Daemonologie
In Forme of a Dialogie
Diuided into three Bookes.
By James RX
Printed by Robert Walde-graue,
Printer to the Kings Majestie. An. 1597.
Cum Privilegio Regio.
CONTENTS
The Preface. To The Reader.
First Booke.
Chap. I.
Chap. II.
Chap. III.
Chap. IIII.
Chap. V.
Chap. VI.
Chap. VII.
Seconde Booke.
Chap. I.
Chap. II.
Chap. III.
Chap. IIII.
Chap. V.
Chap. VI.
Chap. VII.
Thirde Booke.
Chap. I.
Chap. II.
Chap. III.
Chap. IIII.
Chap. V.
Chap. VI.
Newes from Scotland.
To the Reader.
Discourse.
THE PREFACE. TO THE READER.
The fearefull aboundinge at this time in this countrie, of these
detestable slaues of the Deuill, the Witches or enchaunters, hath moved me
(beloued reader) to dispatch in post, this following treatise of mine, not
in any wise (as I protest) to serue for a shew of my learning & ingine,
but onely (mooued of conscience) to preasse thereby, so farre as I can, to
resolue the doubting harts of many; both that such assaultes of Sathan are
most certainly practized, & that the instrumentes thereof, merits most
severly to be punished: against the damnable opinions of two principally
in our age, wherof the one called SCOT an Englishman, is not ashamed in
publike print to deny, that ther can be such a thing as Witch-craft: and
so mainteines the old error of the Sadducees, in denying of spirits. The
other called VVIERVS, a German Phisition, sets out a publick apologie for
al these craftes-folkes, whereby, procuring for their impunitie, he
plainely bewrayes himselfe to haue bene one of that profession. And for to
make this treatise the more pleasaunt and facill, I haue put it in forme
of a Dialogue, which I haue diuided into three bookes: The first speaking
of Magie in general, and Necromancie in special. The second of Sorcerie
and Witch-craft: and the thirde, conteines a discourse of all these kindes
of spirits, & Spectres that appeares & trobles persones: together with a
conclusion of the whol work. My intention in this labour, is only to proue
two things, as I haue alreadie said: the one, that such diuelish artes
haue bene and are. The other, what exact trial and seuere punishment they
merite: & therefore reason I, what kinde of things are possible to be
performed in these arts, & by what naturall causes they may be, not that I
touch every particular thing of the Deuils power, for that were infinite:
but onelie, to speak scholasticklie, (since this can not bee spoken in our
language) I reason vpon _genus_ leauing species, _and differentia_ to be
comprehended therein. As for example, speaking of the power of Magiciens,
in the first book & sixt Chapter: I say, that they can suddenly cause be
brought vnto them, all kindes of daintie disshes, by their familiar
spirit: Since as a thiefe he delightes to steale, and as a spirite, he can
subtillie & suddenlie inough transport the same. Now vnder this _genus_
may be comprehended al particulars, depending thereupon; Such as the
bringing Wine out of a Wall, (as we haue heard oft to haue bene practised]
and such others; which particulars, are sufficientlie proved by the
reasons of the general. And such like in the second booke of Witch-craft
in speciall, and fift Chap. I say and proue by diuerse arguments, that
Witches can, by the power of their Master, cure or cast on disseases: Now
by these same reasones, that proues their power by the Deuil of disseases
in generally is aswell proued their power in speciall: as of weakening the
nature of some men, to make them vnable for women: and making it to abound
in others, more then the ordinary course of nature would permit. And such
like in all other particular sicknesses; But one thing I will pray thee to
obserue in all these places, where I reason upon the deuils power, which
is the different ends & scopes, that God as the first cause, and the
Devill as his instrument and second cause shootes at in all these actiones
of the Deuil, (as Gods hang-man:) For where the deuilles intention in them
is euer to perish, either the soule or the body, or both of them, that he
is so permitted to deale with: God by the contrarie, drawes euer out of
that euill glorie to himselfe, either by the wracke of the wicked in his
justice, or by the tryall of the patient, and amendment of the faithfull,
being wakened vp with that rod of correction. Hauing thus declared vnto
thee then, my full intention in this Treatise, thou wilt easelie excuse, I
doubt not, aswel my pretermitting, to declare the whole particular rites
and secretes of these vnlawfull artes: as also their infinite and
wounderfull practises, as being neither of them pertinent to my purpose:
the reason whereof, is giuen in the hinder ende of the first Chapter of
the thirde booke: and who likes to be curious in these thinges, he may
reade, if he will here of their practises, BODINVS Dæmonomanie, collected
with greater diligence, then written with judgement, together with their
confessions, that haue bene at this time apprehened. If he would know what
hath bene the opinion of the Auncientes, concerning their power: he shall
see it wel described by HYPERIVS, & HEMMINGIVS, two late Germaine writers:
Besides innumerable other neoterick Theologues, that writes largelie vpon
that subject: And if he woulde knowe what are the particuler rites, &
curiosities of these black arts (which is both vnnecessarie and perilous,)
he will finde it in the fourth book of CORNELIVS Agrippa, and in VVIERVS,
whomof I spak. And so wishing my pains in this Treatise (beloued Reader}
to be effectual, in arming al them that reades the same, against these
aboue mentioned erroures, and recommending my good will to thy friendly
acceptation, I bid thee hartely fare-well.
IAMES Rx.
FIRST BOOKE.
ARGVMENT.
_The exord of the whole. The description of Magie in speciall._
Chap. I.
ARGVMENT.
_Proven by the Scripture, that these vnlawfull artes in_ genere, _haue
bene and may be put in practise._
PHILOMATHES and EPISTEMON reason the matter.
