II. Chap. Page (part 3 of 3)

II. Chap. Page (part 3 of 3)

And for so much as the idols of the gentiles are called divels, and are among the unlearned confounded and intermedled with the divels that are named in the scriptures; I thought it convenient here to give you a note of them, to whome the Gentiles gave names, according to the offices unto them assigned. Penates are the domesticall gods, or rather divels that were said to make men live quietlie within doores. But some thinke these rather to be such, as the Gentiles thought to be set over kingdomes: and that Lares are such as trouble private houses, and are set to oversee crosse waies and cities. Larvæ are said to be spirits that walke onelie by night. Genii are the two angels, which they supposed were appointed to wait upon each man. Manes are the spirits which oppose themselves against men in the waie. Dæmones were feigned gods by poets, as Jupiter, Juno, &c. Virunculi terrei are such as was Robin good fellowe, that would supplie the office of servants, speciallie of maids; as to make a fier in the morning, sweepe the house, grind mustard and malt, drawe water, &c: these also rumble in houses, drawe latches, go up and downe staiers, &c. Dii geniales are the gods that everie man did sacrifice unto at the daie of their birth. Tetrici be they that make folke afraid, and have such ouglie shape, which manie of our divines doo call Subterranei. Cobali are they that followe men, and delight to make them laugh, with tumbling, juggling, and such like toies. Virunculi are dwarfes about three handfulles long, and doo no hurt; but seeme to dig in mineralles, and to be verie busie, and yet doo nothing. Guteli or Trulli are spirits (they saie) in the likenes of women, shewing great kindnesse to all men: & hereof it is that we call light women, truls. Dæmones montani are such as worke in the mineralles, and further the worke of the labourers woonderfullie, who are nothing afraid of them. Hudgin is a verie familiar divell, which will doo no bodie hurt, except he receive injurie: but he cannot abide that, nor yet be mocked: he talketh with men freendlie, sometimes visiblie, and sometimes invisiblie. There go as manie tales upon this Hudgin, in some parts of Germanie, as there did in England of Robin good fellowe. But this Hudgin was so called, bicause he alwaies ware a cap or a hood[†]; and therefore I thinke it was Robin hood. Frier Rush was for all the world such another fellow as this Hudgin, and brought up even in the same schoole; to wit, in a kitchen: in so much as the selfe-same tale is written of the one as of the other, concerning the skullian, which is said to have beene slaine, &c: for the reading whereof I referre you to Frier Rush his storie, or else to John Wierus De præstigiis dæmonum.

♦Psalm. 96.♦

♦Juno and Minerva.♦

♦Cousening gods or knaves.♦

♦Terra, aqua, aer, ignis, sol, & Luna.♦

♦[*]Hudgin of Germanie, and Rush of England.♦

♦[*] [Hutgin, Wier.]♦

♦J. Wier. lib. de præst. dæm. 1. cap. 23.♦

♦[†] [See note.]♦

♦Bawdie preests in Ginnie.♦

♦Looke in the word (Ob) lib. 7. cap. 3. pag. 132, 133.♦

There were also Familiares dæmones, which we call familiars: such as Socrates and Cæsar were said to have; and such as Feats sold to doctor Burcot. Quintus Sertorius had Diana hir selfe for his familiar; and Numa Pompilius had Aegeria: but neither the one nor the other of all these could be preserved by their familiars from being destroied with untimelie death. Simon Samareus boasted, that he had gotten by conjuration, the soule of a little child that was slaine, to be his familiar, and that he told him all things that were to come, &c. I marvell what privilege soules have, which are departed from the bodie, to know things to come more than the soules within mans bodie. There were spirits, which they called Albæ mulieres, and Albæ Silyllæ, which were verie familiar, and did much harme (they saie) to women with child, and to sucking children. Deumus as a divell is worshipped among the Indians in Calecute, who (as they thinke) hath power given him of God to judge the earth, &c: his image is horriblie pictured in a most ouglie shape. Thevet saith, that a divell in America, called Agnan, beareth swaie in that countrie. In Ginnie one Grigrie is accounted the great divell, and keepeth the woods: these have preests called Charoibes, which prophesie, after they have lien by the space of one houre prostrate upon a wench of twelve yeares old, and all that while (saie they) he calleth upon a divell called Hovioulsira, and then commeth foorth and uttereth his prophesie. For the true successe whereof the people praie all the while that he lieth groveling like a lecherous knave. There are a thousand other names, which they saie are attributed unto divels; and such as they take to themselves are more ridiculous than the names that are given by others, which have more leasure to devise them. In litle bookes conteining the cousening possessed, at Maidstone, where such a woonder was wrought, as also in other places, you may see a number of counterfeit divels names, and other trish trash.

The xxii. Chapter.

Of the Romanes cheefe gods called Dii selecti, and of other heathen gods, their names and offices.

There were among the Romans twentie idolatrous gods, which were called Dii selecti sive electi, chosen gods; whereof twelve were male, and eight female, whose names doo thus followe: Janus, Saturnus, Jupiter, Genius, Mercurius, Apollo, Mars, Vulcanus, Neptunus, Sol, Orcus and [*]Vibar, which were all hee gods: Tellus, Ceres, Juno, Minerva, Luna, Diana, Venus, and Vesta, were all she gods. No man might appropriate anie of these unto himselfe, but they were left common and indifferent to all men dwelling in one realme, province, or notable citie. These heathen gentiles had also their gods, which served for sundrie purposes; as to raise thunder, they had Statores, Tonantes, Feretrii, and Jupiter Elicius. They had Cantius, to whome they praied for wise children, who was more apt for this purpose than Minerva that issued out of Jupiters owne braine. Lucina was to send them that were with child safe deliverie, and in that respect was called the mother of childwives. Opis was called the mother of the babe new borne, whose image women with child hanged upon their girdles before their bellies, and bare it so by the space of nine moneths; and the midwife alwaies touched the child therewith, before she or anie other laied hand thereon.

♦[*] [Liber]♦

♦A good god and goddesse for women.♦

If the child were well borne, they sacrificed therunto, although the mother miscaried: but if the child were in any part unperfect, or dead, &c: they used to beate the image into powder, or to burne or drowne it. Vagianus was he that kept their children from crieng, and therefore they did alwaies hang his picture about babes necks: for they thought much crieng in youth portended ill fortune in age. Cuninus, otherwise Cunius, was he that preserved (as they thought) their children from misfortune in the cradell. Ruminus was to keepe their dugs from corruption. Volumnus and his wife Volumna were gods, the one for yoong men, the other for maids that desired marriage: for such as praied devoutlie unto them, should soone be married. Agrestis was the god of the fields, and to him they praied for fertilitie. Bellus was the god of warre & warriers, and so also was Victoria, to whome the greatest temple in Rome was built. Honorius was he that had charge about inkeepers, that they should well intreat pilgrimes. Berecynthia was the mother of all the gods. Aesculanus was to discover their mines of gold and silver, and to him they praied for good successe in that behalfe. Aesculapius was to cure the sicke, whose father was Apollo, and served to keepe weeds out of the corne. Segacia was to make seeds to growe. Flora preserved the vines from frosts and blasts. Sylvanus was to preserve them that walked in gardens. Bacchus was for droonkards, Pavor for cowherds; Meretrix for whores, to whose honour there was a temple built in Rome, in the middest of fortie and foure streets, which were all inhabited with common harlots. Finallie Colatina, [*]alias Clotina, was goddesse of the stoole, the jakes, and the privie, to whome as to everie of the rest, there was a peculiar temple edified: besides that notable temple called Pantheon, wherein all the gods were placed togither; so as everie man and woman, according to their follies and devotions, might go thither and worship what gods they list.

♦The names of certeine heathenish gods, and their peculiar offices.♦

♦[*] [alias Ital.]♦

♦A verie homelie charge.♦

The xxiii. Chapter.

Of diverse gods in diverse countries.

The Aegyptians were yet more foolish in this behalfe than the Romans (I meane the heathenish Romans that then were, and not the popish Romans that now are, for no nation approcheth neere to these in anie kind of idolatrie.) The Aegyptians worshipped Anubis in the likenesse of a dog, bicause he loved dogs and hunting. Yea they worshipped all living creatures, as namelie of beasts, a bullocke, a dog, & a cat; of flieng fowles, Ibis (which is a bird with a long bill, naturallie devouring up venemous things and noisome serpents) and a sparrowhawke; of fishes they had two gods; to wit, Lepidotus piscis, and Oxyrinchus. The Saitans and Thebans had to their god a sheepe. In the citie Lycopolis they worshipped a woolfe; in Herinopolis, the Cynocephalus; the Leopolitans, a lion; in Lætopolis, a fish in Nilus called Latus. In the citie Cynopolis they worshipped Anubis. At Babylon, besides Memphis, they made an onion their god; the Thebans an eagle; the Mændeseans, a goate; the Persians, a fier called Orimasda; the Arabians, Bacchus, Venus, and Diasaren; the Bœotians, Amphiaraus; the Aphricans, Mopsus; the Scithians, Minerva; the Naucratits, Serapis, which is a serpent; Astartes (being as Cicero writeth the fourth Venus, who was she, as others affirme, whom Salomon worshipped at his concubines request) was the goddesse of the Assyrians. At Noricum, being a part of Bavaria, they worship Tibilenus; the Moores worship Juba; the Macedonians, Gabirus; the Pœnians, Uranius; at Samos Juno was their god; at Paphos, Venus; at Lemnos, Vulcane; at Naxos, Liberus; at Lampsacke, Priapus with the great genitals, who was set up at Hellespont to be adored. In the ile Diomedea, Diomedes; at Delphos, Apollo; at Ephesus, Diana was worshipped. And bicause they would plaie small game rather than sit out, they had Acharus Cyrenaicus, to keepe them from flies and flieblowes; Hercules Canopius, to keepe them from fleas; Apollo Parnopeius, to keepe their cheefes from being mouseaten. The Greeks were the first, that I can learne to have assigned to the gods their principall kingdomes and offices: as Jupiter to rule in heaven, Pluto in hell, Neptune in the sea, &c. To these they joined, as assistants, divers commissioners; as to Jupiter, Saturne, Mars, Venus, Mercurie, and Minerva: to Neptune, Nereus, &c. Tutilina was onelie a mediatrix to Jupiter, not to destroie corne with thunder or tempests, before whom they usuallie lighted candels in the temple, to appease the same, according to the popish custome in these daies. But I may not repeate them all by name, for the gods of the gentiles were by good record, as Varro and others report, to the number of 30. thousand, and upward. Whereby the reasonable reader may judge their superstitious blindnesse.

♦Beasts, birds, vermine, fishes, herbs and other trumperie worshipped as gods.♦

♦Imperiall gods and their assistants.♦

♦The number of gods among the gentiles♦

The xxiiii. Chapter.

_Of popish provinciall gods, a comparison betweene them and heathen gods, of physicall gods, and of what occupation everie popish god is._

Now if I thought I could make an end in anie reasonable time, I would begin with our antichristian gods, otherwise called popish idols, which are as ranke divels as Dii gentium spoken of in the psalmes: or as Dii montium set foorth & rehearsed in the first booke of the kings; or as Dii terrarum or Dii populorum mentioned in the second of the Chronicles 32. & in the first of the Chronicles 16. or as Dii terræ in Judges 3. or as Dii filiorum Seir in the second of the Chronicles 25. or as Dii alieni, which are so often mentioned in the scriptures.

♦1. Reg. 20. 2. Chr. 32. 1. Chr. 16. Judg. 3. 2. Chr. 33. 2. Reg. 23, &c.♦

Surelie, there were in the popish church more of these in number, more in common, more private, more publike, more for lewd purposes, and more for no purpose, than among all the heathen, either heretofore, or at this present time: for I dare undertake, that for everie heathen idoll I might produce twentie out of the popish church. For there were proper idols of everie nation: as S. George on horssebacke for England (excepting whome there is said to be no more horssemen in heaven save onelie saint Martine) S. Andrew for Burgundie and Scotland, S. Michael for France, S. James for Spaine, S. Patrike for Ireland, S. Davie for Wales, S. Peter for Rome, and some part of Italie. Had not everie citie in all the popes dominions his severall patrone? As Paule for London, Denis for Paris, Ambrose for Millen, Loven for Gaunt, Romball for Mackline, S. Marks lion for Venice, the three magician kings for Cullen,[*] and so of other. Yea, had they not for everie small towne, and everie village and parish,[†] (the names wherof I am not at leisure to repeat) a severall idoll? As S. Sepulchre, for one; S. Bride, for another; S. All halowes, All saints, and our Ladie for all at once: which I thought meeter to rehearse, than a bedroll[‡] of such a number as are in that predicament. Had they not hee idols and shee idols, some for men, some for women, some for beasts, and some for fowles, &c? Doo you not thinke that S. Martine might be opposed to Bacchus? If S. Martine be too weake we have S. Urbane, S. Clement, and manie other to assist him. Was Venus and Meretrix an advocate for whoores among the Gentiles? Behold, there were in the Romish church to encounter with them, S. Aphra, S. Aphrodite, and S. Maudline. But insomuch as long Meg was as verie a whoore as the best of them, she had wrong that she was not also canonized, and put in as good credit as they: for she was a gentlewoman borne; whereunto the pope hath great respect in canonizing of his saints. For (as I have said) he canonizeth the rich for saints, and burneth the poore for witches. But I doubt not, Magdalen, and manie other godlie women are verie saints in heaven, and should have beene so, though the pope had never canonized them: but he dooth them wrong, to make them the patronesses of harlots and strong strumpets.

♦Popish gods of nations.♦

♦Parish gods or popish idols♦

♦[*] [= Cologne]♦

♦[†] [. in text]♦

♦[‡] [= bead—]♦

Was there such a traitor among all the heathen idols, as S. Thomas Becket? Or such a whoore as S. Bridget? I warrant you S. Hugh was as good a huntesman as Anubis. Was Vulcane the protector of the heathen smithes? Yea forsooth, and S. Euloge was patrone for ours. Our painters had Luke, our weavers had Steven, our millers had Arnold, our tailors had Goodman, our sowters had Crispine, our potters had S. Gore with a divell on his shoulder and a pot in his hand. Was there a better horseleech among the gods of the Gentiles than S. Loy? Or a better sowgelder than S. Anthonie? Or a better toothdrawer than S. Apolline? I beleeve that Apollo Parnopeius was no better a ratcatcher than S. Gertrude, who hath the popes patent and commendation therefore. The Thebans had not a better shepherd than S. Wendeline, nor a better gissard to keepe their geese than Gallus. But for physicke and surgerie, our idols exceeded them all. For S. John, and S. Valentine excelled at the falling evill, S. Roch was good at the plague, S. Petronill at the ague. As for S. Margaret, she passed Lucina for a midwife, and yet was but a maid: in which respect S. Marpurge is joined with hir in commission.

♦See the golden Legend for the life of S. Bridget.♦

♦He saints & shee saincts of the old stamp with their peculiar vertues touching the curing of diseases.♦

For mad men, and such as are possessed with divels, S. Romane was excellent, & frier Ruffine was also pretilie skilfull in that art. For botches and biles, Cosmus and Damian; S. Clare for the eies, S. Apolline for teeth, S. Job for the [*]pox. And for sore brests S. Agatha was as good as Ruminus. Whosoever served Servatius well, should be sure to loose nothing: if Servatius failed in his office, S. Vinden could supplie the matter with his cunning; for he could cause all things that were lost to be restored againe. But here laie a strawe for a while, and I will shew you the names of some, which exceed these verie far, and might have beene canonized for archsaints; all the other saints or idols being in comparison of them but bunglers, and bench-whistlers. And with your leave, when all other saints had given over the matter, and the saints utterlie forsaken of their servitors, they repaired to these that I shall name unto you, with the good consent of the pope, who is the fautor, or rather the patrone of all the saints, divels, and idols living or dead, and of all the gods save one. And whereas none other saint could cure above one disease, in so much as it was idolatrie, follie I should have said, to go to Job for anie other maladie than the pox; nothing commeth amisse to these. For they are good at anie thing, and never a-whit nice of their cunning: yea greater matters are said to be in one of their powers, than is in all the other saints. And these are they: S. mother Bungie, S. mother Paine, S. Feats, S. mother Still, S. mother Dutton, S. Kytrell, S. Ursula Kempe, S. mother Newman, S. doctor Heron, S. Rosimund a good old father, & diverse more that deserve to be registred in the popes kalendar, or rather the divels rubrike.

♦[*] For the Frēch pox or the cōmon kind of pox, or both? This would be knowne.♦

♦New saints.♦

The xxv. Chapter.

A comparison betweene the heathen and papists, touching their excuses for idolatrie.

And bicause I know, that the papists will saie, that their idols are saints, and no such divels as the gods of the Gentiles were: you may tell them, that not onelie their saints, but the verie images of them were called Divi. Which though it signifie gods, and so by consequence idols or feends: yet put but an (ll) thereunto, and it is Divill in English. But they will saie also that I doo them wrong to gibe at them; bicause they were holie men and holie women. I grant some of them were so, and further from allowance of the popish idolatrie emploied upon them, than greeved with the derision used against that abuse. Yea even as silver and gold are made idols unto them that love them too well, and seeke too much for them: so are these holie men and women made idols by them that worship them, and attribute unto them such honor, as to God onelie apperteineth.

♦Divos vocant Grammatici eos qui ex hominibus dii facti sunt.♦

The heathen gods were for the most part good men, and profitable members to the commonwealth wherein they lived, and deserved fame, &c: in which respect they made gods of them when they were dead; as they made divels of such emperors and philosophers as they hated, or as had deserved ill among them. And is it not even so, and woorsse, in the commonwealth and church of poperie? Dooth not the pope excommunicate, cursse, and condemne for heretikes, and drive to the bottomlesse pit of hell, proclaming to be verie divels, all those that either write, speake or thinke contrarie to his idolatrous doctrine? Cicero, when he derided the heathen gods, and inveied against them that yeelded such servile honor unto them, knew the persons, unto whom such abuse was committed, had well deserved as civill citizens; and that good fame was due unto them, and not divine estimation. Yea the infidels that honored those gods, as hoping to receive benefits for their devotion emploied that waie, knew and conceived that the statues and images, before whome with such reverence they powred foorth their praiers, were stockes and stones, and onelie pictures of those persons whome they resembled: yea they also knew, that the parties themselves were creatures, and could not doo so much as the papists and witchmongers thinke the Roode of grace, or mother Bungie could doo. And yet the papists can see the abuse of the Gentils, and may not heare of their owne idolatrie more grosse and damnable than the others.

♦Cic. de natur. deorum.♦

♦The papists see a moth in the eie of others, but no beame in their owne.♦

The xxvi. Chapter.

_The conceipt of the heathen and the papists all one in idolatrie, of the councell of Trent, a notable storie of a hangman arraigned after he was dead and buried, &c._

But papists perchance will denie, that they attribute so much to these idols as I report; or that they thinke it so meritorious to praie to the images of saints as is supposed, affirming that they worship God, and the saints themselves, under the formes of images. Which was also the conceipt of the heathen, and their excuse in this behalfe; whose eiesight and insight herein reached as farre as the papisticall distinctions published by popes and their councels. Neither doo anie of them admit so grosse idolatrie, as the councell of Trent hath doone, who alloweth that worship to the Rood that is due to Jesus Christ himselfe, and so likewise of other images of saints. I thought it not impertinent therfore in this place to insert an example taken out of the Rosarie of our Ladie, in which booke doo remaine (besides this) ninetie and eight examples to this effect: which are of such authoritie in the church of Rome, that all scripture must give place unto them. And these are either read there as their speciall homilies, or preached by their cheefe doctors. And this is the sermon for this daie verbatim translated out of the said Rosarie, a booke much esteemed and reverenced among papists.

♦The idolatrous councell of Trent.♦

A certeine hangman passing by the image of our Ladie, saluted hir, commending himselfe to hir protection. Afterwards, while he praied before hir, he was called awaie to hang an offendor: but his enimies intercepted him, and slew him by the waie. And lo a certeine holie preest, which nightlie walked about everie church in the citie, rose up that night, and was going to his ladie, I should saie to our ladie church. And in the churchyard he saw a great manie dead men, and some of them he knew, of whome he asked what the matter was, &c. Who answered, that the hangman was slaine, and the divell challenged his soule, the which our ladie said was hirs: and the judge was even at hand comming thither to heare the cause, & therefore (said they) we are now come togither. The preest thought he would be at the hearing hereof, and hid himselfe behind a tree; and anon he saw the judiciall seat readie prepared and furnished, where the judge, to wit Jesus Christ, sate, who tooke up his mother unto him. Soone after the divels brought in the hangman pinnioned, and prooved by good evidence, that his soule belonged to them. On the other side, our ladie pleaded for the hangman, prooving that he, at the houre of death, commended his soule to hir. The judge hearing the matter so well debated on either side, but willing to obeie (for these are his words) his mothers desire, and loath to doo the divels anie wrong, gave sentence, that the hangmans soule should returne to his bodie, untill he had made sufficient satisfaction; ordeining that the pope should set foorth a publike forme of praier for the hangmans soule. It was demanded, who should doo the arrand to the popes holines? Marie quoth our ladie, that shall yonder preest that lurketh behind the tree. The preest being called foorth, and injoined to make relation hereof, and to desire the pope to take the paines to doo according to this decree, asked by what token he should be directed. Then was delivered unto him a rose of such beautie, as when the pope saw it, he knew his message was true. And so, if they doo not well, I praie God we may.

♦Exempl. 4.♦

♦But our ladie spied him well enough: as you shal read.♦

♦The preests arse made buttons.♦

The xxvii. Chapter.

_A confutation of the fable of the hangman, of manie other feined and ridiculous tales and apparitions, with a reproofe thereof._

By the tale above mentioned you see what it is to worship the image of our ladie. For though we kneele to God himselfe, and make never so humble petitions unto him, without faith and repentance, it shall doo us no pleasure at all. Yet this hangman had great freendship shewed him for one point of courtesie used to our ladie, having not one dramme of faith, repentance, nor yet of honestie in him. Neverthelesse, so credulous is the nature of man, as to beleeve this and such like fables: yea, to discredit such stuffe, is thought among the papists flat heresie. And though we that are protestants will not beleeve these toies, being so apparentlie popish: yet we credit and report other appearances, and assuming of bodies by soules and spirits; though they be as prophane, absurd, and impious as the other. We are sure the holie maide of Kents vision was a verie cousenage: but we can credit, imprint, and publish for a true possession or historie, the knaverie used by a cousening varlot at Maidstone;[*] and manie other such as that was. We thinke soules and spirits may come out of heaven or hell, and assume bodies, beleeving manie absurd tales told by the schoolemen and Romish doctors to that effect: but we discredit all the stories that they, and as grave men as they are, tell us upon their knowledge and credit, of soules condemned to purgatorie, wandering for succour and release by trentals and masses said by a popish preest, &c: and yet they in probabilitie are equall, and in number farre exceed the other.

♦Our B. ladies favor.♦

♦[*] [p. 132.]♦

♦_Greg. 4. dialog. cap. 51. Alexand lib. 5. cap. 23. & lib. 2. cap. 9. &c._♦

♦Greg. lib. 4. dialog. ca. 40. idem cap. 55, and in other places elsewhere innumerable.♦

We thinke that to be a lie, which is written, or rather fathered upon Luther; to wit, that he knew the divell, and was verie conversant with him, and had eaten manie bushels of salt and made jollie good cheere with him; and that he was confuted in a disputation with a reall divell about the abolishing of private masse. Neither doo we beleeve this report, that the divell in the likenes of a tall man, was present at a sermon openlie made by Carolostadius; and from this sermon went to his house, and told his sonne that he would fetch him awaie after a daie or twaine: as the papists saie he did in deed, although they lie in everie point thereof most maliciouslie. But we can beleeve Platina and others, when they tell us of the appearances of pope Benedict the eight, and also the ninth; how the one rode upon a blacke horsse in the wildernesse, requiring a bishop (as I remember) whome he met, that he would distribute certeine monie for him, which he had purloined of that which was given in almes to the poore, &c: and how the other was seene a hundred yeares after the divell had killed him in a wood, of an heremite, in a beares skinne, and an asses head on his shoulders, &c: himselfe saieng that he appeared in such sort as he lived. And diverse such stuffe rehearseth Platina.

♦Micha. And. thes. 151.♦

♦Alex. ab Alexand. lib. 4. genealog. dierum. cap. 19. Plutarch. oratione ad Apollonium. Item. Basiliens. in epist. Platina de vitis pontificum. Nauclerus. 2 generat. 35.♦

Now bicause S. Ambrose writeth, that S. Anne appeared to Constance the daughter of Constantine, and to hir parents watching at hir sepulchre: and bicause Eusebius and Nicephorus saie, that the Pontamian virgine, Origins disciple, appeared to S. Basil, and put a crowne upon his head, in token of the glorie of his martyrdome, which should shortlie followe: and bicause Hierome writeth of Paules appearance; and Theodoret, of S. John the Baptist; and Athanasius, of Ammons, &c: manie doo beleeve the same stories and miraculous appearances to be true. But few protestants will give credit unto such shamefull fables, or anie like them, when they find them written in the Legendarie, Festivall, Rosaries of our Ladie, or anie other such popish authors. Whereby I gather, that if the protestant beleeve some few lies, the papists beleeve a great number. This I write, to shew the imperfection of man, how attentive our eares are to hearken to tales. And though herein consist no great point of faith or infidelitie; yet let us that professe the gospell take warning of papists, not to be carried awaie with everie vaine blast of doctrine: but let us cast awaie these prophane and old wives fables. And although this matter have passed so long with generall credit and authoritie: yet manie [*]grave authors have condemned long since all those vaine visions and apparitions, except such as have beene shewed by God, his sonne, and his angels. Athanasius saith, that soules once loosed from their bodies, have no more societie with mortall men. Augustine saith, that if soules could walke and visit their freends, &c: or admonish them in sleepe, or otherwise, his mother that followed him by land and by sea would shew hir selfe to him, and reveale hir knowledge, or give him warning, &c. But most true it is that is written in the gospell; We have Moses and the prophets, who are to be hearkened unto, and not the dead.

♦Ambr. ser. 90 de passione Agn.♦

♦Euseb. lib. eccles. hist. 5.♦

♦Niceph. lib. 5 cap. 7.♦

♦Hieronym. in vita Pau.♦

♦Theodor. lib. hist. 5. ca. 24.♦

♦Athan. in vita Antho.♦

♦[*] Melancth. in Calendar. Manlii. 23. April.♦

♦Marbach. lib. de miracul. adversus Ins.♦

♦Johannes Rivius de veter. superstit.♦

♦Athan. lib. 99. quæ. 11.♦

♦August. de cura pro mortu. ca. 13.♦

♦Luk. 16.♦

The xxviii. Chapter.

A confutation of Johannes Laurentius, and of manie others, mainteining these fained and ridiculous tales and apparitions, and what driveth them awaie: of Moses and Helias appearance in mount Thabor.

Furthermore, to prosecute this matter in more words; if I saie that these apparitions of soules are but knaveries and cousenages; they object that Moses and Helias appeared in mount Thabor, and talked with Christ, in the presence of the principall apostles: yea, and that God appeared in the bush, &c. As though spirits and soules could doo whatsoever it pleaseth the Lord to doo, or appoint to be doone for his owne glorie, or for the manifestation of his sonne miraculouslie. And therefore I thought good to give you a taste of the witchmongers absurd opinions in this behalfe.

♦Matth 17. Luke. 9.♦

♦Johan. Laur. lib. de natur. dæmon.♦

And first you shall understand, that they hold, that all the soules in heaven may come downe and appeare to us when they list, and assume anie bodie saving their owne: otherwise (saie they) such soules should not be perfectlie happie. They saie that you may know the good soules from the bad verie easilie. For a damned soule hath a verie heavie and sowre looke; but a saints soule hath a cheerefull and a merrie countenance: these also are white and shining, the other cole blacke. And these damned soules also maie come up out of hell at their pleasure; although Abraham made Dives beleeve the contrarie. They affirme that damned soules walke oftenest: next unto them the soules of purgatorie; and most seldome the soules of saints. Also they saie that in the old lawe soules did appeare seldome; and after doomes daie they shall never be seene more: in the time of grace they shall be most frequent. The walking of these soules (saith Michael Andr.) is a most excellent argument for the proofe of purgatorie: for (saith he) those soules have testified that which the popes have affirmed in that behalfe; to wit, that there is not onelie such a place of punishment, but that they are released from thence by masses, and such other satisfactorie works; whereby the goodnes of the masse is also ratified and confirmed.

♦Mich. Andr. thes. 222, &c♦

♦Idem thes. 235. &. 136.♦

♦Idem thes. 226.♦

♦Th. Aq. 1. pa. quæ. 89. ar. 8.♦

♦Gregor. in dial. 4.♦

♦Mich. And. thes. 313. 316. 317.♦

These heavenlie or purgatorie soules (saie they) appeare most commonlie to them that are borne upon ember daies, and they also walke most usuallie on those ember daies: bicause we are in best state at that time to praie for the one, and to keepe companie with the other. Also they saie, that soules appeare oftenest by night; bicause men may then be at best leasure, and most quiet. Also they never appeare to the whole multitude, seldome to a few, and most commonlie to one alone: for so one may tell a lie without controlment. Also they are oftenest seene by them that are readie to die: as Trasilla sawe pope Fœlix; Ursine, Peter and Paule; Galla Romana, S. Peter; and as Musa the maid sawe our Ladie: which are the most certeine appearances, credited and allowed in the church of Rome: also they may be seene of some, and of some other in that presence not seene at all; as Ursine sawe Peter and Paule, and yet manie at that instant being present could not see anie such sight, but thought it a lie: as I doo. Michael Andræas confesseth, that papists see more visions than protestants: he saith also, that a good soule can take none other shape than of a man; marie a damned soule may and dooth take the shape of a blacke moore, or of a beast, or of a serpent, or speciallie of an heretike. The christian signes that drive awaie these evill soules, are the crosse, the name of Jesus, and the relikes of saints: in the number whereof are holiwater, holie bread, Agnus Dei, &c. For Andrew saith, that notwithstanding Julianus was an Apostata, and a betraier of christian religion: yet at an extremitie, with the onelie signe of the crosse, he drave awaie from him manie such evill spirits; whereby also (he saith) the greatest diseases and sicknesses are cured, and the sorest dangers avoided.

♦Idem thes. 346.♦

♦Leo. serm. de jejuniis 10. mens.♦

♦Gelas. in epistola ad episc.♦

♦Mich. Andr. thes. 345.♦

♦Greg. dial. 4. cap. 1. 12. 14.♦

♦Mich. And. thes. 347.♦

♦Greg. dial. 4. cap. 11.♦

♦Mich. And. thes. 347.♦

♦Mich. And. thes. 341.♦

♦Ide. thes. 388.♦

♦Ide. thes. 411.♦

♦Mal. malef. J. Bod. &c.♦

♦Mich. And. these. 412.♦

♦Idem. thes. 414.♦

The xxix. Chapter.

A confutation of assuming of bodies, and of the serpent that seduced Eve.

