Discouerie of Witchcraft, Reginald Scot, Excerpts related to Witchcraft in Early Modern Literature

Kit Marlowe Project Intern Kelsey Rhodes (Framingham State University '22) transcribed, encoded, and edited the following excerpts from Reginald Scot's Discouerie of Witchcraft. These excerpts follow the British Library's recognition of "Shakespeare-related" elements of this work, however, we believe they are of additional interest to anyone studying witchcraft or literature at the turn of the seventeenth century. These mini-editions were transcribed primarily from the digitized facsimile (photograph) copy held at The Boston Public Library, available on archive.org, and were cross-referenced with the facsimile copy available on Early English Books Online; Printed by Henry Denham for William Brome, 1584, STC, 21864. The full title of this work is: The discouerie of witchcraft, vvherein the lewde dealing of witches and witchmongers is notablie detected, the knauerie of coniurors, the impietie of inchantors, the follie of soothsaiers, the impudent falshood of cousenors, the infidelitie of atheists, the pestilent practises of pythonists, the curiositie of figurecasters, the vanitie of dreamers, the beggerlie art of alcumystrie, the abhomination of idolatrie, the horrible art of poisoning, the vertue and power of naturall magike, and all the conueiances of legierdemaine and iuggling are deciphered: and many other things opened, which have long lien hidden, howbeit verie necessarie to be knowne. Heerevnto is added a treatise vpon the nature and substance of spirits and diuels, &c: all latelie written by Reginald Scot Esquire.

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            <!--Page Page 85 / Book 4 Chapter 10 transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
        <div type="part">
           <fw type="header" style="text-indent: 4ems; font-style:italic; font-size:125%;">Bawdie Incubus.</fw>
           <fw type="header" style="text-indent: 4ems; font-size:125%;">of Witchcraft.</fw>
           <fw type="header" style="text-align: right; font-size:125%;">Cap.10.</fw>
           <fw type="pageNum" style="text-align: right; font-size:125%;">85</fw>
           
           <p style="text-align:center;"><hi style= "font-size:125%;">A confutation of all the former follies touching </hi><persName type="lit"><hi style= "font-size:125%;">In-</hi><lb/>
              cubus</persName>, which by examples and proofes of like ſtuffe is<lb/>
              ſhewed to be flat knauerie, wherein the carnall copula-<lb/>
              tion with ſpirits in ouerthrowne.<lb/></p>
              
           <p style="text-align:center; font-size:125%">The tenth Chapter.</p>
           
           <p><hi style="blackletter;"><hi style="decorInit;float:left;font-size:700%;padding:0.5rem;margin:0.2rem 1rem 0;">T</hi>
                     <hi style="font-size:125%;">Hus are lecheries couered with</hi><lb/>
              the cloke of Incubus and witchcraft, con-<lb/>
              trarie to nature and veritie: and with<lb/>
              theſe fables is mainteined an opinion,<lb/>
              that men haue béene begotten without<lb/>
              carnall copulation (as </hi><persName type="hist">Hyperius</persName><hi style="blackletter;"> and o-<lb/>
              thers write that </hi><persName type="lit">Merlin</persName><hi style="blackletter;"> was, An. </hi>440.)
              <note type="authorial" place="margin-right" style="font-size:75%;"><quote><persName type="lit">Merlin</persName>
                     be-gotten of Incubus.</quote></note><lb/>
              <hi style="blackletter;">ſpeciallie to excuſe and mainteine the<lb/>
              knaueries and lecheries of idle prieſts and bawdie monkes; and<lb/>
              to couer the ſhame of their louers and concubines.</hi><lb/></p>
           
           <p style="text-indent:1em;"><hi style="blackletter;">And alas, when great learned men haue béene ſo abuſed, with<lb/>
              the imagination of </hi>Incubus<hi style="blackletter;"> his carnall ſocietie with women,<lb/>
              miſconſtruing the ſcriptures, to wit, the place in </hi>Geneſis 6. <hi style="blackletter;">to the<lb/>
              ſeducing of manie others; it is the leſſe woonder, that this error<lb/>
              hath paſſed ſo generallie among the common people.</hi><lb/></p>
           
           <p style="text-indent:1em;"><hi style="blackletter;">But to vſe few words herein, I hope you vnderſtand that<lb/>
              they affirme and ſaie, that </hi>Incubus<hi style="blackletter;"> is a ſpirit; and I truſt you<lb/>
              know that a ſpirit hath no fleſh nor bones, &amp;c: and that he neither<lb/>
              dooth eate nor drinke. In déede your grandams maides were<lb/>
              woont to ſet a boll of milke before him and his couſine <persName type="lit">Robin<lb/>
              good-fellow</persName>, for grinding of malt or muſtard, and ſwéeping the<lb/>
              houſe at midnight: and you haue alſo heard that he would chaſe<lb/>
              excéedingly, if the maid or good-wife of the houſe, hauing compaſ-<lb/>
              ſion of his nakednes, laid anie clothes for him, béeſides his meſſe<lb/>
              of white bread and milke, which was his ſtanding ſée. For in that<lb/>
              caſe he ſaith; What haue we here. Hemton hamten, here will I<lb/>
              neuer more tread nor ſtampen.</hi><lb/></p>
           <p style="text-indent:1em;">But to procéed in this confutation. Where there is no meate
              <note type="authorial" place="margin-right" style="font-size:75%;"><quote>Quia humor ſpermaticus ex ſucco ali-mentari pro-uenit.</quote></note><lb/>
              eaten, there can be no ſéed which thereof is ingendred: although<lb/>
              it be granted, that Robin could both eate and drinke, as being a<lb/></p>
           
           <fw type="signature" style="text-align:center; font-style:italic;">H.iij. <supplied reason="omitted-in-original">r</supplied></fw>
           <fw type="catchword" style="text-align:right">couſe-</fw>
              <pb/>
           
         <!--Page Page 86 / Book 4 Chapter 10 transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
           <fw type="pageNum" style="text-align: left; font-size:125%;">86</fw>
           <fw type="header" style="text-align: center; font-size:125%;">4.Booke.</fw>
           <fw type="header" style="text-align: center; font-size:125%;">The diſcouerie</fw>
           <fw type="header" style="text-align: right; font-style:italic; font-size:125%;">The night mare,</fw>
           
           <p><hi style="blackletter;">couſening idle frier, or ſome ſuch roge, that wanted nothing ei-<lb/>
              ther belonging to lecherie or knauerie, &amp;c. Item, where the ge-<lb/>
              nitall members want, there can be no luſt of the fleſh: neither<lb/>
              dooth nature giue anie beſire of generation, where there is no pro-<lb/>
              pagation or ſucceſſion required. And as ſpirits cannot be grée-<lb/>
              ued with hunger, ſo can they not be inflamed with luſtes. And if<lb/>
              men ſhould liue euer, what néeded ſucceſſion or heires. For that<lb/>
              is but an ordinance of <persName type="lit">God</persName>, to ſupplie the place, the number, the<lb/>
              <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>Ad faculta-tem generan-di tam inter-na quàm ex-terna organa requiruntur.</quote></note>
                     world, the time, and ſpeciallie to accompliſh his will. But the<lb/>
              power of generation conſiſteth not onlie in members, but chief-<lb/>
              lie of vitall ſpirits, and of the hart: which ſpirits are neuer in ſuch<lb/>
              a bodie as </hi>Incubus<hi style="blackletter;"> hath, being but a bodie aſſumed, as they them-<lb/>
              ſelues faie. And yet the moſt part of writers herein affirme,<lb/>
              that it is a palpable and viſible bodie; though all be phanſies and<lb/>
              fables that are written here vpon.</hi><lb/></p>
           <pb/><!-- Chapter ends half way through page 86 -->
        </div>
        
        <div type="part">
           <!--Page Page 94 / Book 5 Chapter 3 transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
           <!-- Booke 5 Chapter 3 starts halfway through the page -->
           
           <p><hi style="font-size:125%;">Of a man turned into an aſſe, and returned againe in-</hi><lb/>
              to a man by one of <persName type="lit">Bodins</persName> <!-- Jean Bodin --> witches: <persName type="lit">S. Auguſtines</persName> opini-<lb/>
              on thereof.<lb/></p>
           
           <p style="text-align:center; font-size:125%;">The third Chapter.</p>
              
           <p><hi style="blackletter;"><hi style="decorInit;float:left;font-size:700%;padding:0.5rem;margin:0.2rem 1rem 0;">I</hi>
              <hi style="font-size:125%;">T happened in the citie of 
                     </hi><placeName><hi style="font-size:125%;">Sala-</hi><lb/>
              min</placeName><hi style="blackletter;">, in the kingdome of </hi><placeName>Cyprus</placeName><hi style="blackletter;">(wherein<lb/>
              is a good hauen) that a ſhip loaden with<lb/>
              merchandize ſtaied there for a ſhorr ſpace.<lb/>
              In the meane time many of the ſouldiers<lb/>
              and mariners went to ſhoare, to prouide<lb/>
              freſh victuals. Among which number, a<lb/>
              certaine Engliſh man, being a ſturdie<lb/>
              <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>What the diuel ſhuld the witch meane to make chois of the Eng-liſh man?</quote></note>
                     yoong fellowe, went to a womans houſe, a little waie out of the<lb/>
              citie, and not farre from the ſea ſide, to ſée whether ſhe had anie<lb/>
              egs to ſell. Who perceiuing him to be a luſtie yoong fellowe, a<lb/>
              ſtranger, and farre from his countrie (ſo as vpon the loſſe of him<lb/>
              there would be the leſſe miſſe or inquirie) ſhe confidered with hir<lb/>
              ſelfe how to deſtroie him; and willed him to ſtaie there awhile,<lb/>
              whileſt ſhe went to fetch a few egs for him. But ſhe tarried long,<lb/>
              ſo as the yoong man called vnto hir, deſiring hir to make haſt: for<lb/>
              he told hir that the tide would be ſpent, and by that meanes his<lb/>
              ſhip would be gone, and leaue him behind. Howbeit, after ſome<lb/>
              detracting of time, ſhe brought him a few egs, willing him to re-<lb/>
              turne to hir, if his ſhip were gone when he came. The yoong fel-<lb/></hi></hi></p>
           
