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DAEMONOLOGIE
by
King James VI of Scotland
(King James I of England)
IN THE FORM OF A DIALOGUE,
Divided into three books
Bodleian Library, Oxford
Originally printed Edinburgh 1597
THE PREFACE
to the Reader.
The fearefull aboundinge at this time in this countrie, of these
detestable slaves of the Devill, the Witches or enchanters, hath moved me
(beloved reader) to dispatch in post, this following treatise of mine, not
in any way (as I protest) to serve for a shew of my learning and ingine,
but onely (mooved of conscience) to preasse thereby, so farre as I can, to
resolve the doubting harts of many; both that such assaultes of Sathan are
most certainly practized, and that the instrumentes thereof, merits most
severely to be punished: against the damnable opinions of two principally
in our age, whereof 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 WIERUS, a German Phisition, sets out a publick apologie for
all these crafts-folks, wherby, procuring for their impunitie, he plainely
bewrayes himselfe to have bene one of that profession. And for to make
this treatise the more pleasant and facill, I have put it in forme of
dialogue, which I have divided 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, and Spectres that appeares and trobles persones: together with a
conclusion of the whol work. My intention in this labour, is only to prove
two things, as I have already said: the one, that such divelish artes have
bene and are. The other, what exact triale and severe punishment they
merite: and therefore reason , what kinde of things are possible to be
performed in these arts, and by what naturall causes they may be, not that
I touch every particular thing of the Devil's power, for that wer
infinite: but onelie, to speak scholasticklie, (since this can not bee
spoken in our language) I reason upon kind (genius) leaving appearance
(species), and differences (differentia) to be comprehended therein. As
for example, speaking of the power of Magiciens, in the first book and
sixt Chapter: I say, that they can suddenly be brought unto them, al
kindes of daintie disshes, by their familiar spirit: Since as a thiefe he
delightes to steale and as a spirite, he can subtilie and suddenlie inough
transport the same. Now under this kind (genus), may be comprehended al
particulars, depending thereupon. Such as the bringing Wine out of the
Wall, (as we have heard oft to have 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 prove by diverse arguments, that Witches can, by the power of
their Master, cur or cast on disseases: Now by these same reasones, that
proves their power by the Devil of disseases in generall, is aswell proved
their power in speciall: as of weakening the nature of some men, to make
them unable 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 wil pray thee to observe in all
these places, where I reason upon the devils power, which is the different
ends and scopes, that God as the first cause, and the Devill as his
instrument and second cause shootes at in all these actiones of the Devil,
(as Gods hang-man:) For where the devilles intention in them is ever to
perish, either the soule or the body, or both of them, that he is so
permitted to deale with: God by the contraries, drawes ever out of the
eville glory to hmselfe, either by the wracke of the wicked in his
justice, or by the tryall of the patient and amendment of the faithfull,
being wakened up with that rod of correction. Having thus declared unto
thee then, my full intention in this Treatise, thou wilt easelie excuse, I
doubt not, as well my pretermitting, to declare the whole particular rites
and secrets of these unlawfull artes: as also their infinite and
wounderfull practices, as being neither of them pertinent to my purpose:
the reason whereof, is given 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 practices, BODINUS Daemonomanie, collected
with greater diligence, then written with judgement, together with their
confessions, that have 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 descrybed by HYPERIUS, and HEMMINGIUE, two late Germain
writers: Besides innumerable other neoterick Theologues, that writes
largelie upon that subject: And if he woulde knowe what are the particuler
rites, and curiousities of these black arts (which is both unnecessaries
and perilous,) he will finde it in the fourth book of CORNELIUS Agrippa,
and in VIERUS, whomof I spak. And so wishing my pains in this Treatise
(beloved Reader) to be effectual, in arming al them that reades the same,
against thes above mentioned erroures, and recommending my good will to
thy friendly acceptation, I bid thee hartely fare-well.
JAMES Rx.
DAEMONOLOGIE, IN FORME of ane Dialogue
FIRST BOOKE
ARGUMENT,
The exord of the whole. The description of Magie in special.
CHAP. I. ARGUMENT.
