Chapter is set down, wherein the _Orders_ of _Fumigations_ are

described. Besides there are _Magical Characters_ attributed to the
Planets, whereof _Telesms_, _Periapts_, _Amulets_, and _Philters_,
are composed by _buryings_, _writings_, _bindings_, _engravings_,
_alligations_, &c. to effect various purposes in Astrological hours.
To conquer Enemies, cure diseases, overturn Cities, stop Inundations,
render bodies Invulnerable, and the like; which are all effected by
medium’s of this kind, with the assistance of Imagination.

♦Charms.♦

2. Yet are there many natural Compositions, which have very stupendious
effects of themselves, without assistance of Superstition; for the
commixtion of things is of two-fold force or vertue: First, When the
Celestial vertues are duly disposed in any natural body; so that in
one thing are couched various Influences of superiour Powers. The
second is, from Artificial mixtures and Compositions of natural things
amongst themselves, in a certain proportion to agree with the Heavens
under certain Constellations. This proceeds from the correspondence of
natural things amongst themselves, whereby things are effected even
unto admiration, as _Agrippa_ declares, _Cap._ 35. _lib._ 1.

♦Natural Operations.♦

3. And as unto every Planet certain _fumigations_ are ascribed; so
unto such Spirits as are under them, certain _Places_ are adopted for
the Ceromonies[*] of Conjuration, which Magicians chose when they
set upon their works of Darkness. Unto _Saturn_ are ascribed dark
melancholy _Places_, Vaults, Tombes, Monasteries, empty Houses, Dens,
Caves, Pits. Unto _Jupiter_, Theaters, Schools, Musick houses, Judgment
seats. To _Mars_, Fields where Battels have been fought, Bakehouses,
Glass-houses, Shambles, Places,[†] of Execution. To _Sol_, Palaces,
Mountains, Meddows, Sunshine, Groves, and upper Rooms. To _Venus_,
Fountains, Meadows, Gardens, and the Sea-shore. Unto _Mercury_, all
publick places belonging unto Cities. To _Luna_, Wildernesses, Woods,
Rocks, Forrests, Ships, High-wayes, _&c._

♦Places ascribed to the seven Planets.♦

♦[*] [_sic_]♦

♦[†] [_sic_]♦

4. In like manner are _Spells_ and _Charms_ adapted to the thing which
they must effect, according to the matter, form and place of their
composition; as for the _procuring of Love_, they bury Rings, Ribbons,
Seals, Pictures, Looking-Glasses, _&c._ in Stews, Baths, Beds, that in
such places they may contract some Venereal faculty: When they gather
Herbs or other Ingredients; they chuse the hour and place, when such
Planets have Dominion as are over these Herbs, which they collect,
ever remembring to turn their faces to the East, or _South_, when
_Saturnine_, _Martial_ or _Jovial_ Herbs are gathered, because their
Principal houses are Southern signs; for _Venereal_, _Mercurial_, or
_Lunary_ herbs, they must look towards the _West_ or _North_, because
their houses are chiefly Northern signs. Yet in any _Solar_ or _Lunar_
operations the body of the Sun and Moon must be respected in the
operation.

♦Spells.♦

5. Colours are also much regarded amongst Magicians, according to
the Planet, as black, leaden, brown, unto _Saturn_; saphire, vernal,
green, purple, golden, unto _Jupiter_; red, burning, violet, bloody,
and iron colours unto _Mars_; golden, saffron, scarlet, _&c._ unto
the _Sun_; white, fair, green, ruddy, pleasant mixed colours unto
_Venus_, _Murcury_, and _Luna_. In like manner they ascribe colours
unto the twelve Houses, and according to the Planets have also certain
compositions for fire that produce wonderful operations; as Lamps of
Serpents skins will make Serpents to appear. Oyl that hath stood under
Grapes, being lighted, presenteth the Chamber full of Grapes. Centaury
and the Lapwings blood makes people seem like Gyants, and in the open
air will make the Stars seem to move up and down in the Elements. The
fat of a Hare lighted in a Lamp, will cause Women to be exceeding merry
and facetious. And Candles composed of things that are _Saturnine_,
raise terrours and melancholy in the party that lights them, and in
those that are lighted by them.

♦Secret Conclusions.♦

6. Such wonderful effects have natural things being fitted unto their
Hours and Constellations, as also when they are used to prove such
effects as the nature of the things doth produce of it self, though
in a weaker degree. To raise _Tempests_ Magicians burn the Liver of a
Camælion on the house top. To cause _strange sights_ they hang the
Gall of a Ox over their Beds; to bring _Apparitions_ and _Spirits_,
they make a strange fume of a Mans Gall, and the Eyes of a black
Cat; _Which_, _Agrippa_ saith, _he hath often made experience of_.
There is also a strange Magical Candle described amongst _Chymical_
Authors, which being lighted, foretells the death of the party to whom
it belongs. The manner thereof is thus; _They take a good quantity
of the venal blood luke-warm as it came out of the vein, which being
Chymically prepared with Spirit of Wine and other Ingredients, is at
last made up into a Candle, which being once kindled, never goes out
till the death of the party whose blood it is composed of; for when he
is sick, or in danger, it burns dim and troubled; and when he is dead,
it is quite extinguished_; of which Composition a Learned man hath
wrote an intire Tractate, _De Biolychnio_, or, _The Lamp of Life_.

♦The Candle of life.♦

7. But to proceed to the nature of _Characters_, _Sigils_, and other
_Ceremonies_, we find that not only such as pretend to command over all
sorts of Spirits; but also they that do make Compacts, and have sold
themselves unto him, do make use of such; which instance is sufficient
to prove what a wise man hath asserted, that although Evil Spirits
have so blinded Mens Eyes, as to make them believe they are defended
by such Ceremonies, and that these Characters are as Munitions against
the Devils malignancy; Yet these very _Characters_, _Sigils_, _Lamins_,
&c., are _Compacts_ themselves, which the Devils did at first cunningly
disguise with strange Repetitions in uncouth Language.

♦That Characters are compacts.♦

8. So that we have grounds to believe, that none is able absolutely
without _Compact_ to call up any _Spirit_. But that whosoever hath
pretended to be famous in the Art of Magick or Conjuration, hath (to
himself unknown) _compacted_ with and _worshipped the Devil_, under
strange _Repetitions_ and mystical _Characters_, which to him seemed to
have effects quite contrary to what they really had.

9. Neither is this to be admired, that without the Knowledge or Consent
of the Magician, a _Contract_ is made with _Evil Spirits_; when we
consider the magical strength of _Words_ and _Characters_, which of
themselves can cure Diseases, pull down, infect, save, destroy, charm
and inchant without the Parties assistance, either in knowledge of the
Cause, or in belief of the Consequence or Effect.

♦The force of Words and Characters.♦

10. But on the contrary, I could instance a multitude of Examples of
such as have spent much time in _Conjurations_ to no purpose, still
attempting by Exorcisms and Defensive Prayers to conjure a Spirit,
or cause Personal Appearances, with severe Imprecations and powerful
Charges, and yet notwithstanding have never attain’d their purpose, nor
at any time heard, or seen any Beeing, which may be called _Spectre_,
or _Apparition_.

♦The vanity of Conjuration.♦

11. Which is nothing wonderful, if we minde the _sympathy_ of things
in Nature, how each desires its _like_, and hunteth after it as the
Loadstone draws Iron; the male coveteth the female; the evil after the
evil, and the good after the good; which is seen in wicked Men and
their Association, in Birds and Beasts of prey; while on the contrary,
the Lamb delights not in the Lyon, nor the Sheep in the society of the
Wolf; neither doth the nature which is totally depraved and estranged
from God, care to be forced or drawn compulsively by another contrary
nature, _viz._ innocent, just, and harmless.

♦By Similitude.♦

12. Neither doth it consist with natural reason, That _Evil Spirits_
should affect the society of those that are their Enemies, who make use
of the dreadful and holy Names of God in Conjurations to call them up;
whereas they are rather antidotes against Apparations,[*] as may be
seen in various Examples of holy Men, who by Prayers and Exorcisms have
banished _Evil Spirits_ in all Ages, which is also further evident, in
that the very form of _Dispossessing_ and _Exorcising_ is made up of
divers Prayers and Defensive Blessings against the obnoxious influences
of _Infernal Spirits_.

♦Exorcising, or casting out.♦

♦[*] [_sic_]♦

13. Therefore though I would be far from describing an undenyable
course of Conjuring Spirits, or of causing Apparitions: Yet this I must
assert conclusively from what is before alledged, That if any thing
would be called or wrought upon, it must be with something which is of
its own nature, as a bait to catch or tempt it; for in catching Birds,
Beasts, or Fishes, such esculents as are properly for these Animals,
are made use of to allure them, neither can mankinde command them by
any threats to come into his custody.

♦Like desires its like.♦

14. How much less is mankind able to compel the _Infernal Spirits_, the
very least of which Kingdom, is able, if let loose, to exterminate a
thousand lives, and utterly over-turn poor mortals and their doings,
as various by-past accidents can evince: But whosoever hath compacted
with them for body, soul, and works, such they are at unity with, and
unto such they appear for the advancement of their Kingdom in the
destruction of others; for they are grafted into them and incorporated
into their very heart and soul, which unavoidably becomes their wages
when the body falls away.

♦Nothing is compelled by contraries.♦

15. Yet many wayes there be by _Images_, _Telesms_, and _Amulets_,
which have little or no dependance upon Conjuration, or the strength
thereof, being rather effectual from sympathetical Causes, as many
natural conclusions prove. And _Paracelsus_ speaks of a way by the
Image of any Bird or Beast to destroy that Animal, though at a
distance; so by hair, fat, blood, excrements, excrescences, _&c._ of
any Animal or Vegetable, the ruin or cure of that thing may be effected.

16. Which is seen in the Armary Unguent, and the Sympathetical
Powder. In the instance of divers Histories, of such as used Waxen
Images, composed in divers postures, and under certain Constellations,
whereby several have been tormented and macerated even unto death; and
according to the punishment or torment which the Magician intends to
afflict, accordingly do they dispose the hour of the Composition, and
the posture or semblance of the Image.

17. For if a malitious minded Witch intends to consume and pine away
the Life or Estate of any miserable Man or Woman, she makes his Image
of Wax in such an ominous aspect as may conduce to her design, making
several magical Characters upon the sides of the head, describing
the Character of the hour or Planetary time upon the breast of the
Image; the name of the party on his forehead; the intended effect to
be wrought upon him upon his back. When they cause aches, pains, and
violent pangs in the sinews and the flesh, they stick thorns and pins
in divers places of their arms, breasts, and legs. When they cast them
into Feavers and Consumptions, they spend an hour in every day to
warm and turn the Image before a doleful and lingring fire, composed
of divers exotick Gums, and magical Ingredients of sweet Odours, and
strange Roots of shrubs, efficient for their purpose.

♦Of Images of Wax, and what is wrought by them.♦

18. Wonderful are the various postures and pranks which Magicians play
with Images; neither will I mention the most perfect and prevalent part
of the practice of Images, and the powerful operations thereof, least
the evil minded should work abominations therewith upon the Persons or
Possessions of their neighbours.

♦Further concerning Images.♦

19. According to the nature of what they would effect they frame
their Images; if by Images they would provoke two parties to love,
or be enamoured on one another, they frame their Images naked, with
Astrological Observations and Imbraces of those that are Venereal; to
provoke unto enmity they place malignant Characters and Aspects, and
the Images in a fighting posture.

♦Of Images provoking Love.♦

20. If their intentions be for good, all their Characters are engraven
upon the foreparts of the body. But if they would afflict the party
with Consumption, or with death, they thrust Needles through the
hearts, and engrave their Characters upon their Posteriors, or upon
their shoulders, using all their Conjurations retrograde, and repeating
every Charm opposite to the former.

21. Thousands of strange and uncouth Charms might be here described,
according to the exact form wherein Tradition hath left them; But I
have only insisted upon the description of the natures in General; And
as by _Images_ and _Telesms_, the _Europeans_ have effected admirable
things: so the _Tartars_ have a wonderful ways[*] of producing the
like effects, by _Botles_, _Sheep-skins_, _Rods_, _Basins_, _Letters_,
or _Missives_, unto certain Spirits, and many otherwayes unheard of in
_Europe_.

♦[*] [_sic_]♦

♦Forms of Charms in _Tartary_.♦

22. As for the _Tying of the Point_, which is a strong impediment in
Conjugal Rites, to restrain the acts of secresie betwixt two marryed
persons; This knot or ligament is become so notorious both in the
practice and effect throughout _France_, _Italy_, and _Spain_, as also
in all the _Eastern_ Countries, that the Laws of several Nations have
prohibited the performance thereof; neither is it fit to be openly
described in this place.

♦The tying of the Point.♦

23. Other stratagems they have by _turning the Sive_ with a pair
of Sizzers by _voices uttered_ out of _skins_, which is in common
amongst the _Turks_ by _Letters_ wrote unto certain Spirits, which by
due appointments will have their answers returned. By the _Turning_
of the _Cord_ with several names wrapped round the same, which with
certain repetitions will of it self be tyed into several strange knots
which unty themselves again. Besides the many wayes by _Lots_, in
extractings[*] Scrolls, consulting with the Staff and the empty Pot,
with others tedious to be enumerated.

♦Charming by the Sive.♦

♦By Bottles, Skins, Letters, Cords, Lots.♦

♦[*] [_sic_]♦

24. The _Art of Transplantation_ is also reckoned amongst _Charms_ with
the vulgar. And indeed one member thereof, _viz._ the Transferring of
Diseases is really Magical, and much in practice amongst Witches; for
by certain baits given to any domestick Beasts they remove Feavers,
Agues, and Consumptions from Martial men, or from one to another by
burying certain Images in their neighbours ground they bring all evil
fortune to the owner of the ground, yet though they add strange Words
and Conjurations in the practice, the effects thereof are more from
Nature then Conjuration.

♦Transplantation, Ceremonious.[†]♦

♦[†] [Ceremonies]♦

25. For, by the same Cause, those that are profound, can destroy
diseases, take off Warts, and other Excrescences, kill, cure, purge and
poyson at a distance from the party, by their hair, fatt, blood, nails,
excrements, _&c._ or by any root, or carnuous substance, rubbed upon
their hands, breasts or leggs, by burying which, they free them from
Diseases, which experiments take effect according to the _Mediums_ and
their Consumption under ground.

♦And meerly natural.♦

26. And as by natural reason every Magical Charm or Receipt had its
first institution; In like manner have Magicians disposed the Matter
and Manner together with the times of their Utensils and Instruments,
according to the Principles of Nature: As the Hour wherein they compose
their Garments, must either be in the hour of _Luna_, or else of
_Saturn_, in the Moons increase.

♦Magical Instruments:♦

27. Their _Garments_ they compose of White Linnen, black Cloth, black
Cat-skins, Wolves, Bears, or Swines skins. The Linnen because of its
abstracted Quality for Magick delights not to have any Utensils that
are put to common uses. The skins of the aforesaid Animals are by
reason of the _Saturnine_ and _Magical qualities_ in the particles of
these beasts: Their sowing thred is of silk, Cats-guts, mans Nerves,
Asses hairs, Thongs of skins from Men, Cats, Bats, Owls, Moles, and all
which are enjoyn’d from the like Magical cause.

♦Their matter,♦

28. Their Needles are made of Hedge-hog prickles, or bones of any of
the abovesaid Animals: Their _Writing-pens_ are of Owls or Ravens,
their _Ink_ of Mans blood: Their _Oyntments_ Mans fat, Blood, Usnea,
Hoggs-grease, Oyl of Whales. Their _Characters_ are ancient _Hebrew_ or
_Samaritan_: Their _Speech_ is _Hebrew_ or _Latine_. Their _Paper_ must
be of the Membranes of Infants, which they call _Virgin-parchment_, or
of the skins of Cats, or Kids. Besides, they compose their _Fires_ of
sweet Wood, Oyl or Rosin: And their _Candles_ of the Fatt or Marrow
of Men or Children: Their _Vessels_ are Earthen, their _Candlesticks_
with three feet, of dead mens bones: Their _Swords_ are steel, without
guards, the poynts being reversed. These are their Materials, which
they do particularly choose from the Magical qualities whereof they are
composed.

♦Substance,♦

29. Neither are the peculiar shapes without a natural cause. Their
_Caps_ are Oval, or like Pyramids with Lappets on each side, and
furr within: Their _Gowns_ reach to the ground, being furr’d with
white Fox-skins, under which they have a Linnen Garment reaching to
their Knee. Their _Girdles_ are three inches broad, and have many
Caballistical Names, with Crosses, Trines and Circles inscribed
thereon. Their _Knives_ are Dagger-fashion: and the _Circles_ by which
they defend themselves are commonly nine foot in breadth, but the
_Eastern_ Magicians give but seven. And these are the matter and manner
of their Preparations, which I thought fit here to insist upon, because
of their affinity with the _Instruments_ of _Charms_, for both which a
natural cause is constantly pretended.

♦And Form.♦

30. Thus I have briefly spoken of the Nature of every Spirit _good_
or _evil_, so farr as _safety_ or _convenience_ would permit; adding
also this last Discourse of _Charms_ and _Conjurations_, in their
_speculative part_, forbearing to describe the _Forms themselves_,
because many of them are not only _facil_, but also of _mighty power_
when they are seasonably applyed: So that to describe distinctly, by
what means Magicians _kill_, _cure_, or _conquer_, were to strengthen
the hands of the Envious against their Neighbours Lives and Fortunes.
And therefore the Readers must rest contented with what is here related
of the _Nature_ of _Astral_ or _Infernal Spirits_.

♦The Conclusion.♦

_FINIS._




SHAKESPEARE NOTINGS.

————


P. 99. Bodin’s “asseheaded man”. N. Drake, in his _Shakespeare and his
Times_, vol. ii, p. 351, suggested that Bottom’s “translation” was
derived from p. 315 in Scot, where a receipt for such transformations
is given. This may in part have been in Shakespeare’s memory, as may
the commonly received belief that magicians could do such things.
He may, too, have remembered another tale, told at p. 533, of Pope
Benedict IX having been condemned after death to walk the earth (I
presume at night, after his purgatorial day) in a bear’s skin, with
an ass’s head _in such sort as he lived_. But I incline to think that
these after-statements only caused him to remember the more this first,
full, and remarkable M. Mal-Bodin-Cyprus tale; and more especially this
passage, for in iv, i, 30, Bottom declares—“Methinks I have a great
desire to a bottle of hay: good hay, sweet hay hath no fellow.” So
acute and ready an observer may have the more remembered the epithet
“asseheaded” because, as most readers must observe, Scot uses this
word, though the sailor in the tale is an ass from his snout and ears
down to the end of his tail and the tips of his hoofs.