PHILOMATHES.
I am surely verie glad to haue mette with you this daye, for I am of
opinion, that ye can better resolue me of some thing, wherof I stand in
great doubt, nor anie other whom-with I could haue mette.
EPI. In what I can, that ye like to speir at me, I will willinglie and
freelie tell my opinion, and if I proue it not sufficiently, I am heartely
content that a better reason carie it away then.
PHI. What thinke yee of these strange newes, which now onelie furnishes
purpose to al men at their meeting: I meane of these Witches?
EPI. Surelie they are wonderfull: And I think so cleare and plaine
confessions in that purpose, haue neuer fallen out in anie age or cuntrey.
PHI. No question if they be true, but thereof the Doctours doubtes.
EPI. What part of it doubt ye of?
PHI. Even of all, for ought I can yet perceaue: and namelie, that there is
such a thing as Witch-craft or Witches, and I would pray you to resolue me
thereof if ye may: for I haue reasoned with sundrie in that matter, and
yet could never be satisfied therein.
EPI. I shall with good will doe the best I can: But I thinke it the
difficiller, since ye denie the thing it selfe in generall: for as it is
said in the logick schools, _Contra negantem principia non est
disputandum_. Alwaies for that part, that witchcraft, and Witches haue
bene, and are, the former part is clearelie proved by the Scriptures, and
the last by dailie experience and confessions.
PHI. I know yee will alleadge me _Saules Pythonisse_: but that as appeares
will not make much for you.
EPI. Not onlie that place, but divers others: But I marvel why that should
not make much for me?
PHI. The reasones are these, first yee may consider, that _Saul_ being
troubled in spirit, (M1) and having fasted long before, as the text
testifieth, and being come to a woman that was bruted to have such
knowledge, and that to inquire so important news, he having so guiltie a
conscience for his hainous offences, and specially, for that same vnlawful
curiositie, and horrible defection: and then the woman crying out vpon the
suddaine in great admiration, for the vncouth sicht that she alledged to
haue sene, discovering him to be the King, thogh disguysed, & denied by
him before: it was no wounder I say, that his senses being thus
distracted, he could not perceaue hir faining of hir voice, hee being
himselfe in an other chalmer, and seeing nothing. Next what could be, or
was raised? The spirit of _Samuel_? Prophane and against all Theologie:
the Diuell in his likenes? as vnappeirant, that either God would permit
him to come in the shape of his Saintes (for then could neuer the Prophets
in those daies haue bene sure, what Spirit spake to them in their
visiones) or then that he could fore-tell what was to come there after;
for Prophecie proceedeth onelie of GOD: and the Devill hath no knowledge
of things to come.
EPI. Yet if yee will marke the wordes of the text, ye will finde clearely,
that _Saul_ saw that apparition: for giving you that _Saul_ was in an
other Chalmer, at the making of the circles & conjurationes, needeful for
that purpose (as none of that craft will permit any vthers to behold at
that time) yet it is evident by the text, that how sone that once that
vnclean spirit was fully risen, shee called in vpon _Saul_. For it is
saide in the text, that _Saule knew him to be Samuel_, which coulde not
haue bene, by the hearing tell onely of an olde man with an mantil, since
there was many mo old men dead in _Israel_ nor _Samuel_: And the common
weid of that whole Cuntrey was mantils. As to the next, that it was not
the spirit of _Samuel_, I grant: In the proving whereof ye neede not to
insist, since all Christians of whatso-ever Religion agrees vpon that: and
none but either mere ignorants, or Necromanciers or Witches doubtes
thereof. And that the Diuel is permitted at som-times to put himself in
the liknes of the Saintes, it is plaine in the Scriptures, where it is
said, that _Sathan can trans-forme himselfe into an Angell of light_. (M2)
Neither could that bring any inconvenient with the visiones of the
Prophets, since it is most certaine, that God will not permit him so to
deceiue his own: but only such, as first wilfully deceiues them-selves, by
running vnto him, whome God then suffers to fall in their owne snares, and
justlie permittes them to be illuded with great efficacy of deceit,
because they would not beleeue the trueth (as _Paul_ sayth). And as to the
diuelles foretelling of things to come, it is true that he knowes not all
things future, but yet that he knowes parte, the Tragicall event of this
historie declares it, (which the wit of woman could never haue
fore-spoken) not that he hath any prescience, which is only proper to God:
or yet knows anie thing by loking vpon God, as in a mirrour (as the good
Angels doe) he being for euer debarred from the fauorable presence &
countenance of his creator, but only by one of these two meanes, either as
being worldlie wise, and taught by an continuall experience, ever since
the creation, judges by likelie-hood of thinges to come, according to the
like that hath passed before, and the naturall causes, in respect of the
vicissitude of all thinges worldly: Or else by Gods employing of him in a
turne, and so foreseene thereof: as appeares to haue bin in this, whereof
we finde the verie like in _Micheas_ propheticque discourse to King
_Achab_. (M3) But to prooue this my first proposition, that there can be
such a thing as witch-craft, & witches, there are manie mo places in the
Scriptures then this (as I said before). As first in the law of God, it is
plainely prohibited: (M4) But certaine it is, that the Law of God speakes
nothing in vaine, nether doth it lay curses, or injoyne punishmentes vpon
shaddowes, condemning that to be il, which is not in essence or being as
we call it. Secondlie it is plaine, where wicked _Pharaohs_ wise-men
imitated ane number of _Moses_ miracles, (M5) to harden the tyrants heart
there by. Thirdly, said not _Samuell_ to _Saull_, (M6) that _disobedience
is as the sinne of Witch-craft_? To compare to a thing that were not, it
were too too absurd. Fourthlie, was not _Simon Magus_, a man of that
craft? (M7) And fiftlie, what was she that had the spirit of _Python_?