They that contend so earnestlie for the divels assuming of bodies and visible shapes, doo thinke they have a great advantage by the words uttered in the third of Genesis, where they saie, the divell entered into a serpent or snake: and that by the cursse it appeareth, that the whole displeasure of God lighted upon the poore snake onlie. How those words are to be considered may appeare, in that it is of purpose so spoken, as our weake capacities may thereby best conceive the substance, tenor, and true meaning of the word, which is there set downe in the manner of a tragedie, in such humane and sensible forme, as woonderfullie informeth our understanding; though it seeme contrarie to the spirituall course of spirits and divels, and also to the nature and divinitie of God himselfe; who is infinite, and whome no man ever sawe with corporall eies, and lived. And doubtles, if the serpent there had not beene taken absolutelie, nor metaphoricallie for the divell, the Holie-ghost would have informed us thereof in some part of that storie. But to affirme it sometimes to be a divell, and sometimes a snake; whereas there is no such distinction to be found or seene in the text, is an invention and a fetch (me thinks) beyond the compasse of all divinitie. Certeinlie the serpent was he that seduced Eve: now whether it were the divell, or a snake; let anie wise man (or rather let the word of God) judge. Doubtles the scripture in manie places expoundeth it to be the divell. And I have (I am sure) one wiseman on my side for the interpretation hereof, namelie Salomon; who saith, Through envie[*] of the divell came death into the world: referring that to the divell, which Moses in the letter did to the serpent. But a better expositor hereof needeth not, than the text it selfe, even in the same place, where it is written; I will put enmitie betweene thee and the woman, and betweene thy seed and hir seed: he shall breake thy head, and thou shalt bruse his heele. What christian knoweth not, that in these words the mysterie of our redemption is comprised and promised? Wherein is not meant (as manie suppose) that the common seed of woman shall tread upon a snakes head, and so breake it in peeces, &c: but that speciall seed, which is Christ, should be borne of a woman, to the utter overthrow of sathan, and to the redemption of mankind, whose heele or flesh in his members the divell should bruse and assault, with continuall attempts, and carnall provocations, &c.

♦Gen 3, 14, 15.♦

♦Gen. 3, 1. 1. Cor. 11. 3.♦

♦Sap. 2, 24.♦

♦[*] [= hatred]♦

The xxx. Chapter.

_The objection concerning the divels assuming of the serpents bodie answered._

This word Serpent in holie scripture is taken for the divell: The serpent was more subtill than all the beasts of the feeld. It likewise signifieth such as be evill speakers, such as have slandering toongs, also heretiks, &c: They have sharpned their toongs like serpents. It dooth likewise betoken the death and sacrifice of Christ: As Moses lifted up the serpent in the wildernesse, so must the sonne of man be lifted up upon the crosse. Moreover, it is taken for wicked men: O yee serpents and generation of vipers. Thereby also is signified as well wise as a subtile man: and in that sense did Christ himselfe use it; saieng, Be ye wise as serpents, &c. So that by this breefe collection you see, that the word serpent, as it is equivocall, so likewise it is sometimes taken in the good and sometimes in the evill part. But where it is said, that the serpent was father of lies, author of death, and the worker of deceipt: me thinks it is a ridiculous opinion to hold, that thereby a snake is meant; which must be, if the letter be preferred before the allegorie. Trulie Calvines opinion is to be liked and reverenced, and his example to be embraced and followed, in that he offereth to subscribe to them that hold, that the Holie-ghost in that place did of purpose use obscure figures, that the cleare light thereof might be deferred, till Christs comming. He saith also with like commendation (speaking hereof, and writing upon this place) that Moses doth accommodate and fitten for the understanding of the common people, in a rude and grosse stile, those things which he there delivereth; forbearing once to rehearse the name of sathan. And further he saith, that this order may not be thought of Moses his owne devise; but to be taught him by the spirit of God: for such was (saith he) in those daies the childish age of the church, which was unable to receive higher or profounder doctrine. Finallie, he saith even hereupon, that the Lord hath supplied, with the secret light of his spirit, whatsoever wanted in plainenes and clearenes of externall words.

♦Gen. 3, 1.♦

♦Psal. 139, 4.♦

♦Num. 8. & 9. John. 3, 14.♦

♦Matt. 23, 33.♦

♦Matt. 10, 16.♦

♦J. Cal. in Genes. cap. 3. 1.♦

♦Idem ibid.♦

♦Idem ibid.♦

♦Idem ibid.♦

If it be said, according to experience, that certeine other beasts are farre more subtill than the serpent: they answer, that it is not absurd to confesse, that the same gift was taken awaie from him, by God, bicause he brought destruction to mankind. Which is more (me thinkes) than need be granted in that behalfe. For Christ saith not; Be yee wise as serpents were before their transgression: but, Be wise as serpents are. I would learne what impietie, absurditie, or offense it is to hold, that Moses, under the person of the poisoning serpent or snake, describeth the divell that poisoned Eve with his deceiptfull words, and venomous assault. Whence commeth it else, that the divell is called so often, The viper, The serpent, &c: and that his children are called the generation of vipers; but upon this first description of the divell made by Moses? For I thinke none so grosse, as to suppose, that the wicked are the children of snakes, according to the letter: no more than we are to thinke and gather, that God keepeth a booke of life, written with penne and inke upon paper; as citizens record their free men.

♦Matt. 10, 16.♦

♦Isai. 30, 6. Matth 3. 12. 13. Luk. 3, &c. Gen. 3.♦

The xxxi. Chapter.

Of the cursse rehearsed Gen. 3. and that place rightlie expounded, John Calvines opinion of the divell.

The cursse rehearsed by God in that place, whereby witchmongers labour so busilie to proove that the divell entered into the bodie of a snake, and by consequence can take the bodie of anie other creature at his pleasure, &c: reacheth (I thinke) further into the divels matters, than we can comprehend, or is needfull for us to know, that understand not the waies of the divels creeping, and is farre unlikelie to extend to plague the generation of snakes: as though they had beene made with legs before that time, and through this cursse were deprived of that benefit. And yet, if the divell should have entred into the snake, in maner and forme as they suppose; I cannot see in what degree of sinne the poore snake should be so guiltie, as that God, who is the most righteous judge, might be offended with him. But although I abhorre that lewd interpretation of the familie of love, and such other heretikes, as would reduce the whole Bible into allegories: yet (me thinkes) the creeping there is rather metaphoricallie or significativelie spoken, than literallie; even by that figure, which is there prosecuted to the end. Wherein the divell is resembled to an odious creature, who as he creepeth upon us to annoie our bodies; so doth the divell there creepe into the conscience of Eve, to abuse and deceive hir: whose seed nevertheles shall tread downe and dissolve his power and malice. And through him, all good christians (as Calvine saith) obteine power to doo the like. For we may not imagine such a materiall tragedie, as there is described, for the ease of our feeble and weake capacities.

♦Familie of love.♦

♦J. Cal. lib. instit. 1. cap. 14. sect. 18.♦

For whensoever we find in the scriptures, that the divell is called god, the prince of the world, a strong armed man, to whome is given the power of the aier, a roring lion, a serpent, &c: the Holie-ghost mooved us thereby, to beware of the most subtill, strong and mightie enimie, and to make preparation, and arme our selves with faith against so terrible an adversarie. And this is the opinion and counsell of Calvine, that we seeing our owne weakenes, & his force manifested in such termes, may beware of the divell, and may flie to God for spirituall aid and comfort. And as for his corporall assaults, or his attempts upon our bodies, his nightwalkings, his visible appearings, his dansing with witches, &c: we are neither warned in the scriptures of them, nor willed by God or his prophets to flie them; neither is there anie mention made of them in the scriptures. And therefore thinke I those witchmongers and absurd writers to be as grosse on the one side, as the Sadduces are impious and fond on the other; which saie, that spirits and divels are onlie motions and affections, and that angels are but tokens of Gods power. I for my part confesse with Augustine, that these matters are above my reach and capacitie: and yet so farre as Gods word teacheth me, I will not sticke to saie, that they are living creatures, ordeined to serve the Lord in their vocation. And although they abode not in their first estate, yet that they are the Lords ministers, and executioners of his wrath, to trie and tempt in this world, and to punish the reprobate in hell fier in the world to come.

♦J. Cal. li. inst. 1. cap. 14. sect. 13.♦

♦Aug. de cura pro mort. &c.♦

The xxxii. Chapter.

_Mine owne opinion and resolution of the nature of spirits, and of the divell, with his properties._

But to use few words in a long matter, and plaine termes in a doubtfull case, this is mine opinion concerning this present argument. First, that divels are spirits, and no bodies. For (as Peter Martyr saith) spirits and bodies are by antithesis opposed one to another: so as a bodie is no spirit, nor a spirit a bodie. And that the divell, whether he be manie or one (for by the waie you shall understand, that he is so spoken of in the scriptures, as though there were [a]but one, and sometimes as though [b]one were manie legions, the sense whereof I have alreadie declared according to Calvins opinion, he is a creature made by God, and that for vengeance, as it is [c]written in Eccl. 39. verse. 28: and of himselfe naught, though emploied by God to necessarie and good purposes. For in places, where it is written, that [d]all the creatures of God are good; and againe, when God, in the creation of the world, [e]sawe all that he had made was good: the divell is not comprehended within those words of commendation. For it is written that he was a [f]murtherer from the beginning, and abode not in the truth, bicause there is no truth in him; but when he speaketh a lie, he speaketh of his owne, as being a lier, and the father of lies, and (as John saith) a sinner from the beginning. Neither was his creation (so farre as I can find) in that weeke that God made man, and those other creatures mentioned in Genesis the first; and yet God created him purposelie to destroie. I take his substance to be such as no man can by learning define, nor by wisedome search out. M. Deering saith, that Paule himselfe, reckoning up principalities, powers, &c: addeth, Everie name that is named in this world, or in the world to come. A cleere sentence (saith he) of Paules modestie, in confessing a holie ignorance of the state of angels: which name is also given to divels in other places of the scripture. His essence also and his forme is so proper and peculiar (in mine opinion) unto himselfe, as he himselfe cannot alter it, but must needs be content therewith, as with that which God hath ordeined for him, and assigned unto him, as peculiarlie as he hath given to us our substance without power to alter the same at our pleasures. For we find not that a spirit can make a bodie, more than a bodie can make a spirit: the spirit of God excepted, which is omnipotent. Nevertheles, I learne that their nature is prone to all mischeefe: for as the verie signification of an enimie and an accuser is wrapped up in Sathan and Diabolus; so dooth Christ himselfe declare him to be in the thirteenth of Matthew. And therefore he brooketh well his name: for he lieth dailie in wait, not onelie to corrupt, but also to destroie mankind; being (I saie) the verie tormentor appointed by God to afflict the wicked in this world with wicked temptations, and in the world to come with hell fier. But I may not here forget how M. Mal. and the residue of that crew doo expound this word Diabolus: for Dia (saie they) is Duo, and Bolus is Morsellus; whereby they gather that the divell eateth up a man both bodie and soule at two morselles. Whereas in truth the wicked may be said to eate up and swallowe downe the divell, rather than the divell to eate up them; though it may well be said by a figure, that the divell like a roring lion seeketh whome he may devoure: which is ment of the soule and spirituall devouring, as verie novices in religion may judge.

♦[a] 1. Sam. 22. Luk. 8. John. 8. Eph. 6. 2. Tim. 2. 1. Pet. 5.♦

♦[b] Coloss. 1, verse. 16. 1. Cor. 10. Matth. 8, & 10. Luke. 4.♦

♦[c] Sap. 1. Apocal. 4.♦

♦[d] 1. Tim. 4, 4♦

♦[e] Gen. 1.♦

♦[f] Gen. 8. 44.♦

♦P. Mart. in loc. com. 9. sect. 14.♦

♦1. Joh. 3. 8. Isai. 54. 16.♦

♦Edw. Deering, in his read. upon the Hebr. 1. reading the 6.♦

♦Eph. 6, 12. Col. 2, 16. Matth. 25.♦

♦1. Pet. 5.♦

♦Idem ibid.♦

♦Matt. 25. 41.♦

♦Mal. malef. par. 1. quæ. 5.♦

♦The etymon of the word Diabolus.♦

The xxxiii. Chapter.

Against fond witchmongers, and their opinions concerning corporall divels.

Now, how Brian Darcies he spirits and shee spirits, Tittie and Tiffin, Suckin and Pidgin, Liard and Robin, &c: his white spirits and blacke spirits, graie spirits and red spirits, divell tode and divell lambe, divels cat and divels dam, agree herewithall, or can stand consonant with the word of GOD, or true philosophie, let heaven and earth judge. In the meane time, let anie man with good consideration peruse that booke published by W. W. and it shall suffice to satisfie him in all that may be required touching the vanities of the witches examinations, confessions, and executions: where, though the tale be told onlie of the accusers part, without anie other answer of theirs than their adversarie setteth downe; mine assertion will be sufficientlie prooved true. And bicause it seemeth to be performed with some kind of authoritie, I will saie no more for the confutation thereof, but referre you to the booke it selfe; whereto if nothing be added that may make to their reproch, I dare warrant nothing is left out that may serve to their condemnation. See whether the witnesses be not single of what credit, sex and age they are; namelie lewd, miserable, and envious poore people; most of them which speake to anie purpose being old women, & children of the age of 4. 5. 6. 7. 8. or 9. yeares.

♦The booke of W. W. published, &c.♦

And note how and what the witches confesse, and see of what weight and importance the causes are; whether their confessions be not woonne through hope of favour, and extorted by flatterie or threats, without proofe. But in so much as there were not past seventeene or eighteene condemned at once at S. Osees in the countie of Essex, being a whole parish (though of no great quantitie) I will saie the lesse: trusting that by this time there remaine not manie in that parish. If anie be yet behind, I doubt not, but Brian Darcie will find them out; who, if he lacke aid, Richard Gallis of Windesor were meete to be associated with him; which Gallis hath set foorth another booke to that effect, of certeine witches of Windsore executed at Abington. But with what impudencie and dishonestie he hath finished it, with what lies and forgeries he hath furnished it, what follie and frensie he hath uttered in it; I am ashamed to report: and therefore being but a two pennie booke, I had rather desire you to buie it, and so to peruse it, than to fill my booke with such beastlie stuffe.

♦At S. Osees 17. or 18. witches cōdemned at once.♦

The xxxiiii. Chapter.

_A conclusion wherein the Spirit of spirits is described, by the illumination of which spirit all spirits are to be tried: with a confutation of the Pneumatomachi flatlie denieng the divinitie of this Spirit._

Touching the manifold signification of this word [Spirit][*] I have elsewhere in this breefe discourse told you my mind: which is a word nothing differing in Hebrue from breath or wind. For all these words following; to wit, Spiritus, Ventus, Flatus, Halitus, are indifferentlie used by the Holie-ghost, and called by this Hebrue word רוח in the sacred scripture. For further proofe whereof I cite unto you the words of Isaie; For his spirit (or breath) is as a river that overfloweth up to the necke, &c: in which place the prophet describeth the comming of God in heate and indignation unto judgement, &c. I cite also unto you the words of Zacharie; These are the foure spirits of the heaven, &c. Likewise in Genesis; And the spirit of GOD mooved upon the waters. Moreover, I cite unto you the words of Christ; The spirit (or wind) bloweth where it listeth. Unto which said places infinite more might be added out of holie writ, tending all to this purpose; namelie, to give us this for a note, that all the saiengs above cited, with manie more that I could alledge, where mention is made of spirit, the Hebrue text useth no word but one; to wit, רוח which signifieth (as I said) Spiritum, ventum, flatum, halitum; which may be Englished, Spirit, wind, blast, breath.

♦[*] [[] in text.]♦

♦Isai. 30, 28.♦

♦Zach. 6, 5.♦

♦Gen. 1, 2.♦

♦Joh. 3, 8.♦

But before I enter upon the verie point of my purpose, it shall not be amisse, to make you acquainted with the collection of a certeine Schoole divine, who distinguisheth and divideth this word [Spirit][A] into six significations; saieng that it is sometimes taken for the aier, sometimes for the wind, sometimes for the bodies of the blessed, sometimes for the soules of the blessed, sometimes for the power imaginative or the mind of man; and sometimes for God. Againe he saith, that of spirits there are two sorts, some created and some uncreated.

♦Eras. Sarcer. in dictio. Scholast. doctr. lit. S.♦

A spirit uncreated (saith he) is God himselfe, and it is essentiallie taken, and agreeth unto the three persons notionallie, to the Father, the Sonne, and the Holie-ghost personallie. A spirit created is a creature, and that is likewise of two sorts; to wit, bodilie, and bodilesse. A bodilie spirit is also of two sorts: for some kind of spirit is so named of spiritualnes, as it is distinguished from bodilinesse: otherwise it is called Spiritus á spirando, id est, á flando, of breathing or blowing, as the wind dooth.

A bodilesse spirit is one waie so named of spiritualnes, and then it is taken for a spirituall substance; and is of two sorts: some make a full and complet kind, and is called complet or perfect, as a spirit angelicall: some doo not make a full and perfect kind, and is called incomplet or unperfect, as the soule. There is also the spirit vitall, which is a certeine subtill or verie fine substance necessarilie disposing and tending unto life. There be moreover spirits naturall, which are a kind of subtill and verie fine substances, disposing and tending unto equall complexions of bodies. Againe there be spirits animall, which are certeine subtill and verie fine substances disposing and tempering the bodie, that it might be animated of the forme, that is, that it might be perfected of the reasonable soule. Thus farre he. In whose division you see a philosophicall kind of proceeding, though not altogether to be condemned, yet in everie point not to be approoved.

Now to the spirit of spirits, I meane the principall and holie spirit of God, which one defineth or rather describeth to be the third person in trinitie issuing from the father and the sonne, no more the charitie dilection and love of the father and the sonne, than the father is the charitie dilection and love of the sonne and Holie-ghost. An other treating upon the same argument, proceedeth in this reverent manner: The holie spirit is the vertue or power of God, quickening, nourishing, fostering and perfecting all things: by whose onlie breathing it commeth to passe that we both know and love GOD, and become at the length like unto him: which spirit is the pledge and earnest pennie of grace, and beareth witnesse unto our heart, whiles wee crie Abba, Father. This spirit is called the spirit of GOD, the spirit of Christ, and the spirit of him which raised up Jesus from the dead.

♦Erasm. Sar. in lib. loc. & lit. prædictis.♦

♦Laurent. à Villavicentio in phrasib. s. script. lit. S. pag. 176.♦

♦Rom. 8, 15. 2. Cor. 6, 5.♦

Jesus Christ, for that he received not the spirit by measure, but in fulnesse, doth call it his spirit; saieng: When the comforter shall come, whome I will send, even the holie spirit, he shall testifie of me. This spirit hath diverse metaphoricall names attributed thereunto in the holie scriptures. It is called by the name of water, bicause it washeth, comforteth, moisteneth, softeneth, and maketh fruitefull with all godlinesse and vertues the minds of men, which otherwise would be uncleane, comfortlesse, hard, drie, and barren of all goodnesse: wherupon the prophet Isaie saith; I will powre water upon the thirstie, and floods upon the drie ground, &c. Wherewith-all the words of Christ doo agree; Hee that beleeveth in me, as saith the scripture, out of his bellie shall flowe rivers of waters of life. And else where; Whosoever drinketh of the water that I shall give him, shall never be more a thirst. Other places likewise there be, wherein the holie spirit is signified by the name of water and flood: as in the 13. of Isaie, the 29. of Ezech. the 146. Psalme, &c. The same spirit by reason of the force and vehemencie thereof is termed fier. For it doth purifie and cleanse the whole man from top to toe, it doth burne out the soile and drosse of sinnes, and setteth him all in a flaming and hot burning zeale to preferre and further God’s glorie. Which plainelie appeared in the apostles, who when they had received the spirit, they spake fierie words, yea such words as were uncontrollable, in so much as in none more than in them this saieng of the prophet Jeremie was verified, Nunquid non verba mea sunt quasi ignis? Are not my words even as it were fier? This was declared and shewed by those fierie toongs, which were seene upon the apostles after they had received the holie spirit.

♦John. 15, 26.♦

♦Isai. 44.♦

♦John. 7, 38.♦

♦John. 4, 14.♦

♦Jer. 23, 29.♦

Moreover, this spirit is called annointing, or ointment, bicause that as in old time preests and kings were by annointing deputed to their office and charge, and so were made fit and serviceable for the same: even so the elect are not so much declared as renewed and made apt by the training up of the holie spirit, both to live well and also to glorifie God. Whereupon dependeth the saieng of John; And yee have no need that anie should teach you, but as the same ointment doth teach you. It is also called in scripture, The oile of gladnesse and rejoising, whereof it is said in the booke of Psalmes; God even thy God hath annointed thee with the oile of joy & gladnes, &c. And by this goodlie and comfortable name of oile in the scriptures is the mercie of God oftentimes expressed, because the nature of that doth agree with the propertie and qualitie of this. For as oile doth flote and swim above all other liquors, so the mercie of God doth surpasse and overreach all his works, and the same doth most of all disclose it selfe to miserable man.

♦1. Joh. 2, 20.♦

♦Psal. 44.♦

♦Cyrill. in evang. Joh. lib. 3. cap. 14.♦

It is likewise called the finger of God, that is, the might and power of God: by the vertue whereof the apostles did cast out divels; to wit, even by the finger of God. It is called the spirit of truth, because it maketh men true and faithfull in their vocation: and for that it is the touchstone to trie all counterfet devises of mans braine, and all vaine sciences, prophane practises, deceitfull arts, and circumventing inventions; such as be in generall all sorts of witchcrafts and inchantments, within whose number are comprehended all those wherewith I have had some dealing in this my discoverie; to wit, charmes or incantations, divinations, augurie, judiciall astrologie, nativitie casting, alcumystrie, conjuration, lotshare, poperie which is meere paltrie, with diverse other: not one wherof no nor all together are able to stand to the triall and examination, which this spirit of truth shall and will take of those false and evill spirits. Naie, they shalbe found, when they are laid into the balance, to be lighter than vanitie: verie drosse, when they once come to be tried by the fervent heate of this spirit; and like chaffe, when this spirit bloweth upon them, driven awaie with a violent whirlewind: such is the perfection, integritie, and effectuall operation of this spirit, whose working as it is manifold, so it is marvellous, and therefore may and is called the spirit of spirits.

♦Exod. 8.♦

This spirit withdrawing it selfe from the harts of men, for that it will not inhabit and dwell where sinne hath dominion, giveth place unto the spirit of error and blindnesse, to the spirit of servitude and compunction, which biteth, gnaweth, and whetteth their harts with a deadlie hate of the gospell; in so much as it greeveth their minds and irketh their eares either to heare or understand the truth; of which disease properlie the phariseis of old were, and the papists even now are sicke. Yea, the want of this good spirit is the cause that manie fall into the spirit of perversenes and frowardnes, into the spirit of giddinesse, lieng, drowzines, and dulnesse: according as the prophet Isaie saith; For the Lord hath covered you with a spirit of slumber, and hath shut up your eies: and againe else-where, Dominus miscuit in medio, &c: The Lord hath mingled among them the spirit of giddinesse, and hath made Aegypt to erre, as a dronken man erreth in his vomit: as it is said by Paule; And their foolish hart was blinded, and God gave them over unto their owne harts lusts. Which punishment Moses threateneth unto the Jews; The Lord shall smite thee with madnesse, with blindnesse and amazednesse of mind, and thou shalt grope at high noone as a blind man useth to grope, &c.

♦The holie spirit can abide nothing that is carnall, and uncleane.♦

♦Isai. 29, 10.♦

♦Isai. 19, 14.♦

♦Ro. 1, 21, 23.♦

♦Deuter. 28, 28, 29.♦

In summe, this word [Spirit] dooth signifie a secret force and power, wherewith our minds are mooved and directed; if unto holie things, then is it the motion of the holie spirit, of the spirit of Christ and of God: if unto evill things, then is it the suggestion of the wicked spirit, of the divell, and of satan. Whereupon I inferre, by the waie of a question, with what spirit we are to suppose such to be mooved, as either practise anie of the vanities treated upon in this booke, or through credulitie addict themselves thereunto as unto divine oracles, or the voice of angels breakeing through the clouds? We cannot impute this motion unto the good spirit; for then they should be able to discerne betweene the nature of spirits, and not swarve in judgement: it followeth therefore, that the spirit of blindnes and error dooth seduce them; so that it is no mervell if in the alienation of their minds they take falsehood for truth, shadowes for substances, fansies for verities, &c: for it is likelie that the good spirit of God hath forsaken them, or at leastwise absented it selfe from them: else would they detest these divelish devises of men, which consist of nothing but delusions and vaine practises, whereof (I suppose) this my booke to be a sufficient discoverie.

♦A question.♦

♦An answer.♦

♦A great likelihood no doubt.♦

It will be said that I ought not to judge, for he that judgeth shalbe judged. Whereto I answer, that judgement is to be understood of three kind of actions in their proper nature; whereof the first are secret, and the judgement of them shall apperteine to God, who in time will disclose what so ever is done in covert, and that by his just judgement. The second are mixed actions, taking part of hidden and part of open, so that by reason of their uncerteintie and doubtfulnes they are discussable and to be tried; these after due examination are to have their competent judgement, and are incident to the magistrate. The third are manifest and evident, and such as doo no lesse apparentlie shew themselves than an inflammation of bloud in the bodie: and of these actions everie private man giveth judgement, bicause they be of such certeintie, as that of them a man may as well conclude, as to gather, that bicause the sunne is risen in the east, Ergo[*] it is morning: he is come about and is full south, Ergo[*] it is high noone; he is declining and closing up in the west, Ergo[*] it is evening. So that the objection is answered.

♦Judgement distinguished.♦

♦[*] [Ital.]♦

Howbeit, letting this passe, and spirituallie to speake of this spirit, which whiles manie have wanted, it hath come to passe that they have prooved altogether carnall; & not savouring heavenlie divinitie have tumbled into worsse than philosophicall barbarisme: & these be such as of writers are called Pneumatomachi, a sect so injurious to the holie spirit of God, that contemning the sentence of Christ, wherein he foretelleth that the sinne against the holie spirit is never to be pardoned, neither in this world nor in the world to come, they doo not onelie denie him to be God, but also pull from him all being, and with the Sadduces mainteine there is none such; but that under and by the name of holie spirit is ment a certeine divine force, wherewith our minds are mooved, and the grace and favour of God whereby we are his beloved. Against these shamelesse enimies of the holie spirit, I will not use materiall weapons, but syllogisticall charmes. And first I will set downe some of their paralogysmes or false arguments; and upon the necke of them inferre fit confutations grounded upon sound reason and certeine truth.

♦Josias Simlerus li. 4. ca. 5. adversus veteres & novos Antitrinitarios, &c.♦

Their first argument is knit up in this manner. The holie spirit is no where expresselie called God in the scriptures; Ergo he is not God, or at leastwise he is not to be called God. The antecedent of this argument is false; bicause the holie spirit hath the title or name of God in the fift of the Acts. Againe, the consequent is false. For although he were not expresselie called God, yet should it not therupon be concluded that he is not verie God; bicause unto him are attributed all the properties of God, which unto this doo equallie belong. And as we denie not that the father is the true light, although it be not directlie written of the father, but of the sonne; He was the true light giving light to everie man that cōmeth into this world: so likewise it is not to be denied, that the spirit is God, although the scripture dooth not expresselie and simplie note it; sithence it ascribeth equall things thereunto; as the properties of God, the works of God, the service due to GOD, and that it dooth interchangeablie take the names of Spirit and of God oftentimes. They therefore that see these things attributed unto the holie spirit, and yet will not suffer him to be called by the name of God; doo as it were refuse to grant unto Eve the name of Homo,[*] whome notwithstanding they confesse to be a creature reasonable and mortall.

♦1. Objectiō. The scripture dooth never call the holie spirit God.♦

♦The first answer. A refutation of the antecedent, &c.♦

♦[*] [Ital.]♦

The second reason is this. Hilarie in all his twelve bookes of the Trinitie dooth no where write that the holie spirit is to be worshipped; he never giveth therunto the name of God, neither dares he otherwise pronounce thereof, than that it is the spirit of God. Besides this, there are usuall praiers of the church commonlie called the Collects, whereof some are made to the father, some to the sonne, but none to the holie spirit; and yet in them all mention is made of the three persons. [*]Hereunto I answer, that although Hilarie dooth not openlie call the holie spirit, God: yet doth he constantly denie it to be a creature. Now if any aske me why Hilarie was so coie & nice to name the holie spirit, God, whom he denieth to be a creature, when as notwithstanding betweene God and a creature there is no meane: I will in good sooth saie what I thinke. I suppose that Hilarie, for himselfe, thought well of the godhead of the holie spirit: but this opinion was thrust and forced upon him of the Pneumatomachi, who at that time rightlie deeming of the sonne did erwhiles joine themselves to those that were sound of judgement. There is also in the ecclesiasticall historie a little booke which they gave Liberius a bishop of Rome, whereinto they foisted the Nicene creed. And that Hilarie was a freend of the Pneumatomachi, it is perceived in his booke De synodis, where he writeth in this maner; Nihil autem mirum vobis videri debet, fratres charissimi, &c: It ought to seeme no wonder unto you deere brethren, &c. As for the objection of the praiers of the church called the collects, that in them the holie spirit is not called upon by name: we oppose and set against them the songs of the church, wherein the said spirit is called upon. But the collects are more ancient than the songs, hymnes, and anthems. I will not now contend about ancientnesse, neither will I compare songs and collects togither; but I say thus much onelie, to wit, that in the most ancient times of the church the holie spirit hath beene openlie called upon in the congregation. Now if I be charged to give an instance, let this serve. In the collect upon trinitie sundaie it is thus said: Almightie and everlasting God, which hast given unto us thy servants grace by the confession of a truth to acknowledge the glorie of the eternall trinitie, and in the power of the divine Majestie to worship the unitie: we beseech thee that thorough the stedfastnesse of this faith, we may evermore be defended from all adversitie, which livest and reignest one God world without end. Now bicause that in this collect, where the trinitie is expresselie called upon, the names of persons are not expressed; but almightie and everlasting God invocated, who abideth in trinitie and unitie; it doth easilie appeare elsewhere also that the persons being not named, under the name of almightie and everlasting God, not onelie the father[†] to be understood, but God which abideth in trinitie and unitie, that is the father, the sonne, and the Holie-ghost.

♦2. Objectiō. Hilarie doth not call the spirit God, neither is he so named in the common collects.♦

♦[*] The 2. answer.♦

♦Hilarius lib. 12. de Triade♦

♦The place is long, and therefore I had rather referre the reader unto the booke than heere to insert so many lines.♦

♦Collecta in die domin. sanctæ Trinit.♦

♦[†] [? is]♦

A third objection of theirs is this. The sonne of GOD oftentimes praieng in the gospels, speaketh unto the father, promiseth the holie spirit, and dooth also admonish the apostles to praie unto the heavenlie father, but yet in the name of the sonne. Besides that, he prescribeth them this forme of praier: Our father which art in heaven. Ergo[*] the father onlie is to be called upon, and consequentlie the father onelie is that one and verie true God, of whome it is written; Thou shalt worship the Lord thy God, and him onelie shalt thou serve.

♦3. Objectiō. The spirit is not to be praied unto but the father onlie.♦

♦[*] [Ital.]♦

[*]Whereto I answer first by denieng the consequent; The sonne praied to the father onelie, Ergo[B] the father onlie is of us also to be praied unto. For the sonne of GOD is distinguished of us both in person and in office: he as a mediator maketh intercession for us to the father: and although the sonne and the holie spirit doo both togither receive and take us into favour with God; yet is he said to intreat the father for us; bicause the father is the fountaine of all counsels & divine works. Furthermore, touching the forme of praieng prescribed of Christ, it is not necessarie that the fathers name shuld personallie be there taken, sith there is no distinction of persons made: but by the name of father indefinitelie we understand God or the essence of God, the father, the son, and the Holie-ghost. For this name hath not alwaies a respect unto the generation of the sonne of God; but God is called the father of the faithfull, bicause of his gratious and free adopting of them, the foundation whereof is the sonne of God, in whom we be adopted: but yet so adopted, that not the father onelie receiveth us into his favour; but with him also the sonne and the holy spirit dooth the same. Therefore when we in the beginning of praier doo advertise our selves of Gods goodnesse towards us; we doo not cast an eie to the father alone, but also to the sonne, who gave us the spirit of adoption; and to the holie spirit, in whom we crie Abba, Father. And if so be that invocation and praier were restreined to the father alone, then had the saints doone amisse, in calling upon, invocating, and praieng to the sonne of God, and with the sonne the holy spirit, in baptisme, according to the forme by Christ himselfe assigned and delivered.

