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cause_n	chapter_n	devil_n	verse_n	3,009	5	12.0835	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62397	The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery.; Discoverie of witchcraft	Scot, Reginald, 1538?-1599.; Scot, Reginald, 1538?-1599. Discourse concerning the nature and substance of devils and spirits.	1665 (1665)	Wing S945A; ESTC R20054	529,066	395

are not subject to conjurations What Spirits may be conjured The nature of the Astral Spirits Their degrees Their actions and affections The distinct orders of starry Spirits The office of Daemons or Genii Three ways of enjoying their society The first way The second way The third way of their appearance Their number The seven good Angels The nature of both The seven evil Genii and the manner of their appearances An example The uncertainty of communicating with Angels Familiars in the time of the Jews Several men have wrote and methodized the Art of Conjuration The spirits of men return again All men have starry Spirits What sort of persons most frequently re-appear The manner and time of their appearance The reason thereof The power of Magitians over them Example The cause the difficulty and paucity of appearances More particularly of the same The nefarious practices of Necromancers in an example Example The state of the Starry Spirit Why the Ghost of Samuel appeared The opinions of Plato Of Phythagoras Of other Philosophers The Raptures of Lunaticks Their Entertainments A strange example Apparitions before Christianity were frequent Why Funeral Piles were instituted What the want of Burial causeth The conclusion of this Chapter with an example Astral Spirits common The Spirits of the Planets The Power of the Planets Spirits the Air. Their Actions Spirits appropriate to the Spheres Terrestrial Spirits Faeries Lares and Domestick Spirits Luridan a famaliar Spirit Balkin a Familiar A strange example Spirits of Woods and Mountains Incubi and Succubi A froward kinde of Spirit Example Example Janthe a Spirit of the water Watry Spirits that procreate Apparitions on the water Prophetical rivers and vocal fountains Example Spirits in Green-Land Destroying Spirits Fiery Spirits What these Spirits are Why they delight in the fiery element Spirits that burn Cities Their food and pastime Why they delight in the fiery quality Astral Spirits ministers to the devill Why the devil requires their help Subterranean Spirits Spirits of the Mountains Caves and Tombs Spirits of hidden Treasures The nature of such Spirits Spirits that infest Mines and Miners An Example of a turbulent Spirit Conclusion What this Chapter treats of The place of hell or the habitation of devils Illustrated by a similitude The differerence betwixt heaven and hell How the Devils can come into this World The great difficulty of their appearance The cause of few appearances now The Devils power in the time of the Law His power under Christ in the flesh Under Christianity Under Apostacies Under Idolatry How power in new discovered Lands His power in America The variety of Conjurations according to the Countries Why few are able to raise Spirits The Names of Devils in the time of the Law Their Names in China In the East-Indies Tartaria Greece Italy West Indies The nature of their Names The names of of Devils in Scot. The names of Damned souls Whence the names of Devils are The names of Devils in the Kingdom of Fiacim The Shapes of Devils As they appear to Magicians in the highest ranks In the lower orders That the Devils are answerable to the unclean Beasts The shapes of Damned Souls Their times and seasons Their places of appearance When Tempests reign According to the situation of Regions Their Ranks and Orders In three distinctions Their numbers Their natures and properties Their torments The Variety thereof The Nature thereof Their torment in the source of Anger In all the five Senses By their acquaintance on earth The Nature of Hell The food of Devils Their food in the Astral source Their Speech What Language they affect Their unconstancy Their Power When they are called up Fumigations made unto them The Conclusion Shews before Spirits appear A Relation of a Magician His Actions Another Magician What Charms are Pentacles Their force Telesms For Diseases Fumigations For Saturn Jupiter Mars Sol. Venus Mercury Luna Why such Ceremonies are of force Charms Natural Operations Places ascribed to the seven Planets Spells Secret Conclusions The Candle of life That Characters are compacts The force of Words and Characters The vanity of Conjuration By Similitude Exorcising or casting out Like desires its like Nothing is compelled by contraries Of Images of Wax and what is wrought by them Further concerning Images Of Images provoking Love Forms of Charms in Tartary The tying of the Point Charming by the Sive By Bottles Skins Letters Cords Lots Transplantation Ceremonious And meerly natural Magical Instruments Their matter Substance And Form The Conclusion

disease with remedies for the same besides Magical cures herewithal expressed BUt in truth this Incubus is a bodily disease as hath been said although it extend unto the trouble of the mind which of some is called the Mare oppressing many in their sleep so sore as they are not able to call for help or stir themselves under the burthen of that heavy humor which is ingendred of a thick vapor proceeding from the crudity and rawness in the stomach which ascending up into the head oppresseth the brain insomuch as many are infeebled thereby as being nightly haunted therewith They are most troubled with this disease that being thereunto subject lie right upward so as to turn and lie on the one side is present remedy Likewise if any hear the groaning of the party speak unto him so as he wake him he is presently relieved Howbeit there are Magical cures for it as for example S. George S. George our ladies knight He walkt by day so did he by night Until such time as he her found He her beat and he her bound Until her troth she to him plight He would not come to her that night Whereas