(M8) beside innumerable other places that were irkesom to recite.
Chap. II.
ARGVMENT.
_What kynde of sin the practizers of these vnlawfull artes committes. The
division of these artes. And what are the meanes that allures any to
practize them._
PHILOMATHES.
Bvt I thinke it very strange, that God should permit anie man-kynde (since
they beare his owne Image) to fall in so grosse and filthie a defection.
EPI. Although man in his Creation was (M9) made to the Image of the
Creator, yet through his fall having once lost it, it is but restored
againe in a part by grace onelie to the elect: So all the rest falling
away from God, are given over in the handes of the Devill that enemie, to
beare his Image: and being once so given over, the greatest and the
grossest impietie, is the pleasantest, and most delytefull vnto them.
PHI. But may it not suffice him to haue indirectly the rule, and procure
the perdition of so manie soules by alluring them to vices, and to the
following of their own appetites, suppose he abuse not so many simple
soules, in making them directlie acknowledge him for their maister.
EPI. No surelie, for hee vses everie man, whom of he hath the rule,
according to their complexion and knowledge: And so whome he findes most
simple, he plaineliest discovers himselfe vnto them. For hee beeing the
enemie of mans Salvation, vses al the meanes he can to entrappe them so
farre in his snares, as it may be vnable to them thereafter (suppose they
would) to rid themselues out of the same.
PHI. Then this sinne is a sinne against the holie Ghost.
EPI. It is in some, but not in all.
PHI. How that? Are not all these that runnes directlie to the Devill in
one Categorie.
EPI. God forbid, for the sin against the holie Ghost hath two branches:
The one a falling backe from the whole service of GOD, and a refusall of
all his preceptes. The other is the doing of the first with knowledge,
knowing that they doe wrong against their own conscience, and the
testimonie of (M10) the holie Spirit, having once had a tast of the
sweetnes of Gods mercies. Now in the first of these two, all sortes of
Necromancers, Enchanters or Witches, ar comprehended: but in the last,
none but such as erres with this knowledge that I haue spoken of.
PHI. Then it appeares that there are more sortes nor one, that are
directlie professors of his service: and if so be, I pray you tell me how
manie, and what are they?
EPI. There are principallie two sortes, wherevnto all the partes of that
vnhappie arte are redacted; whereof the one is called _Magie_ or
_Necromancie_, the other _Sorcerie_ or _Witch-craft_.
PHI. What I pray you? and how manie are the meanes, whereby the Devill
allures persones in anie of these snares?
EPI. Even by these three passiones that are within our selues: Curiositie
in great ingines: thrist of revenge, for some tortes deeply apprehended:
or greedie appetite of geare, caused through great pouerty. As to the
first of these, Curiosity, it is onelie the inticement of _Magiciens_, or
_Necromanciers_: and the other two are the allureres of the _Sorcerers_,
or _Witches_, for that olde and craftie Serpent, being a spirite, hee
easilie spyes our affections, and so conformes himselfe thereto, to
deceaue vs to our wracke.
Chap. III.
ARGVMENT.
_The significations and Etymologies of the words of_ Magie _and_
Necromancie. _The difference betuixt_ Necromancie _and_ Witch-craft: _What
are the entressis, and beginninges, that brings anie to the knowledge
thereof._
PHILOMATHES.
I Would gladlie first heare, what thing is it that ye call _Magie_ or
_Necromancie_.
EPI. This worde _Magie_ in the _Persian_ toung, importes as muche as to be
ane contemplator or Interpretour of Divine and heavenlie sciences: which
being first vsed amongs the _Chaldees_, through their ignorance of the
true divinitie, was esteemed and reputed amongst them, as a principall
vertue: And therefore, was named vnjustlie with an honorable stile, which
name the _Greekes_ imitated, generally importing all these kindes of
vnlawfull artes.
And this word _Necromancie_ is a Greek word, compounded of Νεκρων &
μαντεια, which is to say, the Prophecie by the dead. This last name is
given, to this black & vnlawfull science by the figure _Synedoche_,
because it is a principal part of that art, to serue them selues with dead
carcages in their diuinations.
_Phi._ What difference is there betwixt this arte, and Witch-craft.
EPI. Surelie, the difference vulgare put betwixt them, is verrie merrie,
and in a maner true; for they say, that the Witches ar servantes onelie,
and slaues to the Devil; but the Necromanciers are his maisters and
commanders.
PHI. How can that be true, yt any men being specially adicted to his
service, can be his commanders?
EPI. Yea, they may be: but it is onelie _secundum quid_: For it is not by
anie power that they can haue over him, but _ex pacto_ allanerlie: whereby
he oblices himself in some trifles to them, that he may on the other part
obteine the fruition of their body & soule, which is the onlie thing he
huntes for.
PHI. An verie in-æquitable contract forsooth: But I pray you discourse
vnto mee, what is the effect and secreets of that arte?
