II. Chap. Page (part 2 of 3)

II. Chap. Page (part 2 of 3)

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

♦[*] [? of or in.]♦

♦Olaus Goth. lib. de gentib. Septentriona-lib. 3. cap. 8.♦

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

♦[‡] [Rom.]♦

♦L. Vair. lib. de fascin. 2. cap. 11.♦

♦Mal. Malef. par. 2. quæ 1. cap. 15.♦

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

♦Aug. de civit. Dei. lib. 7. cap. 12.♦

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

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

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

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

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

¶ Charmes against a quotidian ague.

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

¶ For all maner of agues intermittant.

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

♦A crossed appension, with other appensions.♦

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

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

♦For bodie and soule.♦

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

¶ More charmes for agues.

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

♦Pretious restorities.[*]♦

♦[*] [? restorati[v]es]♦

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

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

♦[*] [1584, pheb as, hec as]♦

♦Fernelius.♦

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

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

♦Notable follies of the Spaniards & Italians.♦

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

Take a cup of cold water, and let fall thereinto three drops of the same bloud, and betweene each drop saie a Pater noster, and an Ave, then drinke to the patient, and saie; Who shall helpe you? The patient must answer S. Marie. Then saie you; S. Marie stop the issue of bloud. ❈ Otherwise: Write upon the patients forhead with the same bloud; Consummatum est. ❈ Otherwise: Saie to the patient; Sanguis mane in te, sicut fecit Christus in se; Sanguis mane in tua vena, sicut Christus in sua pœna; Sanguis mane fixus, sicut Christus quando fuit crucifixus: ter. ❈ Otherwise, as followeth.

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

_In the bloud of Adam death was taken ✠ In the bloud of Christ it was all to shaken ✠ And by the same bloud I doo thee charge, That thou doo runne no longer at large._ ❈ Otherwise.

Christ was borne at Bethelem, and suffered at Jerusalem, where his bloud was troubled. I command thee by the vertue of God, and through the helpe of all saincts, to staie even as Jordan did, when John baptised Christ Jesus; In nomine patris ✠ & filii ✠ & spiritus |sancti ✠ ❈ Otherwise: Put thy nameles finger in the wound, and make therwith three crosses upon the wound, and saie five Pater nosters, five Aves, and one Credo, in the honour of the five wounds. ❈ Otherwise: Touch that part and saie, De latere ejus exivit sanguis & aqua. ❈ Otherwise: In nomine patris ✠ & filii ✠ & spiritus sancti ✠ &c. Chimrat, chara, sarite, confirma, consona, Imohalite. ❈ Otherwise: Sepa ✠ sepaga ✠ sepagoga ✠ sta sanguis in nomine patris ✠ podendi ✠ & filii ✠ podera ✠ & spiritus sancti ✠ pandorica ✠ pax tecum, Amen.

♦See J. Wier. cap. 11. conf.♦

¶ Cures commensed and finished by witchcraft.

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

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

♦A pretended conjuration.♦

♦Ad vada tot vadit urna quòd ipsa cadit.♦

¶ Another witchcraft or knaverie, practised by the same surgion.

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

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

¶ Another experiment for one bewitched.

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

♦A cousening physician, and a foolish patient.♦

¶ Otherwise.

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

♦John. Bodin.♦

♦Kakozelia.♦

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

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

♦Mal. malef. pa. 1. quæ. 17.♦

♦Barth. Spin. in novo Mal. malef.♦

The xix. Chapter.

That one witchcraft maie lawfullie meete with another.

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

♦Scotus in 4. distinct. 34. de imperio.♦

♦Dist. 4.♦

♦Gofred. in summa sua.♦

The xx. Chapter.

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

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

♦Mal. malef. par. 2. quæ. 1. cap. 1.♦

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

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

♦L. Vair. lib. de fascin. 1. c. 12.♦

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

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

The xxi. Chapter.

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

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

♦L. Vair. lib. de fascin. 1. ca. 5.♦

♦[*] According to Ovids saieng of Proteus & Medea, which he indeed alledgeth therefore, Nunc aqua, nunc ales, modò bos, modò cervus abibat.♦

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

♦Mal. Malef. par. 2. quæ. 2. cap. 7.♦

♦Nider in præceptorio, præcept. 1. ca. 11.♦

♦Nider in fornicario.♦

♦Mal. Malef. part. 2. cap. 8.♦

♦[*] [Ital.]♦

♦A good devise to starve up poore women.♦

♦Mal. Malef. part. 2. quæ. 2, cap. 7.♦

¶ A charme to find hir that bewitched your kine.

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

♦A ridiculous charme.♦

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

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

¶ A speciall charme to preserve all cattell from witchcraft.

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

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

♦[*] [or]♦

♦L. Vair. lib. de fascin. 1. cap. 1.♦

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

♦Sapi. 4.♦

♦Gali. 3.♦

♦Psal. 119.♦

The xxii. Chapter.

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

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

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

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

The charme of charmes.

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

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

¶ Otherwise.

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

The xxiii. Chapter.

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

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

♦[*] [Ital.]♦

♦Mal. Malef. part. 2. qu. 2. cap. 6.♦

♦1. Tim. 4, 7.♦

♦Origin. lib. 3. in Job.♦

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

♦J. Chrysost. in Matth.♦

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

♦Idem. Ibid.♦

♦August. 26. quæ. ultim.♦

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

♦Galen. in lib. de comitiali morbo.♦

♦Hippocrat. lib. de morbo sacro.♦

¶ The xiii. booke.

The first Chapter.

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

Hartumim is no naturall Hebrue word, but is borrowed of some other nation: howbeit, it is used of the Hebrues in these places; to wit, Gen. 4. 1. 8. 24. Exod. 7. 13. 24. & 8. 7. 18. & 9. 11. Dan. 1, 20. & 2. 2. Hierome sometimes translateth it Conjectores, sometimes Malefici, sometimes Arioli: which we for the most part translate by this word witches. But the right signification heereof may be conceived, in that the inchanters of Pharao, being magicians of Aegypt, were called Hartumim. And yet in Exodus they are named in some Latine translations Venefici. Rabbi Levi saith, it betokeneth such as doo strange and woonderfull things, naturallie, artificiallie, and deceitfullie. Rabbi Isaac Natar affirmeth, that such were so termed, as amongst the Gentiles professed singular wisedome. Aben Ezra expoundeth it, to signifie such as knowe the secrets of nature, and the qualitie of stones and hearbs, &c: which is atteined unto by art, and speciallie by naturall magicke. But we, either for want of speach, or knowlege, call them all by the name and terme of witches.

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

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

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

The second Chapter.

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

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

♦[*] Sap. 7, 17 18. 19. 20. 21.♦

♦See Iidioni. [Iidoni.]♦

♦Eccle. 1. & 1.♦

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

♦A magician described and the art distinguished.♦

The third Chapter.

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

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

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

♦Barthol. Neap. in natural. magia, & many others.♦

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

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

The fourth Chapter.

What strange things are brought to passe by naturall magicke.

The dailie use and practise of medicine taketh awaie all admiration of the woonderfull effects of the same. Manie other things of lesse weight, being more secret and rare, seeme more miraculous. As for example (if it be true that J. Bap. Neap. and many other writers doo constantlie affirme.) Tie a wild bull to a figtree, and he will be presentlie tame; or hang an old cocke thereupon, and he will immediatlie be tender; as also the feathers of an eagle consume all other feathers, if they be intermedled together. Wherein it may not be denied, but nature sheweth hir selfe a proper workwoman. But it seemeth unpossible, that a little fish being but halfe a foot long, called Remora or Remiligo, or of some Echeneis, staieth a mightie ship with all hir loade and tackling, and being also under saile. And yet it is affirmed by so manie and so grave authors, that I dare not denie it; speciallie, bicause I see as strange effects of nature otherwise: as the propertie of the loadstone, which is so beneficiall to the mariner; and of Rheubarb, which onelie medleth with choler, and purgeth neither flegme nor melancholie, & is as beneficiall to the physician, as the other to the mariner.

♦Pompanatius. lib. de incant. cap. 3. J. Wierus de lamiis. Jasp. Peucer H. Cardan. &c.♦

The fift Chapter.

The incredible operation of waters, both standing and running; of wels, lakes, rivers, and of their woonderfull effects.

The operation of waters, and their sundrie vertues are also incredible, I meane not of waters compounded and distilled: for it were endlesse to treate of their forces, speciallie concerning medicines. But we have heere even in England naturall springs, wels, and waters, both standing and running, of excellent vertues, even such as except we had seene, and had experiment of, we would not beleeve to be In rerum natura. And to let the physicall nature of them passe (for the which we cannot be so thankefull to God, as they are wholsome for our bodies) is it not miraculous, that wood is by the qualitie of divers waters heere in England transubstantiated into a stone? The which vertue is also found to be in a lake besides the citie Masaca in Cappadocia, there is a river called Scarmandrus, that maketh yellow sheepe. Yea, there be manie waters, as in Pontus & Thessalia, and in the land of Assyrides, in a river of Thracia (as Aristotle saith) that if a white sheepe being with lambe drinke thereof, the lambe will be blacke. Strabo writeth of the river called Crantes, in the borders of Italie, running towards Tarentum, where mens haire is made white and yellow being washed therein. Plinie dooth write that of what colour the veines are under the rammes toong, of the same colour or colours will the lambs be. There is a lake in a field called Cornetus, in the bottome whereof manifestlie appeareth to the eie, the carcases of snakes, ewts, and other serpents: whereas if you put in your hand, to pull them out, you shall find nothing there. There droppeth water out of a rocke in Arcadia, the which neither a silverne nor a brasen boll can conteine, but it leapeth out, and sprinkleth awaie; and yet will it remaine without motion in the hoofe of a mule. Such conclusions (I warrant you) were not unknowne to Jannes and Jambres.

♦Of late experience neere Coventrie, &c.♦

♦Aristot. in lib. de hist. animalium.♦

♦Plin. de lanicii colore.♦

The sixt Chapter.

The vertues and qualities of sundrie pretious stones, of cousening Lapidaries, &c.

The excellent vertues and qualities of stones, found, conceived and tried by this art, is woonderfull. Howbeit many things most false and fabulous are added unto their true effects, wherewith I thought good in part to trie the readers patience and cunning withall. An Aggat (they saie) hath vertue against the biting of scorpions or serpents. It is written (but I will not stand to it) that it maketh a man eloquent, and procureth the favour of princes; yea that the fume thereof dooth turne awaie tempests. Alectorius is a stone about the bignesse of a beane, as cleere as the christall, taken out of a cocks bellie which hath beene gelt or made a capon foure yeares. If it be held in ones mouth, it asswageth thirst, it maketh the husband to love the wife, and the bearer invincible: for heereby Milo was said to overcome his enimies. A crawpocke delivereth from prison. Chelidonius is a stone taken out of a swallowe, which cureth melancholie: howbeit, some authors saie, it is the hearbe wherby the swallowes recover the sight of their yoong, even if their eies be picked out with an instrument. Geranites is taken out of a crane, and Draconites out of a dragon. But it is to be noted, that such stones must be taken out of the bellies of the serpents, beasts, or birds, (wherein they are) whiles they live: otherwise, they vanish awaie with the life, and so they reteine the vertues of those starres under which they are. Amethysus maketh a droonken man sober, and refresheth the wit. The[*] corrall preserveth such as beare it from fascination or bewitching, and in this respect they are hanged about childrens necks. But from whence that superstition is derived, and who invented the lie, I knowe not: but I see how readie the people are to give credit thereunto, by the multitude of corrals that waie emploied. I find in good authors, that while it remaineth in the sea, it is an hearbe; and when it is brought thence, into the aire, it hardeneth, and becommeth a stone.

♦Ludovicus Cœlius. Rhodo. lib. antiq. lect. 11. ca. 70. Barthol. Anglicus, lib. 16.♦

♦[*] Avicenna cano. 2. tract. 2. cap. 124. Serapio agg. cap. 100. Dioscor. lib. 5. cap. 93.♦

Heliotropius stancheth bloud, driveth awaie poisons, preserveth health: yea, and some write that it provoketh raine, and darkeneth the sunne, suffering not him that beareth it to be abused. Hyacinthus dooth all that the other dooth, and also preserveth from lightening. Dinothera hanged about the necke, collar, or yoke of any creature, tameth it presentlie. A Topase healeth the lunatike person of his passion of lunacie. Aitites, if it be shaken, soundeth as if there were a little stone in the bellie thereof: it is good for the falling sicknesse, and to prevent untimelie birth. Amethysus aforesaid resisteth droonkenesse, so as the bearers shall be able to drinke freelie, and recover themselves soone being droonke as apes: the same maketh a man wise. Chalcedonius maketh the bearer luckie in lawe, quickeneth the power of the bodie, and is of force also against the illusions of the divell, and phantasticall cogitations arising of melancholie. Corneolus mitigateth the heate of the mind, and qualifieth malice, it stancheth bloudie fluxes, speciallie of women that are troubled with their flowers. Heliotropius aforesaid darkeneth the sunne, raiseth shewers, stancheth bloud, procureth good fame, keepeth the bearer in health, and suffereth him not to be deceived. If this were true, one of them would be deerer than a thousand diamonds.

♦Plin. lib. 37. cap. 10. Albert. lib. 2. cap. 7. Solin. cap. 32.♦

Hyacinthus delivereth one from the danger of lightening, driveth awaie poison and pestilent infection, and hath manie other vertues. Iris helpeth a woman to speedie deliverance, and maketh rainebowes to appeere. A Saphire preserveth the members, and maketh them livelie, and helpeth agues and gowts, and suffereth not the bearer to be afraid: it hath vertue against venome, and staieth bleeding at the nose being often put thereto. [*]A Smarag is good for the eiesight, and suffereth not carnall copulation, it maketh one rich and eloquent. A Topase increaseth riches, healeth the lunatike passion, and stancheth bloud. Mephis (as Aaron and Hermes report out of Albertus Magnus) being broken into powder, and droonke with water, maketh insensibilitie of torture. Heereby you may understand, that as God hath bestowed upon these stones, and such other like bodies, most excellent and woonderfull virtues; so according to the abundance of humane superstitions and follies, manie ascribe unto them either more vertues, or others than they have: other boast that they are able to adde new qualities unto them. And heerin consisteth a part of witchcraft and common cousenage used sometimes of the Lapidaries for gaines; sometimes of others for cousening purposes. Some part of the vanitie heereof I will heere describe, bicause the place serveth well therefore. And it is not to be forgotten or omitted, that Pharos magicians were like enough to be cunning therein.

♦[*] Rabbi Moses aphorism. partic. 22. Isidor. lib. 14. cap. 3. Savanorola.♦

Neverthelesse, I will first give you the opinion of one, who professed himselfe a verie skilfull and well experimented Lapidarie, as appeereth by a booke of his owne penning, published under this title of Dactylotheca, and (as I thinke) to be had among the bookesellers. And thus followeth his assertion:

_Evax rex Arabum fertur scripsisse Neroni, (Qui post Augustum regnavit in orbe secundus) Quot species lapidis, quæ nomina, quíve colores, Quæq́; sit his regio, vel quanta potentia cuiq́;, Ocult as[*] etenim lapidum cognoscere vires, Quorum causa latens effectus dat manifestos, Egregium quiddam volumus rarúmque videri. Scilicet hinc solers medicorum cura juvatur.[†] Auxilio lapidum morbos expellere docta. Nec minùs inde dari cunctarum commoda rerum Autores perhibent, quibus hæc perspecta feruntur. Nec dubium cuiquam debet falsúmque videri, Quin sua sit gemmis divinitùs insita virtus:_

♦Marbodeus Gallus in sua dactylotheca, pag. 5, 6.♦

♦[*] [Ocultas]♦

♦[†] [,]♦

_Evax an old Arabian king is named to have writ A treatise, and on Neros Grace to have bestowed it, (Who in the world did second reigne after Augustus time) Of pretious stones the sundrie sorts, their names, and in what clime And countrie they were to be found, their colours and their hue, Their privie power and secret force, the which with knowledge true To understand, their hidden cause most plaine effects declare: And this will we a noble thing have counted be and rare. The skilfull care of leeches learnd is aided in this case, } And hereby holpen, and are taught } with aid of stones to chase } Awaie from men such sicknesses } as have in them a place. } No less precise commodities of althings else therebie Are ministred and given to men, if authors doo not lie, To whome these things are said to bee most manifestlie knowne._ _It shall no false or doubtfull case appeare to anie one, } But that by heavenlie influence } each pretious pearle and stone, } Hath in his substance fixed force } and vertue largelie sowne._ }

♦Englished by Abraham Fleming.♦

♦Vis gemmarum & lapillorum pretiosorum negatur, quia occulta est, rarissiméque sub sensum cadit.♦

Whereby it is to be concluded, that stones have in them certeine proper vertues, which are given them of a speciall influence of the planets, and a due proportion of the elements, their substance being a verie fine and pure compound, consisting of well tempered matter wherein is no grosse mixture: as appeareth by plaine proofe of India and Aethopia, where the sunne being orient and meridionall, dooth more effectuallie shew his operation, procuring more pretious stones there to be ingendred, than in the countries that are occident and septentrionall. Unto this opinion doo diverse ancients accord; namelie, Alexander Peripateticus, Hermes, Evax, Bocchus Zoroastes, Isaac Judæus, Zacharias Babylonicus, and manie more beside.

♦Manie more authors may be named of no lesse antiquitie and learning.♦

The seventh Chapter.

Whence the pretious stones receive their operations, how curious Magicians use them, and of their seales.

Curious Magicians affirme, that these stones receive their vertues altogether of the planets and heavenlie bodies, and have not onelie the verie operation of the planets, but sometimes the verie images and impressions of the starres naturallie ingraffed in them, and otherwise ought alwaies to have graven upon them, the similitudes of such monsters, beasts, and other devises, as they imagine to be both internallie in operation, and externallie in view, expressed in the planets. As for example, upon the Achate are graven serpents or venomous beasts; and sometimes a man riding on a serpent: which they know to be Aesculapius, which is the celestiall serpent, whereby are cured (they saie) poisons and stingings of serpents and scorpions. These grow in the river of Achates, where the greatest scorpions are ingendred, and their noisomnes is thereby qualified, and by the force of the scorpions the stones vertue is quickened and increased. Also, if they would induce love for the accomplishment of venerie, they inscribe and expresse in the stones, amiable embracings and lovelie countenances and gestures, words and kissings in apt figures. For the desires of the mind are consonant with the nature of the stones, which must also be set in rings, and upon foiles of such metals as have affinitie with those stones, thorough the operation of the planets whereunto they are addicted, whereby they may gather the greater force of their working.

♦Plin. lib. 37. cap. 10. Albert. miner. li. 2. ca. 1. Solin. cap. 11. Diurius in scrin. cap. de complexionibus & complexatis.♦

As for example, They make the images of Saturne in lead, of Sol in gold, of Luna in silver. Marrie there is no small regard to be had for the certeine and due times to be observed in the graving of them: for so are they made with more life, and the influences and configurations of the planets are made thereby the more to abound in them. As if you will procure love, you must worke in apt, proper, and freendlie aspects, as in the houre of Venus, &c: to make debate, the direct contrarie order is to be taken. If you determine to make the image of Venus, you must expect to be under Aquarius or Capricornus: for Saturne, Taurus, and Libra must be taken heed of. Manie other observations there be, as to avoid the infortunate seate and place of the planets, when you would bring a happie thing to passe, and speciallie that it be not doone in the end, declination, or heele (as they terme it) of the course thereof: for then the planet moorneth and is dull.

♦Geor. Pictorius. Villang. doct. medici in scholiis super Marbod. dactyl.♦

Such signes as ascend in the daie, must be taken in the daie; if in the night they increase, then must you go to worke by night, &c. For in Aries, Leo, and Sagittarie is a certeine triplicitie, wherein the sunne hath dominion by daie, Jupiter by night, and in the twielight the cold star of Saturne. But bicause there shall be no excuse wanting for the faults espied herein, they saie that the vertues of all stones decaie through tract of time: so as such things are not now to be looked for in all respects as are written. Howbeit Jannes and Jambres were living in that time, and in no inconvenient place; and therefore not unlike to have that helpe towards the abusing of Pharao. Cardane saith, that although men attribute no small force unto such seales; as to the seale of the sunne, authorities, honors, and favors of princes; of Jupiter, riches and freends; of Venus, pleasures; of Mars, boldnes; of Mercurie, diligence; of Saturne, patience and induring of labour; of Luna, favour of people: I am not ignorant (saith he) that stones doo good, and yet I knowe the seales or figures doo none at all. And when Cardane had shewed fullie that art, and the follie thereof, and the maner of those terrible, prodigious, & deceitfull figures of the planets with their characters, &c.: he saith that those were deceitfull inventions devised by couseners, and had no vertue indeed nor truth in them. But bicause we spake somewhat even now of signets and seales, I will shew you what I read reported by Vincentius in suo speculo, where making mention of the Jasper stone, whose nature and propertie Marbodeus Gallus describeth in the verses following:

♦H. Card. lib. de subtil. 10.♦

♦H. Card. lib. de var. rer. 16. cap. 90.♦

_Jaspidis esse decem species septémque feruntur, Hic & multorum cognoscitur esse colorum, Et multis nasci perhibetur partibus orbis, Optimus in viridi translucentíque colore, Et qui plus soleat virtutis habere probatur, Castè gestatus febrem fugat, arcet hydropem, Adpositúsque juvat mulierem parturientem, Et tutamentum portanti creditur esse. Nam consecratus gratum facit atque potentem, Et, sicut perhibent, phantasmata noxia pellit, Cujus in argento vis fortior esse putatur._

♦Marbodeus in sua dactylotheca, pag. 41, 52.♦

_Seven kinds and ten of Jasper stones reported are to be, Of manie colours this is knowne which noted is by me, And said in manie places of the world for to be seene, Where it is bred; but yet the best is thorough shining greene, And that which prooved is to have in it more virtue plaste: For being borne about of such as are of living chaste, It drives awaie their ague fits, the dropsie thirsting drie, } And put unto a woman weake } in travell which dooth lie } It helps, assists, and comforts hir } in pangs when she dooth crie. } Againe, it is beleevd to be A safegard franke and free, To such as weare and beare the same; and if it hallowed bee It makes the parties gratious, and mightie too that have it, And noysome fansies (as they write that ment not to deprave it) It dooth displace out of the mind: the force thereof is stronger, In silver if the same be set, and will endure the longer.

♦Englished by Abraham Fleming.♦

♦Memorandum the authors meaning is, that this stone be set in silver, & worne on the finger for a ring: as you shall see afterwards.♦

But (as I said) Vincentius making mention of the Jasper stone, touching which (by the waie of a parenthesis) I have inferred Marbodeus his verses, he saith that some Jasper stones are found having in them the livelie image of a naturall man, with a sheeld at his necke and a speare in his hand, and under his feete a serpent: which stones so marked and signed, he preferreth before all the rest, bicause they are antidotaries or remedies notablie resisting poison. Othersome also are found figured and marked with the forme of a man bearing on his necke a bundle of hearbs and flowres, with the estimation and value of them noted, that they have in them a facultie or power restrictive, and will in an instant or moment of time stanch bloud. Such a kind of stone (as it is reported) Galen wore on his finger. Othersome are marked with a crosse, as the same author writeth, and these be right excellent against inundations or overflowings of waters. I could hold you long occupied in declarations like unto these, wherein I laie before you what other men have published and set foorth to the world, choosing rather to be an academicall discourser, than an universall determiner: but I am desirous of brevitie.

♦Vincent. lib. 9. cap. 77. Dioscor. lib. 5. cap. 100. Aristot. in Lapidario.♦

The eight Chapter.

The sympathie and antipathie of naturall and elementarie bodies declared by diverse examples of beasts, birds, plants, &c.