           <!-- Signature unknown -->
           <fw type="catchword" style="text-align:right"><hi style="blackletter;">lowe</hi></fw>
           <pb/>
           
        <!--Page Page 95 / Book 5 Chapter 3 transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
           <fw type="header" style="text-align: left; font-style:italic; font-size:125%;">ned into an aſſe.</fw>
           <fw type="header" style="text-align: center; font-size:125%;">of Witchcraft.</fw>
           <fw type="header" style="text-align: right; font-size:125%;">Cap.3.</fw>
           <fw type="pageNum" style="text-align: right; font-size:125%;">95</fw> 
           
           <p style="blackletter;">
              lowe returned towards his ſhip: but before he went aboord, hée<lb/>
              would néeds eate an eg or twaine to ſatiſfie his hunger, and with-<lb/>
              in ſhort ſpace he became dumb and out of his wits (as he after-<lb/>
              wards ſaid.) When he would haue entred into the ſhip, the mari-
                     <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>A ſtrange metamor-phôſis, of bodie, but not of mind</quote></note><lb/>
              ners beat him backe with a cudgell, ſaieng; What a murren<lb/>
              lacks the aſſe. Whither the diuell will this aſſe. The aſſe or yoong<lb/>
              man (I cannot tell by which name I ſhould terme him) being<lb/>
              many times repelled, and vnderſtanding their words that cal-<lb/>
              led him aſſe, conſidering that he could ſpeake neuer a word, and<lb/>
              yet could vnderſtand euerie bodie; he thought that he was bewit-<lb/>
              ched by the woman, at whoſe houſe he was. And therefore, when<lb/>
              by no meanes he could get into the boate, but was driuen to tar-<lb/>
              rie and ſée hir departure; being alſo beaten from place to place,<lb/>
              as an aſſe: he remembred the witches words, and the words of<lb/>
              his owne fellowes that called him aſſe, and returned to the wit-<lb/>
              ches houſe, in whoſe ſeruice hée remained by the ſpace of thrée<lb/>
              yeares, dooing nothing with his hands all that while, but carried<lb/>
              ſuch burthens as ſhe laied on his backe; hauing onelie this com-<lb/>
              fort, that although he were reputed an aſſe among ſtrangers and<lb/>
              beaſts, yet that both this witch, and all other witches knew him<lb/>
              to be a man.<lb/></p>
           
           <p style="text-indent:1em;"><hi style="blackletter;">After thrée yeares were paſſed ouer, in a morning betimes he<lb/>
              went to towne before his dame; who vpon ſome occaſion (of like<lb/>
              to make water) ſtaied a little behind. In the meane time being<lb/> 
              néere to a church, he heard a little ſaccaring bell ring to the eleua-
                     <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>Note the deuotion of the aſſe.</quote></note><lb/>
              tion of a morrowe maſſe, and not daring to go into the church,<lb/>
              leaſt he ſhould haue béene beaten and driuen out with cudgels, in<lb/>
              great deuotion he fell downe in the churchyard, vpon the knées of<lb/>
              his hinder legs, and did lift his foreféet ouer his head, as the<lb/>
              préeſt doth hold the ſacrament at the eleuation. Which prodigious<lb/>
              ſight when certeine merchants of</hi><placeName> Genua</placeName><hi style="blackletter;"> eſpied, and with woon-<lb/>
              der beheld; anon commeth the witch with a cudgell in hir hand,<lb/>
              beating foorth the aſſe. And bicauſe (as it hath béene ſaid) ſuch<lb/>
              kinds of witchcrafts are verie vſuall in thoſe parts; the mer-<lb/>
              chants aforeſaid made ſuch meanes, as both the aſſe and the witch<lb/>
              were attached by the iudge. And ſhe being examined and ſet vp-<lb/>
              on the racke, confeſſed the whole matter, and promiſed, that if ſhe<lb/>
              might haue libertie to go home, ſhe would reſtore him to his old<lb/></hi></p>
              
           <fw type="catchword" style="text-align:right"><hi style="blackletter;">ſhape:</hi></fw>
            <pb/>
           
        <!--Page Page 96 / Book 5 Chapter 3 transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->           
           <fw type="pageNum" style="text-align: left; font-size:125%;">96</fw>
           <fw type="header" style="text-align: center; font-size:125%;">5.Booke.</fw>
           <fw type="header" style="text-align: center; font-size:125%;">The diſcouerie</fw>
           <fw type="header" style="text-align: right; font-style:italic; font-size:125%;">W. tranſubſtantiations.</fw>
           
           <p style="blackletter;">ſhape: and being diſmiſſed, ſhe did accordinglie. So as notwith-<lb/>
              ſtanding they apprehended hir againe, and burned hir: and the<lb/>
              yoong man returned into his countrie with a ioifull and merrie<lb/>
              hart.<lb/></p>
           
           <p style="text-indent:1em;"><hi style="blackletter;">Upon the aduantage of this ſtorie </hi><persName type="hist">M. Mal. Bodin</persName><hi style="blackletter;">, and the reſi-<lb/>              
              <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>Auguſ. lib. 18.de ciui. Dei.cap.17 &amp; 18.</quote></note>
              due of the witchmongers triumph; and ſpeciallie bicauſe </hi><persName type="hist"><hi style="blackletter;">S.</hi> Au-<lb/>
              guſtine</persName> <hi style="blackletter;">ſubſcribeth therevnto; or at the leaſt to the verie like.<lb/>
              Which I muſt confeſſe I find too common in his books, inſomuch<lb/>
              as I iudge them rather to be foiſted in by ſome fond papiſt or<lb/>
              witchmonger, than ſo learned a mans dooings. The beſt is, that<lb/>
              he himſelfe is no eie-witneſſe to any of thoſe his tales; but ſpea-<lb/>
              keth onelie by report; wherein he vttereth theſe words: to wit,<lb/>
              that It were a point of great inciuilitie, &amp;c: to diſcredit ſo manie<lb/>
              and ſo certeine reports. And in that reſpect he iuſtiſteth the corpo-<lb/>
              rall tranſfigurations of </hi><persName type="lit">Vlyſſes</persName><hi style="blackletter;"> his mates, throgh the witchcraft<lb/>
              of </hi><placeName>Circes</placeName><hi style="blackletter;">: and that fooliſh fable of </hi><persName type="lit">Præſtantius</persName><hi style="blackletter;"> his father, who (he<lb/>
              ſaith) did eate prouender and haie among other horſſes, being<lb/>
              <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>At the alps in <placeName>Arcadia</placeName>.</quote></note>
                     himſelfe turned into an horſſe. Yea he verifieth the ſtarkeſt lie<lb/>
              that euer was inuented, of the two ale wiues that vſed to tranſ-<lb/>
              forme all their gheſts into horſſes, and to ſell them awaie at mar-<lb/>
              kets and faires. And therefore I ſaie with </hi><persName type="hist">Cardanus</persName><hi style="blackletter;">, that how<lb/>
              <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>Card. de var. rerum. lib. 15 cap.80. Auguſt. Lib. 18. de ciuit. Dei.</quote></note>
                     much </hi><persName type="hist">Auguſtin</persName><hi style="blackletter;"> ſaith he hath ſéen with his eies, ſo much I am con-<lb/>
              tent to beléeue. Howbeit </hi><persName type="hist"><hi style="blackletter;">S.</hi> Auguſtin</persName><hi style="blackletter;"> concludeth againſt <persName type="hist">Bodin</persName>.<lb/>
              For he affirmeth theſe tranſubſtantiations to be but fantaſticall,<lb/>
              and that they are not according to the veritie, but according to the<lb/>
              appearance. And yet I cannot allow of ſuch appearances made<lb/>
              by witches, or yet by diuels: for I find no ſuch power giuen by<lb/>
              <persName type="lit">God</persName> to any creature. And I would wit of </hi>
                     <persName type="hist"><hi style="blackletter;">S.</hi> Auguſtine</persName><hi style="blackletter;">, where<lb/>
              they became, whom </hi><persName type="hist">Bodins</persName><hi style="blackletter;"> tranſformed woolues deuoured. But</hi><lb/>
              ___________________________________<foreign xml:lang="la"><hi style="font-style:italic;font-size:85%;">-ô quàm</hi></foreign><lb/>
              <foreign xml:lang="la"><hi style="font-style:italic;font-size:85%;">Credula mens hominis &amp; erecta fabulis aures!</hi></foreign><lb/></p>
           
           <p style="text-align:center; font-size:150%;">Good Lord! how light of credit is<lb/>
              <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>Engliſhed by <persName type="lit">Abraham Fleming</persName></quote></note>
                     the wauering mind of man!<lb/>
              How vnto tales and lies his eares<lb/>
              attentiue all they can?<lb/></p>

           <fw type="catchword" style="text-align:right"><hi style="blackletter;">Generall</hi></fw>
           <pb/>    
            
           <!--Page Page 97 / Book 5 Chapter 3 transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
           <fw type="header" style="text-align: left; font-style:italic; font-size:125%;">The former lies confuted.</fw>
           <fw type="header" style="text-align: center; font-size:125%;">of Witchcraft.</fw>
           <fw type="header" style="text-align: right; font-size:125%;">Cap.4.</fw>
           <fw type="pageNum" style="text-align: right; font-size:125%;">97</fw> 
           
           <p style="text-indent:1em; blackletter;">Generall councels, and the popes canons, which Bodin ſo re-<lb/>
              gardeth, doo condemne and pronounce his opinions in this be-<lb/>
              halfe to be abſurd; and the reſidue of the witchmongers, with<lb/>
              himſelfe in the number, to be woorſſe than infidels. And theſe are<lb/>
              the verie words of the canons, which elſe-where I haue more<lb/>
              largelie repeated; Whoſoeuer beléeueth, that anie creature can
                     <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>Canon. 26. que.5.epiſ- copi ex con. acquir. &amp;c.</quote></note><lb/> <!-- quae? -->
              be made or changed into better or woorſſe, or tranſformed into a-<lb/>
              nie other ſhape, or into anie other ſimilitude, by anie other than<lb/>
              by <persName type="lit">God</persName> himſelfe the creator of all things, without all doubt is an<lb/>
              infidell, and woorſſe than a pagan. And therewithall this reaſon is<lb/>
              rendered, to wit: bicauſe they attribute that to a creatnre, which<lb/>
              onelie belongeth to <persName type="lit">God</persName> the creator of all things.<lb/></p>
         <pb/><!-- Chapter ends half way through page -->
        </div>
        