♦[*] 3. Answer. The consequent is denied.♦

Another objection is out of the fourth of Amos, in this maner. For lo it is I that make the thunder, and create the spirit, and shew unto men their Christ, making the light and the clouds, and mounting above the hie places of the earth, the Lord God of hosts is his name. Now bicause it is read in that place, Shewing unto men their Christ; the Pneumatomachi contended that these words are to be understood of the holie spirit.

♦[Am. 4, 13.]♦

♦4. Objectiō. Amos saith that the spirit was created.♦

[*]But Ambrose in his booke De spiritu sancto, lib. 2. cap. 7. doth rightlie answer, that by spirit in this place is ment the wind: for if the prophets purpose and will had beene to speake of the holie spirit, he would not have begunne with thunder, nor have ended with light and clouds. Howbeit, the same father saith; If anie suppose that these words are to be drawne unto the interpretation of the holie spirit, bicause the prophet saith, Shewing unto men their Christ; he ought also to draw these words unto the mysterie of the Lords incarnation: and he expoundeth thunder to be the words of the Lord, and spirit to be the reasonable and perfect soule. But the former interpretation is certeine and convenient with the words of the prophet, by whom there is no mention made of Christ; but the power of God is set foorth in his works. Behold (saith the prophet) he that formeth the mountaines, and createth the wind, and declareth unto man what is his thought, which maketh the morning darknesse, and walketh upon the hie places of the earth, the Lord God of hosts is his name. In this sort Santes a right skilfull man in the Hebrew toong translateth this place of the prophet. But admit this place were written of the holie spirit, & were not appliable either to the wind or to the Lords incarnation: yet doth it not follow that the holie spirit is a creature; bicause this word of Creating doth not alwaies signifie a making of something out of nothing; as Eusebius in expounding these words (The Lord created me in the beginning of his waies) writeth thus. The prophet in the person of God, saieng; Behold I am he that made the thunder, and created the spirit, and shewed unto men their Christ: this word Created is not so to be taken, as that it is to be concluded thereby, that the same was not before. For God hath not so created the spirit, sithence by the same he hath shewed & declared his Christ unto all men. Neither was it a thing of late beginning under the sonne: but it was before all beginning, and was then sent, when the apostles were gathered togither, when a sound like thunder came from heaven, as it had beene the comming of a mightie wind: this word Created being used for sent downe, for appointed, ordeined, &c: and the word thunder signifieng in another kind of maner the preaching of the gospels. The like saieng is that of the Psalmist, A cleane hart create in me O God: wherein he praied not as one having no hart, but as one that had such a hart as needed purifieng, as needed perfecting: & this phrase also of the scripture, That he might create two in one new man; that is, that he might joine, couple, or gather together, &c.

♦[*] 4. Answer. Spirit in this place signifieth wind.♦

♦To create is not him to be made that was not.♦

♦Euseb. Cæsariens. li. 3. adversus Marcellum.♦

Furthermore, the Pneumatomachi by these testimonies insuing endevor to proove the holie spirit to be a creature. Out of John the 1. chap. By this word were all things made, and without it nothing was made. Out of 1. Cor. 8. Wee have one God the father, even he from whome are all things, and we in him, and one Lord Jesus Christ, through whome are all things, and we by him. Out of the 1. Coloss. By him were all things made, things in heaven, and things in earth, visible and invisible, &c. Now if al things were made by the sonne, it followeth that by him the holie spirit was also made.

♦5. Objectiō. All things were made by the son, Ergo the spirit was also made by him.♦

[*]Whereto I answer, that when all things are said to be made by the sonne, that same universall proposition is restrained by John himselfe to a certeine kind of things: Without him (saith the evangelist) was nothing made that was made. Therefore it is first to be shewed that the holie spirit was made, and then will we conclude out of John, that if he were made, he was made of the sonne. The scripture doth no where saie that the holie spirit was made of the father or of the sonne, but to proceed, to come, and to be sent from them both. Now if these universall propositions are to suffer no restraint, it shall follow that the father was made of the sonne: than the which what is more absurd and wicked?

♦[*] 5. Answer. Universall propositiōs or speeches are to be restrained.♦

Againe, they object out of Matth. 11. None knoweth the sonne but the father, and none the father but the sonne; to wit, of and by himselfe: for otherwise both the angels, & to whomsoever else it shall please the sonne to reveale the father, these doo know both the father and the sonne. Now if so be the spirit be not equall with the father and the sonne in knowledge, he is not onelie unequall and lesser than they, but also no God: for ignorance is not incident unto God.

♦6. Objectiō.♦

♦The spirit knoweth not the father & the sonne.♦

[*]Whereto I answer, that where in holie scripture we doo meete with universall propositions negative or exclusive, they are not to be expounded of one person, so as the rest are excluded; but creatures or false gods are to be excluded, and whatsoever else is without or beside the essence and being of God. Reasons to proove and confirme this interpretation, I could bring verie manie, whereof I will adde some for example. In the seaventh of John it is said; When Christ shall come, none shall knowe from whence he is: notwithstanding which words the Jewes thought that neither God nor his angels should be ignorant from whence Christ should be. In the fourth to the Galathians; A mans covenant or testament confirmed with authoritie no bodie dooth abrogate, or adde anie thing thereunto. No just man dooth so; but tyrants and truce-breakers care not for covenants. In John eight; Jesus was left alone, and the woman standing in the middest. And yet it is not to be supposed that a multitude of people was not present, and the disciples of Christ likewise; but the word Solus, alone, is referred to the woman’s accusers, who withdrew themselves awaie everie one, and departed. In the sixt of Marke; When it was evening, the ship was in the middest of the sea, and he alone upon land: he was not alone upon land or shore, for the same was not utterlie void of dwellers: but he had not anie of his disciples with him, nor anie bodie to carrie him a shipboord unto his disciples. Manie phrases or formes of speeches like unto these are to be found in the sacred scriptures, and in authors both Greeke and Latine, whereby we understand, that neither universall negative nor exclusive particles are strictlie to be urged, but to be explaned in such sort as the matter in hand will beare. When as therefore the sonne alone is said to know the father, and it is demanded whether the holie spirit is debarred from knowing the father; out of other places of scriptures judgment is to be given in this case. In some places the holie spirit is counted and reckoned with the father and the sonne jointlie: wherefore he is not to be separated. Else-where also it is attributed to the holie spirit that he alone dooth know the things which be of God, and searcheth the deepe secrets of God: wherefore from him the knowing of God is not to be excluded.

♦[*] 6. Answer. How exclusive propositions or speeches are to be interpreted.♦

They doo yet further object, that it is not convenient or fit for God after the manner of suters to humble and cast downe himselfe: but the holie spirit dooth so, praieng and intreating for us with unspeakeable grones: Rom. 8. Ergo the holie spirit is not God.

♦7. Objectiō. The spirit praieth for us.♦

[*]Whereto I answer that the holie spirit dooth praie and intreat, in so much as he provoketh us to praie, and maketh us to grone and sigh. Oftentimes also in the scriptures is that action or deed attributed unto God, which we being stirred up and mooved by him doo bring to passe. So it is said of God unto Abraham; Now I know that thou fearest God: and yet before he would have sacrificed Isaach, God knew the verie heart of Abraham: and therefore this word Cognovi, I know, is as much as Cognoscere feci, I have made or caused to know. And that the spirit to praie and intreat, is the same that, to make to praie and intreat, the apostle teacheth even there, writing that we have received the spirit of adoption, in whome we crie Abba Father. Where it is manifest that it is we which crie, the Holie-ghost provoking and forcing us thereunto.

♦[*] 7. Answer. The spirit dooth provoke us to praie.♦

Howbeit they go further, and frame this reason. Whosoever is sent, the same is inferior and lesser than he of whome he is sent, and furthermore he is of a comprehensible substance, bicause he passeth by locall motion from place to place: but the holie spirit is sent of the father and the sonne, John. 14, 15, & 16. It is powred foorth and shed upon men, Acts. 10. Ergo the holie spirit is lesser than the Father and the Sonne, and of a comprehensible nature, and consequentlie not verie God.

♦8. Objectiō. The spirit is sent from the father and the son.♦

[*]Whereto I answer first, that he which is sent is not alwaies lesser than he that sendeth: to proove which position anie meane wit may inferre manie instances. Furthermore, touching the sending of the holie spirit, we are here to imagine no changing or shifting of place. For if the spirit when he goeth foorth from the father and is sent, changeth his place, then must the father also be in a place, that he may leave it and go to another. And as for the incomprehensible nature of the spirit, he cannot leaving his place passe unto another. Therefore the sending of the spirit is the eternall and unvariable will of God, to doo something by the holie spirit; and the revealing and executing of this will by the operation and working of the spirit. The spirit was sent to the apostles; which spirit was present with them, sith it is present everie-where: but then according to the will of God the father hee shewed himselfe present and powerfull.

♦[*] 8. Answer. How the spirit is sent.♦

Some man may saie; If sending be a revealing and laieng open of presence and power, then may the father be said to be sent, bicause he himselfe is also revealed. I answer, that when the spirit is said to be sent, not onlie the revealing, but the order also of his revealing is declared; bicause the will of the father and of the sonne, of whom he is sent, going before, not in time, but in order of persons, the spirit dooth reveale himselfe, the father, and also the sonne. The father revealeth himselfe by others, the sonne and the holie spirit, so that his will goeth before. Therefore sending is the common worke of all the three persons; howbeit, for order of dooing, it is distinguished by diverse names. The father will reveale himselfe unto men with the sonne and the spirit, and be powerfull in them, and therefore is said to send. The sonne and the spirit doo assent unto the will of the father, and will that to be doone by themselves, which God will to be doone by them; these are said to be sent. And bicause the will of the sonne dooth go before the spirit in order of persons, he is also said to send the spirit.

Yet for all this they allege, that if the spirit had perfection, then would he speake of himselfe, and not stand in need alwaies of anothers admonishment: but he speaketh not of himselfe, but speaketh what he heareth, as Christ expresselie testifieth John. 16. Ergo he is unperfect, and whatsoever he hath it is by partaking, and consequentlie he is not God.

♦9. Objectiō. The spirit speaketh not of himselfe.♦

[*]Whereto I answer, that this argument is stale: for it was objected by heretikes long ago against them that held the true opinion, as Cyrill saith; who answereth, that by the words of Christ is rather to be gathered, that the son and the spirit are of the same substance. For, the spirit is named the mind of Christ. 1. Cor. 2: and therefore he speaketh not of his owne proper will, or against his will in whom and from whom he is; but hath all his will and working naturallie proceeding from the substance as it were of him.

♦[*] The 9. answer.♦

♦Cyrill. lib. 13. thesaur. cap. 3.♦

Lastlie they argue thus: Everie thing is either unbegotten or unborne, or begotten and created; the spirit is not unbegotten, for then he were the father; & so there should be two without beginning: neither is he begotten, for then he is begotten of the father, and so there shall be two sonnes, both brothers; or hee is begotten of the sonne, and then shall he be Gods nephue, than the which what can be imagined more absurd? Ergo he is created.

♦10. Objection.♦

[*]Wherto I answer, that the division or distribution is unperfect: for that member is omitted which is noted of the verie best divine that ever was, even Jesus Christ our saviour; namelie, to have proceeded, or proceeding: That same holie spirit (saith he) which proceedeth from the father. Which place Nazanzen dooth thus interpret. The spirit, bicause he proceedeth from thence, is not a creature: and bicause he is not begotten, he is not the son; but bicause he is the meane of begotten and unbegotten, he shall be God, &c.

♦[*] 10. Ans. The spirit proceedeth♦

And thus having avoided all these cavils of the [*]Pneumatomachi, a sect of heretikes too too injurious to the holie spirit, insomuch as they seeke what they can, to rob and pull from him the right of his divinitie; I will all Christians to take heed of their pestilent opinions, the poison whereof though to them that be resolved in the truth it can doo little hurt, yet to such as stand upon a wavering point it can doo no great good. Having thus far waded against them, and overthrowne their opinions; I must needs exhort all to whom the reading hereof shall come, that first they consider with themselves what a reverend mysterie all that hitherto hath beene said in this chapter concerneth; namelie, the spirit of sanctification, and that they so ponder places to and fro, as that they reserve unto the holie spirit the glorious title of divinitie, which by nature is to him appropriate: esteeming of these Pneumatomachi or Theomachi, as of swine, delighting more in the durtie draffe of their devises, than in the faire fountaine water of Gods word: yea, condemning them of grosser ignorance than the old philosophers, who though they savoured little of heavenlie theologie, yet some illumination they had of the holie and divine spirit, marrie it was somewhat mistie, darke, lame and limping; neverthelesse, what it was, and how much or little soever it was, they gave thereunto a due reverence, in that they acknowledged and intituled it Animam mundi, The soule or life of the world, and (as Nazanzen witnesseth) τὸν τοῦ παντος νοῦν, The mind of the universall, and the outward breath, or the breath that commeth from without. Porphyrie expounding the opinion of Plato, who was not utterlie blind in this mysterie, saith that the divine substance doth proceed and extend to three subsistencies and beings: and that God is chieflie and principallie good, next him the second creator, and the third to be the soule of the world: for he holdeth that the divinitie doth extend even to this soule. As for Hermes Trismegistus, he saith that all things have need of this spirit: for according to his worthinesse he supporteth all, he quickeneth and susteineth all, and he is derived from the holie fountaine, giving breath and life unto all, and evermore remaineth continuall, plentifull, and unemptied.

♦[*] Such were the Arrians, Tritheits,[†] Samosatenians, &c.♦

♦[†] [Tritheists]♦

♦Sus magis in cœno gaudet quàm fonte sereno.♦

♦The hethenish philosophers acknowledged the holie spirit.♦

♦Cyrill. lib. 1. contra Julianum.♦

And here by the waie I give you a note woorth reading and considering; namelie, how all nations in a manner, by a kind of heavenlie influence, agree in writing and speaking the name of God with no more than foure letters. As for example, the Ægyptians doo call him Theut, the Persians call him Syre, the Jewes expresse his unspeakable name as well as they can by the word Adonai consisting of foure vowels; the Arabians call him Alla, the Mahometists call him Abdi, the Greekes call him Theos, the Latines call him Deus, &c. This, although it be not so proper to our present purpose, yet (because we are in hand with the holie spirits deitie) is not altogether impertinent. But why GOD would have his name as it were universallie bounded within the number of foure letters, I can give sundrie reasons, which require too long a discourse of words by digression: and therefore I will conceale them for this time. These opinions of philosophers I have willinglie remembred, that it might appeare, that the doctrine concerning the holie spirit is verie ancient; which they having taken either out of Moses writings, or out of the works of the old fathers, published and set foorth in bookes, though not wholie, fullie, and perfectlie understood and knowne: and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the heathen, who will not acknowledge that essentiall and working power of the divinitie wherby all things are quickened: which the heathen did after a sort see; after a sort (I saie) bicause they separated the soule of the world (which they also call the begotten mind) from the most sovereigne and unbegotten God, and imagined certeine differences of degrees, and (as Cyrill saith) did Arrianize[*] in the trinitie.

♦Marsilius Ficinus in arg. in Cratyl. Plat.♦

♦[*] [Arianize]♦

So then I conclude against these Pneumatomachi, that in so much as they imitate the old giants, who piling up Pelion upon Ossa, and them both upon Olympus, attempted by scaling the heavens to pull Jupiter out of his throne of estate, & to spoile him of his principalitie, and were notwithstanding their strength, whereby they were able to carrie huge hilles on their shoulders, overwhelmed with those mountaines, and squized under the weight of them even to the death: so these Pneumatomachi, being enimies both to the holie spirit, and no freends to the holie church (for then would they confesse the trinitie in unitie, and the unitie in trinitie, and consequentlie also the deitie of the holie spirit) deserve to be consumed with the fier of his mouth, the heate whereof by no meanes can be slaked, quenched, or avoided. For there is nothing more unnaturall, nothing more monstrous, than against the person of the deitie (I meane the spirit of sanctification) to oppose mans power, mans wit, mans policie, &c: which was well signified by that poeticall fiction of the giants, who were termed Anguipedes, Snakefooted: which as Joachimus Camerarius expoundeth of wicked counsellors, to whose filthie persuasion tyrants doo trust as unto their feete; and James Sadolet interpreteth of philosophers, who trusting overmuch unto their owne wits, become so bold in challenging praise for their wisedome, that in fine all turneth to follie and confusion: so I expound of heretickes and schismatikes, who either by corrupt doctrine, or by mainteining precise opinions, or by open violence, &c: assaie to overthrow the true religion, to breake the unitie of the church, to denie Cæsar his homage, and GOD his dutie, &c: and therefore let Jovis fulmen, wherewith they were slaine, assure these that there is Divina ultio due to all such, as dare in the ficklenes of their fansies arreare themselves against the holie spirit; of whom sith they are ashamed here upon earth (otherwise they would confidentlie and boldlie confesse him both with mouth and pen) he will be ashamed of them in heaven, where they are like to be so farre from having anie societie with the saints, that their portion shalbe even in full and shaken measure with miscreants and infidels. And therefore let us, if we will discerne and trie the spirits whether they be of God or no, seeke for the illumination of this inlightning spirit, which as it bringeth light with it to discover all spirits, so it giveth such a fierie heat, as that no false spirit can abide by it for feare of burning. Howbeit the holie spirit must be in us, otherwise this prerogative of trieng spirits will not fall to our lot.

♦Ovid. lib. metamorph. 1 fab. 5. de gigantib. cœlum obsident.♦

♦Jacob. Sadol. in lib. de laud. philosoph. inscript. Phædrus.♦

But here some will peradventure move a demand, and doo aske how the holie spirit is in us, considering that Infiniti ad finitum nulla est proportio, neque loci angustia quod immensum est potest circumscribi: of that which is infinite, to that which is finite there is no proportion; neither can that which is unmeasurable be limited or bounded within anie precinct of place, &c. I answer, that the most excellent father for Christes sake sendeth him unto us, according as Christ promised us in the person of his apostles; The comforter (saith he) which is the holie spirit, whome my father will send in my name. And as for proportion of that which is infinite to that which is finite, &c: I will in no case have it thought, that the holie spirit is in us, as a bodie placed in a place terminablie; but to attribute thereunto, as dulie belongeth to the deitie, an ubiquitie, or universall presence; not corporallie and palpablie; but effectuallie, mightilie, mysticallie, divinelie, &c. Yea, and this I may boldlie adde, that Christ Jesus sendeth him unto us from the father: neither is he given us for anie other end, but to inrich us abundantlie with all good gifts and excellent graces; and (among the rest) with the discerning of spirits aright, that we be not deceived. And here an end.

♦Peter Mart. in loc. com. part. 2. cap. 18. sect. 33. pag. 628.♦

♦John. 14, 26.♦

♦John. 16, 14. & 14, 16.♦

FINIS.

[APPENDIX I.]

[The nine chapters forming the beginning of the fifteenth Book in the third edition, 1665, are numbered Ch. I, etc., and Scot’s Ch. I made Ch. X, and so onward]

BOOK XV.

CHAP. I.

Of Magical Circles, and the reason of their Institution.

Magitians, and the more learned sort of Conjurers, make use of Circles in various manners, and to various intentions. First, when convenience serves not, as to time or place that a real Circle should be delineated, they frame an imaginary Circle, by means of Incantations and Consecrations, without either Knife, Pensil, or Compasses, circumscribing nine foot of ground round about them, which they pretend to sanctifie with words and Ceremonies, spattering their Holy Water all about so far as the said Limit extendeth; and with a form of Consecration following, do alter the property of the ground, that from common (as they say) it becomes sanctifi’d, and made fit for Magicall uses.

♦Imaginary Circles.♦

How to consecrate an imaginary Circle.

Let the Exorcist, being cloathed with a black Garment, reaching to his knee, and under that a white Robe of fine Linnen that falls unto his ankles, fix himself in the midst of that place where he intends to perform his Conjurations: And throwing his old Shooes about ten yards from the place, let him put on his consecrated shooes of russet Leather with a Cross cut on the top of each shooe. Then with his Magical Wand, which must be a new hazel-stick, about two yards of length, he must stretch forth his arm to all the four Windes thrice, turning himself round at every Winde, and saying all that while with fervency:

♦The form of Consecration.♦

I who am the servant of the Highest, do by the vertue of his Holy Name Immanuel, sanctifie unto my self the circumference of nine foot round about me, ✠✠✠. from the East, ►Glaurah◄; from the West, ►Garron◄; from the North, ►Cabon◄; from the South, ►Berith◄; which ground I take for my proper defence from all malignant spirits, that they may have no power over my soul or body, nor come beyond these Limitations, but answer truely being summoned, without daring to transgress their bounds: ►Worrh.[*] worrah. harcot. Gambalon.◄ ✠✠✠.

♦[*] [? Mispr. for Worrah.]♦

Which Ceremonies being performed, the place so sanctified is equivalent to any real Circle whatsoever. And in the composition of any Circle for Magical feats, the fittest time is the brightest Moon-light, or when storms of lightning, winde, or thunder, are raging through the air; because at such times the infernal Spirits are nearer unto the earth, and can more easily hear the Invocations of the Exorcist.

♦The time for Conjurations.♦

As for the places of Magical Circles, they are to be chosen melancholly, dolefull, dark and lonely; either in Woods or Deserts, or in a place where three wayes meet, or amongst ruines of Castles, Abbies, Monasteries, &c. or upon the Sea-shore when the Moon shines clear, or else in some large Parlour hung with black, and the floor covered with the same, with doors and windowes closely shut, and Waxen Candles lighted. But if the Conjuration be for the Ghost of one deceased, the fittest places to that purpose are places of the slain, Woods where any have killed themselves, Church-yards, Burying-Vaults, &c. As also for all sorts of Spirits, the places of their abode ought to be chosen, when they are called; as Pits, Caves, and hollow places, for Subterranean Spirits: The tops of Turrets, for Aerial Spirits: Ships and Rocks of the Sea, for Spirits of the Water: Woods and Mountains for Faries, Nymphs, and Satyres; following the like order with all the rest.

♦The places for Circles.♦

And as the places where, so the manner how the Circles are to be drawn, ought to be perfectly known. First, for Infernal Spirits, let a Circle nine foot over be made with black, and within the same another Circle half a foot distant, leaving half a foot of both these Circles open for the Magitian and his assistant to enter in: And betwixt these Circles round about, write all the holy Names of God, with Crosses and Triangles at every Name; making also a larger triangle at one side of the Circle without on this manner with the names of the Trinity at the seven corners, viz. ►Yehowah,[*] Ruah Kedesh, Immanuel◄, written in the little circles.

♦The form of a Circle.♦

♦[*] [sic]♦

The reason that Magitians give for Circles and their Institution, is, That so much ground being blessed and consecrated by holy Words, hath a secret force to expel all evil Spirits from the bounds thereof; and being sprinkled with holy water, which hath been blessed by the Master, the ground is purified from all uncleanness; besides the holy Names of God written all about, whose force is very powerful; so that no wicked Spirit hath the ability to break through into the Circle after the Master and Scholler are entered, and have closed up the gap, by reason of the antipathy they possesse to these Mystical Names. And the reason of the Triangle is, that if the Spirit be not easily brought to speak the truth, they may by the Exorcist be conjured to enter the same, where by vertue of the names of the Sacred Trinity, they can speak nothing but what is true and right.

♦The reason of Circles.♦

But if Astral Spirits as Faries, Nymphs, and Ghosts of men, be called upon, the Circle must be made with Chalk, without any Triangles; in the place whereof the Magical Character of that Element to which they belong, must be described at the end of every Name.

{ Air, Water, Fire. [Symbol] [Symbol] [Symbol] As { for { Woods, Caves, [Symbol] [Symbol] [Symbol] Spirits { Mountains. of { the { Mines, Desolate [Symbol] [Symbol] { Buildings.

CHAP. II.

How to raise up the Ghost of one that hath hanged himself.

This experiment must be put in practice while the Carcass hangs; and therefore the Exorcist must seek out for the straightest hazel wand that he can find, to the top whereof he must binde the head of an Owl, with a bundle of St. John’s Wort, or Milliès Perforatum: this done, he must be informed of some miserable creature that hath strangled himself in some Wood or Desart place (which they seldom miss to do) and while the Carcass hangs, the Magitian must betake himself to the aforesaid place, at 12 a clock at night, and begin his Conjurations in this following manner.

First, stretch forth the consecrated Wand towards the four corners of the World, saying, By the mysteries of the deep, by the flames of ►Banal◄, by the power of the East, and the silence of the night, by the holy rites of ►Hecate◄, I conjure and exorcize thee thou distressed Spirit, to present thy self here, and reveal unto me the cause of thy Calamity, why thou didst offer violence to thy own liege life, where thou art now in beeing, and where thou wilt hereafter be.

♦The ceremonies of Necromancy.♦

Then gently smiting the Carcase nine times with the rod, say, I conjure thee thou spirit of this N. deceased, to answer my demands that I am to propound unto thee, as thou ever hopest for the rest of the holy ones, and the ease of all thy misery; by the blood of Jesu which he shed for thy soul, I conjure and bind thee to utter unto me what I shall ask thee.

Then cutting down the Carcass from the tree, lay his head towards the East, and in the space that this following Conjuration is repeating, set a Chafing-dish of fire at his right hand, into which powre a little Wine, some Mastick, and Gum Aromatick, and lastly a viol full of the sweetest Oyl, having also a pair of Bellows, and some unkindled Charcole to make the fire burn bright at the instant of the Carcass’s rising. The Conjuration is this:

♦The Conjuration.♦

I conjure thee thou spirit of N. that thou do immediately enter into thy antient body again, and answer to my demands, by the virtue of the holy resurrection, and by the posture of the body of the Saviour of the world, I charge thee, I conjure thee, I command thee on pain of the torments and wandring of thrice seven years, which I by the power of sacred Magick rites, have power to inflict upon thee; by thy sighs and groans, I conjure thee to utter thy voice; so help thee God and the prayers of the holy Church. Amen.

Which Conjuration being thrice repeated while the fire is burning with Mastick and Gum Aromatick, the body will begin to rise, and at last will stand upright before the Exorcist, answering with a faint and hollow voice, the questions proposed unto it. Why it strangled it self; where its dwelling is; what its food and life is; how long it will be ere it enter into rest, and by what means the Magitian may assist it to come to rest: Also, of the treasures of this world, where they are hid: Moreover, it can answer very punctually of the places where Ghosts reside, and how to communicate with them; teaching the nature of Astral Spirits and hellish beings, so far as its capacity reacheth.

♦The answers of the Spirit.♦

All which when the Ghost hath fully answered, the Magitian ought out of commiseration and reverence to the deceased, to use what means can possibly be used for the procuring rest unto the Spirit. To which effect he must dig a grave, and filling the same half full of quick Lime, and a little Salt and common Sulphur, put the Carcass naked into the same; which experiment, next to the burning of the body into ashes, is of great force to quiet and end the disturbance of the Astral Spirit.

♦How to lay the Spirit.♦

But if the Ghost with whom the Exorcist consulteth, be of one that dyed the common death, and obtain’d the ceremonies of burial, the body must be dig’d out of the ground at 12 a clock at night; and the Magician must have a companion with him, who beareth a torch in his left hand, and smiting the Corps thrice with the consecrated rod, the Exorcist must turn himself to all the four winds, saying:

By the virtue of the holy resurrection, and the torments of the damned, I conjure and exorcize thee spirit of N. deceased, to answer my liege demands, being obedient unto these sacred ceremonies on pain of everlasting torment and distress: Then let him say, ►Berald, Beroald, Balbin gab gabor agaba◄; Arise, arise, I charge and command thee.

♦Another form.♦

After which Ceremonies, let him ask what he desireth and he shall be answered.

But as a faithful caution to the practicer of this Art, I shall conclude with this, That if the Magician, by the Constellation and Position of the Stars at his nativity, be in the predicament of those that follow Magical Arts, it will be very dangerous to try this experiment for fear of suddain death ensuing, which the Ghosts of men deceased, can easily effect upon those whose nativities lead them to Conjuration: And which suddain and violent death, the Stars do alwayes promise to such as they mark with the Stigma of Magicians.

♦A Caution for the Exorcist.♦

CHAP. III.

How to raise up the three Spirits, Paymon, Bathin, and Barma: _And what wonderful things may be effected through their assistance._

The Spirit Paymon is of the power of the Air, the sixteenth in the ranck of Thrones, subordinate to Corban and Marbas.

♦Their order.♦

Bathin is of a deeper reach in the source of the fire, the second after Lucifers familiar, and hath not his fellow for agility and affableness, in the whole Infernal Hierarchy.

Barma is a mighty Potentate of the order of Seraphims, whom 20 Legions of Infernal Spirits do obey; his property is to metamorphose the Magician or whom he pleaseth, and transport into foreign Countreys.

These three Spirits, though of various ranks and orders, are all of one power, ability and nature, and the form of raising them all is one. Therefore the Magician that desireth to consult with either of these Spirits, must appoint a night in the waxing of the Moon, wherein the Planet Mercury reigns, at 11 a clock at night; not joyning to himself any companion, because this particular action will admit of none; and for the space of four dayes before the appointed night, he ought every morning to shave his beard, and shift himself with clean linnen, providing beforehand the two Seals of the Earth, drawn exactly upon parchment, having also his consecrated Girdle ready of a black Cats skin with the hair on, and these names written on the inner side of the Girdle: ►Ya, Ya◄ ✠ ►Aie, Aaie◄ ✠ ►Elibra◄ ✠ ►Elohim◄ ✠ ►Saday◄ ✠ ►Yah Adonay◄ ✠ tuo robore ✠ Cinctus sum ✠.

♦The Utensils to be used.♦

Upon his Shooes must be written ►Tetragrammaton◄, with crosses round about, and his garment must be a Priestly Robe of black, with a Friers hood, and a Bible in his hand.

When all these things are prepared, and the Exorcist hath lived chastly, and retired until the appointed time: Let him have ready a fair Parlour or Cellar, with every chink and window closed; then lighting seven Candles, and drawing a double Circle with his own blood, which he must have ready before hand: let him divide the Circle into seven parts, and write these seven names at the seven divisions, setting at every Name a Candle lighted in a brazen Candlestick in the space betwixt the Circles: The names are these, ►Cados◄ ✠ ►Escherie◄ △ ►Anick◄ ✠ ►Sabbac◄ [Symbol] ►Sagun◄ ✠ ✠ ►Aba◄ ✠ ►Abalidoth◄ [Symbol]

♦The Circle.♦

When the Candles are lighted, let the Magician being in the midst of the Circle, and supporting himself with two drawn Swords, say with a low and submissive voyce; I do by the vertue of these seven holy Names which are the Lamps of the living God, Consecrate unto my use this inclosed Circle, and exterminate out of, it[*] all evill Spirits, and their power; that beyond the limit of their circumference they enter not on pain of torments to be doubled, ►Yah, Agion, Helior, Heligah◄, Amen.