EPI. That is over large an fielde ye giue mee: yet I shall doe good-will,
the most summarlie that I can, to runne through the principal points
thereof. As there are two sorts of folkes, that may be entysed to this
arte, to wit, learned or vnlearned: so is there two meanes, which are the
first steerers vp & feeders of their curiositie, thereby to make them to
giue themselves over to the same: Which two meanes, I call the Divels
schoole, and his rudimentes. The learned haue their curiositie wakened
vppe; and fedde by that which I call his schoole: this is the _Astrologie_
judiciar. For divers men having attained to a great perfection in
learning, & yet remaining overbare (alas) of the spirit of regeneration
and frutes thereof: finding all naturall thinges common, aswell to the
stupide pedants as vnto them, they assaie to vendicate vnto them a greater
name, by not onlie knowing the course of things heavenlie, but likewise to
cling to the knowledge of things to come thereby. Which, at the first face
appearing lawfull vnto them, in respect the ground therof seemeth to
proceed of naturall causes onelie: they are so allured thereby, that
finding their practize to prooue true in sundry things, they studie to
know the cause thereof: and so mounting from degree to degree, vpon the
slipperie and vncertaine scale of curiositie; they are at last entised,
that where lawfull artes or sciences failes, to satisfie their restles
mindes, even to seeke to that black and vnlawfull science of _Magie_.
Where, finding at the first, that such diuers formes of circles &
conjurations rightlie joyned thereunto, will raise such divers formes of
spirites, to resolue them of their doubts: and attributing the doing
thereof, to the power inseparablie tyed, or inherent in the circles: and
manie words of God, confusedlie wrapped in; they blindlie glorie of
themselves, as if they had by their quicknes of ingine, made a conquest of
_Plutoes_ dominion, and were become Emperours over the _Stygian_
habitacles. Where, in the meane time (miserable wretches) they are become
in verie deede, bond-slaues to their mortall enemie: and their knowledge,
for all that they presume thereof, is nothing increased, except in knowing
evill, and the horrors of Hell for punishment thereof, as _Adams_ was by
the eating of the forbidden tree. (M11)
Chap. IIII.
ARGVMENT.
_The Description of the Rudiments and Schoole, which are the entresses to
the arte of_ Magie: _And in speciall the differences betwixt_ Astronomie
_and_ Astrologie: _Diuision of_ Astrologie _in diuers partes._
PHILOMATHES.
Bvt I pray you likewise forget not to tell what are the Deuilles
rudimentes.
EPI. His rudimentes, I call first in generall, all that which is called
vulgarly the vertue of worde, herbe, & stone: which is vsed by vnlawful
charmes, without naturall causes. As likewise all kinde of practicques,
freites, or other like extraordinarie actiones, which cannot abide the
true toutche of naturall reason.
PHI. I would haue you to make that playner, by some particular examples;
for your proposition is verie generall.
EPI. I meane either by such kinde of Charmes as commonlie dafte wiues
vses, for healing of forspoken goodes, for preseruing them from euill
eyes, by knitting roun-trees, or sundriest kinde of herbes, to the haire
or tailes of the goodes: By curing the Worme, by stemming of blood, by
healing of Horse-crookes, by turning of the riddle, or doing of such like
innumerable things by wordes, without applying anie thing, meete to the
part offended, as Mediciners doe; Or else by staying maried folkes, to
haue naturallie adoe with other, (by knitting so manie knottes vpon a
poynt at the time of their mariage). And such-like things, which men vses
to practise in their merrinesse: For fra vnlearned men (being naturallie
curious, and lacking the true knowledge of God) findes these practises to
prooue true, as sundrie of them will doe, by the power of the Devill for
deceauing men, and not by anie inherent vertue in these vaine wordes and
freites; & being desirous to winne a reputation to themselues in such-like
turnes, they either (if they be of the shamefaster sorte) seeke to bee
learned by some that are experimented in that Arte, (not knowing it to be
euill at the first) or else being of the grosser sorte, runnes directlie
to the Deuill for ambition or desire of gaine, and plainelie contractes
with him thereupon.
PHI. But me thinkes these meanes which yee call the Schoole and rudimentes
of the Deuill, are thinges lawfull, and haue bene approoued for such in
all times and ages: As in special, this science of _Astrologie_, which is
one of the speciall members of the _Mathematicques_.
EPI. There are two thinges which the learned haue obserued from the
beginning, in the science of the Heauenlie Creatures, the Planets,
Starres, and such like: The one is their course and ordinary motiones,
which for that cause is called _Astronomia_: Which word is a compound of
νομος & αστερων that is to say, the law of the Starres: And this arte
indeed is one of the members of the _Mathematicques_, & not onelie lawful,
but most necessarie and commendable. The other is called _Astrologia_,
being compounded of αστερων & λογος which is to say, the word, and
preaching of the starres: Which is deuided in two partes: The first by
knowing thereby the powers of simples, and sickenesses, the course of the
seasons and the weather, being ruled by their influence; which part
depending vpon the former, although it be not of it selfe a parte of
_Mathematicques_: yet it is not vnlawful, being moderatlie vsed, suppose
not so necessarie and commendable as the former. The second part is to
truste so much to their influences, as thereby to fore-tell what
common-weales shall florish or decay: what persones shall be fortunate or
vnfortunate: what side shall winne in anie battell: What man shall obteine
victorie at singular combate: What way, and of what age shall men die:
What horse shall winne at matche-running; and diuerse such like incredible
things, wherein _Cardanus_, _Cornelius Agrippa_, and diuerse others haue
more curiouslie then profitably written at large. Of this roote last
spoken of, springs innumerable branches; such as the knowledge by the
natiuities; the _Cheiromancie_, _Geomantie_, _Hydromantie_, _Arithmantie_,
_Physiognomie_: & a thousand others: which were much practised, & holden
in great reuerence by the _Gentles_ of olde. And this last part of
_Astrologie_ whereof I haue spoken, which is the root of their branches,
was called by them _pars fortunæ_. This parte now is vtterlie vnlawful to
be trusted in, or practized amongst christians, as leaning to no ground of
natural reason: & it is this part which I called before the deuils schole.