        <div type="part">
           <!-- Chapter starts half way through page -->
           <!--Page Page 152 / Book 7 Chapter 15 transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
           <p style="text-align:center;"><hi style= "font-size:125%;">Of vaine apparitions, how people haue beene</hi><lb/>
              brought to feare bugges, which is partlie reformed by<lb/>
              preaching of the goſpell, the true effect of Chriſtes<lb/>
              miracles.<lb/></p>
           
           <p style="text-align:center; font-size:125%;">The xv. Chapter.</p>
           
           <p><hi style="decorInit;float:left;font-size:800%;padding:0.5rem;margin:0.2rem 1rem 0;">B</hi><hi style="blackletter;"><hi style= "font-size:150%;">ut certeinlie, ſome one knaue in</hi><lb/>
              a white ſhéete hath couſened and abuſed<lb/>
              manie thouſands that waie; ſpeciallie<lb/>
              when <persName type="lit">Robin good-fellow</persName> kept ſuch a coile<lb/>
              in the countrie. But you ſhall vnder-<lb/>
              ſtand, that theſe bugs ſpeciallie are ſpied<lb/>
              and feared of ſicke folke, children, wo-<lb/>
              men, and cowards, which through weak-<lb/>
              <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>1. Wier. lib.3 cap.8. Theodor. Bizantius. Lauat.de ſpect. &amp; le-murib.</quote></note>
                     neſſe of mind and bodie, are ſhaken with vaine dreames and con-<lb/>
              tinuall feare. The </hi><orgName type="nati"></orgName>Scythians<hi style="blackletter;">, being a ſtout and a warlike nati-<lb/> <!-- is it an organization -->
              on (as diuers writers report) neuer ſée anie vaine fights, or ſpi-<lb/>
              rits. It is a common faieng; A lion feareth no bugs. But in our<lb/>
              childhood our mothers maids haue ſo terrified vs with an ouglie<lb/>
              diuell hauing hornes on his head, fier in his mouth, and a taile in<lb/></hi></p>
              
           <fw type="catchword" style="text-align:right"><hi style="blackletter;">his</hi></fw>
              <pb/>
           
           <!--Page Page 153 / Book 7 Chapter 15 transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->  
           <fw type="header" style="text-align: left; font-style:italic; font-size:125%;">Ob.</fw>
           <fw type="header" style="text-align: center; font-size:125%;">of Witchcraft.</fw>
           <fw type="header" style="text-align: right; font-size:125%;">Cap.15.</fw>
           <fw type="pageNum" style="text-align: right; font-size:125%;">153</fw>
           
           <p style="blackletter;">his bréech, eies like a baſon, fanges like a dog, clawes like a
              <note type="authorial" place="margin-right" style="font-size:75%; font-style:italic;">
                     <quote>Cardan. de var. rerum Peucer. &amp; c.</quote></note><lb/>
              beare, a ſkin like a Niger, and a voice roring like a lion, whereby<lb/>
              we ſtart and are afraid when we heare one crie Bough: and they<lb/>
              haue ſo fraied vs with bull beggers, ſpirits, witches, vrchens,<lb/>
              elues, hags, fairies, ſatyrs, pans, faunes, ſylens, kit with the can-<lb/>
              ſticke, tritons, centaurs, dwarfes, giants, imps, calcars, coniu-<lb/>
              rors, nymphes, changlings, Incubus, <persName type="lit">Robin good-fellowe</persName>, the<lb/>
              ſpoorne, the mare, the man in the oke, the hell waine, the fierdrake,<lb/>
              the puckle, Tom thombe, hob gobblin, Tom tumbler, boneles,<lb/>
              and ſuch other bugs, that we are afraid of our owne ſhadowes:<lb/>
              in ſo much as ſome neuer feare the diuell, but in a darke night;<lb/>
              and then a polled ſhéepe is a perillous beaſt, and manie times is<lb/>
              taken for our fathers ſoule, ſpeciallie in a churchyard, where a<lb/>
              right hardie man heretofore ſcant burſt paſſe by night, but his<lb/>
              haire would ſtand vpright. For right graue writers report, that
              <note type="authorial" place="margin-right" style="font-size:75%; font-style:italic;">
                  <quote>Lauat. de ſpect.</quote></note><lb/>
              ſpirits moſt often and ſpeciallie take the ſhape of women appea-<lb/>
              ring to monks, &amp;c: and of beaſts, dogs, ſwine, horſſes, gotes, cats,<lb/>
              haires; of fowles, as crowes, night owles, and ſhréeke owles;<lb/>
              but they delight moſt in the likenes of ſnakes and dragons.<lb/>
              Well, thanks be to <persName type="lit">God</persName>, this wretched and cowardlie infidelitie,<lb/>
              ſince the preaching of the goſpell, is in part forgotten: and doubt-<lb/>
              les, the reſt of thoſe illuſions will in ſhort time (by <persName type="lit">Gods</persName> grace) be<lb/>
              detected and vaniſh awaie.<lb/></p>
           
           <p style="text-indent:1em;"><hi style="blackletter;">Diuers writers report, that in </hi><placeName>Germanie</placeName>
                     <hi style="blackletter;">, ſince </hi><persName type="hist">Luthers</persName><hi style="blackletter;"> time,
                     <note type="authorial" place="margin-right" style="font-size:75%; font-style:italic;">
                     <quote>Car. de var. rerum. 1. Wier. de præſt. dæmon. &amp;c.</quote></note><lb/>
              ſpirits and diuels have not perſonallie appeared, as in times<lb/>
              paſt they were woont to doo. This argument is taken in hand of<lb/>
              the ancient fathers, to prooue that determination and ceaſing of<lb/>
              oracles. For in times paſt (ſaith </hi><persName type="hist">Athanaſius</persName><hi style="blackletter;">) diuels in vaine
                     <note type="authorial" place="margin-right" style="font-size:75%; font-style:italic;">
                     <quote>Athanaſ. de humanitate verbi.</quote></note><lb/>
              ſhapes did intricate men with their illuſions, hiding themſelues<lb/>
              in waters, ſtones, woods, &amp;c. But now that the word of <persName type="lit">GOD</persName><lb/>
              hath appeared, thoſe ſights, ſpirits, and mockeries of images are<lb/>
              ceaſed. Truelie, if all ſuch oracles, as that of </hi><persName type="lit">Apollo</persName><hi style="blackletter;">, &amp;c (before<lb/>
              the comming of <persName type="hist">Chriſt</persName>) had béene true, and doone according to<lb/>
              the report, which hath béene brought through diuers ages, and<lb/>
              from farre countries vnto vs without préeſtlie fraud or guile, ſo<lb/>
              as the ſpirits of propheſie, and working of miracles, had béene in-<lb/>
              ſerted into an idoll, as hath béene ſuppoſed: yet we chriſtians<lb/>
              may conceiue, that <persName type="hist">Chriſts</persName> cõming was not ſo fruteles and pre-</hi><lb/></p>
              
           <fw type="catchword" style="text-align:right"><hi style="blackletter;">iudiciall</hi></fw>
           <pb/>
           
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           <fw type="pageNum" style="text-align: left; font-size:125%;">154</fw>
           <fw type="header" style="text-align: center; font-size:125%;">7.Booke.</fw>
           <fw type="header" style="text-align: center; font-size:125%;">The diſcouerie</fw>
           <fw type="header" style="text-align: right; font-style:italic; font-size:125%;">Miracles.</fw>
           
           <p><hi style="blackletter;">iudiciall in this point vnto vs, as to take awaie his ſpirit of pro-<lb/>
              pheſie and diuination from out of the mouth of his elect people,<lb/>
              and good prophets, giuing no anſwers of anie thing to come by<lb/>
              them, nor by</hi> Vrim <hi style="blackletter;">nor</hi> Thumim<hi style="blackletter;">, as he was woont, &amp;c. And yet to<lb/>
              leaue the diuell in the mouth of a witch, or an idoll to propheſie<lb/>
              or worke miracles, &amp;c: to the hinderance of his glorious goſpell,<lb/>
              <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>The true end of mi-racles.</quote></note>
              to the diſcountenance of his church, and to the furtherance of in-<lb/>
              fidelitie and falſe religion, whereas the working of miracles<lb/>
              was the onelie, or at leaſt the moſt ſpeciall meanes that mooued<lb/>
              men to beléeue in <persName type="hist">Chriſt</persName>: as appeareth in ſundrie places of the<lb/>
              <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>Iohn.2.</quote></note>
              goſpell, and ſpeciallie in </hi>Iohn<hi style="blackletter;">, where it is written, that a great<lb/>
              multitude followed him, bicauſe they fawe his miracles which he<lb/>
              <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>Act.2.22. Iohn.5.</quote></note>
              did, &amp;c. Naie, it is not written, that <persName type="hist">Jeſus</persName> was approoued by God<lb/>
              among the <orgName>Jewes</orgName>, with miracles, wonders and ſignes, &amp;c. And<lb/>
              yet, if we conferre the miracles wrought by <persName type="hist">Chriſt</persName>, and thoſe that<lb/>
              are imputed to witches; witches miracles ſhall appeare more<lb/>
              common, and nothing inferior vnto his.</hi><lb/></p>
           <pb/><!-- Chapter ends half way down page -->
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        <div type="part">
           <!-- Booke 15 Chapter 10 starts half way down page -->
           <!--Page Page 408 / Book 15 Chapter 10 transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
           <p style="text-align:center">To know of treaſure hidden in the earth.</p>
           