♦The Consecration.♦

♦[*] [transp. it,]♦

When this Consecration is ended, Let him sprinkle the Circle with consecrated Water, and with a Chafing-dish of Charcole, perfume it with Frankincense and Cinamon, laying the Swords a cross the Circle, and standing over them; then whilest the fumigation burneth, let him begin to call these three Spirits in this following manner:

I Conjure and Exorcize you the three Gentle and Noble Spirits of the power of the North, by the great and dreadful name of ►Peolphan◄ your King, and by the silence of the night, and by the holy rites of Magick, and by the number of the Infernal Legions, I adjure and invocate you; That without delay ye present your selves here before the Northern quarter of this Circle, all of you, or any one of you, and answer my demands by the force of the words contained in this Book. This must be thrice repeated, and at the third repetition, the three Spirits will either all appear, or one by lot, if the other be already somewhere else imployed; at their appearance they will send before them three fleet Hounds opening after a Hare, who will run round the Circle for the space of half a quarter of an hour; after that more hounds will come in, and after all, a little ugly Æthiop, who will take the Hare from their ravenous mouths, and together with the Hounds vanish; at last the Magician shall hear the winding of a Hunts-mans horn, and a Herald on Horseback shall come galloping with three Hunters behind upon black Horses, who will compass the Circle seven times, and at the seventh time will make a stand at the Northern quarter, dismissing the Herald that came up before them, and turning their Horses towards the Magician, will stand all a brest before him, saying; ►Gil pragma burthon machatan dennah◄; to which the Magician must boldly answer; ►Beral, Beroald, Corath, Kermiel◄; By the sacred rites of Magick ye are welcome ye three famous Hunters of the North, and my command is, that by the power of these Ceremonies ye be obedient and faithful unto my summons, unto which I conjure you by the holy Names of God, ►Yah, Gian, Soter, Yah, Jehovah, Immanuel, Tetragrammaton, Yah, Adonay, Sabtay, Seraphin◄; Binding and obliging you to answer plainly, faithfully and truly, by all these holy names, and by the awful name of your mighty King ►Peolphon◄.[*]

♦The Conjuration.♦

♦The Appearanees. [sic]♦

♦[*] [sic]♦

Which when the Magician hath said, the middle Hunter named ►Paymon◄, will answer, ►Gil pragma burthon machatan dennah◄, We are the three mighty Hunters of the North, in the Kingdom of Fiacim, and are come hither by the sound of thy Conjurations, to which we swear by him that liveth to yield obedience, if Judas that betrayed him be not named.

♦The Condition.♦

Then shall the Magician swear, By him that liveth, and by all that is contained in this holy Book, I swear unto you this night, and by the mysteries of this action, I swear unto you this night, and by the bonds of darkness I swear unto you this night, That Judas the Traitor shall not be named, and that blood shall not be offered unto you, but that truce and equal terms shall be observed betwixt us. Which being said, the Spirits will bow down their heads to the Horses crests, and then alighting down will call their Herald to withdraw their Horses; which done, The Magician may begin to bargain with all, or any one of them, as a familiar invisibly to attend him, or to answer all difficulties that he propoundeth: Then may he begin to ask them of the frame of the World, and the Kingdoms therein contained, which are unknown unto Geographers: He may also be informed of all Physical processes and operations; also how to go invisible and fly through the airy Region: They can likewise give unto him the powerful Girdle of Victory, teaching him how to compose and consecrate the same, which hath the force, being tyed about him, to make him conquer Armies, and all men whatsoever. Besides, there is not any King or Emperour throughout the world; but if he desires it, they will engage to bring him the most pretious of their Jewels and Riches in twenty four hours; discovering also unto him the way of finding hidden treasures and the richest mines.

♦The Magicians Oath.♦

♦The girdle of Victory.♦

And after the Conjurer hath fulfilled his desires, he shall dismiss the aforesaid Spirits in this following form.

♦The form of discharge.♦

I charge you ye three officious Spirits to depart unto the place whence ye were called, without injury to either man or Beast, leaving the tender Corn untouched, and the seed unbruised; I dismiss you, and licence you to go back untill I call you, and to be alwayes ready at my desire, especially thou nimble ►Bathin◄, whom I have chosen to attend me, that thou be alwayes ready when I ring a little Bell to present thy self without any Magical Ceremonies performed; and so depart ye from hence, and peace be betwixt you and us, In the Name of the Father, Son, and Holy Ghost. Amen.

When the Magician hath repeated this last form of dismission, he will hear immediately a horn winding, after which the Herald with the jet black Horses, and the three Spirits will mount upon them, compassing the Circle seven times, with the Herald winding his horn before them, and at every Candle they will bow towards the Horses crest, till coming towards the Northern quarter, they will with great obeysance seem to march away out through the solid wall as through a City gate.

CHAP. IV.

_How to Consecrate all manner of Circles, Fumigations, Fire, Magical Garments, and Utensills._

Consecrations are related either to the person or the thing consecrated. The person is the Magitian himself, whose consecration consisteth in Abstinence, Temperance, and holy Garments. The things consecrated are the Oyl, the Fire, the Water. The Fumigations consisting of oriental Gums and Spices; the magical Sword, Pensils, Pens and Compasses, the measuring Rule and waxen Tapers, the Pentacles, Periapts, Lamins, and Sigils, Vests, Caps, and Priestly Garments; these are the materials to be consecrated.

♦What things are to be consecrated.♦

The sacred Pentacles are as signs and charms for the binding of Evil Dæmons, consisting of Characters and Names of the Superior order of the good Spirits opposite unto those evil ones whom the Magitian is about to Invocate: And of sacred Pictures, Images, and Mathematical Figures adapted to the names and natures of separated Substances whither good or evil. Now the form of Consecrating such Magical Pentacles is to name the vertue of the holy Names and Figures, their Antiquity and Institution with the intention of the Consecration purifying the Pentacle by consecrated fire, and waving the same over the flames thereof.

♦Pentacles.♦

When the Exorcist would consecrate Places or Utensils, Fire or Water for magical uses, he must repeat the Consecration or Dedication of Solomon the King at the building of the Temple, the Vision of Moses at the Bush, and the Spirit of the Lord on the tops of the Mulberry-trees, repeating also the sacrifice of it self being kindled; the Fire upon Sodom, and the Water of Eternal Life: Wherein the Magitian must still remember to speak of the seven golden Candlesticks, and Ezekiels Wheels, closing the Consecration with the deep and mysterious Names of God and holy Dæmons.

♦Utensils.♦

When particular Instruments are to be sanctified, the Magitian must sprinkle the same with consecrated Water, and fumigate them with fumigations, anoint them with consecrated Oyl: And lastly, Seal them with holy Characters; after all which is performed, an Oration or Prayer must follow, relating the particulars of the Consecration with Petitions to that Power in whose Name and Authority the Ceremony is performed.

♦Instruments.♦

And in like manner shalt thou consecrate and sanctifie every Utensil whatsoever, by Sprinklings, Fumigations, Unctions, Seals, and Benedictions, commemorating and reiterating the sanctifyings in the holy Scripture, of the Tables of the Law delivered to Moses; of the two Testaments in the New Covenant, of the holy Prophets in their Mothers wombs, and of Aholiah, and Aholibah, whom the Spirit of God inspired to frame all sorts of curious workmanship for the Tabernacle. This is the sum of Consecrationn.[*]

♦How to consecrate.♦

♦[*] [sic]♦

CHAP. V.

_Treating more practically of the Consecration of Circles, Fires, Garments, and Fumigations._

In the Construction of Magical Circles, the hour, day, or night, and season of the year, and the Constellation are to be considered; as also what sort of Spirits are to be called; and to what Region, Air, or Climate they belong: Therefore this method is to be followed for the more orderly and certain proceeding therein. First, a Circle nine foot over must be drawn, within which another Circle three inches from the outermost must be also made, in the Center whereof the name of the hour, the Angel of the hour, the Seal of the Angel, the Angel of the day predominant, wherein the work is undertaken. Note, these attributes are to be inscribed betwixt the Circles round about with Alpha at the beginning, and Omega at the close.

♦Circles how to be made.♦

When the Circle is composed, it must be sprinkled with holy Water, while the Magician saith, Wash me O Lord, and I shall be whiter then Snow: And as for the Fumigations over them, this Benediction must be said; O God of Abraham, Isaac, and Jacob, bless these thy subservient creatures, that they may multiply the force of their excellent odors, to hinder evil spirits and phantasms from entring the Circle, through our Lord. Amen.

♦Fumigations.♦

An Exorcism for the fire.

The Exorcist ought to have an earthen Censer, wherein to preserve the fire for magical uses, and the expiations and fumigations, whose consecration is on this manner.

♦Fire.♦

By him that created Heaven and Earth, and is the God and Lord of all, I exorcize and sanctifie thee thou creature of Fire, that immediately thou banish every phantasm from thee, so that thou prove not hurtful in any kind: Which I beseech thee O Lord to confirm by sanctifying and making pure this creature of fire, that it may be blessed and consecrate to the honour of thy holy Name. Amen.

At the putting on the Garments,

Let the Magician say, By the figurative mystery of this holy Stole or Vestment, I will cloath me with the armour of Salvation in the strength of the highest. ►Ancor, Amacor, Amides, Theodonias, Anitor.◄ That my desired end may be effected through thy strength ►Adonai◄, to whom the praise and glory will for ever belong.

♦Garments.♦

Which Ceremonies being finished, the Exorcist shall proceed to the practical part of Invocation and Conjuration of all degrees of Spirits, having every utensil and appendix in readiness for the performance, and proceeding according to the method in these following Chapters.

♦Practice.♦

CHAP. VI.

_How to raise and exorcize all sorts of Spirits belonging to the Airy Region._

The Garment which the Exorcist is cloathed withall at the performance of this action, ought according to the opinions of the chiefest Magicians, to be a Priestly Robe, which if it can no where be procured, may be a neat and cleanly linnen Vest, with the holy Pentacle fastned thereunto upon Parchment made of a Kids skin, over which an Invocation must be said, and then the Pentacle must be sprinkled with holy Water. At the putting on the Magical Garment, this Prayer must be repeated: By thy holy power ►Adonai Sabaoth◄, And by the power and merit of thine Angels and Archangels, and by the vertue of holy Church, which thou hast sanctified, do I cloath me with this consecrated Garment, that what I am to practice may take effect through thy Name who art for ever and ever.

♦What sort of Garments must be used.♦

Now as for the time of operation, and the manner thereof, The Instructions before set down, are sufficient to direct the Exorcist; only the Acter and his Scholar must be mindful in the way, as they go towards the place of Conjuration, to reiterate the sacred forms of Consecrations, Prayers, and Invocations, the one bearing an Earthen Vessel with consecrated fire, and the other the Magical Sword, the Book and Garments, till approaching nigh the place where the Circle is to be drawn, they must then proceed to compose it after the aforesaid manner. And at last Exorcize the Spirits on this following manner:

♦The manner of Conjuring.♦

Seeing God hath given us the power to bruise the Serpents head, and command the Prince of Darkness, much more to bear rule over every airy Spirit: Therefore by his strong and mighty Name ►Jehovah◄ do I conjure you, (naming the Spirits), and by his secret commands delivered to Moses on the Mount, and by his holy Name ►Tetragrammaton◄, and by all his wonderful Names and Attributes, ►Sadai, Ollon, Emillah, Athanatos, Paracletos◄, &c. That ye do here immediately appear before this Circle, in humane form, and not terrible or of monstrous shape, on pain of eternal misery that abides you, unless you speedily fulfil my commands, ►Bathar, Baltar, Archim, Anakim, Nakun◄. Amen.

♦The form.♦

When the Exorcist hath finished this Conjuration, he and his companion shall continue constantly turning themselves to the East, West, North and South, saying, with their Caps in their hands, ►Gerson, Anek, Nephaton, Basannah, Cabon◄; and within a little space they will behold various apparitions upon the ground, and in the air, with various habits, shapes, and instruments; after that, he shall perceive a troop of armed men with threatning carriage appear before the Circle, who after they are conjured to leave off their phantasms, will at last present themselves before the Exorcist in humane form.

♦The Apparitions.♦

Then the Master must be mindful to take the consecrated Sword, and the cup of Wine into his hands; the Wine he shall pour into the fire, and the Sword he shall brandish in his right arm, being girded about with a Scarlet Ribbon; after this the Magician shall say, ►Gahire, Gephna, Anepheraton◄; then the Spirits will begin to bow unto the Exorcist, saying, We are ready to fulfil thy pleasure.

So that when the Magician hath brought the Spirits to this length, he may ask what ever he desireth, and they will answer him, provided the questions belong to that order whereof they are.

Now the properties wherein they excel, are these; They can give the gift of Invisibility, and the fore-knowledge of the change of weather; they can teach the Exorcist how to excite Storms and Tempests, and how to calm them again; they can bring news in an hours space of the success of any Battle, Seidge, or Navy, how farr off soever; they can also teach the language of Birds, and how to fly through the air invisibly.

♦What these Spirits can do.♦

’Twas through the assistance of these airy Spirits, that Chanchiancungi, the Tartarian Emperour did give the Chinois such a desperate rout near the year 1646. for it is reported, that he had constantly in his presence two Magicians, named Ran and Sionam, who perceived every motion of the China’s Army, and had intelligence by these Spirits of the Emperours private Counsels and Consultations.

♦An example of their power.♦

And it is credibly reported by Magicians, that wonderful things may be with facility effected through the assistance of these aforesaid Spirits, so that the Exorcist must be very affable unto them, and gently dismiss them (when he is satisfied) in this following manner;

Seeing ye have willingly answered all our Interrogations and desires, we give you leave and licence, In the Name of the Father, Son, and Holy-Ghost, to depart unto your place, and be ever ready to attend our call; Depart, I say, in peace, and peace be confirmed betwixt us and you. Amen. ✠ ✠ ✠.

♦How to dismiss them.♦

After all these Ceremonies are finished, the Spirits will begin to depart, making obeysance as they go; and then the Master must demolish the Circle, and taking up all the Utensils repeat the Pater Noster as they are going away from the place of Conjuration.

CHAP. VII.

How to obtain the familiarity of the Genius or Good Angel, and cause him to appear.

According to the former Instructions in conjuring Spirits, we must proceed to consult with the Familiars or Genii; first, after the manner prescribed by Magicians, the Exorcist must inform himself of the name of his good Genius, which he may find in the Rules of Travius and Philermus; as also, what Character and Pentacle, or Lamin, belongs to every Genius. After this is done, Let him compose an earnest Prayer unto the said Genius, which he must repeat thrice every morning for seven dayes before the Invocation.

♦How to consult with Familiars or Genii.♦

The Magician must also perfectly be informed to what Hierarchy or Order the Genius belongs, and how he is dignified in respect of his Superiours and Inferiours; for this form of Conjuration belongs not to the Infernal or Astral Kingdom, but to the Celestial Hierarchy; and therefore great gravity and sanctity is herein required, besides the due observation of all the other injunctions, until the time approach wherein he puts the Conjuration in execution.

When the day is come wherein the Magician would invocate his proper Genius, he must enter into a private closet, having a little Table and Silk Carpet, and two Waxen Candles lighted; as also a Chrystal Stone shaped triangularly about the quantity of an Apple, which Stone must be fixed upon a frame in the center of the Table: And then proceeding with great devotion to Invocation, he must thrice repeat the former Prayer, concluding the same with Pater Noster, &c. and a Missale de Spiritu Sancto.

Then he must begin to Consecrate the Candles, Carpet, Table and Chrystal; sprinkling the same with his own blood, and saying, I do by the power of the holy Names ►Aglaon, Eloi, Eloi, Sabbathon, Anepheraton, Jah, Agian, Jah, Jehovah, Immanuel, Archon Archonton, Sadai, Sadai, Jeovaschah◄, &c. sanctifie and consecrate these holy utensils to the performance of this holy work, In the Name of the Father, Son, and Holy Ghost, Amen.

♦The form of Consecration.♦

Which done, the Exorcist must say this following Prayer with his face towards the East, and kneeling with his back to the consecrated Table.

♦The Prayer.♦

O thou blessed ►Phanael◄ my Angel Guardian, vouchsafe to descend with thy holy Influence and presence into this spotless Chrystal, that I may behold thy glory and enjoy thy society O thou who art higher then the fourth Heaven, and know’st the secrets of ►Elanel◄. Thou that ridest upon the wings of the wind, and art mighty and potent in thy celestial and super-lunary motion, do thou descend and be present I pray thee, and desire thee, if ever I have merited thy society, or if my actions and intentions be pure and sanctified before thee, bring thy external presence hither, and converse with thy submissive Pupil, by the tears of Saints and Songs of Angels, In the Name of the Father, Son, and Holy Ghost, who are one God for ever and ever.

This Prayer being first repeated towards the East, must be afterwards said towards all the four winds thrice. And next the 70. Psalm repeated out of a Bible that hath been consecrated in like manner as the rest of the utensils; which ceremonies being seriously performed; the Magician must arise from his knees, and sit before the Crystal bare-headed with the consecrated Bible in his hand, and the Waxen Candles newly lighted, waiting patiently and internally for the coming and appearance of the Genius.

Now about a quarter of an hour before the Spirit come. There will appear great variety of apparitions and sights within the glass; as first a beaten road or tract, and travelers, men and women marching silently along; next there will Rivers, Wells, Mountains and Seas appear: after that a Shepherd upon a pleasant hill feeding a goodly flock of Sheep, and the Sun shining brightly at his going down; and lastly, innumerable shews of Birds and Beasts, Monsters and strange appearances, noises, glances, and affrightments, which shews will all at last vanish at the appearance of the Genius.

♦Signs of the appearance♦

And then the Genius will present it self amidst the Crystal, in the very same apparel and similitude that the person himself is in, giving instructions unto the Exorcist how to lead his life and rectifie his doings.

♦The Appearance♦

But especially (which is the proper work of every Genius) he will touch his heart and open his senses and understanding, so that by this means, he may attain to the knowledge of every Art and Science, which before the opening of his Intellect was lockt and kept secret from him.

After which, the Genius will be familiar in the Stone at the Prayer of the Magician.

CHAP. VIII.

A form of Conjuring ►Luridan◄ the Familiar, otherwise called ►Belelah◄.

►Luridan◄ is a Familiar Domestick Spirit of the North, who is now become servant to ►Balkin◄, Lord and King of the Northern Mountains, he calls himself the Astral Genius of Pomonia, an Island amongst the Orcades beyond Scotland. But he is not particularly resident there; for in the dayes of Solomon and David, he was in Jerusalem, or Salem, being then under the name of ►Belilah◄; after that he came over with Julius Cæsar, and remained some hundred of years in Cambria, or Wales, instructing their Prophetical Poets in British Rhimes, being then surnamed Urthin-Wadd Elgin, from thence he betook himself unto this Island, Anno 1500. and continued there for 50 years, after which he resigned his Dominion to Balkin, and hath continued ever since an attendant unto this Prince.

♦The nature of ►Luridan◄.♦

He is a Spirit of the Air in the order of ►Glauron◄, and is said to procreate as mortals do; He is often sent by his Master upon errands to Lapland, Finland, and Strik-finia; as also to the most Northern parts of Russia, bordering on the Northern frozen Ocean: His office (being called by Magicians) is to demolish strong holds of Enemies, destroying every night what they build the day before; to extinguish fires, and make their Gunshot that it hath no power to be enkindled; for his nature is to be at enmity with fire: and under his Master with many Legions he wageth continual warrs with the fiery Spirits that inhabit the Mountain Hecla in Ise-land, where they endeavour to extinguish these fiery flames, and the inhabiting Spirits defend the flames from his Master and his Legions.

♦His Office♦

In this contest they do often totally extirpate and destroy one another, killing and crushing when they meet in mighty and violent Troops in the Air upon the Sea; and at such a time many of the fiery Spirits are destroyed, when the Enemy hath brought them off the Mountain to fight upon the water; on the contrary, when the battle is on the Mountain it self, the Spirits of the Air are often worsted, and then great mournings and doleful noises are heard both in Iseland and Russia, and Norway for many days after.

♦The Warrs of Spirits.♦

But to proceed to the form of conjuring this aforesaid Spirit, the Magician must draw a Circle in a Moonshine night in some solitary Valley; the Circle must be 18 foot over, and another Circle a foot distance within the same, being both drawn with chalk, and the Exorcist being girded about with two Snakes skins tyed together, and having many Snakes skins tyed to his cap, and hanging down before and behinde, must also with Chalk draw the form of a fiery Mountain at one side of the Circle on this manner; And round about the Mountain these following names must be wrote, ►Glauron, Opotok, Balkin, Opotok, Urthin, Opotok, Swaknar, Nalah, Opotok◄, ✠ ✠ ✠. After the Mountain is drawn, he must consecrate the same in these following words, ►Ofron, Anepheraton, Baron Barathron, Nah halge tour hecla◄, In the Name of the Father, Son and Holy Ghost, Amen. ✠ ✠ ✠. After the Magician hath consecrated the Mountain, he must write betwixt the circles these following words; ►Urthin◄ ✠ ►Malc hii◄ ✠ ✠ ►Kiddal Katttron◄[*] ✠ ►Agla◄ ✠ ►Glaura◄ ✠ ►Bashemo◄ ✠ ►Phowah◄ ✠ ►Elohim◄ ✠ ►Immannel◄[†] ✠ Amen. △ ✠ △ ✠ △ ✠. Which done, he must begin to Invocate the Spirit on this following manner.

♦The form of the Circle and Ceremonies.♦

♦The Consecration of the Mountain.♦

♦[*] [? Kattron]♦

♦[†] [Immanuel]♦

O ye Powers of the East, ►Athanaton◄; of the West, ►Orgon◄; of the South, ►Boralim◄; of the North, ►Glauron◄; I charge and command you by the dreadful Names here mentioned, and the Consecration of this terrible Mountain, to present your selves one of every sort before this Circle by the power of ►Immanuel◄, and his holy Name. After this hath with fervency been thrice repeated, the Exorcist will hear great noises of Swords and fighting, Horses neighing, and Trumpets sounding, and at last there will appear four little Dwarfs or Pigmies naked before the Circle, their speech will be antient Irish; which afterwards being confined to a Triangle, they will interpret; the substance thereof will be from whence they came last, and what wonderful things they can do; Then the Magician must ask them, if they know one ►Luridan◄ a familiar; they will answer ►Hamah ni trulloh Balkin◄, he is Secretary or servant unto ►Balkin◄, and after the Exorcist hath charged them to bring the said ►Luridan◄ unto him, they will immediately bring him like a little Dwarf with a crooked nose, and present him before the Magician in the triangle; then the Magician shall bind and tye him with the bond of obligation, and with his own blood, without any contract of conditions to be performed, that he will attend him constantly at his thrice repeating ►Luridan, Luridan, Luridan◄, And be ever ready to go whether he will, to the Turks, or to the uttermost parts of the Earth, which he can do in an hour, and destroy all their Magazines.

♦The Conjuration.♦

♦The Apparitions.♦

♦►Luridan.◄♦

After the Magician hath so bound him, he shall receive from the Spirit a scrole written in this manner;

♦The Compact.♦ which is the Indenture to serve him for a year and a day; and then the Magician shall dismiss him for that time in the form of dismission.

CHAP. IX.

How to Conjure the Spirit ►Balkin◄ the Master of ►Luridan◄.

As in the former Chapter, the Exorcist is instructed to draw the form of the Mountain Hecla within the circle, so in this form of Conjuration he must do the same, adding these names to be written round the Mountain Mathiel; ►Rahuniel, Seraphiel, Hyniel, Rayel, Fraciel◄. These are the names of Olympick Angels, governing the North, and ruling over every airy Spirit that belongs unto the Northern Climate; so that the authority of these names must be used in the calling up of this Spirit, because he is a great Lord, and very lofty, neither will he appear without strong and powerful Invocations.

♦The names of Olympick Angels.♦

Therefore the Magician must make upon Virgin Parchment the two Seals of the Earth, and provide unto himself a Girdle made of a Bears skin with a rough side next his body, and these names wrote round about in the outerside, ✠ ►Alpha◄ ✠ ►Coronzon, Yah, Taniah, Adonay◄ ✠ ►Soncas◄ ✠ ►Damael◄ ✠ ►Angeli fortes◄ ✠ ►pur pur◄ ✠ ►Elibra, Elohim◄ ✠ ►Omega◄ ✠ ►per flammam ignis◄ ✠ ►per vitam Coronzon◄ ✠ Amen. ✠. Also he must provide a black Priestly Robe to reach to his ankles, and a new Sword with ►Agla◄ on the one side, and ►On◄ upon the other; having likewise been very continent and chast for three days before the execution of his design: and when the appointed night approacheth, he must take with him an earthen pan with fire therein, and a little Viol with some of his own blood, as also some of the Gum or Rozin that comes from the Firr-tree.

And coming to the appointed place in some solitary Valley, the circle must be drawn with chalk, as the former, one circle within another, and these powerful names in the circumference, ►Otheos on Panthon◄ ✠ ►Breschit, Hashamaim, Waharetz Wahayah◄ ✠ ►Tohu◄ ✠ ►va Bohu◄ ⚝ ✠ ✠ ✠ ⚝ ►magnus es tu ben Elohim qui super alas ventorum equitaris◄ ✠.

This Circumscription is accounted amongst Magicians of all the most powerful and prevalent.

After this the Circle, Mountain, Fire, Turpentine, Girdle, Garments, Sword and Blood must be consecrated according to the foregoing forms of Consecration, adding also this to the end of the consecration.

Mighty art thou O ►Adonay, Elohim, Ya, Ya, Aie, Aie, Acimoy◄, who hast created the light of the day, and the darkness of the night, unto whom every knee bows in Heaven and on Earth, who hast created the ►Tohu◄ and the ►Bohu◄, that is stupor or numbness in a thing to be admired, and mighty are thy magnificient Angels ►Damael◄ and ►Guael◄, whose influence can make the winds to bow, and every airy Spirit stoop; Let thy right hand sanctifie these consecrated utensils, exterminating every noxious thing from their bodies, and the circumference of this Circle. Amen. ►Calerna, Shalom, Shalom, Agla on Sassur, Tafrac, Angeli fortes.◄ In Nomine Patris, Filii, & Spiritus Sancti. Amen, Amen, Amen. After that, he shall sweep the circle gently with a Foxes tayl, and sprinkle the same round with his blood, dipping also the Sword, or anointing it with the same, and brandishing the same in his right hand, he shall begin to conjure the Spirit on this following manner:

I Exorcize and Conjure thee thou great and powerful ►Balkin◄, Lord of ►Glauron◄, Lord of ►Luridan◄, and of fifteen hundred Legions, Lord of the Northern Mountains, and of every Beast that dwells thereon by the holy and wonderful Names of the Almighty ►Jehovah, Athanato◄[*] ✠ ►Aionos◄ ✠ ►Dominus sempiternus◄ ✠ ►Aletheios◄ ✠ ►Saday◄ ✠ ►Jehovah◄, ►Kedesh, El gabor◄ ✠ ►Deus fortissimus◄ ✠ ►Anapheraton, Amorule, Ameron◄ ✠ ✠ ✠ ►Panthon◄ ✠ ►Craton◄ ✠ ►Muridon◄ ✠ ►Jah, Jehovah, Elohim pentasseron◄ ✠ ✠ ►trinus et unus◄ ✠ ✠ ✠ ⚝ I Exorcize and Conjure, I Invocate and Command thee thou aforesaid Spirit, by the powers of Angels and Archangels, Cherubim and Seraphim, by the mighty Prince ►Coronzon◄, by the blood of Abel, by the righteousness of Seth, and the Prayers of Noah, by the voyces of Thunder and dreadful day of Judgment; by all these powerful and royal words abovesaid, that without delay or malitious intent, thou do come before me here at the circumference of this consecrated Circle, to answer my proposals and desires without any manner of terrible form either of thy self, or attendants; but only obediently, fairly, and with good intent, to present thy self before me, this Circle being my defence, through his power who is Almighty, and hath sanctified the same, In the Name of the Father, Son, and Holy Ghost. Amen.

♦[*] [Athanatos]♦

After the Magician hath thrice repeated this Conjuration, Let him immediately set the fire before him, and put the Rozin thereon to fumigate at the appearance of the conjured Spirits, and at the instant of their appearance he shall hold the Censer of fire in his left hand, and the Sword in his right, still turning round as the Spirits do.

For in a little space after the Invocation is repeated, he shall hear the noise of Thunders, and perceive before him in the Valley a mighty storm of Lightning and Rain; after a while the same will cease, and an innumerable company of Dwarfs or Pigmies will appear mounted upon Chamelions to march towards the Circle surrounding the same.

Next comes ►Balkin◄ with his Attendants; he will appear like the god Bacchus upon a little Goat, and the rest that follow will march after him afoot.

Assoon as they come near the Circle, they will breath out of their mouths a mist, or fog, which will even obscure the light of the Moon, and darken the Magician, that he cannot behold them nor himself; yet let him not be discomfited, or afraid, for that fog will be quickly over; and the Spirits will run round the Circle after ►Balkin◄ their Lord, who rides upon a Goat; they will continue to surround the Circle, till the Magician begin the form of obligation or binding their Leader or King in this form, with the Sword in his right hand, the Fire and Rozin burning before him.

I conjure and bind thee ►Balkin◄, who art appeared before me, by the Father, by the Son, and by the Holy Ghost, by all the holy Consecrations I have made, by the powerful Names of Heaven, and of Earth, and of Hell, that I have used and uttered in calling upon thee, by the Seals which thou here beholdest, and the Sword which I present[*] unto thee, by this sanctified Girdle, and all the sanctified and potent things aforesaid, That here thou remain peaceably, and of thy present shape before the Northern quarter of this Circle, without injury to me in body, soul, or fortune; but on the contrary, to answer faithfully unto my demands, and not hence to remove, till I have licenced thee to depart, In the Name of the Father, Son, and holy Spirit. Amen.

♦[*] [show, not give]♦

When he is thus obliged, he will alight from his Goat, and cause his Attendants to remove further into the Valley, then will he stand peaceably before the Circle to answer the Magician.

After this the Magician shall begin to demand into his own possession a Familiar to build or pull down any Castle or strong hold in a night; and that this Familiar bring with him the Girdle of Conquest, or Victory, that the Magician being girded with the same may overcome all enemies whatsoever,

And further, the Spirit is able to inform him of all questions concerning Thunder and Lightning, the Motions of the Heavens, the Comets and Apparitions in the air, Pestilence and Famine, noxious and malevolent blasts, as also of the Inhabitants of the Northern Pole, and the wonders undiscovered throughout the world.

Likewise if the Exorcist inquire concerning the habitations of starry Spirits, he will readily answer him, describing their orders, food, life, and pasttime truly and exactly.

After the Magician hath satisfied himself with inquiries, and curious questions unto the Spirit, there will come from amongst the company a little Spirit of a span long, like a little Ethiop, which the great King ►Balkin◄ will deliver unto the Exorcist to continue as a Familiar with him as long as his life shall last. This familiar the possessor may name at[*] it pleaseth him.

♦[*] [as]♦

The three last, who had this Spirit into possession, were three Northern Magicians, the first Honduros a Norwegian, who called it ►Philenar◄, and commanded it at his pleasure with a little Bell.

After him Benno his eldest Son injoy’d the same under the same name.

And Swarkzar a Polonian Priest was the last who enjoy’d it under the Name of ►Muncula◄; all which names were imposed upon it, according to the pleasure of the Masters; and therefore the naming of this familiar is left to the discretion of the Exorcist.

Now when the Master hath taken this familiar into his custody and service, the Spirit ►Balkin◄ will desire to depart, being wearied if the action continue longer then an hour. Therefore the Magician must be careful to dismiss him in this following form:

Because thou hast diligently answered my demands, and been ready to come at my first call, I do here licence thee to depart unto thy proper place, without injury or danger to man or Beast; depart, I say, and be ever ready at my call, being duly exorcized and conjured by sacred Rites of Magick; I charge thee to withdraw with quiet and peace; and peace be continued betwixt me and thee, In the Name of the Father, Son, and Holy Ghost. Amen.