P. 542. His “white spirits”. Because in the 1623 folio _Macbeth_ we
have in iv, 1, _Musicke and a Song. Blacke Spirits, &c._, and because
in Middleton’s _Witch_ the words are given at length, it has been
held that Middleton was either Shakespeare’s coadjutor, or his after
interpolator, that these lines were his, and were first used in his
_Witch_. But, according to most of Malone’s arguments—for one certainly
is not sound—the _Witch_ was some years later than _Macbeth_, as is
also likely from Middleton’s age. And that it was later is in especial
shown by a hitherto unnoticed passage in ii, 1:

“Some knights’ wives in town
Will have great hope upon his reformation,” etc.

For it is clear that this must have been written when the price and
quality of knighthood had much come down, and its commonness increased
beyond what it was in 1605. Secondly, it is an assumption, and a most
unlikely one, that the _Macbeth_ MS. intimation of the song was due to
the players’ knowledge of it through the _Witch_. It presupposes that
the supernumeraries who played the witches’ parts were the same in
both plays. Also that the writers of the MS. knew that these would be
the same, and would certainly remember the words: for a playhouse copy
is either for the use of the prompter, or a text whence the players’
parts can be extracted. Moreover, the _Witch_ had been, as the author
himself tells us, “an ignorantly ill-fated labour”, in other words, a
failure.

But in reference to the supposed right of Middleton to these lines, we
now find, in 1584, when Middleton was a boy, that the first of the two
lines—or, if one chooses, the first two of the four, the words being in
each half phrase inverted, possibly to vary the too great sing-song of
the sentence—was copied by Scot as part of a known series of rhyming
lines. Shakespeare, who wrote later, has the “Black spirits”, etc.;
Middleton, in his _Witch_, where we find passages taken verbatim and
almost verbatim from Scot, has these and the other rhymes given by Scot
very slightly altered in i, 2, and the “Black spirits”, etc., with
“Mingle, mingle”, and some of the other rhymes in v, 2. Hence they are
neither Shakespeare’s nor Middleton’s. Whose then are they? Scot gives
them as from W. W.’s booklet on the Witches at St. Osees, Essex. But
certainly the lines, nor any of them, are not in that booklet. These
things, however, are there. Ursula Kempe’s little boy deposes, and she
herself, on promise from the Justice, Brian Darcie, Esq., of favour
being shown her—which promise, by the way, both in her case and that of
others, was carried out by their being hanged—that she had two he- and
two she-spirits, the shes being Tyffen, in the shape of a white lamb,
and Pigine, black like a toad; the hes, Tittie, like a little grey cat,
and Jacke, black like a cat. Nor are these merely thus mentioned by
each, but the old woman specifies their doings through three or four
of the earlier pages (A 3, v—A 8). Mother Bennet’s spirits were two,
Suckin, like a black dog, and Lyerd, redde like a Lyon (B 3, etc., B
7). Besides these, but less prominently brought forward, were these.
Mother Hunt had two little things like horses, one white and one black,
kept in a pot amongst black and white wool (A 5, v and 6). Ales Hunt
had also two spirits, one white and one black, like little colts, and
named Jacke and Robbin (C 3). Marg. Sammon had a Tom and a Robyn, but
these were like toads. H. Sellys, aged nine, deposes that his mother
had two imps, one Herculus sothe hons [_sic_] or Jacke, black, and a
he, who, in the night, and in the likeness of his sister, pulled his
younger brother’s leg and otherwise hurt him so that he cried out; the
second, Mercurie, a she and white (D v). Ales Baxter says that the
cow while being milked was viciously unruly, and that something like
a white cat struck at her heart, so that she became so weak that she
could not stand, and being found leaning against a style, was carried
home in a chair (D 4, v). Ales Mansfield had given her by Margaret
Grevell (elsewhere Gravell)—for these imps seem to have been given away
without will of their own, like brute beasts, and being hungry were
fed on milk, beer, bread, oats, hay, straw, and especially a sup of
blood sucked from the body—two he- and two she-spirits, named Robin,
Jack, William, and Puppet, alias Mamet, like black cats (D 6). Mother
Eustace also had three imps, like white, gray, and black cats. Annis
Dowsing, aged seven, base daughter of Annis Herd, tells B. Darcie that
her mother had six Avices or Blackbirds, black speckled with white or
all black. Also six imps like cows, but “as big as rattes”, one of
which, black and white, and named Crowe, had been given to her, while
Donne [? Dun], another, was red and white (G. 4. v). I have, perhaps,
overlengthened this tale through wishing to show that these imps,
besides being hungry, generally took a white or black, and sometimes a
red or grey, colour, and because these notings from this unique book
and authentic record might be otherwise acceptable. So much do the
names and the notice of the colours of the imps strike a reader, that
Bishop Hutchinson, in his Historical Essay concerning Witchcraft, 1718,
says, p. 29, “An account of them was written by Brian Darcie, with the
Names and Colours of their spirits.” But here an end after the remarks.
First, that the chief witnesses, and leaders up to these confessions,
were their own children of from 6¾ to 9 years of age. Secondly, that
these confessions were, as plainly as possible, first made by some and
then followed by others through promises of favour, promises lyingly
carried out to condemnation and death. Thirdly, that, as shown by such
instances as “[she] desired to speake alone with me, the said Bryan
Darcey, whereupon I went into my garden”, etc., and by the frequent
use of “before mee”—the initials W. W. were either fictitious, or not
improbably those of his clerk, and that the real author was Brian
Darcie, Esq., Justice of the Peace, who desired to gain favour from
his kinsman, Lord Darcie, to whom the book was dedicated, or possibly,
through him and it, the notice of her Majesty, as a clever, zealous,
and trustworthy seeker-out of these old-new things.

It need hardly be added that ballading was then a profession, and that
its professors seized upon anything of interest,—an atrocious murder,
the last words of the murderer (spoken or not), unusual floods or
storms, the effects of lightning, the cruise of an adventurous vessel,
shipwrecks, the story of a strange fish “in forme of a woman from the
wast upward”, that appeared “forty thousand fathom above water [or
otherwise], and sang as followeth”. How then should the condemnation of
some sixteen old women for horrible crimes escape being “balletted”?
It was new, rare, came home to all, and was in more senses than one
deadly. The very rhymes in Scot prove it, for they could not be Scot’s
own words, and they have the very rhythm, or rather lilt, of a ballad.
On looking calmly, therefore, at the evidence, I am convinced that
neither Shakespeare nor Middleton could have been the one who tacked
together these rhymes between 1582 and 1584, but that Shakespeare did
here, as he sometimes did, and notably in Ophelia’s madness, quote such
lines as “Black spirits and white”, etc., because the words suited his
scene of devilish enchantment, and gave it reality; while Middleton, in
a Magical Tragi-Comedy, gave, with very slight variation, the whole of
the words quoted by Scot.

I trust my reader will not merely excuse it when it regards Shakespeare
and _Macbeth_, if I go a little out of my present road and add the
few words following. As it has been held that Middleton wrote “Black
spirits”, etc., so it has been supposed that the lines on the “Touching
for the Evil” were interpolated by Middleton or some other, because
negative evidence seemed to show that James did not take upon himself
this custom till a date much later than 1605. Lately, however, Prof.
S. R. Gardiner has discovered that James “touched” and was almost
compelled to “touch” as early as 1603. Its efficacy had been believed
in, and was set forth in books; so that the very assumption of this
prerogative proved its efficacy, and thus proved his rightful heirship
to the English crown,—a proof, I suspect, not lost sight of by the
astute counsellors who counselled its adoption, nor by James himself.
And I think that he must be blind who cannot see how this, added to the
other evidence set forth in the play, and to the true, though somewhat,
and of purpose, indirectly exposed intent of _Macbeth_, proved both
James’s heirship and set forth the certain overthrow of all such
devilishly contrived plots,—such as, to name but three, the attempt at
the Carse of Gowrie; the plot in which Raleigh was, or was supposed
to be, concerned; and lastly, the gunpowder plot—as would alter the
predestinate decree of Heaven, that James I and VI should be King of
Great Britain. Unless, too, I am much mistaken, the fears of James were
the direct or indirect instigators of Shakespeare’s play, and the cause
of that autograph letter to the poet, for which no shadow of a reason
can otherwise be assigned.

For convenience’ sake I here include some notings illustrative of
either Shakespeare’s indebtedness to Scot, or of those beliefs and
forms of expression which led both to write as they did.

P. 10. “They can pull down the moon.” This belief, derived from classic
times, is authority for Prospero’s “A witch ... so strong That could
control the moon” (v, i). So also ii, 1, 174.

——— “Corne in the blade.” There is frequent reference to this in Scot,
as here and at pp. _A_ iiii, _v_, 49, 58, 63, 219, 221, 482, and
elsewhere. But as Staunton saw, this is the nearest to _Macbeth’s_
“though bladed corn be lodged” (iv, 1). Also, though this happens more
or less in several of the instances, yet especially here, the context
agrees with the thoughts and context-words of _Macbeth_.

P. 33. “Anthropophagi and Canibals.” Associated synonymes probably
suggested to both by the same heading in p. 1100 of Seb. Münster’s
_Cosmography_ (Basil, 1550).

P. 42. “Never faile to danse.” An authority for the dancing of
_Macbeth’s_ witches, and a probable authority for the dancing of the
latter with broomsticks headed with brooms in their hands.

P. 54. The “Monarcho” of _L. L. Lost_ appears from this to have been a
madman.

P. 64. “Rime either man or beast to death.” An extension of the
Shakespearean and general belief that they rhymed (Irish) rats to
death. _As You Like It_, iii, 2.

P. 77. “No power to occupy.” Proof that this last word was used in the
sense of to use or be busied with, from which general use it came to be
employed as common slang for a disreputable and vile using.

P. 170. “Chattering of pies and haggisters.” A haggister is the Kentish
term for a pie, or magpie. The passage explains why Duncan (i, 5) is
not welcomed by these, but by the ill-omened raven that is hoarse with
croaking his approach. W. Perkins on _Witchcraft_, works, ed. 1613,
says: “When a raven stands on a high place and looks a particular way
and cries, a corse comes thence soon.”

P. 187. “A thousand for one that fell out contrary.” We would more
correctly write—“A thousand that fell out contrary for one that fell
out rightly or correctly.” But this and others are examples of what we
would call a more than loose way of expressing oneself, though then
it was allowable, for Scot was an educated and intelligent man, who
wrote well. “Each putter out of five for one”, _Tempest_, iii, 2, is
an almost exactly similar instance. The putting out of five for one is
considered as one action, and is—_pace_ Dyce—the receiving, as Malone
says, at the rate of five for one, the putter out being he who puts out
in the hope of receiving five for one.

P. 212. “The blind man ... in killing the crow.” Green’s _Defence of
Cony-Catching_, p. 70, ed. Grosart, gives this proverbial saying—“as
blinde men shoote the crowe”. _Hamlet_, 4to., 1603, has the variant—“as
the blinde man catcheth the hare”.

“A green silk curtain.” These words, also in Middleton’s _Witch_, i,
2, illustrate the custom which led Sir Toby (_Tw. N._, i, 4) to say,
“Wherefore have these gifts a curtain before ’em? Are they like to
take dust like Mistress Moll’s picture?” And these last words, by the
way, prove that this same Moll had, for her own purposes, the portrait
exposed in some painter’s shop, or painters’ shops, or rather free
fronts, without a curtain.

P. 269. “If a soule wander ... by night.” Proof that the wandering of
Hamlet’s father’s ghost was strictly in accordance with traditional
folk-lore. So, p. 462, we have, “How common an opinion ... reveale
their estate”; and p. 535, “They affirme ... soules of saints”.

P. 347. “Bodkin.” The text and margin show that this was used for a
small dagger, and the woodcut on the next page that it was sometimes at
least a rod-like and pointed weapon. Being thus shaped it was small,
more easily carried at the waist, and less readily broken either by a
bone or by an adversary’s stroke.

P. 382. “_Beliall._” This goes to show that he was “the other devil”
whose name had escaped Macbeth’s porter. Its being less common in men’s
and preachers’ mouths would account for his non-remembrance.

P. 416. “_Lignum aloes._” Against any argument drawn from the italic
use of _Hews_ in Son. 20, and its not being italicised in its first
use in the same line, nor anywhere else in Shakespeare, the fact that
_Alloes_ appears in _The Lover’s Complaint_, as well as do other words
in the Sonnets, has been brought forward. But without entering in
detail into the question, I would note that three substantives, all
names of vegetables, are here mentioned, and that this alone is placed
in italics. So, in the Appendix II, 1665, pp. 67-8, we have a number of
aromatics named, but this only, and only on its second occurrence, is
with _Sperma Ceti_ placed in italics—the reason, I presume, being, that
as a medicine, a more strange and less-known name to the commonalty,
and a Latin one, it was treated as a quoted proper name.

P. 497. “He burned his booke.” A precedent, as was Acts ix, 19, for
Prospero’s “I’ll drown my book”, when he left his island.

P. 498. “Bicause they want.” One example, among many, from Elizabethan
and present authors, and from provincial use, where want = “be”, or
“are without”. This in part explains _Macbeth_, iii, 6, where Lennox
exclaims, “Who cannot want the thought?” The true difficulty lies in
the use of the negative “cannot”. But while a more correct style would
have “can”, the more colloquial and hasty use of the former was, I
think, permissible, just as was the use of the double negative where it
was not meant to be, as it usually was, emphatic. Moreover, it gives
here a double or ambiguous sense, such as, I think, Lennox wanted to
express.

P. 504. “One instant or pricke of time.” Illustrates somewhat
differently than I think is usually explained, “the prick of noon”. _R.
and Jul._, and other places.

P. 516. “Diverse shapes and forms.” Shakespeare follows this ruling
when he makes Ariel and his co-spirits assume different shapes, though
some modern critics find fault because he being on some occasions
invisible, these changes are, in their opinion, unnecessary. But
the appearance of these spirits, sometimes as invisible, sometimes
as visible, sometimes in spirit form, sometimes as Juno or Ceres,
sometimes as harpies, is not only in accordance with the then beliefs
as to airy spirits, but to me, and to those who have seen their
representatives, it is more pleasant to see them in forms appropriate
to their office, besides bringing their spiritual existence and power
more vividly before us. Critics here, as well as elsewhere, too often
insist on considering Shakespeare as the author of books to be read,
and not of plays to be acted and seen.

P. 518. “This devil Beelzebub.” So seems to have thought _Macbeth’s_
porter.

P. 520. “The cruell angel.” Here in Prov. 17 [11] we have one of the
principles on which _Macbeth_ was planned and executed.

P. 533. “Soules appeare oftenest by night;... never to the whole
multitude, also may be seene of some[,] and of some other in that
presence not seene at all.” Here is proof of the folk-lore correctness
of the ghost appearing only when Marcellus and Bernardo were alone
on watch, and of his being afterwards invisible to the Queen in her
own chamber, though visible to Hamlet while there in obedience to her
summons.


Appendix II, p. 46, par. 8. “_But it is rarely known._” Though this
is after Shakespeare’s time, the belief, in all probability, was in
existence in his day, and shows how the writer of the first and unknown
_Hamlet_ followed in _Hamlet’s_ ghost the beliefs of his day.

“_Feature._” An example of its being used for the make of a man,
and not merely of the features of his countenance, to which it is
now appropriated; but till I can find—and as yet I have found none,
though I have looked out for it—an example of feature used for things
inanimate, I cannot accept the interpretation of song or sonnet in
Touchstone’s _As You Like It_, iii, 3, 3. Feature here, as any shape
or proportions, is perfectly intelligible. Did it refer to verse we
should expect “features”. From no man, as Touchstone is depicted by
Shakespeare, could we less expect verse-making, and all his reference
to it in this passage may readily have arisen from his reference to his
new situation as like that of the _honest_ poet Ovid among the Goths.
Had he been poetical and given her verses, he could not have explained
to Aubrey that he, being a poet, only feigned to love her.

P. 198. “_Primus secundus._” This goes far to show—proves, I think—that
the Clown’s “Primo, secundo, tertio is a good play” (_Tw. N._, v, 1),
a passage on which no commentator known to me has touched, thinking it
a merely jocular remark, is, in fact, taken from a well-known “play”
or game. What the game was is unknown to me, but children still use
various numerals, provincial or otherwise, mingled with rhyme, to
settle anything, as, for instance, who shall hide in the game of hide
and seek.

P. 471. “Biggins.” Shows, as does 2 _Hy. IV_, iv, 5, 27, that, if not
nightcaps, they meant, among other significations, caps worn at night
and in bed, and that “homely” was not a generic epithet.

Introd. Rainolde Scot’s Will “bank or pond”. I note this because it
may possibly help to some future interpretation of Iris’s words in the
_Tempest_, iv, 1, 64, “The banks with pioned ... brims.”




MIDDLETON’S “WITCH”.

————


P. 117. “_Marmaritin_”, etc. In i, 2, he copies these names, altering
only their order for the sake of the verse, and probably for the same
reason omitting “Mevais”.

“I could give thee
Chirocinata, adincantida,
Archimedon, marmaritin, calicia,
Which I could sort to villainous barren ends.”

P. 124. “Needles wherwith dead bodies are sowne or sockt into their
sheetes.” [Noted amidst charms procuring love and hate.] In i, 2,
following the marmaritin passage, we find—

“More I could instance
As, the same needles _thrust into their pillows_
That sews and socks up dead men in their sheets.”

This is the more noteworthy, as to sock a corpse seems to have been a
Kentish phrase. “A privy gristle”, etc., as given by Middleton, was, I
presume, one of the other things which, “for reverence of the reader”,
Scot omits, though whence the former got it I know not.

——— Among other “toies which procure love” are, “a little fish called
Remora”. In the same scene of the _Witch_, we find—

“_Hæc._ Thou com’st for a love charm now
* * * * * *
I’ll give thee a remora, shall bewitch her straight.
* * * * * *
... a small fish.”

——— Scot also gives “the bone of a greene frog, the flesh thereof being
consumed with pismers or ants”. And Middleton’s Hecate adds—

“The bones of a green frog too, wondrous precious,
The flesh consum’d by pismires.”

——— “The haire growing on the nethermost part of a woolves taile ... the
braine of a cat.” In ii, 2, Almachildes, speaking of love charms, says:
“The whorsom old hellcat would have given me the brain of a cat ... and
a little bone in the hithermost part of a wolf’s tail.” In the words
“bone” and “hithermost” he may have erred in memory, or there may in
the latter word have been a copyist’s error.

P. 153. Hecate, i, 2, enumerates “Urchins, Elves, Hags, [fairies]
Satyrs, Pans, Fauns, Sylvans, Kitt-with-the-candlestick, Tritons,
Centaurs, Dwarfs [giants], Imps [...], the Spoo[r]n, the Mare, the
Man-i-the-oak, the Hellwaine, the Fire-drake, the Puckle!” [...].
These, except the omissions marked by ... and by [ ], are exactly those
mentioned by Scot, and in the same order.