           <p style="text-align:center; font-size:125%;">The tenth Chapter.</p>
        
           <p><note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>This would be much practiſed if it were not a couſening knacke.</quote></note>
              <hi style="decorInit;float:left;font-size:400%;padding:0.5rem;margin:0.2rem 1rem 0;">W</hi>
                     <hi style="blackletter;"><hi style= "font-size:125%;">Rite in paper theſe characters following,</hi><lb/>
              on the ſaturdaie, in the houre of ☽, and laie it where<lb/>
              thou thinkeſt treaſure to be: if there be anie, the pa-<lb/>
              per will burne, elſe not. And theſe be the characters.<lb/></hi></p>
           
           <figure><figDesc>*witchcraft symbols*</figDesc></figure>
           
           <p style="text-align:center">This is the waie to go inuiſible by theſe<lb/>
              three ſiſters of fairies.<lb/></p>
           
           <p><hi style="blackletter;"><hi style="decorInit;float:left;font-size:150%;padding:0.5rem;margin:0.2rem 1rem 0;">
                     I</hi>N the name of the Father, and of the Sonne, and of the Holie-<lb/>
              ghoſt. Firſt go to a faire parlor or chamber, &amp; an euen ground,<lb/>
              and in no loft, and from people nine daies; for it is the better:<lb/>
              and let all thy clothing be cleane and ſwéete. Then make a candle<lb/>
              of virgine waxe, and light it, and make a faire fier of charcoles,<lb/>
              in a faire place, in the middle of the parlor or chamber. Then take<lb/>
              faire cleane water, that runneth againſt the eaſt, and ſet it vpon<lb/>
              the fier: and yer thou waſheſt thy ſelfe, ſaie theſe words, going a-<lb/>
              bout the fier, thrée times, holding the candle in the right hand ✠</hi><lb/>
              Panthon ✠ Craton ✠ Muriton ✠ Biſecognaton ✠ Siſton ✠<lb/></p>
           
              <fw type="catchword" style="text-align:right">Diaton</fw>
            <pb/>
           
        <!--Page Page 409 / Book 15 Chapter 10 transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
           <fw type="header" style="text-align: left; font-style:italic; font-size:125%;">Jidoni.</fw>
           <fw type="header" style="text-align: center; font-size:125%;">of Witchcraft.</fw>
           <fw type="header" style="text-align: right; font-size:125%;">Cap.10.</fw>
           <fw type="pageNum" style="text-align: right; font-size:125%;">409</fw>
           
           <p><hi style="text-indent:1em;">Diaton ✠ Maton ✠ Tetragrammaton ✠ Agla ✠ Agarion ✠<lb/>
              Tegra ✠ Penteſſaron ✠ Tendicata ✠ <hi style="blackletter;">Then reherſe theſe names</hi><lb/>
              ✠ Sorthie ✠ Sorthia ✠ Sorthios ✠ <persName type="lit">Milia</persName> ✠ <persName type="lit">Achilia</persName> ✠ <persName type="lit">Sibylia</persName><lb/>
              ✠ <foreign xml:lang="la"><hi style="font-style:italic;"> In nomine patrv, &amp; fily, &amp; ſpiritus ſancti,</hi></foreign><hi style="blackletter;"> Amen. I coniure you<lb/>
              thrée ſiſters of fairies,</hi> <persName type="lit">Milia</persName>, <persName type="lit">Achilia</persName>,
                     <persName type="lit">Sibylia</persName>, <hi style="blackletter;">by the father, by the
                     <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>The three ſiſters of the fairies, <persName type="lit">Milia</persName>, 
                     <persName type="lit">A-chilia</persName>, and <persName type="lit">Sibylia</persName>.</quote></note><lb/>
              ſonne, and by the Holie-ghoſt, and by their vertues and powers,<lb/>
              and by the moſt mercifull and liuing <persName type="lit">God</persName>, that will command<lb/>
              his angell to blowe the trumpe at the daie of iudgement; and he<lb/>
              ſhall faie, Come, come, come to iudgement; and by all angels,<lb/>
              archangels, thrones, dominations, principats, poteſtates, virtu-<lb/>
              tes, cherubim and ſeraphim, and by their vertues and powers. I<lb/>
              coniure you thrée ſiſters, by the vertue of all the riall words afore-<lb/>
              ſaid: I charge you that you doo appeare before me viſiblie, in<lb/>
              forme and ſhape of faire women, in white veſtures, and to bring<lb/>
              with you to me, the ring of inuiſibilitie, by the which I may go in-<lb/>
              uiſible at mine owne will and pleaſure, and that in all houres<lb/>
                        and minuts:</hi><foreign xml:lang="la"><hi style="font-style:italic;"> In nomine patris, &amp; fily, &amp; ſpiritus ſancti,</hi></foreign><hi style="blackletter;"> Amen <figure><figDesc>five petal symbol</figDesc></figure> Be-<lb/>
              ing appeared, ſaie this bond following.</hi></hi><lb/></p>
           
           <p style="text-indent:1em; blackletter;"><hi style="text-indent:1em;">I bleſſed virgins ✠ <persName type="lit">Milia</persName> ✠ <persName type="lit">Achilia</persName> ✠ I coniure you in the<lb/>
              name of the father, in the name of the ſonne, and in the name of<lb/>
              the Holie-ghoſt, and by their vertues I charge you to depart<lb/>
              from me in peace, for a time. And <persName type="lit">Sibylia</persName>, I coniure thée, by the<lb/>
              vertue of our Lord <persName type="lit">Jeſus Chriſt</persName>, and by the vertue of his<lb/>
              ſleſh and pretious bloud, that he tooke of our bleſſed ladie the vir-<lb/>
              gine, and by all the holie companie in heauen: I charge thée <persName type="lit">Si-<lb/>
              bylia</persName>, by all the vertues aforeſaid, that thou be obedient vnto me,<lb/>
              in the name of <persName type="lit">God</persName>; that when, and at what time and place I<lb/>
              ſhall call thée by this foreſaid coniuration written in this booke,<lb/>
              looke thou be readie to come vnto me, at all houres and minuts,<lb/>
              and to bring vnto me the ring of inuiſibilitie, whereby I may go<lb/>
                     <note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>The ring of inuiſibilitie.</quote></note>
              inuiſible at my will and pleaſure, and that at all houres and mi-<lb/>
              nuts;</hi> Fiat, fiat, <hi style="blackletter;">Amen.</hi><lb/></p>
           
           <p style="text-indent:1em; blackletter;"><hi style="text-indent:1em;">And if they come not the firſt night then doo the ſame the ſecond</hi><lb/>
              night, and ſo the third night, vntill they doo come: for doubtles<lb/>
              they will come, and lie thou in thy bed in the ſame parlor or cham-<lb/>
              ber. And laie thy right hand out of the bed, and looke thou haue a<lb/>
              faire ſilken kercher bound about thy head, and be not afraid, they<lb/>
              will doo thée no harme. For there will come before thée thrée faire<lb/></p>
           
           <fw type="catchword" style="text-align:right; blackletter;">women,</fw>
           <pb/>
           
        <!--Page Page 410 / Book 15 Chapter 10 transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
           <fw type="pageNum" style="text-align: left; font-size:125%;">410</fw>
           <fw type="header" style="text-align: center; font-size:125%;">15.Booke.</fw>
           <fw type="header" style="text-align: center; font-size:125%;">The diſcouerie</fw>
           <fw type="header" style="text-align: right; font-style:italic; font-size:125%;">To go inuiſible, &amp;c.</fw>
           
           <p><note type="authorial" place="margin-right" style="font-size:75%;">
                     <quote>*Such a ring it was that aduan-ced Giges to the king-dome of <placeName>Lydia</placeName>: Plato.lib.2. de iusto.</quote></note>
              women, and all in white clothing; and one of them will put * a<lb/>
              ring vpon thy finger, wherwith thou ſhalt go inuiſible. Then with<lb/>
              ſpéed bind them with the bond aforeſaid. When thou haſt this ring<lb/>
              on thy finger, looke in a glaſſe, and thou ſhalt not ſée thy ſelfe. And<lb/>
              when thou wilt go inuiſible, put it on thy finger, the ſame finger<lb/>
              that they did put it on, and euerie new ☽ renew it againe. For<lb/>
              after the firſt time thou ſhalt euer haue it, and euer beginne this<lb/>
              worke in the new of the ☽ and in the houre of ♃ and the ☽ in ♋<lb/>
              ♐ ♓.<lb/></p>
           <pb/>
           <!-- Chapter ends half way through the page -->
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        <div type="part">
           <!-- This is the last page of Book 15 Chapter 14 -->
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           <fw type="pageNum" style="text-align: left; font-size:125%;">420</fw>
           <fw type="header" style="text-align: center; font-size:125%;">15.Booke.</fw>
           <fw type="header" style="text-align: center; font-size:125%;">A diſcouerie</fw>
           <fw type="header" style="text-align: right; font-style:italic; font-size:125%;">Coniuring for a ſpir</fw>
           
           <p style="text-align:center"><hi style= "font-size:125%;">A type or figure of the circle for the maiſter</hi><lb/>
              <hi style= "font-size:115%;">and his fellowes to fit in,ſhewing how</hi><lb/>
              and after what faſhion it<lb/>
              ſhould be made.<lb/></p>
           
           <figure><figDesc>*square with stars and maltese crosses in it and many words*</figDesc></figure>
        
           <p style="text-align:center"><hi style="decorInit;float:left;font-size:400%;padding:0.5rem;margin:0.2rem 1rem 0;">
                     T</hi>His is the circle for the maiſter to fit in, and his fellowe<lb/>
              or fellowes, at the firſt calling, ſit backe to backe, when<lb/>
              he calleth the ſpirit; and for the fairies make this circle<lb/>
              with chalke on the ground, as is ſaid before. This ſpi-<lb/>
              rit <persName type="lit">Bealphares</persName> being once called and found, ſhall ne-<lb/>
              uer haue power to hurt thee. Call him in<lb/>
              the houre of ♃ or ♀ the ☽ in-<lb/>
              creaſing.<lb/></p>
           <fw type="catchword" style="text-align:right">The</fw>
           <pb/>
        </div>
        </body>
    </text>
</TEI>
Scot_Witches_master_DH_A2r_to_B1r General Editor Kristen Abbott Bennett Assistant Editor Kelsey L. Rhodes

Printed by Publication Information

STC 21864

TEI P5

Bawdie Incubus. of Witchcraft. Cap.10. 85

A confutation of all the former follies touching In- cubus, which by examples and proofes of like ſtuffe is ſhewed to be flat knauerie, wherein the carnall copula- tion with ſpirits in ouerthrowne.

