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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

credulity therein and when we may see the defect of ability which alwayes is an impediment both to the act and also to the presumption thereof And because there is nothing possible in law that in nature is impossible therefore the judge doth not attend or regard what the accused man saith or yet would do but what is proved to have been committed and naturally falleth in mans power and will to do For the law saith that to will a thing impossible is a sign of a mad-man or of a fool upon whom no sentence or judgement taketh hold Furthermore what Jury will condemn or what Judge will give sentence or judgement against one for killing a man at Berwick when they themselves and many other saw that man at London that very day wherein the murther was committed yea though the party confess himself guilty therein and twenty witnesses depose the same But in this case also I say the Judge is not to weigh their testimony which is weakened by Law and the Judges authority is to supply the imperfection of the case and to maintain the right and equity of the same Seeing therefore that some other things might naturally be the occasion and cause of such calamities as witches are supposed to bring let not us that profess the Gospel and knowledge of Christ be bewitched to believe that they do such things as are in nature impossible and in sense and reason incredible If they say it is done through the Devils help who can work miracles why doe not theeves bring their business to pass miraculously with whom the Devil is as conversant as with the other Such mischiefs as are imputed to witches happen where no witches are yea and continue when witches are hanged and burnt why then should we attribute such effect to that cause which being taken away happeneth nevertheless CHAP. VII By what means the name of Witches becometh so famous and how diversly people be opinioned concerning them and their actions SUrely the natural power of man or woman cannot be so inlarged as to do any thing beyond the power and vertue given and ingraffed by God But it is the will and mind of man which is vitiated and depraved by the devil neither doth God permit any more than that which the natural order appointed by him doth require Which natural order is nothing else but the ordinary power of God powred into every creature according to his state and condition But hereof more shall be said in the title of witches confessions Howbeit you shall understand that few or none are throughly perswaded resolved or satisfied that witches can indeed accomplish all these impossibilities but some one is bewitched in one point and some are cosened in another untill in fine all these impossibilities and many more are by several persons affirmed to be true And this I have also noted that when any one is cosened with a cosening toye of witch-craft and maketh report thereof accordingly verifying a matter most impossible and false as it were upon his own knowledge as being overtaken with some kind of illusion or other which illusions are right inchantments even the self-same man will deride the like proceeding out of another mans mouth as a fabulous matter unworthy of credit It is also to be wondered how men that have seen some part of witches cosenages detected and see also therein the impossibility of their own presumptions and the folly and falshood of the witches confessions will not suspect but remain unsatisfied or rather obstinately defend the residue of witches supernatural actions like as when a jugler hath discovered the slight and illusion of his principal feats one would fondly continue to think that his other petty juggling knacks of legierdemain are done by the help of a familiar and according to the folly of some Papists who seeing and confessing the Popes absurd Religion in the erection and maintenance of Idolatry and Superstition specially in Images Pardons and Reliques of Saints will yet persevere to think that the rest of his doctrine and trumpery is holy and good Finally many maintain and cry out for the execution of witches that particularly believe never a whit of that which is imputed unto them if they be therein privately dealt withall and substantially opposed and tryed in argument CHAP. VIII Causes that move as well Witches themselves as others to think that they can work impossibilities with answers to certain objections where also their punishment by Law is touched CArdanus writeth that the cause of such credulity consisteth in three points to wit in the imagination of the melancholick in the constancy of them that are corrupt therewith and in the deceit of the Judges who being inquisitors themselves against hereticks and witches did both accuse and condemn them having for their labour the spoil of their goods So as these inquisitors added many fables hereunto lest they should seem to have done injury to the poor wretches in condemning and executing them for none offence But sithence saith he the springing up of Luthers sect these Priests have tended more diligently upon the execution of them because more wealth is to be caught from them insomuch as now they deal so loosly with witches through distrust of gains that all is seen to be malice folly or avarice that hath been practised against them And whosoever shall search into this cause or read the chief writers hereupon shall find his words true It will be objected that we here in England are not now directed by the Popes Laws and so by consequence our witches not troubled or convented by the Inquisitors Haereticae pravitatis I answer that in times past here in England as in other nations this order of discipline hath been in force and use although now some part of the old rigour be qualified by two several Statutes made in the first of Elizabeth and 33 of Henry the eight Nevertheless the estimation of the omnipotency of their words or charmes seemeth in those statutes to be somewhat maintained as a matter hitherto generally received and not yet so looked into as that it is refuted and decided But how wisely soever the Parliament-house hath dealt therein or how mercifully soever the Prince beholdeth the cause if a poor old woman supposed to be a Witch be by the Civil or Canon Law convented I doubt some Canon will be found in force not only to give scope to the tormentor but also to the hangman to exercise their offices upon her And most certain it is that in what point soever any of these extremities which I shall rehearse unto you be mitigated it is through the goodness of the Queens Majesty and her excellent Magistrates placed amongst us For as touching the opinion of our Writers therein in our age yea in our Countrey you shall see it doth not only agree with foreign cruelty but surmounteth it far If you read a foolish Pamphlet dedicated to the Lord Darcy by W.W.