S. George our Ladies knight was named three times S. George Item Hang a stone over the afflicted persons bed which stone hath naturally such a hole in it as wherein a string may be put through it and so be hanged over the diseased or bewitched party be it Man Woman or Horse Item You shall read in M. Malefic that Excommunication is very notable and better than any charme for this purpose There are also other verses and charms for this disease devised which is the common cloak for the ignorance of bad Physitians But Leonard Fuchsius in his first book and 13 chapter doth not only describe this disease and the causes of it but also setteth down very learnedly the cure thereof to the utter confusion of the Witchmongers folly in this behalf Hyperius being much bewitched and blinded in this matter of Witchcraft hovering about the interpretation of Genesis 6. from whence the opinion of Incubus and Succubus is extorted Viderunt filii Dei filias hominum quod elegantes essent acceperunt sibi in uxores ex omnibus quas elegerant c. seemeth to maintain upon hear-say that absurd opinion and yet in the end is driven to conclude thus to wit Of the evil Spirits Incubus and Succubus there can no firm reason or proof be brought out of Scripture using these very words Hae ut probabilia dicta sunto quandoquidem Scripturarum praesidio hac in causa destituimur As if he should say Take this as spoken probably to wit by humane reason because we are destitute of Scriptures to maintain the goodness of the cause Tertullian and Sulpitius Severus do interpret Filios Dei in that plate to be Angels or evil Spirits and to have been enamored with the beauty of those Wenches and finally begat Gyants by them Which is throughly confuted by Chrysostome Hom. 22 in Gen. but specially by the circumstance of the text CHAP. XII The censure of G. Chaucer upon the knavery of Incubus NOw will I after all this long discourse of abominable cloked knaveries here conclude with certain of G. Chaucers verses who as he smelt out the absurdities of Popery so found he the Priests knavery in this matter of Incubus and as the time would suffer him he derided their folly and falshood in this wise For now the great Charity and Prayers Of Limitors and other holy Fryers That searchen every land and every stream As thick as motes in the sun-beam Blissing halls Kitchens Chambers and Bowers Cities Borroughs Castles and High-towers Thropes Barnes Sheep-pens and Daries This maketh that there been now no Fairies For there as wont to walken was an elfe There walketh now the Limitor himself In under meals and in mornings And saith his mattens and his holy things As he goeth in his limitation Women may go safely up and down In every bush and under every tree There is none other Incubus but he c. BOOK V. CHAP. I. Of Transformations ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine NOw that I may with the very absurdities contained in their own Authors and even in their principal Doctors and last writers confound them that maintain the Transubstantiations of Witches I will shew you certain proper stuffe which Bodin their chief champion of this age hath gathered out of M. Mal. and others whereby he laboureth to establish this impossible incredible and supernatural or rather unnatural Doctrine of Transubstantiation First As touching the Devil Bodin saith that he doth most properly and commonly transform himself into a Goat confirming that opinion by the 33 and 34 of Esay where there is no one tittle sounding to any such purpose Howbeit he sometimes alloweth the Devil the shape of a Blackmoor and as he saith he used to appear to Mawd Cruse Kate Darey and Jone Harviller But I marvel whether the Devil createth himself when he appeareth in the likeness of a Man or whether God createth him when the Devil wisheth it As for Witches he saith they specially Transsubstantiate themselves into Wolves and them whom they bewitch into Asses though else-where he differ somewhat herein from himself But though he affirm that it may be naturally brought to pass that a Girl shall become a Boy and that any female may be turned into a male yet he saith the same hath no affinity with Lycanthropia wherein he saith also that men are wholly transformed and citeth infinite examples hereof First that one Garner in the shape of a Wolfe killed a Girl of the age of twelve years and did eat up her arms and legs and carryed the rest home to his wife Item that Peter Burget and Michael Worden having turned themselves with ointment into Wolves killed and finally did eat up an infinite number of people Which lie Wievers doth sufficiently confute But until you see and read that consider whether Peter could eat raw flesh without surfetting specially flesh of his own kind Item that there was an arrow shot into a Wolves thigh who afterwards being turned into his former shape of a man was found in his bed with the arrow in his thigh which the Archer that shot it knew very well Item that another being Lycanthropus in the form of a Wolf had his Wolves feet cut off and in a moment he became a man without hands or feet He accuseth also one of the highest Princes in Christendom even of late dayes to be one of those kind of Witches so as he could when he list turn himself to a Wolf affirming that he was espyed and oftentimes seen to perform that villany because he would be counted the King of all Witches He saith that this transubstantiation is most common in Greece and throughout all Asia as Merchant strangers have reported to him For

