to take him for an Angell of light, and so to account of Gods enemie, as
of their particular friend: where by the contrarie, all we that are
Christians, ought assuredly to know that since the comming of Christ in
the flesh, and establishing of his Church by the Apostles, all miracles,
visions, prophecies, & appearances of Angels or good spirites are ceased.
Which serued onely for the first sowing of faith, & planting of the
Church. Where now the Church being established, and the white Horse
whereof I spake before, hauing made his conqueste, the Lawe and Prophets
are thought sufficient to serue vs, or make vs inexcusable, (M28) as
Christ saith in his parable of _Lazarus_ and the riche man.
Chap. III.
ARGVMENT.
_The description of a particular sort of that kind of following spirites,
called __Incubi__ and __Succubi__: And what is the reason wherefore these
kindes of spirites hauntes most the Northeme and barbarous partes of the
world._
PHILOMATHES.
The next question that I would speere, is likewise concerning this first
of these two kindes of spirites that ye haue conjoyned: and it is this; ye
knowe how it is commonly written and reported, that amongst the rest of
the sortes of spirites that followes certaine persons, there is one more
monstrous nor al the rest: in respect as it is alleaged, they converse
naturally with them whom they trouble and hauntes with: and therefore I
would knowe in two thinges your opinion herein: First if suche a thing can
be: and next if it be: whether there be a difference of sexes amongst
these spirites or not.
EPI. That abhominable kinde of the Deuils abusing of men or women, was
called of old, _Incubi_ and _Succubi_, according to the difference of the
sexes that they conuersed with. By two meanes this great kinde of abuse
might possibly be performed: The one, when the Deuill onelie as a spirite,
and stealing out the sperme of a dead bodie, abuses them that way, they
not graithlie seeing anie shape or feeling anie thing, but that which he
so conuayes in that part: As we reade of a Monasterie of Nunnes which were
burnt for their being that way abused. The other meane is when he borrowes
a dead bodie and so visiblie, and as it seemes vnto them naturallie as a
man converses with them. But it is to be noted, that in whatsoeuer way he
vseth it, that sperme seemes intollerably cold to the person abused. For
if he steale out the nature of a quick person, it cannot be so quicklie
carryed, but it will both tine the strength and heate by the way, which it
could neuer haue had for lacke of agitation, which in the time of
procreation is the procurer & wakener vp of these two natural qualities.
And if he occupying the dead bodie as his lodging expell the same out
thereof in the dewe time, it must likewise be colde by the participation
with the qualities of the dead bodie whereout of it comes. And whereas yee
inquire if these spirites be diuided in sexes or not, I thinke the rules
of Philosophie may easelie resolue a man of the contrarie: For it is a
sure principle of that arte, that nothing can be diuided in sexes, except
such liuing bodies as must haue a naturall seede to genere by. But we know
spirites hath no seede proper to themselues, nor yet can they gender one
with an other.
PHI. How is it then that they say sundrie monsters haue bene gotten by
that way.
EPI. These tales are nothing but _Aniles fabulæ_. For that they haue no
nature of their owne, I haue shewed you alreadie. And that the cold nature
of a dead bodie, can woorke nothing in generation, it is more nor plaine,
as being already dead of it selfe as well as the rest of the bodie is,
wanting the naturall heate, and such other naturall operation, as is
necessarie for woorking that effect, and incase such a thing were possible
(which were all utterly against all the rules of nature) it would breed no
monster, but onely such a naturall of-spring, as would haue cummed betuixt
that man or woman and that other abused person, in-case they both being
aliue had had a doe with other. For the Deuilles parte therein, is but the
naked carrying or expelling of that substance: And so it coulde not
participate with no qualitie of the same. Indeede, it is possible to the
craft of the Deuill to make a womans bellie to swel after he hath that way
abused her, which he may do, either by steiring vp her own humor, or by
herbes, as we see beggars daily doe. And when the time of her deliuery
should come to make her thoil great doloures, like vnto that naturall
course, and then subtillie to slippe in the Mid-wiues handes, stockes,
stones, or some monstruous barne brought from some other place, but this
is more reported and gessed at by others, nor beleeued by me.
PHI. But what is the cause that this kinde of abuse is thought to be most
common in such wild partes of the worlde, as _Lap-land_, and _Fin-land_,
or in our North Iles of _Orknay_ and _Schet-land_.