PHI. But yet manie of the learned are of the contrarie opinion.
EPI. I grant, yet I could giue my reasons to fortifie & maintaine my
opinion, if to enter into this disputation it wold not draw me quite off
the ground of our discours; besides the mis-spending of the whole daie
thereupon: One word onely I will answet to them, & that in the Scriptures
(which must be an infallible ground to all true Christians) That in the
Prophet _Ieremie_ (M12) it is plainelie forbidden, to beleeue or hearken
vnto them that Prophecies & fore-speakes by the course of the Planets &
Starres.
Chap. V.
ARGVMENT.
_How farre the vsing of Charmes is lawfull or vnlawfull: The description
of the formes of Circkles and Coniurationes. And what causeth the_
Magicianes _themselues to wearie thereof_.
PHILOMATHES.
Wel, Ye haue said far inough in that argument. But how prooue ye now that
these charmes or vnnaturall practicques are vnlawfull: For so, many honest
& merrie men & women haue publicklie practized some of them, that I thinke
if ye would accuse them al of Witch-craft, ye would affirme more nor ye
will be beleeued in.
EPI. I see if you had taken good tent (to the nature of that word, whereby
I named it,) ye would not haue bene in this doubt, nor mistaken me, so
farre as ye haue done: For although, as none can be schollers in a schole,
& not be subject to the master thereof: so none can studie and put in
practize (for studie the alone, and knowledge, is more perilous nor
offensiue; and it is the practise only that makes the greatnes of the
offence.) the cirkles and art of _Magie_, without committing an horrible
defection from God: And yet as they that reades and learnes their
rudiments, are not the more subject to anie schoole-master, if it please
not their parentes to put them to the schoole thereafter; So they who
ignorantly proues these practicques, which I cal the deuilles rudiments,
vnknowing them to be baites, casten out by him, for trapping such as God
will permit to fall in his hands: This kinde of folkes I saie, no doubt,
ar to be judged the best of, in respect they vse no invocation nor help of
him (by their knowledge at least) in these turnes, and so haue neuer
entred themselues in Sathans seruice; Yet to speake truely for my owne
part (I speake but for my selfe) I desire not to make so neere riding: For
in my opinion our enemie is ouer craftie, and we ouer weake (except the
greater grace of God) to assay such hazards, wherein he preases to trap
vs.
PHI. Ye haue reason forsooth; for as the common Prouerbe saith: They that
suppe keile with the Deuill, haue neede of long spoones. But now I praie
you goe forwarde in the describing of this arte of _Magie_.
EPI. Fra they bee come once vnto this perfection in euill, in hauing any
knowledge (whether learned or vnlearned) of this black art: they then
beginne to be wearie of the raising of their Maister, by conjured
circkles; being both so difficile and perilous, and so commeth plainelie
to a contract with him, wherein is speciallie conteined formes and
effectes.
PHI. But I praye you or euer you goe further, discourse me some-what of
their circkles and conjurationes; And what should be the cause of their
wearying thereof: For it should seeme that that forme should be lesse
fearefull yet, than the direct haunting and societie, with that foule and
vncleane Spirite.
EPI. I thinke ye take me to be a Witch my selfe, or at the least would
faine sweare your selfe prentise to that craft: Alwaies as I may, I shall
shortlie satisfie you, in that kinde of conjurations, which are conteined
in such bookes, which I call the Deuilles Schoole: There are foure
principall partes; the persons of the conjurers; the action of the
conjuration; the wordes and rites vsed to that effect; and the Spirites
that are conjured. Ye must first remember to laye the ground, that I tould
you before: which is, that it is no power inherent in the circles, or in
the holines of the names of God blasphemouslie vsed: nor in whatsoeuer
rites or ceremonies at that time vsed, that either can raise any infernall
spirit, or yet limitat him perforce within or without these circles. For
it is he onelie, the father of all lyes, who hauing first of all
prescribed that forme of doing, feining himselfe to be commanded &
restreined thereby, wil be loath to passe the boundes of these
injunctiones; aswell thereby to make them glory in the impiring ouer him
(as I saide before:) As likewise to make himselfe so to be trusted in
these little thinges, that he may haue the better commoditie thereafter,
to deceiue them in the end with a tricke once for all; I meane the
euerlasting perdition of their soul & body. Then laying this ground, as I
haue said, these conjurationes must haue few or mo in number of the
persones conjurers (alwaies passing the singuler number) according to the
qualitie of the circle, and forme of apparition. Two principall thinges
cannot well in that errand be wanted: holie-water (whereby the Deuill
mockes the _Papistes_) and some present of a liuing thing vnto him. There
ar likewise certaine seasons, dayes and houres, that they obserue in this
purpose: These things being all readie, and prepared, circles are made
triangular, quadrangular, round, double or single, according to the forme
of apparition that they craue. But to speake of the diuerse formes of the
circles, of the innumerable characters and crosses that are within and
without, and out-through the same, of the diuers formes of apparitiones,
that that craftie spirit illudes them with, and or all such particulars in
that action, I remit it to ouer-manie that haue busied their heades in
describing of the same; as being but curious, and altogether vnprofitable.