Then the Spirits company will begin to march about their Prince, and in a formal Troop will march along the Valley, whilest the Magician repeateth Pater Noster, &c. until the Spirits be quite out of sight and vanished.

This is a compleat form of conjuring the aforesaid Spirit, according to the Rules of Vaganostus the Norwegian.

[APPENDIX II.]

[This second Book of “A Discourse concerning Devils and Spirits”, like the Chapters in Appendix I, were added to the third edition, 1665, by some one unknown.]

BOOK II.

CHAP. I.

_Of Spirits in General; What they are and how to be considered: Also how farr the Power of Magitians and Witches is able to operate in Diabolical Magick._

1. Because the Author in his foregoing Treatise, upon the Nature of Spirits and Devils, hath only touched the subject thereof superficially, omitting the more material part; and with a brief and cursory Tractat, hath concluded to speak the least of this subject which indeed requires most amply to be illustrated; therefore I thought fit to adjoyn this subsequent discourse; as succedaneous to the fore-going, and conducing to the compleating of the whole work.

♦The reason of this Addition.♦

2. The Nature of Spirits is variously to be considered, according to the source to which each Caterva doth belong: for as some are altogether of a divine and celestial nature; not subject to the abominable Inchantments and Conjurations of vitious mankind; so others are the grand Instigators, stirring up mans heart to attempt the enquiry after the darkest, and most mysterious part of Magick, or Witchcraft: neither is this their suggestion without its secret end: that is, that by the private insinuation, and as it were incorporating themselves into the affection, or desire of the Witch, or Magician; they may totally convert him into their own nature: reducing him at last by constant practice, to such obdurateness and hardness of heart, that he becometh one with them, and delighted with their association, being altogether dead to any motions in himself that may be called good.

♦The nature of Spirits.♦

3. And if we may credit example, which is the surest proof; the very imaginations, and affection of a Magician, doth create an evil Essence or Devil; which was not before in being: for, as the Astral Spirits are believed by many to Germinate and procreate one another, so likewise are the infernal Spirits capable of multiplication in their power and essence, according to their Orders, Ranks and Thrones; by means of the strong imagination in a Witch, or malevolous person, earnestly desiring their assistance.

♦The original of evil essences.♦

4. Not that the Spirits or Devils so begotten do any whit add or contribute to the number in general; for as they are capable of increasing into distinct and separated substances, so are they likewise again contracted, and as it were annihilated; when the force of that Imagination is gone, which was the cause of their production: The nature of a spirit, whither heavenly or hellish, being to dilate, or contract themselves into as narrow compass, as they please; so that in a moment they can be as big in circumference as an hundred worlds, and on a sodain reduce themselves to the compass of an atome.

♦Their Germination.♦

5. Neither are they somuch limited as Tradition would have them; for they are not at all shut up in any separated place: but can remove millions of miles in the twinkling of an eye, yet are they still where they were at first: for, out of their own element, or quality, they can never come: go whither they will, they are in darkness: and the cause is within them, not without them: as one whose mind is troubled here in England, can remove his Carcase from the place where it was before; but should he go to the utmost bounds of the Earth, he cannot leave his perplexed and tormented minde behind him.

♦Their Habitation.♦

6. As for the shapes and various likenesses of Devils, It is generally believed, that according to their various capacities in wickedness, so their shapes are answerable after a Magical manner: resembling spiritually some horrid and ugly monsters, as their conspiracies against the power of God, were high and monstrous, when they fell from Heaven: for the condition of some of them is nothing but continual horrour and despair; others triumph in firie might and pomp, attempting to pluck God from out of his Throne; but the quality of Heaven is shut from them, that they can never find it, which doth greatly add to their torment and misery.

♦Their shapes.♦

7. But that they are materially vexed and scorched in flames of fire, is inferiour to any to give credit to, who is throughly verst in their nature and existence: for their substance is spiritual; yea their power is greater, then to be detain’d or tormented with any thing without them: doubtless their misery is sufficiently great, but not through outward flames; for their Bodies are able to pierce through Wood and Iron, Stone, and all Terrestrial things: Neither is all the fire, or fewel of this World able to torment them; for in a moment they can pierce it through and through. But the infinite source of their misery is in themselves, and is continually before them, so that they can never enjoy any rest, being absent from the presence of God: which torment is greater to them, then all the tortures of this world combin’d together.

♦Their place of pleasure or torment.♦

8. The wicked souls that are departed this life, are also capable of appearing again, and answering the Conjurations of Witches, and Magicians, for a time: according to Nagar the Indian, and the Pythagoreans. And it cannot be easily conceived, that their torment is much different from the rest of the Devils: for the Scripture saith: every one is rewarded according to their works. And, that which a man sows, that he shall reap. Now as the damned Spirits, when they lived on earth, did heap up vanity, and load their souls with iniquity, as a treasure to carry with them into that Kingdom, which sin doth naturally lead into: so when they are there, the same abominations which here they committed, do they ruminate and feed upon; and the greater they have been, the greater is the torment, that ariseth before them every moment.

♦The cause of their torment.♦

9. And although these Infernal Spirits, are open Enemies to the very means which God hath appointed for mans salvation; yet such is the degenerate and corrupted mind of mankind, that there is in the same an itching after them for converse and familiarity, to procure their assistance, in any thing that their vain imagination suggesteth them with: to effect which, they inform themselves in every Tradition of Conjuration and Exorcism; as also in the names, natures and powers of Devils in general, and are ever restless, till their souls be totally devoted to that accursed and detestable nature, which is at enmity with God and goodness.

♦How Magicians deal with them.♦

10. Now to proceed in the description of these Infernal Spirits and separated Dæmons, or Astral Beings, as also of those in the Angelical Kingdom; they that pertain to the Kingdom of Heaven, are either Angels which are divided into their degrees and orders; or else the righteous souls departed, who are entred into rest: And it cannot be, but that the life of Angels and Souls departed, is the same in Heaven, as also the food that nourisheth them, and the fruits that spring before them: Nor is it possible for any, how expert so ever in Magical Arts, to compel either of them, of what degree soever they be, to present themselves, or appear before them: Although many have written large Discourses and Forms of Convocation, to compel the Angels unto communication with them by Magical Rites and Ceremonies.

♦The Orders of heavenly Beings.♦

11. It may indeed be believed, that seeing there are infinite numbers of Angels, they are also imployed for the glory of God, and protection of mankind, (but not subject to Conjurations:) And that they accompany many righteous men Invisibly, and protect Cities and Countries from Plagues, War, and infestings of wicked Spirits, against which Principalities and Powers of Darkness, it is their place to contend and war, to the confusion of the Kingdom of Darkness.

♦That they are not subject to conjurations.♦

12. But such Spirits as belong to this outward World, and are of the Elemental quality, subject to a beginning and ending, and to degrees of continuance; These may be solicited by Conjurations, and can also inform Magicians in all the secrets of Nature; yet so darkly, (because they want the outward organ); that it is hardly possible for any that hath fellowship with them, to learn any manual operation perfectly and distinctly from them.

♦What Spirits may be conjured.♦

13. Many have insisted upon the Natures of these Astral Spirits: some alledging, That they are part of the faln Angels, and consequently subject to the torments of Hell at the last Judgment: Others, That they are the departed souls of men and women, confined to these outward Elements until the Consummation: Lastly, others, As Del rio, Nagar the Indian Magician, and the Platonists affirm, That their nature is middle between Heaven and Hell; and that they reign in a third Kingdom from both, having no other judgment or doom to expect for ever.

♦The nature of the Astral Spirits.♦

14. But to speak more nearly unto their natures, they are of the source of the Stars, and have their degrees of continuance, where of[*] some live hundreds, some thousands of years: Their food is the Gas of the Water, and the Blas of the Air: And in their Aspects, or countenances, they differ as to vigour and cheerfulness: They occupy various places of this world; as Woods, Mountains, Waters, Air, fiery Flames, Clouds, Starrs, Mines, and hid Treasures: as also antient Buildings, and places of the slain. Some again are familiar in Houses, and do frequently converse with, and appear unto mortals.

♦Their degrees.♦

♦[*] [whereof]♦

15. They are capable of hunger, grief, passion, and vexation: they have not any thing in them that should bring them unto God: being meerly composed of the most spiritual part of the Elemeuts[*]: And when they are worn out, they return into their proper essence or primary quality again; as Ice when it is resolved into Water: They meet in mighty Troops, and wage warr one with another: They do also procreate one another; and have power sometimes to make great commotions in the Air, and in the Clowds, and also to cloath themselves with visible bodies, out of the four Elements, appearing in Companies upon Hills and Mountains, and do often deceive and delude the observers of Apparitions, who take such for portents of great alterations, which are nothing but the sports and pastime of these frolick Spirits: as Armies in the Air, Troops marching on the Land, noises and slaughter, Tempest and Lightning, &c.

♦Their actions and affections♦

♦[*] [n reversed]♦

16. These Astral Spirits are variously to be considered; some are beings separate and absolute, that are not constitute to any work or service: Others are subservient to the Angels that have dominion over the Influences of the Stars: Others are the Astral Spirits of men departed, which (if the party deceased was disturbed and troubled at his decease,) do for many years, continue in the source of this world; amongst these airy Spirits, to the great disquietness of the soul of the person, to whom they belong: Besides the causes are various that such Spirits rest not; 1. When by Witchcraft they are inchanted, and bound to wander so many years; as thrice or fourtimes seven, before they can be resolved into nothing. 2. When the person hath been murthered; so that the Spirit can never be at rest, till the crime be discovered. 3. When desires and lusts, after Wife, or Children, House, Lands, or Money, is very strong at their departure; it is a certain truth, that this same spirit belonging to the Starrs will be hanckering after these things, and drawn back by the strong desires and fixation of the Imagination, which is left behind it: Nor can it ever be at rest, till the thing be accomplished, for which it is disturbed. 4. When Treasure hath been hid, or any secret thing hath been committed by the party; there is a magical cause of something attracting the starry spirit back again, to the manifestation of that thing. Upon all which, the following Chapters do insist more largely and particularly.

♦The distinct orders of starry Spirits.♦

CHAP. II.

Of the Good and Evil Dæmons or Genii: _Whither they are; what they are, and how they are manifested; also of their names, powers, faculties, offices; how they are to be considered._

1. According to the disposition of the mind, or soul, there is a good or evil Dæmon that accompanies the party visibly, or invisibly; and these are of such rancks and orders, and names, as the capacity of the persons soul is, to whom they belong: Their Office is said to be, fore-warning the person of eminent danger, sometimes by inward instinct, sometimes by dreams in the night, and sometimes by appearing outwardly. The Dæmon or Genius changeth its nature and power, as the person changeth his: and if from good, the party degenerate to iniquity; then by degrees the good Angel leaves him, and an evil Dæmon doth naturally succeed: for each thing draws after that which is like it self.

♦The office of Dæmons or Genii.♦

2. Magicians mention three several wayes of enjoying the society of the Bonus Genius; first by intellectual association, when secret and mental instigations do arise in their hearts, to do this or that, and to forbear the other: as in the Manuscript of Nagar the Indian, his own testimony of himself is to this effect: My blessed Guardian ►Damilkar◄, hath now so sweetly communicated himself unto me; That by all the manifestations, whereby a holy Dæmon can attend and converse with mankind, he appeareth unto me: first in the intellectual way, he is ever present, and every moment prompts me, what to act, what to forbear from acting: Ah had he not rushed up through the powers of my soul, and suddenly warned me in my Travel to Quiansi in China, through the airy Region, to turn nimbly to the right hand, at an instant, a mighty Troop of Devils, whose Leader was ►Grachnoek◄, coming through that tract of air, had crusht me into a thousand peices: This is the first degree of its appearing.

♦Three ways of enjoying their society.♦

♦The first way.♦

3. Then he proceedeth in the language of Sina, describing the second way of its manifestation: And when the deepest sleep hath overpoured me, I am never without him; sometimes my ►Damilkar◄ stands before me like a glorious Virgin, administring to me a Cup of the drink of the Gods, which my Intellectual man exhausteth: sometimes he brings cælestial Companies, and danceth round about me; and when after the weariness of the Senses, through contemplation I fell into gentle sleep on the holy Mountain of Convocation, which is called Adan, he shewed me the motion of the Heavens, the nature of all things, and the power of every evil Dæmon.

♦The second way.♦

4. Thirdly, he continueth to describe the External appearance of the Genius, to this effect: Damilkar◄ appears before me at my desire; for my desires are as his desires: When I slept a long space in my private dwelling, he appeared outwardly, and watering me with the dew of the fourth Heaven, I awakned, when he had thrise said ►Nankin Nagar◄; so the time being come, we mounted through the Air, unto the holy Mountain of Convocation.

♦The third way of their appearance.♦

5. In this Example the three degrees of the Apparition of the Bonus Genius, or Good Dæmon are excellently deciphered, which is also the same in the appearance of the bad Genius: and according to the deepest Magicians, there be seven good Angels, who do most frequently become particular Guardians, of all others, each to their respective capacities; and also seven evil Dæmons, that are most frequent in association with depraved persons, as Guardians to them.

♦Their number.♦

6. These are the seven good Angels, or Dæmons.

►Jubanladace◄ a mighty Prince in the Dominion of Thrones, he cometh unto such as follow national affairs, and are carryed forth unto warr and conquest; he beareth alwayes a flaming Sword, and is girded about, having a helmet upon his head, and appearing still before the party in the Air: he must be sollicited and invocated with Chastity, Vows, Fumes, and Prayers: and this is his[*] Character to be worn as a Lamin.

♦The seven good Angels.♦

♦[*] [his is text]♦

►Yah-li-Yah◄ one of the Powers, accompanying such as are Virgins, and devoted to Religion, and a Hermits life: he teacheth all the names and powers of Angels, and gives holy Charms against the assaults of Evil Dæmons: he must be addrest unto by Prayer, resignation, and fasting, with a celestial Song out of the Canto’s of Nagar: this is his Character.

►Nal-gab◄ appearing to those that are devoted to the knowledge of Magick; teaching them how to exercise Infernal Witchcraft without danger, and in despight to the Devils: he must be sought by hours, minutes, constellations, privacy and blood, &c. He hath a bow bent in his hand, and a Crown of Gold upon his head: this is his Character.

►Maynom◄ one of the Powers who hath the ability of subservient administration; that is, at one time to be present with many; he resembleth a Ew with Lamb, typifying his nature in that appearance.

►Gaonim◄ an Angel, causing his Pupil to go invisible, and transporting him at his pleasure in a moment, to the outmost parts of the earth.

►Halanu◄ the Instructer in Manual operations, by whom Bezaliah, and Aholibah were divinely inspired for the structre[*] of the Tabernacle.

♦[*] [sic]♦

►Rama-umi◄ who is the Instructer in Cabalistical Magick, and reveals the secrets of numbers, the names of Angels, and the virtue of Boim.

7. These are the seven bad Angels or Dæmons.

As the power and capacity of the good, proceeds from the strength of God, in the quality of heaven; so is the force of the evil Genii, in the hellish quality correspondent: for it is to be noted, that these evil Angels did before their fall, enjoy the same places and degrees that now the good or holy Angels do: so that as their power is to instruct men in Government, Abstinence, Philosophy, Magick, and Mechanick Arts, for a good intent, and for the glory of God: The power of the evil ones is the very same to inform and instigate unto the same attainments, as farr as they may be instrumental for the Devil, or the Kingdom of Darkness therein.

♦The nature of both.♦

8. Their names are 1. ►Panalcarp◄, like a Crocodile with two heads. 2. ►Baratron◄ appearing like a Conjurer in a Priestly habit. 3. ►Sondennah◄ like a Hunts-man. 4. ►Greizmodal◄ accompanying his Pupil like a Spaniel-Dog. 5. ►Ballisargon◄ the grand Inticer to theeving and robbery, till he hath brought his followers to destruction. 6. ►Morvorgran◄ who can put on various likenesses, especially appearing as a Serving-man. 7. ►Barman◄ who most commonly possesseth the soul of those that are joyned unto him.

♦The seven evil Genii, and the manner of their appearances.♦

9. These are the names of the 7 good and evil Dæmons; according to the antient writing, on the Magical Art: who do also to many particular Cities and Countries, ascribe certain good and evil Angels; the one whereof protects and defends, the other inflicts Pestilence and Famin upon them: Like unto which is the story recorded by Sigbertus in Chronicis: That in the 11^{th} year of the reign of Constans, a good Angel and a bad were seen by the whole City of Constantinople, nightly to fly about the City; and as often as by the command of the good Angel, the other smote any house with a dart in his hand, such was the number that dyed in that house, according to the stroaks given.

♦An example.♦

10. And indeed it is to be feared, that whosoever have ever pretended, or do at present alledge, that they enjoy familiarity with a familiar Spirit; I say its greatly to be suspected, that all such familiars belong to the Kingdom of Darkness; for such are too too officious, and ready to attend the depraved desires of mortal men; whereas if communication with Angels, or good and holy Guardians be at all attainable, yet such is the difficulty of the attainment, that the examples thereof, if true, are exceeding rare: But in general, the writings of Magicians and Naturallists do plentifully abound with examples of this nature; whether good or evil, is yet to be determined. I have been told of a certain Country-man, in these dayes, who was continually pestered with the company of a woman, discerned by none but by himself: If he was upon Horse-back, she would be behind him: if at dinner, she sate at his elbow; if lying on his bed, there she was also present; And if at any time he had taken a journey, or gone about some unprofitable business, at such a time she accompanyed him not; and seldom escaped he some mischief when she was absent: But at last, for all her dutiful pretences, as she accompanyed him, riding through a deep and swift running River, she tumbled him into the deepest part, and lay upon him till she had strangled or drowned him.

♦The uncertainty of communicating with Angels.♦

11. Amongst the Jews this kind of Idolatry was frequent, to consult with and associate themselves unto familiar Spirits, whom they compelled to do them domestick service, dressing their Camels, lifting their burthens, and doing their messages: for the attaining their service they had many blasphemous Forms, and superstitious Ceremonies and Sacrifices; making the holy Names of God subservient to their accursed practices: one whose name was ►Baal-Ben-ammin◄, was adjudged by the Law of Moses to be burnt for the like practices; being condemned in the time of one Judah a high Priest in the Captivity for killing an Infant, and with its blood performing Sacrifice to ►Baalzebub◄, with various ceremonies intermixed; by which means his God had bequeathed unto him a certain Lacky from the Infernal Troop to attend and serve him for his whole life time: this is to be found in Zoar’s Coment upon Berosus, and Belus, who affirms, That at his tryal he endeavoured to prove, that the same was the good Angel or Genius given unto him by the mercy of God.

♦Familiars in the time of the Jews.♦

12. Both the Hebrew Cabalists and Heathen Magicians, as also those addicted to Magick in Christianity, have all of them laid down certain forms of attaining the company of a good, or evil Angel, by number and astrological Observations, fitted to the rules of Conjuration and Invocations: And many of the superstitious Rabbi’s have affirmed, That they were able by such practices, to cause the ghost of Adam, Eve, or any of the holy Patriarchs to appear unto them: which was surely the delusion of Satan to harden their hearts. But in the Addition to the 15^{th} Book of the Discovery this Subject is more practically handled; where many forms of obtaining the Society of the Bonus, or Malus Genius, are plainly decyphered: so far as with safety and convenience they could be described.

♦Several men have wrote and methodized the Art of Conjuration.♦

CHAP. III.

_Of the Astral Spirits of men departed: What they are: And why they appear again: And what Witchcraft may be wrought by them._

1. As the Astral Spirits separate, which belong not to any deceased person, do for many years survive, or continue; so if the party deceased hath departed in discontent, and melancholy, it is often known that they return again, and causing terrour to families and houses, do wait for opportunity to disburthen themselves, that at length they may come into their desired rest.

♦The spirits of men return again.♦

2. The opinion of many is, That the Devill in their likenesse is all that appears: But the more Learned have sufficiently demonstrated, through Example, and Experience; That the apparition is really proper to the person deceased. Nor can it easily be denyd, That to every man, and woman, while they live the natural Life, there belongs a Syderial, or starry Spirit; which takes its original wholly from the Elemental property: And according to the weaker, or stronger capacity of the party, it hath the longer, or shorter continuance, after the bodyes decease.

♦All men have starry Spirits.♦

3. Such persons as are secretly murthered, and such as secretly murthur themselves, do most frequently appear again, and wander near the place where their Carcase is, till the radical moisture be totally consumed: according to the opinion of Paracelsus, after the consumption whereof, they can re-appear no longer, but are resolv’d into their first being, or Astrum, after a certain term of months, or years, according to the vigour, or force of that first attraction which was the only cause of their returning.

♦What sort of persons most frequently re-appear.♦

4. The manner and seasons of their appearing are various: Sometimes before the person, unto whom they do belong, depart this life, they do by external presentations forewarn him, near the time, that the day of death approacheth. As it is reported of Codrus Laænus, to whom an empty, meager Ghost appeared at midnight, signifying unto him, how sad and lachrymable a Tragedy was shortly to attend him; and also adding, that he would visit him in the Execution thereof: which proved not contrary to the words of the apparition; for at the very instant, when his Treacherous Wife had stab’d him at the heart, on a suddain he beheld the same, with preparations for his interment, whilst he yet survived, after the fatall wound was given.

♦The manner and time of their appearance.♦

5. Sometimes the starry spirit of a person appears to his beloved Companion, many hundred of miles asunder, who was ignorant of the death of the party: And it hath often been heard, that when none of the kindred or family of the said party deceased, have ever been disturbed by it, or in the least been sensible of its appearing; yet to some of its most intimate acquaintance, it discovers it self, and importunes them to perform some ceremony, or other, that it may be returned into rest; or else discovers some treasure, which was hid by the party whilest alive, or else some murther which it had commited: But the most frequent cause of their returning, is when the party hath himself been privately murthered.

♦The reason thereof.♦

6. For such is the poysonous malice, and bloudy spirit of the murtherers, that it sufficeth them not to have privately bereaved them of their Lives; but also by certain earnest Wishes, Curses, and Conjurations, they do afterwards adjure them, that for such a term of years, they shall never have power to appear again: Which wishes, being earnestly given forth, from the hellish root in the murtherer, do exceedingly torment the murthered parties spirit, taking deep impression thereon; so that it is alwayes in continual sorrow, and anguish, till the term of years be expired, and till the murther be made manifest to the world: after which discovery, it returns to perfect rest; This is well known to those that are exercised in Witchcraft, and cruell Murthers, though not common to those that murther but once.

♦The power of Magitians over them.♦

7. There be many Ancient families, in Europe, to whom the Ghost of their first Progenitor, or Ancestor appears immediately before the departure of some Heir, or chief in the same family: which assertion is confirmed by Cardan, in an Example of “an Antient family, in the Dukedome of Parma, called the Tortells, to whom there belongs an ancient Castle, with a spatious Hall; near the Chimney of the said Hall an old decrepit Woman, for these hundreds of years, is wonted to appear, when any of the Family is about to dye: And it is reported amongst them that the same is the Ghost of one belonging to the same name, and family, who for her Riches, was murthered by some of her Nephews, and thrown into a pit.

♦Example.♦

8. Many such apparitions do for many years continue to be seen in one particular place; ever watching for opportunity, to discover some murther, or Treasure hid: And the cause of the difficulty of the said discovery, consists in the nature of their substance; for could they make use of the organ of the Tongue, they might quickly discover it: or if they had the outward benefit of Hands, they might produce the said Treasure, or Carcase murthered, but this they are seldome able to accomplish; being destitute of the outward Organs, and mediation of Hands to hold withall, or Tongue to vent their grievances: And that this is true, the manner of their appearance doth confirm it: For all that they are able to effect, if they have been murthered, is commonly to appear near the very place, where their body lies, and to seem as if they sunk down, or vanished in the same; or else to appear in the posture of a murthered person, with mangled, and bloudy wounds, and hair disshevel’d: But it is rarely known, that any such apparitions have plainly spoken, or uttered by words, the time of their murther, with the cause, the persons name, or place; unless the murther, by circumstances hath been more then ordinary, horrid, and execrable: then the remembrance of the same doth sometimes enable the apparition to frame a voice, by the assistance of the Air, and discover the fact.

♦The cause of the difficulty and paucity of appearances.♦

9. But to speake in general concerning apparitions, why they are so seldome seen; and why such spirits as appear, can not without mans assistance accomplish their design; It may easily be apprehended, that all Spirits, or spiritual Substances, and Devills, have their life, breath, and motion in another source, or Element then this external world; And as any creature, whom the Element of Water hath nourished, and bred, can live but short while upon the Land; So its with them, when they come out of their proper habitations: which is the cause of the rarity of apparition; it being as difficult for any spirit to manifest it self in this outward principle, of the four Elements, as for a man to continue with his head under water: yea it is rather pain, then pleasure for any spirit, whether good, or bad, to come into this outward world.

♦More particularly of the same.♦

10. Great is the villany of Necromancers, and wicked Magicians, in dealing with the spirits of men departed; whom they invocate, with certain forms, and conjurations, digging up their Carkasses again, or by the help of Sacrifices, and Oblations to the infernal Gods; compelling the Ghost to present it self before them: how this was performed in antient times, by Hags, and Witches, is notably described in the Æthiopian History of Heliodorus, in the practice “of an antient woman, who coming into the Camp, in the dead of night; where amongst many slaughtered bodies, the body of her Son was also slain; whose carkase she laid before her, digging a hole, and making a fire on each side, with the body in the midst; Then taking an earthen pot from a three footed stool, she poured honey out of it, into the pit; then out of another pot, she poured milk; and likewise out of the third: Lastly, she cast a Lump of hardned dough, in the form of a man into the pit: the Image was Crowned with Lawrell: then she threw in some of the Shrub called Bdellium: This done, with a sword she ran frantickly up and down, cutting herself; and with a Lawrell branch sprinkled of her blood into the fire: at length whispering at her Sons ear, she caused him to arise, and questioning him of the fortune of his Brother, what was become of him, he answered dubiously speaking prosperity to two persons that secretly beheld her, and telling her, That suddain death for her impiety attended her, which came to passe ere she left the place; after all these predictions, the Carcase ceased to answer any more: and tumbled groveling on the ground again.

♦The nefarious practices of Necromancers in an example.♦

11. And although by most men, as also by the Author in his foregoing Discovery, it is constantly believed, that the Witch of Endor raised not Samuel, nor the Ghost of Samuel, as not beleeving that there is an Astral Spirit or Ghost belonging unto every Man; yet it is very probable, that by her conjurations she caused his Sydereal Spirit to appear: which is possible to be effected: and hath been often done: as Weaver in his Funeral Monuments records of Edward Kelly, “who in the Park of Walton Ledale in the County Lancaster, with one Paul Waring, Invocated a Devil, and afterwards digg’d up the Corps of a poor man, that had been buried that very day, in a place near the same, called Law Church-yard: whom he compelled by Incantations, and Conjurations to speak, and utter prophetical words, concerning the master of one of his Assistants.

♦Example.♦

12. According to the state and condition wherein a person dyes, so is it with their Astral Spirit: for if they died in perfect peace, and had come through the valley of true Repentance; being dead to this Life before it left them; then their starry Spirit doth enter into rest, in its proper source, or quality at the instant of their Decease: nor is it possible for all the Conjurations in Hell, to cause them to return, or appear again.

♦The state of the Starry Spirit.♦

13. But some might object, That Samuel was an Holy Prophet, and attaind unto a perfect Life; which is thus to be answered, that before Christ came into the world, none of the most Holy Prophets of God, did ever attain to that degree of blessednesse, that the Christians after Christ possessed: for in the time of the Law, a covering, or vail was spread over the faces of all people: and something there was that letted, or hindred their souls from any plain and perfect vision, and fruition of God; otherwise then through types, and shaddows, which partition wall, the end of Christs Incarnation was to break down.

♦Why the Ghost of Samuel appeared.♦

14. In the writings of Plato, there be many strange Relations of the apparitions of Souls, of their torments, and purgations, of the cause of their returning, what their nature is, what their substance and property is, and what their food, and nourishment is: but he mistakes the Soul for the Astral Spirit: for the Soul in its returning and apparition is farr different; if a Holy Soul appear, it is to persons like it self, and that in sleep, warning them of dangers, and discovering heavenly secrets unto them: And if a Damned Soul appear, it is likewise to such as are of a nature like it self: whom it instigates, asleep, teaching them notorious Villanies in Dreams; and provoking them to every wicked cogitation.

♦The opinions of Plato.♦

15. The sect of Pythagoras have strange and antick opinions, concerning Souls, and Ghosts, or starry Spirits: whom they alledge to be frequently converted into Gods, or Dæmons, or Demi-Gods, and Heroes: (as the Platonicks do,) And that there is a continual traduction, and transmigration of Souls, from one to another, till they attain to be deify’d at last; and then that they do frequently appear, to those that be like themselves; instructing, and forewarning them: It was also the belief of many wise, and antient Philosophers, that the Oracles were from such Dæmons, as had been the Ghosts, or Souls of wise and excellent men: as Apollo’s Oracle, and the Oracle of Pallas, or Minerva: which opinions have much of reason and probability.

♦Of Pythagoras.♦

16. It is also the opinion of some, that the particular Spirits of famous men do after the death of the body, take up some particular habitations, near such places Cities, Towns, or Countries, as they most do affect, as Tutelaries, and Guardians unto them; Which is reported by Vopiscus, of Apollonius Thyaneus; That when his City Thyana was taken by Aurelianus the Emperour: and when he was in his Tent, pondering furiously how to destroy the same; the Ghost of Apollonius appeared unto him saying, Aurelianus, if thou desirest to be a Conquerour, suppose not to slay these my Citizens: Aurelianus, if thou wilt be a Ruler, shed no innocent blood: Aurelianus, be meek, and gentle, if thou wouldst be a Conquerour.

♦Of other Philosophers.♦

17. I have heard many wonderful Relations from Lunaticks or such as are almost natural fools, who have asserted, That being for many daies together conversant amongst Faeries in Woods, Mountains, and Caverns of the Earth, they have feasted with them, and been magnificently Entertaind with variety of dainties, where they have seen several of their Neighbours or Familiar acquaintance in the habit they were wont to weare, notwithstanding they were known to have been dead some years before.

♦The Raptures of Lunaticks.♦

18. And many Learned Authors have also insisted upon this particular, alledging, That when such as the Faeryes have brought into their Society do feast and junket with them, though they have a real and perfect knowledge of their neighbours and acquaintance amongst the rest, yet their Language they are not able to understand, neither do these Acquaintance of theirs acknowledge or take notice of them at all, but do either sit (both they and all the rest) in a profound and tedious silence, or else discourse in a most stupendious kinde of Gibberish, not intelligible to strangers.

♦Their Entertainments.♦

19. But more particularly to illustrate this conjecture, I could name the person who hath lately appeared thrice since his Decease, at least some Ghostly being or other, that calls it self by the name of such a person who was dead above an hundred years agoe, and in his life time accounted as a Prophet or Prædicter by the assistance of Sublunary Spirits. And now at his appearance did also give out strange Prædictions concerning Famine, and Plenty, Warrs, and Bloodshed, and the end of this world.