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 And the Knavery of Juglers Conjurers Charmers Soothsayers Figure-Casters Dreamers Alchymists and Philterers with many other things that have long lain hidden fully Opened and Deciphered ALL WHICH Are very necessary to be known for the undeceiving of Judges Justices and Jurors before they pass Sentence upon Poor Miserable and Ignorant People who are frequenly Arraigned Condemned and Executed for Witches and Wizzards IN SIXTEEN BOOKS By REGINALD SCOT Esquire 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 as Succedaneous to the former and conducing to the compleating of the Whole Work With Nine Chapters at the beginning of the Fifteenth Book of the DISCOVERY LONDON Printed for Andrew Clark and are to be sold at Mris. Cotes's near the Golden-Ball in Aldersgatestreet 1665. To the Honorable mine especial good Lord Sir ROGER MANWOOD Knight Lord Chief Baron of Her MAJESTIES Court of the Exchequer IN-so-much as I know that your Lordship is by nature wholly inclined and in purpose earnestly bent to relieve the Poor and that not only with Hospitality and Alms but by divers other devises and wayes tending to their comfort having as it were framed and set your self to the help and maintenance of their Estate as appeareth by your charge and travel in that behalf Whereas also you have a special care for the supporting of their right and redressing of their wrongs as neither despising their Calamity nor yet forgetting their Complaint seeking all means for their amendment and for the reformation of their disorders even as a very Father to the Poor Finally for that I am a poor member of that Common-wealth where your Lordship is a principal person I thought this my travel in the behalf of the poor the aged and the simple might be very fitly commended unto you for a weak house requireth a strong stay In which respect I give God thanks that hath raised up unto me so mighty a friend for them as your Lordship is who in our Laws have such knowledge in Government such discretion in these Causes such experience and in the Common-wealth such authority and never the less vouchsafe to descend to the consideration of these base and inferior matters which minister more care and trouble than worldly estimation And insomuch as your Lordship knoweth or rather exerciseth the office of a Judge whose part it is to hear with courtesie and to determine with equity it cannot but be apparent unto you that when punishment exceedeth the fault it is rather to be thought vengeance than correction In which respect I know you spend more time and travel in the conversion and reformation than in the subversion and confusion of Offenders as being well pleased to augment your own private pains to the end you may diminish their publick smart For in truth that Common-wealth remaineth in woful state where fetters and haltars beat more sway than mercy and due compassion Howbeit it is natural to unnatural people and peculiar unto Witchmongers to pursue the poor to accuse the simple and to kill the innocent supplying in rigor and malice towards others that which they themselves want in proof and discretion or the other in offence or occasion But as a cruel heart and an honest mind do seldom meet and feed together in a dish so a discreet and merciful Magistrate and a happy Common-wealth cannot be separated asunder How much then are we bound to God who hath given us a Queen that of Justice is not only the very perfect image and patern but also of Mercy and Clemency under God the meer fountain and body it self Insomuch as they which hunt most after blood in these dayes have least authority to shed it Moreover sith I see that in cases where lenity might be noisome and punishment wholesome to the Common-wealth there no respect of person can move you no authority can abash you no fear no threats can daunt you in performing the duty of Justice In that respect again I find your Lordship a fit person to judge and look upon this present Treatise Wherein I will bring before you as it were to the bar two sorts of most arrogant and wicked people the first challenging to themselves the second attributing unto others That Power which only appertaineth to God who only is the Creator of all things who only searcheth the heart and reins who only knoweth our imaginations and thoughts who only openeth all secrets who only worketh great wonders who only hath power to raise up and cast down who only maketh thunder lightning rain tempest and restraineth them at his pleasure who only sendeth life and death sickness and health wealth and wo who neither give nor lendeth his glory to any creature And therefore that which grieveth me to the bottom of my heart is that these Witchmongers cannot be content to wrest out of Gods hand his Almighty Power and keep it themselves or leave it with a Witch but that when by drift of argument they are made to lay down the bucklers they yield them up to the Devil or at the least pray aide of him as though the rains of all mens lives and actions were committed into his hand and that he sat at the stern to guide and direct the course of the whole World imputing unto him power and ability enough to do as great things and as strange Miracles as ever Christ did But the Doctors of this supernatural doctrine say sometimes That the Witch doth all these things by vertue of her Charms sometimes that a Spiritual sometimes that a Corporal Devil doth accomplish it sometimes they say that the Devil doth but make the Witch believe she doth that which he himself hath wrought sometimes that the Devil seemeth to do that by compulsion which he doth most willingly Finally the Writers hereupon are so eloquent and full of variety that sometimes they write that the Devil doth all this by God's permission only sometimes by his licence sometimes by his appointment so as in effect and truth not the Devil but the high and mighty King of Kings and Lord of hosts even God himself should this way be made obedient and servile to obey and perform the will and commandement of a malicious old Witch and miraculously to answer her appetite as well in every trifling vanity as in

daily through witchcrraft killed with his Bow and Arrows three of the Enemies as they stood peeping over the walls of a Castle besieged so as in the end he killed them all quite saving one The trial of the Archers sinister dealing and a proof thereof expressed is for that he never lightly failed when he shot and for that he killed them by three a day and had shot three arrows into a rod. This was he that shot at a peny on his sons head and made ready another Arrow to have slain the Duke of Remgrave that commanded it And doubtless because of his singular dexterity in shooting he was reputed a Witch as doing that which others could not do nor think to be in the power of man to do though indeed no miracle no witchcraft no impossibility nor difficulty consisted therein But this later story I can requite with a familiar example For at Town Malling in Kent one of Queen Maries Justices upon the complaint of many wise men and a few foolish boys laid an Archer by the heels because he shot so neer the white at Buts For he was informed and perswaded that the poor man played with a Fly otherwise called a Devil or familiar And because he was certified that the Archer aforesaid shot better than the common shooting which he before had heard of or seen he conceived it could not be in Gods Name but by Inchantment whereby this Archer as he supposed by abusing the Queens liege people gained some one day two or three shillings