Proven by the Scripture, that these unlawfull artes of this sort (in
genere), have bene and may be put in practise.
PHILOMATHES AND EPISTEMON reason the matter.
Philomathes
I am surely verie glad to have mette with you this daye, for I am of
opinion, that ye can better resolve me of some thing, whereof I stand in
great doubt, nor anie other whom with I could have mette.
Epi. In what I can, that ye like to speir at me I will willinglie and
freelie tell my opinion, and if I prove 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. Surely they are wonderfulle: and I think so cleare and plaine
confessions in that purpose, have never fallen out in anie age or
countrey.
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 perceave: and namelie, that ther is
such a thing as Witch-craft or Witches, and I would pray you to resolve me
thereof if ye may: for I have 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
difficulter, since ye denie the thing it selfe in generall: for as it is
said in the logick schools, Do not try to prove a negative (Contra
negantem principia non est disputandum). Alwaies for that part, that
witchcraft, and Witches have 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 ye may consider, that Saul being
troubled in spirit, and having fasted long before, as the text testifieth,
and being (1) 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 unlawful curiousitie,
and horrible defection: and then the woman crying out upon the suddaine in
great admiration, for the uncouth sight that she alledged to have sene
discovering him to be the King, though diguysed, and denied by him before:
it was no wounder I say, that his sense being thus distracted, he could
not perceave 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 Divell in his likenes?
As unappeirant, that either God wold permit him to come in the shape of
his Saintes (for then could never the Prophets in those daies have 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 clearly,
that Saul saw that apparition: for giving you that Saul was in an other
Chalmer, at the making of the circles and conjurationes, needeful for that
purpose (as none of that craft will permit any uthers to behold at that
time) yet it is evident by the text, that how some that once that unclean
spirit was fully risen, shee called in upon Saul. For it is saide in the
text, that Saule knew him to be Samuel, which coulde not have 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
Cuntry 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 upon that: and none but either
mere ignorants, or Necromanciers or Witches doubtes thereof. And that the
Divel is permitted at som-times to put himself in the likness of the
Saintes, it is plaine in the Scriptures, where it is said, that (2) Sathan
can trans-forme himselfe into an Angell of light. 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 deceive his own: but only
such as wilfully deceives them-selves, by running unto 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 beleeve the
trueth (as Paul sayeth). And as to the divelles 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 histories declares it, (which
the wit of woman could never have fore-spoken) not that he hath any
prescience, which is only proper to God: or yet knows anie thing by loking
upon God, as in a mirrour (as the good Angels doe) he being for ever
debarred from the favorable presence and 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 creation, judges by likelie-hood
of thinges t 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 turne, and so foreseene thereof: as
appeares to have bin in this, whereof we finde the verie like in Micheas
propheticque discourse to King Achab. But to proove this my first
proposition, that there (3) can be such a thing as witch-craft, and
witches, there are manie mo places in the Scriptures then this (as I said
before). As first in the law of god, it is (4) plainely prohibited: But
certaine it is, that the Law of God speakes nothing in vaine, nether doth
it lay curses, or injoyne punishmentes upon 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 a number of Moses
miracles, (5) to harden the tyrants heart there by. Thirdly, said not
Samuell to Saull, 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. And fiftlie, what was she that had
the spirit (6) of Python? beside innumerable other places that were
irkesom to recite.
CHAP. II. ARGU
What kynde of sin the practizers of these unlawfull artes committes.
The division of these artes. And quhat are the meanes that allures any to
practize them.
Phi. But I think 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 made to the Image of the Creator,
yet (7) through his fall having once lost it, it is but restored againe in
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 unto them.
Phi. But may it not suffice him to have indirectly the rule, and
procure the perdition of so manie soules by alluring them to vices, and to
the following of their own appetities, suppose he abuse not so many simple
soules, in making them directlie acknowledge him for their maister.
Epi. No surelie, for hee uses 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 unto them. for hee beeing the
enemie of mans Salvation, uses al the meanes he can to entrappe them so
farre in his snares, as it may be unable to them thereafter (suppose they
would) to rid themselves 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 the holie Spirit, having once had a tast of the sweetness of
Gods mercies. Now in the (8) 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 have 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, whereunto all the parties of
that unhappie 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 names, whereby the Devill
allures persones in anie of these snares?