♦A strange example.♦

20. By the affirmation of the person that had Communication with him, the last of his Appearances was on this following manner; I had been, said he, to sell a Horse at the next Market Town, but not attaining my price, as I returned home by the way I met this man aforesaid who began to be familiar with me, asking what news, and how affairs moved throughout the Country; I answered as I thought fit; withall I told him of my Horse whom he began to cheapen, and proceeded with me so far, that the price was agreed upon; so he turned back with me and told me, that if I would go along with him, I should receive my Money; on our way we went, I upon my Horse and he on another milk white beast; after much discourse I askt him where he dwelt, and what his name was; he told me, That his dwelling was about a mile off, at a place called Farran; of which place I had never heard though I knew all the Country round about; he also told me, That he himself was that person of the Family of Learmonts so much spoken off for a Prophet; At which I began to be somewhat fearful, perceiving us in a road which I had never been in before, which increased my fear and admiration more. Well on we went till he brought me under ground I know not how into the presence of a beautiful woman that payd me the moneys without a word speaking; he conducted me out again through a large and long entry, where I saw above 600 men in Armour layd prostrate on the ground as if asleep: at last I found my self in the open field by the help of Moon-light in that very place where first I met him, and made shift to get home by three in the morning, but the money I received was just double of what I esteemed it, and what the woman payd me, of which at this instant I have several pieces to show consisting of nine pences, thirteen pence halfpennies, &c.

21. The variety of Examples throughout the writings of Learned men may serve as stronge inducements to confirm this particular of Astral Spirits, or Ghosts that belong unto Mortal men, returning after death untill the cause of their returning be taken away. In Ancient times before the name of Christianity, there was nothing more frequent than millions of Apparitions in fields where battails had been fought, seeming to fight as they had done at first, which the Ancient Heathens believed to proceed from the want of Burying. And from this arose the Poetical Romance of the wandring of Ghosts besides the River Styx for an hundred years. And the custome of Solemn Interment amongst them.

♦Apparitions before Christianity, were frequent.♦

22. But with more probability, The Custome of the Funeral Piles used by the Romans, and the Urns to reduce their Corpses into Ashes, was instituted at first to prevent the torment of the Deceased, least his Ghost should wander, or return, which doubtlesse from a natural cause may have the same effect, that the reducing of the carcase into Ashes suddainly after its decease may prevent the return of the Astral Spirit; for if it be true what is affirmed by Paracelsus, that the starry Spirit can continue no longer then the radical moisture in the body; it will naturally follow that its appearance is at an end when the body is burnt, seeing that the moisture is totally exterminate and consumed thereby. And in some sense the Ceremony may be said to be Laudable and Judicious, having so beneficial a consequence.

♦Why Funeral Piles were instituted.♦

23. As there is some semblance of a natural cause in the custome of the Antient urns, so likewise may the Interment of slaughtered bodies by the like cause prevent the like Appearances; for many are the examples that I have read of such as appeared to their surviving kindred and acquaintance, after they had been slaughtered in the Warrs, beseeching them to perform unto their bodies the Sacred Funeral Rites that their Ghosts might return into Rest, for which many have consulted with the Oracles to be informed whether the deceased deserved Burial, because they held it unlawful to bury Murtherers, Incestuous and Sacriligious, persons, which Nature her self doth also seem to hold if this following Relation be not false: which was, “That some Learned men returning from Persia where they had been to see the King Cosroes, by the way interr’d a dead Carcase which they found unburied: And in the following night the Ghost of an Ancient Matron, as if it had been the Spirit of the World or Madam Nature her self, appeard unto them, saying, Why Interr ye that nefarious Carcase? let the Doggs devoure it; The Earth who is the Mother of us all admitts not of that man that depraves his Mother: So returning they found the Carcase yet unburied.

♦What the want of Burial causeth.♦

24. To confirm the verity of Astral Spirits proper, and their returning, I shall conclude this Chapter with the Example of the famous Aristeus the Poet who “in the Isle Marmora dyed suddainly, at which instant a certain Philosopher of Athens arriving there, affirmed, That he had lately been in Company and discourst with him. In the mean time going to Bury him they found him yet alive, but never after that had he any constant residence amongst Mortals. Seven years after that he was seen at Proconnesus his native Town, and remaind a while composing several Poems and Verses called Arimaspei, and then vanished. In Metapontis he was seen 300 years after that, charging that Apollo’s Altar should be erected by the name of Aristeus Proconnesius. The like stories are reported of Apollonius, and Pythagoras, whom their followers would have to be Ubiquitaryes, affirming, That at one instant of time they were seen in several places thousands of miles in distance. And though in [*]Iamblichus who hath wrote the Life of Pythagoras, in Philostratus that wrote the Life of Apollonius Tyanus, there be many fabulous things reported as to the Astral Spirits separation, and return unto the body; Yet I have sufficiently here endeavoured to separate the true from the more Poetical part in this particular Subject of the starry Spirits belonging to every individual man and woman, and their returning after the body falls away.

♦The conclusion of this Chapter with an example.♦

♦[*] [sic]♦

CHAP. IV.

_Of Astral Spirits or separate Dæmons in all their distinctions, names, and natures, and places of Habitation, and what may be wrought by their Assistance._

1. Having in the foregoing Chapter sufficiently illustrated the nature of the Astral Spirits proper, that belong to every individual; The subject of this present Chapter shall be of Astral Spirits separate; which are not constitute to any peculiar work or service, but do only, according to their nature and temper, haunt such places in the sublunary world as are most correspendent[*] to their natures, and existence.

♦Astral Spirits common.♦

♦[*] [sic]♦

2. According to the Judgment of Magicians, the Seven Planets have seven starry Spirits peculiar to themselves, whose natures are answerable to that peculiar Planet under which they are constitute. And they are said to be substitute under the seven Cælestial Angels that govern the influences of the superiour Spheres, being equal in their name and continuance with that planet whose Spirit they are, that is, till the Consummation of all things visible.

♦The Spirits of the Planets.♦

3. And in that houre, month, day or year, wherein their Planet hath the most dominion, then is their efficacy most prevalent, and their operation the most powerful upon inferiour bodies, whether to the destruction or prosperity of that animal vegitative or mineral subject to their Influences, according to the dignification of the Planet at that instant Dominion; for if ill affected, their nature is to blast with Mildew, Lightning, and Thunder any Vegetative proper to their Planet; To deprive any Animal of sight or the motion of the nerves under their Dominion; And lastly, bring Plagues, Pestilence, and Famine, Storms, and Tempests, or on the Contrary to bring sweet and excellent Influences upon Animals, or Vegetatives under their Planetary Regiment, if well and honourably dignified.

♦The Power of the Planets.♦

4. Innumerable are the Spirits that inhabit the Aiery Region, germinating amongst themselvs as Magicians affirm, and begetting one another after a Mystical manner. It is their property to be instant in storms and boistrous weather, which is said to be joy and delight unto them; And in such a season they may with most facility be calld upon, and make their appearance, which they do accordingly to their age, and youthfulness, seeming young or old at their appearance answerable to their years. Besides they march in mighty Troops through the Aiery Region, waging warr amongst themselves, and destroying one anothers beings or Existences, after which they are reduced to the primary source or nature of the Starrs. This is likewise to be observed that according to the Language, Vigour, Life, and Habit of that Region wherein they live, such is their Habit, Language, and Ability, one Caterva or Company being ignorant of their Neighbours, or Enemies Language, so that they have need of the Assistance of such Spirits as dwell in omnibus Elementis, to be their Interpreters.

♦Spirits of the Air.♦

5. And doubtless from hence arise the various deceptions that[*] men are incident unto in their judgments of Apparitions, perswading themselves that they are portents and foretokens of Warr and Famine, when such numerous Spirits are beheld Fighting or Marching either in the Air, Earth, or Water: whereas it is nothing else but the bare effect of the Natures and Tempers of such Aerial beings to fight and randevouse immediately after sun-set, or else later in the Summer evenings, which is their principal time of such Conventions. And though it must be confest that such Spirits may be, and are the Devils Instruments as appertaining to the Kingdom whereof he is Ruler; Yet considered in themselves, their Nature is wholly harmless, as to ought that may be called innate Evill, having nothing in them that is eternal as the Soul of Man: and consequently nothing in them that is able to make them capable of enjoying Heaven, or induring the torments of Hell.

♦Their Actions.♦

♦[*] [thut text]♦

6. And it is believed by some, that according to the motion of the spheres, there are certain companies of Aerial Spirits good and bad that follow them in their motions round the earth, the good distilling influences that are good, and the bad, such influences as are destructive to every thing that is under their Dominion. It is also believed that by the assistance of Devils, and damned Spirits, such Aerial Spirits are given for Familiars to some Magicians add[*] Witches with whom they are said to have actual copulation, and the enjoyment of every dainty meat through their assistance, being able thereby to go invisible, to fly through the air, and steal Treasures and Jewels from the Coffers of Princes, as also carouse in Wine-sellers, and Pantries of those that are most amply provided with the choisest Daynties.

♦Spirits appropriate to the Spheres.♦

♦[*] [read, and]♦

7. Subordinate unto these of the Air are the Terrestrial Spirits, which are of several degrees according to the places which they occupy, as Woods, Mountains, Caves, Fens, Mines, Ruins, Desolate places, and Antient Buildings, calld by the Antient Heathens after various names, as Nymphs, Satyrs, Lamii,[*] Dryades, Sylvanes, Cobali, &c. And more particularly the Faeries, who do principally inhabit the Mountains, and Caverns of the Earth, whose nature is to make strange Apparitions on the Earth in Meddows, or on Mountains being like Men, and Women, Souldiers, Kings, and Ladyes Children, and Horse-men cloathed in green, to which purpose they do in the night steal hempen stalks from the fields where they grow, to Convert them into Horses as the Story goes. Besides, it is credibly affirmed and beleev’d by many, That such as are real Changlings, or Lunaticks, have been brought by such Spirits and Hobgoblins, the true Child being taken away by them in the place whereof such are left, being commonly half out of their wits, and given to many Antick practices, and extravagant fancies, which passions do indeed proceed from the powerful influence of the Planet in their nativity, and not from such foolish conjectures.

♦Terrestial Spirits.♦

♦[*] [read, Lamiæ]♦

8. Such jocund and facetious Spirits are sayd to sport themselvs in the night by tumbling and fooling with Servants and Shepherds in Country houses, pinching them black and blew, and leaving Bread, Butter, and Cheese sometimes with them, which if they refuse to eat, some mischief shall undoubtedly befall them by the means of these Faeries. And many such have been taken away by the sayd Spirits, for a fortnight, or a month together, being carryed with them in Chariots through the Air, over Hills, and Dales, Rocks and Precipices, till at last they have been found lying in some Meddow or Mountain bereaved of their sences, and commonly of one of their Members to boot.

♦Faeries.♦

9. Certainly the Lares and Penates, or houshold Gods of the antient Heathens were no other than such like Spirits who for several years would keep their residence in one house till upon some displeasure offered, or offences done by any of the sayd Family, they departed and were never afterwards heard of. There are plenty of such examples to be found in Olaus Magnus, and Hector Boethus[*] in his History of Scotland, relating wonderful passages of Robin-goodfellows, and such as have been familiar amongst mankind.

♦Lares, and Domestick Spirits.♦

♦[*] [read, Boethius]♦

10. ►Luridan◄ a familiar of this kinde did for many years inhabit the Island Pomonia, the largest of the Orcades in Scotland, suplying the place of Man-servant and Maid-servant with wonderful diligence to these Families whom he did haunt, sweeping their rooms, and washing their dishes and making their fires before any were up in the morning. This ►Luridan◄ affirmed, That he was the genius Astral, of that Island that his place or residence in the dayes of Solomon and _David_was at Jerusalem; That then he was called by the Jewes ►Belelah◄, and after that he remaind Long in the Dominion of Wales, instructing their Bards in Brittish Poesy and Prophesies being called ►Urthin, Wadd, Elgin◄: And now said he, I have removed hither, and alas my continuance is but short, for in 70 years I must resigne my place to ►Balkin◄ Lord of the Northern mountains.

♦Luridan a famaliar Spirit.♦

11. Many wonderful and incredible things did he also relate of this ►Balkin◄, whom he called the Lord of the Northern Mountains, affirming that he was shaped like a Satyr and fed upon the Air, having Wife and Children to the number of 12 thousand which were the brood of the Northern Faeries inhabiting Southerland and Catenes with the adjacent Islands; And that these were the Companies of Spirits that hold continual wars with the Fiery Spirits in the Mountain Heckla that vomits fire in Islandia. That their speech was antient Irish, and their dwelling the Caverns of the Rocks, and Mountains, which relation is recorded in the Antiquities of Pomonia.

♦Balkin a Familiar.♦

12. I have read another wonderful relation in a book de Annulis Antiquorum, Concerning a young man from whom the power of Venus was taken away so that he could not Company with his new marryed Wife. The Story is briefly thus; “Being busy at play or exercise with some of his Companions on his marriage day, he put his wedding Ring on the finger of the Statue of Venus that stood besides the place least it should be lost; when he had done, returning to take his Ring, the finger was bended inward, so that he could by no means pluck off the Ring to his great amazement, at which instant he forsooke the place, and in the night the Image of Venus appeared unto him, saying, Thou hast espoused me, and shalt not meddle with any other: in the morning returning, the Ring was gone, and the finger made straight again, which troubled him mightily, so that he consulted with a Magician, who wrote a Letter to some Principal Spirit in that Dominion to which Venus belong’d, bidding the party stand watching at such a place at such an houre till he saw many troops of Spirits pass by him, and describing one in a Chariot, of stern and terrible Countenance, to whom he bad him deliver the Letter; All which he performed, and after the person in the Chariot had read the contents thereof, he broke out into this expression, great God, how long shall we be subject to the insolencies of this accursed Rascal, naming the Magitian: But withal calling to a most beauteous Woman from amongst the Company, he charged her to deliver back the Ring which at length she did with much aversness, and after that he injoyd his Marriage rites without impediment”.

♦A strange example.♦

13. Besides the innumerable Troops of Terrestrial Spirits called Faeryes there are also Nymphs of the Woods, Mountains, Groves, and Fountains, as ►Eagle◄,[*] ►Arethusa◄, ►Io◄, ►Menippa◄, ►Irene◄, &c. who are sayd to be altogether of the fæminine kinde, sporting and dancing, and feasting amongst the trees in Woods, and bathing in clean and limpid Fountains; such have been seen by many, and are often alluded to, by the Roman and Greek Poets. There is also a relation of a German Prince, “who being exceeding thirsty and weary with hunting and hawking, lost his Company in the Woods, on a suddain beheld an opening at a little hillock amongst the trees, and a most beautiful Maiden offering a Golden Horn full of Liquor, which he received and drunk, and after rid quite away with the sayd Horn, not regarding the Virgins tears, who lamented after him; tis sayd that having spilt some of the sayd Liquor, it fetcht the hair from off his Horses skin, and the horn is yet to be seen in Germany, which I have been told by one that hath seen and handled it, affirming, That the Gold for purity cannot be parallel’d”.

♦Spirits of Woods, and Mountains.♦

♦[*] [read, Aegle]♦

14. Another sort are the ►Incubi◄, and ►Succubi◄, of whom it is reported, that the Hunns have the original, being begotten betwixt these ►Incubi◄, and certain Magical women whom Philimer the King of the Goths banished into the deserts, whence arose that savage and untamed Nation, whose speech seemed rather the mute attempts of brute Beasts, than any articulate sound and well distinguished words. To these Incubi are attributed the diseases of the blood called the Nighthag, which certainly have a natural cause, although at the instant of time when the party is oppressed, it is probable that certain malevolent Spirits may mix themselvs therein and terrifie the soul and minde of the afflicted party.

♦Incubi, and Succubi.♦

15. And amongst such Spirits as are resident amongst mortals, there is a very froward kinde, who take delight to pull down what man hath builded, who have been seen at the building of strong and mighty Castles to come in the night and tumble all to the ground that the workmen had reared the day before; of this sort were ►Horon◄, ►Stilkon◄, ►Glaura◄, and ►Kibbolla◄, four pestiferous, and turbulent Animals that for many years infested the first founders of the Emperours Seraglio: Till one of the holy Musselmans did by certain Charms, and Exorcisms constrain and bind them, to tell their names, and the cause of their disturbing, which they declared, and were by him confined to destroy the mines of Copper in Hungaria.

♦A froward kinde of Spirit.♦

16. There is also a Relation extant in the life of Paul the Hermit of a Satyr appearing to him in the Woods, and discoursing with him that it was a mortal Creature as he, and served the same God, dehorting the people to worship them for demi-Gods, as they had been accustomed to; Like unto this is the Story of the Death of the great God Pan; That a Mariner sailing by the Island of Cicilia, was called by his name from the shore, and by a certain voice was bid to tell the Inhabitants of the next Island, that the great God Pan was dead, which he obeyed, and though in the next Island there were no Inhabitants, yet when he approached he proclaimed, towards the shoar that Pan was deceased, immediately after which Proclamation he could sensibly hear most doleful and lachrymable Cryes, and noyses, as of those that lamented his departure.

♦Example.♦

♦Example.♦

17. ►Ianthe◄, is sayd by Magitians, to be a water Spirit, who is ever present when any are drownd in the water, being delighted much in the destruction of mankinde, that it may enjoy the Company of their Astral Spirits after their decease; for according to the four Complexions or Constitutions of the body of Man, The Astral Spirit associates it self with separated substances; The Phlegmatick, to the watry Spirits: The Sanguine, to those of the Aire; The Cholerick, to the Fire; and the Melancholy, to the Terrestrial Spirits. But this is only to be supposed of such persons as dyed in discontent, and restlesness.

♦Janthe a Spirit of the water.♦

18. Of another sort are such Aquatick Animals as in former times have conversed, and procreated with mankinde bearing divers Children; And at length snatching all away into the watry Element again, whereof there are variety of Examples in Cardanus and Bodin. Of this sort was the Familiar of Paulus a Mendicant Frier, called by him ►Florimella◄, and entertaind as his Bed-fellow for forty years, though unknown and unseen to any but himself, till upon some unhandsome carriage of the Fryer, his Companion accompanying him over the Danube, leapt into the River and was never after seen.

♦Watry Spirits that procreate.♦

19. Innumerable are the reports and accidents incident unto such as frequent the seas, as fisher-men and sailers who discourse of noises, flashes, shadows, ecchoes, and other visible appearances nightly seen, and heard, upon the surface of the water. And as the disposition of the Heavens is according to the constellations, and climates, so are these spectres appropriate to particular parts, and coasts, from the North to the Southern Pole. But more especially, abounding in the North, about Norweigh Isleland, Green Land, and Nova Zembla.

♦Apparitions on the water.♦

20. Neither are the Storyes of the Greek, and Latine Poets all together to be sleighted in this particular; for many verities are interwoven with their fictions, they speak of vocal Forrests, as Dodona, of Talkative Rivers, as Scamander, of sensitive Fountains as Arethusa, Menippa, and Æagle; Which more credible Historians have partly confirmed in the Relation of Dodona, asserting that the trees do seem to speak by reason of the various Apparitions, and Phantasms, that attend the Forrest. And also in the Story of the River Scamander, which is sayd at this day to afford plenty of spectres, and prophetical Spirits, that have nightly conversation with the Turkish Sailers coming by that way with Gallyes into the Mediterranean.

♦Prophetical rivers, and vocal fountains.♦

21. The like is reported of a Castle in Norweigh standing over a Lake wherein a Satyr appeareth sounding a Trumpet before the death of any Souldier, or Governour belonging to the same, tis sayd to be the Ghost of some murdered Captain that hath become so Fatal, and Ominous to his Successors. But with more probability may be called a Spectre proper to the place according to the Constellation.

♦Example.♦

22. And it hath been the conjecture of eminent speculators that from the Loins of such arise the numerous brood of Elves, Faeryes, Lycanthropi; And Pigmyes, sometimes visible, sometimes invisible in Green-Land and the adjacent rocks where they have no concomitants, but bears and scurvy-grass to mix, and make merry withal, except they pass from thence to the Northern parts of America, where they shall find their off-spring adored for Gods, and Goddesses, by the ignorant Inhabitants about new Albion, and as far South as Mexico, as is amply related in the discourses of Drake, Cortes and Purchas concerning the conquest and discovery of these Territoryes.

♦Spirits in Green-Land♦

23. By Apparitions upon the water many have been tempted to leap into the Sea in pursuit thereof till they were drowned, of which spectres there is a sort called by Psellus, Ordales, who do appear like Ducks or other Water fouls, till they by fluttering upon the water, do entice their followers to pursue them so farr that many perish in the attempt, which doth greatly delight these faithless Spirits who (as we have said before) do long to accompany their Astral Spirits after their decease. An Example of this kinde I my self knew, besides the numerous relations I have had from the mouths of others, which confirm the opinions of the antient Magicians concerning these water Spirits, that of all the rest they are the most deceitful, and dangerous, like the flattering Seas, and swift gliding Torrents, that when they have wonn any thing, to admire, and sound them, do carry them violently into the abysse of their own Element.

♦Destroying Spirits.♦

24. But we will leave the waters and insist a little on the nature of Igneous or Fiery Spirits that inhabit the Mountains in Hecla, Ætna, Propo Champ, and Poconzi; Where the Courts, and Castles of these puissant Champions are kept. The opinion of some is, That they are not Astral, but Infernal Spirits, and Damned Souls, that for a term of years are confined to these burning Mountains for their Iniquities: Which opinion although it be granted, yet we may assert, That for the most part the apparitions, sounds, noices, clangors, and clamors, that are heard about the Mountain Hecla in Island and other places, are the effects of separated Starry beings, who are neither capable of good nor evill, but are of a middle vegetative nature, and at the dissolution of the Media Natura shall be again reduced into their primary Æther.

♦Fiery Spirits.♦

♦What these Spirits are.♦

25. And from natural Causes, it may be easily demonstrated, That there is great Correspondence betwixt such substances, and the Element of fire, by reason of the Internal Flagrat and Central Life proceeding from the Quintessence or[*] one only Element which upholds them, in Motion, Life, and Nourishment. As every natural, and supernatural being is upheld, and maintain’d out of the self-same root from whence it had its original, or rise; So the Angels feed upon the Celestial Manna, The Devils of the fruits of Hell, which is natural to their appetite, as trash for swine; the Astral beings; of the source of the stars, the Beasts, Birds, or Reptiles of the fruits of the Eatth,[†] and the gas of the Air, the fishes of the blass of the Water; But more particularly, every thing is nourished by its Mother, as Infants at the Breast, either by exhausting or fomentation.

♦Why they delight in the fiery element.♦

♦[*] [? of]♦

♦[†] [sic]♦

26. Such Spirits are very officious in the burnings of Towns, or Cole-pits, delighting much to dance and exult amidst the flames, and become Incendiaries worse then the material Cause of the Combustion, often tempting men in drukeness,[*] to burn their own Houses, and causing Servants carelesly to sleep, that such unlucky accidents may happen. As the Story of Kzarwilwui a Town in Poland doth confirm, which was reduced to ashes by three of these pestilentious Animals, called ►Saggos◄, ►Broundal◄, and ►Baldwin◄, who after many open Threatnings for six months together, that they would destroy the City, and Citizens, did on a dark and stormy night, set all on fire on a suddain in twenty or thirty several places, which irrecoverably destroyed the Inhabitants.

♦Spirits that burn Cities.♦

♦[*] [sic]♦

27. As for the nourishment of fiery Spirits, it is radical heat, and the influence of the Aery Region; their sport and pastime consisteth for the most part in tumbling, and fooling one with another when the flames are most impetuous, and violent in the Mountains: And it is likewise credited by some that their office is to cruciate and punish some Evil Livers, retaining, and tormenting their Souls, or Astral Spirits for many years after the Bodies decease, which is too empty a notion to be hearkened unto by any that are well informed of their natures.

♦Their food and pastime.♦

28. Neither is it to be wondered at that they are so much delighted with the fiery quality in regard of their affinity and appropriation with infernal spirits, whose state and being is altogether damnable and deplorable; for although they have not the ability of attaining either the Heavenly or Infernal quality, by reason that they are utterly voyd of the innermost Center, and may be rather called bruits, then rational Animals, yet because they belong to the outermost [*]principle, such is their innate Affinity, and Unity with the dark World, or infernal Kingdome that they do often become the Devils Agents to propagate his works upon the face of the Earth.

♦Why they delight in the fiery quality.♦

♦[*] Fire]♦

29. By the Instigations of infernal Spirits they are often sent to terrifie men with nocturnal visions, in the likeness of monstrous Beasts or Ghosts of their deceased Friends. They are moreover often abetted to tempt and provoke melancholy people to execute themselves; besides innumerable wayes they have of executing the pleasures of [*]iniquous Spirits through malicious Instigations, and secret Stratagems projected by them to the destruction of mortal men, especially when the work to be effected by the Devil is too too hard for his subtle and spiritual nature to bring to pass, because the same belongs to the Astral source or outward principle to which these dubious Spirits do properly belong; then are they frequently sollicited to mediate in such treacherous actions, as the hellish Spirits have conspired against the Lives of mortal men.

♦Astral Spirits ministers to the devill.♦

♦[*] [sic]♦

30. More particularly, These Spirits that belong to the fiery Element, are most officious in this kinde of service, being naturally such as the Antecedent matter hath sufficiently demonstrated; but according to the ranks and Categoryes to which they belong, some of them are more inveterate, and malicious in their undertakings then the rest. But every kinde of Astral Spirit is obsequious to the Kingdome of darkness, that the devilish Spirits can effect little or nothing without their assistance in this external principle of the Starrs and Elements upon the bodies or possessions of Mankind; because their bodies are too crude and rough for the conveyance of their influence, either in Dreams, Raptures, Philtres, Charms, or Constellations, as the following Chapter of the nature of Infernal beings shall make plain, wherein the nature and capacity of every damned Spirit is decyphered according to the truth of the antient Philosophy.

♦Why the devil requires their help.♦

31. Leave we now the Spirits of the fire, to illustrate the natures of subterranean Beings, whose Orders, Species, and Degrees, are various; for they consist in these distinctions, viz. Spirits of men deceased, Souls of men deceased, separated Spirits Astral, separate Spirits semi-Infernal, Spirits appropriate to the Constellations where any of the seven metals, viz. Saturn, Jupiter, Mars, Sol, Luna, Venus, Mercury, are found in the bowels of the Earth; and as farr as the natures of Minerals are distinct one from the other, so much distant are these Subterranean Spirits in Nature and Faculty in respect of their places, shapes, names, and qualities.

♦Subterranean Spirits.♦

32. But they are not all confined unto the metallick Kingdome; for there are also Spirits of the Mountains, Vallies, Caves, Deeps, Hiata’s, or Chasma’s of the Earth, hidden Treasures, Tombs, Vaults, and Sepultures of the Dead. To the last belong the Astral Spirits of deceased Mortals, that delight to hover over the antient Carcases to which they belong’d, seeking still to be dissolved, and diligently enquiring the Cause of their retention; such are resident in silent Caves, and solitary Vaults, where the deceased lie till the Humidum Radicale be exciccate, and totally dryd up, after which their tricks are no more manifest, but are utterly extinguished, and annihilated.

♦Spirits of the Mountains, Caves, and Tombs.♦

33. To the next, belong such Spirits as are Protectors of hidden Treasures, from a natural Cause, from whence they do exceedingly envy mans benefit, and accomodation in the discovery thereof, ever haunting such places where money is conceal’d, and retaining malevolent and poysonous Influences, to blast the Lives and Limbs of those that dare to attempt the discovery thereof: Peters of Devonshire with his confederates, who by Conjuration attempted to dig for such defended Treasures, was crumbled into Atomes, as it were, being reduced to Ashes with his Companions in the twinkling of an eye.

♦Spirits of hidden Treasures.♦

34. And upon this particular, we have plenty of Examples of the destruction of such as by Magical experiments have discovered hidden Treasures; which instances do rather seem to prove, That such as haunt these places do more nearly belong to the Infernal, then to the Astral Hierarchy, in regard that they are so infesting and inveterate to Mortal men, that the Grand Intention of the Prince of darkness may be accomplished in their designs.

♦The nature of such Spirits.♦

35. But of all the rest such as haunt Mines and mettle men, are the most pernicious, and frequent from the same Cause with the former. The nature of such is very violent; they do often slay whole Companies of Labourers, they do sometimes send inundations that destroy both the Mines, and Miners, they bring noxious and malignant vapours to stifle the laborious workmen; briefly, their whole delight and faculty consists in tormenting, killing, and crushing men that seek such Treasures, that mankind may never partake thereof to relieve their Cares, and worldly necessities.

♦Spirits that infest Mines and Miners.♦

36. Such was Anæbergius a most virulent Animal that did utterly confound the undertakings of those that laboured in the richest Silver mine in Germany, called Corona Rosacea. He would often shew himself in the likeness of a he-goat with Golden horns, pushing down the workmen with great violence, sometimes like a Horse breathing flames, and pestilence at his Nostrils. At other times he represented a Monk in all his Pontificalibus, flouting at their Labour, and imitating their Actions with scorn and dedignation, till by his daily and continued molestation he gave them no further ability of perseverance.

♦An Example of a turbulent Spirit.♦

37. Thus, I have hinted the various distinctions, and sub-distinctions of Astral Spirits proper or common, illustrating their natures according to the opinions of the Learned; from thence I proceed to say what the Infernal Hierarchy is, and whereof it doth consist in this fifth Chapter following.

♦Conclusion.♦

CHAP. V.

_Of the Infernal Spirits, or Devils, and damned Souls treating, what their Natures, Names, and Powers are_, &c.

1. Leaving the Astral Kingdome, I will now proceed to describe the natures, and distinctions of Infernal Spirits or Devils, and damned Souls, who are to be considered according to their ranks, and orders, exactly correspondent to the Quires, and Hierarchies of the Angels, or Celestial beings, wherein I will insist upon their names, shapes, places, times, orders, powers, and capacities, proceeding gradually from a general narration, to a particular Anatomy of every sort of Spirit in its proper place and order.

♦What this Chapter treats of.♦

2. As for the Locality or Circumscription of the Kingdome of darkness, it is farr otherwise to be considered then the vulgar account it, who esteem the hellish habitation, a distinct Chasma or Gulph in a certain place, above, under, or in the Center of the Earth, where innumerable Devils, and wicked Souls inhabit, who are perpetually scorched, and tormented with material flames of fire. This is the opinion which naturally all men are addicted and prone unto. But if we will rightly consider the Kingdome of Heaven and Hell, in respect of one another, we must look upon the similitude of light and darkness in this outward world, who are not circumscribed, nor separate as to Locality from one another; for when the sun arises, the darkness of the night disappeareth, not that it removes it self to some other place or Country, but the brightness of the light overpowereth it, and swallows it up, so that though it disappeareth, yet it is as really there as the light is.

♦The place of hell or the habitation of devils.♦

3. This is also to be considered in[*] the description of the Habitations of good, or evill beings, that they are really in one another, yet not comprehended of one another, neither indeed can they be, for the evil Spirits if they should remove ten thousand miles, yet are they in the same quality and source, never able to finde out or discover where the Kingdome of Heaven is to be found, though it be really through, and through with the dark Kingdome, but in another quality which makes them strangers to one another.

♦Illustrated by a similitude.♦

♦[*] [text iu]♦

4. A similitude hereof we have in the faculties of the humane Life, as to the indowments of the Soul considered in the just, and in the wicked; for to be good, pure, and holy, is really present as a quality in potentia with the depraved soul, although at that instant the Soul be cloathed with Abominations, so that the eye which should behold God or Goodness is put out. Yet if the soul would but come out of it self, and enter into another source or principle, in the center it might come to see the Kingdome of Heaven within it self, according to the Scripture, and Moses,[*] The word is nigh thee, in thy heart, and in thy Mouth.

♦The differerence [sic] betwixt heaven and hell.♦

♦[*] [Deut. 30, 19.]♦

5. True it is that the Devils and damned Souls cannot sometimes manifest themselvs in this Astral World, because the nature of some of them is more near unto the external quality then of others, so that although properly the very innermost and outermost darkness be their proximate abode, yet they do frequently flourish, live, move, and germinate in the Aery Region, being some of them finite and determinate Creatures.