to the detriment of the Common-wealth and to his own inriching And therefore the Archer was severely punished to the great encouragement of Archers and to the wise example of Justices but specially to the overthrow of witchcraft And now again to our matter CHAP. XVI Authorities condemning the fantastical confessions of Witches and how a Popish Doctor taketh upon him to disprove the same CErtain general Councils by their Decrees have condemned the Confessions and erroneous credulity of Witches to be vain phantastical and fabulous And even those which are parcel of their league whereupon our Witchmongers do so build to wit their night-walkings and meetings with Herodias and the Pagan gods at which time they should pass so farr in so little aspace on cock-horse their transubstantiation their eating of children and their pulling of them from their mothers sides their entring into mens houses through chinks and little holes where a fly can scarcely wring out and the disquieting of the Inhabitants c. all which are not only said by a General Council to be meer phantastical and imaginations in dreams but so affirmed by the ancient writers The words of the Council are these It may not be omitted that certain wicked women following Satans provocations being seduced by the illusion of Devils believe and profess that in the night times they ride abroad with Diana the goddess of the Pagans or else with Herodiac with an innumerable multitude upon certain Beasts and pass over many Countries and Nations in the silence of the night and do whatsoever those fairies or Ladies command c. And it followeth even there Let all Ministers therefore in their several Cures preach to Gods people so as they may know all these things to be false c. It followeth in the same Council Therefore whosoever believeth that any creature may be either created by them or else changed into better or worse or be any way transformed into any other kind or likeness of any but of the Creator himself is assuredly an Infidel and worse than a Pagan And if this be credible then all these their bargains and assemblies c. are incredible which are only ratified by the certain foolish and extorted confessions and by a fable of S. Germane who watched the Faries or Witches being at a reer banquet and through his holiness stayed them till he sent to the houses of those neighbours which seemed to be there and found them all in bed and so cryed that these were Devils in the likeness of those women Which if it were as true as it is false it might serve well to confute this their meeting and night-walkings For if the Devils be only present in the likeness of Witches then is that false which is attributed to Witches in this behalf But because the old hammer of Sprenger and Institor in their old Malleo maleficarum was insufficient to knock down this Council a young Beetle-head called Frier Bartholomaeus Spinaeus hath made a new leaden beetle to beat down the counsel and kill these old women Wherein he counterfeiting Aesops Ass claweth the Pope with his heels affirming upon his credit that the Council is false and erroneus because the doctrin swerveth from the Popish Church and is not Authentical but Apocryphal saying though untruly that that Council was not called by the commandement and pleasure of the Pope nor ratified by his authority which saith he is sufficient to disanul all Councils For surely saith this Frier which at this instant is a chief Inquisitor if the words of this Council were to be admitted both I and all my predecessors have published notorious lies and committed many injurious executions whereby the Popes themselves also might justly be detected of error contrary to the Catholique belief in that behalf Marry he saith that although the words and direct sense of this counsel be quite contrary to truth and his opinion yet he will make an exposition thereof that shall somewhat mittigate the lewdness of the same and this he saith is not only allowable to do but also meritorious Mark the mans words and judge his meaning CHAP. XVII Witch-mongers Reasons to prove that Witches can work wonders Bodins tale of a Friseland Priest transported that imaginations proceeding of Melancholy do cause illusions OLd M. Malificarum also saith that the Counsels and Doctors were all deceived herein and alledging authority therefore confuteth that opinion by a notable reason called Petitio principii or rather Ignotum per ignotius in this manner They can put changlings in the place of other children Ergo they can transfer and transforme themselves and others c. according to their confession in that behalf Item he saith and Bodin justifieth it that a Priest in Frieseland was corporally transferred into a far Countrey as witnessed another Priest of Oberdorf his companion who saw him aloft in the air Ergo saith M. Mal. they have all been deceived hitherto to the great impunity of horrible Witches Wherein he opposeth his folly against God and his Church against the truth and against all possibility But surely it is almost incredible how imagination shall abuse such as are subject unto Melancholy so as they shall believe they see hear and do that which never was nor shall be as is partly declared if you read Galen de locis affectis and may more plainly appear also if you read Aristotle de Somnio And thereof

S. Augustine saith well that he is too much a fool and a blockhead that supposeth those things to be done indeed and corporally which are by such persons phantastically imagined which phantastical illusions do as well agree and accord as Algerus saith with Magical deceipts as the verity accompanieth divine holiness CHAP. XVIII That the confession of Witches is sufficient in civil and common law to take away life What the sounder divines and decrees of councel determine in this case ALas what creature being found in state of mind would without compulsion make such manner of confessions as they do or would for a trifle or nothing make a perfect bargain with the Devil for her soul to be yielded up unto his tortures and everlasting flames and that within a very short time specially being through age most commonly unlike to live one whole year The terrour of hell-fire must needs be to them diversly manifested and much more terrible because of their weakness nature and kind than to any other as it would appear if a Witch were but asked Whether she would be contented to be hanged one year hence upon condition her displeasure might be wreaked upon her enemy presently As for theeves and such other they think not to go to hell-fire but are either perswaded there is no hell or that their crime deserveth it not or else that they have time enough to repent so as no doubt if they were perfectly resolved hereof they would never make such adventures Neither do I think that for any sum of money they would make so direct a bargain to go to hell-fire Now then I conclude That confession in this behalf is insufficient to take away the life of any body or to attain such credit as to be believed without further proof For as Augustine and Isidore with the rest of the sounder divines say that these perstigious things which are wrought by Witches are fantastical so do the sounder decrees of Councels and Canons agree that in that case there is no place for criminal action And the law saith That the confession of such persons as are illuded must needs be erroneous and therefore is not to be admitted for Confessio debet tenere verum possibile But these things are opposite both to law and nature and therefore it followeth not Because these Witches confess