If I should write of the strange effects of Sympathia and Antipathia, I should take great paines to make you woonder, and yet you would scarse beleeve me. And if I should publish such conclusions as are common and knowne, you would not regard them. And yet Empedocles thought all things were wrought hereby. It is almost incredible, that the grunting or rather the wheeking of a little pig, or the sight of a simple sheepe should terrifie a mightie elephant: and yet by that meanes the Romans did put to flight Pyrhus and all his hoast. A man would hardlie beleeve, that a cocks combe or his crowing should abash a puissant lion: but the experience herof hath satisfied the whole world. Who would thinke that a serpent should abandon the shadow of an ash, &c? But it seemeth not strange, bicause it is common, that some man otherwise hardie and stout enough, should not dare to abide or endure the sight of a cat. Or that a draught of drinke should so overthrow a man, that never a part or member of his bodie should be able to performe his dutie and office; and should also so corrupt and alter his senses, understanding, memorie, and judgement, that he should in everie thing, saving in shape, beecome a verie beast. And herein the poets experiment of liquor is verified, in these words following:

♦Agreement & disagreement in sufferance.♦

——————————————_sunt qui non corpora tantùm, Verùm animas etiam valeant mutare liquores:_

_Some waters have so powerfull ben, As could not onelie bodies change, But even the verie minds of men, Their operation is so strange._

♦Englished by Abraham Fleming.♦

The freendlie societie betwixt a fox and a serpent is almost incredible: how loving the lizzard is to a man, we maie read, though we cannot see. Yet some affirme that our newt is not onlie like to the lizzard in shape, but also in condition. From the which affection towards a man, a spaniell doth not much differ, whereof I could cite incredible stories. The amitie betwixt a castrell and a pigeon is much noted among writers; and speciallie how the castrell defendeth hir from hir enimie the sparowhawke: whereof they saie the doove is not ignorant. Besides, the woonderfull operation and vertue of hearbs, which to repeat were infinite: and therfore I will onlie referre you to Mattheolus his herball, or to Dodonæus. There is among them such naturall accord and discord, as some prosper much the better for the others companie, and some wither awaie being planted neere unto the other. The lillie and the rose rejoise in each others neighborhood. The flag and the fernebush abhorre each other so much, that the one can hardlie live besides the other. The cowcumber loveth water, and hateth oile to the death. And bicause you shall not saie that hearbs have no vertue, for that in this place I cite none, I am content to discover two or three small qualities and vertues, which are affirmed to be in hearbs: marie as simple as they be, Jannes and Jambres might have done much with them, if they had had them. If you pricke out a yoong swallowes eies, the old swallow restoreth againe their sight, with the application (they saie) of a little Celondine. Xanthus the author of histories reporteth, that a yoong dragon being dead, was revived by hir dam, with an hearbe called Balim. And Juba saith, that a man in Arabia being dead was revived by the vertue of another hearbe.

♦Read a litle tract of Erasmus intituled De amicitia, where enough is said touching this point.♦

♦Xanthus in hist. prima.♦

♦Jub. lib. 25. cap. 2.♦

The ninth Chapter.

_The former matter prooved by manie examples of the living and the dead._

And as we see in stones, herbs, &c: strange operation and naturall love and dissention: so doo we read, that in the bodie of a man, there be as strange properties and vertues naturall. I have heard by credible report, and I have read many grave authors constantlie affirme, that the wound of a man murthered reneweth bleeding; at the presence of a deere freend, or of a mortall enimie. Diverse also write, that if one passe by a murthered bodie (though unknowne) he shalbe striken with feare, and feele in him selfe some alteration by nature. Also that a woman, above the age of fiftie yeares, being bound hand and foote, hir clothes being upon hir, and laid downe softlie into the water, sinketh not in a long time; some saie, not at all. By which experiment they were woont to trie witches, as well as by Ferrum candens: which was, to hold hot iron in their hands, and by not burning to be tried. Howbeit, Plutarch saith, that Pyrhus his great toe had in it such naturall or rather divine vertue, that no fier could burne it.

♦This common experience can justifie.♦

♦J. Wierus.♦

♦Plutarch. in vita Pyrhi.♦

And Albertus saith, and manie other also repeat the same storie, saieng, that there were two such children borne in Germanie, as if that one of them had beene carried by anie house, all the doores right against one of his sides would flie open: and that vertue which the one had in the left side, the other brother had in the right side. He saith further, that manie sawe it, and that it could be referred to nothing, but to the proprietie of their bodies. Pompanatius writeth that the kings of France doo cure the disease called now the kings evill, or queenes evill; which hath beene alwaies thought, and to this daie is supposed to be a miraculous and a peculiar gift, & a speciall grace given to the kings and queenes of England. Which some referre to the proprietie of their persons, some to the peculiar gift of God, and some to the efficacie of words. But if the French king use it no woorsse than our Princesse doth, God will not be offended thereat: for hir maiestie onelie useth godlie and divine praier, with some almes, and referreth the cure to God and to the physician. Plutarch writeth that there be certeine men called Psilli, which with their mouthes heale the bitings of serpents. And J. Bap. Neap. saith, that an olive being planted by the hand of a virgine, prospereth; which if a harlot doo, it withereth awaie. Also, if a serpent or viper lie in a hole, it maie easilie be pulled out with the left hand, wheras with the right hand it cannot be remooved. Although this experiment, and such like, are like enough to be false; yet are they not altogether so impious as the miracles said to be done by characters, charmes, &c. For manie strange properties remaine in sundrie partes of a living creature, which is not universallie dispersed, and indifferentlie spred through the whole bodie: as the eie smelleth not, the nose seeth not, the eare tasteth not, &c.

♦Albert. lib. de mor. animal. cap. 3.♦

♦Pompan. lib. de incant. cap. 4.♦

♦Plutar. in vita Catonis.♦

♦J. Bap. Neap. in lib. de natur. magia. 1.♦

The tenth Chapter.

_The bewitching venome conteined in the bodie of an harlot, how hir eie, hir toong, hir beautie and behavior bewitcheth some men: of bones and hornes yeelding great vertue._

The vertue conteined within the bodie of an harlot, or rather the venome proceeding out of the same maie be beheld with great admiration. For hir eie infecteth, entiseth, and (if I maie so saie) bewitcheth them manie times, which thinke themselves well armed against such maner of people. Hir toong, hir gesture, hir behaviour, her beautie, and other allurements poison and intoxicate the mind: yea, hir companie induceth impudencie, corrupteth virginitie, confoundeth and consumeth the bodies, goods, and the verie soules of men. And finallie hir bodie destroieth and rotteth the verie flesh and bones of mans bodie. And this is common, that we woonder not at all thereat, naie we have not the course of the sunne, the moone, or the starres in so great admiration, as the globe, counterfeting their order: which is in respect but a bable made by an artificer. So as (I thinke) if Christ himselfe had continued long in the execution of miracles, and had left that power permanent and common in the church; they would have growne into contempt, and not have beene esteemed, according to his owne saieng: A prophet is not regarded in his owne countrie. I might recite infinite properties, wherewith God hath indued the bodie of man, worthie of admiration, and fit for this place. As touching other living creatures, God hath likewise (for his glorie, and our behoofe) bestowed most excellent and miraculous gifts and vertues upon their bodies and members, and that in severall and woonderfull wise. We see that a bone taken out of a carps head, stancheth bloud, and so doth none other part besides of that fish. The bone also in a hares foot mitigateth the crampe, as none other bone nor part else of the hare doth. How pretious is the bone growing out of the forehead of a unicorne; if the horne, which we see, growe there, which is doubted: and of how small accompt are the residue of all his bones? At the excellencie whereof, as also at the noble and innumerable vertues of herbs we muse not at all; bicause it hath pleased God to make them common unto us. Which perchance might in some part assist Jannes and Jambres, towards the hardning of Pharaos heart. But of such secret and strange operations read Albert De mineral. cap. 1. 11. 17. Also Marsilius Ficinus, cap. 1. lib. 4. Cardan. de rerum varietate. J. Bap. Neap. de magia naturali. Peucer, Wier, Pompanacius, Fernelius, and others.

♦The venom or poison of an harlot.♦

♦Matth. 13. Marke. 6. Luke. 4. John. 4.♦

♦Wonderfull naturall effects in bones of fishes, beasts, &c.♦

The eleventh Chapter.

Two notorious woonders and yet not marvelled at.

I thought good here to insert two most miraculous matters, of the one I am Testis oculatus, an eie witnesse; of the other I am so crediblie and certeinelie informed, that I dare and doo beleeve it to be verie true. When Maister T. Randolph returned out of Russia, after his ambassage dispatched, a gentleman of his traine brought home a monument of great accompt, in nature and in propertie very wonderfull. And bicause I am loath to be long in the description of circumstances, I will first describe the thing it selfe: which was a peece of earth of a good quantitie, and most excellentlie proportioned in nature, having these qualities and vertues following. If one had taken a peece of perfect steele, forked and sharpened at the end, and heated it red hot, offering therewith to have touched it; it would have fled with great celeritie: and on the other side, it would have pursued gold, either in coine or bulloine, with as great violence and speed as it shunned the other. No bird in the aire durst approch neere it; no beast of the field but feared it, and naturallie fled from the sight thereof. It would be here to daie, and to morrowe twentie miles off, and the next daie after in the verie place it was the first daie, and that without the helpe of anie other creature.

♦Strange properties in a peece of earth.♦

Johannes Fernelius writeth of a strange stone latelie brought out of India, which hath in it such a marvellous brightnes, puritie, and shining, that therewith the aire round about is so lightned and cleared, that one may see to read thereby in the darknes of night. It will not be conteined in a close roome, but requireth an open and free place. It would not willinglie rest or staie here belowe on the earth, but alwaies laboureth to ascend up into the aire. If one presse it downe with his hand, it resisteth, and striketh verie sharpelie. It is beautifull to behold, without either spot or blemish, and yet verie unplesant to taste or feele. If anie part thereof be taken awaie, it is never a whit diminished, the forme thereof being inconstant, and at everie moment mutable. These two things last rehearsed are strange, and so long woondered at, as the mysterie and moralitie thereof remaineth undiscovered: but when I have disclosed the matter, and told you that by the lumpe of earth a man is ment, and some of his qualities described; and that that which was conteined in the farre fetcht stone, was fier, or rather flame: the doubt is resolved, and the miracle ended. And yet (I confesse) there is in these two creatures conteined more miraculous matter, than in all the loadstones and diamonds in the world. And hereby is to be noted, that even a part of this art, which is called naturall or witching magicke, consisteth as well in the deceipt of words, as in the sleight of hand: wherein plaine lieng is avoided with a figurative speech, in the which, either the words themselves, or their interpretation have a double or doubtfull meaning, according to that which hath beene said before in the title[*] Ob or Pytho: and shall be more at large hereafter in this treatise manifested.

♦Strange properties in a stone: the like qualities in other stons: See pag. 193. 194, 195, 196, 197, 198, 199, 300.♦

♦[*] Being the 7 booke of this discoverie: See pag. 133, 134, 135, 136, 137, 138, 160, &c. Where discourse is made of oracles, &c.♦

The twelfe Chapter.

_Of illusions, confederacies, and legierdemaine, and how they may be well or ill used._

Manie writers have beene abused as well by untrue reports, as by illusion, and practises of confederacie and legierdemaine, &c: sometimes imputing unto words that which resteth in the nature of the thing; and sometimes to the nature of the thing, that which proceedeth of fraud and deception of sight. But when these experiments growe to superstition or impietie, they are either to be forsaken as vaine, or denied as false. Howbeit, if these things be doone for mirth and recreation, and not to the hurt of our neighbour, nor to the abusing or prophaning of Gods name, in mine opinion they are neither impious nor altogether unlawfull: though herein or hereby a naturall thing be made to seeme supernaturall. Such are the miracles wrought by jugglers, consisting in fine and nimble conveiance, called legierdemaine: as when they seeme to cast awaie, or to deliver to another that which they reteine still in their owne hands; or conveie otherwise: or seeme to eate a knife, or some such other thing, when indeed they bestowe the same secretlie into their bosoms or laps. Another point of juggling is, when they thrust a knife through the braines and head of a chicken or pullet, and seeme to cure the same with words: which would live and doo well, though never a word were spoken. Some of these toies also consist in arythmeticall devises, partlie in experiments of naturall magike, and partlie in private as also in publike confederacie.

♦Look hereafter in this booke for divers conceits of juggling set foorth at large, beginning at pag. 321.♦

The xiii. Chapter.

Of private confederacie, and of Brandons pigeon.

Private confederacie I meane, when one (by a speciall plot laid by himselfe, without anie compact made with others) persuadeth the beholders, that he will suddenlie and in their presence doo some miraculous feat, which he hath alredie accomplished privilie. As for example, he will shew you a card, or anie other like thing: and will saie further unto you; Behold and see what a marke it hath, and then burneth it; and nevertheles fetcheth another like card so marked out of some bodies pocket, or out of some corner where he himselfe before had placed it; to the woonder and astonishment of simple beholders, which conceive not that kind of illusion, but expect miracles and strange works.

What woondering and admiration was there at Brandon the juggler, who painted on a wall the picture of a dove, and seeing a pigeon sitting on the top of a house, said to the king; Lo now your Grace shall see what a juggler can doo, if he be his craftes maister; and then pricked the picture with a knife so hard and so often, and with so effectuall words, as the pigeon fell downe from the top of the house starke dead. I need not write anie further circumstance to shew how the matter was taken, what woondering was thereat, how he was prohibited to use that feat anie further, least he should emploie it in anie other kind of murther; as though he, whose picture so ever he had pricked, must needs have died, and so the life of all men in the hands of a juggler: as is now supposed to be in the hands and willes of witches. This storie is, untill the daie of the writing hereof, in fresh remembrance, & of the most part beleeved as canonicall, as are all the fables of witches: but when you are taught the feate or sleight (the secrecie and sorcerie of the matter being bewraied, and discovered) you will thinke it a mockerie, and a simple illusion. To interpret unto you the revelation of this mysterie; so it is, that the poore pigeon was before in the hands of the juggler, into whome he had thrust a dramme of Nux vomica, or some other such poison, which to the nature of the bird was so extreame a venome, as after the receipt thereof it could not live above the space of halfe an houre, and being let lose after the medicine ministred, she alwaies resorted to the top of the next house: which she will the rather doo, if there be anie pigeons alreadie sitting there, and (as it is alreadie said) after a short space falleth downe, either starke dead, or greatlie astonnied. But in the meane time the juggler useth words of art, partlie to protract the time, and partlie to gaine credit and admiration of the beholders. If this or the like feate should be done by an old woman, everie bodie would crie out for fier and faggot to burne the witch.

♦Example of a ridiculous woonder.♦

♦This I have prooved upon crows and pies.♦

♦This might be done by a confederate, who standing at some window in a church steeple, or other fit place, and holding the pigeon by the leg in a string, after a signe given by his fellowe, pulleth downe the pigeon, and so the woonder is wrought.♦

The xiiii. Chapter.

Of publike confederacie, and whereof it consisteth.

Publike confederacie is, when there is before hand a compact made betwixt diverse persons; the one to be principall, the rest to be assistants in working of miracles, or rather in cousening and abusing the beholders. As when I tell you in the presence of a multitude what you have thought or doone, or shall doo or thinke, when you and I were thereupon agreed before. And if this be cunninglie and closelie handled, it will induce great admiration to the beholders; speciallie when they are before amazed and abused by some experiments of naturall magike, arythmeticall conclusions, or legierdemaine. Such were, for the most part, the conclusions and devises of Feates: wherein doubt you not, but Jannes and Jambres were expert, active, and readie.

The xv. Chapter.

How men have beene abused with words of equivocation, with sundrie examples thereof.

Some have taught, and others have written certeine experiments; in the expressing whereof they have used such words of equivocation, as wherby manie have beene overtaken and abused through rash credulitie: so as sometimes (I saie) they have reported, taught, and written that which their capacitie tooke hold upon, contrarie to the truth and sincere meaning of the author. It is a common jest among the water men of the Thames, to shew the parish church of Stone to the passengers, calling the same by the name of the lanterne of Kent; affirming, and that not untrulie, that the said church is as light (meaning in weight and not in brightnes) at midnight, as at noonedaie. Whereupon some credulous person is made beleeve, and will not sticke to affirme and sweare, that in the same church is such continuall light, that anie man may see to read there at all times of the night without a candle.

♦A jest among watermen touching Stone church in Kent as light at midnight as at middaie.♦

An excellent philosopher, whome (for reverence unto his fame and learning) I will forbeare to name, was overtaken by his hostesse at Dover; who merrilie told him, that if he could reteine and keepe in his mouth certeine pibbles (lieng at the shore side) he should not perbreake untill he came to Calice, how rough and tempestuous so ever the seas were. Which when he had tried, and being not forced by sicknes to vomit, nor to lose his stones, as by vomiting he must needs doo, he thought his hostesse had discovered unto him an excellent secret, nothing doubting of hir amphibologicall speech: and therefore thought it a worthie note to be recorded among miraculous and medicinable stones; and inserted it accordinglie into his booke, among other experiments collected with great industrie, learning, travell, and judgement. All these toies helpe a subtill cousener to gaine credit with the multitude. Yea, to further their estimation, manie will whisper prophesies of their owne invention into the eares of such as are not of quickest capacitie; as to tell what weather, &c: shall followe. Which if it fall out true, then boast they and triumph, as though they had gotten some notable conquest; if not, they denie the matter, forget it, excuse it, or shift it off; as that they told another the contrarie in earnest, and spake that but in jest. All these helps might Pharaos jugglers have, to mainteine their cousenages and illusions, towards the hardening of Pharaos hart.

♦A slender shift to save the credit of their cunning.♦

Hereunto belong all maner of charmes, periapts, amulets, characters, and such other superstitions, both popish and prophane: whereby (if that were true, which either papists, conjurors, or witches undertake to doo) we might dailie see the verie miracles wrought indeed, which Pharaos magicians seemed to performe. Howbeit, bicause by all those devises or cousenages, there cannot be made so much as a nit, so as Jannes and Jambres could have no helpe that waie, I will speake thereof in place more convenient.

The xvi. Chapter.

_How some are abused with naturall magike, and sundrie examples thereof when illusion is added thereunto, of Jacobs pied sheepe, and of a blacke Moore._

But as these notable and wonderfull experiments and conclusions that are found out in nature it selfe (through wisedome, learning, and industrie) doo greatlie oppose and astonnish the capacitie of man: so (I saie) when deceipt and illusion is annexed thereunto, then is the wit, the faith, & constancie of man searched and tried. For if we shall yeeld that to be divine, supernaturall, and miraculous, which we cannot comprehend; a witch, a papist, a conjuror, a cousener, and a juggler may make us beleeve they are gods: or else with more impietie we shall ascribe such power and omnipotencie unto them, or unto the divell, as onelie and properlie apperteineth to God. As for example. By confederacie or cousenage (as before I have said) I may seeme to manifest the secret thoughts of the hart, which (as we learne in Gods booke) none knoweth or searcheth, but God himselfe alone. And therfore, whosoever beleeveth that I can doo as I may seeme to doo, maketh a god of me, and is an idolater. In which respect, whensoever we heare papist, witch, conjuror, or cousener, take upon him more than lieth in humane power to performe, we may know & boldlie saie it is a knacke of knaverie; and no miracle at all. And further we may know, that when we understand it, it will not be woorth the knowing. And at the discoverie of these miraculous toies, we shall leave to wonder at them, and beginne to wonder at our selves, that could be so abused with bables. Howbeit, such things as God hath laid up secretlie in nature are to be weighed with great admiration, and to be searched out with such industrie, as may become a christian man: I meane, so as neither God, nor our neighbour be offended thereby, which respect doubtlesse Jannes and Jambres never had. We find in the scriptures diverse naturall and secret experiments practised; as namelie that of Jacob, for pied sheepe: which are confirmed by prophane authors, and not onelie verified in lambs and sheepe, but in horsses, pecocks, connies, &c. We read also of a woman that brought foorth a yoong blacke Moore, by meanes of an old blacke Moore who was in hir house at the time of her conception, whome she beheld in phantasie, as is supposed: howbeit, a gelous husband will not be satisfied with such phantasticall imaginations. For in truth a blacke Moore never faileth to beget blacke children, of what colour soever the other be: Et sic è contra.

♦The inconvenience of holding opinion, that whatsoever passeth our capacitie, is divine, supernaturall, &c.♦

♦J. Bap. Neapol. in natural. mag.♦

The xvii. Chapter.

The opinion of witchmongers, that divels can create bodies, and of Pharaos magicians.

It is affirmed by James Sprenger and Henrie Institor, in M. Mal. who cite Albert In lib. de animalib. for their purpose, that divels and witches also can truelie make living creatures as well as God; though not at an instant, yet verie suddenlie. Howbeit, all such as are rightlie informed in Gods word, shall manifestlie perceive and confesse the contrarie, as hath beene by scriptures alreadie prooved, and may be confirmed by places infinite. And therefore I saie Jannes and Jambres, though sathan and also Belzebub had assisted them, could never have made the serpent or the frogs of nothing, nor yet have changed the waters with words. Neverthelesse, all the learned expositors of that place affirme, that they made a shew of creation, &c: exhibiting by cunning a resemblance of some of those miracles, which GOD wrought by the hand of Moses. Yea S. Augustine and manie other hold, that they made by art (and that trulie) the serpents, &c. But that they may by art approch somewhat neerer to those actions, than hath beene yet declared, shall and may appeere by these and manie other conclusions, if they be true.

♦M. Malef. p. 1. q. 10.♦

♦John. 1, 3. Coloss. 1, 16.♦

The xviii. Chapter.

How to produce or make monsters by art magike, and why Pharaos magicians could not make lice.

Strato, Democritus, Empedocles, and of late, Jo. Bap. Neap. teach by what meanes monsters may be produced, both from beast and also from fowle. Aristotle himselfe teacheth to make a chicken have foure legs, and as manie wings, onlie by a doubled yolked eg: whereby also a serpent may be made to have manie legs. Or any thing that produceth egs, may likewise be made double membred, or dismembred: & the viler creature the sooner brought to monstrous deformitie, which in more noble creatures is more hardlie brought to passe. There are also prettie experiments of an eg, to produce anie fowle, without the naturall helpe of the hen: the which is brought to passe, if the eg be laid in the powder of the hens doong, dried and mingled with some of the hens fethers, & stirred everie fourth houre. You may also produce (as they saie) the most venomous, noisome, and dangerous serpent, called a cockatrice, by melting a little arsenicke, and the poison of serpents, or some other strong venome, and drowning an eg therein, which there must remaine certeine daies; and if the eg be set upright, the operation will be the better. This may also be doone, if the eg be laid in doong, which of all other things giveth the most singular and naturall heate: and as J. Bap. Neap. saith is [*]Mirabilium rerum parens; who also writeth, that Crines fæminæ menstruosæ are turned into serpents within short space: and he further saith, that basill being beaten, and set out in a moist place, betwixt a couple of tiles, dooth ingender scorpions. The ashes of a ducke, being put betweene two dishes, and set in a moist place, dooth ingender a huge tode: Quod etiam efficit sanguis menstruosus. Manie writers conclude, that there be two maner of todes, the one bred by naturall course and order of generation, the other growing of themselves, which are called temporarie, being onlie ingendred of shewers and dust: and (as J. Bap. Neap. saith) they are easie to be made. Plutarch and Heraclides doo saie, that they have seene these to descend in raine, so as they have lien and cralled on the tops of houses, &c. Also Aelianus dooth saie, that he sawe frogs and todes, whereof the heads & shoulders were alive, & became flesh; the hinder parts being but earth, & so cralled on two feete, the other being not yet fashioned or fullie framed. And Macrobius reporteth, that in Aegypt, mice growe of earth and shewers; as also frogs, todes, and serpents in other places. They saie that Danmatus Hispanus could make them when & as manie as he listed. He is no good angler, that knoweth not how soone the entrales of a beast, when they are buried, will engender maggots (which in a civiler terme are called gentles) a good bait for small fishes. Whosoever knoweth the order of preserving silkewormes, may perceive a like conclusion: bicause in the winter, that is a dead seed, which in the summer is a livelie creature. Such and greater experiments might be knowne to Jannes and Jambres, and serve well to their purpose, especiallie with such excuses, delaies, and cunning, as they could joine therewithall. But to proceed, and come a little neerer to their feats, and to shew you a knacke beyond their cunning; I can assure you that of the fat of a man or a woman, lice are in verie short space ingendered: and yet I saie, Pharaos magicians could not make them, with all the cunning they had. Whereby you may perceive, that God indeed performed the other actions, to indurate Pharao, though he thought his magicians did with no lesse dexteritie than Moses worke miracles and woonders. But some of the interpretors of that place excuse their ignorance in that matter, thus; The divell (saie they) can make no creature under the quantitie of a barlie corne, and lice being so little cannot therefore be created by them. As though he that can make the greater, could not make the lesse. A verie grosse absurditie. And as though that he which hath power over great, had not the like over small.

♦Naturall conclusiōs.♦

♦To produce anie fowle out of an eg, without the naturall helpe of the hen.♦

♦[*] The mother of marvels.♦

♦Two kind of todes, naturall & temporall.♦

♦Maggotts ingendred of the inwards of a beast are good for angling.♦

♦Giles. Alley: See the poore mans librarie.♦

The xix. Chapter.