The tenth Chapter.

T Hus are lecheries couered with the cloke of Incubus and witchcraft, con- trarie to nature and veritie: and with theſe fables is mainteined an opinion, that men haue béene begotten without carnall copulation (as Hyperius and o- thers write that Merlin was, An. 440.) 01 Merlin be-gotten of Incubus. ſpeciallie to excuſe and mainteine the knaueries and lecheries of idle prieſts and bawdie monkes; and to couer the ſhame of their louers and concubines.

And alas, when great learned men haue béene ſo abuſed, with the imagination of Incubus his carnall ſocietie with women, miſconſtruing the ſcriptures, to wit, the place in Geneſis 6. to the ſeducing of manie others; it is the leſſe woonder, that this error hath paſſed ſo generallie among the common people.

But to vſe few words herein, I hope you vnderſtand that they affirme and ſaie, that Incubus is a ſpirit; and I truſt you know that a ſpirit hath no fleſh nor bones, &c: and that he neither dooth eate nor drinke. In déede your grandams maides were woont to ſet a boll of milke before him and his couſine Robin good-fellow, for grinding of malt or muſtard, and ſwéeping the houſe at midnight: and you haue alſo heard that he would chaſe excéedingly, if the maid or good-wife of the houſe, hauing compaſ- ſion of his nakednes, laid anie clothes for him, béeſides his meſſe of white bread and milke, which was his ſtanding ſée. For in that caſe he ſaith; What haue we here. Hemton hamten, here will I neuer more tread nor ſtampen.

But to procéed in this confutation. Where there is no meate 02 Quia humor ſpermaticus ex ſucco ali-mentari pro-uenit. eaten, there can be no ſéed which thereof is ingendred: although it be granted, that Robin could both eate and drinke, as being a

H.iij. r couſe- 86 4.Booke. The diſcouerie The night mare,

couſening idle frier, or ſome ſuch roge, that wanted nothing ei- ther belonging to lecherie or knauerie, &c. Item, where the ge- nitall members want, there can be no luſt of the fleſh: neither dooth nature giue anie beſire of generation, where there is no pro- pagation or ſucceſſion required. And as ſpirits cannot be grée- ued with hunger, ſo can they not be inflamed with luſtes. And if men ſhould liue euer, what néeded ſucceſſion or heires. For that is but an ordinance of God, to ſupplie the place, the number, the 03 Ad faculta-tem generan-di tam inter-na quàm ex-terna organa requiruntur. world, the time, and ſpeciallie to accompliſh his will. But the power of generation conſiſteth not onlie in members, but chief- lie of vitall ſpirits, and of the hart: which ſpirits are neuer in ſuch a bodie as Incubus hath, being but a bodie aſſumed, as they them- ſelues faie. And yet the moſt part of writers herein affirme, that it is a palpable and viſible bodie; though all be phanſies and fables that are written here vpon.

Of a man turned into an aſſe, and returned againe in- to a man by one of Bodins witches: S. Auguſtines opini- on thereof.

The third Chapter.

I T happened in the citie of Sala- min , in the kingdome of Cyprus (wherein is a good hauen) that a ſhip loaden with merchandize ſtaied there for a ſhorr ſpace. In the meane time many of the ſouldiers and mariners went to ſhoare, to prouide freſh victuals. Among which number, a certaine Engliſh man, being a ſturdie 04 What the diuel ſhuld the witch meane to make chois of the Eng-liſh man? yoong fellowe, went to a womans houſe, a little waie out of the citie, and not farre from the ſea ſide, to ſée whether ſhe had anie egs to ſell. Who perceiuing him to be a luſtie yoong fellowe, a ſtranger, and farre from his countrie (ſo as vpon the loſſe of him there would be the leſſe miſſe or inquirie) ſhe confidered with hir ſelfe how to deſtroie him; and willed him to ſtaie there awhile, whileſt ſhe went to fetch a few egs for him. But ſhe tarried long, ſo as the yoong man called vnto hir, deſiring hir to make haſt: for he told hir that the tide would be ſpent, and by that meanes his ſhip would be gone, and leaue him behind. Howbeit, after ſome detracting of time, ſhe brought him a few egs, willing him to re- turne to hir, if his ſhip were gone when he came. The yoong fel-

lowe ned into an aſſe. of Witchcraft. Cap.3. 95

lowe returned towards his ſhip: but before he went aboord, hée would néeds eate an eg or twaine to ſatiſfie his hunger, and with- in ſhort ſpace he became dumb and out of his wits (as he after- wards ſaid.) When he would haue entred into the ſhip, the mari- 05 A ſtrange metamor-phôſis, of bodie, but not of mind ners beat him backe with a cudgell, ſaieng; What a murren lacks the aſſe. Whither the diuell will this aſſe. The aſſe or yoong man (I cannot tell by which name I ſhould terme him) being many times repelled, and vnderſtanding their words that cal- led him aſſe, conſidering that he could ſpeake neuer a word, and yet could vnderſtand euerie bodie; he thought that he was bewit- ched by the woman, at whoſe houſe he was. And therefore, when by no meanes he could get into the boate, but was driuen to tar- rie and ſée hir departure; being alſo beaten from place to place, as an aſſe: he remembred the witches words, and the words of his owne fellowes that called him aſſe, and returned to the wit- ches houſe, in whoſe ſeruice hée remained by the ſpace of thrée yeares, dooing nothing with his hands all that while, but carried ſuch burthens as ſhe laied on his backe; hauing onelie this com- fort, that although he were reputed an aſſe among ſtrangers and beaſts, yet that both this witch, and all other witches knew him to be a man.

After thrée yeares were paſſed ouer, in a morning betimes he went to towne before his dame; who vpon ſome occaſion (of like to make water) ſtaied a little behind. In the meane time being néere to a church, he heard a little ſaccaring bell ring to the eleua- 06 Note the deuotion of the aſſe. tion of a morrowe maſſe, and not daring to go into the church, leaſt he ſhould haue béene beaten and driuen out with cudgels, in great deuotion he fell downe in the churchyard, vpon the knées of his hinder legs, and did lift his foreféet ouer his head, as the préeſt doth hold the ſacrament at the eleuation. Which prodigious ſight when certeine merchants of Genua eſpied, and with woon- der beheld; anon commeth the witch with a cudgell in hir hand, beating foorth the aſſe. And bicauſe (as it hath béene ſaid) ſuch kinds of witchcrafts are verie vſuall in thoſe parts; the mer- chants aforeſaid made ſuch meanes, as both the aſſe and the witch were attached by the iudge. And ſhe being examined and ſet vp- on the racke, confeſſed the whole matter, and promiſed, that if ſhe might haue libertie to go home, ſhe would reſtore him to his old

ſhape: 96 5.Booke. The diſcouerie W. tranſubſtantiations.

ſhape: and being diſmiſſed, ſhe did accordinglie. So as notwith- ſtanding they apprehended hir againe, and burned hir: and the yoong man returned into his countrie with a ioifull and merrie hart.

Upon the aduantage of this ſtorie M. Mal. Bodin , and the reſi- 07 Auguſ. lib. 18.de ciui. Dei.cap.17 & 18. due of the witchmongers triumph; and ſpeciallie bicauſe S. Au- guſtine ſubſcribeth therevnto; or at the leaſt to the verie like. Which I muſt confeſſe I find too common in his books, inſomuch as I iudge them rather to be foiſted in by ſome fond papiſt or witchmonger, than ſo learned a mans dooings. The beſt is, that he himſelfe is no eie-witneſſe to any of thoſe his tales; but ſpea- keth onelie by report; wherein he vttereth theſe words: to wit, that It were a point of great inciuilitie, &c: to diſcredit ſo manie and ſo certeine reports. And in that reſpect he iuſtiſteth the corpo- rall tranſfigurations of Vlyſſes his mates, throgh the witchcraft of Circes : and that fooliſh fable of Præſtantius his father, who (he ſaith) did eate prouender and haie among other horſſes, being 08 At the alps in Arcadia. himſelfe turned into an horſſe. Yea he verifieth the ſtarkeſt lie that euer was inuented, of the two ale wiues that vſed to tranſ- forme all their gheſts into horſſes, and to ſell them awaie at mar- kets and faires. And therefore I ſaie with Cardanus , that how 09 Card. de var. rerum. lib. 15 cap.80. Auguſt. Lib. 18. de ciuit. Dei. much Auguſtin ſaith he hath ſéen with his eies, ſo much I am con- tent to beléeue. Howbeit S. Auguſtin concludeth againſt Bodin. For he affirmeth theſe tranſubſtantiations to be but fantaſticall, and that they are not according to the veritie, but according to the appearance. And yet I cannot allow of ſuch appearances made by witches, or yet by diuels: for I find no ſuch power giuen by God to any creature. And I would wit of S. Auguſtine , where they became, whom Bodins tranſformed woolues deuoured. But ___________________________________ -ô quàm Credula mens hominis & erecta fabulis aures!

Good Lord! how light of credit is 10 Engliſhed by Abraham Fleming the wauering mind of man! How vnto tales and lies his eares attentiue all they can?

Generall The former lies confuted. of Witchcraft. Cap.4. 97

Generall councels, and the popes canons, which Bodin ſo re- gardeth, doo condemne and pronounce his opinions in this be- halfe to be abſurd; and the reſidue of the witchmongers, with himſelfe in the number, to be woorſſe than infidels. And theſe are the verie words of the canons, which elſe-where I haue more largelie repeated; Whoſoeuer beléeueth, that anie creature can 11 Canon. 26. que.5.epiſ- copi ex con. acquir. &c. be made or changed into better or woorſſe, or tranſformed into a- nie other ſhape, or into anie other ſimilitude, by anie other than by God himſelfe the creator of all things, without all doubt is an infidell, and woorſſe than a pagan. And therewithall this reaſon is rendered, to wit: bicauſe they attribute that to a creatnre, which onelie belongeth to God the creator of all things.