Epi. Even by these three passiones that are within our selves:
Curiousitie in great imagines: thrift of revenge, for some tortes deeply
apprehended: or greedie appetitie of geare, caused through great poverty.
As to the first of these, Curiousity, 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 payes our affections, and so conformes himselfe thereto, do
deceave us to our wracke.
CHAP. III ARGU.
The significations and Etymologies of the words of Magie and
Necromancie. The difference betwixt Necromancie and Witch-Craft: What are
the entressis, and beginninges, that brings anie to the knowledge thereof.
Phi. 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 much as to be
ane contemplator or Interpretour of Divine and heavenlie sciences: which
being first used amongs the Chaldees, through their ignorance of the true
divinite, was esteemed and reputed amongst them, as a principall vertue:
And therefore, was named unjustlie with an honorable stile, which name the
Greekes imitated, generall importing all thes kindes of unlawfull artes.
And this world Necromancie is a Greek word, compounded of (nekron) and
(manteia), which is to say the Prophecie by the dead. This last name is
given, to this black and unlawful science by the figure Synecdoche,
because it is a principal part of that art, to serve them selves with dead
carcages in their divinations.
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 slaves to the Devil; but the Necromanciers are his maisters
and commanders.
Phi. How can that be true? any men being specially adicted to this
service, can be his comanders?
Epi. Yea, they may be: but it is onlie secondary (secundum quid): For
it is not by anie power that they can have over him, but only as he grants
it (ex pacto) allanerlie: whereby he obliges himself in some trifles to
them, that he may on the other part obteine the fruition of their body and
soule, which is the onlie thing he huntes for.
Phi. An verie in-aequitable contract forsooth: But I pray you discourse
unto mee, what is the effect and secrets of that arte?
Epi. That is over large an fielde ye give mee: yet I shall doe
good-will, the most summarlies that I can, to runne through the principal
points thereof. As there are two sorts of folkes, that may be entysed t
this arte, to wit, learned or unlearned: so is there two meanes, which are
the first steerers up and feeders of their curiousitie, thereby to make
them to give themselves over to the same: Which two meanes, I call Divels
schoole, and his rudiments. The learned have their curiosities weakened
uppe; and fedde by that which I call his schoole: this is the Astrologie
judiciar. For divers men having attained to a great perfection learning,
and yet remaining overbare (alas) of the spirit of regeneration and frutes
thereof: finding all naturall thinges common, aswell to the stupide
pedants as unto them, they assaie to vendicate unto them a greater name,
by not onlie knowing the course of things heavenlie, but likewise to clim
to the knowledge of things to come therby. Which, at the first face
appearing lawfull unto them, in respect the ground therof seemeth to
proceed of naturall causes onelie: they are so allured thereby, that
finding their practize to proove true in sundry things, they studie to
know the cause thereof: and so mounting from degree to degree, upon the
slipperie and and uncertaine scale of curiousitie; they are at last
entised, that where lawfull artes of sciences failes, to satisfie their
restless mindes, even to seeke to that black and unlawfull science of
Magie. Where, finding at the first, that such divers formes of circles and
conjurations rightlie joyned thereunto, will raise such divers formes of
spirites, to resolve 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 and 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-slaves 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. (9)
CHAP. III ARGU.
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: Division of Astrologie in divers partes.
Phi. But I pray you likewise forget not to tell what are the Devilles
rudiementes.
Epi. His rudimentes, I call first in generall, all that which is called
vulgarly the vertue of wordes, herbe, and stone: which is used by unlawful
charmes, without naturall causes. As likewise all kinde of practicques,
freites, or other like extraordinaries actiones, which cannot abide the
true touche of naturall reason.