♦How the Devils can come into this World.♦

6. But according to their fiery nature, it is very difficult for them to appear in this outward world, because there is a whole principle or gulph betwixt them, to wit, they are shut up in another quality or existence, so that they can with greater difficulty finde out the being of this World, or come with their presence into the same, then we can remove into the Kingdome of Heaven, or Hell with our intellectual man; for if it were otherwise, and that the Divels had power to appear unto Mortals as they list, how many Towns, Cities, &c. should be destroyed, and burnt to the ground, how many Infants should be kild by their malicious power! yea few or none might then escape in Lives, or Possessions, and sound minds, whereas now all these enjoyments are free amongst mortals, which proves, that it is exceeding hard for evill Spirits to appear in the third principle of this world, as for a man to live under water, and fishes on the Land. Yet must we grant, that when the imaginations, and earnest desires of some particular Wizards, and envious Creatures have stirr’d up the center of Hell within themselvs, that then the Devil hath sometimes access to this world in their desires, and continues here to vex, and torment so long as the strength of that desire remains which was the first attractive Cause.

♦The great difficulty of their appearance.♦

7. For the very cause of the paucity of appearances in these dayes, is the fulness of time, and the brightness of Christianity, dispelling such mists, as the sun doth cause the clouds to vanish, not by any violence or compulsion, but from a natural cause; even so the Kingdome of Light as it grows over mans soul, in power and dominion, doth naturally close up the Center of darkness, and scatter the influences of the Devil so that his tricks lye in the dust, and his will at length becomes wholly passive as to man.

♦The cause of few appearances now.♦

8. In the time of the Law, when the wrath and jealousie of the Father, had the dominion in the Kingdom of Nature, all Infernal Spirits had more easie access unto mankind then now they have; for before the Incarnation of Christ, the anger of God had more dominion over the soul of Man, and was more near in nature unto the same; so that the Devils could with more facility spring up in the element of Wrath, to manifest themselves in this outward principle, because the very Basis and Foundation of Hell beneath, is built and composed of the Wrath of God, which is the channel to convey the Devil into this sublunary World.

♦The Devils power in the time of the Law.♦

9. But when Christ began to be manifest unto the World, the multiplicity of Appearances, and possessed with Devils, began insensibly to decay and vanish. And if any should object, That betwixt the space of his Incarnation and his Suffering, such accidents were rather more frequent than in the times before: To this I answer, That the Devil knowing well that his time was but short; and also knowing, that till the great Sacrifice was offered up, he had leave to range and rove abroad the Kingdom of this World; therefore he imployed all his forces and endeavours to torment those miserable souls and captives to whom Christ came to Preach Deliverance.

♦His power under Christ in the flesh.♦

10. But after the Partition wall was broken down, and the vail of Moses, and of the anger of God from off the soul in the death of Christ, there was a sensible and visible decay of the Devils prancks amongst mortals, and that little remnant of Lunaticks and Possessed, which continued after Christ, did the Apostles relieve and set at liberty, through the influence and virtue of the promise of the Son of God (to wit) the Holy Ghost, or the Comforter, which could not come until he went away: And on the day of Pentecost, whilst they waited in humility for the fulfilling of his promise, the very effect of Christs birth and sufferings did first manifest it self, when the Holy Ghost sprung up amongst them, to the destruction of Sin and Satan.

♦Under Christianity.♦

11. And so long as the purity of Christianity continued in the Primitive Church, there were very few that the Devil could personally or actually lay hold of in the Astral Man, for the space of two hundred years after the death of Christ, until that from Meekness and Abstinence, the Christians began to exalt themselves in Loftiness and Worldly Honours; then the Devil began to exalt his head amongst the Lip-Christians, bewitching them into every Lust; and captivating their inward and outward faculties at his pleasure. As all along in Popery is clearly seen.

♦Under Apostacies.♦

12. Yet notwithstanding, the coming of Christ hath prevented the Devils force in general. Such Nations as have never embraced the Christian Faith, are still deluded and bewitched by him; because the center hath never been actually awakened in any of them, so that the Devils power prevails over them mightily, to seduce them to worship things visible, and not the true God: For where the most darkness is in Religion and Worship, or in natural understanding, there his power is most predominant; As in Tartary, China, and the East-Indies; also in Lapland, Finland, and the Northern Islands.

♦Under Idolatry.♦

13. In the West-Indies or America, his access is very facil and freequent to the Inhabitants, so that by custom and continuance they were at the first discovery thereof, become so much substitute and obsequious to his power, that though they knew him to be a power of Darkness, yet they adored him lest he should destroy them and their Children. And unto such a height were they come at the Landing of Cortes, Drake, and Vandernort, that they could familiarly convert themselves into Wolves, Bears, and other furious Beasts; in which Metamorphosis their Enthusiasms and Divinations were suggested, and such were held in greatest esteem.

♦How power in new-discovered Lands.♦

14. Till upon the Invasion of the Spaniards, the greater evil drove out the less, and the cruel Murthers of that Antichristian tradition, did both depopulate the Islands and most of the Continent; and also by accident, though not through any good intention, extirpate the race of such as addicted themselves to this infamous sort of Divination. In which devastation, and bloody inquisition, their Idols were discovered with their Oracles and Inchantments, far different from the European Conjurers, and any of their Ceremonies.

♦His power in America.♦

15. But that which is the most remarkable in the Infernal proceedings, is this, That there is not any Nation under the Sun, but the Devil hath introduced himself amongst them through their Ceremonies and Worship, though quite opposite to one another: For in the Kingdom of China, by the sacrifice of Blood and Panaak, he is Conjured and Exorcized through the repetitions of several Superstitious Invocations to the Sun and Moon. In Tartary the Magicians go quite another way to work, with Offerings to the Ocean, to the Mountains, and the Rivers, fuming Incense, and divers sorts of Feathers; by which means the Devils are compelled to appear. So that we see how this Proteus can dispose himself in the divers Kingdoms of this World; being called by other names in Tartary, China, the East and West-Indies, &c. then amongst the European Conjurers. Likewise the Greeks and Romans could Invocate Spirits by Prayers unto the Moon, and divers Sacrifices of Milk, Honey, Vervine, and Blood. And those that are addicted to Conjurations in Christianity, have attained to a more lofty and ample manner of Incantation and Conjuring with Magical Garments, Fire, Candles, Circles, Astrological Observations, Invocations, and holy Names of God, according to the Kaballa of the Jews.

♦The variety of Conjurations according to the Countries.♦

16. So that every distinct Nation hath conformed its Conjuration unto the Ceremonies of that Religion which it professeth: And it is to be observed, That from a natural cause every Nation hath its Conjurations and Names of Devils, from the Constellation under which the Countrey lyeth, and from the Air or Wind to which such particular Dominations do belong; so that no effect would follow, if one Countrey should traditionally inure themselves to the Forms and Exorcisms that are used by another Nation. And therefore is it that so many attempts are offered in vain amongst professed Christians to raise Spirits, because they have little or nothing from their own Constellation, but make use of what they have borrowed from the Greeks and Romans, or the ancient Imbecillity of the Ægyptians Priests; I mean, their simple forms of Invocation.

♦Why few are able to raise Spirits.♦

17. But because we are rather upon the discovery of the Infernal Kingdom, as it hath no dependence upon the doings of mortal Men; therefore we will proceed to discover what the Antients have said concerning it: So the next which we fall upon after the description of their Habitations, and the manner of their Appearances, is their Names and Appellations diversly considered. First, from the Creation of the World to the coming of Christ, they retained the Hebrew names, as ►Belial, Baal, Baalzebub, Lelah, Ador, Abaddon◄, &c. according to the seculum under which they were Invocated; assuming names according to the present occasion about which they were imployed.

♦The Names of Devils in the Time of the Law.♦

18. Under the Constellation of China, they are Invocated by the Names ►Kan, Sinoam, Nantam, Bal, Baltal, Sheall◄, the six Governours or Presidents: ►Chancangian◄, the chief of the Devils: ►Po, Paym, Nalkin, Nebo◄, the Devils of the four Winds: ►Lean, Lan, Pan, Adal◄, the Devils of the four Elements. And according to the nature of their language or words which do all consist of no more then one syllable, so are the Devils named. Yea, as it is conjectured by many learned Magicians, this language of the Chinenses is more Magical and adapted to Conjurations, then all the Oriental Tongues, because of the consonancy and copiousness thereof, together with the numerous and various Characters used by them.

♦Their Names in China.♦

19. In the East-Indies, and in Tartary, the Names are the same with those of China, though the Ceremonies differ. In Persia, Arabia, Natolia, Ægypt, Æthiopia, the Names are the same with the Jewish Rabbins. But the Greeks and Romans have different from the rest, according to their Language and Superstitions. The Turks, Muscovites, Russians, Lapponians, and Norwegians, make use of the Sclavonian tongue in all their Conjurations. The West-Indians have very strange and antick Names and Ceremonies of their own, nothing depending on the Traditions and Practices of the old World; for, as is related before, the Devil is sufficiently capable of introducing himself through the Religious Superstitions of any Nation whomsoever, according to the Constellations, although strangers to the Rites and Ceremonies of others.

♦In the East-Indies. Tartaria. Greece. Italy. West Indies.♦

20. But though their Names be conformable to the Language and Climate of that Nation where they are raised or called; yet have they divers Names, suppose twenty or thirty to one Devil, according to the several ministrations they have had from the Creation to this day, leaving a several name behinde them at each of their appearances upon the earth; for, according to the testimony of the Devil himself, if credit may be given to Devils, they, as they are abstractively considered in their own Kingdom, have no imposed Names of distinction, but are forced to assume them when they rise up in the external principle of this World: although in some measure it must be granted, that there be some principal Kings and Dukes in the Infernal Hierarchy, that have Names establish’d upon them which cannot be transferr’d or altered.

♦The nature of their Names.♦

21. As for the Names that are recorded in this precedent Discovery of Witchcraft by Reginald Scot Esq; being a Catalogue of Devils in their Rancks and Hierarchies, they are supposed to be fictitious and totally imaginary, being taken out of Bodin or Wyerus, which they recorded from the mouth of Tradition, and obscure Manuscrips:[*] And indeed were there any certainty in this List of Devils, it were to be preferred as the most ample and exact delineation that is extant. But it is the rather to be suspected, because of the little coherence it hath with the former received Names of Devils eitheir in Europe, Asia, Africa, or America.

♦The names of [sic] Devils in Scot.♦

♦[*] [sic]♦

22. But if we would speak of Damned Souls and their Names or Appellations, they are farr otherwise to be considered then the Devils; for such as their imposed Names were here on earth, such is the Name they have in the Kingdom of Darkness, after a Magical manner, according to the language of nature in the first principle of Darkness; as the Saints in heaven retain their Names in a Cœlestial manner: And also, as the Astral Spirit of a Man deceased, retains its antient Name according to the Astral source in the principle of the one only Element.

♦The names of Damned souls.♦

23. For as the language of Nature is found in the second Principle, it is likewise manifest in the dark Worlds property, according to the first Principle of Wrath; as also the monstrous shapes of Devils and Damned Souls is correspondent to the Magical postures of their Souls whilst they were alive; of which I shall speak more largely when their Shapes are to be described. According unto which, as also according to the rest of their attributes, viz. their Rancks, Numbers, Times, Powers, Places, &c. their Names are fitted and conformed according to the uniformity of name and thing in the principles of the eternal and external nature.

♦Whence the names of Devils are.♦

24. And as all other Nations have their various Appellations for Devils and Damned Souls, like their natural tone or language; so we can mention one Kingdom more admirable then the rest, viz. the Kingdom of Fiacim at the Northern Pole, where all the Counsellors are Magicians; and the Names which they use in Invocations, are Mathematically disposed in a wonderful harmony and efficacy, to the performance of Magical operations. So much of the Places and Names of Infernal Beings; the next to be considered is their Shapes and Likenesses.

♦The names of Devils in the Kingdom of Fiacim.♦

25. The Shapes of Devils are answerable to the cause of their Fall, and the Dominions to which they belong. Those that belong to the Supreme Hierarchy, when they are called by Magicians, do at first appear in the form of fierce and terrible Lyons, vomiting fire, and roaring hideously about the Circle; from thence they convert themselves into Serpents, Monkies, and other Animals, till the Magician do repeat the form of Constriction or Confinement to a Trine or Triangle, as before is mentioned in the Fifteenth Book of the Discovery.

♦The Shapes of Devils.♦

26. After the Conjuration is repeated, they forsake these bestial shapes, and [*]indow the humane form at first like troops of Armed Men; till at last by frequent repetitions of other Ceremonies, they appear as naked Men of gentle countenance and behaviour. Yet is the Magician to take care that they deceive him not by insinuations; for their fraudulency is unspeakable in their appearance and dealings with Mankind; because we may be assured they appear not willingly, but are by forceable Conjurations compelled: so that they will ever minde their own ends in medling with man; that is, to deprave his minde, or subvert the Lives and Estates of others through his means and assistance.

♦As they appear to Magicians in the highest rank.♦

♦[*] [= indue]♦

27. The rest of the Infernal Dominions have various appearances. The two next Orders affect to represent the beautiful colours of Birds, and Beasts, as Leopards, Tygers, Pecocks, &c. But by Conjurations they may be likewise reduced to a Manlike form, wherein they will readily answer every demand within the compass of their capacity, answerable to the Order unto which they belong: Yet many of them appear in Monstrous forms, and can hardly be conjured to desert them. Though the Exorcist Charm them never so wisely, they will shew him a pair of Crocodiles jaws, or a Lyons paw, with other dreadful menaces, enough to terrifie any Novice from such Damnable Injunctions as the practice of Magick.

♦In the lower orders.♦

28. But more especially, the opinion of the antients is, That according to the division of the clean and unclean Beasts in the Law given unto Moses, the Shapes of Devils are disposed in the Infernal Kingdom: So that the most perverse and potent amongst the Devils represent the most ugly and mischievous amongst the Beasts, according to this following division; viz. such Devils as ►Astaroth, Lucifer, Bardon, Pownok◄, who incline men and instigate them to pride and presumptuousness, have the shapes of Horses, Lyons, Tygars, Wolves. Such as instigate to Lust and Covetousness have the forms of Hogs, Serpents, and other filthy reptiles or envious Beasts, as Dogs, Cats, Vultures, Snakes, &c. Such as incline to Murther, have the shapes of every Bird and Beast of prey. Such as Answer Questions humane in Philosophy, or Religion, have more tolerable shapes, almost manly, but with crooked Noses, like Mermaids, or Satyres. And of all the rest it is to be observed, that as not one single Lust or Vice hath dominion without mixture in the evil Spirits, so they are not of a distinct shape lik one single Beast, but compounded into Monsters, with Serpents-tails, four eyes, many feet and horns, &c.

♦That the Devils are answerable to the unclean Beasts.♦

29. And as in general, these are the shapes of Devils, so the particular shapes of Damned Souls are to be considered in the same manner with the rest, only with this difference, that they are more addicted to metamorphose themselves and vary their appearances. Though, for the most part, the Damned Souls retain the humane shape after a Magical manner, so that the greatest part of that numberless number are in their antient shapes, especially when they appear in sleep to their surviving acquaintance. Their aspects are very dismal and melancholy like the Ghosts of the Astral source.

♦The shapes of Damned Souls.♦

30. Now to speak of the Times and Seasons of their Appearance. The better sort of Magicians to square their times with Astrological hours, especially of Saturn, Luna, and Venus, in the Moons increase, and the middle of the night, or twelve a clock at noon: In which hours they do likewise compose their Garments, Caps, Candlesticks, Figures, Lamins, Pentacles, and Circles for Conjuration. As for the Times in respect of their Infernal Courses, the fittest are when they spring up in the Wrath, or when they sink in the Dispair, which is a mystery to the learned Conjurers of Europe.

♦Their times and seasons.♦

31. In respect of this exterior World, they can most easily appear in solitary places, when the Sun is down; for they are naturally at enmity with the Sun, because it stands as a type of the Mediator, or Heart and Centre which they lost utterly in their fall, and now are destitute of, like a wheel without an axletree. And indeed, the want of this is the chief cause of all their torment, and of the rising of the gnawing Worm, when they consider of their irrevocable sentence, and irrecoverable loss.

♦Their places of appearance.♦

32. In storms of Hail, or Snow, Wind, Tempest, and Lightning, is accounted amongst Magicians, a time for Conjuring at an easie rate. And they say, That such Ceremonies will prove very effectual, if a Conjurer begin his Exorcisms in the hour and day of Luna, in the middest of a furious storm of Lightning, Rain, and Thunder, in a low Vault or Celler that is close and retired. Also when the Wind blows high, without Rain, they say, the Devils are more near the Kingdom of this World, and may with great facility be sollicited or raised at such a season, because they delight in all extremities of weather, being themselves the first cause of the disorder of the properties in the Kingdom of Nature.

♦When Tempests reign.♦

33. But in some Countries they can more easily appear then in others, according to the Constellations, for they delight much in the extremities of the two Poles toward Lapland, Nova Zembla, Greenland, Tartary; and in the South towards the Islands scattered about the confines of Terra Incognita. They are likewise easily Invocated on the shoar amongst lofty Rocks and Precipices, or in Deserts and Wildernesses far from Towns or Inhabitants. And it is said, they do much respect the motion of the Seas in their appearance unto such as solicite them in places Maritime or Plagiary.

♦According to the situation of Regions.♦

34. As for their Rancks or Orders, there is some difficulty in the true discovery thereof, by reason that we know not certainly of what Orders they were that Fell. The opinion of most men is, That of every Order many fell. But those that better know the nature of the Heavenly Hierarchies, have sufficiently proved, That of any Ranck or Order none can fall unless all do follow. Therefore with more reason may it be judged, That before the Devils fell, the Hierarchy of Heaven did consist of three Rancks or Orders; to wit, the Order of ►Uriel◄, of ►Michael◄, of ►Lucifer◄: That of ►Lucifer◄ is totally in Hell: The other which is under ►Michael◄, is the dominion of Heaven: The last which is ►Uriels◄, are more in the dominion of this third principle of the Stars, having the Planets in their dominion, with the influences thereof.

♦Their Ranks and Orders.♦

35. So that the foregoing Catalogue, transcribed by the Author of this Discovery, is utterly feigned and fictitious, because it makes these many sorts of Devils to have Dominion over several Legions in several distinctions of Seraphims, Powers, Thrones, Dominations, Cherubims, &c. Whereas the whole Kingdom of Hell consists but of one only Hierarchy, which is that of ►Lucifer◄ and his Legions, reduced by their exorbitances into that Lacrymable posture wherein they now are and shall be for ever. Which Doctrine seriously weigh’d will prove the attempts of Conjurers and Magicians to be utterly vain, and their forms of Invocation vanity and falshood.

♦In three distinctions.♦

36. Their number may be thought upon more narrowly, if we consider that they consist of one Hierarchy and no more; yet must we confess that the limit is not to be put thereunto, because their nature is to Germinate and Multiply as they please, contracting and dilating themselves according to the force of their imaginative powers and faculties. But although this be granted, yet there is a setled number of Devils that varyeth not. Though of Damned Souls the number is numberless and unfathomable; yet as to their extent of room or place, it is never the more because of their multitude, they being able to truss a thousand Legions into the carcass of a man. As for the opinions of Authors, they are various; it is believed by some, That the Starrs are answerable to their number; others speak of the Sands upon the Seashore: however it be, this is certain, They are even innumerable in respect of humane Capacities.

♦Their numbers.♦

37. Their Natures are now to be considered as they belong to the hellish source or quality. In themselves they rest not, neither are they capable of the length or shortness of time, nor of the alternate courses of day and night. The wickedness which they committed in this life, are their continual torment, which do Magically gnaw and corrode them, rising and boyling up perpetually within them, all the refrigeration which they have, is by intercourse when the height of Wickedness begins to stirr them in blasphemies against God, and towring up above heaven and goodness, in their adulterated Imaginations, which is unto them as sport and pastime with one another, and lasteth such a space as with us makes up forty minutes. Neither doth this any whit advantage them, but rather adds to their torment; for pain discontinued is the greater: neither would vexation be vexation, if it had no respite or forbearance; That the contrary might be also manifest, Nam contraria juxta se posita majus elucescunt. Yet is their torment exceedingly different, so that the torment of one, in respect of another, is but a Dream or Phansie; I mean, amongst the Damned Souls, and not the Devils, for the pain and sorrow of the Devils is greater then the greatest of the lost Souls, by many thousand degrees, according to the course of nature and reason; for that which falls highest, suffers most, and optima corrupta fiunt pessima.

♦Their natures and properties.♦

♦Their torments♦

38. But wonderful and manifold are the torments which all in general of the Infernal troops, do suffer according to the various lusts they reigned in whilst they lived upon the earth. The cruel Murtherers that died in the boyling source of blood and envy, their torment is the greatest, they are continually Murthering in their imaginations, and seeking, like dreaming men, to do what the want of the Organ will not suffer them; for according to the saying of the wisest upon this Subject, this is the torment and misery of all the Damned, That they are continually wishing and woulding; and in wouldings they generate Ideas and representations, which are the species of their continual aggravations and deceiving phansies.

♦The Variety thereof.♦

39. Those that were buryed in Lust and Gluttony, Drunkenness and Lasciviousness, are also in miserable torments, yet much inferiour to the first; they are continually imagining their former pleasures in the Magia as in a dream, which when they wake, torments them cruelly; they are often hanging, stabbing, and mangling themselves for love, and perpetually sinking down in sorrow and despair, if they were such as died in love, or in the height of their Astral affections, leaving behind them a heap of desires and lusts, which are the only cause of all their torment. And we may well compare the passions of Melancholy persons, or such as in Deserts, Woods, and Mountains, pine away for love of Women, unto their torments; which indeed being the trouble of the mind, are absolutely the greatest and heaviest that the source or property of this World affordeth, I mean, the perturbations of the minde in general.

♦The Nature thereof.♦

40. Such souls in whom the boyling source of Anger and Rage, hath had a dwelling or receptacle, if they depart unmortified, do also enter into a most dreadful kind of torment, which continually ariseth as a biting Worm and hungry fire to double and accumulate the excess of despair upon them, if they have much domineered therein whilst they lived in this World. Also these that reigned in Pride and Envy, are ever seeking to pluck God from his Throne, and towring up in their Imaginations, as men that dream, still seeking for the Kingdom of heaven, to insult and boast therein; but the quality thereof is utterly occult and estranged from them; so that they can never finde, taste, hear, nor see it, though it be through and through with their own peculiar principle. This adds perpetually to their misery, and ariseth at times with horrible pangs and gnawings, like the irksome and vexatious pains and aches subject to Mans body, which cease a while and then begin to shoot and ake by intercourse, as the Gowt, Tooth-ach, Head-ach, Convulsion, Gripings, and the Stone.

♦Their torment in the source of Anger.♦

41. Thus their torments are in brief described, but indeed the capacity of Man is not able to reach the description of their cruel miseries, and continual pangs which they contracted upon themselves; for every faculty is sufficiently plagued. The Sence of Hearing is disturb’d with harsh and rugged sounds, which are as an antipathy to that Organ; as rough and scraping sounds externally offend the ears, and set the teeth on edge, by affecting the tender fibres of the same. Their Sight is likewise cruelly offended and affrighted with monstrous appearances and Ideas represented continually to their imaginations. And there is not any loathsome taste in the Kingdome of this World, either Animal, Vegetative, or Mineral, which they are at any time void of, being continually pestered and suffocated with filthy fumes and smoaks of hellish fruits, as of Sulphurean stinks, and abominations.

♦In all the five Senses.♦

42. Neither are the other Sences of the Touch and Smell behind in participation of the like Torments, which their own iniquities do perpetually excite and create unto them; besides, they are ever vexing one another; and if any be in the same misery with whom they had acquaintance here on [*]eath, the very Magical knowledge, and perceivance, or remembrance thereof, doth beyond utterance or conception, most miserably afflict and macerate their Souls and all their Sences.

♦By their acquaintance on earth.♦

♦[*] [read, earth]♦

43. For the nature of their habitation is such, that their torment is exceedingly aggravated thereby, because the extremity of the four Elements is there converted into a whole Principle of wrath and vexation. The excess of cold and heat, drought and moisture, are continually raging amongst them by intercourse. Neither is there any light or lustre to be seen within their Courts, but that which comes from their fiery Eyes, as a deadly glance or glimmering, being sudden fiery flashes and sparkling, as the enkindling of Gunpowder, or Aurum fulminans for a similitude.

♦The Nature of Hell.♦

44. And as every kinde of Being feeds upon somewhat of its own nature, property, and element, whither it be Plant, Animal, or Metalline kinde; so the Devils are neither destitute of meat, drink, nor cloathing, according to their own Kingdom and quality, having fruits springing and growing before them of hellish, sour and poysonous natures, which are real and palpable unto them, and not imaginary or typical, though to us magical and invisible; neither is this to be wondered at, if we consider the nature of Man’s Soul, In Media Natura; for if it feed not upon the internal[*] and substantial Word, which is the very Bread of Life it self, it must of necessity ruminate on something else, viz. the fruits of Iniquity, which it takes in and drinketh up as the Oxe drinks water, so that to the soul the sin becomes palpable, glutting, and satiating; yea, so substantial unto the Soul, as Dirt or Ink upon fair white Linnen is to our external Eyes; neither can the Soul be freed from these spots till the water above the Firmament wash them away.

♦The food of Devils.♦

♦[*] [? eternal]♦

45. Also in respect of the Astral source they are not destitute of food, when they bring themselves into the same; for the gas of the air and bias of the water is their nourishment, while they stay here, as is before alledged: These influences of the air and water they take into their Limbus, and convert into their own poysonous natures; as of sweet and wholsome herbs the filthy Toads and other venemous Beasts do make their poyson, converting them into a nature like themselves. And on the contrary, the poysonous herbs are converted into good and wholesome nourishment by other cleanly Beasts.

♦Their food in the Astral source.♦

46. And as the Infernal Troops are considered in respect of the four Elements, they have a distinct and peculiar tone or language, which they exercise and speak one amongst one another, as mortals do. But they have utterly lost the dignity of their sounds according to the eternal nature. And are likewise totally corrupted in their pronouncing, or Dialect, since they fell from their first cælestial glory; so that their speech is harsh, doleful, and terrible, like the fruits they feed upon, and the life they dwell in. Which depravation is very apparent in the Kingdom of this World in the divided Languages of every Region, according to the Constellation under which they are situated: The true and magical Language of nature being hid from all the Countreys of the earth.

♦Their Speech.♦

47. But when they appear in the outward Elements, they do many times express themselves in Irish, Welch, Latine; or Russian, which are the Languages most affected by them to answer unto Conjurations, or Compacts. So that if any Magician, who is ignorant of these aforesaid Languages do at any time Raise or Exorcise such Spirits, he must be mindful to confine them to his mother tongue; least their gibberish prove altogether unintelligible; for as every thing appears in what it most affecteth, or is addicted to; even so the Spirits have their distinct affections, passions, and postures, both in word, habit, shape, and gesture; so that the Magician must be wary in Exorcizing with them, that he confine them to a different place, posture, shape, and language, to answer their intentions without impediment.

♦What Language they affect.♦

48. For they are very variable and unconstant in their dealings with mankind, nor will they stand to any thing that hath not bound them by the obligations of Words, Characters, and Imprecations, except the skill of the Exorcist be such, that he is able to confine them into a Magical Triad, which hath the certain force of obliging or compelling them to utter truth, and nothing false in all their Answers, or Informations. But with such miserable men and women as they have made Covenants and Indentures for body, soul, and works; with such I say, they keep no faith, nor are they lyable to their commands; but on the contrary, have them hampered and subjected to their will and power, till they have terminated their lives in their destruction.

♦Their unconstancy.♦

49. Yet have not any of the most potent Princes in the Hellish Power, the least ability to destroy the least of the sons of men, without the consent of the mind and senses of the Soul; for until the will of the Soul be opened unto him, his threatnings, sleights and stratagems are without any power or force, as the nerves of a dead man. Although naturally every evil Spirit boasteth, as if all the world were at its command, and every Soul were subject to its authority and beck, with the Goods or Possessions of the external World.

♦Their Power.♦

50. When any evil Spirit is raised up by Conjurations, without League, or Compact; these Spirits so raised, are exceeding fraudulent and deceitful, as stubborn servants that do their Masters will by constraint, and not by any natural act of obedience unto his Commands. But with such as they have compacted, they are frequent and officious, imploying them as Agents for the destruction of others and their substance: and being marryed unto such, they are even become one with them, being incorporated into them, so that they are nothing different from incarnate Devils, save that the spark of divine Light, which was the gift of God unto repentance, is not totally eradicated until the body fall away.

♦When they are called up.♦

51. From such as Covenant with these unconstant Spirits, do they daily obtain Fumigations, Odours, and Offerings, or Sacrifices of Blood, Fire, Wine, Ointments, Incense, Fruits, Excrements, Herbs, Gums, Minerals, and other Ingredients, by which from a Magical cause, they have more influence and authority over the bewitched party to insinuate into their affection, peircing even through their bones and marrow, till they have so habituated them to their service, that the same becomes their daily bread and sole delight in accomplishing every villany and abomination which the malicious and subtle instigation of Satan leads them to.

♦Fumigations made unto them.♦

52. Thus have I Essayed to illustrate the Natures of Infernal Beings, which notwithstanding is a Subject so intricate and copious in it self, that great difficulty accompanies the Explication thereof; by reason of the variety of their natures in the source of darkness, wherein they live, move, eat, breath, and inhabit, having qualities, actions, and passions innumerable, to us men-kinde utterly unknown and incomprehensible: So that to attempt an ample demonstration of this present Subject, would require deeper speculation then the matter doth deserve, in regard that there be so many Protei and Changlings in that gloomy Kingdom, who do never stay or continue in the same nature, property, and form for an hour together; but may be compared to the swiftness of the Windes, or the likeness and form of swift running Waters, that pass away as a thought; and are no more remembered. So it is with the Spirits of Darkness, whose life is a meer anguish and inconstancy from one sorrow to another unto all Eternity.

♦The Conclusion.♦

CHAP. VI.

_Treating of the Nature, Force and Forms of Charms, Periapts, Amulets, Pentacles, Conjurations, Ceremonies_, &c.

1. Before Appearances are made, after forms of Conjuration are repeated, the Infernal Spirits make various and wonderful shews, noises, and attempts as fore-runners to their appearance: At the first attempts of novices in Conjuration, they are accompanyed with noises, tremblings, flashes, howlings, and most dreadful shriekes, till after further progress and experience therein they approach nearer unto this Elemental nature, till by degrees they can manifestly be apparent unto their Exorcist.

♦Shews before Spirits appear.♦

2. When Chiancungi, and his sister Napala, did first attempt to call up Spirits, they begun with the Spirit ►Bokim◄, in the twentieth degree: they hung a vault under ground with black both on the top and bottom, lining it therewith; and having drawn the Circle of the Order of Thrones, with the seven Planets, and their Magical Characters in the Center, they proceeded to the Ceremonies of Conjuration after they had frequently repeated the forms of calling, and nothing as yet appeared; they were grown so desperate therein, that forsaking the Circle, and every defensive Character or Ceremony, they at last betook themselves to the most accursed and detestable branch of Magick, which consists of Compacts, or Confederacy; and having by a solemn League summoned the aforesaid Spirit ►Bokim◄, they obtain’d 155. years from the Spirit, Covenanting therewith for body, soul, and works.