Of vaine apparitions, how people haue beene brought to feare bugges, which is partlie reformed by preaching of the goſpell, the true effect of Chriſtes miracles.

The xv. Chapter.

B ut certeinlie, ſome one knaue in a white ſhéete hath couſened and abuſed manie thouſands that waie; ſpeciallie when Robin good-fellow kept ſuch a coile in the countrie. But you ſhall vnder- ſtand, that theſe bugs ſpeciallie are ſpied and feared of ſicke folke, children, wo- men, and cowards, which through weak- 12 1. Wier. lib.3 cap.8. Theodor. Bizantius. Lauat.de ſpect. & le-murib. neſſe of mind and bodie, are ſhaken with vaine dreames and con- tinuall feare. The Scythians, being a ſtout and a warlike nati- on (as diuers writers report) neuer ſée anie vaine fights, or ſpi- rits. It is a common faieng; A lion feareth no bugs. But in our childhood our mothers maids haue ſo terrified vs with an ouglie diuell hauing hornes on his head, fier in his mouth, and a taile in

his Ob. of Witchcraft. Cap.15. 153

his bréech, eies like a baſon, fanges like a dog, clawes like a 13 Cardan. de var. rerum Peucer. & c. beare, a ſkin like a Niger, and a voice roring like a lion, whereby we ſtart and are afraid when we heare one crie Bough: and they haue ſo fraied vs with bull beggers, ſpirits, witches, vrchens, elues, hags, fairies, ſatyrs, pans, faunes, ſylens, kit with the can- ſticke, tritons, centaurs, dwarfes, giants, imps, calcars, coniu- rors, nymphes, changlings, Incubus, Robin good-fellowe, the ſpoorne, the mare, the man in the oke, the hell waine, the fierdrake, the puckle, Tom thombe, hob gobblin, Tom tumbler, boneles, and ſuch other bugs, that we are afraid of our owne ſhadowes: in ſo much as ſome neuer feare the diuell, but in a darke night; and then a polled ſhéepe is a perillous beaſt, and manie times is taken for our fathers ſoule, ſpeciallie in a churchyard, where a right hardie man heretofore ſcant burſt paſſe by night, but his haire would ſtand vpright. For right graue writers report, that 14 Lauat. de ſpect. ſpirits moſt often and ſpeciallie take the ſhape of women appea- ring to monks, &c: and of beaſts, dogs, ſwine, horſſes, gotes, cats, haires; of fowles, as crowes, night owles, and ſhréeke owles; but they delight moſt in the likenes of ſnakes and dragons. Well, thanks be to God, this wretched and cowardlie infidelitie, ſince the preaching of the goſpell, is in part forgotten: and doubt- les, the reſt of thoſe illuſions will in ſhort time (by Gods grace) be detected and vaniſh awaie.

Diuers writers report, that in Germanie , ſince Luthers time, 15 Car. de var. rerum. 1. Wier. de præſt. dæmon. &c. ſpirits and diuels have not perſonallie appeared, as in times paſt they were woont to doo. This argument is taken in hand of the ancient fathers, to prooue that determination and ceaſing of oracles. For in times paſt (ſaith Athanaſius ) diuels in vaine 16 Athanaſ. de humanitate verbi. ſhapes did intricate men with their illuſions, hiding themſelues in waters, ſtones, woods, &c. But now that the word of GOD hath appeared, thoſe ſights, ſpirits, and mockeries of images are ceaſed. Truelie, if all ſuch oracles, as that of Apollo , &c (before the comming of Chriſt) had béene true, and doone according to the report, which hath béene brought through diuers ages, and from farre countries vnto vs without préeſtlie fraud or guile, ſo as the ſpirits of propheſie, and working of miracles, had béene in- ſerted into an idoll, as hath béene ſuppoſed: yet we chriſtians may conceiue, that Chriſts cõming was not ſo fruteles and pre-

iudiciall 154 7.Booke. The diſcouerie Miracles.

iudiciall in this point vnto vs, as to take awaie his ſpirit of pro- pheſie and diuination from out of the mouth of his elect people, and good prophets, giuing no anſwers of anie thing to come by them, nor by Vrim nor Thumim, as he was woont, &c. And yet to leaue the diuell in the mouth of a witch, or an idoll to propheſie or worke miracles, &c: to the hinderance of his glorious goſpell, 17 The true end of mi-racles. to the diſcountenance of his church, and to the furtherance of in- fidelitie and falſe religion, whereas the working of miracles was the onelie, or at leaſt the moſt ſpeciall meanes that mooued men to beléeue in Chriſt: as appeareth in ſundrie places of the 18 Iohn.2. goſpell, and ſpeciallie in Iohn, where it is written, that a great multitude followed him, bicauſe they fawe his miracles which he 19 Act.2.22. Iohn.5. did, &c. Naie, it is not written, that Jeſus was approoued by God among the Jewes, with miracles, wonders and ſignes, &c. And yet, if we conferre the miracles wrought by Chriſt, and thoſe that are imputed to witches; witches miracles ſhall appeare more common, and nothing inferior vnto his.

To know of treaſure hidden in the earth.

The tenth Chapter.

20 This would be much practiſed if it were not a couſening knacke. W Rite in paper theſe characters following, on the ſaturdaie, in the houre of ☽, and laie it where thou thinkeſt treaſure to be: if there be anie, the pa- per will burne, elſe not. And theſe be the characters.

*witchcraft symbols*

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

IN the name of the Father, and of the Sonne, and of the Holie- ghoſt. Firſt go to a faire parlor or chamber, & an euen ground, and in no loft, and from people nine daies; for it is the better: and let all thy clothing be cleane and ſwéete. Then make a candle of virgine waxe, and light it, and make a faire fier of charcoles, in a faire place, in the middle of the parlor or chamber. Then take faire cleane water, that runneth againſt the eaſt, and ſet it vpon the fier: and yer thou waſheſt thy ſelfe, ſaie theſe words, going a- bout the fier, thrée times, holding the candle in the right hand ✠ Panthon ✠ Craton ✠ Muriton ✠ Biſecognaton ✠ Siſton ✠

Diaton Jidoni. of Witchcraft. Cap.10. 409

Diaton ✠ Maton ✠ Tetragrammaton ✠ Agla ✠ Agarion ✠ Tegra ✠ Penteſſaron ✠ Tendicata ✠ Then reherſe theſe names ✠ Sorthie ✠ Sorthia ✠ Sorthios ✠ MiliaAchiliaSibylia In nomine patrv, & fily, & ſpiritus ſancti, Amen. I coniure you thrée ſiſters of fairies, Milia, Achilia, Sibylia, by the father, by the 21 The three ſiſters of the fairies, Milia, A-chilia, and Sibylia. ſonne, and by the Holie-ghoſt, and by their vertues and powers, and by the moſt mercifull and liuing God, that will command his angell to blowe the trumpe at the daie of iudgement; and he ſhall faie, Come, come, come to iudgement; and by all angels, archangels, thrones, dominations, principats, poteſtates, virtu- tes, cherubim and ſeraphim, and by their vertues and powers. I coniure you thrée ſiſters, by the vertue of all the riall words afore- ſaid: I charge you that you doo appeare before me viſiblie, in forme and ſhape of faire women, in white veſtures, and to bring with you to me, the ring of inuiſibilitie, by the which I may go in- uiſible at mine owne will and pleaſure, and that in all houres and minuts: In nomine patris, & fily, & ſpiritus ſancti, Amen

five petal symbol
Be- ing appeared, ſaie this bond following.

I bleſſed virgins ✠ MiliaAchilia ✠ I coniure you in the name of the father, in the name of the ſonne, and in the name of the Holie-ghoſt, and by their vertues I charge you to depart from me in peace, for a time. And Sibylia, I coniure thée, by the vertue of our Lord Jeſus Chriſt, and by the vertue of his ſleſh and pretious bloud, that he tooke of our bleſſed ladie the vir- gine, and by all the holie companie in heauen: I charge thée Si- bylia, by all the vertues aforeſaid, that thou be obedient vnto me, in the name of God; that when, and at what time and place I ſhall call thée by this foreſaid coniuration written in this booke, looke thou be readie to come vnto me, at all houres and minuts, and to bring vnto me the ring of inuiſibilitie, whereby I may go 22 The ring of inuiſibilitie. inuiſible at my will and pleaſure, and that at all houres and mi- nuts; Fiat, fiat, Amen.

And if they come not the firſt night then doo the ſame the ſecond night, and ſo the third night, vntill they doo come: for doubtles they will come, and lie thou in thy bed in the ſame parlor or cham- ber. And laie thy right hand out of the bed, and looke thou haue a faire ſilken kercher bound about thy head, and be not afraid, they will doo thée no harme. For there will come before thée thrée faire

women, 410 15.Booke. The diſcouerie To go inuiſible, &c.

23 *Such a ring it was that aduan-ced Giges to the king-dome of Lydia: Plato.lib.2. de iusto. women, and all in white clothing; and one of them will put * a ring vpon thy finger, wherwith thou ſhalt go inuiſible. Then with ſpéed bind them with the bond aforeſaid. When thou haſt this ring on thy finger, looke in a glaſſe, and thou ſhalt not ſée thy ſelfe. And when thou wilt go inuiſible, put it on thy finger, the ſame finger that they did put it on, and euerie new ☽ renew it againe. For after the firſt time thou ſhalt euer haue it, and euer beginne this worke in the new of the ☽ and in the houre of ♃ and the ☽ in ♋ ♐ ♓.

420 15.Booke. A diſcouerie Coniuring for a ſpir

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

*square with stars and maltese crosses in it and many words*

THis is the circle for the maiſter to fit in, and his fellowe or fellowes, at the firſt calling, ſit backe to backe, when he calleth the ſpirit; and for the fairies make this circle with chalke on the ground, as is ſaid before. This ſpi- rit Bealphares being once called and found, ſhall ne- uer haue power to hurt thee. Call him in the houre of ♃ or ♀ the ☽ in- creaſing.