so Ergo it is so for the confession differeth from the act or from the possibility of the act And whatsoever is contrary to nature faileth in his principles and therefore is naturally impossible The Law also saith In criminalibus regulariter non statur soli confessioni rei In criminal cases or touching life we must not absolutely stand to the confession of the accused party but in these matters proofs must be brought more clear than the light it self And in this crime no body must be condemned upon presumptions And where it is objected and urged that since God only knoweth the thoughts there is none other way of proof but by confession It is answered thus in the law to wit Their confession in this case containeth an outward act and the same impossible both in the law and nature and also unlikely to be true and therefore Quod verisimile non est attendi non debet So as though their confessions may be worthy of punishment as whereby they shew a will to commit such mischief yet not worthy of credit as that they have such power For Si factum absit solaque opinione laborent è stultorum genere sunt If they confess a fact performed but in opinion they are to be reputed among the number of fools Neither may any man by law be condemned for criminal causes upon presumptions nor yet by single witnesses neither at the accusation of a capital enemy who indeed is not to be admitted to give evidence in this case though it please M. Mal. and Bodin to affirm the contrary But beyond all equity these Inquisitors have shifts and devises enough to plague and kill these poor souls for they say their fault is greatest of all others because of their carnal copulation with the Devil and therefore they are to be punished as Hereticks four manner of wayes to wit with Excommunication deprivation loss of goods and also with death And indeed they find law and provide means thereby to maintain this their bloudy humor For it is written in their Popish Canons That as for these kind of Hereticks how much soever they repent and return to the faith they may not be retained alive or kept in perpetual prison but be put to extream death Yea M. Mal. writeth that a Witches sin is the sin against the holy Ghost to wit irremissible yea further that it is greater than the sin of the Angels that fell In which respect I wonder that Moses delivered not three tables to the children of Israel or at the least-wise that he exhibited not commandements for it It is not credible that the greatest should be included in the less c. But when these Witchmongers are convinced in the objection concerning their confessions so as thereby their tyrannical arguments cannot prevail to imbrue the Magistrates hands in so much bloud as their appetite requireth they fall to accusing them of other crimes that the world might think they had some colour to maintain their malicious fury against them CHAP. XIX Of Four capital Crimes objected against Witches all fully answered and confuted us frivolous FIrst therefore they lay to their charge Idolatry but alas without all reason for such are properly known to us to be Idolaters as do external worship to Idols or strange gods The furthest point that Idolatry can be stretched unto is that they which are culpable therein are such as hope for and seek salvation at the hands of Idols or of any other than God or fix their whole mind and love upon any creature so as the power of God is neglected and contemned thereby But Witches neither seek nor believe to have salvation at the hands of Devils but by them they are only deceived the instruments of their fantasie being corrupted and so infatuated that they suppose confess and say they can do that which is as far beyond their power and nature to do as to kill a man at York before noon when they have been seen at London in that morning c. But if these latter Idolaters whose Idolatry is spiritual and committed only in mind should be punished by death then should every covetous man or other that setteth his affection any way too much upon an earthly creature be executed and yet perchance the Witch might escape scot-free Secondly Apostasie is laid to their charge whereby it is inferred that they are worthy to die But Apostasie is where any of sound judgement forsake the Gospel learned and well known unto them and do not only imbrace impiety and infidelity but oppugne and resist the truth erst-while by them professed But

Anno Dom. 1542. when Sultan-Solimon reigned there was such force and multitude of these kind of Wolves in Constantinople that the Emperour drave together in one flock 150 of them which departed out of the City in the presence of all the people To perswade us the more throughly herein he saith That in Livonia yearly about the end of December a certain Knave or Devil warneth all the Witches in the Countrey to come to a certain place if they fail the Devil cometh and whippeth them with an Iron rod so as the print of the lashes remains upon their bodies for ever The captain Witch leadeth the way through a great pool of water many millions of Witches swim after They are no sooner passed through that water but they are all transformed into Wolves and fly upon and devour both Men Women Cattel c. After twelve dayes they return through the same water and so receive humane shape again Item that there was one Bajanus a Jew being the Son of Simeon which could when he list turn himself into a Wolf and by that means could escape the force and danger of a whole Army of men Which thing saith Bodin is wonderful but yet saith he it is much more marvellous that men will not believe it For many Poets affirm it yea and if you look well into the matter saith he you shall find it easie to do Item he saith that as natural Wolves persecute beasts so do these Magical Wolves devour men women and children And yet God saith to the People I trow and not to the Cattel of Israel If you observe not my commandements I will send among you the beasts of the field which shall devour both you and your cattel Item I will send the teeth of beasts upon you Where is Bodins distinction now become He never saith I will send Witches in the likeness of Wolves c. to devour you or your cattel Nevertheless Bodin saith it is a clear case for the matter was disputed upon before Pope Leo the seventh and by him all the matters were judged possible and at that time saith he were the transformations of Lucian and Apuleius made canonical Furthermore he saith that through this art they are so cunning that no man can apprehend them but when they are asleep Item he nameth another Witch that as M. Mal. saith could not be caught because he would transform himself into a mouse and run into every little hole till at length he was killed coming out of the hole of a jam in a window which indeed is as possible as a Camel to go through a needles eye Item he saith that divers Witches at Vernon turned themselves into Cats and both committed and received much hurt But at Argentine there was a wonderful matter done by three Witches of great wealth who transforming themselves into three Cats assaulted a Faggot-maker who having hurt them all with a faggot-stick was like to have been put to death But he was miraculously delivered and they worthily punished as the story saith from whence Bodin had it After a great many other such beastly fables he inveyeth against such Physitians as say that Lycanthropia is a disease and a transformation Item he maintaineth as sacred and true all Homers fables of Circe and Ulysses his companions inveying against Chrysostome who rightly interpreteth Homers meaning to be