Phi. I would have 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 wives
uses, for healing of forspoken goodes, for preserving them from evill
eyes, by knitting roun trees, or sundriest kinde of herbes, to the haire
or tailes of he goodes: By curing the Worme, by stemming of blood, by
healing of Horse-crookes, by turning of ht 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
have naturallie adoe with other, (by knitting so manie knottes upon a
poynt at the time of their mariage) And such like things, which men uses
to practise in their merrinesse. For fra unleaned men (being naturallie
curious, and lacking the true knowledge of God) findes these practises to
proove true, as sundrie of them will doe, by the power of the Devill for
deceaving men, and not by anie inherent vertue in these vaine wordes and
freites; and being desirous to winne a reputation to themselves in
such-like turnes, they either (if they be of the shamefaster sorte) seeke
to be learned by some that are experimented in that Arte, (not knowing it
to be evill at the first) or else being of the grosser sorte, runnes
directlies to the Devill for ambition of desire of gaine, and plainelie
contractes with him thereupon.
Phi. But me thinkes these meanes which yee call the Schoole and rudimentes
of the Devill, are thinges lawfull, and have bene approved 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 have observed from the
beginning, in the science of the Heavenlie 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
(nomos) and (asteron) that is to say, the law of the Starres: And this
arte indeed is one of the members of the Mathematicques, and not onlie
lawful, but most necessaries and commendable. The other is called
Astrologia, being compounded of (asteron) and (logos) which is to say, the
word, and preaching of the starres: Which is devided 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 upon the former, although it be not of it selfe a
parte of Mathematicques: yet it is not unlawful, being moderatlie used,
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
unfortunate: what side shall winne in anie battell: What man shall obteine
victories at singular combate: What way, and of what age shall men die:
What horse shall winne at matche-running; and diverse others have more
curiouslie then profitably written at large. Of this roote last spoken of,
springs innumerable branches; such as the knowledge by the nativities; the
Cheiromancie, Geomantie, Hydromantie, Arithmantie, Physiognomie: and a
thousand others: which were much practised, and holden in great reverence
by the Gentles of olde. And this last part of Astrologie whereof I have
spoken, which is the root of their branches, was called by them luck (pars
fortunae). This parte now is utterlie unlawful to be trusted in, or
practized amongst christians, as leaning to no ground of natural reason:
and it is this part which I called before the devils schole.
Phi. But yet manie of the learned are of the contrarie opinion.
Epi. I grant, yet I could give my reasons to fortifie and 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 answer to them, and that in the
Scriptures (which must be an infallible true ground to all true
Christians) That in the Prophet Jeremie it is plainelie forbidden, to
believe or hearken unto them that Prophecies and fore-speakes by the
course of the Planets and Starres. (10)
CHAP. V. ARGU.
How farre the using of Charmes is lawfull or unlawfull: The description
of the formes of Circkles and Coniurantiones. And what causeth the
Magicianes themselves to wearie thereof.
Phi. Wel, ye have said far inough in that argument. But how proove ye
now that these charmes or unnaturall practices are unlawfull: For so, many
honest and merrie men and women have publicklie practized some of them,
that I thinke if ye wold accuse them al of Witch-craft, ye would affirmee
more nor ye will be beleeved in.
Epi. I see if you had teken good tent (to the nature of that word,
whereby I named it,) ye would not have bene in this doubt, nor mistaken
me, so farre as ye have done: For although, as none can be schollers in a
schole, and 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
offensive; 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 proves these practicques, which I cal the devilles rudiments,
unknowing 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 use no invocation nor help of
him (by their knowledge at least) in these turnes, and so have never
entred themselves in Sathans service; Yet to speake truely for my owne
part (I speak but for my selfe) I desire not to make so neere riding: For
in my opinion our enemie is over craftie, and we over weake (except the
greater grace of God) to assay such hazards, wherein he preases to trap
us.
Phi. Ye have reason forsooth; for as the common Proverbe saith: They
that suppe keile with the Devill, have need of long spoones. But now I
praie you goe forwarde in the describing of this arte of Magie.