_That great matters may be wrought by this art, when princes esteeme and mainteine it: of divers woonderfull experiments, and of strange conclusions in glasses, of the art perspective, &c._

Howbeit, these are but trifles in respect of other experiments to this effect; speciallie when great princes mainteine & give countenance to students in those magicall arts, which in these countries and in this age is rather prohibited than allowed, by reason of the abuse commonlie coupled therewith; which in truth is it that mooveth admiration and estimation of miraculous workings. As for example. If I affirme, that with certeine charmes and popish praiers I can set an horsse or an asses head upon a mans shoulders, I shall not be beleeved; or if I doo it, I shall be thought a witch. And yet if J. Bap. Neap. experiments be true, it is no difficult matter to make it seeme so: and the charme of a witch or papist joined with the experiment, will also make the woonder seeme to proceed thereof. The words used in such case are uncerteine, and to be recited at the pleasure of the witch or cousener. But the conclusion is this: Cut off the head of a horsse or an asse (before they be dead) otherwise the vertue or strength thereof will be the lesse effectuall, and make an earthern vessell of fit capacitie to conteine the same, and let it be filled with the oile and fat therof; cover it close, and dawbe it over with lome: let it boile over a soft fier three daies continuallie, that the flesh boiled may run into oile, so as the bare bones may be seene: beate the haire into powder, and mingle the same with the oile; and annoint the heads of the standers by, and they shall seeme to have horsses or asses heads. If beasts heads be annointed with the like oile made of a mans head, they shall seeme to have mens faces, as diverse authors soberlie affirme. If a lampe be annointed heerewith, everie thing shall seeme most monstrous. It is also written, that if that which is called Sperma in anie beast be burned, and anie bodies face therewithall annointed, he shall seeme to have the like face as the beast had. But if you beate arsenicke verie fine, and boile it with a little sulphur in a covered pot, and kindle it with a new candle, the standers by will seeme to be hedlesse. Aqua composita and salt being fiered in the night, and all other lights extinguished, make the standers by seeme as dead. All these things might be verie well perceived and knowne, and also practised by Jannes and Jambres. But the woonderous devises, and miraculous sights and conceipts made and conteined in glasse, doo farre exceed all other; whereto the art perspective is verie necessarie. For it sheweth the illusions of them, whose experiments be seene in diverse sorts of glasses; as in the hallowe, the plaine, the embossed, the columnarie, the pyramidate or piked, the turbinall, the bounched, the round, the cornerd, the inversed, the eversed, the massie, the regular, the irregular, the coloured and cleare glasses: for you may have glasses so made, as what image or favour soever you print in your imagination, you shall thinke you see the same therein. Others are so framed, as therein one may see what others doo in places far distant; others, wherby you shall see men hanging in the aire; others, whereby you may perceive men flieng in the aire; others, wherin you may see one comming, & another going; others, where one image shall seeme to be one hundred, &c. There be glasses also, wherein one man may see another mans image, and not his owne; others, to make manie similitudes; others, to make none at all. Others, contrarie to the use of all glasses, make the right side turne to the right, and the left side to the left; others, that burne before and behind; others, that represent not the images received within them, but cast them farre off in the aire, appearing like aierie images, and by the collection of sunne beames, with great force setteth fier (verie farre off) in everie thing that may be burned. There be cleare glasses, that make great things seeme little, things farre off to be at hand; and that which is neere, to be far off; such things as are over us, to seeme under us; and those that are under us, to be above us. There are some glasses also, that represent things in diverse colours, & them most gorgeous, speciallie any white thing. Finally, the thing most worthie of admiration concerning these glasses, is, that the lesser glass dooth lessen the shape: but how big so ever it be, it maketh the shape no bigger than it is. And therfore Augustine thinketh some hidden mysterie to be therein. Vitellius, and J. Bap. Neap. write largelie hereof. These I have for the most part seene, and have the receipt how to make them: which, if desire of brevitie had not forbidden me, I would here have set downe. But I thinke not but Pharaos magicians had better experience than I for those and such like devises. And (as Pompanacius saith) it is most true, that some for these feats have beene accounted saints, some other witches. And therefore I saie, that the pope maketh rich witches, saints; and burneth the poore witches.

♦Wonderfull experiments.♦

♦To set an horsses or an asses head on a mans neck and shoulders,

♦Strange things to be doone by perspective glasses.♦

♦Cōcerning these glasses remember that the eiesight is deceived: for Non est in speculo res quæ speculatur in eo.♦

♦Rash opinion can never judge soundlie.♦

The xx. Chapter.

A comparison betwixt Pharaos magicians and our witches, and how their cunning consisted in juggling knacks.

Thus you see that it hath pleased GOD to shew unto men that seeke for knowledge, such cunning in finding out, compounding, and framing of strange and secret things, as thereby he seemeth to have bestowed upon man, some part of his divinitie. Howbeit, God (of nothing, with his word) hath created all things, and dooth at his will, beyond the power and also the reach of man, accomplish whatsoever he list. And such miracles in times past he wrought by the hands of his prophets, as here he did by Moses in the presence of Pharao, which Jannes and Jambres apishlie followed. But to affirme that they by themselves, or by all the divels in hell, could doo indeed as Moses did by the power of the Holie-ghost, is woorsse than infidelitie. If anie object and saie, that our witches can doo such feats with words and charms, as Pharaos magicians did by their art, I denie it; and all the world will never be able to shew it. That which they did, was openlie done; as our witches and conjurors never doo anie thing: so as these cannot doo as they did. And yet (as Calvine saith of them) they were but jugglers. Neither could they doo, as manie suppose. For as Clemens saith; These magicians did rather seeme to doo these woonders, than worke them indeed. And if they made but prestigious shewes of things, I saie it was more than our witches can doo. For witchcrafts (as Erastus himselfe confesseth in drift of argument) are but old wives fables. If the magicians serpent had beene a verie serpent, it must needs have beene transformed out of the rod. And therein had beene a double worke of God; to wit, the qualifieng and extinguishment of one substance, and the creation of another. Which are actions beyond the divels power, for he can neither make a bodie to be no bodie, nor yet no bodie to be a bodie; as to make something nothing, and nothing something; and contrarie things, one: naie, they cannot make one haire either white or blacke.[*] If Pharaos magicians had made verie frogs upon a sudden, whie could they not drive them awaie againe? If they could not hurt the frogs, whie should we thinke that they could make them? Or that our witches, which cannot doo so much as counterfet them, can kill cattell and other creatures with words or wishes? And therefore I saie with Jamblichus, Quæ fascinati imaginamur, præter imaginamenta nullā habent actionis & essentiæ veritatem; Such things as we being bewitched doo imagine, have no truth at all either of action or essence, beside the bare imagination.

♦An apish imitation in Jannes and Jambres of working woonders.♦

♦Jo. Calvine, lib. institut. 1. cap. 8.♦

♦Cle. recog. 3.♦

♦Erast. in disputat. de lamiis.♦

♦Actions unpossible to divels: Ergo to witches conjurors, &c.♦

♦[*] [Matt. 5, 36]♦

♦Jamb. de mysteriis.♦

The xxi. Chapter.

_That the serpents and frogs were trulie presented, and the water poisoned indeed by Jannes and Jambres, of false prophets, and of their miracles, of Balams asse._

Truelie I thinke there were no inconvenience granted, though I should admit that the serpent and frogs were truelie presented, and the water truelie poisoned by Jannes and Jambres; not that they could execute such miracles of themselves, or by their familiars or divels: but that God, by the hands of those counterfet couseners, contrarie to their owne expectations, overtooke them, and compelled them in their ridiculous wickednes to be instruments of his will and vengeance, upon their maister Pharao: so as by their hands God shewed some miracles, which he himselfe wrought: as appeareth in Exodus. For God did put the spirit of truth into Baalams mouth, who was hiered to cursse his people. And although he were a corrupt and false prophet, and went about a mischeevous enterprise; yet God made him an instrument (against his will) to the confusion of the wicked. Which if it pleased God to doo here, as a speciall worke, whereby to shew his omnipotencie, to the confirmation of his peoples faith, in the doctrine of their Messias delivered unto them by the prophet Moses, then was it miraculous and extraordinarie, and not to be looked for now. And (as some suppose) there were then a consort or crew of false prophets, which could also foretell things to come, and worke miracles. I answer, it was extraordinarie and miraculous, & that it pleased God so to trie his people; but he worketh not so in these daies: for the working of miracles is ceased. Likewise in this case it might well stand with Gods glorie, to use the hands of Pharaos magicians, towards the hardening of their maisters hart; and to make their illusions and ridiculous conceipts to become effectuall. For God had promised and determined to harden the heart of Pharao. As for the miracles which Moses did, they mollified it so, as he alwaies relented upon the sight of the same. For unto the greatnesse of his miracles were added such modestie and patience, as might have mooved even a heart of steele or flint. But Pharaos frowardnes alwaies grew upon the magicians actions: the like example, or the resemblance whereof, we find not againe in the scriptures. And though there were such people in those daies suffered and used by God, for the accomplishment of his will and secret purpose: yet it followeth not, that now, when Gods will is wholie revealed unto us in his word, and his sonne exhibited (for whome, or rather for the manifestation of whose comming all those things were suffered or wrought) such things and such people should yet continue. So as I conclude, the cause being taken awaie, the thing proceeding thence remaineth not. And to assigne our witches and conjurors their roome, is to mocke and contemne Gods woonderfull works; and to oppose against them cousenages, juggling knacks, and things of nought. And therefore, as they must confesse, that none in these daies can doo as Moses did: so it may be answered, that none in these daies can doo as Jannes and Jambres did: who, if they had beene false prophets, as they were jugglers, had yet beene more privileged to exceed our old women or conjurors, in the accomplishing of miracles, or in prophesieng, &c. For who may be compared with Balaam? Naie, I dare saie, that Balaams asse wrought a greater miracle, and more supernaturall, than either the pope or all the conjurors and witches in the world can doo at this daie.

♦Pharaos magicians were not maisters of their owne actions.♦

♦Exod. 10.♦

♦God useth the wicked as instruments to execute his counsels & judgments.♦

♦The contrarie effects that the miracles of Moses and the miracles of the Aegyptian magiciās wroght in the hart of Pharao.♦

To conclude, it is to be avouched (and there be proofes manifest enough) that our jugglers approch much neerer to resemble Pharaos magicians, than either witches or conjurors, & can make a more livelie shew of working miracles than anie inchantors can doo: for these practise to shew that in action, which witches doo in words and termes. But that you may thinke I have reason for the maintenance of mine opinion in this behalfe, I will surcease by multitude of words to amplifie this place, referring you to the tract following of the art of juggling, where you shall read strange practises and cunning conveiances; which bicause they cannot so convenientlie be described by phrase of speech, as that they should presentlie sinke into the capacitie of you that would be practitioners of the same; I have caused them to be set foorth in forme and figure, that your understanding might be somewhat helped by instrumentall demonstrations. And when you have perused that whole discoverie of juggling, compare the wonders thereof with the woonders imputed to conjurors and witches, (not omitting Pharaos sorcerers at anie hand in this comparison) and I beleeve you will be resolved, that the miracles doone in Pharaos sight by them, and the miracles ascribed unto witches, conjurors, &c: may be well taken for false miracles, meere delusions, &c: and for such actions as are commonlie practised by cunning jugglers; be it either by legierdemaine, confederacie, or otherwise.

♦That the art of juggling is more, or at least no les strange in working miracles than conjuring, witchcraft, &c.♦

The xxii. Chapter.

The art of juggling discovered, and in what points it dooth principallie consist.

Now because such occasion is ministred, and the matter so pertinent to my purpose, and also the life of witchcraft and cousenage so manifestlie delivered in the art of juggling; I thought good to discover it, together with the rest of the other deceiptfull arts; being sorie that it falleth out to my lot, to laie open the secrets of this mysterie, to the hinderance of such poore men as live thereby: whose dooings herein are not onlie tollerable, but greatlie commendable, so they abuse not the name of God, nor make the people attribute unto them his power; but alwaies acknowledge wherein the art consisteth, so as thereby the other unlawfull and impious arts may be by them the rather detected and bewraied.

♦In what respects juggling is tollerable and also commendable.♦

The true art therefore of juggling consisteth in legierdemaine; to wit, the nimble conveiance of the hand, which is especiallie performed three waies. The first and principall consisteth in hiding and conveieng of balles, the second in the alteration of monie, the third in the shuffeling of the cards. He that is expert in these may shew much pleasure, and manie feats, and hath more cunning than all other witches or magicians. All other parts of this art are taught when they are discovered: but this part cannot be taught by any description or instruction, without great exercise and expense of time. And for as much as I professe rather to discover than teach these mysteries, it shall suffice to signifie unto you, that the endevor and drift of jugglers is onelie to abuse mens eies and judgements. Now therefore my meaning is, in words as plaine as I can, to rip up certeine proper tricks of that art; whereof some are pleasant and delectable, other some dreadfull and desperate, and all but meere delusions, or counterfet actions, as you shall soone see by due observation of everie knacke by me heereafter deciphered.

♦The three principall points wherein legierdemaine or nimblenes of hand dooth consist.♦

The xxiii. Chapter.

Of the ball, and the manner of legierdemaine therewith, also notable feats with one or diverse balles.

Concerning the ball, the plaies & devises thereof are infinite, in somuch as if you can by use handle them well, you may shewe therewith a hundreth feats. But whether you seeme to throw the ball into your left hand, or into your mouth, or into a pot, or up into the aier, &c: it is to be kept still in your right hand. If you practise first with a leaden bullet, you shall the sooner and better doo it with balles of corke. The first place at your first learning, where you are to bestow a great ball, is in the palme of your hand, with your ringfinger: but a small ball is to be placed with your thombe, betwixt your ringfinger and midlefinger, then are you to practise to doo it betwixt the other fingers, then betwixt the forefinger and the thombe, with the forefinger and midlefinger jointlie, and therein is the greatest and strangest cunning shewed. Lastlie the same small ball is to be practised in the palme of the hand, and by use you shall not onelie seeme to put anie one ball from you, and yet reteine it in your hand; but you shall keepe foure or five as cleanelie and certeinelie as one. This being atteined unto, you shall worke woonderfull feats: as for example.

♦Great varietie of plaie with the balles, &c.♦

♦These feats are nimbly, cleanly, & swiftly to be conveied; so as the eies of the beholders may not discerne or perceive the drift.♦

Laie three or foure balles before you, and as manie small candlesticks, bolles, saltsellers, or saltseller covers, which is the best. Then first seeme to put one ball into your left hand, and therwithall seeme to hold the same fast: then take one of the candlesticks, or anie other thing (having a hollow foot, & not being too great) and seeme to put the ball which is thought to be in your left hand, underneath the same, and so under the other candlesticks seeme to bestow the other balles: and all this while the beholders will suppose each ball to be under each candlesticke: this doone, some charme or forme of words is commonlie used. Then take up one candlesticke with one hand, and blow, saieng; Lo, you see that is gone: & so likewise looke under ech candlesticke with like grace and words, & the beholders will woonder where they are become. But if you, in lifting up the candlesticks with your right hand, leave all those three or foure balles under one of them (as by use you may easilie doo, having turned them all downe into your hand, and holding them fast with your little and ringfingers) and take the candlesticke with your other fingers, and cast the balles up into the hollownes thereof (for so they will not roll so soone awaie) the standers by will be much astonied. But it will seeme woonderfull strange, if also in shewing how there remaineth nothing under an other of those candlesticks, taken up with your left hand, you leave behind you a great ball, or anie other thing, the miracle will be the greater. For first they thinke you have pulled awaie all the balles by miracle; then, that you have brought them all togither againe by like meanes, and they neither thinke nor looke that anie other thing remaineth behind under anie of them. And therefore, after manie other feats doone, returne to your candlesticks, remembring where you left the great ball, and in no wise touch the same; but having an other like ball about you, seeme to bestow the same in maner and forme aforesaid, under a candlesticke which standeth furthest frō that where the ball lieth. And when you shall with [*]words or charmes seeme to conveie the same ball from under the same candlesticke, and afterward bring it under the candlesticke which you touched not, it will (I saie) seeme woonderfull strange.

♦Memorandum that the juggler must set a good grace on the matter: for that is verie requisite.♦

♦[*] As, Hey, fortuna furie, nunquam credo, passe, passe, when come you sirra: See pag. 147.♦

To make a little ball swell in your hand till it be verie great.

Take a verie great ball in your left hand, or three indifferent big balles; and shewing one or three little balles, seeme to put them into your said left hand, concealing (as you may well doo) the other balles which were there in before: then use words, and make them seeme to swell, and open your hand, &c. This plaie is to be varied a hundreth waies: for as you find them all under one candlesticke, so may you go to a stander by, and take off his hat or cap, and shew the balles to be there, by conveieng them thereinto, as you turne the bottome upward.

To consume (or rather to conveie) one or manie balles into nothing.

If you take one ball, or more, & seeme to put it into your other hand, and whilest you use charming words, you conveie them out of your right hand into your lap; it will seeme strange. For when you open your left hand immediatlie, the sharpest lookers on will saie it is in your other hand, which also then you may open; & when they see nothing there, they are greatlie overtaken.

How to rap a wag upon the knuckles.

But I will leave to speake anie more of the ball, for herein I might hold you all daie, and yet shall I not be able to teach you to use it, nor scarslie to understand what I meane or write concerning it: but certeinelie manie are persuaded that it is a spirit or a flie, &c. Memorandum,[*] that alwaies the right hand be kept open and streight, onlie keepe the palme from view. And therefore you may end with this miracle. ¶ Laie one ball upon your shoulder, an other on your arme, and the third on the table: which because it is round, and will not easilie lie upon the point of your knife, you must bid a stander by laie it thereon, saieng that you meane to throwe all those three balles into your mouth at once: and holding a knife as a pen in your hand, when he is laieng it upon the point of your knife, you may easilie with the haft rap him on the fingers, for the other matter wilbe hard to doo.

♦[*] [Rom.]♦

♦This feate tendeth cheefelie to the mooving of laughter and mirth.♦

The xxiiii. Chapter.

Of conveiance of monie.

The conveieng of monie is not much inferior to the ball, but much easier to doo. The principall place to keepe a peece of monie is the palme of your hand, the best peece to keepe is a testor; but with exercise all will be alike, except the mony be verie small, and then it is to be kept betwixt the fingers, almost at the fingers end, whereas the ball is to be kept beelowe neere to the palme.

♦The monie must not be of too small nor of too large a circumference for hindering of the conveiance.♦

To conveie monie out of one of your hands into the other by legierdemaine.

First you must hold open your right hand, & lay therin a testor, or some big peece of monie: then laie thereupon the top of your long left finger, and use words, and upon the sudden slip your right hand from your finger wherwith you held downe the testor, and bending your hand a verie little, you shall reteine the testor still therein: and suddenlie (I saie) drawing your right hand through your left, you shall seeme to have left the testor there speciallie when you shut in due time your left hand. Which that it may more plainelie appeare to be trulie doone, you may take a knife, and seeme to knocke against it, so as it shall make a great sound: but in stead of knocking the peece in the left hand (where none is) you shall hold the point of the knife fast with the left hand, and knocke against the testor held in the other hand, and it will be thought to hit against the mony in the left hand. Then use words, and open your hand, and when nothing is seene, it will be woondered at how the testor was remooved.

♦This is prettie if it be cunninglie handled: for both the eare and the eie is deceived by this devise.♦

_To convert or transubstantiate monie into counters, or counters into monie._

Another waie to deceive the lookers on, is to doo as before, with a testor; and keeping a counter in the palme of the left hand secretlie to seeme to put the testor thereinto; which being reteined still in the right hand, when the left hand is opened, the testor will seeme to be transubstantiated into a counter.

To put one testor into one hand, and an other into the other hand, and with words to bring them togither.

He that hath once atteined to the facilitie of reteining one peece of monie in his right hand, may shew a hundreth pleasant conceipts by that meanes, and may reserve two or three as well as one. And lo then may you seeme to put one peece into your left hand, and reteining it still in your right hand, you may togither therewith take up another like peece, and so with words seeme to bring both peeces togither.

♦Varietie of trickes may be shewed in juggling with mony.♦

_To put one testor into a strangers hand, and another into your owne, and to conveie both into the strangers hand with words._

Also you may take two testors evenlie set togither, and put the same in stead of one testor, into a strangers hand, and then making as though you did put one testor into your left hand, with words you shall make it seeme that you conveie the testor in your hand, into the strangers hand: for when you open your said left hand, there shall be nothing seene; and he opening his hand shall find two, where he thought was but one. By this devise (I saie) a hundreth conceipts may be shewed.

How to doo the same or the like feate otherwise.

To keepe a testor, &c: betwixt your finger, serveth speciallie for this and such like purposes. Hold out your hand, and cause one to laie a testor upon the palme thereof, then shake the same up almost to your fingers ends, and putting your thombe upon it; you shall easilie, with a little practise, conveie the edge betwixt the middle and forefinger, whilest you proffer to put it into your other hand (provided alwaies that the edge appeere not through the fingers on the backside) which being doone, take up another testor (which you may cause a stander by to laie downe) and put them both together, either closelie instead of one into a strangers hand, or keepe them still in your owne: & (after words spoken) open your hands, and there being nothing in one, and both peeces in the other, the beholders will woonder how they came togither.

♦You must take heed that you be close and slie: or else you discredit the art.♦

To throwe a peece of monie awaie, and to find it againe where you list.

You may, with the middle or ringfinger of the right hand, conveie a testor into the palme of the same hand, & seeming to cast it awaie, keepe it still: which with confederacie will seeme strange; to wit, when you find it againe, where another hath bestowed the verie like peece. But these things without exercise cannot be doone, and therefore I will proceed to shew things to be brought to passe by monie, with lesse difficultie; & yet as strange as the rest: which being unknowne are marvellouslie commended, but being knowne, are derided, & nothing at all regarded.

♦Use and exercise maketh men readie and practive.♦

_With words to make a groat or a testor to leape out of a pot, or to run alongst upon a table._

You shall see a juggler take a groat or a testor, and throwe it into a pot, or laie it in the midst of a table, & with inchanting words cause the same to leape out of the pot, or run towards him, or from him ward[*] alongst the table. Which will seeme miraculous, untill you knowe that it is doone with a long blacke haire of a womans head, fastened to the brim of a groat, by meanes of a little hole driven through the same with a Spanish needle. In like sort you may use a knife, or anie other small thing: but if you would have it go from you, you must have a confederate, by which meanes all juggling is graced and amended.

♦This feat is the stranger if it be doone by night; a candle placed betweene the lookers on & the juggler: for by that means their eiesight is hindered from discerning the conceit.♦

♦[*] [= himward]♦

To make a groat or a testor to sinke through a table, and to vanish out of a handkercher verie strangelie.

A juggler also sometimes will borrow a groat or a testor, &c: and marke it before you, and seeme to put the same into the middest of a handkercher, and wind it so, as you may the better see and feele it. Then will he take you the handkercher, and bid you feele whether the groat be there or naie; and he will also require you to put the same under a candlesticke, or some such thing. Then will he send for a bason, and holding the same under the boord right against the candlesticke, will use certeine words of inchantments; and in short space you shall heare the groat fall into the bason. This doone, one takes off the candlesticke, and the juggler taketh the handkercher by a tassell, and shaketh it; but the monie is gone: which seemeth as strange as anie feate whatsoever, but being knowne, the miracle is turned to a bable. For it is nothing else, but to sowe a groat into the corner of a handkercher, finelie covered with a peece of linnen, little bigger than your groat: which corner you must conveie in steed of the groat delivered to you, into the middle of your handkercher; leaving the other either in your hand or lap, which afterwards you must seeme to pull through the boord, letting it fall into a bason, &c.

♦A discoverie of this juggling knacke.♦

A notable tricke to transforme a counter to a groat.

Take a groat, or some lesse peece of monie, and grind it verie thin at the one side; and take two counters, and grind them, the one at the one side, the other on the other side: glew the smooth side of the groat to the smooth side of one of the counters, joining them so close together as may be, speciallie at the edges, which may be so filed, as they shall seeme to be but one peece; to wit, one side a counter, and the other side a groat. Then take a verie little greene waxe (for that is softest and therefore best) and laie it so upon the smooth side of the other counter, as it doo not much discolour the groat: and so will that counter with the groat cleave togither, as though they were glewed; and being filed even with the groat and the other counter, it will seeme so like a perfect entire counter, that though a stranger handle it, he shall not bewraie it; then having a little touched your forefinger, and the thombe of your right hand with soft waxe, take therewith this counterfet counter, and laie it downe openlie upon the palme of your left hand, in such sort as an auditor laieth downe his counters, wringing the same hard, so as you may leave the glewed counter with the groat apparentlie in the palme of your left hand; and the smooth side of the waxed counter will sticke fast upon your thombe, by reason of the wax wherwith it is smeered, and so may you hide it at your pleasure. Provided alwaies, that you laie the waxed side downeward, and the glewed side upward: then close your hand, and in or after the closing thereof turne the peece, & so in stead of a counter (which they suppose to be in your hand) you shall seeme to have a groat, to the astonishment of the beholders, if it be well handled.

♦The juggler must have none of his trinkets wanting: besides that, it behooveth him to be mindfull, least he mistake his trickes.♦

The xxv. Chapter.

An excellent feat, to make a two penie peece lie plaine in the palme of your hand, and to be passed from thence when you list.

Put a little red wax (not too thin) upon the naile of your longest finger, then let a stranger put a two penie peece into the palme of your hand, and shut your fist suddenlie, and conveie the two penie peece upon the wax, which with use you may so accomplish, as no man shall perceive it. Then and in the meane time use [*]words of course, and suddenlie open your hand, holding the tippes of your fingers rather lower than higher than the palme of your hand, and the beholders will woonder where it is become. Then shut your hand suddenlie again, & laie a wager whether it be there or no; and you may either leave it there, or take it awaie with you at your pleasure. This (if it be will[†] handled) hath more admiration than any other feat of the hand. Memorandum[‡] this may be best handled, by putting the wax upon the two penie peece, but then must you laie it in your hand your selfe.