EPI. Because where the Deuill findes greatest ignorance and barbaritie,
there assayles he grosseliest, as I gaue you the reason wherefore there
was moe Witches of women kinde nor men.
PHI. Can anie be so vnhappie as to giue their willing consent to the
Deuilles vilde abusing them in this forme.
EPI. Yea, some of the Witches haue confessed, that he hath perswaded them
to giue their willing consent thereunto, that he may thereby haue them
feltred the sikarer in his snares; But as the other compelled sorte is to
be pittied and prayed for, so is this most highlie to be punished and
detested.
PHI. It is not the thing which we cal the _Mare_, which takes folkes
sleeping in their bedds, a kinde of these spirites, whereof ye are
speaking?
EPI. No, that is but a naturall sicknes, which the Mediciners hath giuen
that name of _Incubus_ vnto _ab incubando_, because it being a thicke
fleume, falling into our breast vpon the harte, while we are sleeping,
intercludes so our vitall spirites, and takes all power from vs, as maks
vs think that there were some vnnaturall burden or spirite, lying vpon vs
and holding vs downe.
Chap. IIII.
ARGVMENT.
_The description of the Dæmoniackes & possessed. By what reason the
__Papistes__ may haue power to cure them._
PHILOMATHES.
Wel, I haue told you now all my doubts, and ye haue satisfied me therein,
concerning the first of these two kindes of spirites that ye haue
conjoyned. Now I am to inquire onely two thinges at you concerning the
last kinde, I meane the Dæmoniackes. The first is, whereby shal these
possessed folks be discerned fra them that ar trubled with a natural
Phrensie or Manie. The next is, how can it be that they can be remedied by
the Papistes Church, whome wee counting as Hereticques, (M29) it should
appeare that one Deuil should not cast out an other, for then would _his
kingdome be diuided in it selfe_, as CHRIST said.
EPI. As to your first question; there are diuers symptomes, whereby that
heauie trouble may be discerned from a naturall sickenesse, and speciallie
three, omitting the diuers vaine signes that the _Papistes_ attributes
vnto it: Such as the raging at holie water, their fleeing a back from the
Croce, their not abiding the hearing of God named, and innumerable such
like vaine thinges that were alike fashious and feckles to recite. But to
come to these three symptomes then, whereof I spake, I account the one of
them to be the incredible strength of the possessed creature, which will
farre exceede the strength of six of the wightest and wodest of any other
men that are not so troubled. The next is the boldning vp so far of the
patients breast and bellie, with such an vnnaturall sturring and vehement
agitation within them: And such an ironie hardnes of his sinnowes so
stiffelie bended out, that it were not possible to prick out as it were
the skinne of anie other person so far: so mightely works the Deuil in all
the members and senses of his body, he being locallie within the same,
suppose of his soule and affectiones thereof, hee haue no more power then
of any other mans. The last is, the speaking of sundrie languages, which
the patient is knowen by them that were acquainte with him neuer to haue
learned, and that with an vncouth and hollowe voice, and al the time of
his speaking, a greater motion being in his breast then in his mouth. But
fra this last symptome is excepted such, as are altogether in the time of
their possessing bereft of al their senses being possessed with a dumme
and blynde spirite, whereof Christ releiued one, in the 12. of _Mathew_.
And as to your next demande, it is first to be doubted if the _Papistes_
or anie not professing the the onelie true Religion, can relieue anie of
that trouble. And next, in-case they can, vpon what respectes it is
possible vnto them. As to the former vpon two reasons, it is grounded:
first that it is knowen so manie of them to bee counterfite, which wyle
the Clergie inuentes for confirming of their rotten Religion. The next is,
that by experience we finde that few, who are possessed indeede, are
fullie cured by them: but rather the Deuill is content to release the
bodelie hurting of them, for a shorte space, thereby to obteine the
perpetual hurt of the soules of so many that by these false miracles may
be induced or confirmed in the profession of that erroneous Religion: euen
as I told you before that he doth in the false cures, or casting off of
diseases by Witches. As to the other part of the argument in-case they
can, which rather (with reuerence of the learned thinking otherwaies) I am
induced to beleeue, by reason of the faithfull report that men sound of
religion, haue made according to their sight thereof, I think if so be, I
say these may be the respectes, whereupon the _Papistes_ may haue that
power. CHRIST gaue a commission and power to his Apostles to cast out
Deuilles, which they according thereunto put in execution: The rules he
bad them obserue in that action, was fasting and praier: & the action it
selfe to be done in his name. This power of theirs proceeded not then of
anie vertue in them, but onely in him who directed them. As was clearly
proued by _Iudas_ his hauing as greate power in that commission, as anie
of the reste. It is easie then to be vnderstand that the casting out of
Deuilles, is by the vertue of fasting and prayer, and in-calling of the
name of God, suppose manie imperfectiones be in the person that is the
instrumente,(M30) as CHRIST him selfe teacheth vs of the power that false
Prophets sall haue to caste out Devils. It is no wounder then, these
respects of this action being considered, that it may be possible to the
_Papistes_, though erring in sundrie points of Religion to accomplish
this, if they vse the right forme prescribed by CHRIST herein. For what
the worse is that action that they erre in other thinges, more then their
Baptisme is the worse that they erre in the other Sacrament, and haue
eiked many vaine freittes to the Baptisme it selfe.