P. 184. Scot, from J. B. Porta. Neap., gives a receipt to be used by
witches when they would transport themselves through the air. “℞ The
fat of yoong children and seethe it [etc., etc.].... They put there,
into Eleoselinum, Aconitum, Frondes populeas and Soote.... Another
receipt.... ℞, Sium, acarum vulgare, pentaphyllon, the bloud of a
flittermouse, solanum somniferum, & oleum.”

In i, 2, we have these bits almost verbatim—

“_Hec._ There take this unbaptised brat,
Boil it well; preserve the fat:
You know ’tis precious to transfer
Our ’nointed flesh into the air
In moonlight nights,
* * * * *
I thrust in eleoselinum lately,
Aconitum, frondes populeas and soot—
* * * * *
Then sium, acorum vulgare too,
Pentaphyllon, the blood of a flitter-mouse
Solanum somni_ficum_ et oleum.”

——— “By this means (saith he) in a moonlight night [see fifth line of i,
2, just quoted] they seeme to be carried through the air, to feasting,
singing, dansing, kissing, colling, and other acts of venerie, with
such youthes as they love and desire most.” In i, 2, just after the
previous lines, are these—

“When hundred leagues in the air, we feast and sing,
Dance, kiss, and coll, use everything:
What young man can we wish to pleasure us,
But we enjoy him in an incubus.”

P. 186. “frier Bartholomæus” [Spinæus] saith that ... “the witches
before they annoint themselves do heare in the night time a great noise
[= band or troop] of minstrels, which flie over them, with the ladie
of the fairies, and ... to their journie.” In iii, 1, Firestone says
... “Hark, hark, mother, they are over the steeple already, flying over
your head with a noise of musicians.”

P. 222. “It is constantlie affirmed in _M. Mal._ that _Stafus_ ...
had a disciple called _Hoppo_, who made Stadlin a maister witch, and
could all when they list, invisiblie transferre the third part of their
neighbors doong, hay, corne, &c: into their own ground, make haile,
tempests, and flouds, with thunder and lightning.” Bodin also, bk. ii,
c. 6; but he makes Hoppo and Stadlin co-disciples of Stafus and master
witches. Compare i, 2, _ad init._ for Hoppo and Stadlin, while further
on comes—

“Stadlin’s within:
She raises all your sudden ruinous storms
That shipwreck barks, and tear up growing oaks.
* * * * *
I’ll call forth Hoppo, and her incantation
Can straight destroy the young of all his cattle;
Blast vineyards, orchards, meadows; or in one night
Transport his dung, hay, corn, by reeks, whole stacks,
Into thine own ground.”

P. 244. “_A ab hur hus._” A charm against the toothache. Hence it is
most probable, especially if the ! of “Puckle!” be in the original,
that Hecate, after reaching that name, is interrupted by a sudden spasm
of toothache, which she would exorcise by this “_A ab hur hus_”. The
sudden pause, the contortions of her haggard visage, and the grotesque
movements of the 117-year-old hag would greatly add to the comedy of
the scene.

P. 542. When this mortal witch Hecate—not the Queen of Hell and of
Witchdom, as was the Hecate of antiquity and of Shakespeare, and
others in the middle ages, for, says one of the after writers given
in the later editions of M. Mal., “Hecate artem magicam doceret”—uses
in i, 2, the very rhymes spoken of under this page in the Shakespeare
writings, some [ands] and [&c., his] being omitted, and “devil-lambe”
being changed to “devil-ram”. In v, 2, she again mentions “Titty and
Tiffin, Leaid and Robin”, and this time “Pucky”, for the rhyme’s sake.
Hellwin and Prickle are—as shown by her other mention of them (see
note, p. 153), as well as her mention of them elsewhere—mere copyists’
or printers’ errors for Hellwain and Puckle.

• • • • •

P. 222. One would here add the quotation from Ovid’s _Metam._ made
by Hecate, the first line running in Scott, Middleton, Corn. Agrippa
(_Occult Phil._, l. 1, c. 72), and in Bodin, Dæmono, l. 2, c. 2: “Cum
volui ... ipsis mirantibus” instead of “Quorum ope cum ... mirantibus”;
but that from the accidental dropping of the line “Vivaque saxa”, etc.,
in Bodin, and its omission also in Middleton, it would seem, as Dyce
remarks, that Middleton took it from Bodin. In concluding, I would
state that most, but not all, of these references are taken from Dyce’s
_Middleton_.




EXTRACTS FROM WIER.

————


I.

Besides those noted by Scot in the margins, I have gathered the
following from Wier, though very possibly some may have been
overlooked. By far the greater number occur in the 12th Book of Scot;
that is, they consist chiefly of various charms and illustrative tales.

I would not be understood, however, as thinking that Scot in all these
cases copied from Wier, any more than I would assert that some later
Astronomer Royal has quoted from Herschel, without mentioning him, the
fact “that the earth revolves around the sun”. The reference in both
to the _Homerica medicatio_ from Ferrerius (in Scot, Ferrarius) is a
notable one in point, and two other instances will be found in Notes
on the Text. I quite agree, also, with Prof. W. T. Gairdner when he
says, _Insanity_, p. 61: “Nothing, however, is more evident than that
Scot, however indebted to Wier (and both of them probably to Cornelius
Agrippa...), was far in advance of either in the clearness of his views
and the unwavering steadiness of his leanings to the side of humanity
and justice.”

N.B.—“&c.” for the words following in the page has been omitted, as
unnecessary.

P. 7. The reader may compare the first, and the first part of par. 2
of ch. 3 with Wier, _De Lamiis_, c. 5, “Quocirca eam”, etc., and judge
whether the remembrance of this latter did not suggest Scot’s words.

P. 53. “One _Bessus_.” From Plutarch. Also given by Wier; but I have
lost the reference.

P. 111. “_Chasaph._” Scot seems to have remembered Wier ii, 1, § 2, but
not to have copied him. Wier gives Exod. 22, 18. οὐ περιβιὠσατε; Scot,
οὔκ ἐπιζεώσετε, a variant I know not whence obtained, not being in the
Oxford 1821 ed. of the Sept.

P. 123. “_Eusebius_ ... poison.” Wier iii, 38, § 2 and 4. Both call
Lucilia Lucilla. Scot omits § 3 regarding Alphonso of Arragon.

P. 126. “This word _Ob_ ... _Ventriloqui_.” Wier ii, 1, § 12.

P. 177. “Onen ... to the interpretation of dreames.” Wier ii, 1, § 8,
“aliquando observara somnia.”

P. 183. “The art ... in digging for monie [... omit]. There must ...
treasure awaie.” Wier v, 11, § 1. Scot adds “bona” after “videre”.

P. 184. “℞ The fat ... impudentlie affirmed them” [close of ch.]. Wier
iii, 17, § 2, 3. But from the first and last words of Scot’s chapter,
he, as well as Wier, took these things from J. B. Porta, though he may
have been led by Wier to consult Porta.

P. 230. “_Balsamus._” Scot’s words at the beginning of the chapter
were suggested by Wier v, 9, § 4, though he has added some descriptive
particulars; then these words are given by both, Wier adding that three
Agnus Dei’s were sent by Pope Urban.

P. 231. “_A wastcote of proofe._” Wier v, 8, § 2. Scot’s “little
virgine girl” is a “junioribus notæ castitatis puelles”, his “hat” is
“galea”.

——— “_Gaspar._” These verses, with a longer proem, are in Wier v, 8 §
1.

P. 240. “_Homerica medicatio._” Wier v, 19, § 1. See note in its place.
Wier quotes at length from Ferrarius, § 2, 3, and 4, gives his name
rightly, and rightly reads in the present passage _verbis_, and not as
Scot, _verbi_.

——— “_Nos habitat._” Wier v, 19, § 3, from Ferrarius.

P. 242. “For the falling evil ... no more.” Wier v, 8, § 2; but he
finishes the charm with “In nomine [etc.]. Amen.”

P. 243. “_Ananizapta_”, v, 9, § 6. Wier gives _Ananisapta_, has “quæ”
instead of “dum”, l. 1, and adds “contra febres a quodam nebulone ...
offerantur”.

——— “Write upon a piece of bread” [for the bite of a mad dog]. This
Scot gives from v, 8, § 6. But Wier has “... Khiriori essera ... fede”.
Afterwards, “Vel hoc scriptum in papiro, aut pane, homini sive cani
in os inseritur”. In the _O rex_, etc., there are crosses after each
person of the Trinity, and a “prax” after Gaspar, while “I max” is
“ymax”.

P. 244. “Against the toothache.” “_Galbes, etc.... persanate._” These
two charms, omitting the intervening one, are in Wier v, 8, § 6, adding
to the _persanate_ one, “hoc scriptum appenditur”. The second, “At
saccaring”, etc., is given v, 4, § 2.

——— “Let a virgine”, v, 8, § 3. Wier preceding this with the words,
“Ita antiquitas credebat, verbascum cum sua radice tusum, vino
aspersum, folioque involutum, & in cinere calefactum, strumisque
impositum, eas abigere, si hoc fecisset virgo jejuna jejuno, & manu
tangens supino dixisset.”

P. 246. “A gentlewoman”, v, 18, § 1. But the charm is a versification,
probably by Scot himself, of a German prose sentence, and it was given
and the story told “a viro Ecclesiastico, non infimi nominis Theologo”.
Scot evidently thought that this description of the perpetrator of so
indecorous a jest might better be omitted, even though he were a German.

——— “_To open locks_.... Take a peece ... _Amen_”, v, 11, § 2; but
“hinder” is anteriore. The essential part of the words just marked as
omitted is in v, 11, § 3.

——— “_A charme to drive ... house._” This and the marginal note are in
v, 14, § 4. But Wier places “vel” between each of the Bible sentences,
therefore Scot’s “this sentence” should have been “any of these
sentences”.

P. 247. “_Another for the same_”, v, 14, § 2, beginning “Item”. Scot
has shortened his “fiftlie”, and omitted that the beggar must pray with
all attention. Also in his haste he omits that the conjuror gave doses
of rhubarb and other herbs twice daily.

P. 247. “The sicke man”, v, 23, § 6. Wier gives the words of the
“gospell” that is to be carried about his neck—“Hoc genus dæmonii non
ejicitur, nisi jejunio & oratione”—taken, though apparently by memory
only, from Matt. 17, 20, Vulg. The names in Scot’s margin are in Wier,
Gualterio, Bernhardo.

Pp. 247-8. “This office or conjuration.” The paragraph is from v, 22, §
6, with a slight condensation of the first words.

P. 248. “_A charme for the bots_”, v, 4, § 8. Scot only omitting the
“sanctus” before “Job”.

P. 249. “There are also”, v, 4, § 7. Wier commences—“Vidi, haud ita
pridem apud magnæ authoritatis virum nobilem, librum conscriptum
execrabilem, flammis dignissimum, plenum exorcismis, frequenti crucis
consignatione, & ex sancta Scriptura formulis in nomine Patris [etc.]
finitis, contra equorum non modo morbos quoslibet,” etc. But he has not
“as it ... Rome.”

——— “Item, the Duke of Alba”, v, 4, § 5. “Equo item Vice-regis in
sacello suum fuisse locum ubi celebraretur Missa. Continebat & dux
exercitus vexillum in manu, quamdiu sollennibus ritibus idipsum
uti campanæ solent, baptizaretur. Ornabat & hunc actum effigies D.
Virginis Mariæ cum filiolo in eodem volans, & duæ complicatæ manus ad
stipulantium morem.”

——— “That wine”, v, 4, § 9. Scot omitting after eager, “eo anno”.

P. 252. “_Mahomets_ pigeon”, i, 19, § 3, 4. Scot omitting all notice of
the apostate confederate Sergius, of the trained bull, and of the words
before rex esto, viz., “Quicunque tauro jugum imponat”.

P. 253, “At Memphis in Aegypt”, i, 19, § 1, faithfully yet freely.

P. 254. “I conjure thee O serpent ... unto the Jewes”, v, 4, § 10.
But Wier has no “otherwise”, nor any signs of the whole being two
conjurations. After Jewes he has, “te vermem a me discedere oportet,
velut a Judæis discessit Deus noster”. His magical words are “Eli
lass eiter, ... eitter, ... eitter”. Scot’s second “I conjure” is
“exorciso”, and for fear of error, Wier’s “Divam Mariam” becomes “S.
Mary”.

P. 257. “A charme ... with images of wax ... afterwards in another.” P.
258, l. 1, is in Wier v, 11, § 6, 7, 8, except that “And if they were
inserted”, etc., is Scot’s. The charm words in Wier are “Alif cafiel
zaza ...” adding “leviatan leutatace”. Scot also gives a sentence which
perplexed me till I turned to Wier, “& ferrum, quo homo necatus fuit,
traditur alteri imagini, [of wax] ut alterius necandi simulachri caput
transigat”. Also, after “angell must be mentioned”, Wier adds, “Non
absimile monstrum fingitur, ut quis tibi in omnibus obsequatur”.

P. 259. “_Imparibus_ ... breake a bone of him”, v, 12, § 1. I doubt,
however, Scot’s dividing “_Jesus autem_” [etc.] from “You shall not”
[etc.] by the last “otherwise”, for Wier does not, and in § 3 tells of
one who silently submitted to all tortures, and on whom was found—“sub
scruffiam inter crines quandam parvam schedulam”, containing “✠ Jesus
autem transiens ✠ per mediam illorum ✠ os non comminueris ex eo ✠”.

P. 260. “_Charmes to ... theefe_”, to end of second paragraph, except
from “even as plainlie” to “confutation hereof”, will be found in v, 5,
§ 1, 2. But there are some additions in Wier (it may be from Cardan)
which I leave to the student reader to look up.

P. 261. “_Another waie ... theefe_”, v, 5, § 6. Wier adds, “ex
sacrifici libro clam a me subtracta”. Scot’s “sea side” is “fluentem
aquam”, the “forme of conjuration” is “per Christi passionem, mortem, &
resurrectionem (quam propter impie curiosus celo)”.

P. 262. “_To put out the theeves eie_”, v, 5, § 7. “A coopers hammar,
or addes”, is “malleo cypressimo”.

P. 263. “_Saint Adelberts cursse_” to “_in morte sumus_”, Wier, v, 6,
§ 1. Scot, evidently by accident, omits after _made orphanes_: “sint
maledicti in civitate”, and by a press or other error the “_& odio
habeantur_”, etc., becomes “or hated of all men living”, a change
slightly injuring the sense. I know not whether it be due to the more
frequent repetition of _maledicti_ in the Latin, but this curse reads
to me more horrible in the original than when translated. I would also
note that here, as sometimes elsewhere, Wier speaks more, and more
strongly, against some of these things than does Scot.

P. 266. “They naile a wolves head”, v, 20, § 3.

P. 267. “_Terque_”, given in Wier, v, 21, § 1.

——— “_Adveniat_”, v, 21, § 6.

——— “_Baccare_”, v, 21, § 4.

P. 269. “_To spoile a theefe_”, v, 5, § 8. But the strange words are in
Wier, “Droch, myrroch esenaroth”, and in the next set of unintelligible
words “_Eson ✠_” is “✠ eson” and “_age_” is “ege”. He also explains
more clearly, I think, that all these conjuring terms are to be thrice
repeated.

P. 270. “Say three severall times”, v, 4, § 6, the final Amen and some
✠s being omitted.

——— “_Charmes against a quotidian_”, v, 8, § 7. With these
differences, the three pieces, “the jejunus”, should “easdem tribus
diebus edat”. Instead of Scot’s “Otherwises” we have “Si minus
successerit, in pane missali scribitur: O febrem omni laude colendam:
in altero, ... in tertio ... Si nec hic modus juverit, denuo in pane
dicto toties pingatur: ... quem diebus, ut supra, mane absumat.” Whence
it would seem that three massecakes were in each instance to be used,
and not one divided into three, a thought probably suggested by the
three pieces of apple.

——— “_For ... agues intermittent._” The whole paragraph is in v, 8, §
7.

P. 271. “_S. Barnard_”, Wier i, 16, § 6.

——— “Take three consecrated ... Trinitie”, v, 4, § 2, “Recipe tres
panes Missales”, etc.

P. 272. “In the yeere.” This paragraph is, with a little freeness of
translation and a slight addition, both in the unimportant parts, from
v, 4, § 5.

P. 273. “Take a cup of cold water.” This paragraph is from v, 4, § 3.
Scot’s English verses are thus in Wier: “✠ In sanguine Adæ orta est
mors: ✠ in sanguine Christi redempta est mors: ✠ in eodem sanguine
Christi præcipio tibi ✠ ô sanguis, ut fluxum tuum cohibeas”. Wier
then goes to “Aliud: De latere ejus” [etc.], and continues: “Item
(Otherwise) ex quacunque corporis parte profluentum sanguinem cohibere
nituntur his verbis: Christus natus est in Bethlehem” [etc.]; and then,
without any Aliud, Item, or other sign that it is not a continuation
of the same charm, “Tene innominatum digitum in vulnere, & fac cum eo”
[etc.]; Scot’s “five wounds” being “sanctorum quinque vulnerum”.

P. 273. “There was a jollie fellowe” to “This dooth Joh: Wierus”, etc.,
is from v, 15, § 1. Wier begins, “Ad insignis malitiæ chirurgum”, but
Scot’s “jollie” seems to have been taken from his drinking habits,
which in Wier are spoken of in a more pronounced manner.

P. 275. “This surgion”, v, 15, § 2. But Scot’s “ague” is in Wier
“febrem”, and it is added that not long afterwards the patient died,
in his (Wier’s) opinion of an empyema. I marvel that Scot omitted this
last.

P. 276. “Otherwise: Jesus Christ”, v, 15, § 3. Scot omits the ✠ after
the first Christ.

——— “Another such cousening”, v, 15, § 4.

P. 282. “At Easter”, v, 40, § 4. Note, in the margin I have placed [?
or] for the “on” of text. The “?” is unnecessary, for in Wier it is
“infra cornua vel aures”.

——— “Otherwise _Jacobus_”, v, 40, § 3.

P. 294. “The corral”, v, 21, § 5. But Scot refers to Avicenna, though
Wier does not; nor do the names of the precious stones spoken of,
nor the remarks upon them, coincide with those in Wier at the above
reference.

P. 303. “Also that a woman”, Wier vi, 9, § 1, gives this, but his words
differ so much, that it can only be that both happened to notice this
common superstition.

P. 421. “_Exorciso te creaturam aquæ ... apostatis_”, v, 21, § 16,
giving “apostaticis”. But Scot’s giving the whole form, both of this
and of the exorcism of salt, and his italics, show that he took it
from, I suppose, the _Missale_ or other R. C. book of devotions, though
Wier may have given the idea.