that Ulysses his people were by the harlot Circe made in their brutish manners to resemble Swine But least some Poets fables might be thought lyes whereby the Witchmongers arguments should quail he maintaineth for true the most part of Ovids Metamorphosis and the greatest absurdities and impossibilities in all that book marry he thinketh some one tale therein may be fained Finally he confirmeth all these toyes by the story of Nebuchadnezzar And because saith he Nebuchadnezzar continued seven years in the shape of a beast therefore may Witches remain so long in the form of a beast having in all the mean time the shape hair voice strength agility swiftness food and excrements of beasts and yet reserve the minds and souls of Women or Men. Howbeit St. Augustine whether to confute or confirm that opinion judge you saith Non est credendum humanum corpus daemonum arte vel potestate in bestialia lineamenta converti posse We may not believe that a mans body may be altered into the lineaments of a beast by the Devils art or power Item Bodin saith that the reason why Witches are most commonly turned into Wolves is because they usually eat children as Wolves eat cattle Item that the cause why other are truly turned into Asses is for that such have been desirous to understand the secrets of Witches Why Witches are turned into Cats he alledgeth no reason and therefore to help him forth with that paraphrase I say that Witches are curst queans and many times scratch one another or their neighbours by the faces and therefore perchance are turned into Cats But I have put twenty of these Witchmongers to silence with this one question to wit Whether a Witch that can turn a Woman into a Cat c. can also turn a Cat into a Woman CHAP. II. Absurd reasons brought by Bodin and such others for confirmation of Transformations THese examples and reasons might put us in doubt that every Asse Wolf or Cat that we see were a Man a Woman or a Child I marvel that no man useth this distinction in the definition of a man But to what end should one dispute against these creations and recreations when Bodin washeth away all our arguments with one word confessing that none can create any thing but God acknowledging also the force of the Canons and embracing the opinions of such Divines as write against him in this behalf Yea he doth now contrary to himself elsewhere affirm that the Devil cannot alter his form And lo this is his distinction Non essentialis forma id est ratio sed figura solum permutatur The essential form to wit reason is not changed but the shape or figure And thereby he proveth it easie enough to create men or beasts with life so as they remain without reason Howbeit I think it is an easier matter to turn Bodines reason into the reason of an Asse than his body into the shape of a Sheep which be saith is an easie matter because Lots wife was turned into a stone by the Devil Whereby he sheweth his gross ignorance As though God that commanded Lot upon pain of death not to look back who also destroyed the City of Sodome at that instant had not also turned her into a salt stone And as though all this while God had been the Devils drudge to go about this business all the night before and when a miracle should be wrought the Devil must be fain to do it himself Item he affirmeth that these kind of Tranfigurations are more common with them in the West

on the otherside such natural discord and secret enmity that therein many things are wrought to the astonishment of mans capacity But when deceit and Diabolical words are coupled therewith then extendeth it to Witchcraft and Conjuration as whereunto those Natural effects are falsely imputed So as here I shall have some occasion to say somewhat of Natural Magick because under it lyeth hidden the venome of this word Hartumim This Art is said by some to be the profoundness and the very absolute perfection of natural Philosophy and shewing forth the active part thereof and through the aid of natural vertues by the convenient applying of them works are published exceeding all capacity and admiration and yet not so much by Art as by Nature This Art of it self is not evil for it consisteth in searching forth the nature causes and effects of things As far as I can conceive it hath been more corrupted and prophaned by us Christians than either by Jews or Gentiles CHAP. II. How the Philosophsrs in times past travelled for the knowledge of Natural Magick of Solomons knowledge therein Who is to be called a Natural Magician a distinction thereof and why it is condemned for Witchcraft MAny Philosophers as namely Plato Pythagoras Empedocles Democritus c. travelled over all the world to finde out and learn the knowledge of this Art and at their return they preached and taught professed and published it Yea it should appear by the Magicians that came to adore Christ that the knowledge and reputation thereof was greater than we conceive or make account of But of all other Solomon was the greatest Traveller in this Art as may appear throughout the Book of Ecclesiastes and specially in the Book of Wisdom where he saith God hath given me the true Science of things so as I know how the world was made and the power of the Elements the beginning and the end and the midst of times how the times alter and the change of seasons the course of the year and the situation of the Stars the nature of living things and the furiousness of Beasts the power of the wind and the imaginations of men the diversities of Plants and the vertues of Roots and all things both secret and known c. Finally he was so cunning in this Art that he is said to have been a Conjurer or a Witch and is so reputed in the Romish Church at this day Whereby you may see how Fools and Papists are inclined to credit false accusations in matters of Witchcraft and Conjuration The less knowledge we have in this Art the more we have it in contempt in which respect Plato saith truly to Dionysius They make Philosophy a mockery that deliver it to prophane and rude people Certainly the Witchcraft Conjuration and Inchantment that is imputed to Solomon is gathered out of these his words following I applyed my minde to knowledge and to search and seek out Science wisdom and understanding to know the foolishness of the ungodly and the error of doting fools In this Art of Natural Magick without great heed be taken a student shall soon be abused For many writing by report without experience mistake their Authors and set down one thing for another Then the conclusion being found false the experiment groweth into contempt and in the end seemeth ridiculous though never so true Pliny and Albert being curious Writers herein are often deceived insomuch as Pliny is called a noble lyer and Albert a rustical lyer the one lying by hearsay the other by authority A Magician is indeed that which the Latines call a wise man as Numa Pompilius was among the Romans the Greeks a Philosoplier as Socrates was among them the Aegyptians a Priest as Hermes was the Cabalists called them Prophets But although these distinguished this Art accounting the one part thereof infamous as being too much given unto wicked vain and impious curiosity as unto movings numbers figures sounds voices tunes lights affections of the minds and words and the other parts commendable as teaching many good and necessary things as Times and Seasons to sow plant till cut c. and divers other things which I will make manifest unto you hereafter yet we generally condemn the whole Art without distinction as a part of Witchcraft having learned to hate it before we know it