PHI. Surelie it is no little wonder that God should permit the bodies of
anie of the faithfull to be so dishonoured, as to be a dwelling place to
that vncleane spirite.
EPI. There is it which I told right now, would prooue and strengthen my
argument of the deuils entring in the dead bodies of the faithfull. For if
he is permitted to enter in their liuing bodies, euen when they are ioyned
with the soule: how much more will God permit him to enter in their dead
carions, which is no more man, but the filthie and corruptible caise of
man. For as CHRIST sayth, (M31) _It is not any thing that enters within
man that defiles him, but onely that which proccedes and commeth out of
him_.
Chap. V.
ARGVMENT.
_The description of the fourth kinde of Spirites called the_ Phairie:
_What is possible therein, and what is but illusiones. How far this
Dialogue entreates of all these thinges, and to what end._
PHILOMATHES.
Now I pray you come on to that fourth kinde of spirites.
EPI. That fourth kinde of spirites, which by the Gentiles was called
_Diana_, and her wandring court, and amongst vs was called the _Phairie_
(as I tould you) or our good neighboures, was one of the sortes of
illusiones that was rifest in the time of _Papistrie_: for although it was
holden odious to Prophesie by the deuill, yet whome these kinde of
Spirites carryed awaie, and informed, they were thought to be sonsiest and
of best life. To speake of the many vaine trattles founded vpon that
illusion: How there was a King and Queene of _Phairie_, of such a iolly
court & train as they had, how they had a teynd, & dutie, as it were, of
all goods: how they naturallie rode and went, eate and drank, and did all
other actiones like naturall men and women: I thinke it liker VIRGILS
_Campi Elysij_, nor anie thing that ought to be beleeued by Christians,
except in generall, that as I spake sundrie times before, the deuil
illuded the senses of sundry simple creatures, in making them beleeue that
they saw and harde such thinges as were nothing so indeed.
PHI. But how can it be then, that sundrie Witches haue gone to death with
that confession, that they haue ben transported with the _Phairie_ to such
a hill, which opening, they went in, and there saw a faire Queene, who
being now lighter, gaue them a stone that had sundrie vertues, which at
sundrie times hath bene produced in judgement?
EPI. I say that, euen as I said before of that imaginar rauishing of the
spirite foorth of the bodie. For may not the deuil object to their
fantasie, their senses being dulled, and as it were a sleepe, such hilles
& houses within them, such glistering courts and traines, and whatsoeuer
such like wherewith he pleaseth to delude them. And in the meane time
their bodies being senselesse, to conuay in their hande any stone or such
like thing, which he makes them to imagine to haue receiued in such a
place.
PHI. But what say ye to their fore-telling the death of sundrie persones,
whome they alleage to haue scene in these places? That is, a sooth-dreame
(as they say) since they see it walking.
EPI. I thinke that either they haue not bene sharply inough examined, that
gaue so blunt a reason for their Prophesie, or otherwaies, I thinke it
likewise as possible that the Deuill may prophesie to them when he
deceiues their imaginationes in that sorte, as well as when he plainely
speakes vnto them at other times for their prophesying, is but by a kinde
of vision, as it were, wherein he commonly counterfeits God among the
Ethnicks, as I told you before.
PHI. I would know now whether these kindes of spirites may only appeare to
Witches, or if they may also appeare to anie other.
EPI. They may do to both, to the innocent sort, either to affraie them, or
to seeme to be a better sorte of folkes nor vncleane spirites are, and to
the Witches, to be a cullour of safetie for them, that ignorant
Magistrates may not punish them for it, as I told euen now. But as the one
sorte, for being perforce troubled with them ought to be pittied, so ought
the other sorte (who may bee discerned by their taking vppon them to
Prophesie by them,) That sorte I say, ought as seuerely to be punished as
any other Witches, and rather the more, that that they goe dissemblingly
to woorke.