P. 433. “_Jacobus de Chusa_”, i, 13, § 1, to middle of 6. Scot’s first
paragraph is different; in the rest he sometimes amplifies, sometimes
condenses, sometimes omits Wier’s words, and Wier says that he gives J.
de Chusa’s _verba fideliter_. The first prayer at its close is in Scot
shortened.

P. 445. “I conjure thee.” This, like the “... creaturam salis”, 421,
is given in Latin by Wier, v, 21, § 27, down to “adjuratus”. Both the
Latin and English in Scot are the same, except a slight difference
after “judicare”, arising from Scot, in this second instance, giving
the sense rather than the _verba ipsissima_.

P. 507. “_Rabbi Abraham_ ... collected.” Translated from i, 6, § 7.

P. 518. “For _Beelzebub ... manium_”, i, 5, § 3.

519. Nisroch (5); Tartac [not Tarcat] (4); Beelphegor (1); Adramalech
(2); Chamos (6); Dagon (8); Astarte (7); Melchom (7); are in Wier i,
5, § 3, with other gods, and in the order here marked. The wording
after each is also Wier’s, as is the error “Ozee 9, 11” for 9, 10. Both
also make the same mistake as to the duality of Astarte and Astaroth,
because in 1 Kings ii, 5, she is called Astarthe in the Vulg., whence
Wier took his names, and Scot followed him, and not his English Bible.
Both mention that the word means “riches, &c.”, and that it was a city
of Og; though both, curiously enough, here forget the observation they
had made elsewhere as to other cities, that it was dedicated to, and
therefore called after, the deity. Scot omits also Wier’s supposition
that both Beelzebub and Beelphegor were Priapus.

P. 520. This chapter, from the “heading” to the end, is derived from
i, 21, § 1, to § 25, but is much abbreviated; some titles also are
omitted; but except for a slight change in the positions of both
_Diabolus_, and his last names, “owle”, etc., Scot follows the order of
Wier.

P. 521. “_Lares_ ... cities”, i, 6, § 6, except that Wier has “cuam
agere” for both “trouble”—an odd word here—and “set to oversee”.

——— “_Virunculi terrei_ ... drawe water.” Follows generally, though
not quite literally, i, 22, § 5.

——— “_Dii geniales_ ... birth”, i, 6, § 6, shortened.

P. 522. “_Tetrici_ ... _Subterranei_; _Cobali_; _Guteli_ or _Trulli_
(the etymology being Scot’s); _Virunculi_ [_montani_, Wier]; _Dæmones
montani_.” These being in the same order, are adopted from Wier i, 22,
§ 8-11, but much shortened. “_Hudgin_” immediately follows as “Hutkin”,
§ 12.

——— “_Hudgin_ ... ware a cap”, i, 22, § 12. Here it is said—“pileo caput
opertus unde & vulgo Pileatum eum appellabant rurales, hoc est, ein
Hedeckin, lingua Saxonica.”

——— “_Familiares Dæmones_ ... Simon Samareus ... to come”, etc.—but of
course omitting _Feats_ and _Dr. Burcot_—are from i, 22, § 7. Also
“Albæ mulieres and Albæ Sibyllæ”, though shortened. The “did much
harm” is from Wier. “_Deumus_, _Agnan_, _Grigii_, _Charoibes_” and
“_Hovioulsira_” follow in order, § 23-26. See note on _Deumus_.

P. 523. “Raise thunder ... _Elicius_”, i, 6, § 6, but in the
enumeration of the “_Dii selecti_” Wier and Ennius are not followed,
but Varro.

P. 525. “As namelie of beasts ... _Latus_”, is, I believe, from Strabo
originally, but by Scot was taken, I think, from Wier i, 6, § 2.

P. 533. “Pope Benedict the eight and ninth”, i, 16, § 3 and 4. But
Scot’s “seen a hundred years after”, whereas Wier only has “postea”,
seems to show that the former had referred to Platina.




II.

SCOT ON THE NAMES, ETC., OF DEVILS FROM WIER, BUT PROBABLY THROUGH
T. R., MENTIONED P. _393_.


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

P. 378. “_Marbas._” After this name Scot omits from Wier’s
list—“Purflas, alibi invenitur Busas, magnus Princeps & Dux est,
cujus mansio circa turrim Babylonis, & videtur in eo flamma foris,
caput autem assimilatur magno nycto-coraci. Autor est et promotor
discordiarum, bellorum, rixarum et mendaciorum. Omnibus in locis non
intromittatur. Ad quæsita respondet abunde. Sub sunt huic legiones
vingenti sex, partim ex ordine Throni, partim Angelorum.” The edition
of Wier that I have used, I may here remark, is chiefly that of 1660,
but where any doubt arose, that of 1583. But from whence did Wier
obtain these things? Under _Belial_ (I give Scot’s English) he says:
“Without doubt (I must confesse) I learned this of my master Salomon;
but he told me not why he gathered them together, and shut them up
so. But I beleeve it was for the pride of this _Beliall_.” Secondly,
under _Gaap_, he says: “I may not bewraie how and declare the meanes
to conteine him, bicause it is abhomination [nefandam], and for that
I have learned nothing from Salomon of his dignitie and office”. And
Wier has in his margin “Scelerati necromantici verba sunt”. Thirdly,
Wier, in his address before his Pseudomonarchia, says: “hanc ... ex
Acharonticorum Vasallorum archivo subtractam”; and at the close of
this address: “Inscribitur vero a maleferiato hoc hominum genere
Officium spirituum, vel, Liber officiorum spirituum, seu Liber dictus
Empto.[rium] Salomonis, de principibus & regibus dæmoniorum, qui cogi
possunt divina vertute & humana. At mihi nuncupabitur Pseudomonarchia
Dæmonum.”

Pp. 377-93. Scot, in these second, third, and fourth chapters, follows
Wier, but for these reasons did not, I think, directly translate him:

1. As stated under _Marbas_, p. 378, _Purflas_ is omitted.

2. Three sentences are retained in their original Latin, as though the
translator could not understand them. (_a_) Under _Barbatos_, “... in
signo sagittarii sylvestris”, he probably knowing Sagittarius, but not
sure as to what sign or who sagittarius sylvestris might be. (_b_)
Under _Leraie_, “... quos optimos objicit tribus diebus”. Wier here
places “optimos” as the third word, but the sense to me and my friends
is an unsolved puzzle. (_c_) Under _Oze_, “... Duratque id regnum
ad horam” (but Wier omits the “ad”), “And this sovereignty lasts an
hour [and no longer], differing in this from ordinary monomania.” 3.
Under _Bileth_ Scot and Wier say, “... as for _Amaimon_”, and Scot
in the margin has “Vide Amaimon”; yet neither mentions him under a
heading, nor more than by name, as “Amaymon king of the East”, in chap.
iv. 4. Under _Murmur_, Scot ends with “and ruleth thirtie legions”,
but Wier omits this, as do both in the cases of _Oze_, _Vine_, and
_Saleos_. 5. There are differences and slips of translation which Scot
could not, I think, have made. (_a_) Scot invariably, in the rest of
his works, speaks of “the order of virtutes”, but in this chapter,
where it is used five times under _Agares_, _Barbatos_, _Purson_,
and _Belial_, and ch. iv, p. 395, it is “vertues”. (_b_) _Barbatos_
is said to come “with foure kings, which bring companies and great
troopes”. But Wier has “cum quatuor regibus tubas ferentibus”. From
this it is clear that the translator read “tubas” as “tribus”. (_c_)
“Ugly viper” is the translation of “viperæ species deterrima”. (_d_)
“He giveth answers of things present, past, and to come”, is in
Wier “Dat perfecte responsa vera de ... futuris & abstrusis”; Scot
omitting both “perfecte” and “abstrusis”. See under _Botis_ for both
(_c_) and (_d_). (_e_) “_Bune_ Muta loquitur voce”, rendered in Scot,
“he speaketh with a divine voice”. The translator apparently looked
out for “mutus” in a dictionary, such as Th. Cooper’s, where in Old
English he found “dumme”, and read it—as I at first sight did, and with
great astonishment, though I confess my thoughts were running on the
puzzle—“divine”. (_f_) Under _Bileth_, “... before whome go trumpets
and all kind of melodious musicke”, Scot has, “or if he have not the
chaine of spirits [the book called _Vinculum Spirituum_], certeinelie
he will never feare nor regard him after”, but Wier has, “... sciet
haud dubie exorcista, malignos spiritus postea eum non verituros, et
semper viliorem habituros”. (_g_) “Sitri ... willinglie deteineth
secrets of women”, is in Wier, “secreta libenter detegit fæminarum”.
Here there are in the English two gross blunders, as is evident on
reading the rest of the Latin text. “Ludificansque”, also, is not
“mocking”, but “toying with them”, “ut se luxuriose nudent”. (_h_)
Under _Paimon_, Wier’s “in Empto.[rium] Salomonis” is “in _Circulo
Salomonis_”. “Aquilonem” is “North-west”, though Th. Cooper and
Holyokes Rider, and, I believe, all dictionaries, only give it and its
adjectives as North, North-east, and Northern. “Accedant”, also, is
translated “may be reckoned”, to the complete extinction of the sense.
(_i_) _Belial_ is, “eorum qui ex Ordine [Potestatum] ceciderunt”,
and is translated, “of them which fell being of the orders”. (_j_)
“He is found in the forme of an exorcist in the bonds of spirits”,
is, in more ways than one, a strange and most ambiguous rendering,
altogether unlike Scot, of “Forma exorcistæ [the form of exorcising
that is to be used] invenitur in [the book] _Vinculo Spirituum_”.
(_k_) “Si autem se submittere noluerit Vinculum Spirituum legatur, quo
sapientissimus Salomon”, etc., becomes “If ... let the bond of spirits
be read, the spirits chaine [apparently an unintentional doubling of
the previous words], is sent for him wherewith wise Salomon”, etc. I
might add that twice in the course of this chapter “sapientissimus
S.” becomes “wise S.”, in “vase vitreo” “in a brazen vessel”, and “in
puteum grandem” “into a deep lake or hole”, and twice afterwards “lake”
only. (_l_) Under _Furfur_, “fulgura, coruscationes & tonitrua” is
translated “thunders and lightnings, and blasts”. (_m_) In _Malphas_,
“artifices maximos” is “artificers”. (_n_) Under _Vepar_, “Contra
inimicos exorcistæ per dies tres ... homines inficit” becomes, without
qualification, “he killeth men in three days”. (_o_) Under _Sydonay_,
“Cum hujus officia exercet exorcista”, instead of “When the exorcist
would make use of the offices [the incantations for] of this [spirit]”,
or “When the exorcist would make use of the forms of invocation proper
to this spirit”, it is translated, “When the conjurer exerciseth this
office”. The next words, “fit [? sit] fortis”, become “let him be
abroad”, “foris” having been read instead of “fortis”. “If his cap be
on his head”, Wier has “si coopertus”, “if he be overwhelmed” [with
fear, etc.], the translator possibly wishing to express this by “if
his cap be so far on his head” [through fear as to cover his eyes],
then, etc. Besides this, there is an ambiguity in Wier which is fully
followed in the translator. In Wier we have: “si vero coopertus fuerit,
ut in omnibus detegatur, efficiet: Quod si non fecerit exorcista,
ab Amaymone in cunctis decipietur:” I can only suppose from the
punctuation that the “Quod si non”, etc., was intended to refer to his
not being “fortis”, and (as in Scot) “warie and standing on his feete”.
(_p_) Under _Gaap_, Scot says, “if anie exorcist ... nor see him”;
Wier has the same, but follows it up with “nisi per artem”. On the
other hand, Wier has no equivalent for “insensibility”. (_r_) _Shax_:
“... there he speaketh divinely” is “loquitur de divinis rebus”, an
error Scot could not have made, and which is not made elsewhere in
this chapter. (_s_) _Procell_: “... in the shape of an angell, but
speaketh darkly of things hidden”, is in Wier, “in specie angelica, sed
obscura valde: loquitur de occultis”. (_t_) _Raum_: “... he stealeth
wonderfully out of the kings house”; Wier, “mire ex regis domi _vel
alia_ suffuratur”. (_v_) In _Vine_, “lapideos domos” is translated
“stone walles”. (_w_) _Flauros_: Wier says, “vere respondet. Si fuerit
in triangulo mentitur in cunctis.” Scot follows the same punctuation,
but had he translated it, he, as a man of intelligence, must have seen
that the (.) before “Si” should have been struck out and placed after
“triangulo”, or a “non” inserted after “Si”, for this triangle was
made specially for the exorcist’s safety and the spirit’s obedience
and truthful speaking (see under _Bileth_, _Furfur_ and _Shax_). It
must, however, be confessed to be a mark of haste in Scot to have
admitted such mistakes, even though he only copied, the more so as he
must have known the _Pseudomonarchia_. “And deceiveth in other things,
and beguileth in other business”, is a duplicate translation of “et
fallit in aliis negotiis”. The omission of “twentie” (viginti) before
“legions” may be a press error, but the “de divinitate”, translated
“of divinity”, must be, I think, a translator’s error, for it really
means “of the Divinity” (see “Purson”). (_x_) Under _Buer_, Wier has
“conspicitur in signo*”; under _Decarabia_, “venit simili*”; under
_Aym_, “altero [capiti, simili] homini duos * habenti.” Clearly the
book or MS. used by Wier was in these places illegible, or more likely
the copier had been unable to fill in the wanting word or words, and
indicated this by a *. But Scot’s authority did not understand it
on its first occurrence under _Buer_, and, not mentioning any sign,
translates it, “is seene in this sign;”! (_y_) The names of the fiends
differ also sometimes in spelling; omitting such instances as “i”
for “y”, “c” for “k”, etc., I give Wier first, followed by Scot’s
form. “Bathym”, alibi “Marthim”—“Bathin”, “Mathin”; “Pursan”—“Purson”;
“Loray”—“Leraie”, this latter being wrong, because his alias is
“Oray”. Wier, by the way, also shows that “Leraie” was not pronounced
“Leraje”, as given in the second edition of Scot. “Ipes”, alias
“Ayperos”—“Ipos”, “Ayporos”; “Naberus”—“Naberius”, probably the wrong
form; “Roneve”—“Ronove”; “Forres”—“Foras”; “Marchocias”—“Marchosias”;
“Chax”—“Shax”; “Pucel”—“Procell”; “Zagam”—“Zagan”; “Volac”—“Valac”;
“Androalphus”—“Andrealphus”; “Oze”—“Ose”; “Zaleos”—“Saleos”; “Wal,
1660”, is “Vual (as Scot), 1583”. It will be noticed that “e” is five
times used for “o”, a MS. copyist’s error.

I think I had some other proofs in a MS. sheet since lost; but these
are now overmany to prove that Scot had access to some other copy than
Wier’s _Pseudomonarchia_, and made use of it, and that his translator
was not very conversant with Latin. Wier, it may be added, puts
“Secretum ... horum” in one line, and without a capital to the “Tu”,
and gives no explanation of the words in any way, and Scot confirms our
conclusion from these facts by the marginal, “This was | the work of |
one T. R.” | etc., and the words “written [&c.] vpō parchment” seem to
show that this 1570 translation was in MS. (See also General Notings,
p. 418.)

P. 379. “_Eligor._” I do not understand the double titles here and
elsewhere given, nor why “miles” should here be translated “a knight”,
while under _Zepar_, _Furcas_, _Murmur_, and _Allocer_ it is “soldier”.
In chapter iii, p. 393, is given the time when knights (“Milites”,
Wier) may be bound, but nothing, of course, is said of “soldiers”.

P. 383. “Tocz.”, like a contraction, but Wier has “Tocz” without any
stop.

P. 384. “_Astaroth._” Scot, merely copying, is not responsible for her
being a male. At p. 519 and p. 525, he writing, calls Astarte a “she
idoll”.

P. 389. “_Valac_ ... with angels wings like a boie”, cannot, I think,
be Scot’s translation of “uti puer alis angeli”.

——— “_Gomory._” Wier says “ducali corona”, but the rest is the same; and
it must be remembered that a fiend (as in Incubus and Succubus) could
be of either sex.

P. 390. “_Aym_ ... a light firebrand.” Here (as elsewhere in Scot) we
find, as was then often done, the past of verbs ending in t or d elided
the ed, or, rather, coalesced them. Wier has “ingentem facem ardentem”.

P. 391. “_Flauros_ ... if he be commanded.” Wier adds “virtute numinis”.

P. 392. “_Note that a legion._” Wier simply has “Legio 6666”. The rest
is, in all probability, Scot’s own.

P. 393. “Ch. 3” is “§ 69” of Wier.

——— “Ch. 4” is “Citatio Prædictorum Spirituum”, and though not marked as
a new chapter, is one having § 1, § 2, etc.

——— These are the variations between Wier and Scot in this chapter 4,
or Citatio, Wier being in Latin, Scot in English. (_a_) “For one
[companion] must always be with you”; “si præsto fuerit”. (_b_) 394,
“effect”; Wier adds, “imo tuæ animæ perditione”. (_c_) “And note”,
etc., is Scot’s own. (_d_) The ✠ before “holie trinitie” is in Scot
only. (_e_) Scot omits ✠ after “holie crosse”. (_f_) Wier’s “anathi
Enathiel” is in Scot “Anathiel”. (_g_) The “Heli, Messias”, after
“Gayes” in Scot, are in Wier at the end of the list. (_h_) Scot’s
“Tolimi” is Wier’s “Tolima”. (_i_) [Second list of names.] Scot’s
“Horta” is Wier’s “hortan”; his “Vege dora”, “vigedora”, Wier’s
letters, in 1583, being several of them so separated that they could
easily be read as two words; Scot’s “Ysesy” is “ysyesy”. (_j_) [Third
list.] Scot’s “Elhrac” is Wier’s “Elhroc”; “Ebanher”, “eban her”.
(_k_) P. 666, Scot’s “Cryon” is “irion”; “Sabboth” is, as before,
more rightly “sabaoth”. And I may add that while every word in Scot
is capitalised except “dora”, really the sequel of “Vige”, only “Deus
Sabaoth”, “Α” and “Ω”, “Rex”, “Joth”, “Aglanabrath”, “El” “Enathiel”,
“Amazim”, “Elias”, and “Messias” of the first list, none of the second
list, “Elhroch” the first of the third list, and none of the fourth
list are capitalised.

P. 395. “As is conteined in the booke called”, etc. This ambiguous
sentence is better explained by Wier’s “Continua ut in libro * Annuli
Salomonis continetur”, that is, continue the “etc.” as etc. It may be
added that the *, the mark of an omission, is omitted in the English.