♦[*] As, Ailif, casyl, zaze, hit mel meltat: Saturnus, Jupiter, Mars, Sol, Venus, Mercurie, Luna: or such like.♦

♦[†] [for well]♦

♦[‡] [Rom.]♦

To conveie a testor out of ones hand that holdeth it fast.

Sticke a little wax upon your thombe, and take a stander by by the finger, shewing him the testor, and telling him you will put the same into his hand: then wring it downe hard with your waxed thombe, and using many words looke him in the face, & as soone as you perceive him to looke in your face, or frō your hand, suddenlie take awaie your thombe, & close his hand, and so will it seeme to him that the testor remaineth: even as if you wring a testor upon ones forehead, it will seeme to sticke, when it is taken awaie, especiallie if it be wet. Then cause him to hold his hand still, and with speed put into another mans hand (or into your owne) two testors in stead of one, and use words of course, wherby you shall make not onelie the beholders, but the holders beleeve, when they open their hands, that by inchantment you have brought both togither.

To throwe a peece of monie into a deepe pond, and to fetch it againe from whence you list.

There be a marvellous number of feats to be doone with monie, but if you will worke by private confederacie, as to marke a shilling, or anie other thing, and throwe the same into a river or deepe pond, and having hid a shilling before with like marks in some other secret place; bid some go presentlie & fetch it, making them beleeve, that it is the verie same which you threw into the river: the beholders will marvell much at it. And of such feats there may be doone a marvellous number; but manie more by publike confederacie, whereby one may tell another how much monie he hath in his pursse, and a hundreth like toies, and all with monie.

♦In these knacks of confederacie Feats had the name, whilest he lived.♦

_To conveie one shilling being in one hand into another, holding your armes abroad like a rood._

Evermore it is necessarie to mingle some merie toies among your grave miracles, as in this case of monie, to take a shilling in each hand, and holding your armes abroad, to laie a wager that you will put them both into one hand, without bringing them anie whit neerer togither. The wager being made, hold your armes abroad like a rood, and turning about with your bodie, laie the shilling out of one of your hands upon the table, and turning to the other side take it up with the other hand: and so you shall win your wager.

♦A knacke more merrie than marvellous.♦

How to rap a wag on the knuckles.

Deliver one peece of monie with the left hand to one, and to a second person another, and offer him that you would rap on the fingers the third; for he (though he be ungratious and subtill) seeing the other receive monie, will not lightlie refuse it: and when he offereth to take it, you may rap him on the fingers with a knife, or somewhat else held in the right hand, saieng that you knew by your familiar, that he ment to have kept it from you.

♦Another to the same purpose read in pag. 324.♦

The xxvi. Chapter.

To transforme anie one small thing into anie other forme by folding of paper.

Take a sheete of paper, or a handkercher, and fold or double the same, so as one side be a little longer than an other: then put a counter betweene the two sides or leaves of the paper or handkercher, up to the middle of the top of the fold, holding the same so as it be not perceived, and laie a groat on the outside thereof, right against the counter, and fold it downe to the end of the longer side: and when you unfold it againe, the groat will be where the counter was, and the counter where the groat was; so as some will suppose that you have transubstantiated the monie into a counter, and with this manie feats may be doone.

The like or rather stranger than it may be done, with two papers three inches square a peece, divided by two folds into three equall parts at either side, so as each folded paper remaine one inch square: then glew the backsides of the two papers together as they are folded, & not as they are open, & so shall both papers seeme to be but one; & which side soever you open, it shall appeare to be the same, if you hide handsomelie the bottome, as you may well doo with your middle finger, so as if you have a groat in the one and a counter in the other, you (having shewed but one) may by turning the paper seeme to transubstantiate it. This may be best performed, by putting it under a candlesticke, or a hat, &c: and with [*]words seeme to doo the feat.

♦[*] Such as you shall find in pag. 323, & 329. in the marginal notes or some strange terms of your owne devising.♦

The xxvii. Chapter.

_Of cards, with good cautions how to avoid cousenage therein: speciall rules to conveie and handle the cards, and the maner and order how to accomplish all difficult and strange things wrought with cards._

Having now bestowed some waste monie among you, I will set you to cards; by which kind of witchcraft a great number of people have juggled awaie not onelie their monie, but also their lands, their health, their time, and their honestie. I dare not (as I could) shew the lewd juggling that chetors practise, least it minister some offense to the well disposed, to the simple hurt and losses, and to the wicked occasion of evill dooing. But I would wish all gamesters to beware, not onlie with what cards and dice they plaie, but speciallie with whome & where they exercise gaming. And to let dice passe (as whereby a man maie be inevitablie cousened) one that is skilfull to make and use Bumcards, may undoo a hundreth wealthie men that are given to gaming: but if he have a confederate present, either of the plaiers or standers by, the mischiefe cannot be avoided. If you plaie among strangers, beware of him that seemes simple or drunken; for under their habit the most speciall couseners are presented, & while you thinke by their simplicitie and imperfections to beguile them (and therof perchance are persuaded by their confederats, your verie freends as you thinke) you your selfe will be most of all overtaken. Beware also of bettors by, and lookers on, and namelie of them that bet on your side: for whilest they looke in your game without suspicion, they discover it by signes to your adversaries, with whome they bet, and yet are their confederates.

♦Of dice plaie & the like unthriftie games, mark these two olde verses: Ludens taxillis bene respice quid sit in illis, Mors tua fors tua res tua spes tua pendet in illis: and remember them.♦

But in shewing feats, and juggling with cards, the principall point consisteth in shuffling them nimblie, and alwaies keeping one certeine card either in the bottome, or in some knowne place of the stocke, foure or five cards from it. Hereby you shall seeme to worke woonders; for it will be easie for you to see or spie one card, which though you be perceived to doo, it will not be suspected, if you shuffle them well afterwards. And this note I must give you, that in reserving the bottome card, you must alwaies (whilest you shuffle) keepe him a little before or a little behind all the cards lieng underneath him, bestowing him (I saie) either a little beyond his fellowes before, right over the forefinger, or else behind the rest, so as the little finger of the left hand may meete with it: which is the easier, the readier, and the better waie. In the beginning of your shuffling, shuffle as thicke as you can; and in the end throw upon the stocke the nether card (with so manie mo at the least as you would have preserved for anie purpose) a little before or behind the rest. Provided alwaies, that your forefinger, if the packe be laied before, or the little finger, if the packe lie behind, creepe up to meete with the bottome card, and not lie betwixt the cards: and when you feele it, you may there hold it, untill you have shuffled over the cards againe, still leaving your kept card below. Being perfect herein, you may doo almost what you list with the cards. By this meanes, what packe soever you make, though it consist of eight, twelve, or twentie cards, you may keepe them still together unsevered next to the nether card, and yet shuffle them often to satisfie the curious beholders. As for example, and for brevities sake, to shew you diverse feats under one.

♦Note.♦

_How to deliver out foure aces, and to convert them into foure knaves._

Make a packe of these eight cards; to wit, foure knaves and foure aces: and although all the eight cards must lie immediatlie together, yet must ech knave and ace be evenlie severed, and the same eight cards must lie also in the lowest place of the bunch. Then shuffle them so, as alwaies at the second shuffling, or at least wise at the end of your shuffling the said packe, and of the packe one ace may lie nethermost, or so as you may know where he goeth and lieth: and alwaies (I saie) let your foresaid packe with three or foure cards more lie unseparablie together immediatlie upon and with that ace. Then using some speech or other devise, and putting your hands with the cards to the edge of the table to hide the action, let out privilie a peece of the second card, which is one of the knaves, holding foorth the stocke in both your hands, and shewing to the standers by the nether card (which is the ace or kept card) covering also the head or peece of the knave (which is the next card) with your foure fingers, draw out the same knave, laieng it downe on the table: then shuffle againe, keeping your packe whole, and so have you two aces lieng together in the bottome. And therfore, to reforme that disordered card, as also for a grace and countenance to that action, take off the uppermost card of the bunch, and thrust it into the middest of the cards; and then take awaie the nethermost card, which is one of your said aces, and bestow him likewise. Then may you begin as before, shewing an other ace, and in steed thereof, laie downe an other knave: and so foorth, untill in steed of foure aces you have laied downe foure knaves. The beholders all this while thinking that there lie foure aces on the table, are greatlie abused, and will marvell at the transformation.

♦You must be well advised in the shuffling of the bunch, least you overshoot your selfe.♦

_How to tell one what card he seeth in the bottome, when the same card is shuffled into the stocke._

When you have seene a card privilie, or as though you marked it not, laie the same undermost, and shuffle the cards as before you are taught, till your card lie againe below in the bottome. Then shew the same to the beholders, willing them to remember it: then shuffle the cards, or let anie other shuffle them; for you know the card alreadie, and therefore may at anie time tell them what card they saw: which[*] neverthelesse would be done with great circumstance and shew of difficultie.

♦[*] For that will drawe the action into the greater admiration.♦

_An other waie to doo the same, having your selfe indeed never seene the card._

If you can see no card, or be suspected to have seene that which you meane to shew, then let a stander by first shuffle, and afterwards take you the cards into your hands, and (having shewed and not seene the bottome card) shuffle againe, and keepe the same card, as before you are taught; and either make shift then to see it when their suspicion is past, which maie be done by letting some cards fall, or else laie downe all the cards in heaps, remembring where you laid your bottome card. Then spie how manie cards lie in some one heape, and laie the heape where your bottome card is upon that heape, and all the other heapes upon the same: and so, if there were five cards in the heape wheron you laied your card, then the same must be the sixt card, which now you may throw out, or looke upon without suspicion: and tell them the card they saw.

To tell one without confederacie what card he thinketh.

Laie three cards on a table, a little waie distant, and bid a stander by be true and not waver, but thinke one of them three, and by his eie you shall assuredlie perceive which he both seeth and thinketh. And you shall doo the like, if you cast downe a whole paire of cards with the faces upward, wherof there will be few or none plainlie perceived, and they also coate cards. But as you cast them downe suddenlie, so must you take them up presentlie, marking both his eie and the card whereon he looketh.

♦The eie bewraieth the thought.♦

The xxviii. Chapter.

_How to tell what card anie man thinketh, how to conveie the same into a kernell of a nut or cheristone, &c: and the same againe into ones pocket: how to make one drawe the same or anie card you list, and all under one devise._

Take a nut, or a cheristone, & burne a hole through the side of the top of the shell, and also through the kernell (if you will) with a hot bodkin, or boare it with a nall; and with the eie of a needle pull out some of the kernell, so as the same may be as wide as the hole of the shell. Then write the number or name of a card in a peece of fine paper one inch or halfe an inch in length, and halfe so much in bredth, and roll it up hard: then put it into a nut, or cheristone, and close the hole with a little red waxe, and rub the same with a litle dust, and it will not be perceived, if the nut or cheristone be browne or old. Then let your confederate thinke that card which you have in your nut, &c: and either conveie the same nut or cheristone into some bodies pocket, or laie it in some strange place: then make one drawe the same out of the stocke held in your hand, which by use you may well doo. But saie not; I will make you perforce draw such a card: but require some stander by to draw a card, saieng that it skils not what card he draw. And if your hand serve you to use the cards well, you shall prefer unto him, and he shall receive (even though he snatch at an other) the verie card which you kept, and your confederate thought, and is written in the nut, and hidden in the pocket, &c. You must (while you hold the stocke in your hands, tossing the cards to and fro) remember alwaies to keepe your card in your eie, and not to loose the sight thereof. Which feate, till you be perfect in, you may have the same privilie marked; and when you perceive his hand readie to draw, put it a little out towards his hand, nimblie turning over the cards, as though you numbred them, holding the same more loose and open than the rest, in no wise suffering him to draw anie other: which if he should doo, you must let three or foure fall, that you may beginne againe. ¶ This will seeme most strange, if your said paper be inclosed in a button, and by confederacie sowed upon the doublet or cote of anie bodie. This tricke they commonlie end with a nut full of inke, in which case some wag or unhappie boie is to be required to thinke a card; and having so doone, let the nut be delivered him to cracke, which he will not refuse to doo, if he have seene the other feate plaied before.

♦Tricks with cards, &c: which must be doone with confederacie.♦

♦A merrie conceipt, the like whereof you shall find in pag. 324, & 330.♦

The xxix. Chapter.

_Of fast or loose, how to knit a hard knot upon a handkercher, and to undoo the same with words._

The Aegyptians juggling witchcraft or sortilegie standeth much in fast or loose, whereof though I have written somwhat generallie alreadie, yet having such oportunitie I will here shew some of their particular feats; not treating of their common tricks which is so tedious, nor of their fortune telling which is so impious; and yet both of them meere cousenages. ¶ Make one plaine loose knot, with the two corner ends of a handkercher, and seeming to draw the same verie hard, hold fast the bodie of the said handkercher (neere to the knot) with your right hand, pulling the contrarie end with the left hand, which is the corner of that which you hold. Then close up handsomlie the knot, which will be yet somewhat loose, and pull the handkercher so with your right hand, as the left hand end may be neere to the knot: then will it seeme a true and a firme knot. And to make it appeare more assuredlie to be so indeed, let a stranger pull at the end which you hold in your left hand, whilest you hold fast the other in your right hand: and then holding the knot with your forefinger & thombe, & the nether part of your handkercher with your other fingers, as you hold a bridle when you would with one hand slip up the knot and lengthen your reines. This doone, turne your handkercher over the knot with the left hand, in dooing whereof you must suddenlie slip out the end or corner, putting up the knot of your handkercher with your forefinger and thombe, as you would put up the foresaid knot of your bridle. Then deliver the same (covered and wrapt in the middest of your handkercher) to one, to hold fast, and so after some words used, and wagers laied, take the handkercher and shake it, and it will be loose.

♦Fast and loose with a handkercher.♦

A notable feate of fast or loose; namelie, to pull three beadstones from off a cord, while you hold fast the ends thereof, without remooving of your hand.

Take two little whipcords of two foote long a peece, double them equallie, so as there may appeare foure ends. Then take three great beadstones, the hole of one of them beeing bigger than the rest; and put one beadstone upon the eie or bowt of the one cord, and an other on the other cord. Then take the stone with the greatest hole, and let both the bowts be hidden therein: which may be the better doone, if you put the eie of the one into the eie or bowt of the other. Then pull the middle bead upon the same, being doubled over his fellow, and so will the beads seeme to be put over the two cords without partition. For holding fast in each hand the two ends of the two cords, you may tosse them as you list, and make it seeme manifest to the beholders, which may not see how you have doone it, that the beadstons are put upon the two cords without anie fraud. Then must you seeme to adde more effectuall binding of those beadstones to the string, and make one halfe of a knot with one of the ends of each side; which is for no other purpose, but that when the beadstones be taken awaie, the cords may be seene in the case which the beholders suppose them to be in before. For when you have made your halfe knot (which in anie wise you may not double to make a perfect knot) you must deliver into the hands of some stander by those two cords; namelie, two ends evenlie set in one hand, and two in the other, and then with a wager, &c: beginne to pull off your beadstones, &c: which if you handle nimblie, and in the end cause him to pull his two ends, the two cords will shew to be placed plainelie, and the beadstones to have come through the cords. But these things are so hard and long to be described, that I will leave them; whereas I could shew great varietie.

♦Fast or lose with whipcords and beades.♦

♦This conveiance must be closelie doone: Ergo it must be no bunglers worke.♦

The xxx. Chapter.

_Juggling knacks by confederacie, and how to know whether one cast crosse or pile by the ringing._

Laie a wager with your confederate (who must seeme simple, or obstinatlie opposed against you) that standing behind a doore, you will (by the sound or ringing of the monie) tell him whether he cast crosse or pile: so as when you are gone, and he hath fillipped the monie before the witnesses who are to be cousened, he must saie; What is it, if it be crosse; or What ist, if it be pile: or some other such signe, as you are agreed upon, and so you need not faile to gesse rightlie. By this meanes (if you have anie invention) you may seeme to doo a hundreth miracles, and to discover the secrets of a mans thoughts, or words spoken a far off.

♦What is it? What ist? signes of confederacie.♦

To make a shoale of goslings drawe a timber log.

TO make a shoale of goslings, or (as they saie) a gaggle of geese to seeme to drawe a timber log, is doone by that verie meanes that is used, when a cat dooth drawe a foole through a pond or river: but handled somewhat further off from the beholders.

To make a pot or anie such thing standing fast on the cupboord, to fall downe thense by vertue of words.

Let a cupboord be so placed, as your confederate may hold a blacke thred without in the court, behind some window of that roome; and at a certeine lowd word spoken by you, he may pull the same thred, being woond about the pot, &c. And this was the feate of Eleazar, which Josephus reporteth to be such a miracle.

♦Eleazers feate of cōfederacie.♦

To make one danse naked.

Make a poore boie confederate with you, so as after charmes, &c: spoken by you, he uncloth himselfe, and stand naked, seeming (whilest he undresseth him) to shake, stampe, and crie, still hastening to be unclothed, till he be starke naked: or if you can procure none to go so far, let him onelie beginne to stampe and shake, &c: and to uncloth him, and then you may (for the reverence of the companie) seeme to release him.

To transforme or alter the colour of ones cap or hat.

Take a confederates hat, and use certeine [*]words over it, and deliver it to him againe, and let him seeme to be wroth, and cast it backe to you againe, affirming that his was a good new blacke hat, but this is an old blew hat, &c: and then you may seeme to countercharme it, and redeliver it, to his satisfaction.

♦[*] As, Droch myroch, & senaroth betu baroch assmaaroth, roūsee farounsee, hey passe passe, &c: or such like strange words.♦

How to tell where a stollen horsse is become.

By meanes of confederacie, Steeven Tailor and one Pope abused divers countrie people. For Steeven Tailor would hide awaie his neighbours horsses, &c: and send them[*] to Pope, (whom he before had told where they were) promising to send the parties unto him, whome he described and made knowne by divers signes: so as this Pope would tell them at their first entrance unto the doore. Wherefore they came, and would saie that their horsses were stollen, but the theefe should be forced to bring backe the horsses, &c: and leave them within one mile south and bywest, &c: of his house, even as the plot was laid, and the packe made before by Steeven and him. This Pope is said of some to be a witch, of others he is accompted a conjuror; but commonlie called a wise man, which is all one with a soothsaier or witch.

♦Pope and Tailor cōfederates.♦

♦[*] [? then]♦

The xxxi. Chapter.

_Boxes to alter one graine into another, or to consume the graine or corne to nothing._

There be divers juggling boxes with false bottoms, wherein manie false feates are wrought. First they have a box covered or rather footed alike at each end, the bottome of the one end being no deeper than as it may conteine one lane of corne or pepper glewed thereupon. Then use they to put into the hollow end thereof some other kind of graine, ground or unground; then doo they cover it, and put it under a hat or candlesticke: and either in putting it therinto, or pulling it thence, they turne the box, and open the contrarie end, wherein is shewed a contrarie graine: or else they shew the glewed end first (which end they suddenlie thrust into a boll or bag of such graine as is glewed alreadie thereupon) and secondlie the emptie box.

♦Note the maner of this conveiance.♦

_How to conveie (with words or charmes) the corne conteined in one box into an other._

There is another box fashioned like a bell, wherinto they doo put so much, and such corne or spice as the foresaid hollow box can conteine. Then they stop or cover the same with a peece of lether, as broad[*] as a testor, which being thrust up hard towards the midle part or waste of the said bell, will sticke fast, & beare up the corne. And if the edge of the leather be wet, it will hold the better. Then take they the other box dipped (as is aforesaid) in corne, and set downe the same upon the table, the emptie end upward, saieng that they will conveie the graine therein into the other box or bell: which being set downe somewhat hard upon the table, the leather and the corne therein will fall downe, so as the said bell being taken up from the table, you shall see the corne lieng thereon, and the stopple will be hidden therwith, & covered: & when you uncover the other box, nothing shall remaine therein. But presentlie the corne must be swept downe with one hand into the other, or into your lap or hat. Manie feats maie be done with this box, as to put therein a tode, affirming the same to have beene so turned from corne, &c: and then manie beholders will suppose the same to be the jugglers divell, whereby his feats and miracles are wrought. But in truth, there is more cunning witchcraft used in transferring of corne after this sort, than is in the transferring of one mans corne in the grasse into an other mans feeld: which[†] the lawe of the twelve tables dooth so forceablie condemne: for the one is a cousening slight, the other is a false lie.

♦[*] [= thick]♦

♦You must take heed that when the corne commeth out it cover & hide the leather, &c.♦

♦[†] See the 12 booke of this discoverie, in the title Habar, cap. 4. pag. 220, 221.♦

Of an other boxe to convert wheat into flower with words, &c.

There is an other boxe usuall among jugglers, with a bottome in the middle thereof, made for the like purposes. One other also like a tun, wherin is shewed great varietie of stuffe, as well of liquors as spices, and all by means of an other little tun within the same, wherein and whereon liquors and spices are shewed. But this would aske too long a time of description.

Of diverse petie juggling knacks.

There are manie other beggerlie feats able to beguile the simple, as to make an ote stir by spetting thereon, as though it came to passe by words. Item to deliver meale, pepper, ginger, or anie powder out of the mouth after the eating of bread, &c: which is doone by reteining anie of those things stuffed in a little paper or bladder conveied into your mouth, and grinding the same with your teeth. ¶ Item, a rish through a peece of a trencher, having three holes, and at the one side the rish appearing out in the second, at the other side in the third hole, by reason of a hollow place made betwixt them both, so as the slight consisteth in turning the peece of trencher.

♦These are such sleights that even a bungler may doo them: and yet prettie, &c.♦

The xxxii. Chapter.

To burne a thred, and to make it whole againe with the ashes thereof.

It is not one of the woorst feats to burne a thred handsomelie, and to make it whole againe: the order whereof is this. Take two threds, or small laces, of one foote in length a peece: roll up one of them round, which will be then of the quantitie of a pease, bestow the same betweene your left forefinger and your thombe. Then take the other thred, and hold it foorth at length, betwixt the forefinger and thombe of each hand, holding all your fingers deintilie, as yong gentlewomen are taught to take up a morsell of meate. Then let one cut asunder the same thred in the middle. When that is doone, put the tops of your two thombes together, and so shall you with lesse suspicion receive the peece of thred which you hold in your right hand into your left, without opening of your left finger and thombe: then holding these two peeces as you did the same before it was cut, let those two be cut also asunder in the middest, and they conveied againe as before, untill they be cut verie short, and then roll all those ends together, and keepe that ball of short threds before the other in your left hand, and with a knife thrust out the same into a candle, where you may hold it untill the said ball of short threds be burnt to ashes. Then pull backe the knife with your right hand, and leave the ashes with the other ball betwixt the forefinger and thombe of your left hand, and with the two thombs & two forefingers together seeme to take paines to frot and rub the ashes, untill your thred be renewed, and drawe out that thred at length which you kept all this while betwixt your left finger and thombe. This is not inferior to anie jugglers feate if it be well handled, for if you have legierdemaine to bestowe the same ball of thred, and to change it from place to place betwixt your other fingers (as may easilie be doone) then will it seeme verie strange.

♦Marke the maner of this conceit and devise.♦

♦That is, neatlie and deintilie.♦

♦A thred cut in manie peeces and burned to ashes made whole againe.♦

To cut a lace asunder in the middest, and to make it whole againe.

By a devise not much unlike to this, you may seeme to cut asunder any lace that hangeth about ones necke, or any point, girdle, or garter, &c: and with witchcraft or conjuration to make it whole and closed together againe. For the accomplishment whereof, provide (if you can) a peece of the lace, &c: which you meane to cut, or at the least a patterne like the same, one inch and a halfe long, & (keeping it double privilie in your left hand, betwixt some of your fingers neere to the tips thereof) take the other lace which you meane to cut, still hanging about ones necke, and drawe downe your said left hand to the bought thereof: and putting your owne peece a little before the other (the end or rather middle whereof you must hide betwixt your forefinger and thombe) making the eie or bought, which shall be seene, of your owne patterne, let some stander by cut the same asunder, and it will be surelie thought that the other lace is cut; which with words and froting, &c: you shall seeme to renew & make whole againe. This, if it be well handled, will seeme miraculous.

♦The means discovered.♦

How to pull laces innumerable out of your mouth, of what colour or length you list, and never anie thing seene to be therein.

As for pulling laces out of the mouth, it is somewhat a stale jest, whereby jugglers gaine monie among maides, selling lace by the yard, putting into their mouths one round bottome as fast as they pull out an other, and at the just end of everie yard they tie a knot, so as the same resteth upon their teeth: then cut they off the same, and so the beholders are double and treble deceived, seeing as much lace as will be conteined in a hat, and the same of what colour you list to name, to be drawne by so even yards out of his mouth, and yet the juggler to talke as though there were nothing at all in his mouth.

♦A common juggling knacke of flat cousenage plaied among the simple, &c.♦

The xxxiii. Chapter.