Epi. Fra they bee come once unto this perfection in evill, in having
any knowledge (whether learned or unlearned) 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 ever you goe further, discourse with 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 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 uncleane 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: Alwaise as I may, I shall
shortlie satisfie you, in that kinde of conjurations, which are conteined
in such bookes, which I call the Devilles Schoole: There are foure
principall partes; the persons of the conjurations, which are conteined in
such bookes, which I call the Devilles Schoole: There are foure principall
parties; the persons of the conjurers; the action of the conjuration; the
wordes and rites used 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 used: nor in whatsoever rites or ceremonies at
that time used, 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 having first of all prescribed that forme of
doing, feining himselfe to be comanded and restreined thereby, wil be
loath to passe the boundes of thes injunctiones; aswell thereby to make
them glory in the impiring over him (as I saide before:) As likewise t
make himselfe so to be trusted in these little things, that he may have
the better commoditie thereafter, to deceive them in the end with a
trickle once for all; I meane the everlasting perdition of their soul and
body. Then laying this ground, as I have said, these conjurationes must
have few or mo in number of the persones conjurers (alwaies passing the
singuler number) according tot he qualitie of the circle, and forme of
apparition. Two principall thinges cannot well in that errand be wanted:
holie-water (whereby the Devill mockes the Papistes) and some present of a
living thing unto him. There ar likewise certaine seasons, dayes and
houres, that they observe 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 crave. But to
speake of the diverse forms of the circles, of the innumerable characters
and crosses that are within and without, and out-through the same, of the
divers formes of apparitiones, that that craftie spirit illudes them with,
and of all such particulars in that action, I remit it to over-manie that
have busied their heades in describing of the same; as being but curious,
and altogether unprofitable. 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 have missed one iote of all their rites; or if
any of their feete once slyd over the circle through terror of his
feareful apparition, he payes himselfe at that time in his owne hand, of
that due debt which they ought him; and other-wise would have delayed
longer to have 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 thes formes
of conjuration, I leave it to you to judge upon; considering the
long-somenesse of the labour, the precise keeping of dayes and houres (as
I have said) The terriblenesse of apparition, and the present perrell that
they stand in, in missing the least circumstance or freite, that they
ought to observe: And on the other parte, the Devil is glad to moove them
to a plaine and square dealing with him as I said before.
CHAP. VI ARGU
The Devilles contract with the Magicians: The division thereof in two
partes: What is the difference betwixt Gods miracles and the Devils.
Phi. Indeede there is cause inough, but rather the leave him at all,
then to runne more plainlie to him, if they wer wise he delt with. But goe
forwarde 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 Devill
oblishes himselfe to them) by formes, I meane in what shape or fashion he
shall come unto them, when they call upon him. And by effectes, I
understand, in what special sorts of services he bindes himselfe to be
subject unto them. The qualitie of these formes and effectes, is less 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 upon him, by such a proper name which he shewes
unto them, either in likenes of a dog, a Catte, and 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 othere base things as they require of him.
But to the most curious sorte, in the formes he will oblish him selfe, to
enter in a dead bodie, and there out of to give such answers, of the event
of battels, of maters concerning the estate of commonwelths, and such like
other greate 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, either in a tablet or a ring, or such like thing, which
they may easely carrie about with them: He gives them power to sel such
wares to others, whereof some will be dearer, and some better cheape;
according to the lying or true speaking of the Spirit that is conjured
therin. 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 beleeve, that at the fall of Lucifer, some Spirites
fell in the air, 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, and forged be the
author of al deceit. For the fel not be weight, as a solid 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) (11) therein at the latter
daie to be all enclosed for ever: and as they deceive their schollers in
this, so do they in imprinting in them the opinion that there are so manie
Princes, Dukes, and Kinges amongst them, everie one commanding fewer or mo
Legions, and impyring in divers artes, and quarters of the earth. For
though that I will not denie that there be a forme of ordour amonges the
Angels in Heaven, and consequentlie, was amonges them before their fall;
yet, eithere that hey bruike the same sensine; or that God will permit us
to know by damned Devils, such heavenlie mysteries of his, which he would
not reveale to us neither by Scripture no Prophets, I thinke no Christiane
will once thinke it. But by the contrarie of all such mysteries contented
with an humble ignorance, they being thinges not necessarie for our
salvation. But to return to the purpose, as these formes, wherein Sathan
oblishes himselfe to the greatest of the Magicians, are wonderfull
curious; so are the effectes correspondent unto the same: For he will
oblish himselfe to teach them artes and sciences, which he may easelie
doe, being so learned a knave as he is: To carrie them newes from anie
parte of the worlde, which the agilitie of a Spiritie may easilie perform:
to reveale 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 from the farthest part of the world. For no man doubts but he is a
thiefe, and his agilitie (as I spake before) makes him to come such
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 air, easelie gathered by a spirite, drawing so
neare to that substance himselfe: As in like maner he will learne them
manie juglarie trickes at Cardes, dice, and such like, to deceive mennes
senses thereby: and such innumerable false practicques; which are proven
by over-manie in this age: As they who ar acquainted with that Italian
called SCOTO yet living, 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 betwixt Gods myracles and the Devils, 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 Devill (as Gods Ape) counterfeiting that 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 Devill hunts for in
all men.
