
whence they came last. Marrie divels compounded of earth, cannot often
transforme themselves, but abide in some one shape, such as they best
like, and most delight in; to wit, in the shape of birds or women: and
therefore the Greeks call them _Neidas_, _Nereidas_, and _Dreidas_
in the feminine gender; which _Dreidæ_ inhabited (as some write) the
ilands beside _Scotland_ called _Druidæ_, which by that meanes had
their denomination and name. Other divels that dwell in drier places
transforme themselves into the masculine kind. Finallie _Psellus_
saith they know our thoughts, and can prophesie of things to come. His
definition is, that they are perpetuall minds in a passible bodie.

♦_Psel. in operat. dæm. cap. 14._♦

♦_Idem. cap. 17_♦

♦Beastlike divels.♦

♦But _Psellus_ sawe nothing himselfe.♦

To verefie these toies he saith, that he himselfe sawe in a certeine
night a man brought up by _Aletus Libius_ into a mountaine, and that
he tooke an hearbe, and spat thrise into his mouth, and annointed his
eies with a certeine ointment, so as thereby he sawe great troopes
of divels, and perceived a crowe to flie into his mouth; and since
that houre he could prophesie at all times, saving on good fridaie,
and easter sundaie. If the end of this tale were true, it might not
onelie have satisfied the Greeke church, in keeping the daie of easter,
togither with the church of _Rome_; but might also have made the pope
(that now is) content with our christmas and easter daie, and not to
have gathered the minuts together, and reformed it so, as to shew how
falselie he and his predecessors (whome they saie could not erre) have
observed it hitherto. And trulie this, and the dansing of the sunne on
easter daie morning sufficientlie or rather miraculouslie proveth that
computation, which the pope now beginneth to doubt of, and to call in
question.

♦Probable and likelie stuffe.♦




The fift Chapter.

_The opinion of Fascius Cardanus touching spirits, and of his
familiar divell._


_Fascius Cardanus_ had (as he himselfe and his sonne _Hierome Cardanus_
report) a familiar divell, consisting of the fierie element, who, so
long as he used conjuration, did give true answers to all his demands:
but when he burned up his booke of conjurations, though he resorted
still unto him, yet did he make false answers continuallie. He held him
bound twentie & eight yeares, and loose five yeares. And during the
time that he was bound, he told him that there were manie divels or
spirits. He came not alwaies alone, but sometimes some of his fellowes
with him. He rather agreed with _Psellus_ than with _Plato_: for he
said they were begotten, borne, died, and lived long; but how long,
they told him not: howbeit as he might conjecture by his divels face,
who was 42. yeares old, and yet appeared verie yoong, he thought they
lived two or three hundred yeares; and they said that their soules and
ours also died with their bodies. They had schooles and universities
among them: but he conceived not that anie were so dull headded, as
_Psellus_ maketh them. But they are verie quicke in credit, that
beleeve such fables, which indeed is the groundworke of witchcraft and
conjuration. But these histories are so grosse and palpable, that I
might be thought as wise in going about to confute them, as to answer
the stories of Frier _Rush_, Adam Bell, or the golden Legend.

♦_Fasc. Card. operat. de dæmon._♦




The sixt Chapter.

_The opinion of Plato concerning spirits, divels and angels,
what sacrifices they like best, what they feare, and of
Socrates his familiar divell._


_Plato_ and his followers hold, that good spirits appeare in their
owne likenesse; but that evill spirits appeare and shew themselves in
the forme of other bodies; and that one divell reigneth over the rest,
as a prince dooth in everie perfect commonwelth over men. Item, they
obteine their purposes and desires, onelie by intreatie, of men and
women; bicause in nature they are their inferiors, and use authoritie
over men none otherwise than priests by vertue of their function, and
bicause of religion, wherein (they saie) they execute the office of
God. Sometimes they saie that the fierie spirits or supreme substances
enter into the puritie of the mind, and so obteine their purpose;
sometimes otherwise, to wit, by vertue of holie charmes, and even as a
poore man obteineth for Gods sake anie thing at a princes hand as it
were by importunatnesse.