♦A Relation of a Magician.♦

3. In which damned life they continued exercising strange wonders in every Countrey. By the help of this Magician the Tartars did destroy above 100 sail of Ships belonging unto China; many losses did he bring upon that Kingdom in their Children, Fruits, Corn, Silk, and Navigation; he could frequently transport himself through the Air, and carry in one hand a thousand pound weight, to the astonishment of all that knew him. He had many publick contests with Magicians of other Countries, being tryals of skill in Magical Art, wherein he was said to excel all that ever went before him.

♦His Actions.♦

4. Such another was Lewis Gaufridi a French Priest, who had compacted with the Devil, and served him 14 years in these detestable works, sacrificing Infants unto him, worshipping him in a filthy shape, and tempting others to their Magical society or nocturnal Conventions; in which, as it is reported, they did ever feast and junket with varieties and dainties, which though they did seem delectable, were yet notwithstanding gustless and unsavoury.

♦Another Magician.♦

5. Leaving these relations, something shall be said of Charms and Spells, as they are divided in this following manner; first, such Amulets as being engraven and molded in the fashion of Money, or Coyn, do serve to provoke any one desired unto love and familiarity, being hung about the neck in certain Planetary hours. Secondly, Spells or Charms in Parchment with Magical Characters, as Periapts to Cure diseases; to make one valiant, memorative, and constant. Thirdly, Corselets, which are an ancient Danish Charm of Neck-laces, composed of Thunderstones ingraven with Magical Letters, to resist all noxious influences, and the danger of Lightning.

♦What Charms are.♦

6. Pentacles are a fourth sort of appendix, which Conjurers, Charmers, and Magicians use, being made with five corners, according to the five Senses, and the operation thereof inscribed upon the corners; the matter whereof they are composed, is fine Linnen doubled, and done with Cere-cloth between. This figure the Magician holds in his hand, lifting it up from the skirt of his Garment to which it is annexed, when Spirits that are raised are stubborn and rebellious, refusing to be conformable unto the Ceremonies and Rites of Magick.

♦Pentacles.♦

7. Also by the holding forth of Pentacles, with these words, ►Glauron, Amor, Amorula, Beor, Beorka, Beroald, Anepheraton◄, repeated at the instant. The evil Spirits that possess the bodies of bewitched people are cruelly tortured and amazed, being by the frequent repetition thereof forced at last to depart by the assistance of the Exorcism of the sixth Cannon for the order of Seraphims.

♦Their force.♦

8. When Magicians exercise Conjuration by Moon-light in the Mountains or Valleys, they have another sort of Charm by way of Telesms, which they bury within a hundred paces of the place where the Circle is composed towards the East, West, North, and South; For such spells have the secret power to hinder any living creature for coming near them, till their Exercize be done, except the Infernal Spirit, whose presence they do so ardently desire.

♦Telesms.♦

9. Such Spells as are made in some Edible matter, with Characters upon them, are given for Agues, Head-ach, Epilepsie, Mother, &c. Especially being powerful in operation, when the party is ignorant of the Charm taken in; many such I know have taken wonderful effect. But as for Philtres, Potions, and Love-cups, they proceed rather from a natural cause; whether their effects be to afflict with Diseases to Poyson, or to provoke unto Love of a Party whom they disdain: Neither are such to be numbered amongst Charms; because their effect is meerly natural, from a natural cause.

♦For Diseases.♦

10. But to insist further upon the nature of Conjuration, Magicians do much exercise their time in Fumigations unto those Spirits whom they are about to provoke; their fumes being distributed according to the nature of the Spirit under any of the seven Planets, which the antient Conjurers were very punctual in observing, though in these days it be much forgot, as superfluous, or rather dangerous to insert amongst the Ceremonies of Conjuration. A division of Fumigations according to the Influence of the Planets, and Orders of Spirits, we will here set down in this manner.

♦Fumigations.♦

11. Fumigations for Saturn are made of Frankincense Trees, Pepperwort Rooots,[*] Storax, and Galbanum; by these the Spirits ►Marbas◄, ►Corban◄, ►Stilkon◄, ►Idos◄, &c. And all of the first order in the astringency are appeased and provoked, when the fumes are put upon a Tripod in the hour of Saturn according to the Planetary division. These Fumigations make these Spirits appear like old men, with promiss beards, and meager looks; like Serpents, Cats, Wolves, Badgers, Panthers; like old Men in Armour; like Trumpeters in many ranks and divisions.

♦For Saturn.♦

♦[*] [sic]♦

12. For Spirits under Jupiter, they take Lignum Aloes, Ashen-Keys, Benjamin, Storax, Peacocks-feathers, and Lapis Lazuli, mixing the same with the blood of a Stork, a Swallow, or a Hart; the brains being also added. The fumes are kindled in Jupiters hour, and in a place appropriate to his nature. And by this sacrifice the Spirits of the next order are called up, like glorious Kings with many attendants, and mighty pomp; with Heralds before them, and Ensign-bearers, Trumpeters, Guards, and all sorts of musical Instruments.

♦Jupiter.♦

13. They make Fumigations unto such Spirits of the order of Powers, as are under Mars, in the Planetary division with Aromatick Gum, Bdellium, Euphorbium, Load-stone, Hellebore white and black, and an addition of Sulphur to make them into an Amalgama, with Man’s blood, and the blood of a black Cat; which mixtures are said to be exceeding magical: so that without any other addition, they say, this fumigation is able of it self to make such Spirits to appear before the Exorcist; at their appearance they come with weapons brandishing, and shining Armour, being terrible in their looks; yet of power inferiour to the Spirits of Saturn, though they can likewise shew themselves as Lions, Wolves, Tygers, Bears, and all other cruel or ravenous Beasts.

♦Mars.♦

14. They do likewise unto the Spirits under Sol, being of the order of Thrones, Suffumigate Saffron, Musk, Laurel, Cinnamon, Ambergriece, Cloves, Myrrhe, and Frankincense, Musk, and the Balsamick Tree mixed up together with the brain of an Eagle, and the blood of a white Cock, being made up like Pills, or little Balls, and put upon the Tripod; their appearances are Castles, Gardens, Mountains, Rivers, Fisher-men, Hunters, Reapers, Dogs, Sheep, Oxen, and other domestick Beasts.

♦Sol.♦

15. Under Venus are the Spirits of the sixth order in the Powers; their appearances are very stately, like the nature of the Planet; like Courtiers, Ladies, Princes, Queens, Infants, Children, and fragrant smells. The fumigations appropriate unto them are Roses, Coral, Lignum Aloes, and Sperma Ceti made up with Sparrows, brains and blood of Pidgeons to be fumigated with a Song.

♦Venus.♦

16. Mercury sendeth Horsemen, Fishers, Labourers, Priests, Students, Servants, &c. Also, Foxes, Serpents, Dogs, Hares, Hyena’s, Hydra’s, and other Monstrous Animals; unto him they fumigate Frankincense, Mastick, Cinkfoyl, incorporated with the brain of a Fox, and the blood of a Mag-Pye.

♦Mercury.♦

17. Spirits under Luna are like Ghosts and shadows, very gastly to behold; though in humane shape sometimes male, sometimes female. Fumigations are offered unto them of Frogs dryed, white Poppy-seed, Bulls Eyes, Camphire, and Frankincense, incorporated with Gooses blood, and the menstruous blood of Women.

♦Luna.♦

18. These are the divisions of fumigations, neither can it be denyed, but that in many Ceremonies of this kind, there is great inherent virtue according to the Doctrines of Sympathy and Antipathy, whereby every thing is drawn by its like in the Idea, whither by words or actions, according to the saying, In verbis, herbis & lapidibus latet virtus, so that the Ceremonies and Charms, with other circumstances used by Magicians, are doubtless prevalent to the accomplishment of that work which they undertake; to wit, The calling up and Exorcizing of Infernal Spirits by Conjurations.

♦Why such Ceremonies are of force.♦

CHAP. VII.

Being the Conclusion of the Whole; wherin divers antient Spells, Charms, Incantations and Exorcisms are briefly spoken of.

1. Besides what the Author hath set down, there be many other Spells and Charms, which Tradition hath left unto Posterity, being many of them effectual for the thing intended by them, as in the precedent Chapter is set down, wherein the Orders of Fumigations are described. Besides there are Magical Characters attributed to the Planets, whereof Telesms, Periapts, Amulets, and Philters, are composed by buryings, writings, bindings, engravings, alligations, &c. to effect various purposes in Astrological hours. To conquer Enemies, cure diseases, overturn Cities, stop Inundations, render bodies Invulnerable, and the like; which are all effected by medium’s of this kind, with the assistance of Imagination.

♦Charms.♦

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

♦Natural Operations.♦

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

♦Places ascribed to the seven Planets.♦

♦[*] [sic]♦

♦[†] [sic]♦

4. In like manner are Spells and Charms adapted to the thing which they must effect, according to the matter, form and place of their composition; as for the procuring of Love, they bury Rings, Ribbons, Seals, Pictures, Looking-Glasses, &c. in Stews, Baths, Beds, that in such places they may contract some Venereal faculty: When they gather Herbs or other Ingredients; they chuse the hour and place, when such Planets have Dominion as are over these Herbs, which they collect, ever remembring to turn their faces to the East, or South, when Saturnine, Martial or Jovial Herbs are gathered, because their Principal houses are Southern signs; for Venereal, Mercurial, or Lunary herbs, they must look towards the West or North, because their houses are chiefly Northern signs. Yet in any Solar or Lunar operations the body of the Sun and Moon must be respected in the operation.

♦Spells.♦

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

♦Secret Conclusions.♦

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

♦The Candle of life.♦

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

♦That Characters are compacts.♦

8. So that we have grounds to believe, that none is able absolutely without Compact to call up any Spirit. But that whosoever hath pretended to be famous in the Art of Magick or Conjuration, hath (to himself unknown) compacted with and worshipped the Devil, under strange Repetitions and mystical Characters, which to him seemed to have effects quite contrary to what they really had.

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

♦The force of Words and Characters.♦

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

♦The vanity of Conjuration.♦

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

♦By Similitude.♦

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

♦Exorcising, or casting out.♦

♦[*] [sic]♦

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

♦Like desires its like.♦

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

♦Nothing is compelled by contraries.♦

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

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

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

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

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

♦Further concerning Images.♦

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

♦Of Images provoking Love.♦

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

21. Thousands of strange and uncouth Charms might be here described, according to the exact form wherein Tradition hath left them; But I have only insisted upon the description of the natures in General; And as by Images and Telesms, the Europeans have effected admirable things: so the Tartars have a wonderful ways[*] of producing the like effects, by Botles, Sheep-skins, Rods, Basins, Letters, or Missives, unto certain Spirits, and many otherwayes unheard of in Europe.

♦[*] [sic]♦

♦Forms of Charms in Tartary.♦

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

♦The tying of the Point.♦

23. Other stratagems they have by turning the Sive with a pair of Sizzers by voices uttered out of skins, which is in common amongst the Turks by Letters wrote unto certain Spirits, which by due appointments will have their answers returned. By the Turning of the Cord with several names wrapped round the same, which with certain repetitions will of it self be tyed into several strange knots which unty themselves again. Besides the many wayes by Lots, in extractings[*] Scrolls, consulting with the Staff and the empty Pot, with others tedious to be enumerated.

♦Charming by the Sive.♦

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

♦[*] [sic]♦

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

♦Transplantation, Ceremonious.[†]♦

♦[†] [Ceremonies]♦

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

♦And meerly natural.♦

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

♦Magical Instruments:♦

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

♦Their matter,♦

28. Their Needles are made of Hedge-hog prickles, or bones of any of the abovesaid Animals: Their Writing-pens are of Owls or Ravens, their Ink of Mans blood: Their Oyntments Mans fat, Blood, Usnea, Hoggs-grease, Oyl of Whales. Their Characters are ancient Hebrew or Samaritan: Their Speech is Hebrew or Latine. Their Paper must be of the Membranes of Infants, which they call Virgin-parchment, or of the skins of Cats, or Kids. Besides, they compose their Fires of sweet Wood, Oyl or Rosin: And their Candles of the Fatt or Marrow of Men or Children: Their Vessels are Earthen, their Candlesticks with three feet, of dead mens bones: Their Swords are steel, without guards, the poynts being reversed. These are their Materials, which they do particularly choose from the Magical qualities whereof they are composed.

♦Substance,♦

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

♦And Form.♦

30. Thus I have briefly spoken of the Nature of every Spirit good or evil, so farr as safety or convenience would permit; adding also this last Discourse of Charms and Conjurations, in their speculative part, forbearing to describe the Forms themselves, because many of them are not only facil, but also of mighty power when they are seasonably applyed: So that to describe distinctly, by what means Magicians kill, cure, or conquer, were to strengthen the hands of the Envious against their Neighbours Lives and Fortunes. And therefore the Readers must rest contented with what is here related of the Nature of Astral or Infernal Spirits.

♦The Conclusion.♦

FINIS.

SHAKESPEARE NOTINGS.

————

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

P. 518. “This devil Beelzebub.” So seems to have thought Macbeth’s porter.

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

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

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

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

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

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

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

MIDDLETON’S “WITCH”.

————

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

• • • • •

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

EXTRACTS FROM WIER.

————

I.

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

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

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

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

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

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

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

P. 126. “This word Ob ... Ventriloqui.” Wier ii, 1, § 12.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

——— “Adveniat”, v, 21, § 6.

——— “Baccare”, v, 21, § 4.

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

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

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

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

P. 271. “S. Barnard”, Wier i, 16, § 6.

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

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

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

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

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

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

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

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

——— “Otherwise Jacobus”, v, 40, § 3.

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

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

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

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

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

P. 507. “Rabbi Abraham ... collected.” Translated from i, 6, § 7.

P. 518. “For Beelzebub ... manium”, i, 5, § 3.

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

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

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

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

——— “Dii geniales ... birth”, i, 6, § 6, shortened.

P. 522. “Tetrici ... Subterranei; Cobali; Guteli or Trulli (the etymology being Scot’s); Virunculi [montani, Wier]; Dæmones montani.” These being in the same order, are adopted from Wier i, 22, § 8-11, but much shortened. “Hudgin” immediately follows as “Hutkin”, § 12.

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

——— “Familiares Dæmones ... Simon Samareus ... to come”, etc.—but of course omitting Feats and Dr. Burcot—are from i, 22, § 7. Also “Albæ mulieres and Albæ Sibyllæ”, though shortened. The “did much harm” is from Wier. “Deumus, Agnan, Grigii, Charoibes” and “Hovioulsira” follow in order, § 23-26. See note on Deumus.

P. 523. “Raise thunder ... Elicius”, i, 6, § 6, but in the enumeration of the “Dii selecti” Wier and Ennius are not followed, but Varro.

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

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

II.

SCOT ON THE NAMES, ETC., OF DEVILS FROM WIER, BUT PROBABLY THROUGH T. R., MENTIONED P. 393.

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

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

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

1. As stated under Marbas, p. 378, Purflas is omitted.

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

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

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

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

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

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

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

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

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

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

P. 393. “Ch. 3” is “§ 69” of Wier.

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

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

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

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

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ADDITIONS TO PART I, P. 558.

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

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

GENERAL NOTINGS ON SCOT’S TEXT.

For words not given here see Glossary.

——————

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

P. 10. “As Merlin.” Cf. p. 72.

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

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

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

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

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

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

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

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

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

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

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

P. 50. “The veines have passage.” For as little, others—as Paracelsus, by R. Browning, etc.—have been credited—to the discomfiture of Harvey—with the knowledge of the circulation of the blood. Even Shakespeare is so credited by some whose knowledge will assert positively that the moon is not made of green cheese.

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

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

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

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

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

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

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

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

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

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

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

——— “Filios Dei.” Scot here alters “Filii” to the objective, because it follows “doo interpret”. He does the same elsewhere, whether it be English verb or preposition that precedes. Thus, 422, we have “Vitas Patrum”, because it follows “prooved”; 458, “in Speculo exemplorum”; and 381, “in Circulo Salomonis; 544, “Spiritum”, because the words follow “signifieth”. We find one instance of the same in Nash’s Summers Last Will and Test.

P. 90. “He accuseth.” Bodin, ii, 6.

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

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

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

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

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

P. 104. “Abacuck.” Bel and the Dragon, 36, 37.

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

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

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

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

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

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

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

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

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

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

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

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

P. 142. “Eccle” [Ecclus, 49, 16, 17].

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

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

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

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

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

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

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

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

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

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

——— “Ego Deus” [Jer. xvii, 10]. He omits “probans” before “renes” in Vulg.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

——— “Alicium.” Have not as yet found this.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

——— “Dinothera.” Cannot find it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

P. 441. “Deus in adjutorium.” Ps. lxx. Prayer Book.

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

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

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

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

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

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

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

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

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

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

P. 471. “Collen.” Cologne.

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

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

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

GLOSSARY.

——————

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

A.

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

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

Accloied, 79. As cloyed = encumbered, satiated.

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

Acyron, 371. Greek unauthorised.

Addicted, 298. Joined or attached to.

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

Ægyptians, 197. Gypsies.

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

Anatomie, 430. A skeleton.

Apparentlie, 511. Clearly, evidently.

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

Applicable, 582. Able to be applied.

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

Appose, 51. Our pose.

Aqua composita, 316. See note.

Assotted, 5. Adsotted; our besotted.

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

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

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

B.

Bables, 166. Toys, trifling childish things.

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

Bat, 380. A staff.

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

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

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

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

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

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

Bile, 203. A boil.

Blisse, 157, ad fin. Being opposed to “cursse” seems = blessing.

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

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

Bowze, 268. Boughs.

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

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

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

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

Bum leaf. A leaf similarly distinguished.

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

C.

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

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

Cautelousness, 469. Artful caution.

Censure, A viii. Sentence, or judgment.

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

Choine cough, 211. Chin-cough, the hooping-cough.

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

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

Clam, 208. To stick on; various dialects.

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

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

Coate card, 335. Our court card.

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

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

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

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

Conceipts, 326. Merry or strange tricks.

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

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

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

Constreineth. In its primary or literal sense of drawn together.

Contagion of weather, 269. For = against.

Convenient (with). Coming together with, agreeing with.

Convented, 16. Brought together with (i.e., before) the judge, or other.

Convinced, 70, 131. Overcome.

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

Countrie, A iiii. Used, as occasionally then, for county.

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

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

Croslet, 357. A crucible.

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

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

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

D.

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

Detected, 27. Uncovered.

Determination, 153. Termination, or ending.

Detracting, 94. Drawing out, spinning out.

Dilection. A choosing, preferring, loving.

Diriges, 439. Dirges; a word derived from the Latin dirige.

Disagreeable to, 98. Disagreeing with, differing from.

Dish, laid in my, 130. For me to chew upon.

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

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

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

Doubt in, 482; doubted, 6. Two excellent examples of the then frequent use of these words for fear and feared.

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

E.

Eager, 249. Sour; French, aigre, as in vinegar.

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

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

Enabled, 164. Made able, strengthened.

Eversed, 316. [As under Embossed.] Possibly concave (?).

Exchange, 218. To change or transform.

Excourse, 43. Lat. excursus, outgoing.

Expend, 444. Hang, or rather weigh out.

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

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

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

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

F.

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

Fetches, 110. Devices, ruses, trickeries.

Fitten, 538. Make fit.

Flawed, 57. Flayed.

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

Fond, 204. Foolish, as commonly then.

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

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

Frote (A. N.). To rub.

G.

Gissard, 528. A goose-herd.

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

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

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

H.

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

Haggister, 82. Kentish for the magpie.

Hailed, 196. Haled, hauled.

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

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

Hallowe, 316. Hollow.

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

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

Hickot, 242. Hiccough.

Ho, 501. Our “woa”.

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

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

Houseled, be, 265. Receive the Eucharist.

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

Hundreth, 338. A then common variant for hundred.

I.

Idol, 390. Ειδωλον, similitude.

Illuded, 69. Cozened, deceived.

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

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

Indifferent (freq.). Impartial.

Infirnalles, 426. Used as s.

Insensible, 216. Without sense or meaning.

Intend, 430. Attend.

Intermedled, 490. Intermingled.

Intricate, Entangle.

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

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

J.

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

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

John, Sir, 265. Cf. note.

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

Jumpe with, 492. Equally or exactly with.

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

K.

Knable, 346. To nibble.

L.

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

Lapidaries, 295. Early use.

Learne a lewd man, 359. Chaucer, to teach.

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

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

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

Loose, lose. These spellings are used interchangeably in this work, but, I think, are spelled the more frequently as they now are. Cf. Than and Then. Naught and Nought.

M.

Martinists. Those who followed Martin Mar-Prelate.

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

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

Meere, A ii. v. Unmixed, therefore pure.

Melancholie. See note, p. 182.

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

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

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

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

Morrowmasse, 232. See note.

N.

Nall, a, 335. An awl.

Nameles finger, 273. See note.

Namelie. By name, and therefore especially.

Naught and Nought. Either is spelled as itself or as the other.

Neezing, 201. Sneezing.

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

Netherstocke, 84. Stocking.

O.

Obeie, s., 380.

Obscure, 380. “Leone obscurior & turpis”, Wier; i.e., he appears specie angelica, but not white, but darker than a lion, and filthy.

Occupy, 77; ——ied, 415. See note.

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

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

Orizons, 41. Orisons.

Other. Frequently here, as contemporarily, used for others.

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

P.

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

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

Palme, 268. See note.

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

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

Perbreake, 310, or Parbreak. Vomit.

Perceived, 131. Seen through, truly understood.

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

Perish, 407. Causal sense, make to perish.

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

Perspicuous, A v. Perspicacious.

Philosophie, did, 454. See note.

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

Pioners. Diggers. The word is now confined to military diggers.

Pitie, 369. Verb used in causal sense.

Plashes, water, 64. Pools, puddles.

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

Podware, 223. Agricultural produce producing pods.

Points, 341. Tags or tying laces.

Pollusions, 447. Pollutions.

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

Pregnancy, 358. Ability to conceive or understand.

Pregnant, 75. Able to become pregnant.

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

Present, 238. Immediate.

Prest, in, 360. In readiness, therefore in loan, in advance.

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

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

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

Proposeth, 361. Setteth forth.

Proprieties, 210, 303. Properties. So Trevisa on Barthol. 1379 (t. page, I think).

Prove, 255. Proved, 21. Try, attempt.

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

Q.

Question be made, 25. Torture applied.

Quezie, 239. Squeamish, apt to vomit.

Quick, 415. Live, springing, running.

R.

Rank, 279. Thick, full, abundantly fertile.

Rath, 441, Early.

Reall, sometimes = Royal.

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

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

Reere banquet, 66 = a rere-supper, or eating and drinking after supper.

Regiment, 378. Rule, as often then.

Remorse, 171. Pity, as often then.

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

Resiant, 476. Fr. reseant, resident, Cotgrave, who gives also the Engl. resiant.

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

Rest, 344. Remain, but here unusually used.

Rish, 341. Rush.

Roome, made, 275. Made way, i.e., gave opportunity.

S.

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

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

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

Scot free, 71. Primarily, free from charge; secondarily, from punishment.

Seelie, 35. Harmless, thence simple.

Severall, 527. Separate.

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

Shouldered, A vi. v. Here, supported, as when one shoulders another for that purpose.

Shrewdly, 79. Maliciously or keenly.

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

Sir John, 265, etc. See note.

Sithens, 458. Since.

Skils not, it, 335. It matters not.

So. Frequently used where we use as.

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

Sort, 374. Set, or company.

Spie him, 46. Spy him out.

Spoil a witch, 269. Injure a witch.

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

Sterne, A iii. Used, as not unfrequently then, for helm.

Sterven. Punished by any means, though not intentionally killed. Starved up, 124, is used for starved to death.

Straught, 144. Our distraught.

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

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

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

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

T.

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

Temporall, B v. Carnally or materially bodied.

Tester, or Testor, 340. Sixpence.

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

Than, then. See note, p. 158.

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

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

Thropes, 88. Thorps or villages.

Travel, A ii. Travel and travail were both so spelled.

Treene, A vi. Tree-en, wooden.

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

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

Trish trash, 523. A reduplicate, and therefore emphatic, form.

Tuition, 415. Defence. Lat. tuere.

Turbinall, 316. Qy., top-shaped, from Lat. turbo.

U.

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

Unproper, 371.

Untame, 252.

V.

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

Valure, 130. Valour.

Virtutes. Virtues, i.e., the order of angels so called. Pl. of Lat. virtus.

Void = Avoid, and so Trevisa, 1397.

W.

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

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

Wealth, A iii. Weal.

Wheeking, 301. An onomatopæic word.

Where, 429. Whether.

Whereas, 419. Whereat, at which.

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

Wist, had I, 374. See note.

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

Witchmonger. (a) Those who dealt with witches, as with wise women. (b) Those who sought them out for punishment.

Wreath, 225. Translation of Lat. vertere, to wrest or twist violently.

Wrote, 199. Wrought.

X.

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

Y.

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

Yer, A vii. Ere.

In almost the words of my circular, “I would gladly reprint the all but necessary continuation—though from an opposite point of view—James I’s small Counterblast, his Demonology, 80 pages in the 1603 edition—consulted by Shakespeare before writing his Macbeth—collating the editions from that of 1597 to the Bishop of Winton’s in 1616.” Should any reader of this also wish it, I would be glad to hear from him to that effect.

B. N.

_Surrenden Lodge, S. Norwood, London._

ELLIOT STOCK’S PUBLICATIONS.

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In 2 vols., paper boards, price 15_s._; in calf, price 21_s._ net; and in polished morocco, price 42_s._ net.

Goldsmith’s Vicar of Wakefield.

A Facsimile of the First Edition. In 2 vols. With a Preface by AUSTIN DOBSON, and a full Biographical List of English Editions and Translations.

∵ Fifty Large-paper Copies only have been printed and numbered, price 31_s._ 6_d._ each.

“Fairly deserves success.”—Athenæum.

“A beautiful specimen of the art of the publisher and printer.”—Antiquary.

• • • • •

The Gentleman’s Magazine Library.

Being a classified collection on the chief contents of the Gentleman’s Magazine, from 1731 to 1868.

Edited by G. LAURENCE GOMME, F.S.A.

The GENTLEMAN’S MAGAZINE LIBRARY presents the principal contents of the Gentleman’s Magazine from its commencement in 1731 to 1868, arranged in subjects—all the contributions throughout this period, on each topic, being brought together and classified systematically under heads. Each volume is devoted to one subject, and is complete in itself, and besides Notes and an Appendix, has a very copious and carefully prepared Index. The following are the subjects into which the work is divided:—

Manners and Customs. Dialect, Proverbs and Word Lore. Popular Superstitions. Popular Legends and Traditions. Archæology—Geological and Pre-historic. Archæology—Roman and Saxon. Archæology—Foreign and Later English. Numismatics. Historical Antiquities. Original Letters. Topography. Literary Curiosities. Biography and Family History. Natural History. Anecdote and Humour.

Each volume consists of from 300 to 350 closely printed demy 8vo. pages. The work is tastefully printed in oldface type, and is handsomely bound in cloth and Roxburgh half-morocco.

Volumes already issued:—

Vol. 1. On MANNERS and CUSTOMS. Vol. 2. On DIALECT, PROVERBS, Etc. Vol. 3. On POPULAR SUPERSTITIONS. Vol. 4. On POPULAR LEGENDS and TRADITIONS.

“Not only full of value, but rich in popular interest in many directions.”—British Quarterly Review.

“All who have not the Gentleman’s Magazine will welcome this book, and those who have will find it convenient as a companion and guide.”—Bibliographer.

“As a work of reference it will possess a great value, and students of local history will much appreciate its excellent index.”—Whitehall Review.

∵ _A full Prospectus, giving Prices of the various Editions, will be sent post-free on application._

• • • • •

In appropriate Binding, price 7_s._ 6_d._, post free.

Silex Scintillans.

SACRED POEMS AND PRIVATE EJACULATIONS. By HENRY VAUGHAN (Silurist). Being a Facsimile of the First Edition, published in 1650.

With an Introduction by WILLIAM CLARE, B.A.

• • • • •

Tastefully printed in Fcap. 8vo., and bound in cloth, price 6_s._; also in half-morocco, 13_s._ 6_d._ net; and in whole polished morocco, 21_s._ net.

The Praise of Gardens:

A PROSE CENTO. Collected and in part Englished by A. F. SIEVEKING. With Proem by E. V. B.

“We have every reason to be grateful to the industrious compiler, who has indefatigably ransacked a world-treasury of riches.”—Times.

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In Fcap. 8vo., tastefully printed and bound in Parchment, 9_s._; in Roxburgh, 15_s._

Ros Rosarum, ex Horto Poetarum.

Dew of the ever-living rose, gathered from the poet’s garden of many lands. By E. V. B.

“Full of the fairest blooms of the whole world of poetry.”—Morning Post.

“E. V. B. has made a charming collection of what the poets have said about the rose. She has drawn from many sources—from the Bible, from the Palatine Anthology, from Hafiz, and from Omar Khayyam, from Dante, from Ronsard, from Victor Hugo, from Heine—in fact, from the poets of all ages and countries.”—Athenæum.

“With its lovely typography, its appropriate cover, and the general excellence of its workmanship, this may claim to be one of the daintiest volumes ever issued from the English press.”—Notes and Queries.

• • • • •

ANTIQUARIAN PUBLICATIONS & FACSIMILES.

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The Antiquary’s Library.

FIRST SERIES. 3 Vols.

Vol. I.—FOLK-LORE RELICS of EARLY VILLAGE LIFE. By G. L. GOMME. Vol. II.—The GAME and PLAYE of the CHESSE. By CAXTON. Edited by W. E. A. AXON. Vol. III.—The HISTORY of FAIRS, ANCIENT and MODERN. By CORNELIUS WALFORD.

SECOND SERIES. 3 Vols. Consisting of

Vol. I.—COINS and MEDALS: their Place in History and Art. Edited by STANLEY LANE POOLE. Vol. II.—THE LIFE OF KING HAROLD: a Mediæval Romance, with Introduction and Notes by WALTER DE GRAY BIRCH. Vol. III.—GLEANINGS from the NATURAL HISTORY of the ANCIENTS. By the Rev. M. G. WATKINS, M.A.

The Works constituting this Library are on subjects of interest to antiquaries and cultivated readers generally. The Volumes are printed in antique style, in the highest style of the printing art, on hand-made paper, and are bound in Roxburgh with gilt top. The Second Issue of the “Antiquary’s Library” is now in course of delivery. Intending Subscribers are invited to apply to the Publisher for Prospectuses, which will be forwarded post free. ∵ Very few Sets of the First Series are left for sale.

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In appropriate and tasteful wrappers, One Shilling each, post free. A CHEAP RE-ISSUE OF

Three Seventeenth Century Rarities.

Being Facsimiles of the First Editions of BUNYAN’S “PILGRIM’S PROGRESS,” 1678. WALTON’S “COMPLETE ANGLER,” 1653. GEORGE HERBERT’S “THE TEMPLE,” 1633.

• • • • •

Now ready, in 2 vols., paper boards, price 15_s._ post free. A Facsimile of the First Edition of

Rasselas, Prince of Abyssinia.

By Dr. SAMUEL JOHNSON. With an Introduction by Dr. JAMES MACAULAY, and a COMPLETE BIBLIOGRAPHY of the Work to the present date.

∵ Fifty large paper copies have been printed, price 21s. each.

• • • • •

“The best tribute to the memory of Johnson which the centenary of his death has called forth.”—Athenæum.

• • • • •

Printed on rough hand-made paper, similar to that of the original, and bound in handsome contemporary vellum binding, price £2 2_s._

The Boke of St. Albans.

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

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

• • • • •

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

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

The Treatyse of Fysshynge wyth an Angle.

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

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

• • • • •

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

A Ballade of the Scottysshe Kynge.

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

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

• • • • •

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

Transcriber’s Notes:

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

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