Phi. Surely ye have said much to me in this arte, if all that you have
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 upon the reading of diverse authenticque
histories, and the inquiring of daily experiences. And as for the truth of
the possibilitie, that they may be, and in what maner, I trust I have
alleaged nothing whereunto I have not joyned such probable reasons, as I
leave 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 upon (in termes his
schole-master) touches him in some parte, thought peradventure no marke
remain: as it doth will all Witches.
CHAP. VII. ARGU.
The reason why the arte of Magie is unlawfull. What punishment they
merite: And who may be accounted guiltte of that crime.
Phi. Surelie Ye have made this arte to appeare very monstrous and
detestable. But what I pray you shall be said to such as mainteines this
art to be lawfull, for as evill as you have made it?
Epi. I say, they favour of the panne them selves, or at least little
better, And yet I wold be glad to heare their reasons.
Phi. There are two principallie, that ever I heard used; beside that
which is founded upon the comon Proverb (that the Necromancers commands
the Devill, which ye have already refuted) The one is grounded upon a
received custome, we see that diverse Christian Princes and Magistrates
severe punishers of Witches, will not onelie over-see Magicians to live
within their dominions; but even some-times delight to see them proove
some of their practicques. The other reason is, that Moyses being brought
up (as it is expreslie said in the Scriptures) in all the sciences of the
AEgyptians; 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 unlawfull.
Epi. As to the first of your reasones, grounded upon custome: I saie,
and evill custome can never be accepted for a good law, for the overgreat
ignorance of the worde in some Princes and Magistrates, and the contempt
thereof in others, moves 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 behooved 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 Magie, I see no
necessity. For we must understand that the spirit of God there, speaking
of sciences, understandes them that are lawfull; for except they be
lawfull, they are but abusive called sciences, and are but ignorances
indeed: The picture is not the thing. (Nam homo pictus, non est homo.)
Secondlie, giving 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 and our
infirmitie proceedeth our ignorance. Thirdlie, giving that he had both
studied and practised the same (which is more nor maonstrouse to be
beleeved by any Christian) yet we know well inough, that before that ever
the spirite of God began to call Moyses, he was fled out of AEgypt, being
fourtie yeares of age, for the slaughter of an AEgyptian, and in his
good-father Iethroes lande, first called at the firie bushe, having
remained there other fourtie yeares in exile: so that suppose he had beene
the wickeddest man in the world before, he then became a changed and
regenerat man, and very litle of olde Moyses remained in him. Abraham was
an Idolater in Ur of Chaldea, 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 merits 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
say I the like of all such as consults, enquires, entertaines, and
oversees them, which is seene by the miserable endes of many that askes
councell of them: for the Devill hath never better tydings to tell to any,
then he tolde to Saule: neither is it lawfull to use so unlawfull
instruments, were it never for so good a purpose: for that axiome in
Theologie is most certaine and infallible:
Evil is never to be done; thus good may happen.
(Nunquam faciendum est malum ut bonum inde eveniat.) Ast 3.
1. I Sam. 28.
2. 2.Cor.11.14.
3. I Kings 22
4. Exod. 22.
5. Exod. and I. Sam. 15.
6. Acts. 8. Acts. 10.
7. Gen. 1
8. Heb. 6.10.
9. Gen. 3.
10. Jerem. 10.
11. Mat. 8. |