affirming all to be Witchcraft which our gross heads are not able to conceive and yet can think that an old doting woman seeth through it c. Wherein we consider not how God bestoweth his gifts and hath established an order in his works graffing in them sundry vertues to the comfort of his several creatures and specially to the use and behoof of man neither do we therein weigh that Art is servant unto Nature and waiteth upon her as her handmaiden CHAP. III. What Secrets do lye hidden and what is taught in Natural Magick how Gods glory is magnified therein and that it is nothing but the Work of Nature IN this Art of Natural Magick God Almighty hath hidden many secret mysteries as wherein a man may learn the properties qualities and knowledge of all Nature For it teacheth to accomplish matters in such for and opportunity as the common people thinketh the same to be miraculous and to be compassed none other way but only by Witchcraft And yet in truth Natural Magick is nothing else but the work of Nature For in tillage as Nature produceth Corn and Herbs so Art being Natures minister prepareth it Wherein Times and Seasons are greatly to be respected for Annus non arvus producit aristas But as many necessary and sober things are herein taught so doth it partly I say consist in such experiments and conclusions as are but toyes but nevertheless lie hid in Nature and being unknown do seem miraculous specially when they are intermedled and corrupted with cunning illusion or Legierdemain from whence is derived the estimation of Witchcraft But being learned and known they are contemned and appear ridiculous for that only is wonderful to the beholder whereof he can conceive no cause nor reason according to the saying of Ephesius Miraculum solvitur unde videtur esse miraculum And therefore a man shall take great pains herein and bestow great cost to learn that which is of no value and a meer jugling knack Whereupon it is said that a man may not learn Philosophy to be rich but must get riches to learn Philosophy for to sluggards niggards and dizzards the secrets of Nature are never opened And doutless a man may gather out of this Art that which being published shall set forth the glory of God and be many wayes beneficial to the Common-wealth the first is done by the manifestation of his works the second by skilfully applying them to our use and service CHAP. IV. What strange things are brought to pass by Natural Magick THE dayly use and practice of medicine taketh away all admiration

gave him money in his purse and sent him away desiring him of all courtesie not to blab abroad how he had cousened him And as for the knave Alchimister he need not care who knew it or what came of it for he had nothing in goods or fame to be lost And as for his cunning in Alchimistry he had as much as an Ass By this discourse Erasmus would give us to note that under the golden name of Alchymistry there lyeth lurking no small calamity wherein there be such several shifts and suits of rare subtleties and deceits as that not only wealthy men are thereby many times improverished and that with the sweet allurement of this art through their own covetousness as also by the flattering baits of hoped gain but even wise and learned men hereby are shamefully overshot partly for want of due experience in the wiles and subtleties of the world and partly through the softness and pliableness of their good nature which cousening Knaves do commonly abuse to their own lust and commodity and to the others utter undoing CHAP. VI. The Opinion of divers learned men touching the folly of Alchimistry ALbert in his book of Minerals reporteth that Avicenna treating of Alchymistry saith Let the dealers in Alchymistry understand that the very nature and kinde of things cannot be changed but rather made by art to resemble the same in shew and likeness so that they are not the very things indeed but seem so to be in appearance as castles and towers do seem to be built in the clouds whereas the representations there shewed are nothing else but the resemblance of certain objects below caused in some bright and clear cloud when the air is void of thickness and grosseness A sufficient proof hereof may be the looking-glass And we see saith he that yellow or orrenge colour laid upon red seemeth to be gold Francis Petrarch treating of the same matter in form of a dialogue introduceth a disciple of his who fansied the foresaid fond profession and practice saying I hope for prosperous success in Alchymistry Petrach answereth him It is a wonder from whence that hope should spring sith the fruit thereof did never yet fall to thy lot nor yet at any time chance to any other as the report commonly goeth that many rich men by this vanity and madness have been brought to beggery whiles they have wearied themselves therewith weakned their bodies and wasted their wealth in trying the means to make gold ingender gold I hope for ●old according to the workmans promise saith the disciple He that hath promised thee gold will run away with thy gold and thou never the wiser saith Petrarch He promiseth me great good saith the disciple He will first serve his own turn and relieve his private poverty saith Petrarch for Alchymisters are a beggerly kinde of people who though they confess themselves bare and needy yet will they make others rich and wealthy as though others poverty did more molest and pity them then their own These be the words of Petrarch a man of great learning and no less experience who as in his time he saw the fraudulent fetches of this compassing craft so hath there been no age since the same hath been broached wherein some few wise men have not smelt out the evil meaning of these shifting merchants and bewrayed them to the world An ancient writer of a religious Order who lived above a thousand years since discovering the diversities of thefts after a long enumeration in Alchymisters whom he calleth Falsificantes metallorum mineralium witches and counterfeiters of metals and minerals and setteth them as deep in the degree of theeves as any of the rest whose injurious dealings are brought to open arraignment Ii is demanded saith he why the Art of Alchymistry doth never prove that in effect which it pretendeth in precept and promise The answer is ready that if by art gold might be made then were it behoovefull to know the manner and proceeding of nature in generation sith art is said to imitate and counterfeit nature Again it is because of the lameness and unperfectness of philosophy specially concerning minerals no such manner of proceeding being set down by consent and agreement of Philosophers in writing touching the true and undoubted effect of the same Whereupon one supposeth that gold is made of one kind of stuff this way others of another kind of stuff that way And therefore it is a chance if any attain to the artificial applying of the actives and passives of gold and silver Moreover it is certain that quicksilver and sulphur are the materials as they term them of metals and the agent is hear which directeth howbeit it is very hard to know the due proportion of the mixture of the materials which proportion the generation of gold doth require And admit that by chance they attain to such proportion yet can they not readily resume or do it again in another work because of the hidden diversities of materials and the uncertainty of applying the actives and passives The same ancient author concluding against this vain art saith that of all Christian Law-makers it is forbidden and in no case tolerable in any Common-wealth first because