_How to make a booke, wherein you shall shew everie leafe therein to be white, blacke, blew, red, yellow, greene, &c._

There are a thousand jugglings, which I am loth to spend time to describe, whereof some be common, and some rare, and yet nothing else but deceipt, cousenage, or confederacie: whereby you may plainelie see the art to be a kind of witchcraft. I will end therfore with one devise, which is not common, but was speciallie used by Clarvis, whome though I never saw to exercise the feat, yet am I sure I conceive aright of that invention. He had (they saie) a booke, whereof he would make you thinke first, that everie leafe was cleane white paper: then by vertue of words he would shew you everie leafe to be painted with birds, then with beasts, then with serpents, then with angels, &c: the devise thereof is this. ¶ Make a booke seven inches long, and five inches broad, or according to that proportion: and let there be xlix, leaves; to wit, seven times seven conteined therin, so as you may cut upon the edge of each leafe six notches, each notch in depth halfe a quarter of an inch, and one inch distant. Paint everie foureteenth and fifteenth page (which is the end of everie sixt leafe, & the beginning of everie seventh) with like colour, or one kind of picture. Cut off with a paire of sheares everie notch of the first leafe, leaving onlie one inch of paper in the uppermost place uncut, which will remaine almost halfe a quarter of an inch higher than anie part of that leafe. Leave an other like inch in the second place of the second leafe, clipping away one inch of paper in the highest place immediatlie above it, and all the notches below the same, and so orderlie to the third, fourth, &c: so as there shall rest upon each leafe one onlie inch of paper above the rest. One high uncut inch of paper must answer to the first, directlie in everie seventh leafe of the booke: so as when you have cut the first seven leaves, in such sort as I first described, you are to begin in the selfe same order at the eight leafe, descending in such wise in the cutting of seven other leaves, and so againe at the fifteenth, to xxi, &c: untill you have passed through everie leafe, all the thicknes of your booke.

♦Juggling a kind of witchcraft.♦

♦The invention of Clarvis.♦

♦This knack is sooner learned by demonstrative means, than taught by words of instruction.♦

Now you shall understand, that after the first seven leaves, everie seventh leafe in the booke is to be painted, saving one seven leaves, which must remaine white. Howbeit you must observe, that at each Bumleafe or high inch of paper, seven leaves distant, opposite one directlie and lineallie against the other, through the thicknesse of the booke, the same page with the page precedent so to be painted with the like colour or picture; and so must you passe through the booke with seven severall sorts of colours or pictures: so as, when you shall rest your thombe upon anie of those Bumleaves, or high inches, and open the booke, you shall see in each page one colour or picture through out the booke; in an other rowe, an other colour, &c. To make that matter more plaine unto you, let this be the description hereof. Hold the booke with your left hand, and (betwixt your forefinger and thombe of your right hand) slip over the booke in what place you list, and your thombe will alwaies rest at the seventh leafe; to wit, at the Bumleafe or high inch of paper from whence when your booke is streined, it will fall or slip to the next, &c. Which when you hold fast, & open the booke, the beholders seeing each leafe to have one colour or picture with so manie varieties, all passing continuallie & directlie thrugh the whole booke, will suppose that with words you can discolour the leaves at your pleasure. But because perhaps you will hardlie conceive herof by this description, you shall (if you be disposed) see or buie for a small value the like booke, at the shop of W. Brome in Powles churchyard, for your further instruction. ¶ There are certeine feats of activitie, which beautifie this art exceedinglie: howbeit even in these, some are true, and some are counterfet; to wit, some done by practise, and some by confederacie. ¶ There are likewise divers feats arythmeticall & geometricall: for them read Gemma Phrysius, and Record, &c. which being exercised by jugglers ad credit to their art. ¶ There are also (besides them which I have set downe in this title of Hartumim) sundrie strange experiments reported by Plinie, Albert, Joh. Bap. Port. Neap. and Thomas Lupton, wherof some are true, and some false: which being knowne to Jannes and Jambres, or else to our jugglers, their occupation is the more magnified, and they thereby more reverenced. ¶ Here is place to discover the particular knaveries of casting of lots, and drawing of cuts (as they terme it) whereby manie cousenages are wrought: so as I dare not teach the sundrie devises thereof, least the ungodlie make a practise of it in the commonwealth, where manie things are decided by those meanes, which being honestlie meant may be lawfullie used. But I have said alreadie somewhat hereof in generall, and therefore also the rather have suppressed the particularities, which (in truth) are meere juggling knackes: whereof I could discover a great number.

♦This will seeme rare to the beholders.♦

♦Wher such bookes may be gotten.♦

♦See more hereof in the 11. book of this discoverie, in the title Nahas, cap. 10 pag. 197, 198.♦

The xxxiiii. Chapter.

_Desperate or dangerous juggling knacks, wherein the simple are made to thinke, that a seelie juggler with words can hurt and helpe, kill and revive anie creature at his pleasure: and first to kill anie kind of pullen, and to give it life againe._

Take a hen, a chicke, or a capon, and thrust a nall or a fine sharpe pointed knife through the midst of the head thereof, the edge towards the bill, so as it may seeme impossible for hir to scape death: then use words, and pulling out the knife, laie otes before hir, &c: and she will eate and live, being nothing at all greeved or hurt with the wound; bicause the [*]braine lieth so far behind in the head as it is not touched, though you thrust your knife betweene the combe and it: and after you have doone this, you may convert your speach and actions to the greevous wounding and present recovering of your owne selfe.

♦[*] The naturall cause why a hen thrust thorough the head with a bodkin dooth live notwithstanding.♦

To eate a knife, and to fetch it out of anie other place.

Take a knife, and conteine the same within your two hands, so as no part be seene thereof but a little of the point, which you must so bite at the first, as noise may be made therewith. Then seeme to put a great part thereof into your mouth, and letting your hand slip downe, there will appeare to have beene more in your mouth than is possible to be conteined therein. Then send for drinke, or use some other delaie, untill you have let the said knife slip into your lap, holding both your fists close together as before, and then raise them so from the edge of the table where you sit (for from thence the knife may most privilie slip downe into your lap) and in steed of biting the knife, knable a little upon your naile, and then seeme to thrust the knife into your mouth, opening the hand next unto it, and thrust up the other, so as it may appeare to the standers by, that you have delivered your hands therof, and thrust it into your mouth: then call for drinke, after countenance made of pricking and danger, &c. Lastlie, put your hand into your lap, and taking that knife in your hand, you may seeme to bring it out from behind you, or from whence you list. ¶ But if you have another like knife and a confederate, you may doo twentie notable woonders hereby: as to send a stander by into some garden or orchard, describing to him some tree or herbe, under which it sticketh; or else some strangers sheath or pocket, &c.

♦It must be cleanelie conveied in any case.♦

To thrust a bodkin into your head without hurt.

Take a bodkin so made, as the haft being hollowe, the blade thereof may slip thereinto as soone as you hold the point upward: and set the same to your forehead, and seeme to thrust it into your head, and so (with a little sponge in your hand) you may wring out bloud or wine, making the beholders thinke the bloud or the wine (whereof you may saie you have drunke verie much) runneth out of your forehead. Then, after countenance of paine and greefe, pull awaie your hand suddenlie, holding the point downeward; and it will fall so out, as it will seeme never to have beene thrust into the haft: but immediatlie thrust that bodkin into your lap or pocket, and pull out an other plaine bodkin like the same, saving in that conceipt.

♦The maner & meanes of this action.♦

To thrust a bodkin through your toong, and a knife through your arme: a pittifull sight, without hurt or danger.

Make a bodkin, the blade therof being sundred in the middle, so as the one part be not neere to the other almost by three quarters of an inch, each part being kept a sunder with one small bought or crooked piece of iron, of the fashion described hereafter in place convenient. Then thrust your toong betwixt the foresaid space; to wit, into the bought left it the bodkin blade, thrusting the said bought behind your teeth, and biting the same: and then shall it seeme to sticke so fast in and through your toong, as that one can hardlie pull it out. ¶ Also the verie like may be doone with a knife so made, and put upon your arme: and the wound will appeare the more terrible, if a little bloud be powred thereupon.

♦A forme or patterne of this bodkin and knife you shal see described if you turne over a few leaves forward.♦

_To thrust a peece of lead into one eie, and to drive it about (with a sticke) betweene the skin and flesh of the forehead, untill it be brought to the other eie, and there thrust out._

Put a peece of lead into one of the nether lids of your eie, as big as a tag of a point, but not so long (which you may doo without danger) and with a little juggling sticke (one end therof being hollow) seeme to thrust the like peece of lead under the other eie lid; but conveie the same in deed into the hollownes of the sticke, the stopple or peg whereof may be privilie kept in your hand untill this feate be doone. Then seeme to drive the said peece of lead, with the hollow end of the said sticke, from the same eie: and so with the end of the said sticke, being brought along upon your forhead to the other eie, you maie thrust out the peece of lead, which before you had put thereinto; to the admiration of the beholders. ¶ Some eat the lead, and then shoove it out at the eie: and some put it into both, but the first is best.

To cut halfe your nose asunder, and to heale it againe presentlie without anie salve.

Take a knife having a round hollow gap in the middle, and laie it upon your nose, and so shall you seeme to have cut your nose halfe asunder. Provided alwaies, that in all these you have an other like knife without a gap, to be shewed upon the pulling out of the same, and words of inchantment to speake, bloud also to beeraie the wound, and nimble conveiance.

♦This is easilie doone, howbeit being clenlie handled it will deceive the sight of the beholders.♦

To put a ring through your cheeke.

There is an other old knacke, which seemeth dangerous to the cheeke. For the accomplishing whereof you must have two rings, of like colour and quantitie; the one filed asunder, so as you may thrust it upon your cheeke; the other must be whole, and conveied upon a sticke, holding your hand thereupon in the middle of the sticke, delivering each end of the same sticke to be holden fast by a stander by. Then conveieng the same cleanlie into your hand, or (for lacke of good conveiance) into your lap or pocket, pull awaie your hand from the sticke: and in pulling it awaie, whirle about the ring, and so will it be thought that you have put thereon the ring which was in your cheeke.

To cut off ones head, and to laie it in a platter, &c: which the jugglers call the decollation of John Baptist.

To shew a most notable execution by this art, you must cause a boord, a cloth, and a platter to be purposelie made, and in each of them holes fit for a boies necke. The boord must be made of two planks, the longer and broader the better: there must be left within halfe a yard of the end of each planke halfe a hole; so as both planks being thrust togither, there may remaine two holes, like to the holes in a paire of stocks: there must be made likewise a hole in the tablecloth or carpet. A platter also must be set directlie over or upon one of them, having a hole in the midle thereof, of the like quantitie, and also a peece cut out of the same, so big as his necke, through which his head may be conveied into the middest of the platter: and then sitting or kneeling under the boord, let the head onlie remaine upon the boord in the same. Then (to make the sight more dredfull) put a little brimstone into a chafing dish of coles, setting it before the head of the boie, who must gaspe two or three times, so as the smoke enter a little into his nostrils and mouth (which is not unholsome) and the head presentlie will appeare starke dead; if the boie set his countenance accordinglie: and if a little bloud be sprinkled on his face, the sight will be the stranger.

♦This was doone by one Kingsfield of London, at a Bartholomewtide, An. 1582. in the sight of diverse that came to view this spectacle.♦

This is commonlie practised with a boie instructed for that purpose, who being familiar and conversant with the companie, may be knowne as well by his face, as by his apparell. In the other end of the table, where the like hole is made, an other boie of the bignesse of the knowne boie must be placed, having upon him his usuall apparell: he must leane or lie upon the boord, and must put his head under the boord through the said hole, so as his bodie shall seeme to lie on the one end of the boord, and his head shall lie in a platter on the other end. ¶ There are other things which might be performed in this action, the more to astonish the beholders, which because they offer long descriptions, I omit: as to put about his necke a little dough kneded with bullocks bloud, which being cold will appeare like dead flesh; & being pricked with a sharpe round hollow quill, will bleed, and seeme verie strange, &c. ¶ Manie rules are to be observed herein, as to have the table cloth so long and wide as it may almost touch the ground. ¶ Not to suffer the companie to staie too long in the place, &c.

♦Necessarie observations to astonish the beholders.♦

_To thrust a dagger or bodkin into your guts verie strangelie, and to recover immediatlie._

An other miracle may be shewed touching counterfet executions; namelie, that with a bodkin or a dagger you shall seeme to kill your selfe, or at the least make an unrecoverable wound in your bellie: as (in truth) not long since a juggler caused himself to be killed at a taverne in cheapside, from whence he presentlie went into Powles churchyard and died. Which misfortune fell upon him through his owne follie, as being then drunken, and having forgotten his plate, which he should have had for his defense. The devise is this. ¶ You must prepare a paste boord, to be made according to the fashion of your bellie and brest: the same must by a painter be coloured cunninglie, not onelie like to your flesh, but with pappes, navill, haire, &c: so as the same (being handsomelie trussed unto you) may shew to be your naturall bellie. Then next to your true bellie you may put a linnen cloth, and thereupon a double plate (which the juggler that killed himselfe forgot, or wilfullie omitted) over and upon the which you may place the false bellie. Provided alwaies, that betwixt the plate & the false bellie you place a gut or bladder of bloud, which bloud must be of a calfe or of a sheepe; but in no wise of an oxe or a cow, for that will be too thicke. Then thrust, or cause to be thrust into your brest a round bodkin, or the point of a dagger, so far as it may pearse through your gut or bladder: which being pulled out againe, the said bloud will spin or spirt out a good distance from you, especiallie if you straine your bodie to swell, and thrust therewith against the plate. You must ever remember to use (with words, countenance, and gesture) such a grace, as may give a grace to the action, and moove admiration in the beholders.

♦Of a juggler that failing in the feats of his art lost his life.♦

♦But herein see you be circumspect.♦

_To drawe a cord through your nose, mouth or hand, so sensiblie as is woonderful to see._

There is an other juggling knacke, which they call the bridle, being made of two elder sticks, through the hollownes therof is placed a cord, the same being put on the nose like a paire of tongs or pinsars; and the cord, which goeth round about the same, being drawne to and fro, the beholders will thinke the cord to go through your nose verie dangerouslie. The knots at the end of the cord, which doo staie the same from being drawne out of the sticke, may not be put out at the verie top (for that must be stopped up) but halfe an inch beneath each end: and so I saie, when it is pulled, it will seeme to passe through the nose; and then may you take a knife, and seeme to cut the cord asunder, and pull the bridle from your nose.

♦A forme or patterne of this bridle you shall see described if you turne over a few leaues.♦

_The conclusion, wherin the reader is referred to certeine patterns of instruments wherewith diverse feats heere specified are to be executed._

Herein I might wade infinitelie, but I hope it sufficeth, that I have delivered unto you the principles, and also the principall feats belonging to this art of juggling; so as any man conceiving throughlie hereof may not onlie doo all these things, but also may devise other as strange, & varie everie of these devises into other formes as he can best conceive. And so long as the power of almightie God is not transposed to the juggler, nor offense ministred by his uncomlie speach and behaviour, but the action performed in pastime, to the delight of the beholders, so as alwaies the juggler confesse in the end that these are no supernaturall actions, but devises of men, and nimble conveiances, let all such curious conceipted men as cannot affoord their neighbors anie comfort or commoditie, but such as pleaseth their melancholike dispositions say what they list, for this will not onelie be found among indifferent actions, but such as greatlie advance the power and glorie of God, discovering their pride and falshood that take upon them to worke miracles, and to be the mightie power of God, as Jannes and Jambres and also Simon Magus did.

♦Among what actions juggling is to be counted.♦

If anie man doubt of these things, as whether they be not as strange to behold as I have reported, or thinke with Bodin that these matters are performed by familiars or divels; let him go into S. Martins, and inquire for one John Cautares (a French man by birth, in conversation an honest man) and he will shew as much and as strange actions as these, who getteth not his living hereby, but laboureth for the same with the sweat of his browes, and neverthelesse hath the best hand and conveiance (I thinke) of anie man that liveth this daie.

♦A matchles fellowe for legierdemaine.♦

Neither doo I speake (as they saie) without booke herein. For if time, place, and occasion serve, I can shew so much herein, as I am sure Bodin, Spinæus, and Vairus, would sweare I were a witch, and had a familiar divell at commandement. But truelie my studie and travell herein hath onelie beene emploied to the end I might proove them fooles, and find out the fraud of them that make them fooles, as whereby they may become wiser, and God may have that which to him belongeth.

And bicause the maner of these juggling conveiances are not easilie conceived by discourse of words; I have caused to be set downe diverse formes of instruments used in this art; which may serve for patternes to them that would throughlie see the secrets thereof, and make them for their owne private practises, to trie the event of such devises, as in this tract of legierdemaine are shewed. Where note, that you shall find everie instrument that is most necessarilie occupied in the working of these strange feats, to beare the just and true number of the page, where the use thereof is in ample words declared.

♦Touching the patternes of diverse juggling instruments.♦

Now will I proceed with another cousening point of witchcraft, apt for the place, necessarie for the time, and in mine opinion meet to be discovered, or at the least to be defaced among deceitfull arts. And bicause manie are abused heereby to their utter undooing, for that it hath had passage under the protection of learning, wherby they pretend to accomplish their works, it hath gone freelie without generall controlment through all ages, nations & people.

_Heere follow patternes of certeine instru[*]ments to be used in the former juggling knacks._

♦[*] [Hence Rom.]♦

To be instructed in the right use of the said beadstones, read page 337. and 338. As for the bridle, read page 351.

[These four pages of engravings are unpaged in the first and second editions. The references are to the first edition pagings.]

To thrust a bodkin into your head, and through your toong, &c.

To be instructed and taught in the right use and readie practise of these bodkins, read pag. 347.

To thrust a knife through your arme, and to cut halfe your nose asunder, &c.

To be readie in the use and perfect in the practise of these knives here portraied, see page 347. and 348.

To cut off ones head, and to laie it in a platter, which the jugglers call the decollation of John Baptist.

What order is to be observed for the practising heereof with great admiration, read page 349, 350.

¶ The xiiii. Booke.

The first Chapter.

Of the art of Alcumystrie, of their woords of art and devises to bleare mens eies, and to procure credit to their profession.

Here I thought it not impertinent to saie somewhat of the art or rather the craft of Alcumystrie, otherwise called Multiplication; which Chaucer, of all other men, most livelie deciphereth. In the bowels herof dooth both witchcraft and conjuration lie hidden, as whereby some cousen others, and some are cousened themselves. For by this mysterie (as it is said in the chanons mans prolog)

♦Alcumystrie a craft, not an art.♦

_They take upon them to turne upside downe, All the earth betwixt Southwarke & Canturburie towne, And to pave it all of silver and gold, &c. But ever they lacke of their conclusion, And to much folke they doo illusion. For their stuffe slides awaie so fast, That it makes them beggers at the last, And by this craft they doo never win, But make their pursse emptie, and their wits thin._

♦G. Chaucer in the Chanons mans prolog. [See note.]♦

And bicause the practisers heereof would be thought wise, learned, cunning, and their crafts maisters, they have devised words of art, sentences and epithets obscure, and confectious[*] so innumerable (which are also compounded of strange and rare simples) as confound the capacities of them that are either set on worke heerein, or be brought to behold or expect their conclusions. For what plaine man would not beleeve, that they are learned and jollie fellowes, that have in such readinesse so many mysticall termes of art: as (for a tast) their subliming, amalgaming, engluting,[†] imbibing, incorporating, cementing, ritrination, terminations, mollifications, and indurations of bodies, matters combust and coagulat, ingots, tests, &c. Or who is able to conceive (by reason of the abrupt confusion, contrarietie, and multitude of drugs, simples, and confections) the operation and mysterie of their stuffe and workemanship. For these things and many more, are of necessitie to be prepared and used in the execution of this indevor; namelie orpiment, sublimed Mercurie, iron squames, Mercurie crude, groundlie large, bole armoniake, verdegrece, borace, boles, gall,[‡] arsenicke, sal armoniake, brimstone, salt, paper, burnt bones, unsliked lime, claie, saltpeter, vitriall, saltartre, alcalie, sal preparat, claie made with horsse doong, mans haire, oile of tartre, allum, glasse, woort, yest, argoll, resagor,[§] gleir of an eie, powders, ashes, doong, pisse, &c. Then have they waters corosive and lincall, waters of albification, and waters rubifieng, &c. Also oiles, ablutions, and metals fusible. Also their lamps, their urinalles, discensories, sublimatories, alembecks, viols, croslets, cucurbits, stillatories, and their fornace of calcination: also their soft and subtill fiers, some of wood, some of cole, composed speciallie of beech, &c. And bicause they will not seeme to want anie point of cousenage to astonish the simple, or to moove admiration to their enterprises, they have (as they affirme) foure spirits to worke withall, whereof the first is, orpiment; the second, quicksilver; the third, sal armoniake; the fourth, brimstone. Then have they seven celestiall bodies; namelie, Sol, Luna, Mars, Mercurie, Saturne, Jupiter, and Venus; to whome they applie seven terrestriall bodies; to wit, gold, silver, iron, quickesilver, lead, tinne, and copper, attributing unto these the operation of the other; speciallie if the terrestriall bodies be qualified, tempered, and wrought in the houre and daie according to the feats[¶] of the celestiall bodies: with more like vanitie.

♦[*] [confections]♦

♦[†] [enluting]♦

♦The termes of the art alcumystical devised of purpose to bring credit to cousenage.♦

♦[‡] [boles gall, Chaucer.]♦

♦[§] [Resalgar]♦

♦[¶] [? seats]♦

The second Chapter.

The Alcumysters drift, the Chanons yeomans tale, of alcumysticall stones and waters.

Now you must understand that the end and drift of all their worke, is, to atteine unto the composition of the philosophers stone, called Alixer, and to the stone called Titanus; and to Magnatia, which is a water made of the foure elements, which (they saie) the philosophers are sworne neither to discover, nor to write of. And by these they mortifie quicke silver, and make it malleable, and to hold touch: heereby also they convert any other mettall (but speciallie copper) into gold. This science (forsooth) is the secret of secrets; even as Salomons conjuration is said among the conjurors to be so likewise. And thus, when they chance to meete with yong men, or simple people, they boast and brag, and saie with Simon Magus, that they can worke miracles, and bring mightie things to passe. In which respect Chaucer truelie heereof saith:

♦Acts. 8.♦

_Each man is as wise as Salomon, When they are togither everichone: But he that seemes wisest, is most foole in preefe, And he that is truest, is a verie theefe. They seeme friendlie to them that knowe nought, But they are feendlie both in word and thought, Yet many men ride and seeke their acquaintance, Not knowing of their false governance._

♦G. Chaucer in the Chanons mans tale. [Prologue.]♦

He also saith, and experience verifieth his assertion, that they looke ill favouredlie, & are alwaies beggerlie attired: his words are these:

_These fellowes looke ill favouredlie, And are alwaies tired beggerlie, So as by smelling and thredbare araie, These folke are knowne and discerned alwaie. But so long as they have a sheet to wrap them in by night, Or a rag to hang about them in the day light, They will it spend in this craft, They cannot stint till nothing be laft. Here one may learne if he have ought, To multiplie and bring his good to naught. But if a man aske them privilie, Whie they are clothed so unthriftilie, They will round him in the eare and saie, If they espied were, men would them slaie, And all bicause of this noble science: Lo thus these folke beetraien innocence._

♦Idem, ibid.♦

The tale of the chanons yeoman published by Chaucer, dooth make (by waie of example) a perfect demonstration of the art of Alcumystrie or multiplication: the effect whereof is this. A chanon being an Alcumyster or cousenor, espied a covetous preest, whose pursse he knew to be well lined, whome he assaulted with flatterie and subtill speach, two principall points belonging to this art. At the length he borrowed monie of the preest, which is the third part of the art, without the which the professors can doo no good, nor indure in good estate. Then he at his daie repaied the monie, which is the most difficult point in this art, and a rare experiment. Finallie, to requite the preests courtesie, he promised unto him such instructions, as wherby with expedition he should become infinitelie rich, and all through this art of multiplication. And this is the most common point in this science; for herein they must be skilfull before they can be famous, or atteine to anie credit. The preest disliked not his proffer; speciallie bicause it tended to his profit, and embraced his courtesie. Then the chanon willed him foorthwith to send for three ownces of quicke silver, which he said he would transubstantiate (by his art) into perfect silver. The preest thought that a man of his profession could not dissemble, and therefore with great joy and hope accomplished his request.

♦The points or parts of the art Alcumysticall which may be called the mystie or smokie science.♦

And now (forsooth) goeth this jollie Alcumyst about his busines and worke of multiplication, and causeth the preest to make a fier of coles, in the bottome whereof he placeth a croslet; and pretending onelie to helpe the preest to laie the coles handsomelie, he foisteth into the middle ward or lane of coles, a beechen cole, within the which was conveied an ingot of perfect silver, which (when the cole was consumed) slipt downe into the croslet, that was (I saie) directlie under it. The preest perceived not the fraud, but received the ingot of silver, and was not a little joyfull to see such certeine successe proceed from his owne handie worke wherein could be no fraud (as he surelie conceived) and therefore verie willinglie gave the cannon fortie pounds for the receipt of this experiment, who for that summe of monie taught him a lesson in Alcumystrie, but he never returned to heare repetitions, or to see how he profited.