——— Scot (_i.e._, his authority) wholly omits Wier’s final § 5: “Hæc
blasphema & execranda hujus mundi fæx & sentina pœnam in magos
prophanos bene constitutam, pro scelerato mentis ausu jure meretur.”
Scot, I think, would be unlikely not to translate this, or be incited
by it to write something similar, but it would be wholly against the
purport of T. R. Some of the differences entered into, both just
above and previously, seem to favour the belief that two independent
copies of the _Empto. Salomonis_ were used, but very many merely show
carelessness, and possibly no great amount of Latin. The giving of the
name “✠ Secretum secretorum”, etc., at the same place, viz., just at
the end of the enumeration, etc., of the principal devils, might seem
to favour a copying from Wier; but we must remember that the _Empto.
Salomonis_ from which these leaves are copied may itself, and possibly
by way of proving its genuineness, have copied these details from an
earlier, or supposedly earlier, “Secretum secretorum”.

————————————


ADDITIONS TO PART I, P. 558.

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

Wier, iv, c. 11, § 8. “In lacte tres sunt substantiæ commixtæ, nimirum
butyrum, caseus & serum.” Cf. Scot, p. 281, copied verbatim.




GENERAL NOTINGS ON SCOT’S TEXT.

_For words not given here see Glossary._

——————


P. 2. “Ring bells.” Still done in Switzerland, and, I think, elsewhere.

P. 10. “As _Merlin_.” Cf. p. 72.

P. 14. “That cause ... taken away.” The mediæval Latin saying, “ablata
causa tollitur effectus”. Repeated p. 319.

P. 17. “W. W. 1582.” [In his preface.] A proof that witches were not
then burnt in England; but it shows how the question of witchcraft was
then exercising the people that Ade Davie, the wife of a husbandman,
pp. 55–7, thought that she was to be burnt. W. W. says also that Mr.
Justice Darcie, persuading Eliz. Bennett to confess, said: “As thou
wilt have favour confesse the truth. For so it is, there is a man
of great learning and knowledge come over lately into our Queenes
Majestie, which hath advertised her what a companie and numbers of
Witches be within Englande: whereupon I and other of her Justices have
received Commission for the apprehending of as many as are within these
limites, and they which doe confesse the truth of their doeings, they
shall have much favour: but the other they shall be burnt and hanged”
(B. 6). She and others that confessed had the favour of being hanged
like the rest; possibly they had the additional favour of being hanged
first. The first notice that I have yet come across of burning is that
of Mother Lakeman at Ipswich, 1645. W. W., in his Dedication, speaks
of these witches as “rygorously punished. Rygorously, sayd I? Why it
is too milde and gentle a tearme for such a mercilesse generation. I
should rather have sayd most cruelly [? civilly] executed: for that
no punishment can be thought upon, be it never so high a degree of
tormēt, which may be deemed sufficient for such a divelishe & dānable
practise”; and again, “the magistrates of forren landes ... burning
them with fire, whome the common lawe of Englande (with more mercie
then is to be wished) strangleth with a rope.” The burning was, I
presume, inflicted under the ecclesiastical law, De hæret. comburendo.

But burning was not at first universally adopted (a proof that it was
not imposed by the common law), for at the Assizes at Maidstone, 1652,
they were hanged, but “Some ... wished rather they might be burnt to
Ashes: alledging that it was a received opinion amongst many [for in
some cases it was held as proof against a witch that her mother had
been burnt for the same crime] that the body of a witch being burnt,
her blood is prevented thereby from becomming hereditary to the Progeny
in the same evill, which by hanging is not.”

P. 19. “Excommunicat persons.” Evidence of Scot’s haste, and of his
trusting to his memory. Wishing to find the Latin for “runnawaie”, I
looked into M. M. and found: “Nota quod excommunicati, item participes
& socii criminis, item infames, et criminosi nec servi contra dominos
admittentur ad agendum, & testificandum in causa fidei quacunque.” It
will be observed that he remembered “infames” as “infants”, and, as
there might have been a misprint in his copy, I have consulted all—not
a short list—in the British Museum. Possibly he was influenced by W.
W.’s book, which had taken a strong hold on him, if it were not one of
the causes of his writing, for there, children from 6¾ to 9 years
(infants in law) were taken as witnesses against their mothers, while
one woman’s proof was that her infant in arms pointed to the house!

P. 24. “To the God speed.” This, by the context, might be taken as
meaning that he came to a fortunate issue. But it was, and is, in
use as given to a person setting forth on a journey, etc. Hence,
here, and especially at p. 481, it seems to mean that he came at
the commencement, when one receives or gives this salutation. As is
recorded in an instance at Windsor, “R. S. probably gave the God speed
at the assembly, and God’s name so frayed the witches that they fled,
and so frayed the devil that he was conquered in a hand-to-hand fight.”

——— “At shrift.” This was laid down by Roman Catholic priests, though
it was, and is, a rule with them that no confessor can reveal a
confession, even before a court of law!

P. 41. “But bargained to.” The sense requires “[not] to observe”.
Probably a slip of the printer, possibly through the “but”, and the
concurrence of two t’s.

P. 42. “_La volta._” A fact strangely overlooked (as is David’s
dancing) by the damners of dancing.

——— “Socke the corps.” The same in p. 124 explains that this is sewing
the body in its winding-sheet or sheets. The phrase is Kentish.

P. 45. “Young maister”, _i.e._, their new master, they having just come
under the devil’s sway.

P. 48. “Of fiftie.” In Scot, as in others, we find uses of “of”
which are to us strange. Here is a clearer example than usual of its
synonymity with our “by”. Cf. also p. 76, and Auth. Ver., 1 Cor. xv,
5-8.

P. 50. “The veines have passage.” For as little, others—as Paracelsus,
by R. Browning, etc.—have been credited—to the discomfiture of
Harvey—with the knowledge of the circulation of the blood. Even
Shakespeare is so credited by some whose knowledge will assert
positively that the moon is _not_ made of green cheese.

P. 60. “Their not fasting on fridaies.” Scot’s Protestantism here
went beyond the ordained Protestantism of his age, as did that of B.
Jonson’s Cob.

P. 78. “Clime up and take it.” Not the nest, but his own belongings.
A good example of the pronoun not referring to its grammatical
antecedent, but to the antecedent which was most in the mind of the
narrator.

P. 80. “Away withall” = “Companion with” here, in other places “agree
with”. An expression that sounds odd to us, but then used practically
and metaphorically, from the idea of companionship on a journey, when
companionship was almost or altogether necessary.

P. 84. “The [night]mare.” Most, I suppose—among them I myself—have
known that these occur at times to a person in a deep sleep. My
fourth nightmare, a horrible, troubled, and inconsequent dream, so
far as I can remember, occurred some two years ago; three, at only a
month or two’s interval between each, occurred years ago, when in a
snake country. Then one appeared to be on and in my primitive bed, or
wriggling about my wattle and daub bedroom, the only room I had. I
thought myself wide-awake, bed, bedroom, and furniture being plainly
visible, and my thoughts and conclusions were as coherent, and myself
as self-possessed as at any moment of my life, until a sense of
unreality came upon me, and by two or more vigorous efforts of both
mind and body I awoke myself. My experience, and that recorded p. 84,
will explain various ghostly stories—I do not say all—wherein the
sufferer asserts positively, and believes, that he was wide-awake.

——— “As sure as a club.” The derivation and meaning—as sure as is a
tangible club that can or will strike you—is obvious; but I have heard
it at the card-table, as though derived from the sureness of the cards
thus named. An example of a false application arising from the apparent
sameness of the words, and possibly in the first instance from a
jocular use of the phrase.

P. 85. “Hampton.” Folk-lore worth recording. I conjecture, but only
conjecture, that this word was suggested by the hempen or flaxen
garments laid for his use, its sequent “hamten” being coined to rhyme
with “stampen”.

P. 87. “To her that night.” I have placed “him” in the margin, my own
conjecture and the reading of the British Museum MS. of parts of Scot.
But in Fletcher’s _M. Thomas_, iv, 6, we have the same spell, with some
slight variations, and ending—

“She would not stir from him [St. George] that night”,

which more agrees with Shakespeare’s quotation in _Lear_, iii, 4—St.
Withold

“Bid her alight
And her [the nightmare’s] troth plight.”

——— “_Viderunt_”, etc. Altered, apparently, from Vulgate, which has
“Videntes ... essent pulchræ”, etc.

——— “_Filios Dei._” Scot here alters “_Filii_” to the objective,
because it follows “doo interpret”. He does the same elsewhere, whether
it be English verb or preposition that precedes. Thus, 422, we have
“_Vitas Patrum_”, because it follows “prooved”; 458, “in _Speculo
exemplorum_”; and 381, “in _Circulo Salomonis_; 544, “Spiritum”,
because the words follow “signifieth”. We find one instance of the same
in Nash’s _Summers Last Will and Test._

P. 90. “He accuseth.” Bodin, ii, 6.

P. 91. “A faggot maker.” Bodin, ii, 6.

P. 94. “In the western ilands”, as in the “still vexed Bermoothes”.

P. 95. “Saccaring bell” = a sacring bell, the bell rung at the
elevation of the host, when all true, _i.e._, Roman Catholic,
worshippers fall on their knees.

——— “A morrowe masse”—a morning mass. All masses, except, I think, on
Christmas Day and Good Friday, and except in certain churches, where
the older usage was by prescription allowed, being in Scot’s time, and
now, celebrated before noon. This rule was made by the Pope in 1550-58.

P. 99. “(His reason onelie reserved).” Not Bodin’s reason, but that of
the sailor.

P. 104. “_Abacuck._” _Bel and the Dragon_, 36, 37.

——— “One syllable nor five words.” A curiously sounding phrase; but he
seems to have used “syllable” as we do, figuratively, meaning, “in the
same sense”, while the five words are, “not even differing five words
in the form of expression”.

P. 107. “Witch is disposed”, [to plague] being understood.

P. 110. “Make so foolish a bargaine or doo such homage to the devill.”
We would more exactly say “bargaine [with] or”.

P. 111. “Exod. 22” [18]. Did Scot quote from memory? The Sept., φ ου
ποιησετε [var.] περιβιωσετε Ox. ed., nor have I found Scot’s verb as a
recognised variant.

P. 113. “Eccl.” is twice in the margin put for “Ecclus.”, the
Apocryphal Book. In p. 145, by, I suppose, a printer’s error, “Eccle.”
is put for “Ecclus.” Elsewhere, Scot rightly gives “Ecclus.”

P. 115. “Osee 6” [1, 2]. Vulg. has “2. Quia ipse cepit, et sanabit
nos; percutiet, et curabit nos. 3. Vivificabit nos post duos dies.”
The “ego”, etc., is only found in Deut. xxxii, 39, where the Vulg. has
“vivere faciam”.

——— “If you looke into [what I have written concerning] _Habar_”, etc.

P. 119. “Besmearing with an ointment.” Such beliefs then current
justify more than is now supposed the beliefs of Elizabeth and her
counsellors, and the execution of her would-be murderer.

——— “Wolves doong.” A bit of folk-lore, which has, I think, sufficient
_vraisemblance_ as to be worthy of trial, the more so as it is said to
this day that a young dog shows fear at the smell of a dried piece of
wolf’s skin.

P. 126. “_Eliz. Barton._” See Froude’s _Hist._, v, 1. She was of
Aldington, Kent, and a servant of the father or grandfather of Jane
Cobbe, Reg. Scot’s first wife.

P. 127. “In his mightie power.” Either the “in” of the line above
brought about its insertion here, or, more likely, it was used as it is
“in his name”, though in such a case as this we should say “through” or
“by”.

P. 132. “1572.” This booklet is not known, I believe; nor is it in the
Stat. Regs.

P. 142. “Eccle” [Ecclus, 49, 16, 17].

P. 145. “Covered himself with a net.” An excellent example that this
phrase meant disguising himself, or trying to conceal himself. It may
seem odd, that “with a net” should mean this, because one naturally
thinks of a single fold; but a fisherman conceals his head and body in
folds of netting.

P. 146. “Finger in a hole.” I presume it is meant that Saul shut
himself out of all means of knowing what really went on, as much as if
he had closed up a hole in a shut door or window-shutter, through which
alone he could see—or have light thrown upon—the subject.

P. 147. “She saith to herself” [but intentionally loud enough for Saul
to hear].

P. 150. “Right ventriloquie.” This excellent investigation of the Bible
story might be read with advantage by those who even now hold that
Samuel really appeared by God’s allowance or command. Such a belief
involves three impossibilities. First, that God having repeatedly
declined to answer Saul by lawful means, now by an afterthought changed
His mind. Secondly, that He who from the time of Moses had so condemned
witchcraft, that Saul had put it down as far as he could, and that with
blood, now favoured the action of a witch, and that in so notorious a
case that it could not but be, as it was, known to all Israel. Thirdly,
that the Deity must have put a lying spirit into the mouth of a true
and God-blessed prophet, since the prophecy did not come true in more
than one important point.

P. 151. “_Aias_ and _Sadaias_.” Here he rightly distinguishes the two;
but in 141, and in his list of authors consulted, he gives “Rabbi
Sedaias Haias”. “Haias Hai”, or “Haja”, was a celebrated Babylonian
Rabbi, born 969 A.D.; died 1038. Sedaias or Saadja flourished
_circa_ 900-40.

P. 155. “Called Pythonissa.” Not by that exact word, either in Sept.,
or Vulg., or Greek N.T. Vulg., 1 Sam. xxviii, 7, has “mulier pythonem
habens”; and in Acts xvi, 16, the Greek, the Vulg., and Beza have
similar wordings.

——— “Liber pater.” “Liber” is “Bacchus” in Scot himself; but
Porphyrius—whom Th. Cooper and Calepine follow—says of “Liber pater”:
“Eundem Solem apud superos: Liberum patrem in terris: Apollinem apud
inferos.”

P. 158. “Then a cousening queane” = Than [believe that], etc. I
note: 1. That the (.) before “Then” should probably be a (,), though
occasionally we have (;) where only (,) is required. 2. That as in this
book we rarely have “then” for “than”, I conjecture that this mode of
spelling was not at the time universal, but only commencing.

P. 159. “_Nemo scit._” Slightly altered from the question. 1 Cor. ii,
11, and not the Vulgate words, but apparently more those of Beza.

——— “_Tu solus_” [2 Chron. vi, 30]. Vulg. reads, “tu _enim_ solus
nosti _corda filiorum_ hominem”; it has also “corda”, where David
speaks to Solomon similarly, 1 Chron. xxviii, 9; but “universas mentium
cogitationes” follows it.

——— “_Ego Deus_” [Jer. xvii, 10]. He omits “_probans_” before
“_renes_” in Vulg.

P. 162. “Epotherses.” Rightly, in 163, “Epitherses”.

P. 166. “By revolution.” I presume by revolution of the planets
(and stars, as was then thought), until they came into a certain
“constellation”, _i.e._, position as regards one another. This I gather
from a previous page.

——— [Margin] “Zach. 10.” We have here a further example of the loose
references, common in those days, to the Bible made by both Roman
Catholics and Protestants. The first clause is in sense is given Zach.
10 [, 2], and somewhat, Isai. 44 [9, 10]; but the remainder from Ps.
cxxxv, 16, 17; though “months”, etc., is placed third instead of first,
while “let them shew” is, I take it, a variant of Isai. xli, 23.

P. 168. “Firmament.” His error in writing “earth” shows his haste, and
explains in part the wording of his Scripture quotations. Cf. pp. 19,
174. But see also note, p. 503.

P. 169. “The increase of the moon.” This, his doubtful doubt as to the
Remora, his belief that the bone in a carp’s head staunched blood, show
that Scot was not naturally sceptical in matters of knowledge, but that
he only gave up the beliefs of his day after investigation.

P. 171. “_Mahomets_ dove.” He would express his belief, as Wier does
more openly, that it (as the eagle) was taught to do its feats.

P. 173. “ηχὼ”. In those days the Η, now confined to the capitals, was
used, as here in the original, for the small letter η.

P. 174. “Pharaoh the Persian kings.” Other references to the Pharaohs
in this book show that these curious transpositions were due to haste
of composition and of revisal both of his MS. and of the printed copy.

P. 176. “Manacies.” Not having met with this form, I presume that it is
a press error for “menacies”. It is so changed in the second edition.

P. 180. “Faile to dreame by night.” Scot’s general statement may be
true, but must in some instances be modified. From my youth, for
many—say at least twenty—years, I tried to remember my dreams for this
very purpose, and could remember them for a short while very well; but
never could I find that what I had thought on during the day, or the
days before, gave even a suggestion to my dreams. Thrice, however,
of late years, I have been able to trace my dream to something I had
casually thought of, though not meditated on. This edition of Scot, as
well as the question of witchcraft, has occupied both my mind and time
since November, and it is now October, yet not a single dream has had
reference to anything connected with these subjects. Similarly, family
matters have both busied me and worried me for some months, and yet
these matters have never intruded themselves, not even when my dreams,
and at one time a near approach to nightmare, showed that my digestion
was out of order. From my own instance, I should rather say that dreams
most frequently seem to be natural reliefs to the thoughts that I had
indulged in, or that might have beset me, in my waking hours.

P. 182. “Of physicall dreames.” I suppose he means dreams from physical
causes.

P. 182. “_Melancholicall._” Proceeding from “black bile”, which, in the
opinions of that day, produced melancholy, that form of madness called
melancholia. I would add that “melancholy” is often used in Scot for
mad melancholia, and for the supposed humour melancholy or black bile,
and that, unless this is borne in mind, some of his sentences will be
misunderstood.

P. 183. “De Profundis.” Ps. cxxix; Vulg. cxxx; Prayer Book. All that
follow are given consecutively, I think, in the _Rit. Rom. Officium
Defunctorum_.

——— “Pleasant and certain dreams.” Formerly an at least English
notion, as expressed by the servant-lover of Bombastes:

“And morning dreams, they say, come true.”

P. 184. “Eleoselinum.” Translated in the second edition as “mountain
parsley.”

——— “Sium” in the second edition is “yellow water-cress”.

——— “Acarum vulgare”, “common acorus”—our “Asarum Europ.”

P. 185. “An errand ... from farre countries.” A similar tale is told—in
some English work against witchcraft after Scot—of an Italian judge who
thus tried a supposed witch.

P. 187. “A thousand for one that.” Here the “that” does not, as with
us, refer to the “one” but to the “thousand” = “he might have cited
a thousand that fell out contrarie” for one that fell out truly. A
thousand for one, though four words seem, as it were, to have been
considered one thought. See Shakespearean noting under this page.

P. 190. “To offer ... to Moloch.” Curious that Scot, knowing that fire
was accounted holy, should not have seen that this idolatrous rite was
in its essence a purifying, and possibly an expiatory, one.