The

Toolbox

Themes:

Scot_Witches_master_DH_A2r_to_B1r General Editor Kristen Abbott Bennett Assistant Editor Kelsey L. Rhodes

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TEI P5

Bawdie Incubus. of Witchcraft. Cap.10. 85

A confutation of all the former follies touching In- cubus, which by examples and proofes of like ſtuffe is ſhewed to be flat knauerie, wherein the carnall copula- tion with ſpirits in ouerthrowne.

The tenth Chapter.

T Hus are lecheries couered with the cloke of Incubus and witchcraft, con- trarie to nature and veritie: and with theſe fables is mainteined an opinion, that men haue béene begotten without carnall copulation (as Hyperius and o- thers write that Merlin was, An. 440.) Merlin be-gotten of Incubus. ſpeciallie to excuſe and mainteine the knaueries and lecheries of idle prieſts and bawdie monkes; and to couer the ſhame of their louers and concubines.

And alas, when great learned men haue béene ſo abuſed, with the imagination of Incubus his carnall ſocietie with women, miſconſtruing the ſcriptures, to wit, the place in Geneſis 6. to the ſeducing of manie others; it is the leſſe woonder, that this error hath paſſed ſo generallie among the common people.

But to vſe few words herein, I hope you vnderſtand that they affirme and ſaie, that Incubus is a ſpirit; and I truſt you know that a ſpirit hath no fleſh nor bones, &c: and that he neither dooth eate nor drinke. In déede your grandams maides were woont to ſet a boll of milke before him and his couſine Robin good-fellow, for grinding of malt or muſtard, and ſwéeping the houſe at midnight: and you haue alſo heard that he would chaſe excéedingly, if the maid or good-wife of the houſe, hauing compaſ- ſion of his nakednes, laid anie clothes for him, béeſides his meſſe of white bread and milke, which was his ſtanding ſée. For in that caſe he ſaith; What haue we here. Hemton hamten, here will I neuer more tread nor ſtampen.

But to procéed in this confutation. Where there is no meate Quia humor ſpermaticus ex ſucco ali-mentari pro-uenit. eaten, there can be no ſéed which thereof is ingendred: although it be granted, that Robin could both eate and drinke, as being a

H.iij. r couſe- 86 4.Booke. The diſcouerie The night mare,

couſening idle frier, or ſome ſuch roge, that wanted nothing ei- ther belonging to lecherie or knauerie, &c. Item, where the ge- nitall members want, there can be no luſt of the fleſh: neither dooth nature giue anie beſire of generation, where there is no pro- pagation or ſucceſſion required. And as ſpirits cannot be grée- ued with hunger, ſo can they not be inflamed with luſtes. And if men ſhould liue euer, what néeded ſucceſſion or heires. For that is but an ordinance of God, to ſupplie the place, the number, the Ad faculta-tem generan-di tam inter-na quàm ex-terna organa requiruntur. world, the time, and ſpeciallie to accompliſh his will. But the power of generation conſiſteth not onlie in members, but chief- lie of vitall ſpirits, and of the hart: which ſpirits are neuer in ſuch a bodie as Incubus hath, being but a bodie aſſumed, as they them- ſelues faie. And yet the moſt part of writers herein affirme, that it is a palpable and viſible bodie; though all be phanſies and fables that are written here vpon.

Of a man turned into an aſſe, and returned againe in- to a man by one of Bodins witches: S. Auguſtines opini- on thereof.

The third Chapter.

I T happened in the citie of Sala- min , in the kingdome of Cyprus (wherein is a good hauen) that a ſhip loaden with merchandize ſtaied there for a ſhorr ſpace. In the meane time many of the ſouldiers and mariners went to ſhoare, to prouide freſh victuals. Among which number, a certaine Engliſh man, being a ſturdie What the diuel ſhuld the witch meane to make chois of the Eng-liſh man? yoong fellowe, went to a womans houſe, a little waie out of the citie, and not farre from the ſea ſide, to ſée whether ſhe had anie egs to ſell. Who perceiuing him to be a luſtie yoong fellowe, a ſtranger, and farre from his countrie (ſo as vpon the loſſe of him there would be the leſſe miſſe or inquirie) ſhe confidered with hir ſelfe how to deſtroie him; and willed him to ſtaie there awhile, whileſt ſhe went to fetch a few egs for him. But ſhe tarried long, ſo as the yoong man called vnto hir, deſiring hir to make haſt: for he told hir that the tide would be ſpent, and by that meanes his ſhip would be gone, and leaue him behind. Howbeit, after ſome detracting of time, ſhe brought him a few egs, willing him to re- turne to hir, if his ſhip were gone when he came. The yoong fel-

lowe ned into an aſſe. of Witchcraft. Cap.3. 95

lowe returned towards his ſhip: but before he went aboord, hée would néeds eate an eg or twaine to ſatiſfie his hunger, and with- in ſhort ſpace he became dumb and out of his wits (as he after- wards ſaid.) When he would haue entred into the ſhip, the mari- A ſtrange metamor-phôſis, of bodie, but not of mind ners beat him backe with a cudgell, ſaieng; What a murren lacks the aſſe. Whither the diuell will this aſſe. The aſſe or yoong man (I cannot tell by which name I ſhould terme him) being many times repelled, and vnderſtanding their words that cal- led him aſſe, conſidering that he could ſpeake neuer a word, and yet could vnderſtand euerie bodie; he thought that he was bewit- ched by the woman, at whoſe houſe he was. And therefore, when by no meanes he could get into the boate, but was driuen to tar- rie and ſée hir departure; being alſo beaten from place to place, as an aſſe: he remembred the witches words, and the words of his owne fellowes that called him aſſe, and returned to the wit- ches houſe, in whoſe ſeruice hée remained by the ſpace of thrée yeares, dooing nothing with his hands all that while, but carried ſuch burthens as ſhe laied on his backe; hauing onelie this com- fort, that although he were reputed an aſſe among ſtrangers and beaſts, yet that both this witch, and all other witches knew him to be a man.

After thrée yeares were paſſed ouer, in a morning betimes he went to towne before his dame; who vpon ſome occaſion (of like to make water) ſtaied a little behind. In the meane time being néere to a church, he heard a little ſaccaring bell ring to the eleua- Note the deuotion of the aſſe. tion of a morrowe maſſe, and not daring to go into the church, leaſt he ſhould haue béene beaten and driuen out with cudgels, in great deuotion he fell downe in the churchyard, vpon the knées of his hinder legs, and did lift his foreféet ouer his head, as the préeſt doth hold the ſacrament at the eleuation. Which prodigious ſight when certeine merchants of Genua eſpied, and with woon- der beheld; anon commeth the witch with a cudgell in hir hand, beating foorth the aſſe. And bicauſe (as it hath béene ſaid) ſuch kinds of witchcrafts are verie vſuall in thoſe parts; the mer- chants aforeſaid made ſuch meanes, as both the aſſe and the witch were attached by the iudge. And ſhe being examined and ſet vp- on the racke, confeſſed the whole matter, and promiſed, that if ſhe might haue libertie to go home, ſhe would reſtore him to his old

ſhape: 96 5.Booke. The diſcouerie W. tranſubſtantiations.

ſhape: and being diſmiſſed, ſhe did accordinglie. So as notwith- ſtanding they apprehended hir againe, and burned hir: and the yoong man returned into his countrie with a ioifull and merrie hart.

Upon the aduantage of this ſtorie M. Mal. Bodin , and the reſi- Auguſ. lib. 18.de ciui. Dei.cap.17 & 18. due of the witchmongers triumph; and ſpeciallie bicauſe S. Au- guſtine ſubſcribeth therevnto; or at the leaſt to the verie like. Which I muſt confeſſe I find too common in his books, inſomuch as I iudge them rather to be foiſted in by ſome fond papiſt or witchmonger, than ſo learned a mans dooings. The beſt is, that he himſelfe is no eie-witneſſe to any of thoſe his tales; but ſpea- keth onelie by report; wherein he vttereth theſe words: to wit, that It were a point of great inciuilitie, &c: to diſcredit ſo manie and ſo certeine reports. And in that reſpect he iuſtiſteth the corpo- rall tranſfigurations of Vlyſſes his mates, throgh the witchcraft of Circes : and that fooliſh fable of Præſtantius his father, who (he ſaith) did eate prouender and haie among other horſſes, being At the alps in Arcadia. himſelfe turned into an horſſe. Yea he verifieth the ſtarkeſt lie that euer was inuented, of the two ale wiues that vſed to tranſ- forme all their gheſts into horſſes, and to ſell them awaie at mar- kets and faires. And therefore I ſaie with Cardanus , that how Card. de var. rerum. lib. 15 cap.80. Auguſt. Lib. 18. de ciuit. Dei. much Auguſtin ſaith he hath ſéen with his eies, ſo much I am con- tent to beléeue. Howbeit S. Auguſtin concludeth againſt Bodin. For he affirmeth theſe tranſubſtantiations to be but fantaſticall, and that they are not according to the veritie, but according to the appearance. And yet I cannot allow of ſuch appearances made by witches, or yet by diuels: for I find no ſuch power giuen by God to any creature. And I would wit of S. Auguſtine , where they became, whom Bodins tranſformed woolues deuoured. But ___________________________________ -ô quàm Credula mens hominis & erecta fabulis aures!

Good Lord! how light of credit is Engliſhed by Abraham Fleming the wauering mind of man! How vnto tales and lies his eares attentiue all they can?

Generall The former lies confuted. of Witchcraft. Cap.4. 97

Generall councels, and the popes canons, which Bodin ſo re- gardeth, doo condemne and pronounce his opinions in this be- halfe to be abſurd; and the reſidue of the witchmongers, with himſelfe in the number, to be woorſſe than infidels. And theſe are the verie words of the canons, which elſe-where I haue more largelie repeated; Whoſoeuer beléeueth, that anie creature can Canon. 26. que.5.epiſ- copi ex con. acquir. &c. be made or changed into better or woorſſe, or tranſformed into a- nie other ſhape, or into anie other ſimilitude, by anie other than by God himſelfe the creator of all things, without all doubt is an infidell, and woorſſe than a pagan. And therewithall this reaſon is rendered, to wit: bicauſe they attribute that to a creatnre, which onelie belongeth to God the creator of all things.