♦The Alcumysts bait to catch a foole.♦

The third Chapter.

Of a yeoman of the countrie cousened by an Alcumyst.

I could cite manie Alcumysticall cousenages wrought by Doctor Burcot, Feates, and such other; but I will passe them over, and onelie repeate three experiments of that art; the one practised upon an honest yeoman in the countie of Kent, the other upon a mightie prince, the third upon a covetous preest. And first touching the yeoman, he was overtaken and used in maner and forme following, by a notable cousening varlot, who professed Alcumystrie, juggling, witchcraft, and conjuration: and by meanes of his companions and confederats discussed the simplicitie and abilitie of the said yeoman, and found out his estate and humor to be convenient for his purpose; and finallie came a wooing (as they saie) to his daughter, to whome he made love cunninglie in words, though his purpose tended to another matter. And among other illusions and tales, concerning his owne commendation, for welth, parentage, inheritance, alliance, activitie, learning, pregnancie, and cunning, he boasted of his knowledge and experience in Alcumystrie; making the simple man beleeve that he could multiplie, and of one angell make two or three. Which seemed strange to the poore man, in so much as he became willing enough to see that conclusion: whereby the Alcumyster had more hope and comfort to atteine his desire, than if his daughter had yeelded to have maried him. To be short, he in the presence of the said yeoman, did include within a little ball of virgine wax, a couple of angels; and after certeine ceremonies and conjuring words he seemed to deliver the same unto him: but in truth (through legierdemaine) he conveied into the yeomans hand another ball of the same scantling, wherein were inclosed manie more angels than were in the ball which he thought he had received. Now (forsooth) the Alcumyster bad him laie up the same ball of wax, and also use certeine ceremonies (which I thought good heere to omit). And after certeine daies, houres, and minuts they returned together, according to the appointment, and found great gaines by the multiplication of the angels. Insomuch as he, being a plaine man, was heereby persuaded, that he should not onelie have a rare and notable good sonne in lawe; but a companion that might helpe to adde unto his welth much treasure, and to his estate great fortune and felicitie. And to increase this opinion in him, as also to winne his further favour; but speciallie to bring his cunning Alcumystrie, or rather his lewd purpose to passe; he told him that it were follie to multiplie a pound of gold, when as easilie they might multiplie a millian: and therefore counselled him to produce all the monie he had, or could borrowe of his neighbours and freends; and did put him out of doubt, that he would multiplie the same, and redouble it exceedinglie, even as he sawe by experience how he delt with the small summe before his face. This yeoman, in hope of gaines and preferment, &c: consented to this sweete motion, and brought out and laid before his feete, not the one halfe of his goods, but all that he had, or could make or borrowe anie maner of waie. Then this juggling Alcumyster, having obteined his purpose, folded the same in a ball, in quantitie farre bigger than the other, and conveieng the same into his bosome or pocket, delivered another ball (as before) of the like quantitie unto the yeoman, to be reserved and safelie kept in his chest; whereof (bicause the matter was of importance) either of them must have a key, and a severall locke, that no interruption might be made to the ceremonie, nor abuse by either of them, in defrauding ech other. Now (forsooth) these circumstances and ceremonies being ended, and the Alcumysters purpose therby performed; he told the yeoman that (untill a certeine daie and houre limitted to returne) either of them might emploie themselves about their busines, and necessarie affaires; the yeoman to the plough, and he to the citie of London, and in the meane time the gold shuld multiplie, &c. But the Alcumyster (belike) having other matters of more importance came not just at the houre appointed, nor yet at the daie, nor within the yeare: so as, although it were somewhat against the yeomans conscience to violate his promise, or breake the league; yet partlie by the longing he had to see, and partlie the desire he had to enjoie the fruit of that excellent experiment, having (for his owne securitie) and the others satisfaction, some testimonie at the opening thereof, to witnesse his sincere dealing, he brake up the coffer, and lo he soone espied the ball of wax, which he himselfe had laid up there with his owne hand. So as he thought (if the hardest should fall) he should find his principall: and whie not as good increase hereof now, as of the other before. But alas! when the wax was broken, and the metall discovered, the gold was much abased, and beecame perfect lead.

♦Note the cousening conveiance of this alcumystical practitioner.♦

♦A notable foole.♦

♦A cousening devise by running awaie to save the credit of the art.♦

_Now who so list to utter his follie, Let him come foorth, and learne to multiplie; And everie man that hath ought in his cofer, Let him appeare, and waxe a philosopher, In learning of this elvish nice lore, All is in vaine, and pardee much more Is to learne a lewd man this sutteltee, Fie, speake not thereof it woll not bee: For he that hath learning, and he that hath none, Conclude alike in multiplicatione._

♦G. Chaucer in the tale of the chanons yeoman. [Prologue.]♦

The fourth Chapter.

_A certeine king abused by an Alcumyst, and of the kings foole a pretie jest._

The second example is of another Alcumyst that came to a certeine king, promising to worke by his art manie great things, as well in compounding and transubstantiating of mettals, as in executing of other exploites of no lesse admiration. But before he beganne, he found the meanes to receive by vertue of the kings warrant, a great summe of monie in prest, assuring the king and his councell, that he would shortlie returne, and accomplish his promise, &c. Soone after, the kings foole, among other jestes, fell into a discourse and discoverie of fooles, and handled that common place so pleasantlie, that the king began to take delight therein, & to like his merrie veine. Whereupon he would needes have the foole deliver unto him a schedull or scroll, conteining the names of all the most excellent fooles in the land.

♦A king cousened by Alcumystrie.♦

So he caused the kings name to be first set downe, and next him all the names of the lords of his privie councell. The king seeing him so sawcie and malepert, ment to have had him punished: but some of his councell, knowing him to be a fellow pleasantlie conceipted, besought his majestie rather to demand of him a reason of his libell, &c: than to proceed in extremitie against him. Then the foole being asked why he so sawcilie accused the king and his councell of principall follie, answered; Bicause he sawe one foolish knave beguile them all, and to cousen them of so great a masse of monie, and finallie to be gone out of their reach. Why (said one of the councell) he maie returne and performe his promise, &c. Then (quoth the foole) I can helpe all the matter easilie. How (said the king) canst thou doo that? Marie sir (said he) then I will blotte out your name, and put in his, as the most foole in the world. Manie other practises of the like nature might be hereunto annexed, for the detection of their knaverie and deceipts whereupon this art dependeth, whereby the readers maie be more delighted in reading, than the practisers benefited in simplie using the same. For it is an art consisting wholie of subtiltie and deceipt, whereby the ignorant and plaine minded man through his too much credulitie is circumvented, and the humor of the other slie cousener satisfied.

♦A wise foole.♦

The fift Chapter.

A notable storie written by Erasmus of two Alcumysts, also of longation and curtation.

The third example is reported by Erasmus, whose excellent learning and wit is had to this daie in admiration. He in a certeine dialog intituled Alcumystica doth finelie bewraie the knaverie of this craftie art; wherein he proposeth one Balbine, a verie wise, learned, and devout preest, howbeit such a one as was bewitched, and mad upon the art of Alcumystrie. Which thing another cousening preest perceived, and dealt with him in maner and forme following.

♦Eras. in colloq. de arte alcumystica.♦

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

♦A flattering & clawing preamble.♦

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

♦Longation and curtation in Alcumystrie.♦

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

♦Note how the cousener circumventeth Balbine.♦

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

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

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

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

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

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

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

♦Notable cousenage.♦

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

♦The Alcumyster bringeth Balbin into a fooles paradise.♦

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

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

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

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

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

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

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

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

♦En immensa cavi spirant mendacia folles.♦

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

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

The sixt Chapter.

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

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

♦The substances of things are not transmutable.♦

♦Franc. Petrarch. lib. de remed. utr. fort. 1. cap. 10.♦

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

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

♦No certein ground in the art Alcumysticall.♦

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

♦Idem ibid.♦

♦Avaritia idolorum cultus.♦

The seventh Chapter.

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

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

♦Of vaine hope.♦

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

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

♦A maxime.♦

The eight Chapter.

A continuation of the former matter, with a conclusion of the same.

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

♦Erasmus in colloq. cui titulus Convivium fabulosum.♦

♦A hungrie bellie will not be brideled.♦

♦A princelie largesse.♦

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

♦Sic ars deluditur arte.♦

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

♦The morall of the præmisses.♦

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

♦Homer.♦

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

♦Englished by Abraham Fleming.♦

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

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

♦Aul. Persius, satyr. 3.♦

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

♦Englished by Abraham Fleming.♦

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

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

♦Idem, ibid.♦

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

♦By Ab. Fleming.♦

¶ The xv. Booke.

The first Chapter.

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

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

♦[*] [Ital.]♦

♦The large signification of the word Iidoni.♦

♦Vide Philast Brix. episc. hæreseôn catal. de phitonissa.♦

♦J. Wierus in Pseudomonarchia dæmonum.♦

The second Chapter.

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

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

♦Salomons notes of conjuration.♦

♦Baell.♦

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

♦Agares.♦

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

♦Marbas.♦

♦[*] [Ital.]♦

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

♦Amon.♦

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

♦Barbatos.♦

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

♦Buer.♦

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

♦Gusoin.♦

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

♦Botis.♦

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

♦Bathin.♦

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

♦Purson.♦

♦[*] [Ital.]♦

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

♦Eligor.♦

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

♦Leraie.♦

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

♦Valefar.♦

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

♦Morax.♦

♦[*] [Ital.]♦

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

♦Ipos.♦

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

♦Naberius.♦

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

♦Glasya Labolas.♦

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

♦Zepar.♦

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

♦Bileth.♦

♦Vide Amaimon.♦

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

♦Sitri a bawdie divell.♦

♦[*] [Ital.]♦

♦[†] [See note.]♦

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

♦Paimon.♦

♦Ezech. 88.♦

♦Cautions for the Exorcist or conjuror.♦

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

♦The fall of Beliall.♦

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

♦The Babylonians disappointed of their hope.♦

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

♦Bune.♦

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

♦Forneus.♦

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

♦Ronove.♦

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

♦Berith a golden divell.♦

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

♦Astaroth.♦

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

♦Foras.♦

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

♦Furfur.♦

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

♦Marchosias.♦

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

♦Malphas.♦

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

♦Vepar.♦

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

♦Sabnacke.♦

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

♦Sidonay.♦

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

♦Gaap.♦

♦Who was the first necromancer.♦

♦[†] [Not in Wier]♦

♦[‡] [Press duplication]♦

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

♦Shax.♦

♦[*] [Ital.]♦

[†] [: in Wier]

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

♦Procell. [Pucel, Wier]♦

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

♦Furcas.♦

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

♦Murmur.♦

♦[†] [and, etc., not in Wier]♦

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

♦Caim.♦

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

♦Raum.♦

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

♦Halphas.♦

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

♦Focalor.♦

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

♦Vine.♦

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

♦Bifrons.♦

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

♦Gamigin.♦

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

♦Zagan.♦

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

♦Orias.♦

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

♦Valac.♦

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

♦Gomory.♦

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

♦Decarabia.♦

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

♦Amduscias.♦

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

♦Andras.♦

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

♦Andrealphus.♦

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

♦Ose.♦

♦[†] [Wier has no ad]♦

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

♦Aym.♦

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

♦Orobas.♦

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

♦Vapula.♦

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

♦Cimeries.♦

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

♦Amy.♦

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

♦Flauros.♦

[†] [? transpose ;—,]

[‡] [an erroneous duplication of next clause]

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

♦Balam.♦

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

♦Allocer.♦

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

♦Saleos.♦

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

♦Vuall.♦

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

♦Haagenti.♦

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

♦Phœnix.♦

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

♦Stolas.♦

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

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

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

♦[*] [The Lat: Rom.]♦

The third Chapter.

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

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

The fourth Chapter.

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

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

♦[*] [fast not in Wier]♦

♦[†] [This not in Wier]♦

In the name of our Lord Jesus Christ the ✠ father ✠ and the sonne ✠ and the Holie-ghost ✠ holie trinitie and unseparable unitie, I call upon thee, that thou maiest be my salvation and defense, and the protection of my bodie and soule, and of all my goods[*] through the vertue of thy holie crosse, and through the vertue of thy passion, I beseech thee O Lord Jesus Christ, by the merits of thy blessed mother S. Marie, and of all thy saints, that thou give me grace and divine power over all the wicked spirits, so as which of them soever I doo call by name, they may come by and by from everie coast, and accomplish my will, that they neither be hurtfull nor fearefull unto me, but rather obedient and diligent about me. And through thy vertue streightlie commanding them, let them fulfill my commandements, Amen. Holie, holie, holie, Lord God of sabboth, which wilt come to judge the quicke and the dead, thou which art Α and Ω, first and last, King of kings and Lord of lords, Ioth, Aglanabrath, El, Abiel, Anathiel, Amazim, Sedomel, Gayes, Heli, Messias, Tolimi, Elias, Ischiros, Athanatos, Imas. By these thy holie names, and by all other I doo call upon thee, and beseech thee O Lord Jesus Christ, by thy nativitie and baptisme, by thy crosse and passion, by thine ascension, and by the comming of the Holie-ghost, by the bitternesse of thy soule when it departed from thy bodie, by thy five wounds, by the bloud and water which went out of thy bodie, by thy vertue, by the sacrament which thou gavest thy disciples the daie before thou sufferedst, by the holie trinitie, and by the inseparable unitie, by blessed Marie thy mother, by thine angels, archangels, prophets, patriarchs, and by all thy saints, and by all the sacraments which are made in thine honour, I doo worship and beseech thee, I blesse and desire thee, to accept these praiers, conjurations, and words of my mouth, which I will use. I require thee O Lord Jesus Christ, that thou give me thy vertue & power over all thine angels (which were throwne downe from heaven to deceive mankind) to drawe them to me, to tie and bind them, & also to loose them, to gather them togither before me, & to command them to doo all that they can, and that by no meanes they contemne my voice, or the words of my mouth; but that they obeie me and my saiengs, and feare me. I beseech thee by thine humanitie, mercie and grace, and I require thee Adonay, Amay, Horta, Vege[†] dora, Mitai, Hel, Suranat, Ysion, Ysesy,[‡] and by all thy holie names, and by all thine holie he saints and she saints, by all thine angels and archangels, powers, dominations, and vertues, and by that name that Salomon did bind the divels, and shut them up, Elhrach,[§] Ebanher,[¶] Agle, Goth, Ioth, Othie, Venoch, Nabrat, and by all thine holie names which are written in this booke, and by the vertue of them all, that thou enable me to congregate all thy spirits throwne downe from heaven, that they may give me a true answer of all my demands, and that they satisfie all my requests, without the hurt of my bodie or soule, or any thing else that is mine, through our Lord Jesus Christ thy sonne, which liveth and reigneth with thee in the unitie of the Holie-ghost, one God world without end.

♦[*] [goods. Through, Wier]♦

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

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

♦[†] [Vigedara, Wier]♦

♦[‡] [Ysyesy, Wier]♦

♦[§] [Elhroch, Wier]♦

♦[¶] [eban her, Wier]♦

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

Oh great and eternall vertue of the highest, which through disposition, these being called to judgement, [*]Vaicheon, Stimulamaton, Esphares, Tetragrammaton, Olioram, [†]Cryon, Esytion, Existion, Eriona, Onela, Brasim, Noym, Messias, Soter, Emanuel, Sabboth, Adonay, I worship thee, I invocate thee, I [‡]imploie thee with all the strength of my mind, that by thee, my present praiers, consecrations, and conjurations be hallowed: and whersoever wicked spirits are called, in the vertue of thy names, they may come togither from everie coast, and diligentlie fulfill the will of me the exorcist. [§]Fiat, fiat, fiat, Amen.

♦[*] [Rom.]♦

♦[†] [irion, Wier]♦

♦[‡] [implore, Wier]♦

♦[§] [Ital.]♦

The fift Chapter.

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

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

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

♦A breviarie of the inventarie of spirits.♦

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

The vi. Chapter.

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

The disposition of the planets.

The aspects of the planets.

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

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

How the daie is divided or distinguished.

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

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

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

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

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

The seventh Chapter.

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

♦[1st ed. ve]♦

♦[fo = foe]♦

The eight Chapter.

An experiment of the dead.

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

♦Conjuring for a dead spirit.♦

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

♦[†] [Rom.]♦

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

♦Ex inferno nulla redemptio, saith the scripture: Ergo you lie quoth Nota.♦

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

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

♦[*] [Rom.]♦

♦[†] Dæmones credendo contremiscunt.♦

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

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

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

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

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

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

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

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

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

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

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

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

The ninth Chapter.

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

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

The tenth Chapter.

To know of treasure hidden in the earth.

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

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

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

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

♦[*] [= ere.]♦

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

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

♦The ring of invisibilitie.♦

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

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

The eleventh Chapter.

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

♦[*] [These three words Ital.]♦

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

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

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

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

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

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

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

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

The twelfe Chapter.

How to enclose a spirit in a christall stone.

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

♦Observations of clenlinesse, abstinence, and devotion.♦

♦[*] [penitential]♦

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

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

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

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

♦[*] [sic]♦

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

♦A penaltie for not appearing, &c.♦

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

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

♦[*] [Sitrael.]♦

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

♦[†] [A third variation]♦

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

♦[*] [i.e. do thou]♦

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

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

♦[†] [A 4th variation]♦

The xiii. Chapter.

An experiment of Bealphares.

♦The conjurors brestplate.♦

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

♦Salomons circle.♦

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

♦[†] [translated in 2 ed, see note]♦

¶ The two and twentieth psalme.

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

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

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

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

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

♦[*] [? the]♦

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

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

♦[*] [jere. 2nd ed.]♦

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

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

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

The xiiii. Chapter.

To bind the spirit Bealphares, and to lose him againe.

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

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

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

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

A licence for the spirit to depart.

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

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

♦[†] [? thou]♦

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

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

The xv. Chapter.

The making of the holie water.[*]

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

♦Absque exorcismo sal non sit sanctus.♦

♦[*] [These Rom.]♦

♦[†] [Lat. in small Ital.]♦

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

To the water saie also as followeth.

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

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

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

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

♦Oratio ad Deum ut sali exorcisato vires addat.♦

Then sprinkle upon anie thing, and saie as followeth.

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

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

The xvi. Chapter.

To make a spirit to appeare in a christall.

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

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

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

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

♦For hidden treasure.♦

The xvii. Chapter.

An experiment of the dead.

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

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

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

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

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

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

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

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

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

♦[†] [This par. in smaller type.]♦

♦[‡] [sic]♦

The xviii. Chapter.

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

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

♦Note the summe of this obligation or bond.♦

♦[*] [i.e. me]♦

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

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

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

♦[*] [? which or that]♦

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

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

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

♦Bugs words.♦

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

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

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

The xix. Chapter.

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

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

♦[*] A popish supplement.♦

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

Then being appeared, saie these words following.

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

♦[*] [This par. is in small type.]♦

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

A licence to depart.

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

♦[*] [This in still smaller.]♦

The xx. Chapter.

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

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

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

To speake with spirits.

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

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

The xxi. Chapter.

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

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

♦All the former practises breeflie confuted.♦

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

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

♦Luk. 16. &c.♦

♦An ironicall confutation.♦

Tam credula mens hominis, & arrectæ fabulis aures,

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

♦Englished by Abraham Fleming.♦

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

♦2. Pet. 2. Ephes. 5. Ps. 72, & 78.♦

♦Sap. 16. Ecclus. 43.♦

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

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

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

♦Ezec. 8. & 9. Isai. 6, & 26 and 30.♦

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

The xxii. Chapter.

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

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

♦Jac. de Chusæ in lib. de apparitionib. quorundam spirituum.♦

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

♦Observations for the exorcising preest.♦

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

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

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

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

♦[*] For so they might be bewraied.♦

♦For so the cousenage may be best handled.♦

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

The xxiii. Chapter.

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

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

♦A cousening conjuration.♦

♦[*] Of this order read noble stuffe in a booke printed at Frankeford under the title of Alcoran. Franciscanorum.♦

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

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

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

♦For so might the confederate be found.♦

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

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

♦[*] [= tarred]♦

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

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

The xxiiii. Chapter.

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

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

♦In 4 dist. 23. sent.♦

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

♦Et glos. super illo ad coll. 2.♦

♦[*] [sic]♦

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

♦Mendaces debent esse memores, multò magis astuti exorcistæ.♦

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

♦Tho. Aquin. super. Marc. ultim.♦

♦Mark, 16, 17♦

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

♦A trimme consequent♦

♦Mal. malef. par. 2. quæ. 2.♦

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

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

♦Memorandum that this is for one bewitched.♦

♦Note the proviso.♦

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

♦Tho. Aquin. supr. dist. 6.♦

The xxv. Chapter.

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

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

♦1♦

♦2♦

♦3♦

♦4♦

♦5♦

♦6, 7♦

♦Proper proofes of the former seven reasons.♦

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

The xxvi. Chapter.

Other grosse absurdities of witchmongers in this matter of conjurations.

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

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

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

The xxvii. Chapter.

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

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

♦[*] Tit. de ecclesiæ dedicatione.♦

♦Ibidem, fol. 108.♦

♦Durand. de ecclesiæ dedicatione lib. 1. fol. 12.♦

¶ A conjuration written in the masse booke. Fol. 1.

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

♦In Missali. fol. 1.♦

♦The maner of conjuring salt.♦

¶ Oremus.

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

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

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

The xxviii. Chapter.

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

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

♦[*] [? sort. ✠]♦

♦A conjuration of frankincense set foorth in forme.♦

♦[†] [read incense, Tobit, viii. 2, 3.]♦

The xxix. Chapter.

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

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

♦Papists and conjurors cousening compeers.♦

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

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

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

♦Sap. 1. 14. Ecclesi. 9. Gen. 1.♦

♦Act. 19.♦

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

♦Mark 16. 17.♦

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

♦[*] Isai. 43. 11.♦

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

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

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

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

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

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

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

♦S. Martins cōjuration: In die sancti Martini. lect. 1.♦

The xxx. Chapter.

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

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

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

The xxxi. Chapter.

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

Thus you see that conjurors are no small fooles. For whereas witches being poore and needie, go from doore to doore for releefe, have they never so manie todes or cats at home, or never so much hogs doong and charvill[*] about them, or never so manie charmes in store: these conjurors (I saie) have gotten them offices in the church of Rome, wherby they have obteined authoritie & great estimation. And further, to adde credit to that art, these conjurors carrie about at this daie, bookes intituled under the names of Adam, Abel, Tobie, & Enoch; which Enoch they repute the most divine fellow in such matters. They have also among them bookes that they saie Abraham, Aaron and Salomon made. Item they have bookes of Zacharie, Paule, Honorius, Cyprian, Jerome, Jeremie, Albert, and Thomas: also of the angels, Riziel, Razael, and Raphael; and these doubtlesse were such bookes as were said to have beene burnt in the lesser Asia. And for their further credit they boast, that they must be and are skilfull and learned in these arts; to wit, Ars Almadell, ars Notoria, ars Bulaphiæ, ars Arthephii, ars Pomenar,[†] ars Revelationis, &c. Yea, these conjurors in corners sticke not (with Justine) to report and affirme, that Joseph, who was a true figure of Christ that delivered and redeemed us, was learned in these arts, and thereby prophesied and expounded dreames: and that those arts came from him to Moses, and finallie from Moses to them: which thing both Plinie and Tacitus affirme of Moses. Also Strabo in his cosmographie maketh the verie like blasphemous report. And likewise Apollonius, Molon, Possidonius, Lisimachus, and Appian terme Moses both a magician and a conjuror: whom Eusebius confuteth with manie notable arguments. For Moses differed as much from a magician, as truth from falshood, and pietie from vanitie: for in truth, he confounded all magicke, and made the world see, and the cunningest magicians of the earth confesse, that their owne dooings were but illusions, and that his miracles were wrought by the finger of God. But that the poore old witches knowledge reacheth thus farre (as Danæus affirmeth it dooth) is untrue: for their furthest fetches that I can comprehend, are but to fetch a pot of milke, &c: from their neighbors house, halfe a mile distant from them.

♦[*] [See p. 117.]♦

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

♦Acts. 19.♦

♦[†] [? Pomonæ]♦

♦Just. lib. 16.♦

♦Plin. lib. 30. cap. 2.♦

♦Strab. lib. 16.♦

♦Dan. in dialog. de sortiariis.♦

The xxxii. Chapter.

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

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

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

♦Nero made lawes against conjurors and conjurations.♦

♦C. Agrip. lib. de vanitat. scient.♦

The xxxiii. Chapter.

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

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

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

♦Probatum est upon a patient before witnes: Ergo no lie.♦

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

♦Lib. 4 dist. 14. Decret. aureum. dist. 21 Rub. de exorcist.♦

♦Lect. 5. & 6.♦

The xxxiiii. Chapter.

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

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

♦Lect. in die sanctissimæ Marg. vir. 5.♦

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

♦Lect. 6.♦

♦Looke in the word Iidoni, pag. 383.♦

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

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

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

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

The xxxv. Chapter.