it presumeth to forge Idols for covetousness which are gold and silver whereupon saith the Apostle Covetousness is Idol-worship secondly for that as Aristotle saith Coin should be scant and rare that it might be dear but the same would wax vile and of small estimation if by the art of Alchimistry gold and Silver might be multiplied thirdly because as experience proveth wise men are thereby bewitched cousenors increased princes abused the rich impoverished the poor beggered the multitude made fools and yet the craft and craftmasters oh madness credited Thus far he Whereby in few words he discountenanceth that profession not by the imaginations of his own brain but by manifold circumstances of manifest proof Touching the which practice I think enough hath been spoken and more a great deal than needed sith so plain and demonstrable a matter requireth the less travel in confutation CHAP. VII That vain and deceitfull hope is a great cause why men are seduced by this alluring art and that their labours therein are bootless c. HItherto somewhat at large I have detected the knavery of the art Alchymisticall partly by reasons and partly by examples so that the thing it self may no less appear to the judicial eye of the considerers than the bones and sinewes of a body anatomized to the corporal eye of the beholders Now it shall not be amiss nor impertinent to treat somewhat of the nature of that vain and fruitless hope which induceth and draweth men forward as it were with cords not only to the admiration but also to the approbation of the same in such sort that some are compelled ruefully to sing as one in old time did whether in token of good or ill luck

pitiful sight without hurt or danger ibid. To thrust a piece of Lead into ones Eye and drive it about with a stick between the skin and flesh of the fore-head until it be brought to the other eye and there thrust out ibid. To cut half your Nose asunder and to heal it again presently without any salve ibid. To put a Ring through your cheek ibid. To cut off ones head and to lay it in a Platter c. which the Juglers call the Decollation of John Baptist 197. To thrust a Dagger or Bodkin into your guts very strangely and to recover immediately ibid. To draw a Cord through your nose mouth or hand so sensible as it is wonderful to see 198. The Conclusion wherein the Reader is referred to certain patterns of Instruments wherewith divers feats here specified are to be executed ibid. BOOK XIV CHAP. I. OF the Art of Alchymistry of their words of Art and devices to blear mens eyes and to procure credit to their Profession Page 202 CHAP. II. The Alchymisters drift the Canons Yeomans tale of Alchymistical Stones and Waters Page 203 CHAP. III. Of a Yeoman of the Country cosened by an Alchymist Page 204 CHAP. IV. A certain King abused by an Alchymist and of the King's Fool a pretty jest Page 206 CHAP. V. A notable story written by by Erasmus of two Alchymists also of Longation and Curtation ibid. CHAP. VI. The Opinion of divers learned men touching the folly of Alchymistry Page 210 CHAP. VII That vain and deceitful hope is a great cause why men are seduced by this alluring Art and that their labours therein are bootless c. Page 212 CHAP. VII A Continuation of the former matter with a Conclusion of the same ibid. BOOK XV. CHAP. I. OF Magical Circles and the reason of their Institution Page 215 CHAP. II. How to raise up the Ghost of one that hath hanged himself Page 217 CHAP. III. How to raise up the three Spirits Paymon Bathin and Barma and what wonderful things may be effected through their Assistance Page 218 CHAP. IV. How to consecrate all manner of Circles Fumigations Fires Magical Garments and Utensils Page 220 CHAP. V. Treating more practically of the Consecration of Circles Fires Garments and Fumigations Page 221 CHAP. VI. How to raise and exorcise all sorts of Spirits belonging to the Airy Region Page 222 CHAP. VII How to obtain the familiarity of the Genius or Good Angel and cause him to appear Page 223 CHAP. VIII A form of Conjuring Luridan the Familiar otherwise called Belelah Page 224 CHAP. IX How to conjure the Spirit Balkin the Master of Luridan Page 226 CHAP. X. The Exposition of Jidoni and where it is found whereby the whole Art of Conjuration is deciphered Page 229 CHAP. XI An inventary of the names shapes powers government and effects of Devils and Spirits of their several signiorities and degrees a strange discourse worth the reading ibid. CHAP. XII The hours wherein principal Devils may be bound to wit raised and restrained from doing of hurt Page 238 CHAP. XIII The form of adjuring or citing of the Spirits aforesaid to arise and appear ibid. CHAP. XIV A confutation of the manifold vanities contained in the precedent Chapters specially of commanding of Devils Page 240 CHAP. XV. The names of the Planets their Characters together with the twelve Signs of the Zodiack their dispositions aspects and government with other observations 241. The twelve Signs of the Zodiack their characters and denominations c ibid. Their dispositions or inclinations ibid. The disposition of the Planets ibid. The aspects of the Planets 242. How the day is divided or distinguished ibid. The division of the Day and the Planetary Regiment ibid. The division of the Night and the Planetary Regiment ibid. CHAP. XVI The characters of the Angels of the Seven days with their names of Figures Seals and Periapts Page 243 CHAP. XVII An experiment of the dead Page 244 CHAP. XVIII A Licence for Sybilla to go and come by at all times Page 247 CHAP. XIX To know of Treasure hidden in the Earth ibid. This is the way to go Invisible by th●se three Sisters of Fairies ibid. CHAP. XX. An experiment of Citrael c. Angeli diei dominici 248. The Seven Angels of the Seven Days with the Prayer called Regina linguae Page 249 CHAP. XXI How to inclose a Spirit in a Crystal-stone ibid. A figure or type proportional shewing what form must be observed and kept in making the figure whereby the former secret of inclosing a Spirit in Crystal is to be accomplished c. Page 251 CHAP. XXII An Experiment of the Spirit Bealphares ibid. The two and twentieth Psalm 252. This Psalm also following being the fifty one Psalm must be said three times over c. ibid. CHAP. XXIII To bind the Spirit Bealphares and to lose him again 253. A Licence for the Spirit to depart 254. A type or figure of the Circle for the Master and his fellows to fit in shewing how and after what fashion it should be made Page 255 CHAP. XXIV The making of the Holy Water ibid. To the water say also as followeth ibid. Then take the Salt in thy hand and say putting it into the water making in the manner of a Cross 256. Then sprinkle upon any thing and say as followeth ibid. CHAP. XXV To make a Spirit to appear in a Crystal ibid. CHAP. XXVI An Experiment of the Dead 257. Now the Pater noster Ave and Credo must be said and then the Prayer immediately following Page 258 CHAP. XXVII A Bond to bind him to thee and to thy N. as followeth ibid. CHAP. XXVIII This Bond following is to call him inso your Crystal-stone or Glass c. 260. Then being appeared say these words following ibid. A Licence to depart Page 261. CHAP. XXIX When to talk with Spirits and to have true answers to find out a Thief ibid. To speak with Spirits ibid. CHAP. XXX A Confutation of Conjuration especially of the raising binding and dismissing of the Devil of going Invisible and other lewd practices ibid. CHAP. XXXI A Comparison between Popish Exorcists and other Conjurors A Popish Conjuration published by a great Doctor of the Romish Church his rules cautions Page 263 CHAP. XXXII A late Experiment or cosening Conjuration practised at Orleance by the Franciscan Fryers how it was detected and the judgment against the Authors of that Comedy Page 264 CHAP. XXXIII Who may be Conjurors in the Romish Church besides Priests a ridiculous definition of Superstition what words are to be used and not used in Exorcisms Rebaptism allowed it is lawful to Conjure any thing differences between Holy Water and Conjuration Page 266 CHAP. XXXIV The seven Reasons why some are not rid of the Devil with all their Popish Conjurations why there were no Conjurors in the Primitive Church and why the Devil is not so soon cast out of the bewitched as of the possessed Page 267 CHAP. XXXV Other gross absurdities of