Of vaine apparitions, how people haue beene brought to feare bugges, which is partlie reformed by preaching of the goſpell, the true effect of Chriſtes miracles.

The xv. Chapter.

B ut certeinlie, ſome one knaue in a white ſhéete hath couſened and abuſed manie thouſands that waie; ſpeciallie when Robin good-fellow kept ſuch a coile in the countrie. But you ſhall vnder- ſtand, that theſe bugs ſpeciallie are ſpied and feared of ſicke folke, children, wo- men, and cowards, which through weak- 1. Wier. lib.3 cap.8. Theodor. Bizantius. Lauat.de ſpect. & le-murib. neſſe of mind and bodie, are ſhaken with vaine dreames and con- tinuall feare. The Scythians, being a ſtout and a warlike nati- on (as diuers writers report) neuer ſée anie vaine fights, or ſpi- rits. It is a common faieng; A lion feareth no bugs. But in our childhood our mothers maids haue ſo terrified vs with an ouglie diuell hauing hornes on his head, fier in his mouth, and a taile in

his Ob. of Witchcraft. Cap.15. 153

his bréech, eies like a baſon, fanges like a dog, clawes like a Cardan. de var. rerum Peucer. & c. beare, a ſkin like a Niger, and a voice roring like a lion, whereby we ſtart and are afraid when we heare one crie Bough: and they haue ſo fraied vs with bull beggers, ſpirits, witches, vrchens, elues, hags, fairies, ſatyrs, pans, faunes, ſylens, kit with the can- ſticke, tritons, centaurs, dwarfes, giants, imps, calcars, coniu- rors, nymphes, changlings, Incubus, Robin good-fellowe, the ſpoorne, the mare, the man in the oke, the hell waine, the fierdrake, the puckle, Tom thombe, hob gobblin, Tom tumbler, boneles, and ſuch other bugs, that we are afraid of our owne ſhadowes: in ſo much as ſome neuer feare the diuell, but in a darke night; and then a polled ſhéepe is a perillous beaſt, and manie times is taken for our fathers ſoule, ſpeciallie in a churchyard, where a right hardie man heretofore ſcant burſt paſſe by night, but his haire would ſtand vpright. For right graue writers report, that Lauat. de ſpect. ſpirits moſt often and ſpeciallie take the ſhape of women appea- ring to monks, &c: and of beaſts, dogs, ſwine, horſſes, gotes, cats, haires; of fowles, as crowes, night owles, and ſhréeke owles; but they delight moſt in the likenes of ſnakes and dragons. Well, thanks be to God, this wretched and cowardlie infidelitie, ſince the preaching of the goſpell, is in part forgotten: and doubt- les, the reſt of thoſe illuſions will in ſhort time (by Gods grace) be detected and vaniſh awaie.

Diuers writers report, that in Germanie , ſince Luthers time, Car. de var. rerum. 1. Wier. de præſt. dæmon. &c. ſpirits and diuels have not perſonallie appeared, as in times paſt they were woont to doo. This argument is taken in hand of the ancient fathers, to prooue that determination and ceaſing of oracles. For in times paſt (ſaith Athanaſius ) diuels in vaine Athanaſ. de humanitate verbi. ſhapes did intricate men with their illuſions, hiding themſelues in waters, ſtones, woods, &c. But now that the word of GOD hath appeared, thoſe ſights, ſpirits, and mockeries of images are ceaſed. Truelie, if all ſuch oracles, as that of Apollo , &c (before the comming of Chriſt) had béene true, and doone according to the report, which hath béene brought through diuers ages, and from farre countries vnto vs without préeſtlie fraud or guile, ſo as the ſpirits of propheſie, and working of miracles, had béene in- ſerted into an idoll, as hath béene ſuppoſed: yet we chriſtians may conceiue, that Chriſts cõming was not ſo fruteles and pre-

iudiciall 154 7.Booke. The diſcouerie Miracles.

iudiciall in this point vnto vs, as to take awaie his ſpirit of pro- pheſie and diuination from out of the mouth of his elect people, and good prophets, giuing no anſwers of anie thing to come by them, nor by Vrim nor Thumim, as he was woont, &c. And yet to leaue the diuell in the mouth of a witch, or an idoll to propheſie or worke miracles, &c: to the hinderance of his glorious goſpell, The true end of mi-racles. to the diſcountenance of his church, and to the furtherance of in- fidelitie and falſe religion, whereas the working of miracles was the onelie, or at leaſt the moſt ſpeciall meanes that mooued men to beléeue in Chriſt: as appeareth in ſundrie places of the Iohn.2. goſpell, and ſpeciallie in Iohn, where it is written, that a great multitude followed him, bicauſe they fawe his miracles which he Act.2.22. Iohn.5. did, &c. Naie, it is not written, that Jeſus was approoued by God among the Jewes, with miracles, wonders and ſignes, &c. And yet, if we conferre the miracles wrought by Chriſt, and thoſe that are imputed to witches; witches miracles ſhall appeare more common, and nothing inferior vnto his.

To know of treaſure hidden in the earth.

The tenth Chapter.

This would be much practiſed if it were not a couſening knacke. W Rite in paper theſe characters following, on the ſaturdaie, in the houre of ☽, and laie it where thou thinkeſt treaſure to be: if there be anie, the pa- per will burne, elſe not. And theſe be the characters.

*witchcraft symbols*

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

IN the name of the Father, and of the Sonne, and of the Holie- ghoſt. Firſt go to a faire parlor or chamber, & an euen ground, and in no loft, and from people nine daies; for it is the better: and let all thy clothing be cleane and ſwéete. Then make a candle of virgine waxe, and light it, and make a faire fier of charcoles, in a faire place, in the middle of the parlor or chamber. Then take faire cleane water, that runneth againſt the eaſt, and ſet it vpon the fier: and yer thou waſheſt thy ſelfe, ſaie theſe words, going a- bout the fier, thrée times, holding the candle in the right hand ✠ Panthon ✠ Craton ✠ Muriton ✠ Biſecognaton ✠ Siſton ✠

Diaton Jidoni. of Witchcraft. Cap.10. 409

Diaton ✠ Maton ✠ Tetragrammaton ✠ Agla ✠ Agarion ✠ Tegra ✠ Penteſſaron ✠ Tendicata ✠ Then reherſe theſe names ✠ Sorthie ✠ Sorthia ✠ Sorthios ✠ MiliaAchiliaSibylia In nomine patrv, & fily, & ſpiritus ſancti, Amen. I coniure you thrée ſiſters of fairies, Milia, Achilia, Sibylia, by the father, by the The three ſiſters of the fairies, Milia, A-chilia, and Sibylia. ſonne, and by the Holie-ghoſt, and by their vertues and powers, and by the moſt mercifull and liuing God, that will command his angell to blowe the trumpe at the daie of iudgement; and he ſhall faie, Come, come, come to iudgement; and by all angels, archangels, thrones, dominations, principats, poteſtates, virtu- tes, cherubim and ſeraphim, and by their vertues and powers. I coniure you thrée ſiſters, by the vertue of all the riall words afore- ſaid: I charge you that you doo appeare before me viſiblie, in forme and ſhape of faire women, in white veſtures, and to bring with you to me, the ring of inuiſibilitie, by the which I may go in- uiſible at mine owne will and pleaſure, and that in all houres and minuts: In nomine patris, & fily, & ſpiritus ſancti, Amen

five petal symbol
Be- ing appeared, ſaie this bond following.

I bleſſed virgins ✠ MiliaAchilia ✠ I coniure you in the name of the father, in the name of the ſonne, and in the name of the Holie-ghoſt, and by their vertues I charge you to depart from me in peace, for a time. And Sibylia, I coniure thée, by the vertue of our Lord Jeſus Chriſt, and by the vertue of his ſleſh and pretious bloud, that he tooke of our bleſſed ladie the vir- gine, and by all the holie companie in heauen: I charge thée Si- bylia, by all the vertues aforeſaid, that thou be obedient vnto me, in the name of God; that when, and at what time and place I ſhall call thée by this foreſaid coniuration written in this booke, looke thou be readie to come vnto me, at all houres and minuts, and to bring vnto me the ring of inuiſibilitie, whereby I may go The ring of inuiſibilitie. inuiſible at my will and pleaſure, and that at all houres and mi- nuts; Fiat, fiat, Amen.

And if they come not the firſt night then doo the ſame the ſecond night, and ſo the third night, vntill they doo come: for doubtles they will come, and lie thou in thy bed in the ſame parlor or cham- ber. And laie thy right hand out of the bed, and looke thou haue a faire ſilken kercher bound about thy head, and be not afraid, they will doo thée no harme. For there will come before thée thrée faire

women, 410 15.Booke. The diſcouerie To go inuiſible, &c.

*Such a ring it was that aduan-ced Giges to the king-dome of Lydia: Plato.lib.2. de iusto. women, and all in white clothing; and one of them will put * a ring vpon thy finger, wherwith thou ſhalt go inuiſible. Then with ſpéed bind them with the bond aforeſaid. When thou haſt this ring on thy finger, looke in a glaſſe, and thou ſhalt not ſée thy ſelfe. And when thou wilt go inuiſible, put it on thy finger, the ſame finger that they did put it on, and euerie new ☽ renew it againe. For after the firſt time thou ſhalt euer haue it, and euer beginne this worke in the new of the ☽ and in the houre of ♃ and the ☽ in ♋ ♐ ♓.

420 15.Booke. A diſcouerie Coniuring for a ſpir

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

*square with stars and maltese crosses in it and many words*

THis is the circle for the maiſter to fit in, and his fellowe or fellowes, at the firſt calling, ſit backe to backe, when he calleth the ſpirit; and for the fairies make this circle with chalke on the ground, as is ſaid before. This ſpi- rit Bealphares being once called and found, ſhall ne- uer haue power to hurt thee. Call him in the houre of ♃ or ♀ the ☽ in- creaſing.

The