PHI. And what makes the spirites haue so different names from others.
EPI. Euen the knauerie of that same deuil; who as hee illudes the
_Necromancers_ with innumerable feyned names for him and his angels, as in
special, making _Sathan_, _Beelzebub_, & _Lucifer_, to be three sundry
spirites, where we finde the two former, but diuers names giuen to the
Prince of all the rebelling angels by the Scripture. As by CHRIST, the
Prince of all the Deuilles is called, _Beelzebub_ in that place, which I
alleaged against the power of any hereticques to cast out Deuils. By IOHN
in the Reuelation, the old tempter is called, _Sathan the Prince of all
the euill angels_. And the last, to wit, _Lucifer_, is but by allegoric
taken from _the day Starre_ (so named in diuers places of the Scriptures)
because of his excellencie (I meane the Prince of them) in his creation
before his fall. Euen so I say he deceaues the Witches, by attributing to
himselfe diuers names: as if euery diuers shape that he trans formes
himselfe in, were a diuers kinde of spirit.
PHI. But I haue hard many moe strange tales of this _Phairie_, nor ye haue
yet told me.
EPI. As well I do in that, as I did in all the rest of my discourse. For
because the ground of this conference of ours, proceeded of your speering
at me at our meeting, if there was such a thing as Witches or spirites:
And if they had any power: I therefore haue framed my whole discours, only
to proue that such things are and may be, by such number of examples as I
show to be possible by reason: & keepes me from dipping any further in
playing the part of a Dictionarie, to tell what euer I haue read or harde
in that purpose, which both would exceede fayth, and rather would seeme to
teach such vnlawfull artes, nor to disallow and condemne them, as it is
the duetie of all Christians to do.
Chap. VI.
ARGVMENT.
_Of the tryall and punishment of Witches. What sorte of accusation ought
to be admitted against them. What is the cause of the increasing so far of
their number in this age._
PHILOMATHES.
Then to make an ende of our conference, since I see it drawes late, what
forme of punishment thinke ye merites these _Magicians_ and Witches? For I
see that ye account them to be all alike guiltie?
EPI. They ought to be put to death according to the Law of God, the ciuill
and imperial law, and municipall law of all Christian nations.
PHI. But what kinde of death I pray you?
EPI. It is commonly vsed by fire, but that is an indifferent thing to be
vsed in euery cuntrie, according to the Law or custome thereof.
PHI. But ought no sexe, age nor ranck to be exempted?
EPI. None at al (being so vsed by the lawful Magistrate) for it is the
highest poynt of Idolatrie, wherein no exception is admitted by the law of
God.
PHI. Then bairnes may not be spared?
EPI. Yea, not a haire the lesse of my conclusion. For they are not that
capable of reason as to practise such thinges. And for any being in
company and not reueiling thereof, their lesse and ignorant age will no
doubt excuse them.
PHI. I see ye condemne them all that are of the counsell of such craftes.
EPI. No doubt, for as I said, speaking of _Magie_, the consulters,
trusters in, ouer-seers, interteiners or sturrers vp of these
craftes-folkes, are equallie guiltie with themselues that are the
practisers.
PHI. Whether may the Prince then, or supreame Magistrate, spare or
ouer-see any that are guiltie of that craft? vpon som great respects
knowen to him?
EPI. The Prince or Magistrate for further tryals cause, may continue the
punishing of them such a certaine space as he thinkes conuenient: But in
the end to spare the life, and not to strike when God bids strike, and so
seuerelie punish in so odious a fault & treason against God, it is not
only vnlawful, but doubtlesse no lesse sinne in that Magistrate, nor it
was in SAVLES sparing of AGAG. And so comparable (M32) to the sin of
Witch-craft it selfe, as SAMVELL alleaged at that time.
PHI. Surely then, I think since this crime ought to be so seuerely
punished. Judges ought to beware to condemne any, but such as they are
sure are guiltie, neither should the clattering reporte of a carling serue
in so weightie a case.
EPI. Iudges ought indeede to beware whome they condemne: For it is as
great a crime (M33) (as SALOMON sayeth,) _To condemne the innocent, as to
let the guiltie escape free_; neither ought the report of any one infamous
person, be admitted for a sufficient proofe, which can stand of no law.