P. 198. “_Menehas_” (example, Deut. xix, 10). Hebr. מנחש. Here he does
not quite agree with Wier, i, § 9.

——— “Philosophers table.” Cf. Strutt, _s. n._ The philosopher’s game,
played on a “table” or board.

——— “Sober writer.” Of course, ironical.

——— “Of each letters.” Either misprint for letter, or rather, perhaps,
a loose way of saying “of each [set of] letters”, or “of the letters of
each person’s name or names”.

——— “Unequal number of vowels.” A bit of folk-lore as yet, I think,
unnoticed.

P. 200. “Added the Apocrypha.” Council of Trent, 1550, made them of
equal authority with those which the Church of England defines as
“Canonical Scriptures”.

P. 202. “True loves.” Garden pansies, viola tricolor, L. (Britten and
H.), four-leaved grass, occasional variations of the three-leaved
grass, trefoil.

——— “To our left side.” So far an explanation why horse-shoes, salt,
etc., are thrown against ill-luck over the left shoulder.

P. 205. “_Sero rubens._” P. 169, Scot quotes this in English as
a lawful divining from natural causes, in fact, as a weatherwise
observation.

P. 206. “_Stella errans._” I presume he means a planet, partly because
a comet was then thought a portent, differing in origin and nature from
a star, partly because Cicero uses the plural in the sense of planets.

——— “_Non est._” Not from Vulg. or Beza; probably his own rendering.

P. 209. “Milvus” [Jer. viii, 7]. Sentence as in Vulg., while the Geneva
version, like our Authorised version, has storke.

P. 210. “Significators”, _i.e._, of the planets which have meanings
according to their positions and co-positions or “constellations”.

P. 212. “Sapiens.” A sop of flattery for their client.

P. 213. “Maketh themselves cuckoldes.” = Who by their negligence and
ignorance cause themselves to be made cuckolds, while pretending to
know every other person’s future.

P. 225. “Phaers Virgil” [B. 4, _ad fin._]. Scot, however, has printed
each line as two.

P. 230. “Balme”, etc. Note that each longer line has an extra syllable
at the end.

P. 232. “This is as true a copy.” Apparently a press error for “This
is a true copy”, as given in the second edition, the printer having,
inadvertently, almost reduplicated the “is”.

P. 233. “✠ Thomas.” His and our “N.” (or sometimes “John”, etc.),
anyone who may be the invoker.

——— “A popish periapt.” The distances between these letters are
somewhat variable, the “ka” and “am” are near enough to be syllables.
But I have not misspent my time in a search for the true original.

P. 234. “Whistle for a pardon.” An expression still used for other
things than pardon. Possibly founded on an ironical reference to the
nautical idea, that when you whistle for a wind you get it, and more of
it than you want. I have been spoken to for whistling on board ship.
More probably, however, because whistling denoting want of care and
thought, as in bench-whistler, one might as well expect a pardon or the
thing wished for, after merely whistling for it, as expect larks to
drop into one’s mouth.

P. 238. “Plumme.” I know not whether Scot meant to translate
“_Stircus_” literally, but it would be curious to know whether this
signification was formerly given to “plum”. It could well bear it.

P. 240. “Constant opinion” = firm belief or firm faith.

——— “_Homerica Medicatio._” The physician was “Ferrerius”, alias
“Auger”, or “Oger Ferrier”—not “Ferrarius”, as given throughout the
text, in his list of authors, and in his contents—born at Toulouse,
1513, physician in ordinary to Catherine de Medicis, and afterwards
returned to his birthplace, where he died in 1588. B. 2, ch. ii, of his
_Vera medendi modus_ is headed “De Homerica Medicatione”. And here I
would at once say, that for the discovery of “Ferr_e_rius” and of the
following passages, and of the cause of Scot’s curious blunder, the
reader and myself are indebted to my ever-ready Shakespearean friend,
the Rev. W. A. Harrison. “When,” says Ferrier, “patients will not
yield to ordinary treatment, one must have recourse to another kind,”
which he describes generally in the margin as “Amuleta”. And first he
speaks of “appensiones et physicæ alligationes”, then of “Caracteras &
Carmina”. These, he says, Galen (and Trallianus) at first ridiculed,
but that Trallian had seen (I believe in his mind’s eye) a tractate
of Galen’s in which, as the heading of a chapter, or somewhere else,
were the words “Homericam medicationem; _quod Homerus suppressum verbis
sanguinem, et mysteriis sanatos effectus prodiderit_.” The italicised
passage is that nonsense-sentence of Scot’s at the end of the chapter.
It could only have arisen from Scot’s haste, but was also due to the
fact that, as in the British Museum copy of the Lyons edition, 1574,
the “s” of “verbis” is so faint as to give the not careful reader
the form “verbi”. But Ferrier, like Scot, attributed such cures to
imagination or a “fixed fansie”, or “constant opinion”; on which also
I would refer to Sir H. Holland’s book on the _Effect of Imagination
in Disease_. Thus he continues: “Deprehendi itaque curationis hujus
eventum non a caracteribus non ex carmina permanare. Sed tanta est
vis animi nostri, ut si quid honesti sibi persuaserit, atque in ea
persuasione firmiter perseveravit, idipsum quod concepit agat, &
potenter operetur.... Si neque fidentem, neque diffidentem nihilominus
vis animi agentis operabatur. Id in dentium doloribus ... aperte videre
licet. Nam præcantator ita movet non reluctantis ægroti animum, ut
dolor ... sensim extinguatur.... At si forte æger diffidet, aut plane
ridiculum existimet remedium ... præcantante vis nulla erit.... Non
sunt ergo carmina, non sunt caracteres quo talia possunt, sed vis animi
confidentis, & cum patiente concordis.” Wier v, 19, §1-4, gives the
Ferrerius quotation, as well as his name, rightly. The staunching of
blood by words refers to the cure in the _Odyssey_.

P. 242. “Through sudden feare.” Similar cases are known to physicians
at the present day, whether through fear or some other sudden emotion.
A Protestant medical man can well believe _some_ of the tales of
diseased pilgrims cured at, say, the shrine of Our Lady of Lourdes,
though no more believing in such miracles than do Roman Catholics when
Protestant anointers anoint and sometimes cure through the same cause.

P. 243. “Hearbe Alysson.” So called because it cured hydrophobia
(Pliny). Phil. Holland says, “Some take it to be _Asperula_, the
wood-rose”; Holyokes Rider gives “rubia minor, cannabis agrestis”.

P. 244. “Scarifie.” Might be done with a gum lancet; but the magical
tooth might have the advantage in some instances of affecting the
thoughts, and through them the body, as noted, p. 240.

——— “_Os non._” This, preceded by “✠ Jesus autem transiens ✠ per
medium illorum ibat ✠”, with a ✠ after “eo”, was, according to Paulus
Grillandus, who twice witnessed it, a charm producing taciturnity
and insensibility under torture! Something, either this or something
else, being repeated by the prisoner in an inaudible voice, a scroll
containing these words and signs was found “in capite sub scruffia
scilicet inter crines” (Wier v, 12, § 3).

P. 244. “Throwe.” He might have added, “when you have got it”, before
which time she would have been released, if not one way yet by another.

P. 245. “Tye.” Is like the “scarifie”; as one generally uses a
handkerchief.

P. 248. “That thou hereby ... patient as Job.” This is to me one of the
oddest examples I have seen of the confusion of two or more pronouns
as to their subject; for though the “thou” a line above clearly refers
to the worm, this one cannot refer to anything but to the horse; for
after exorcising the worm in the name of the Trinity, he surely would
not exhort it to be as “patient as Job” and as “good as St. John”,
particularly as the exorcism was made that the worm might be expelled
and die.

P. 251. “Remeeve.” An excellent example of the devices had recourse to
by Elizabethan versifiers to obtain a rhyme.

P. 257. “Certeine name.” I presume this caution is inserted lest one
hurt Tom instead of Harry.

——— “Each image must have in his hand.” For the true reading cf.
“Extracts from Wier”. Scot must, I think, have trusted too much to his
memory.

——— “Domine Dominus”, etc. Pss. 8. 27. 102. 109. Prayer Book numbering.

P. 264. “Bladder.” Clearly a press error for bladders.

——— “Ribbes and genitals.” Conjoined, apparently, from a remembrance of
the procreation of Eve, Genesis ii, 21, 22.

P. 265. “Sir _John_ ... pulpit.” As the story was told of “as honest
a man ... whereof mention was lately made”, he was of the Church of
England; see under p. 461 for “Sir”. And since, I have found that
Bishop Hutchinson in his Dedication calls him Sir John Grantham.
Seemingly we thus have evidence of the dress in the pulpit; but one
unwilling to be convinced might retort that the very mention of his
sacerdotal dress is proof that he went into the pulpit exceptionally
attired, and not to preach, but to perform a quasi-sacerdotal office.

P. 266. “Hundred and eight.” Here, from the “sayers of the charm”, the
authority is, in all probability, the Vulg. Its 108 is our 109, Scot
not having in this instance changed the numbering.

——— “Seachers.” Probably “Sea[r]chers”, as given in the second edition,
but it may have been a form of seekers, since seche = seek.

——— “Horsse shoo.” This superstition probably had its origin from
Stonehenge times and before, since the inner stones there, apparently
the more sacred portion, and, so far as one can now judge, the
corresponding part at Avebury, each form a horse-shoe. Sir H. James
first, I believe, noticed the true shape at Stonehenge, and I
afterwards independently observed it, both there and then at Avebury,
and connected it with this horse-shoe superstition in _The Antiquary_,
vol. ii, Oct. 1880.

——— “_Alicium._” Have not as yet found this.

P. 267. “Herbe betonica.” “Stachys betonica”, Plin., b. 25, c. 8.

——— “Pullein”, etc. “Verbascum”; “Thapsus”, L., “bullock’s lungwort”
(Kent). Tusser, like Scot, calls it “Longwort”, a variant of “Lungwort”.

P. 268. “Baccar.” “Nardum rusticum”, or, according to Sprengel,
“Valeriana Celtica”, L.; others “foxglove”, or “asarabacca”.

——— “Browze”. Gives us the meaning of Bowze = boughs, it being so spelt
to accord, as was the custom, not only in rhyme but in spelling.

——— “Vervain.” “Verbena officinalis”, L. (and other verbenas?), used,
according to Park, “against poison, venom of beasts, and bewitched
drinks”.

——— “Palma.” Willows in England were used as the palm on Palm Sunday;
sometimes the yew; but here I incline to think he means Palma Christi,
a flat-hand rooted orchis.

——— “Antirchmon.” I suspect a misprint for “antirrhinum”, calf’s snout,
snap-dragon, A—. Linn. Pliny, b. 25, c. 8, says it is much esteemed by
enchanters.

——— “Lappoint.” Minshen gives “Lapouin”, as the French for lapwing, but
I have been unable to find this word. Wier v, 21 § 6, says, as Scot,
“Dicuntur & pennæ upupæ suffitæ, phantasmata fugare”, and the upupa,
then as now, was taken to be the lapwing, though Th. Cooper says,
“Wherefore [from his crest as described] it cannot be our lapwing ...
it is rather ... an Houpe” [hoopoe], which it is likely from the names,
both being onomatopeiatic. The daughter of the vicar of Oare, near
Faversham, Kent, Miss K. P. Woolrych, says that an old man, when young,
heard lappoint as the common name for the still-abounding lapwing.

P. 269. “Cleave an oken branch.” One is tempted to think this bit of
folk-lore is a reminiscence of Druidical times.

P. 271. “Ps. _Exaltabo_” Ps. 245, Pr. B. vers.

P. 273. “Nameles finger.” Wier, “innominatum”. From this last, which
is not so much nameless as “unhappy”, etc., I think the middle finger
is meant, “digitus impudicus”, “famosus”, “infamis”, under which
latter epithet, cf. Persius, Sat. ii, for the reason. At 325 he calls
the middle finger the long, and at 326 the middle, at 329 the longest
finger.

P. 275. “Made room.” Gave occasion or opportunity.

P. 284. “_Finallie._” This is in italics, the mark of a quotation, but
it is not from the Rhemish Test. of 1582, given as one of the books he
consulted, nor have I yet found from what Protestant version he took it.

P. 289. “Eccle. 1. & 1.” Probably a press error for 1 & 13, the words
being a remembrance of the sense of verses 13 and 17. It is not Ecclus.

P. 294. “The corral.” Can we see in this the origin of the almost
universal coral for children when teething?

——— “Dinothera.” Cannot find it.

——— “Aitites.” Properly “Aetites”, a stone said to be found in the
eagle’s nest. Plin., b. 7, c. 3.

P. 294. “Droonke as apes.” An expression readily understood by those
who have watched the purposeless doings of apes and their throwing
themselves about.

——— “Amethysus.” This occurs twice, but I know it not as a variant of
amethystus. “Corneolus.” Various descriptions are given of this by
Pliny, Bartholome, Th. Cooper, Minshen, and Holyokes Rider, but I
presume (as given by Bailey) it is our cornelian.

P. 295. “Smarag.” The emerald. “Mephis.” Unknown to me.

P. 296. “Whereby ... concluded.” It is improbable that this is, as
elsewhere, concealed irony. Much more probably Scot was not free from a
belief in the influences of the stars on the formation of these stones,
just as he believed in the influence of the moon in the sowing of
seeds, though he did not believe in astrology.

P. 300. “Academicall discourses.” He refers to the disputations held by
students and candidates at the colleges, as these, of course, naturally
set forth the opinions of others.

P. 301. “Serpent abandon.” Is this fabulous folk-lore or not?

P. 302. “Celondine, Chelidonius”, cf. p. 293. It appears from
Dioscorides and Pliny, 25, 8, that the Chel. majus, L., is that spoken
of.

P. 303. “Reneweth bleeding.” This variant, that it does so either at
“the presence of a deare friend or mortall enimie”, and not merely at
that of the murderer, is worthy of note.

P. 304. “Our Princess doth.” This, vouched for by one such as Scot,
shows the real piety and wisdom of Elizabeth as against the scandals of
the then times and the beliefs of after times.

P. 312. “Black children.” I put this down either to looseness of
writing or to that want of discrimination (or colour blindness) which
led Elizabethans to speak of things as black, etc., which approached
that colour. “As black as a toad.”

P. 314. “Two manner of todes.” An example of the universal belief that
all insects, and some eels, serpents, and toads, were not begotten,
but produced by the action of the sun on inanimate matters, in fact by
spontaneous generation. Even the generation of man was held to require
the co-operation of the sun.

——— “Of the fat of a man ... lice.” He means, I presume, of fat beneath
the skin of a living person, a belief apparently confirmed by the
death of persons from lice; for Bartholome, Batman’s alias Trevisa’s
translation, says, l. 18, c. 88: “Lice and nits gender in the head or
in the skinne”; and just before, they are engendered “of right corrupt
air & vapoures that sweate out betweene the skinne and the flesh by
pores.”

P. 316. “Aqua composita.” Not in Ovid’s sense, but, I presume = spirits
of wine or rectified wine, etc., though I have not come across the term
elsewhere. I may add that Aqua was used = Succus.

P. 319. “The cause being taken away.” See note, p. 14.

P. 333. “Nether card.” Scot evidently did not know “the pass”; possibly
his age did not.

P. 338. “Gaggle of geese.” The then correct term for a flock of geese.
Cf. _The Boke of St. Albans_, at the end of “Hawking”.

P. 339. “Send them to Pope.” Unable to refer “them” to the “horses” or
to the “neighbors”, I am forced to believe it an error for “then”.

——— “Unto the doore.” This (.) should be (,) the “W” marking, as usual,
the beginning of (the purport of) his speech.

P. 342. “You meane to cut.” He would say, “which you would make believe
to cut”.

P. 367. “Extraordinary.” Beyond the number of his ordinary lemans.

P. 374. “Had I wist.” A proverbial saying, at one time much in fashion
= had I known. Used here for an uncertainty which turned out an ill
certainty.

P. 386. “Goeth before.” Takes precedency of.

——— “Be abroad.” Cf. “Extracts from Wier II.”

——— “If his cap be on his head.” Cf. “Extracts from Wier II.”

P. 390. “_Duratque._” When Dr. Fian was examined, James VI being
present, he, after the two torturings of the rope, and boots,
confessed, among other things, that he had bewitched a gentleman—a
rival lover—and “caused the sade Gentleman that once in xxiiii howers
he fell into a lunacie and madnes and so continued one hower together”.
The gentleman was brought before the king, and went violently mad for
an hour, leaping so high that he touched the ceiling with his head, and
behaving so violently that the gentlemen present had to get assistance
and bind him hand and foot. Fian became penitent, and renounced the
devil; next day said the devil had appeared and would again have
persuaded him, but he resisted him. However, he, Fian, obtained the key
of his prison door and fled. Re-captured, he denied all his confession,
saying that he had only made it through fear of torture. Then “His
nailes upon all his fingers were riven and pulled out with ... a payre
of pincers, and under everie naile there was thrust in two needels over
even up to the heads. [Here, I presume, there is a hysteron proteron.]
Then was he ... convaied again to the torment of the bootes wherein
he continued a long time, and did abide, so many blowes in them, that
his legges were crusht and beaten together as small as might bee, and
the bones and flesh so brused, that the bloud and _marrow_ spouted
forth in great abundance, wherby they were made unserviceable for
ever,” he still declaring that what he had said before “was onely done
and said for feare of paynes which he had endured”. He was strangled,
and his body burnt, according to law, towards the end of Jan. 1591.
The italicising is mine. Can anyone read this without a shudder, and
without feelings of indignation that will express themselves?

The gentleman who went mad for an hour, and then said he had been in a
sound sleep, doubtless acted a part to confirm the tale of his friend.
This is confirmed by the fact that, violently as he behaved, he seems
to have hurt no one, not even himself.

P. 406. “Common copulation.” Used as “friendly conjunction” or working
together, in opposition to “carnal copulation”, a phrase he employs
when necessary.

——— “To whome be honour.” Is there an omission here of (as seems
most likely) “In the name”, etc., or are we to look back as far as
“Tetragrammaton”, etc., for antecedents? a course in which I cannot
myself believe.

P. 413. “My verie name.” Cf. App. II, p. 60, § 22, though I know not
that this phrase is there explained, we may conjecture from it that we
have, while alive, spiritual “names after a Magical manner”, whatever
that may mean.

P. 414. “ffalaur” (Diagram). If one were really wanted, a most
excellent example—whether we look to Scot’s other uses of this word, or
to the names of the other three spirits in the diagram—that “ff” was
merely “F”.

P. 416. “Ps. xxii and li.” Prayer Book numbers and version.

P. 418. “Are written in this booke.” It is clear, therefore, that Scot
took this experiment of Bealphares, and in all probability from ch. 8
inclusive to this one, from some conjuring book, not improbably T. R.’s.