And this farre onelie I touch, that when the conjured Spirit appeares,
which will not be while after manie circumstances, long praiers, and much
muttring and murmuring of the conjurers; like a _Papist_ priest,
dispatching a hunting _Masse_: how sone I say, he appeares, if they haue
missed one iote of all their rites; or if any of their feete once slyd
ouer the circle through terror of his feareful apparition, he payes
himselfe at that time in his owne hande, of that due debt which they ought
him; and other-wise would haue delayed longer to haue payed him: I meane
hee carries them with him bodie and soule. If this be not now a just cause
to make them wearie of these formes of conjuration, I leaue it to you to
judge vpon; considering the long-somenesse of the labour, the precise
keeping of dayes and houres (as I haue said), the terriblenesse of
apparition, and the present perrell that they stande in, in missing the
least circumstance or freite, that they ought to obserue: And on the other
parte, the Deuil is glad to mooue them to a plaine and square dealing with
him as I said before.
Chap. VI.
ARGVMENT.
_The Deuilles contract with the Magicians: The diuision thereof in two
partes: What is the difference betwixt Gods miracles and the Deuils._
PHILOMATHES.
Indeede there is cause inough, but rather to leaue him at all, then to
runne more plainlie to him, if they were wise he delt with. But goe
forwards now I pray you to these turnes, fra they become once deacons in
this craft.
EPI. From time that they once plainelie begin to contract with him: The
effect of their contract consistes in two thinges; in formes and effectes,
as I began to tell alreadie, were it not yee interrupted me (for although
the contract be mutuall; I speake first of that part, wherein the Deuill
oblishes himselfe to them) by formes, I meane in what shape or fashion he
shall come vnto them, when they call vpon him. And by effectes, I
vnderstand, in what special sorts of seruices he bindes himselfe to be
subject vnto them. The qualitie of these formes and effectes, is lesse or
greater, according to the skil and art of the _Magician_. For as to the
formes, to some of the baser sorte of them he oblishes him selfe to
appeare at their calling vpon him, by such a proper name which he shewes
vnto them, either in likenes of a dog, a Catte, an Ape, or such-like other
beast; or else to answere by a voyce onlie. The effects are to answere to
such demands, as concernes curing of disseases, their own particular
menagery: or such other base things as they require of him.
But to the most curious sorte, in the formes he will oblish himselfe, to
enter in a dead bodie, and there out of to giue such answers, of the euent
of battels, of maters concerning the estate of commonwelths, and such like
other great questions: yea, to some he will be a continuall attender, in
forme of a Page: He will permit himselfe to be conjured, for the space of
so many yeres, ether in a tablet or a ring, or such like thing, which they
may easely carrie about with them: He giues them power to sel such wares
to others, whereof some will bee dearer, and some better cheape; according
to the lying or true speaking of the Spirit that is conjured therein. Not
but that in verie deede, all Devils must be lyars; but so they abuse the
simplicitie of these wretches, that becomes their schollers, that they
make them beleeue, that at the fall of _Lucifer_, some Spirites fell in
the aire, some in the fire, some in the water, some in the lande: In which
Elementes they still remaine. Whereupon they build, that such as fell in
the fire, or in the aire, are truer then they, who fell in the water or in
the land, which is al but meare trattles, & forged by the author of al
deceit. For they fel not be weight, as a solide substance, to stick in any
one parte: But the principall part of their fal, consisting in qualitie,
by the falling from the grace of God wherein they were created, they
continued still thereafter, and shal do while the latter daie, in wandring
through the worlde, as Gods hang-men, to execute such turnes as he
employes them in. And when anie of them are not occupyed in that, returne
they must to their prison in hel (as it is plaine in the miracle that
CHRIST wrought at _Gennezareth_) (M13) therein at the latter daie to be
all enclosed for euer: and as they deceiue their schollers in this, so do
they, in imprinting in them the opinion that there are so manie Princes,
Dukes, and Kinges amongst them, euerie one commanding fewer or mo Legions,
and impyring in diuers artes, and quarters of the earth. For though that I
will not denie that there be a forme of ordour amongst the Angels in
Heauen, and consequentlie, was amongst them before their fall; yet, either
that they bruike the same sensine; or that God will permit vs to know by
damned Deuils, such heauenlie mysteries of his, which he would not reueale
to vs neither by Scripture nor Prophets, I thinke no Christiane will once
thinke it. But by the contrarie of all such mysteries, as he hath closed
vp with his seale of secrecie; it becommeth vs to be contented with an
humble ignorance, they being thinges not necessarie for our saluation. But
to returne to the purpose, as these formes, wherein Sathan oblishes
himselfe to the greatest of the _Magicians_, are wounderfull curious; so
are the effectes correspondent vnto the same: For he will oblish himselfe
to teach them artes and sciences, which he may easelie doe, being so
learned a knaue as he is: To carrie them newes from anie parte of the
worlde, which the agilitie of a Spirite may easelie performe: to reueale
to them the secretes of anie persons, so being they bee once spoken, for
the thought none knowes but GOD; except so far as yee may ghesse by their
countenance, as one who is doubtleslie learned, inough in the
_Physiognomie_: Yea, he will make his schollers to creepe in credite with
Princes, by fore-telling them manie greate thinges; parte true, parte
false: For if all were false, he would tyne credite at all handes; but
alwaies doubtsome, as his Oracles were. And he will also make them to
please Princes, by faire banquets and daintie dishes, carryed in short
space fra the farthest part of the worlde. For no man doubts but he is a
thiefe, and his agilitie (as I spake before) makes him to come suche
speede. Such-like, he will guard his schollers with faire armies of
horse-men and foote-men in appearance, castles and fortes: Which all are
but impressiones in the aire, easelie gathered by a spirite, drawing so
neare to that substance himselfe: As in like maner he will learne them
manie juglarie trickes at Gardes, dice, & such like, to deceiue mennes
senses thereby: and such innumerable false practicques; which are prouen
by ouer-manie in this age: As they who ar acquainted with that _Italian_
called SCOTO yet liuing, can reporte. And yet are all these thinges but
deluding of the senses, and no waies true in substance, as were the false
miracles wrought by King _Pharaoes_ Magicians, for counterfeiting
_Moyses_: For that is the difference betuixt Gods myracles and the Deuils,
God is a creator, what he makes appeare in miracle, it is so in effect. As
_Moyses_ rod being casten downe, was no doubt turned in a natural Serpent:
where as the Deuill (as Gods Ape) counterfetting that by his _Magicians_,
maid their wandes to appeare so, onelie to mennes outward senses: as
kythed in effect by their being deuoured by the other. For it is no
wonder, that the Deuill may delude our senses, since we see by common
proofe, that simple juglars will make an hundreth thinges seeme both to
our eies and eares otherwaies then they are. Now as to the _Magicians_
parte of the contract, it is in a word that thing, which I said before,
the Deuill hunts for in all men.