♦The Platonists opinion.♦

The other sort of divels and defiled soules are so conversant on
earth, as that they doo much hurt unto earthlie bodies, speciallie in
lecherie. Gods and angels (saie they) bicause they want all materiall
and grosse substance, desire most the pure sacrifice of the mind. The
grosser and more terrestriall spirits desire the grosser sacrifices; as
beasts and cattell. They in the middle or meane region delight to have
frankincense, and such meane stuffe offered unto them: and therefore
(saie they) it is necessarie to sacrifice unto them, all maner of
things, so the same be slaine, and die not of their owne accord: for
such they abhorre. Some saie that spirits feare woonderfullie vaine
threats, and thereupon will depart; as if you tell them that you will
cut the heavens in peeces, or reveale their secrets, or complaine of
them to the gods, or saie that you will doo anie impossibilitie, or
such things as they cannot understand; they are so timerous, as they
will presentlie be gone: and that is thought the best waie to be rid of
them. But these be most commonlie of that sort or companie, which are
called _Principatus_, being of all other the most easie to be conjured.

♦What kind of sacrifices each spirit liketh best.♦

They saie _Socrates_ had a familiar divell: which _Plato_ relieth
much upon, using none other argument to proove that there are such
spirits, but bicause _Socrates_ (that would not lie) said so; and
partlie bicause that divell did ever dissuade and prohibit, not onelie
in _Socrates_ his owne cases, but sometimes in his freends behalfe;
who (if they had beene ruled) might through his admonition have saved
their lives. His disciples gathered that his divell was Saturnall, and
a principall fierie divell; and that he, and all such as doo naturallie
know their divels, are onlie such as are called _Dæmonii viri_,
otherwise, Couseners. Item, they saie that fierie spirits urge men to
contemplation, the aierie to busines, the waterie to lust; and among
these there are some that are Martiall, which give fortitude; some are
Joviall, giving wisedome; some Saturniall, alwaies using dissuasion and
dehorting. Item, some are borne with us, and remaine with us all our
life; some are meere strangers, who are nothing else but the soules of
men departed this life, &c.

♦Of Socrates his private divell or familiar spirit.♦




The seventh Chapter.

_Platos nine orders of spirits and angels, Dionysius his
division thereof not much differing from the same, all
disprooved by learned divines._


_Plato_ proposeth or setteth foorth nine severall orders of spirits,
besides the spirits and soules of men. The first spirit is God that
commandeth all the residue; the second are those that are called
_Ideæ_, which give all things to all men; the third are the soules of
heavenlie bodies which are mortall; the fourth are angels; the fift
archangels; the sixt are divels, who are ministers to infernall powers,
as angels are to supernall; the seventh are halfe gods; the eight are
principalities; the ninth are princes. From which division _Dionysius_
dooth not much swarve, saving that he dealeth (as he saith) onelie with
good spirits, whome he likewise divideth into nine parts or offices.
The first he calleth Seraphim, the second Cherubim, the third thrones,
the fourth dominations, the fift vertues, the sixt powers, the seventh
principalities, the eight archangels, the ninth and inferior sort he
calleth angels. Howbeit, some of these (in my thinking) are evill
spirits: or else _Paule_ gave us evill counsell, when he willed us to
fight against principalities, and powers, and all spirituall wickednes.

♦_Dionys. in cælest. hierarch. cap. 9. 10._♦

♦Ephes. 6.♦

But _Dionysius_ in that place goeth further, impropriating to everie
countrie, and almost to everie person of anie accompt, a peculiar
angell; as to _Jewrie_, he assigneth _Michael_; to _Adam_, _Razael_; to
_Abraham_, _Zakiel_; to _Isaach_, _Raphael_; to _Jacob_, _Peliel_; to
_Moses_, _Metraton_, &c. But in these discourses he either folowed his
owne imaginations and conceipts, or else the corruptions of that age.
Nevertheles, I had rather confute him by M. _Calvine_, and my kinseman