PHI. And what may a number then of guilty persons confessions, woork
against one that is accused?
EPI. The assise must serue for interpretour of our law in that respect.
But in my opinion, since in a mater of treason against the Prince, barnes
or wiues, or neuer so diffamed persons, may of our law serue for
sufficient witnesses and proofes. I thinke surely that by a far greater
reason, such witnesses may be sufficient in matters of high treason
against God: For who but Witches can be prooues, and so witnesses of the
doings of Witches.
PHI. Indeed, I trow they wil be loath to put any honest man vpon their
counsell. But what if they accuse folke to haue bene present at their
Imaginar conuentiones in the spirite, when their bodies lyes sencelesse,
as ye haue said.
EPI. I think they are not a haire the lesse guiltie: For the Deuill durst
neuer haue borrowed their shaddow or similitude to that turne, if their
consent had not bene at it: And the consent in these turnes is death of
the law.
PHI. Then SAMVEL was a Witch: For the Deuill resembled his shape, and
played his person in giuing response to SAVLE.
EPI. SAMVEL was dead aswell before that; and so none coulde slander him
with medling in that vnlawfull arte. For the cause why, as I take it, that
God will not permit Sathan to vse the shapes or similitudes of any
innocent persones at such vnlawful times, is that God wil not permit that
any innocent persons shalbe slandered with that vile defection: for then
the deuil would find waies anew, to calumniate the best. And this we haue
in proofe by them that are carryed with the _Phairie_, who neuer see the
shaddowes of any in that courte, but of them that thereafter are tryed to
haue bene brethren and sisters of that craft. And this was likewise proued
by the confession of a young Lasse, troubled with spirites, laide on her
by Witchcraft. That although shee saw the shapes of diuerse men & women
troubling her, and naming the persons whom these shaddowes represents: yet
neuer one of them are found to be innocent, but al clearely tried to be
most guilty, & the most part of them confessing the same. And besides
that, I think it hath ben seldome harde tell of, that any whome persones
guiltie of that crime accused, as hauing knowen them to be their marrowes
by eye-sight, and not by hear-say, but such as were so accused of
Witch-craft, could not be clearely tryed vpon them, were at the least
publickly knowen to be of a very euil life & reputation: so iealous is God
I say, of the fame of them that are innocent in such causes. And besides
that; there are two other good helpes that may be vsed for their trial:
the one is the finding of their marke, and the trying the insensiblenes
thereof. The other is their fleeting on the water: for as in a secret
murther, if the deade carcase be at any time thereafter handled by the
murtherer, it wil gush out of bloud, as if the blud wer crying to the
heauen for reuenge of the murtherer, God hauing appoynted that secret
super-naturall signe, for tryall of that secrete vnnaturall crime, so it
appeares that God hath appoynted (for a super-naturall signe of the
monstruous impietie of the Witches) that the water shal refuse to receiue
them in her bosom, that haue shaken off them the sacred Water of Baptisme,
and wilfullie refused the benefite thereof: No not so much as their eyes
are able to shed teares (thretten and torture them as ye please) while
first they repent (God not permitting them to dissemble their obstinacie
in so horrible a crime) albeit the women kinde especially, be able
other-waies to shed teares at euery light occasion when they will, yea,
although it were dissemblingly like the _Crocodiles_.
PHI. Well, wee haue made this conference to last as long as leasure would
permit: And to conclude then, since I am to take my leaue of you, I pray
God to purge this Cuntrie of these diuellishe practises: for they were
neuer so rife in these partes, as they are now.
EPI. I pray God that so be to. But the causes ar ouer manifest, that makes
them to be so rife. For the greate wickednesse of the people on the one
parte, procures this horrible defection, whereby God justlie punisheth
sinne, by a greater iniquitie. And on the other part, the consummation of
the worlde, and our deliuerance drawing neare, (M34) makes Sathan to rage
the more in his instruments, knowing his kingdome to be so neare an ende.
And so fare-well for this time.
FINIS.
NEWES FROM SCOTLAND.
Declaring the Damnable _life and death of Doctor Fian, a_ notable
Sorcerer, who was burned at Edenbrough in Ianuary last. 1591.
_Which Doctor was regester to the Diuell_ that sundry times preached at
North Barrick Kirke, to a number of notorious Witches.
With the true examinations of the saide Doctor and Witches, as they
vttered them in the presence _of the Scottish King_.