PHI. Surelie ye haue said much to me in this arte, if all that ye haue
said be as true as wounderfull.
EPI. For the trueth in these actiones, it will be easelie confirmed, to
anie that pleases to take paine vpon the reading of diuerse authenticque
histories, and the inquiring of daily experiences. And as for the trueth
of their possibilitie, that they may be, and in what maner, I trust I haue
alleaged nothing whereunto I haue not joyned such probable reasons, as I
leaue to your discretion, to waie and consider: One word onlie I omitted;
concerning the forme of making of this contract, which is either written
with the _Magicians_ owne bloud: or else being agreed vpon (in termes his
schole-master) touches him in some parte, though peraduenture no marke
remaine: as it doth with all Witches.
Chap. VII.
ARGVMENT.
_The reason why the art of_ Magie _is unlawfull. What punishment they
merite: And who may be accounted guiltie of that crime._
PHILOMATHES.
Svrelie Ye haue made this arte to appeare verie monstruous & detestable.
But what I pray you shall be said to such as mainteines this art to be
lawfull, for as euill as you haue made it?
EPI. I say, they sauour of the panne them selues, or at least little
better, And yet I would be glad to heare their reasons.
PHI. There are two principallie, that euer I heard vsed; beside that which
is founded vpon the common Prouerb (that the _Necromancers_ commands the
Deuill, which ye haue already refuted). The one is grounded vpon a
receiued custome: The other vpon an authoritie, which some thinkes
infallible. Vpon custome, we see that diuerse Christian Princes and
Magistrates seuere punishers of Witches, will not onelie ouer-see
_Magicians_ to liue within their dominions; but euen some-times delight to
see them prooue some of their practicques. The other reason is, that
_Moyses_ being brought vp (as it is expreslie said in the Scriptures) _in
all the sciences of the Ægyptians_; whereof no doubt, this was one of the
principalles. And he notwithstanding of this arte, pleasing God, as he
did, consequentlie that art professed by so godlie a man, coulde not be
vnlawfull.
EPI. As to the first of your reasones, grounded vpon custome: I saie, an
euill custome can neuer be accepted for a good law, for the ouer great
ignorance of the worde in some Princes and Magistrates, and the contempt
thereof in others, moues them to sinne heavelie against their office in
that poynt. As to the other reasone, which seemes to be of greater weight,
if it were formed in a Syllogisme; it behooued to be in manie termes, and
full of fallacies (to speake in termes of _Logicque_) for first, that that
generall proposition; affirming _Moyses_ to be taught _in all the sciences
of the Ægyptians_, should conclude that he was taught in _Magie_, I see no
necessity. For we must vnderstand that the spirit of God there, speaking
of sciences, vnderstandes them that are lawfull; for except they be
lawfull, they are but _abusiuè_ called sciences, & are but ignorances
indeede: _Nam homo pictus, non est homo_. Secondlie, giuing that he had
bene taught in it, there is great difference, betwixt knowledge and
practising of a thing (as I said before). For God knoweth all thinges,
being alwaies good, and of our sinne & our infirmitie proceedeth our
ignorance. Thirdlie, giuing that he had both studied and practised the
same (which is more nor monstruous to be beleeued by any Christian) yet we
know well inough, that before that euer the spirite of God began to call
_Moyses_, he was fled out of _Ægypt_, being fourtie yeares of age, for the
slaughter of an _Ægyptian_, and in his good-father _Iethroes_ lande, first
called at the firie bushe, hauing remained there other fourtie yeares in
exile: so that suppose he had beene the wickeddest man in the worlde
before, he then became a changed and regenerat man, and very litle of olde
_Moyses_ remained in him. _Abraham_ was an Idolater in _Vr_ of
_Chaldææa_, before he was called: And _Paule_ being called _Saule_, was a
most sharp persecutor of the Saintes of God, while that name was changed.
PHI. What punishment then thinke ye merites these _Magicians_ and
_Necromancers_?
EPI. The like no doubt, that _Sorcerers_ and _Witches_ merites; and rather
so much greater, as their error proceedes of the greater knowledge, and so
drawes nerer to the sin against the holy Ghost. And as I saye of them, so
saye I the like of all such as consults, enquires, entertaines, & ouersees
them, which is seene by the miserable endes of many that askes councell of
them: For the Deuill hath neuer better tydings to tell to any, then he
tolde to _Saule_: neither is it lawfull to vse so vnlawfull instrumentes,
were it neuer for so good a purpose: for that axiome in Theologie is most
certaine and infallible: (M14) _Nunquam faciendum est malum vt bonum inde
eueniat._
SECONDE BOOKE.