P. 419. “_In throno._” Neither this nor its English equivalent is
to be found in any of these conjurations. In p. 417 we have, “which
conteinest the throne of heaven”; but unless the true translation be
“which are conteined in the throne of the heavens”, this cannot be “in
throno”. On the whole, I think that it refers to some conjuration not
copied by Scot, thus strengthening the supposition set forth under
Extracts from Wier II, and p. 418.

——— “Then say _In throno_.” I feel by no means content with the change
of “then” to “thou”. “And” may be an = “if”, but I do not remember an
instance of Scot’s use of “and” in this sense. Or this “and” may be an
accidental insertion by the printer, when after “_throno_” we might
understand [adding] “that thou depart”, etc.; and this, I suspect, is
the sense intended, whatever the emendation may be.

P. 421. “Ch. xv.” The making of the holy water is the Latin form
of that Englished from the Missal at p. 445. Hence, I presume, the
blessing of the salt is from the same.

P. 423. “In such a place N.” There being no (,) N. seems here to be
used for any place, as it has been used for any man or spirit. So
“this N.”, p. 424, refers to a bond or document. In pp. 425-6, where
“N.” occurs four times, it can, so far as I can see, mean nothing else
but the place, the crystal or other matter, in which the spirit is to
appear. In p. 428, we have also “to your N.”, explained just afterwards
as “into your christall stone, glasse”, etc. And in p. 429, “anie N.” =
gold, silver, etc. “N.” was therefore a general indefinite, not used,
as now, for a man only; still, its most likely etymon seems to be the
initial of “Nomen”.

——— “On thy booke.” In 424 we have “by the holie contents in this
booke”, and “kisse the booke”. From these, and from the statements in
the additions to the third edition that the conjuror is to consecrate
and take a Bible with him, I presume, that one is here meant to be used.

P. 425. “Other bond.” That, I presume, which follows on this page.

P. 425. “Made a man for ever.” I note this 1584 use of the phrase.

P. 426. “I constreine the spirit of N.” The after text might induce
one to suppose that “the” = thee, but the phrase is repeated seventeen
times in this chapter, and “thee spirit of N.” not once, though we have
“the spirit of thee N.” once, and “thou spirits of N.” thrice. Our
Elizabethan ancestors were apt thus to mingle up the second and third
persons.

P. 428. “Proove this.” Try it; put it to the proof.

P. 431. “(Blew miracles).” A friend suggests “trew”; but though this is
probably the sense, yet I hesitate to change the word. W. B., in _Notes
and Queries_, fully explains this as “_blaues wunder_”, an “amazing
or wonderful wonder”, the adjective being intensative, as is perhaps
“blue” in the phrase, “once in a blue moon,” _i.e._, never.

P. 434. “Doctor Burc.” The Burcot cozened into buying a familiar from
Feats, p. 522.

——— “He strake.” Spirit-rapping, therefore, is older than this century,
though the manner was different.

P. 436. “Matins at midnight.” The Franciscans solemnise matins directly
midnight is passed.

P. 437. “Officiall.” The French name. Cf. Cotgrave and Du Cange.

P. 439. “To to abridge.” A printer’s repetition; one being at the end
of a line, the second at the beginning of the next.

P. 441. “_Deus in adjutorium._” Ps. lxx. Prayer Book.

——— “Excommunicate.” 479. “Infatuate.” The form originated _circa_
1400, from “infatuatus”, etc., before the verbs existed, and are not
examples of “ed” eliding or coalescing when the verb ends in “d” or
“t”. This last, however, is found in Scot, and in a work at least ten
years older.

P. 442. “Vitas.” See note 87. 458. Ditto.

P. 444. “Except in a plaie.” Probably, therefore, had witnessed
Moralities, etc.

P. 446. “Increase.” Error for “incense”. _Tobit_ viii, 5. (W. A.
Harrison.) Vulg. has no word for this in viii, 2; “Fumus”, in vi, 8.
Genevan version, “perfume”. Whether “incense” be Scot’s own word, or
the rendering of some English version, I know not.

P. 459. “Sunne ... is 3966000.” The nearest to this computation that I
can find is that of Archimedes, who made the sun’s distance 1,160 times
the earth’s semi-diameter, that is, 3,985,760 miles. Scot, however,
must have taken some later computation, as he speaks of the sun’s
“neerest” distance.

——— Note, a pound of good candles, such as were offered in church, cost
threepence.

P. 461. “Sir John” = the aforesaid priest. Cf. 265, 361, and “Sir
Lucian”, 463; also 468, the translation of “Dominus”.

P. 466. “Kings bench.” Note, still so called in 1583.

P. 467. “Most noble and vertuous personage.” Probably Leicester. Cf.
close of letter.

P. 468. “Sir John Malborne,” 1384. Hence an Englishman, and not a
German, was in all probability the first to raise his voice against the
cozenages of mediæval witchcraft.

P. 471. “Collen.” Cologne.

P. 474. “Three images.” As pointed to by the text, it appears from
Bodin that, “Un Prestre Sorcier curé d’Istincton [Islington] demi
lieuë pres de Londres, a esté trouvé saisis 1578 de trois images de
cire conjurées, pour faire mourir la Reyne d’Angleterre, & deux autres
proches de sa personne.”

P. 476. “Wherein a Gods name.” = Wherein in God’s name. No oath, but he
means to explain that the miracle consisted in his being able to read
the canonical scriptures written in God’s name, or inspired by Him, but
not the fabulous Apocrypha.

——— “The good speed.” See note, p. 24.




GLOSSARY.

——————

_The numbers refer to the pages of the first edition, and refer to an
occurrence of the word, but not necessarily to the only occurrence of
it. Should the inquirer fail to find any word, he should consult the
Notings._


A.

_Abhominable._ He always uses the “h” as did Holofernes, Gab.
Harvey, etc., from the false derivation “ab homine”.

_Abrenunciation_, 440. A word used probably, as Richardson
suggests, as a stronger form of renunciation. It was used as a
technical for the renunciation of the devil and all his works in
the baptisms of the Roman Catholic Church.

_Accloied_, 79. As cloyed = encumbered, satiated.

_Achate_, 297. The more Latinate form of agate (achates).

_Acyron_, 371. Greek unauthorised.

_Addicted_, 298. Joined or attached to.

_A doo_, 475. The “a” = at in this and like words was then
frequently printed apart, or according to them—a part.

_Ægyptians_, 197. Gypsies.

_Alligations_, 239. Spells, or the like, bound to one’s arm, etc.

_Anatomie_, 430. A skeleton.

_Apparentlie_, 511. Clearly, evidently.

_Appensions_, 239. Spells, or the like, hung about one.

_Applicable_, 582. Able to be applied.

_Appointed_, 415. Dressed in order, or conformably, as we still use
the word appointments.

_Appose_, 51. Our pose.

_Aqua composita_, 316. See note.

_Assotted_, 5. Adsotted; our besotted.

_Astonnied_, 309. Astonished in the original sense, _i.e._,
astounded, or so lying in a swoon, that she lay as dead.

_Avoid_, 240, 493. To void or empty, either “make void” or “void
from”. This use is as early at least as Trevisa, or _circa_ 1397.

_Axes_, 232. The French _Accès_. Hence in Sussex and the North =
agues. But I am told that in Kent it bears the secondary sense of
aches.


B.

_Bables_, 166. Toys, trifling childish things.

_Baggage tode_, 377. A foul tode. The epithet is now only used of
an ill-conditioned woman of low degree.

_Bat_, 380. A staff.

_Bedstaffe_, 79. The Johnson-Nares explanation is, I believe,
wrong. With Miss Emma Phipson, I rather take it to be a staff to
summon attendance, a substitute for the modern bell still used by
invalids and others. Cf. _Ev. M. in his Humour_, i, 4. It has been
also suggested that it is the staff used to beat up the bed, etc.

_Become._ Used as then in 126, 158, 323, 329, as equivalent to
“gone to”. Cf. 3 _Henry VI_, ii, 1, 9, 10. And in a law of Henry
VIII (ann. 33, ch. 8) are the words “where things lost or stolen
should be become”, when it speaks of the acts of magicians,
fortune-tellers, etc.

_Beetle-head_, 66. = Our hammer-headed fellow, a beetle being such
a hammer or rammer as paviors now use and so call.

_Bench whistlers_, 528. Idle, sottish fellows, who spend their time
on ale-benches rather than seek occupation, and whistling from want
of thought or occupation. A then-known phrase.

_Bewraieth_, 69, and frequent. Betray. Also, though a different
word and not in Scot, to befoul. In 328 the verb is used thus: “the
thing shall be so well and perfectly done, that a stranger, though
he handle it, shall not bewraie it” [_i.e._, discover the fraud
either to himself or others].

_Biggin_, 471. Fr. _béguin_. Cf. Cotgrave. Properly, according
to Minsheu, a child’s [close] covering for the head or cap. Also
generally a close or skull cap; here, as in Sh., 2 _Henry IV_, iv,
4, used for a night-cap.

_Bile_, 203. A boil.

_Blisse_, 157, _ad fin._ Being opposed to “cursse” seems = blessing.

_Boolted_, 480. A miller’s, etc. technical for sifted.

_Bowt_, 337, 347. This (or bout) and bight are still nautical for
the bending, or loop, of a rope. Scot uses it for the loop, or
bending, of any thing.

_Bowze_, 268. Boughs.

_Bucklers, laie down the_, _A_ iii. Submit, own themselves
defeated. The origin of this and similar phrases is unknown. From
the words “Clypeus salvus in Cic.” and “Clypeum abjicere”, it may
be from the usages of classic times,—or it may be mediæval.

_Bugges_, 288. Frightful and unnatural appearances, as in bugbears,
a now equivalent word.

_Bulbeggers_, _B_ 2. Terrifying goblins. I see no difficulty in the
derivation from _Bul_, a bull, or bull’s face, it being terrifying
enough, especially when, enraged or mad, it is directly opposed to
you; and a bulbegger is an over-bold beggar, etc.

_Bum card._ I believe a card slightly longer or wider than the
rest, so that the trickster, etc., may distinguish it.

_Bum leaf._ A leaf similarly distinguished.

_By and by_, 460. Immediately. Elsewhere he thus translates Wier’s
“mox” and “statim”.


C.

_Carter_, 478. Used, as in “carter’s logic”, for a dull-witted
ignoramus, much in the sense in which we depreciatingly use
costermonger. Carter’s logic is not the logic of physical
persuasion, but the ergo of the first gravedigger in _Hamlet_.

_Castrell_, 302. Kestrel, Tinunculus. The hovering hawk, a wild
kind not tamable, that frightens other hawks (possibly by its loud,
ringing voice), and whose effigy was placed near doves, etc., to
deter other hawks. Hence, probably, arose the fable spoken of in
the text.

_Cautelousness_, 469. Artful caution.

_Censure_, _A_ viii. Sentence, or judgment.

_Chapman_, 485. Generally the seller, but also, as here, the buyer;
he that chaps or cheapens.

_Choine cough_, 211. Chin-cough, the hooping-cough.

_Choler_, 205. One of the supposed four humours. The compound
humour generated in the liver was divided into two parts, one going
to the blood, the other to the gall, as this choler or bile. It
differed from melancholy, or black bile, for the reservoir of this
was the spleen. Cf. _Batman on Barth._, iv, 10, and v, 39.

_Circumstance_, 24. Elsewhere, as 75, used for round-about or
superfluous means. Here it has a greater ill-meaning—a round-about
statement that would evade declaring the truth.

_Clam_, 208. To stick on; various dialects.

_Claweth_, 67. Scratcheth (where he itcheth), pleaseth, and
therefore flattereth. Cf. the proverb, “Claw me, claw thee”, or “K.
me, K. thee”, a polite abbreviation, which, I think, betokens the
odious origin of the phrase.

_Clubhutchins_, 372. Old Kentish, now, I believe, almost obsolete,
for a plain, rough countryman.

_Coate card_, 335. Our court card.

_Cold prophet_, _B_ ii. v. 170. One whose prophecies are far from
the mark, just as children at play are hot or cold, when near or
far from the thing sought. Others say that cold, as in Chaucer =
col.

_Commend_, 134. Commit to, in the sense of giving, entrusting, or
setting forth for his examination. Latinate.

_Complexion_, 461. The four complexions or dispositions were
supposed to be due to the excess of (1) blood, (2) phlegm, (3)
choler, (4) melancholy. Here it is used more generally for
disposition.

_Compline_, 393. Part of the Romish even-song (Cotgrave), which,
said just after sunset, completes the offices of the day.

_Conceipts_, 326. Merry or strange tricks.

_Cone_, 227. I found, I forget where, “to cone findere”, hence
marginal note.

_Confirmed_, 429. Apparently “made firm”; placed or stationed
together, each in his fixed place.

_Constellation._ Is sometimes used in old books, seemingly as
denoting the co-ordination or coposition of the heavenly bodies
(as regards one another) at any particular time. It was from these
constellations that nativities were calculated.

_Constreineth._ In its primary or literal sense of drawn together.

_Contagion of weather_, 269. For = against.

_Convenient (with)._ Coming together with, agreeing with.

_Convented_, 16. Brought together with (_i.e._, before) the judge,
or other.

_Convinced_, 70, 131. Overcome.

_Corrupt_, 16. Corrupted; the “ed” being assimilated by, or made to
coalesce with, the “t”. Cf. note, p. 441.

_Countrie_, _A_ iiii. Used, as occasionally then, for county.

_Cousen_, _A_ vii. v. Used then as a term implying relationship of
any kind, or simply between royal personages as a term of courtesy
and friendliness.

_Credit_, 498. Belief; we should say crediting, etc.

_Croslet_, 357. A crucible.

_Crosse of a coin_, 388. The reverse bore a cross. Now called the
tail in “heads or tails”.

_Curious_, 333. As frequently in those days, “curiosus”, full of
care, careful; those who would inquire carefully or curiously into
the matter.

_Cushion, missed the_, 490. Nares says it evidently alludes to
archery: an unsupported guess, and not, I think, a probable one.
More likely the reference is to some game, such as a variant of
stool ball, or possibly to the cushion dance. Or it may simply mean
missed his seat.


D.

_Dangerous of_, 146. Fearful of [showing], or, as some say it is in
Chaucer, shy.

_Detected_, 27. Uncovered.

_Determination_, 153. Termination, or ending.

_Detracting_, 94. Drawing out, spinning out.

_Dilection._ A choosing, preferring, loving.

_Diriges_, 439. Dirges; a word derived from the Latin _dirige_.

_Disagreeable to_, 98. Disagreeing with, differing from.

_Dish, laid in my_, 130. For me to chew upon.

_Dismembred_, 313. There being no talk of the members of an animal
being taken away, I take it that he means diversely membered from
what it was naturally, as was the serpent with “manie legs”.

_Dizzards_, 291. Evidently fool or blockhead. That it was a name
for the vice or fool of a play is by no means a proof of its prater
or diseur origin, for he was not so much a prater as a funny lout
who bore himself apishly, and “moved his body as him list”. Rather
cognate to dizzy.

_Donee_, 148. Noted as an early use of the word.

_Doubt in_, 482; _doubted_, 6. Two excellent examples of the then
frequent use of these words for fear and feared.

_Duplex s. s._, 282. Should have been duplicis, but the writer
probably thought that this would be liable to a misrendering.
S[piritus] S[ancti] is of course meant.


E.

_Eager_, 249. Sour; French, _aigre_, as in vinegar.

_Earnest pennie_, 542. The small sum given as part payment in
earnest that, or as assurance that, the bargain had been made.

_Embossed_, 316. [Spoken of glasses in “perspective” devices.]
Convex (?).

_Enabled_, 164. Made able, strengthened.

_Eversed_, 316. [As under _Embossed_.] Possibly concave (?).

_Exchange_, 218. To change or transform.

_Excourse_, 43. Lat. _excursus_, outgoing.

_Expend_, 444. Hang, or rather weigh out.

_Experiment_, 82. Trial, or mode of proof; the verb is similarly
used.

_Exsufflation_, 440. In Roman Catholic baptism the devil is
rejected by exsufflando (blowing him away) and by abrenunciation
(the renouncing) of him and his works.

_Extermination_, 485. A driving out beyond the boundary or terminus.

_Eybitten_, 64. “Master Scot in his _Discovery_ telleth us,
That our English people in Ireland, whose posterity were lately
barbarously cut off, were much given to this Idolatry in the
Queen’s time, insomuch that there being a Disease amongst their
Cattel that grew blind, being a common Disease in that Country,
they did commonly execute people for it, calling them eye biting
witches” (_A Candle in the Dark_, by Th. Ady, M.A., 1656, p. 104).
Scot did not tell him this, but the explanation prevents erroneous
guesses.


F.

_Fautor_, 528. (Lat.) Favourer, supporter.

_Fetches_, 110. Devices, ruses, trickeries.

_Fitten_, 538. Make fit.

_Flawed_, 57. Flayed.

_Foine_, 257. A rapier, or, more generally, the thrust (or parry)
made by a rapier. But see note on passage.

_Fond_, 204. Foolish, as commonly then.

_Footed_, 340. A rather awkward way of describing a box with two
covers (opposite one another) and double-bottomed.

_Foreslowed_, 365. Slowed overmuch, _i.e._, omitted at times. So
we have other words in fore—foregrown, etc. _Forespoken_, has been
said to be a compound of our fore, meaning bespeak or predict
(Rich.). But it is not to predict, but to do. Hence, I rather take
it as equal to speak over-much against, _i.e._, bewitch.

_Frote_ (A. N.). To rub.


G.

_Gissard_, 528. A goose-herd.

_Graffing_, 290. A form, an older form, of “grafting”, and so the
verb graff.

_Griphes_, 202. Vultures here, though in some authors it is the
griffin or dragon.

_Gudgins_, 257. Gudgeons. This fish is a bait, and is easily
caught. From this latter circumstance it is here, as frequently,
and as in Shakespeare, used for a fool.


H.

_Hagging, went to_, 25. I suppose went to perform her part or duty
as a witch. From hag-ridden, hag-tracks, and hag-worn, hag seems to
have been used as a synonyme for wicked or witch.

_Haggister_, 82. Kentish for the magpie.

_Hailed_, 196. Haled, hauled.

_Hair, against the_, 9. Contrary to the inclination, a phrase which
might readily be drawn as to other animals, but which, I think,
arose from dressing a horse.

_Hair, hang her up by the_, 257. Seems from the word “utterly” to
have been used metaphorically for make away with. Perhaps because
Absalom was, and is popularly supposed to have so died; or possibly
from this it was a civiller synonyme for being hung.

_Hallowe_, 316. Hollow.

_Handle_, 368. Used in one instance for to go about, or carry on,
in a good sense; in the second, as to make a passive instrument of,
as the monkey when he used the cat’s paw for the hot chestnuts.