And never think that a poor old woman can alter supernaturally the notable course which God hath appointed among his creatures If it had heen Gods pleasure to have permitted such a course he would no doubt have both given notice in his word that he had given such power unto them and also would have taught remedies to have prevented them Furthermore if you will know assured means and infallible Charms yielding indeed undoubted remedies and preventing all manner of Witchcrafts and also the assaults of wicked Spirits then despise first all cosening knavery of Priests Witches and coseners and with true faith read the sixt chapter of St. Paul to the Ephesians and follow his counsel which is ministred unto you in the words following deserving worthily to be called by the name ensuing The Charm of Charms FInally my Brethren be strong the Lord and in the power of his might Put on the whole armour of God that you may stand against the assaults of the Devil For we wrestle not against flesh and blood but against Principalities and Powers and against worldly Governours the Princes of the darkness of this world against spiritual wickednesses which are in the high places For this cause take unto you the whole armour of God that you may be able to resist in the evil day and having finished all things stand fast Stand therefore having your loins girded about with verity and having on the brestplate of righteousness c. as followeth in that Chapter verses 15 16 17 18. 1 Thess 5. 1 Pet. 5. Vers 8. Ephes 1. and else-where in the holy Scripture Otherwise IF you be unlearned and want the comfort of friends repair to some learned godly and discreet Preacher If otherwise need require go to a learned Physitian who by learning and experience knoweth and can discern the difference signs and causes of such diseases as faithless men and unskilful Physitians impute to Witchcraft CHAP. XXIII A Confutation of the force and vertue falsely ascribed to Charms and Amulets by the Authorities of ancient Writers both Divines and Physitians MY meaning is not that these words in the bare letter can do any thing towards your ease or comfort in this behalf or that it were wholesome for your body or soul to wear them about your neck for then would I wish you to wear the whole Bible which must needs be more effectual than any one parcel thereof But I find not that the Apostles or any of them in the Primitive Church either carryed St. John's Gospel or any Agnus Die about them to the end they might be preserved from bugs neither that they looked into the four corners of the house or else on the roof or under the threshold to find matter of Witchcraft and so to burn it to be freed from the same according to the Popish rules Neither did they by such and such Verses or Prayers made unto Saints at such or such hours seek to obtain grace neither spake they of any old Women that used such Trades Neither did Christ at any time use or command holy Water or Crosses c. to be used as terrours against the Devil who was not affraid to assault himself when he was on Earth And therefore a very vain thing it is to think that he feareth these trifles or any external matter Let us then cast away these prophane and old Wives Fables For as Origen saith Incatationes sunt Demonum irrisiones idololatriae fex animarum infatuatio c. Incantations are the Devils sport the dregs of Idolatry the besotting of souls c. Chrysostome saith there be some that carry about their necks a piece of a Gospel But is it not daily read saith he and heard of all men But if they be never the better for it being put into their ears hour shall they be saved by carrying it about their necks And further he saith Where is the vertue of the Gospel In the figure of the letter or in the understanding of the sense If in the figure thou dost well to wear it about thy neck but if in the understanding then thou shouldst lay it up in thine heart Augustine saith Let the faithful Ministers admonish and tell their people that these Magical Arts and Incantations do bring no remedy to the Infirmities either of Men or Cattel c. The Heathen Philosophers shall at the last day confound the infidelity and barbarous foolishness of our Christian or rather Antichristian or prophane Witchmongers For as Aristrtle saith that Incantamenta sunt muliercularum figmenta Inchantments are womens figments So doth Socrates who was said to be cunning herein affirm that Incantationes sunt verba animas decipientia humanas Incantations are words deceiving humane souls Others say Inscitia pallium sunt carmina maleficium Incantatio The cloak of Ignorance are Charms Witchery and Incantation Galen also saith that such as impute the Falling-evil and such like diseases to divine matter and not rather to natural causes are Witches Conjurers c. Hippocrates calleth them arrogant and in another place affirming that in his time there were many deceivers and coseners that would undertake to cure the Falling-evil c. by the power and help of Devils by burying some Lots or Inchantments in the ground or casting them into the Sea concludeth thus in their credit that they are all Knaves and Coseners for God is our only defender and deliverer O notable sentence of a Heathen Philosopher BOOK XIII CHAP. I. The signification of the Hebrew word Hartumim where it is found written in the Scriptures and how it is diversly translated whereby the Objection Pharaohs Magicians is afterward answered in this Book also of Natural Magick not evil in it self HArtumim is no natural Hebrew word but is borrowed of some other Nation howbeit it is used of the Hebrews in these places to wit Gen. 4.1.8.24 Exod. 7.13 24. 8.7.18 9.11 Dan. 1.20 2.2 Hierome sometimes translateth it Conjectores sometimes Malefici sometimes Arioli which we for the most part translate by this word Witches But the right signification hereof may be conceived in that the Inchanters of Pharaoh being Magicians of Aegypt were called Hartumim And yet in Exodus they are named in some Latine Translations Venefici Rabbi Levi saith it betokeneth such as do strange and wonderful things naturally artificially and deceitfully Rabbi Isaac Natar affirmeth that such were so termed as amongst the Gentiles professed singular wisdom Aben Ezra expoundeth it to signifie such as know the secrets of Nature and the quality of Stones and Hearbs c. which is attained unto by Art and specially by Natural Magick But we either for want of speech or knowledge call them all by the name and term of Witches Certainly God endueth bodies with wonderful graces the perfect knowledge whereof man hath not reached unto and on the one side there is amongst them such mutual love society and consent and