ARGVMENT.
_The description of Sorcerie and Witchcraft in speciall._
Chap. I.
ARGVMENT.
_Proued by the Scripture, that such a thing can be: And the reasones
refuted of all such as would call it but an imagination and Melancholicque
humor._
PHILOMATHES.
Now since yee haue satisfied me nowe so fullie, concerning _Magie_ or
_Necromancie_ I will pray you to do the like in _Sorcerie_ or
_Witchcraft_.
EPI. That fielde is likewise verie large: and althought in the mouthes and
pennes of manie, yet fewe knowes the trueth thereof, so wel as they
beleeue themselues, as I shall so shortely as I can, make you (God
willing) as easelie to perceiue.
PHI. But I pray you before ye goe further, let mee interrupt you here with
a shorte digression: which is, that manie can scarcely beleeue that there
is such a thing as Witch-craft. Whose reasons I wil shortely alleage vnto
you, that ye may satisfie me as well in that, as ye haue done in the rest.
For first, whereas the Scripture seemes to prooue Witchcraft to be, by
diuerse examples, and speciallie by sundrie of the same, which ye haue
alleaged, it is thought by some, that these places speakes of _Magicians_
and _Necromancers_ onlie, & not of Witches. As in special, these wise men
of _Pharaohs_, that counterfeited _Moyses_ miracles, were _Magicians_ say
they, & not Witches: As likewise that _Pythonisse_ that _Saul_ consulted
with: And so was _Simon Magus_ in the new Testament, as that very stile
importes. Secondlie, where ye would oppone the dailie practicque, &
confession of so manie, that is thought likewise to be but verie
melancholicque imaginations of simple rauing creatures. Thirdly, if
Witches had such power of Witching of folkes to death, (as they say they
haue) there had bene none left aliue long sence in the world, but they: at
the least, no good or godlie person of whatsoeuer estate, coulde haue
escaped their deuilrie.
EPI. Your three reasons as I take, ar grounded the first of them
_negativè_ vpon the Scripture: The second _affirmativè_ vpon Physicke: And
the thirde vpon the certaine proofe of experience. As to your first, it is
most true indeede, that all these wise men of _Pharaoh_ were _Magicians_
of art: As likewise it appeares wel that the _Pythonisse_, with whom
_Saul_ consulted, was of that same profession: & so was _Simon Magus_. But
yee omitted to speake of the Lawe of God, wherein are all _Magicians_,
Diuines, Enchanters, Sorcerers, Witches, & whatsouer of that kinde that
consultes with the Deuill, plainelie prohibited, and alike threatned
against. And besides that, she who had the Spirite of _Python_, in the
Actes, (M15) whose Spirite was put to silence by the Apostle, coulde be no
other thing but a verie Sorcerer or Witch, if ye admit the vulgare
distinction, to be in a maner true, whereof I spake in the beginning of
our conference. For that spirit whereby she conquested such gaine to her
Master, was not at her raising or commanding, as she pleased to appoynt,
but spake by her toung, aswel publicklie, as priuatelie: Whereby she
seemed to draw nearer to the sort of _Demoniakes_ or possessed, if that
conjunction betwixt them, had not bene of her owne consent: as it appeared
by her, not being tormented therewith: And by her conquesting of such
gaine to her masters (as I haue alreadie said.) As to your second reason
grounded vpon Physick, in attributing their confessiones or
apprehensiones, to a naturall melancholicque humour: Anie that pleases
Physicallie to consider vpon the naturall humour of melancholie, according
to all the Physicians, that euer writ thereupon, they shall finde that
that will be ouer short a cloak to couer their knauery with: For as the
humor of Melancholie in the selfe is blacke, heauie and terrene, so are
the symptomes thereof, in any persones that are subject therevnto,
leannes, palenes, desire of solitude: and if they come to the highest
degree therof, mere folie and _Manie_: where as by the contrarie, a great
nomber of them that euer haue bene convict or confessors of Witchcraft, as
may be presently seene by manie that haue at this time confessed: they are
by the contrarie, I say, some of them rich and worldly-wise, some of them
fatte or corpulent in their bodies, and most part of them altogether giuen
ouer to the pleasures of the flesh, continual haunting of companie, and
all kind of merrines, both lawfull and vnlawfull, which are thinges
directly contrary to the symptomes of Melancholie, whereof I spake, and
further experience daylie proues how loath they are to confesse without
torture, which witnesseth their guiltines, where by the contrary, the
Melancholicques neuer spares to bewray themselues, by their continuall
discourses, feeding therby their humor in that which they thinke no crime.
As to your third reason, it scarselie merites an answere. For if the
deuill their master were not bridled, as the scriptures teacheth vs,
suppose there were no men nor women to be his instrumentes, he could finde
waies inough without anie helpe of others to wrack al mankinde: wherevnto
he employes his whole study, and _goeth about like a roaring Lyon_ (as
PETER saith) (M16) to that effect, but the limites of his power were set
down before the foundations of the world were laid, which he hath not
power in the least jote to transgresse. But beside all this, there is ouer
greate a certainty to proue that they are, by the daily experience of the
harmes that they do, both to men, and whatsoeuer thing men possesses,
whome God will permit them to be the instrumentes, so to trouble or
visite, as in my discourse of that arte, yee shall heare clearelie proued.
Chap. II.
ARGVMENT.
_The Etymologie and signification of that word of_ Sorcerie. _The first
entresse and prentishippe of them that giues themselues to that craft._
PHILOMATHES.
Come on then I pray you, and returne where ye left.