_Heeles, by the_, 65. Arrested and confined him, because offenders
were often put for safety into the stocks.

_Hickot_, 242. Hiccough.

_Ho_, 501. Our “woa”.

_Honestie_, 81. Chastity. Frequently used of mental as well as
bodily chastity. We still speak in this sense of an “honest woman”.

_Hot_, 255. Preterite of hit. An old, and also frequent, Kentish
form of the past in many verbs.

_Houseled, be_, 265. Receive the Eucharist.

_Hugger mugger_, 433. An early example, explained by “secretlie”;
but it also means, I think, as a consequence of the secrecy, in a
hurried, tumbling, indecorous fashion.

_Hundreth_, 338. A then common variant for hundred.


I.

_Idol_, 390. Ειδωλον, similitude.

_Illuded_, 69. Cozened, deceived.

_Impugnable_, 492. Not able to be imposed. This ——able form not in
our dictionaries.

_Incestuous_, 124. In Latinate sense, full of pollution.

_Indifferent_ (freq.). Impartial.

_Infirnalles_, 426. Used as _s._

_Insensible_, 216. Without sense or meaning.

_Intend_, 430. Attend.

_Intermedled_, 490. Intermingled.

_Intricate_, Entangle.

_Inversed_, 316. Qy., inverted or turned upside down. But several
of these terms I cannot explain.

_Irremissable_, 70. Not able to be sent away, remitted or forgiven.


J.

_Jamme_ (of a window), 91. The jamb, supporter, or side-post of,
here, a window.

_Jetting, a_, 265. Jet, to fling, strut, etc., from the Fr.
_jeter_, and though I have not found a similar phrase, it seems
here used in the sense of having a fling, or a spree.

_John, Sir_, 265. Cf. note.

_Jollie_, 197, 273. We find its use in Scot, explaining, as it
were, how the French _joli_, pretty, became our jolly, as in the
phrase, “a pretty fellow”. Sometimes, as in the last phrase, it
seems to have a somewhat lowering sense. In 273 he seems called
jollie because he drank.

_Jumpe with_, 492. Equally or exactly with.

_Jurat_, 258. One sworn to administer justice, a magistrate or
sheriff.


K.

_Knable_, 346. To nibble.


L.

_Lane_, 340, 357. From the latter reference I gather that it =
layer.

_Lapidaries_, 295. Early use.

_Learne a lewd man_, 359. Chaucer, to teach.

_Leaze_ (asses), 264. Sense pretty evident, but I know not the
word. Qy., same as lees, or leese, losings or leavings.

_Lewd_, _Lewdness_, 19, 358, 359, (Chaucer) 8, etc. Sometimes
ignorant; sometimes in a similar sense as lay, opposed to clerkly
or learned; sometimes wicked or nefarious. Lewdness, in 8, seems to
equal uselessness, or doing nothing for their living.

_Limitors_, 88. Chaucer, Begging friars, because their limits were
appointed.

_Loose_, _lose_. These spellings are used interchangeably in this
work, but, I think, are spelled the more frequently as they now
are. Cf. _Than_ and _Then_. _Naught_ and _Nought_.


M.

_Martinists._ Those who followed Martin Mar-Prelate.

_Masse cake_, 270. As shown by Wier, the Roman Catholic wafer used
in the celebration of the mass.

_Meane stuff_, 499. Not mean in our sense, but middle or midway, as
explained in the line before. Sacrifices of frankincense are a mean
between sacrifices of the mind and those of cattell. So mean sense,
60, is used for ordinary or middling sense.

_Meere_, _A_ ii. v. Unmixed, therefore pure.

_Melancholie._ See note, p. 182.

_Mends_, 373. Our ’mends, or amends, or rather requital.

_Merchant_, B ii, 368. Dealer or go-between, without reference to
commodities or goods.

_Miser_, 160 (bis). Latinate, a wretched one.

_Moralitie_, 308. The underlying meaning, as in the Moralities.

_Morrowmasse_, 232. See note.


N.

_Nall, a_, 335. An awl.

_Nameles finger_, 273. See note.

_Namelie._ By name, and therefore especially.

_Naught_ and _Nought_. Either is spelled as itself or as the other.

_Neezing_, 201. Sneezing.

_Nephue_, 557. This use of nephew as grandson was then the rule,
just as was the French _neveu_, and the Latin _nepos_. Cf. Minsheu,
Cotgrave, Baret, etc. Grand-child is used by Cotgrave, but hardly
appears to have been in use. Sh. uses grandam, etc., tolerably
frequently, but grand-child only once, in _Coriolanus_, and
grandson, etc., never.

_Netherstocke_, 84. Stocking.


O.

_Obeie_, _s._, 380.

_Obscure_, 380. “Leone obscurior & turpis”, Wier; _i.e._, he
appears _specie angelica_, but not white, but darker than a lion,
and filthy.

_Occupy_, 77; _——ied_, 415. See note.

_Onely_, 114. A good example of the position then commonly given to
the word in a sentence. He does not mean that this is the only work
of God, but the work of God only.

_Orient_, 297. This word was then oddly used. An orient pearl was
so called by the Romans because it was large, and large pearls
generally came from the East. So here, easterly seems to be used as
an equivalent for hot. The eastern regions being in his astronomy
nearer the sun’s rising, they were hotter,—a false explanation of a
true fact.

_Orizons_, 41. Orisons.

_Other._ Frequently here, as contemporarily, used for others.

_Overtaken_, 324. Here, surprised. But in another passage it is
deceived.


P.

_Pack_, 339. Agreement, and though not a mere variant of it, pact.

_Paire of cards_, 335. Our pack. So a pair-royal is composed of
three aces, kings, etc.

_Palme_, 268. See note.

_Passible_, 496. Passable, able to pass away, temporary.

_Peevishness_, 483. Foolishness. Greene seems sometimes to use the
adjective for perverse or rascally, _Planetomachia_, 40, 22—95, 18,
etc., ed. Grosart.

_Perbreake_, 310, or _Parbreak_. Vomit.

_Perceived_, 131. Seen through, truly understood.

_Periapts_, 230. Cf. text. Περιαπτω, I bind, wrap around, attach to.

_Perish_, 407. Causal sense, make to perish.

_Perspective_, 315, etc. Not our perspective, but the arrangement
of glasses and mirrors so as to show other things than you expect
to see, etc.

_Perspicuous_, _A_ v. Perspicacious.

_Philosophie, did_, 454. See note.

_Pile_, 385. Pile and crosse = our heads and tails.

_Pioners._ Diggers. The word is now confined to military diggers.

_Pitie_, 369. Verb used in causal sense.

_Plashes, water_, 64. Pools, puddles.

_Plumme_, 238. Was this word then used in this way? Scot was not
too squeamish. Cf. “etish”, p. 246, etc.

_Podware_, 223. Agricultural produce producing pods.

_Points_, 341. Tags or tying laces.

_Pollusions_, 447. Pollutions.

_Practive_, 326, marg. Able to practise readily, practised.

_Pregnancy_, 358. Ability to conceive or understand.

_Pregnant_, 75. Able to become pregnant.

_Prelacies_, 390. Wier’s _prælaturæ_ seems to have been used by him
generally, but Du Cange makes it specific as the office of a dean,
and Holyokes Rider as that of an archdeacon.

_Present_, 238. Immediate.

_Prest, in_, 360. In readiness, therefore in loan, in advance.

_Pretended_, 474. Latinate, set forth. Under 20 this is its main
meaning, but the sentence shows how it came to mean our pretend.

_Prevent_, 417. Latinate, come or go before. Its lapse into our
sense is well shown in 30.

_Progeny_, 32. Offspring. Noted because Shakespeare and others
sometimes used it as progenitors.

_Proposeth_, 361. Setteth forth.

_Proprieties_, 210, 303. Properties. So _Trevisa on Barthol._ 1379
(t. page, I think).

_Prove_, 255. _Proved_, 21. Try, attempt.

_Purchase_, 430. Obtain. The same usage (found in other authors)
shows that the thieves’ cant ridiculed in Shakespeare was but an
appropriation of this.


Q.

_Question be made_, 25. Torture applied.

_Quezie_, 239. Squeamish, apt to vomit.

_Quick_, 415. Live, springing, running.


R.

_Rank_, 279. Thick, full, abundantly fertile.

_Rath_, 441, Early.

_Reall_, sometimes = _Royal_.

_Recount_, 170. Qy., to say (or esteem), in reference to the
spelling, etc.; or is it equal to account?

_Recreations_, 93. Re-creations, creations over again.

_Reere banquet_, 66 = a rere-supper, or eating and drinking after
supper.

_Regiment_, 378. Rule, as often then.

_Remorse_, 171. Pity, as often then.

_Remove_, 242. Used as our move, the joint being looked on as
passive, and different from the moving power.

_Resiant_, 476. Fr. _reseant_, resident, Cotgrave, who gives also
the Engl. resiant.

_Resistance_, 445. Not resistance of or from, but resistance [to
God] proceeding from, or belonging to, spirituall iniquitie.

_Rest_, 344. Remain, but here unusually used.

_Rish_, 341. Rush.

_Roome, made_, 275. Made way, _i.e._, gave opportunity.


S.

_Saccaring_, etc., 95. Sacring, consecrating. The sacring bell is
the bell rung at the time of consecrating and elevating the host.

_Safeguard_, 51. A skirt or outside petticoat worn when riding.

_Scantling_, 358. Dimension. Nautical; is properly dimensions of
timber when reduced to its proper size, but sometimes the piece so
reduced.

_Scot free_, 71. Primarily, free from charge; secondarily, from
punishment.

_Seelie_, 35. Harmless, thence simple.

_Severall_, 527. Separate.

_Shepens_, 88. Stalls for cows. Some say also for sheep.

_Shouldered_, _A_ vi. v. Here, supported, as when one shoulders
another for that purpose.

_Shrewdly_, 79. Maliciously or keenly.

_Sinewes_, 47, 241. Probably from the want of knowledge of anatomy,
this was used both for our sinews, but more generally, I think,
for nerves. We find it, certainly in this, and, I think, in both
senses, in Batman, or rather _Trevisa upon Barth._, and for nerves
in medical writers, as in Boord, and in the translation of Vigo. In
248, where “marrow” precedes, it is most probably = nerves. Wier in
the same passage has “a nervis”.

_Sir John_, 265, etc. See note.

_Sithens_, 458. Since.

_Skils not, it_, 335. It matters not.

_So._ Frequently used where we use as.

_Sock a corpse_, 42, 124. To sew a corpse in its winding sheet.
Kentish.

_Sort_, 374. Set, or company.

_Spie him_, 46. Spy him out.

_Spoil a witch_, 269. Injure a witch.

_Square_, 410. Used for an unequal-sided parallelogram ▯.

_Sterne_, _A_ iii. Used, as not unfrequently then, for helm.

_Sterven._ Punished by any means, though not intentionally killed.
_Starved up_, 124, is used for starved to death.

_Straught_, 144. Our distraught.

_Strumpet_, 145. Used as a term of reproach without reference to
its sexual sense. So he uses incestuous.

_Success_, 196, 197, 272. Event or sequel, whether bad or good.
Hence we still speak of “good success”.

_Suffocate_, 223. Qy., to choke with weeds.

_Suffrages_, 434, 444. Du Cange (8). Prayers by which the help of
God is implored.


T.

_Temper with them_, 20. May be variant or error for tamper; may
perhaps be our temper them, work them up fittingly, etc.

_Temporall_, _B_ v. Carnally or materially bodied.

_Tester_, or _Testor_, 340. Sixpence.

_Testifie_, 374. Not to testifie to, but to make themselves
witnesses of.

_Than_, _then_. See note, p. 158.

_Therefore_, 528. On that account, or for that thing.

_Thomas_, 233. Anyone, as John, or N. or M.

_Thropes_, 88. Thorps or villages.

_Travel_, _A_ ii. Travel and travail were both so spelled.

_Treene_, _A_ vi. Tree-en, wooden.

_Trench master._ He—says G. Markham, _Soldier’s Grammar_, p.
128—“hath command over all the pyoners ... and by his [the master
general of the ordnance] directions seeth all manner of trenches
cast up, whether it be for guard and inclosing of the campe, or for
other particular annoyance to the enemye, or for the building of
sconces or other defence or offence, as directions shall be given.”
Grose, _Mil. Antiq._, i, 223-4, who adds, “This officer seems
sometimes to have been stiled Devisour of the fortifications to be
made.”

_Tried_, 66, 211, 453. Proved, as gold is tried by touchstone, etc.

_Trish trash_, 523. A reduplicate, and therefore emphatic, form.

_Tuition_, 415. Defence. Lat. _tuere_.

_Turbinall_, 316. Qy., top-shaped, from Lat. _turbo_.


U.

_Undermeales_, 88. Intermediate meals after dinner, and thence, as
here = in the afternoon.

_Unproper_, 371.

_Untame_, 252.


V.

_Vade_, 169. Used contemporarily as fade, but generally as a
strengthened or more emphatic form, as shown here by “utterly
wither”.

_Valure_, 130. Valour.

_Virtutes._ Virtues, _i.e._, the order of angels so called. Pl. of
Lat. _virtus_.

_Void_ = Avoid, and so Trevisa, 1397.


W.

_Wag_, 324. Probably used in an ill sense, as a chatterer who makes
himself conspicuous by his interference.

_Wax_, 249. To increase and thence to grow, and to grow or become,
whether the growth be increase or not.

_Wealth_, _A_ iii. Weal.

_Wheeking_, 301. An onomatopæic word.

_Where_, 429. Whether.

_Whereas_, 419. Whereat, at which.

_Whitmeats_, 281. Milk-whitepots, custards, cheese-cakes, butter,
cheese (Bailey). In fact, any thing or any dish made of milk.
_Lactucaria_ (Th. Cooper, Holyokes Rider).

_Wist, had I_, 374. See note.

_Witch._ Used by Scot and others for both wizards and witches,
though the former word was known in English in 1582 (_Witches at
St. Osees_, by W. W.). So used till at least 1670.

_Witchmonger._ (_a_) Those who dealt with witches, as with wise
women. (_b_) Those who sought them out for punishment.

_Wreath_, 225. Translation of Lat. _vertere_, to wrest or twist
violently.

_Wrote_, 199. Wrought.


X.

_Xenophilus_, 378. Wier’s Zenophilus. A friend suggests same as
φιλοξενος, a friend to strangers, hospitable. The difficulty is,
what is such a one’s outwardly distinctive form?


Y.

_Yaw_, 228. To go, or stray, out of their course. Now nautical only.

_Yer_, _A_ vii. Ere.




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_The Boke of St. Albans._

By DAME JULIANA BERNERS. Containing the Treatises on Hawking,
Hunting, and Heraldry.

Printed at St. Alban’s, by the Schoolmaster-Printer, in 1486. With an
Introduction by WILLIAM BLADES, Author of the “Life and Typography of
Caxton.” This facsimile is faithfully reproduced by photography. The
interest and value of this reproduction are greatly enhanced by Mr.
BLADES’ Preface, which treats at length, in separate chapters, of the
Authorship, Typography, Bibliography, Subject-matter, and Philology of
the Work.

• • • • •

COMPANION VOLUME TO “THE BOKE OF SAINT ALBANS.” THE FIRST ENGLISH
BOOK ON FISHING.

Now ready, in demy 4to., printed on hand-made paper, and bound in
antique vellum, price 18_s._

_The Treatyse of Fysshynge wyth an Angle._

By DAME JULIANA BERNERS. A _facsimile_ reproduction of the First
Edition, printed by Wynkyn de Worde, at Westminster, in 1496.
With an Introduction by the Rev. M. G. WATKINS.

The extreme rarity of this work, and the great interest taken in it
by connoisseurs, has suggested to the publisher the advisability of
producing a facsimile reprint for the use of those Collectors and
Anglers who can never hope to possess the almost priceless original.
The present facsimile is reproduced from a copy of the original edition
in the British Museum, by means of photography, and consequently
renders every peculiarity of the original in faithful detail: the
rude Illustrations which adorned the first edition of this “lytyll
plaunflet” are here given in all their quaint roughness. The work is
printed on hand-made paper of the same texture and colour as that on
which the first edition appeared, and the binding is of contemporary
pattern and material, so that the reader of to-day in handling this
volume can realise the form and appearance of the original, which must
have delighted the eyes of those who studied “treatyses perteynynge to
dyuers playsaunt matters belongynge vnto noblesse.”

• • • • •

In small 4to., vellum, price 17_s._ 6_d._, post free.

_A Ballade of the Scottysshe Kynge._

Written by JOHN SKELTON, Poet Laureate to King Henry VIII.
Reproduced in _facsimile_, with an Historical and Bibliographical
Introduction by JOHN ASHTON.

THE BALLADE OF THE SCOTTYSSHE KYNGE is the earliest known printed
English ballad; it was discovered under curious and interesting
circumstances, which are narrated in detail in the Introduction,
and is here very carefully facsimiled. A limited number of copies
were issued in a tasteful form for those collectors of ballads and
connoisseurs of early printing who desire to possess the work in the
nearest shape to its original form. It is accompanied by an Historical
and Bibliographical Introduction, giving an account of the various
printed forms of the incidents it records, with Illustrative Quotations
from the more important of them; also Notes from Contemporary History,
elucidating the events of the Ballad, and other information interesting
to the Antiquary and the Bibliographer.

• • • • •

ELLIOT STOCK, 62, PATERNOSTER ROW, LONDON, E.C.




Transcriber’s Notes:

- Blank pages have been removed.
- Redundant title page has been removed.
- A few obvious typographical errors have been silently corrected.
- Otherwise spelling and hyphenation variations remain unchanged.
- In the replications of earlier title pages at the beginning, use
of the long s ‘ſ’ and ‘VV’ for W are retained.
- Listed “ERRATA” left uncorrected, as done by the editor.
- Footnotes: After the first 10, they appear as sidenotes, as in the
book. Some have multiple references.
- “The Epistle” chapter heading inserted to match page headings of
that section.
- The V like arrangement of the lines at the end of some chapters has
not been followed, as it was unreliable and unsightly with variable
viewer widths, and according to the editor in the preface: “they do
not indicate a division of the text or matter, but were simply
compositors’ devices to fill up a page...”.
- The Unicode flower symbol ‘❈’ is identical to that used in the
original, but is rotated 45°.

Text version only:
- Text enclosed by underscores is in italics (_italics_).
- Text enclosed by equals is in bold (=bold=).
- Text enclosed by ‘►◄’ is in blackletter font (►blackletter◄).
- Text enclosed by ‘♦’ is a sidenote.
- Text marked as ‘s̶a̶y̶d̶e̶’ is struck through.
- Purely decorative illustrations have been removed.
- Sidenote references to page numbers in earlier editions have been
removed.





End of Project Gutenberg's The Discoverie of Witchcraft, by Reginald Scot