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

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

♦Kakozelia.♦

♦Mutuall error by meanes of sudden sight.♦

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

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

♦S. Vincent maketh the dumbe to speake.♦

♦Dist. 8. exempl. 17. serm. 59. cap. 20.♦

The xxxvi. Chapter.

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

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

♦Secundùm Bordinum Corrigens. Quæsit. Math. tract. 1. sect. 77.♦

♦Psellus de operatione dæmonum.♦

The xxxvii. Chapter.

A pleasant miracle wrought by a popish preest.

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

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

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

The xxxviii. Chapter.

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

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

♦Lect. in die sanctæ Luciæ 7 & 8.♦

The xxxix. Chapter.

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

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

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

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

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

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

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

The xl. Chapter.

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

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

♦H. Card. lib. de var. rer. 15. ca. 92.♦

♦Pope Cœlestinus cousened of his popedome by pope Boniface.♦

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

♦Visions distinguished♦

The xli. Chapter.

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

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

♦H. Card. lib. de subtilitat. 18.♦

♦Idem, ibid.♦

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

♦Of Winchester noise.♦

The xlii. Chapter.

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

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

♦Appendents unto the supposed divine art of Theurgie.♦

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

♦[*] [Lines 1, 3, 5 Rom. 2, 4 Ital.]♦

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

♦Marke the summe and scope of this letter.♦

♦[†] [This letter in Rom.]♦

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

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

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

♦The author his conclusion.♦

Quicquid nix celat, solis calor omne revelat:

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

♦Andrœas Gartnerus Mariæmontanus. Eng. by Ab. Fle.♦

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

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

♦[*] [= and]♦

¶ The xvi. booke.

The first Chapter.

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

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

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

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

♦[*] [sic]♦

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

The second Chapter.

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

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

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

♦The definition or description of witchcraft.♦

♦The formal cause.♦

♦The finall cause.♦

♦The materiall cause.♦

The third Chapter.

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

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

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

♦A necessarie sequele.♦

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

♦Probatum est, by mother Bungies confessiō that al witches are couseners.♦

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

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

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

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

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

The fourth Chapter.

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

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

♦A strange miracle, if it were true.♦

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

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

The fift Chapter.

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

♦[*] [Latin in Ital.]♦

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

♦Heming. in lib. de superst. magicis.♦

♦[*] [p. 262]♦

♦[†] [[] in text]♦

♦The greatest clarkes are not the wisest men.♦

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

♦A naturall reason of the former knacke.♦

♦[*] [p. 346.]♦

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

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

♦Plin. lib. natural. hist. 30. cap. 1.♦

♦Pet. Mart. in locis communibus.♦

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

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

♦[*] [text (.)]♦

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

♦[†] [Not in Vulg.]♦

♦[‡] [= crack] [Cf. p. 91.]♦

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

♦But Christs argument was undoubted: Ergo, &c.♦

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

♦Albertus Crantzius in lib. 4. metropolis. cap. 4.♦

♦Prov. 6.♦

♦Mal. malef. par. 2. quæ. 1. cap. 9.♦

The sixt Chapter.

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

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

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

♦[*] [pp. 91, 222.]♦

♦John. Bodin.♦

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

♦Witches are cōmonlie verie beggers.♦

The seventh Chapter.

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

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

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

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

The eight Chapter.

Of naturall witchcraft or fascination.

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

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

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

The ninth Chapter.

Of inchanting or bewitching eies.

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

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

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

♦J. Bap. Neapol. in lib. de naturali magia.♦

♦J. Bap. Neapol. in lib. de naturali magia.♦

♦This is held of some for truth.♦

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

♦Non est in speculo res quæ speculatur in eo.♦

The tenth Chapter.

Of naturall witchcraft for love, &c.

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

♦Nescio quis oculus teneros mihi fascinat agnos, saith Virgil: and thus Englished by Abraham Fleming:

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

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

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

♦Englished by Abraham Fleming.♦

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

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

♦[*] [This line Ital.]♦

The first Chapter.

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

♦H. Card. lib. de var. rer. 16. cap. 93.♦

♦The Platonists and Stoiks.♦

♦The Epicureans and Peripatetiks.♦

♦Summum bonum cannot consist in the happines of the bodie or mind.♦

♦Morall tēperance.♦

♦Morall prudence.♦

♦Morall justice.♦

♦Morall fortitude.♦

♦Rom. 2.♦

The second Chapter.

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

I for my part doo also thinke this argument, about the nature & substance of divels and spirits, to be so difficult, as I am persuaded that no one author hath in anie certeine or perfect sort hitherto written thereof. In which respect I can neither allow the ungodly and prophane sects and doctrines of the Sadduces & Peripatetiks, who denie that there are any divels or spirits at all; nor the fond & superstitious treatises of Plato, Proclus, Plotinus, Porphyrie; nor yet the vaine & absurd opinions of Psellus, Nider, Sprenger, Cumanus, Bodin, Michaël, Andræas, Janus Matthæus, Laurentius Ananias, Jamblichus, &c: who with manie others write so ridiculouslie in these matters, as if they were babes fraied with bugges; some affirming that the soules of the dead become spirits, the good to be angels, the bad to be divels; some that spirits or divels are onelie in this life; some, that they are men; some, that they are women; some, that divels are of such gender as they list themselves; some, that they had no beginning, nor shall have ending, as the Manicheis mainteine; some, that they are mortall & die, as Plutarch affirmeth of Pan; some, that they have no bodies at all, but receive bodies, according to their phantasies & imaginations; some, that their bodies are given unto them; some, that they make themselves. Some saie they are wind; some, that they are the breath of living creatures; some, that one of them begat another; some, that they were created of the least part of the masse, whereof the earth was made; and some, that they are substances betweene God and man, and that of them some are terrestriall, some celestiall, some waterie, some airie, some fierie, some starrie, and some of each and everie part of the elements, and that they know our thoughts, and carrie our good works and praiers to God, and returne his benefits backe unto us, and that they are to be worshipped: wherein they meete and agree jumpe with the papists; as if you read the notes upon the second chapter to the Colossians, in the Seminaries testament printed at Rhemes, you shall manifestlie see, though as contrarie to the word of God as blacke to white, as appeareth in the Apocalypse, where the angell expresselie forbad John to worship him.

♦The question about spirits doubtfull and difficult.♦

♦Plotinus. The Greks. Laur. Ananias.♦

♦The Manicheis.♦

♦Plutarch.♦

♦Psellus. Mal. malef. Avicen, and the Caballists.♦

♦The Thalmudists.♦

♦Psellus, &c.♦

♦The Platonists.♦

♦The Papists.♦

♦Apoc. 19. 10 Ibid. 22. 8. 9.♦

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

♦The Sadduces.♦

The third Chapter.

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

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

♦Psellus de operatione dæmonum, cap. 8.♦

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

♦Psellus, ibid. cap. 9.♦

♦Idem. cap. 10.♦

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

♦Idem ibid. cap. 11.♦

♦Oh hethenish, nay oh papisticall follie!♦

♦The opinions of all papists.♦

♦A cousening knaverie.♦

♦H. Card. lib. de var. rer. 16. cap. 93.♦

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

♦Divels of diverse natures, and their operations.♦

♦[*] [These three Ital.]♦

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

♦The former opinion confuted.♦

The fourth Chapter.

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

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

♦Psellus lib. de operat. dæm. cap. 12.♦

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

♦1. Cor. 12.♦

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

♦Psellus. ibid. cap. 13.♦

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

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

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

♦Psel. in operat. dæm. cap. 14.♦

♦Idem. cap. 17♦

♦Beastlike divels.♦

♦But Psellus sawe nothing himselfe.♦

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

♦Probable and likelie stuffe.♦

The fift Chapter.

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

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

♦Fasc. Card. operat. de dæmon.♦

The sixt Chapter.

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

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

♦The Platonists opinion.♦

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

♦What kind of sacrifices each spirit liketh best.♦

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

♦Of Socrates his private divell or familiar spirit.♦

The seventh Chapter.

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

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

♦Dionys. in cælest. hierarch. cap. 9. 10.♦

♦Ephes. 6.♦

But Dionysius in that place goeth further, impropriating to everie countrie, and almost to everie person of anie accompt, a peculiar angell; as to Jewrie, he assigneth Michael; to Adam, Razael; to Abraham, Zakiel; to Isaach, Raphael; to Jacob, Peliel; to Moses, Metraton, &c. But in these discourses he either folowed his owne imaginations and conceipts, or else the corruptions of that age. Nevertheles, I had rather confute him by M. Calvine, and my kinseman M. Deering, than by my selfe, or mine owne words. For M. Calvine saith, that Dionysius herein speaketh not as by hearesaie, but as though he had slipped downe from heaven, and told of things which he had seene. And yet (saith he) Paule was rapt into the third heaven, and reporteth no such matters. But if you read M. Deering upon the first chapter to the Hebrues, you shall see this matter notablie handled; where he saith, that whensoever archangell is mentioned in the scriptures, it signifieth our saviour Christ, and no creature. And certeine it is that Christ himselfe was called an angell. The names also of angels, as Michael, Gabriel, &c: are given to them (saith Calvine) according to the capacitie of our weakenesse. But bicause the decision of this question is neither within the compasse of mans capacitie, nor yet of his knowledge, I will proceed no further to discusse the same, but to shew the absurd opinions of papists and witchmongers on the one side, and the most sober and probable collections of the contrarie minded on the other side.

♦Dionys. in cælest. hierarch.♦

♦J. Calv. lib. instit. 1. c. 14.♦

♦Edw. Deering, in lect. upon the Hebrues reading. 6.♦

♦Mal. 3. 1.♦

The eight Chapter.

_The commensement of divels fondlie gathered out of the 14. of Isaie, of Lucifer and of his fall, the Cabalists the Thalmudists and Schoolemens opinions of the creation of angels._

The witchmoongers, which are most commonlie bastard divines, doo fondlie gather and falselie conceive the commensement of divels out of the fourteenth of Isaie; where they suppose Lucifer is cited, as the name of an angell; who on a time being desirous to be checkemate with God himselfe, would needs (when God was gone a litle asside) be sitting downe, or rather pirking up in Gods owne principall and cathedrall chaire; and that therfore God cast him and all his confederates out of heaven: so as some fell downe from thence to the bottome of the earth; some having descended but into the midle region, and the taile of them having not yet passed through the higher region, staied even then & there, when God said, Ho. But God knoweth there is no such thing ment nor mentioned in that place. For there is onlie foreshewed the deposing and deprivation of king Nabuchadnez-zar, who exalting himselfe in pride (as it were above the starres) esteemed his glorie to surmount all others, as farre as Lucifer the bright morning starre shineth more gloriouslie than the other common starres, and was punished by exile, untill such time as he had humbled himselfe; and therefore metaphoricallie was called Lucifer.

♦Isai. 14.♦

But forsooth, bicause these great clarkes would be thought methodicall, and to have crept out of wisedomes bosome, who rather cralled out of follies breeches; they take upon them to shew us, first, whereof these angels that fell from heaven were created; to wit, of the left side of that massie moold, whereof the world was compounded, the which (saie they) was Putredo terræ, that is, the rottennesse of the earth. The Cabalists, with whome Avicen seemeth to agree, saie that one of these begat another: others saie, they were made all at once. The Greekes doo write that angels were created before the world. The Latinists saie they were made the fourth daie, when the starres were made. Laurence Ananias saith, they were made the first daie, and could not be made the fourth daie, bicause it is written; Quando facta sunt sidera, laudaverunt me angeli: so as (saith he) they were made under the name of the heavens.

♦The opinion of the Thalmudists.♦

♦Laur. Anan. lib. de natur. dæm. 1.♦

♦Crœavit[*] cælum & terram.♦

♦[*] [Creavit] [Gen. 1. 1. Vulg.]♦

There is also a great question among the schoolemen, whether more angels fell downe with Lucifer, or remained in heaven with Michael. Manie having a bad opinion of the angels honesties, affirme that the greater part fell with Lucifer: but the better opinion is (saith Laurentius Ananias) that the most part remained. And of them that thinke so, some saie the tenth part were cast downe, some the ninth; and some gather upon S. John, that the third part were onelie damned; bicause it is written, that the dragon with his taile plucked downe with him the third part of the starres.

♦Lau. Anan. lib. de natur. dæm. 1.♦

The ninth Chapter.

_Of the contention betweene the Greeke and Latine church touching the fall of angels, the variance among papists themselves herein, a conflict betweene Michael and Lucifer._

There was also another contention betweene the Greeke church and the Latine; to wit, of what orders of angels they were that did fall with Lucifer. Our schoolemen saie they were of all the nine orders of angels in Lucifers conspiracie. But bicause the superior order was of the more noble constitution and excellent estate, and the inferior of a lesse worthie nature, the more part of the inferior orders fell as guiltie and offenders with Lucifer. Some saie the divell himselfe was of the inferior order of angels, and some that he was of the highest order: bicause it is written, In cherubim extentus & protegens posui te in monte sancto Dei. And these saie further, that he was called the dragon, bicause of his excellent knowledge. Finallie, these great doctors conclude, that the divell himselfe was of the order of seraphim, which is the highest, because it is written, Quomodo enim manè oriebaris Lucifer?[*] They of this sect affirme, that Cacodæmones were they that rebelled against Jove; I meane they of Plato his sect, himselfe also holding the same opinion. Our schoolemen differ much in the cause of Lucifers fall. For some said it was for speaking these words, Ponam sedem meam in aquilone, & similis ero altissimo:[†] others saie, bicause he utterlie refused felicitie, and thought scorne therof; others saie, bicause he thought all his strength proceeded from himselfe, and not from God; others saie that it was, bicause he attempted to doo that by himselfe, and his owne abilitie, which he should have obteined by the gift of another; others saie, that his condemnation grew hereupon, for that he challenged the place of the Messias; others saie, bicause he detracted the time to adore the majestie of God, as other angels did; others saie, bicause he utterlie refused it. Scotus and his disciples saie that it was, bicause he rebelliouslie claimed equall omnipotencie with God: with whom lightlie the Thomists never agree. Others saie it was for all these causes together, and manie more: so as hereupon (saith Laurentius Ananias) grew a wonderfull conflict betweene Michaël and the good angels on the one side, and Lucifer and his freends on the other: so as, after a long and doubtfull skirmish, Michaël overthrew Lucifer, and turned him and his fellowes out of the doores.

♦Lau. Anan. lib. de natur. dæm. 1.♦

♦[*] [Isai. 14. 12]♦

♦I will settle my selfe in the north, and will be like the highest.♦

♦[†] [Isai. 14. 13, 14]♦

♦Laur. Anan. lib. de natur. dæm. 1.♦

The tenth Chapter.

_Where the battell betweene Michael and Lucifer was fought, how long it continued, and of their power, how fondlie papists and infidels write of them, and how reverentlie Christians ought to thinke of them._

Now where this battell was fought, and how long it continued, there is as great contention among the schoolemen, as was betwixt Michaël and Lucifer. The Thomists saie this battell was fought in the mpereiall[*] heaven, where the abode is of blessed spirits, and the place of pleasure and felicitie. Augustine and manie others saie, that the battell was fought in the highest region of the aier; others saie, in the firmament; others in paradise. The Thomists also saie it continued but one instant or pricke of time; for they tarried but two instants in all, even from their creation to their expulsion. The Scotists saie, that betweene their production and their fall, there were just foure instants. Nevertheles, the greatest number of schoolemen affirme, that they continued onelie three instants: bicause it stood with Gods justice, to give them three warnings; so as at the third warning Lucifer fell downe like led (for so are the words) to the bottome of hell; the rest were left in the aire, to tempt man. The Sadduces were as grosse the other waie: for they said, that by angels was ment nothing else, but the motion that God dooth inspire in men, or the tokens of his power. He that readeth Eusebius shall see manie more absurd opinions and asseverations of angels: as how manie thousand yeares they serve as angels, before they come to the promotion of archangels, &c.

♦[*] [sic]♦

♦Instans, viz. punctum temp. nempe individuum Nunc.♦

♦Euseb. in ecclesi. histor.♦

Monsieur Bodin, M. Mal. and manie other papists gather upon the seventh of Daniel, that there are just ten millians of angels in heaven. Manie saie that angels are not by nature, but by office. Finallie, it were infinite to shew the absurd and curious collections hereabout. I for my part thinke with Calvine, that angels are creatures of God; though Moses spake nothing of their creation, who onelie applied himselfe to the capacitie of the common people, reciting nothing but things seene. And I saie further with him, that they are heavenlie spirits, whose ministration and service God useth: and in that respect are called angels. I saie yet againe with him, that it is verie certeine, that they have no shape at all; for they are spirits, who never have anie: and finallie, I saie with him, that the scriptures, for the capacitie of our wit, dooth not in vaine paint out angels unto us with wings; bicause we should conceive, that they are readie swiftlie to succour us. And certeinlie all the sounder divines doo conceive and give out, that both the names and also the number of angels are set downe in the scripture by the Holie-ghost, in termes to make us understand the greatnesse and the manner of their messages; which (I saie) are either expounded by the number of angels, or signified by their names.

♦10000000. Johannes Cassianus in confessione theolog. tripart.♦

♦J. Cal. lib. instit. 1. cap. 14. sect. 8.♦

Furthermore, the schoole doctors affirme, that foure of the superior orders of angels never take anie forme or shape of bodies, neither are sent of anie arrand at anie time. As for archangels, they are sent onelie about great and secret matters; and angels are common hacknies about evere trifle; and that these can take what shape or bodie they list: marie they never take the forme of women or children. Item they saie that angels take most terrible shapes: for Gabriel appeared to Marie, when he saluted hir, Facie rutilante, veste coruscante, ingressu mirabili, aspectu terribili, &c: that is, with a bright countenance, shining attire, wonderfull gesture, and a dredful vissage, &c. But of apparitions I have spoken somewhat before, and will saie more hearafter. It hath beene long, and continueth yet a constant opinion, not onelie among the papists; but among others also, that everie man hath assigned him, at the time of his nativitie, a good angell and a bad. For the which there is no reason in nature, nor authoritie in scripture. For not one angell, but all the angels are said to rejoise more of one convert, than of ninetie and nine just. Neither did one onelie angell conveie Lazarus into Abrahams bosome. And therefore I conclude with Calvine, that he which referreth to one angell, the care that GOD hath to everie one of us, dooth himselfe great wrong: as may appeare by so manie fierie chariots shewed by Elizæus to his servant. But touching this mysterie of angels, let us reverentlie thinke of them, and not curiouslie search into the nature of them, considering the vilenes of our condition, in respect of the glorie of their creation. And as for the foresaid fond imaginations and fables of Lucifer, &c: they are such as are not onelie ridiculous, but also accomptable among those impious curiosities, and vaine questions, which Paule speaketh of: neither have they anie tittle or letter in the scripture for the maintenance of their grosse opinions in this behalfe.

♦Mich. And. thes. 107. 101. Idem thes. 103. 108.♦

♦Luk. 15, 7.♦

♦Luk. 16, 23.♦

♦J. Cal. lib. instit. 1. cap. 14.♦

♦2. Reg. 16. 17♦

The eleventh Chapter.

_Whether they became divels which being angels kept not their vocation, in Jude and Peter; of the fond opinions of the Rabbins touching spirits and bugs, with a confutation thereof._

We doo read in Jude, and find it confirmed in Peter, that the angels kept not their first estate, but left their owne habitation, and sinned, and (as Job saith) committed follie: and that God therefore did cast them downe into hell, reserving them in everlasting chaines under darkenes, unto the judgement of the great daie. But manie divines saie, that they find not anie where, that God made divels of them, or that they became the princes of the world, or else of the aire; but rather prisoners. Howbeit, divers doctors affirme, that this Lucifer, notwithstanding his fall, hath greater power than any of the angels in heaven: marrie they say that there be certeine other divels of the inferiour sort of angels, which were then thrust out for smaller faults, and therefore are tormented with little paines, besides eternal damnation: and these (saie they) can doo little hurt. They affirme also, that they onelie use certeine jugling knacks, delighting thereby to make men laugh, as they travell by the high waies: but other (saie they) are much more churlish. For proofe heereof they alledge the eighth of Matthew, where he would none otherwise be satisfied but by exchange, from the annoieng of one man, to the destruction of a whole heard of swine. The Rabbines, and namelie Rabbi Abraham, writing upon the second of Genesis, doo say, that God made the fairies, bugs, Incubus, Robin good fellow, and other familiar or domesticall spirits & divels on the fridaie: and being prevented with the evening of the sabboth, finished them not, but left them unperfect; and therefore that ever since they use to flie the holinesse of the sabboth, seeking darke holes in mountaines and woods, wherein they hide themselves till the end of the sabboth, and then come abroad to trouble and molest men.

♦Jud. vers. 6. 2. Pet. 2. 4.♦

♦Mal. malef. par. 2. quæ 1. cap. 2. 3.♦

♦Mal. malef. part. 2. cap. 1. quæst. 1.♦

♦Mich. And. Laur. Anan. Mal. malef. &c.♦

♦Author. lib. Zeor hammor in Gen. 2.♦

But as these opinions are ridiculous and fondlie collected; so if we have onelie respect to the bare word, or rather to the letter, where spirits or divels are spoken of in the scriptures, we shall run into as dangerous absurdities as these are. For some are so carnallie minded, that a spirit is no sooner spoken of, but immediatlie they thinke of a blacke man with cloven feet, a paire of hornes, a taile, clawes, and eies as broad as a bason, &c. But surelie the divell were not so wise in his generation, as I take him to be, if he would terrifie men with such uglie shapes, though he could doo it at his pleasure. For by that meanes men should have good occasion & oportunitie to flie from him, & to run to God for succour; as the maner is of all them that are terrified, though perchance they thought not upon God of long time before. But in truth we never have so much cause to be afraid of the divell, as when he flatteringlie insinuateth himselfe into our harts, to satisfie, please, and serve our humors, entising us to prosecute our owne appetits and pleasures, without anie of these externall terrors. I would weete of these men, where they doo find in the scriptures, that some divels be spirituall, and some corporall; or how these earthie or waterie divels enter into the mind of man. Augustine saith, and diverse others affirme, that sathan or the divell while we feed, allureth us with gluttonie: he thrusteth lust into our generation; and sloth into our exercise; into our conversation, envie; into our traffike, avarice; into our correction, wrath; into our government, pride: he putteth into our harts evill cogitations; into our mouthes, lies, &c. When we wake, he mooveth us to evill works; when we sleepe, to evill and filthie dreames; he provoketh the merrie to loosenesse, and the sad to despaire.

♦The grosse dulnesse of manie at the hearing of a spirit named.♦

♦Aug. in ser. 4. Greg. 29. sup. Job. Leo pont. ser. 8. Nativit.♦

The twelfe Chapter.

That the divels assaults are spirituall and not temporall, and how grosselie some understand those parts of the scripture.

Upon that, which hitherto hath beene said, you see that the assaults of sathan are spirituall, and not temporall: in which respect Paule wisheth us not to provide a corselet of Steele to defend us from his clawes; but biddeth us put on the whole armour of God, that we may be able to stand against the invasions of the divell. For we wrestle not against flesh and bloud; but against principalities, powers, and spirituall wickednesse. And therefore he adviseth us to be sober and watch: for the divell goeth about like a roring lion, seeking whome he may devoure. He meaneth not with carnall teeth: for it followeth thus, Whome resist ye stedfastlie in faith. And againe he saith, That which is spirituall onelie discerneth spirituall things: for no carnall man can discerne the things of the spirit. Why then should we thinke that a divell, which is a spirit, can be knowne, or made tame and familiar unto a naturall man; or contrarie to nature, can be by a witch made corporall, being by God ordeined to a spirituall proportion?

♦Ephe. 6, 11, 12.♦

♦2. Tim. 2, 8, 9.♦

♦Idem ibid.♦

♦1. Cor. 2. 14.♦

The cause of this grosse conceipt is, that we hearken more diligentlie to old wives, and rather give credit to their fables, than to the word of God; imagining by the tales they tell us, that the divell is such a bulbegger, as I have before described. For whatsoever is proposed in scripture to us by parable, or spoken figurativelie or significativelie, or framed to our grosse capacities, &c: is by them so considered and expounded, as though the bare letter, or rather their grosse imaginations thereupon were to be preferred before the true sense and meaning of the word. For I dare saie, that when these blockheads read Jothans parable in the ninth of Judges to the men of Sichem; to wit, that the trees went out to annoint a king over them, saieng to the olive tree, Reigne thou over us: who answered and said, Should I leave my fatnesse, &c? They imagine that the woodden trees walked, & spake with a mans voice: or else, that some spirit entred into the trees, and answered as is imagined they did in the idols and oracles of Apollo, and such like; who indeed have eies, and see not; eares and heare not; mouthes, and speake not, &c.

♦Judg. 9. 7, 8, 9, 10, 11, 12, 13, 14.♦

The xiii. Chapter.