and Latine Poets all together to be sleighted in this particular for many verities are inter-woven with their fictions they speak of vocal Forrests as Dodona of Talkative Rivers as Seamander of sensitive Fountains as Arethusa Menippa and Aegle Which more credible Historians have partly confirmed in the Relation of Dodona asserting that the trees do seem to speak by reason of the various Apparitions Phantasms that attend the Forrest And also in the Story of the River Scamander which is sayd at this day to afford plenty of spectres and prophetical Spirits that have nightly conversation with the Turkish Sailers coming by that way with Gallyes into the Mediterranean 21. The like is reported of a Castle in Norweigh standing over a Lake wherein a Satyr appeareth sounding a Trumpet before the death of any Souldier or Governour belonging to the same t is sayd to be the Ghost of some murdered Captain that hath become so Fatal and Ominous to his Successors But with more probability may be called a Spectre proper to the place according to the Constellation 22. And it hath been the conjecture of eminent speculators that from the Loins of such arise the numerous brood of Elves Faeryes Lycanthropi And Pigmyes sometimes visible sometimes invisible in Green-Land and the adjacent rocks where they have no concomitants but bears and scurvy-grass to mix and make merry withal except they pass from thence to the Northern parts of America where they shall find their off-spring adored for Gods and Goddesses by the ignorant Inhabitants about new Albion and as far South as Mexico as is amply related in the discourses of Drake Cortes and Purchas concerning the conquest and discovery of these Territoryes 23. By Apparitions upon the water many have been tempted to leap into the Sea in pursuit thereof till they were drowned of which spectres there is a sort called by Psellus Ordales who do appear like Ducks or other Water fouls till they by fluttering upon the water do entice their followers to pursue them so farr that many perish in the attempt which doth greatly delight these faithless Spirits who as we have said before do long to accompany their Astral Spirits after their decease An Example of this kinde I my self knew besides the numerous relations I have had from the mouths of others which confirm the opinions of the antient Magicians concerning these water Spirits that of all the rest they are the most deceitful and dangerous like the flattering Seas and swift gliding Torrents that when they have wonn any thing to admire and sound them do carry them violently into the abysse of their own Element 24. But we will leave the waters and insist a little on the nature of Igneous or Fiery Spirits that inhabit the Mountains in Hecla Aetna Propo Champ and Poconzi Where the Courts and Castles of these puissant Champions are kept The opinion of some is That they are not Astral but Infernal Spirits and D●mned Souls that for a term of years are confined to these burning Mountains for their Iniquities Which opinion although it be granted yet we may assert That for the most part the apparitions sounds noices clangors and clamors that are heard about the Mountan Hecla in Island and other places are the effects of separated Starry beings who are neither capable of good nor evill but are of a middle vegetative nature and at the dissolution of the Media Natura shall be again reduced into their primary Aether 25. And from natural Causes it may be easily demonstrated That there is great Correspondence betwixt such substances and the Element of fire by reason of the Internal Flagrat and Central Life proceeding from the Quintessence or one only Element which upholds them in Motion Life and Nourishment As every natural and supernatural being is upheld and maintain'd out of the self-same root from whence it had its original or rise So the Angels feed upon the Caelestial Manna The Devils of the fruits of Hell which is natural to their appetite as trash for swine the Astral beings of the source of the stars the Beasts Birds or Reptiles of the fruits of the Earth and the gas of the Air the fishes of the blass of the Water But more particularly every thing is nourished by its Mother as Infants at the Breast either by exhausting or fomentation 26. Such Spirits are very officious in the burnings of Towns or Cole-pits delighting much to dance and exult amidst the flames and become Incendiaries worse then the material Cause of the Combustion often tempting men in drukenness to burn their own Houses and causing Servants carelesly to sleep that such unlucky accidents may happen As the Story of Kzarwilwui a Town in Poland doth confirm which was reduced to ashes by three of these pestilentious Animals called Saggos Broundal and Baldwin who after many open Threatnings for six months together that they would destroy the City and Citizens did on a dark and stormy night set all on fire on a suddain in twenty or thirty several places which irrecoverably destroyed the Inhabitants 27. As for the nourishment of fiery Spirits it is radical heat and the influence of the Aery Region their sport and pastime consisteth for the most part in tumbling and fooling one with another when the flames are most impetuous and violent in the Mountains And it is likewise credited by some that their office is to cruciate and punish some Evil Livers retaining and tormenting their Souls or Astral Spirits for many years after the Bodies decease which is too empty a notion to be hearkened unto by any that are well informed of their natures 28. Neither is it to be wondered at that they are so much delighted with the fiery quality in regard of their affinity and appropriation with infernal spirits whose state and being is altogether damnable and deplorable for although they have not the ability of attaining either the Heavenly or Infernal quality by reason that they are utterly voyd of the innermost Center and may be rather called bruits then rational Animals yet because they belong to the outermost principle such is their innate Affinity and Unity with the dark World or infernal Kingdome that they do often become the Devils Agents to propagate his works upon the face of the Earth 29. By the Instigations of infernal Spirits they are often sent to terrifie men with nocturnal visions in the likeness of monstrous Beasts or Ghosts of their deceased Friends They are moreover often abetted to tempt and provoke melancholy people to execute themselves besides innumerable wayes they have of executing the pleasures of iniquous Spirits through malicious Instigations and secret Stratagems projected by them to the destruction of mortal men especially when the work to be effected by the Devil is too too hard for his subtle and spiritual nature to bring to pass because the same belongs to the Astral source or outward principle to which