_The equivocation of this word spirit, how diverslie it is taken in the scriptures, where (by the waie) is taught that the scripture is not alwaies literallie to be interpreted, nor yet allegoricallie to be understood._

Such as search with the spirit of wisedome and understanding, shall find, that spirits, as well good as bad, are in the scriptures diverslie taken: yea they shall well perceive, that the divell is no horned beast. For [a]sometimes in the scriptures, spirits and divels are taken for infirmities of the bodie; [b]sometimes for the vices of the mind; sometimes also for the gifts of either of them. [c]Sometimes a man is called a divell, as Judas in the sixt of John, and Peter in the xvi. of Matthew. [d]Sometimes a spirit is put for the Gospell; sometimes for the mind or soule of man; sometimes [e]for the will of man, his mind and counsell; sometimes [f]for teachers and prophets; sometimes [g]for zeale towards God; sometimes [h]for joie in the Holie-ghost, &c.

♦[a] Exod. 31, 1♦

♦[b] Acts. 8, 19. Gal. 3.♦

♦[c] John. 6. Matth. 16.♦

♦[d] 1. Cor. 3. Gal. 3. 1. Cor. 2. 2. Cor. 7.♦

♦[e] Luke 9. 1. Cor. 5. Philip 1. 1 Thes. 5.♦

♦[f] 1. John. 4.♦

♦[g] 1. Tim. 4.♦

♦[h] Ephes. 5. Isai. 11, 2.♦

And to interpret unto us the nature and signification of spirits, we find these words written in the scripture; to wit, The spirit of the Lord shall rest upon him; The spirit of counsell and strength; The spirit of wisedome and understanding; The spirit of knowledge and the feare of the Lord. Againe, I will powre out my spirit upon the house of David, &c: The spirit of grace and compassion. Againe, Ye have not received the spirit of bondage, but the spirit of adoption. And therefore Paule saith, To one is given, by the spirit, the word of wisedome; to another, the word of knowledge by the same spirit; to another, the gift of healing; to another, the gift of faith by the same spirit; to another, the gift of prophesie; to another, the operation of great works; to another, the discerning of spirits; to another, the diversitie of toongs; to another, the interpretation of toongs: and all these things worketh one and the selfesame spirit. Thus farre the words of Paule. And finallie, Esaie saith, that the Lord mingled among them the spirit of error. And in another place, The Lord hath covered you with a spirit of slumber.

♦Zach. 12, 10.♦

♦Rom. 1, 15. 1. Cor. 12, 8, 9, 10.♦

♦1. Co. 12, 11.♦

♦Isai. 19, 14.♦

♦Isaie. 29.♦

As for the spirits of divination spoken of in the scripture, they are such as was in the woman of Endor, the Philippian woman, the wench of Westwell, and the holie maid of Kent; who were indued with spirits or gifts of divination, whereby they could make shift to gaine monie, and abuse the people by slights and craftie inventions. But these are possessed of borrowed spirits, as it is written in the booke of Wisedome; and spirits of meere cousenage and deceipt, as I have sufficientlie prooved elsewhere. I denie not therefore that there are spirits and divels, of such substance as it hath pleased GOD to create them. But in what place soever it be found or read in the scriptures, a spirit or divell is to be understood spirituallie, and is neither a corporall nor a visible thing. Where it is written, that God sent an evill spirit betweene Abimelech, and the men of Sichem, we are to understand, that he sent the spirit of hatred, and not a bulbegger. Also where it is said; If the spirit of gelosie come upon him: it is as much to saie as; If he be mooved with a gelous mind: and not that a corporall divell assaulteth him. It is said in the Gospell; There was a woman, which had a spirit of infirmitie 18. yeeres, who was bowed togither, &c: whome Christ, by laieng his hand upon hir, delivered of hir disease. Wherby it is to be seene, that although it be said, that sathan had bound hir, &c: yet that it was a sicknes or disease of bodie that troubled hir; for Christs owne words expound it. Neither is there any word of witchcraft mentioned, which some saie was the cause thereof.

♦1. Sam. 28. Hest. 16.♦

♦Sap. 15, 15, 19.♦

♦Judg. 9, 23.♦

♦Num. 5, 14.♦

♦Luke. 13, 11.♦

There were seven divels cast out of Marie Magdalen. Which is not so grosselie understood by the learned, as that there were in hir just seven corporall divels, such as I described before elsewhere; but that by the number of seven divels, a great multitude, and an uncerteine number of vices is signified: which figure is usuall in divers places of the scripture. And this interpretation is more agreeable with Gods word, than the papisticall paraphrase, which is; that Christ, under the name of the seven divels, recounteth the seven deadlie sinnes onelie. Others allow neither of these expositions; bicause they suppose that the efficacie of Christs miracle should this waie be confounded: as though it were not as difficult a matter, with a touch to make a good Christian of a vicious person; as with a word to cure the ague, or any other disease of a sicke bodie. I thinke not but any of both these cures may be wrought by meanes, in processe of time, without miracle; the one by the preacher, the other by the physician. But I saie that Christs worke in both was apparentlie miraculous: for with power and authoritie, even with a touch of his finger, and a word of his mouth, he made the blind to see, the halt to go, the lepers cleane, the deafe to heare, the dead to rise againe, and the poore to receive the Gospell, out of whom (I saie) he cast divels, and miraculouslie conformed them to become good Christians, which before were dissolute livers; to whome he said, Go your waies and sinne no more.

♦Mark. 16, 9.♦

♦Levit. 26. Prov. 24. Luk. 17.♦

♦Matth. 8, 16.♦

♦Luk. 4, 36. Luk. 7, 21.♦

♦John 8, 11.♦

The xiiii. Chapter.

That it pleased God to manifest the power of his sonne and not of witches by miracles.

Jesus Christ, to manifest his divine power, rebuked the winds, and they ceased; and the waves of water, and it was calme: which if neither our divines nor physicians can doo, much lesse our conjurors, and least of all our old witches can bring anie such thing to passe. But it pleased God to manifest the power of Christ Jesus by such miraculous & extraordinarie meanes, providing and as it were preparing diseases, that none otherwise could be cured, that his sonnes glorie, and his peoples faith might the more plainelie appeere; as namelie, leprosie, lunacie, and blindnesse: as it is apparent in the Gospell, where it is said, that the man was not stricken with blindnesse for his owne sinnes, nor for any offense of his ancestors; but that he was made blind, to the intent the works of God should be shewed upon him by the hands of Jesus Christ. But witches with their charmes can cure (as witchmongers affirme) all these diseases mentioned in the scripture, and manie other more; as the gowt, the toothach, &c: which we find not that ever Christ cured.

♦Luke. 8, 14.♦

♦Levit. 14, 7, 8. Luk. 7. 17, 4.♦

♦John. 9.♦

As touching those that are said in the Gospell to be possessed of spirits, it seemeth in manie places that it is indifferent, or all one, to saie; He is possessed with a divell; or, He is lunatike or phrentike: which disease in these daies is said to proceed of melancholie. But if everie one that now is lunatike, be possessed with a reall divell; then might it be thought, that divels are to be thrust out of men by medicines. But who saith in these times with the woman of Canaan; My daughter is vexed with a divell, except it be presupposed, that she meant hir daughter was troubled with some disease? Indeed we saie, and saie truelie, to the wicked, The divell is in him: but we meane not thereby, that a reall divell is gotten into his guts. And if it were so, I marvell in what shape this reall divell, that possesseth them, remaineth. Entreth he into the bodie in one shape, and into the mind in another? If they grant him to be spirituall and invisible, I agree with them.

♦Mat. 4, 17, &c.♦

Some are of opinion, that the said woman of Chanaan ment indeed that hir daughter was troubled with some disease; bicause it is written in sted of that the divell was cast out, that hir daughter was made whole, even the selfesame houre. According to that which is said in the 12. of Matthew; There was brought unto Christ one possessed of a divell, which was both blind and dumbe, and he healed him: so as, he that was blind and dumbe both spake and sawe. But it was the man, and not the divell, that was healed, and made to speake and see. Whereby (I saie) it is gathered, that such as were diseased, as well as they that were lunatike, were said sometimes to be possessed of divels.

♦Matt. 15, 28.♦

♦Matt. 12, 22.♦

The xv. Chapter.

Of the possessed with divels.

Here I cannot omit to shew, how fondlie diverse writers; and namelie, James Sprenger, and Henrie Institor doo gather and note the cause, why the divell maketh choise to possesse men at certeine times of the moone; which is (saie they) in two respects: first, that they may defame so good a creature as the moone; secondly, bicause the braine is the moistest part of the bodie. The divell therefore considereth the aptnesse and conveniencie thereof (the [*]moone having dominion over all moist things) so as they take advantage therby, the better to bring their purposes to passe. And further they saie, that divels being conjured and called up, appeere and come sooner in some certeine constellations, than in other some: thereby to induce men to thinke, that there is some godhead in the starres. But when Saule was releeved with the sound of the harpe, they saie that the departure of the divell was by meanes of the signe of the crosse imprinted in Davids veines. Whereby we maie see how absurd the imaginations and devises of men are, when they speake according to their owne fansies, without warrant of the word of God. But me thinks it is verie absurd that Josephus affirmeth; to wit, that the divell should be thrust out of anie man by vertue of a root. And as vaine it is, that Ælianus writeth of the magicall herbe Cynospastus, otherwise called Agla[o]photis; which is all one with Salomons root named Baaros, as having force to drive out anie divell from a man possessed.

♦Mal. malef. quæst. 5. pa. 1.♦

♦[*] A maxime in philosophie, as the sunne in aridis & siccis.♦

♦Joseph. de antiquitat. Jud. item de bello Jud. lib. 7. ca. 35.♦

The xvi. Chapter.

_That we being not throughlie informed of the nature of divels and spirits, must satisfie our selves with that which is delivered us in the scriptures touching the same, how this word divell is to be understood both in the singular and plurall number, of the spirit of God and the spirit of the divell, of tame spirits, of Ahab._

The nature therfore and substance of divels and spirits, bicause in the scripture it is not so set down, as we may certeinlie know the same: we ought to content and frame our selves faithfullie to beleeve the words and sense there delivered unto us by the high spirit, which is the Holie-ghost, who is Lord of all spirits; alwaies considering, that evermore spirits are spoken of in scripture, as of things spirituall; though for the helpe of our capacities they are there sometimes more grosselie and corporallie expressed, either in parables or by metaphors, than indeed they are. As for example (and to omit the historie of Job, which elsewhere I handle) it is written; The Lord said, Who shall entise Ahab, that he maie fall at Ramoth Gilead, &c? Then came foorth a spirit, and stood before the Lord, and said; I will entise him. And the Lord said, Wherewith? And he said; I will go and be a lieng spirit in the mouth of all his prophets. Then he said; Go foorth, thou shalt prevaile, &c.

♦Num. 27, 16.♦

♦1. Reg. 18. verse. 23. verse. 4.♦

This storie is here set foorth in this wise, to beare with our capacities, and speciallie with the capacitie of that age, that could not otherwise conceive of spirituall things, than by such corporall demonstrations. And yet here is to be noted, that one spirit, and not manie or diverse, did possesse all the false prophets at once. Even as in another place, manie thousand divels are said to possesse one man: and yet it is also said even in the selfe same place, that the same man was possessed onelie with one divell. For it is there said that Christ met a man, which had a divell, and he commanded the fowle spirit to come foorth of the man, &c. But Calvine saith; Where sathan or the divell is named in the singular number, thereby is meant that power of wickednesse, that standeth against the kingdome of justice. And where manie divels are named in the scriptures, we are thereby taught, that we must fight with an infinite multitude of enimies; least despising the fewnesse of them, we should be more slacke to enter into battell, and so fall into securitie and idlenes.

♦Luke. 8. 27. 28.♦

♦Mark. 5. 9.♦

♦Luk. 8.♦

♦J. Cal. lib. instit. lib. 1. cap. 14. sect. 14.♦

On the other side, it is as plainelie set downe in the scripture, that some are possessed with the spirit of God, as that the other are endued and bound with the spirit of the divell. Yea sometimes we read, that one good spirit was put into a great number of persons; and againe, that diverse spirits rested in and upon one man: and yet no reall or corporall spirit meant. As for example; The Lord tooke of the spirit that was upon Moses, and put it upon the seventie elders, and when the spirit rested upon them, they prophesied. Why should not this be as substantiall and corporall a spirit, as that, wherewith the maid in the Acts of the apostles was possessed? Also Elisha intreated Elia, that when he departed, his spirit might double upon him. We read also that the spirit of the Lord came upon [a]Othniel, upon [b]Gedeon, [c]Jeptha, [d]Samson, [e]Balaam, [f]Saule, [g]David, [h]Ezechiel, [i]Zacharie, [k]Amasay: yea it is written, that Caleb had another spirit than all the Israelits beside: & in another place it is said, that [l]Daniel had a more excellent spirit than anie other. So as, though the spirits, as well good as bad, are said to be given by number and proportion; yet the qualitie and not the quantitie of them is alwaies thereby ment and presupposed. Howbeit I must confesse, that Christ had the spirit of God without measure, as it is written in the evangelist John. But where it is said that spirits can be made tame, and at commandement, I saie to those grosse conceivers of scripture with Salomon, who (as they falslie affirme was of all others the greatest conjuror) saith thus in expresse words; No man is lord over a spirit, to reteine a spirit at his pleasure.

♦Num. 11.♦

♦Ibid. vers. 25♦

♦Acts. 16.♦

♦2. Reg. 2.♦

♦Judg. 3. 10.♦

♦[a] Judg. 11. 39.♦

♦[b] Ibid. 14. 6.♦

♦[c] Ibid. 14. 6.♦

♦[d] Num. 24. 2.♦

♦[e] 1. Sam. 16. 13.♦

♦[f] 1. Sam. 18. 14.♦

♦[g] Ezec. 11. 5.♦

♦[h] 2. Chr. 14.♦

♦[i] 1. Ch. 12. 18.♦

♦[k] Numb. 14.♦

♦[l] Dan. 5. 11.♦

♦John. 3, 34.♦

♦Eccles. 8. [8.]♦

[Azariah is omitted in the text, and the margin references are wrong; they are rightly given opposite]

♦[a] Judg. 3. 10.♦

♦[b] [Judg. 6. 34.]♦

♦[c] Judg. 11. [2]9.♦

♦[d] Ibid 14. 6.♦

♦[e] Num. 24. 2.♦

♦[f] [1. Sam. 11. 3.]♦

♦[g] 1. Sam. 16. 13. 1. Sam. 18. 14.♦

♦[h] Ezec. 11. 5.♦

♦[i] 2. Chr. 14. [15. 1. is Azariah.]♦

♦[k] [Zech. 24. 20.]♦

♦[l] 1. Chr. 12. 18. Num. 14. [24.]♦

The xvii. Chapter.

_Whether spirits and soules can assume bodies, and of their creation and substance, wherein writers doo extreamelie contend and varie._

Some hold opinion, that spirits and soules can assume & take unto them bodies at their pleasure, of what shape or substance they list: of which mind all papists, and some protestants are, being more grosse than another sort, which hold, that such bodies are made to their hands. Howbeit, these doo varie in the elements, wherewith these spirituall bodies are composed. For (as I have said) some affirme that they consist of fier, some thinke of aier, and some of the starres and other celestiall powers. But if they be celestiall, then (as Peter Martyr saith) must they follow the circular motion: and if they be elementarie, then must they follow the motions of those elements, of which their bodies consist. Of aier they cannot be: for aier is Corpus homogenium; so as everie part of aier is aier, whereof there can be no distinct members made. For an organicall bodie must have bones, sinewes, veines, flesh, &c: which cannot be made of aier. Neither (as Peter Martyr affirmeth) can an aierie bodie receive or have either shape or figure. But some ascend up into the clouds, where they find (as they saie) diverse shapes and formes even in the aier. Unto which objection P. Martyr answereth, saieng, and that trulie, that clouds are not altogether aier, but have a mixture of other elements mingled with them.

♦For everie naturall motion is either circular or elemētarie.♦

The xviii. Chapter.

Certeine popish reasons concerning spirits made of aier, of daie divels and night divels, and why the divell loveth no salt in his meate.

Manie affirme (upon a fable cited by M. Mal.) that spirits are of aier, bicause they have beene cut (as he saith) in sunder, and closed presentlie againe; and also bicause they vanish awaie so suddenlie. But of such apparitions I have alreadie spoken, and am shortlie to saie more, which are rather seene in the imagination of the weake and diseased, than in veritie and truth. Which sights and apparitions, as they have beene common among the unfaithfull; so now, since the preaching of the gospell they are most rare. And as among faintharted people; namelie, women, children, and sicke folkes, they usuallie swarmed: so among strong bodies and good stomachs they never used to appeare; as elsewhere I have prooved: which argueth that they were onelie phantasticall and imaginarie. Now saie they that imagine divels and spirits to be made of aier, that it must needs be that they consist of that element; bicause otherwise when they vanish suddenlie awaie, they should leave some earthie substance behind them. If they were of water, then should they moisten the place where they stand, and must needs be shed on the floore. If they consisted of fier, then would they burne anie thing that touched them: and yet (saie they) Abraham and Lot washed their feete, and were neither scalded nor burnt.

♦Gen. 18, 19.♦

I find it not in the Bible, but in Bodin, that there are daie divels, and night divels. The same fellow saith, that Deber is the name of that divell, which hurteth by night; and Cheleb is he that hurteth by daie: howbeit, he confesseth that Sathan can hurt both by daie and by night; although it be certeine (as he saith) that he can doo more harme by night than by daie; producing for example, how in a night he slew the first borne of Ægypt. And yet it appeareth plainelie in the text, that the Lord himselfe did it. Whereby it seemeth, that Bodin putteth no difference betweene God and the divell. For further confirmation of this his foolish assertion, that divels are more valiant by night than by daie, he alledgeth the 104. Psalme, wherein is written, Thou makest darknesse, and it is night, wherein all the beasts of the forrest creepe foorth, the lions rore, &c: when the sunne riseth, they retire, &c. So as now he maketh all beasts to be divels, or divels to be beasts. Oh barbarous blindnes! This Bodin also saith, that the divell loveth no salt in his meate, for that it is a signe of eternitie, and used by Gods commandement in all sacrifices; abusing the scriptures, which he is not ashamed to quote in that behalfe. But now I will declare how the scripture teacheth our dull capacities to conceive what maner of thing the divell is, by the verie names appropriated unto him in the same.

♦J. Bod. lib. de dæm. 3. ca. 4.♦

♦Exod. 12 29.♦

♦Psa. 104. 20.♦

♦J. Bod. lib. de dæm. 3. ca. 5.♦

♦Levit. 1.♦

The xix. Chapter.

That such divels as are mentioned in the scriptures, have in their names their nature and qualities expressed, with instancies thereof.

Such divels as are mentioned in the scriptures by name, have in their names their nature and qualities expressed, being for the most part the idols of certeine nations idolatrouslie erected, in steed, or rather in spight of God. For Beelzebub, which signifieth the lord of the flies, bicause he taketh everie simple thing in his web, was an idol or oracle erected at Ekron, to whom Ahaziah sent to know whether he should recover his disease: as though there had beene no God in Israell. This divell Beelzebub was among the Jewes reputed the principall divell. The Græcians called him Pluto, the Latines Sumanus, quasi summum deorum manium, the cheefe ghost or spirit of the dead whom they supposed to walke by night: although they absurdlie beleeved also that the soule died with the bodie. So as they did put a difference betweene the ghost of a man and the soule of a man: and so doo our papists; howbeit, none otherwise, but that the soule is a ghost, when it walketh on the earth, after the dissolution of the bodie, or appeareth to anie man, either out of heaven, hell, or purgatorie, and not otherwise. [a]Nisroch signifieth a delicate tentation, and was worshipped by Senacherib in Assyria. [b]Tarcat[c] is in English, fettered, and was the divell or idoll of the Hevites. [d]Beelphegor, otherwise called Priapus, the gaping or naked god was worshipped among the Moabits. [e]Adramelech, that is, the cloke or power of the king, was an idoll at Sepharvais, which was a citie of the Assyrians. [f]Chamos, that is feeling, or departing, was worshipped among the Moabits. [g]Dagon, that is, corne or greefe, was the idoll of the Philistines. [h]Astarte, that is, a fold or flocke, is the name of a shee idoll at Sydonia, whom Salomon worshipped: some thinke it was Venus. [i]Melchom, that is, a king, was an idoll or divell, which the sonnes of Ammon worshipped.

♦2. Reg. 13.♦

♦Matth. 10. & 12. Mark. 3. Luk. 11.♦

♦[a] 2. Reg. 19.♦

♦[b] 2. Reg. 17.♦

♦[c] [Tartac]♦

♦[d] Ose. 9, 11. [10] Num. 25. Deut. 3. &. 4 Josu. 22.♦

♦[e] 2. Reg. 17.♦

♦[f] Numb. 21. 1. Reg. 11. 2. Reg. 23.♦

♦[g] Judg. 16. 1. Macc. 10.♦

♦[h] 1. Reg. 11. 2. Reg. 23.♦

♦[i] 2. Reg. 23. 1. Chro. 20. Jerem. 49.♦

♦Joseph. lib. de antiquit. Judæor. 6. cap. 14.♦

♦1. Sam. 7. 2. Reg. 23.♦

♦Psal. 96. [Vulg. vers.]♦

Sometimes also we find in the scriptures, that divels and spirits take their names of wicked men, or of the houses or stats of abhominable persons: as Astaroth, which (as Josephus saith) was the idoll of the Philistines, whome the Jewes tooke from them at Salomons commandement, and was also worshipped of Salomon. Which though it signifie riches, flocks, &c: yet it was once a citie belonging to Og the king of Basan, where they saie the giants dwelt. In these respects Astaroth is one of the speciall divels named in Salomons conjuration, and greatlie emploied by the conjurors. I have sufficientlie prooved in these quotations, that these idols are Dii gentium, the gods of the Gentiles: and then the prophet David may satisfie you, that they are divels, who saith Dii gentium dæmonia sunt, The gods of the Gentiles are divels. What a divell was the rood of grace to be thought, but such a one as before is mentioned and described, who tooke his name of his courteous and gratious behaviour towards his worshippers, or rather those that offered unto him? The idolatrous knaverie wherof being now bewraied, it is among the godlie reputed a divell rather than a god: and so are diverse others of the same stampe.

The xx. Chapter.

_Diverse names of the divell, whereby his nature and disposition is manifested._

It hath also pleased GOD to informe our weake capacities, as it were by similitudes and examples, or rather by comparisons, to understand what manner of thing the divell is, by the verie names appropriated and attributed unto him in the scriptures: wherein sometimes he is called by one name, sometimes by another, by metaphors according to his conditions. [a]Elephas is called in Job, Behemoth, which is, Bruta; whereby the greatnes and brutishnes of the divell is figured. Leviathan is not much different from Elephas; whereby the divels great subtiltie and power is shewed unto us. [b]Mammon is the covetous desire of monie, wherewith the divell overcommeth the reprobate. [c]Dæmon signifieth one that is cunning or craftie. Cacodæmon is perverslie knowing. All those which in ancient times were worshipped as gods, were so called. [d]Diabolus is Calumniator, an accuser, or a slanderer. Sathan is Adversarius, an adversarie, that troubleth and molesteth. [e]Abaddon a destroier. [f]Legio, bicause they are manie. [g]Prince of the aire. [h]Prince of the world. [i]A king of the sonnes of pride. [k]A roring lion. [l]An homicide or manslear, a lier, and the father of lies. The [m]author of sinne. [n]A spirit. Yea somtimes he is called the spirit of the Lord, as the executioner and minister of his displeasure, &c. Sometimes, the [o]spirit of fornication, &c. And manie other like epithets or additions are given him for his name. He is also called [p]the angell of the Lord. [q]The cruell angell. The [r]angell of sathan. The [s]angell of hell. The [t]great dragon, for his pride and force. The [u]red dragon for his blouddines. A [x]serpent. An [y]owle, a [z]kite, a satyre, a crowe, a pellicane, a hedghog, a griph, a storke, &c.

[x should reach to Isai. 27. and y Mark Isai. 13. 34.]

♦[a] Job. 40. Job. 3. Isai. 27.♦

♦[b] Matth. 6. Matt. 4. &c. Marc. 16.♦

♦[c] Jam. 2.♦

♦[d] Matth. 4. John. 8. Apoc. 12.♦

♦[e] Apoc. 9.♦

♦[f] Marc. 5. Luke. 8.♦

♦[g] Eph. 2.♦

♦[h] John. 8. 12. 14. 16.♦

♦[i] Job. 41.♦

♦[k] 1. Pet. 5.♦

♦[l] John. 8.♦

♦[m] 1. John. 3.♦

♦[n] Acts. 16.v

♦[o] Ose. 4.♦

♦[p] Psal. 34. 1. Chr. 21.♦

♦[q] Prov. 17.♦

♦[r] 2. Cor. 12.♦

♦[s] Apoc. 9.♦

♦[t] Apoc. 12.♦

♦[u] Job. 41.♦

♦[x] Gen. 3.♦

♦[y] Apoc. 12.♦

♦[z] Isai. 27. Isai. 13. 34.♦

The xxi. Chapter.

_That the idols or gods of the Gentiles are divels, their diverse names, and in what affaires their labours and authorities are emploied, wherein also the blind superstition of the heathen people is discovered._