Reginald Scot's collection of magical texts
This digital edition by Joseph H. Peterson, Copyright © 1999.
All rights reserved. If you find the documents in these archives useful,
please do not copy except for individual private use.
This collection of magical texts was published at approximately the same
time that John Dee was conducting his Mystical
experiments. Scot's purpose was to counter the witch hunting craze
of the Inquisition by ridiculing the texts and their implications. He also
took the opportunity to attack the Catholic Church in general for superstitious
practices. In his lists of magical texts (chap. 31
and chap. 42) he mentions Ars Paulina,
Ars Almadel, Ars Notoria,
Honorius, Sepher Raziel, and others.
Scot also reprints J. Wier's (aka Wierus) Pseudomonarchia daemonum
(1563), which corresponds closely to Lemegeton Book 1 (Goetia).
For a discussion of Scot and these texts, see E.M. Butler's
Ritual Magic, chapter 5.
Discoverie of Witchcraft, 1584.
by Reginald Scot
BOOKE XV.
London, 1584
Contents:
CHAPTER I.
The exposition of Iidoni, and where it is found, whereby the whole
art of conjuration is deciphered.
THIS word Iidoni is derived of Iada, which properlie
signifieth to knowe: it is sometimes translated, Divinus,
which is a divinor or soothsaier, as in Deut. 18. Levit.
20: sometimes Ariolus, which is one that also taketh upon
him to foretell things to come, and is found Levit. 19,
2 Kings. 23. Esai. 19. To be short, the opinion
of them that are most skilfull in the toongs, is, that it comprehendeth
all them, which take upon them to knowe all things past and to
come, and to give answers accordinglie. It alwaies followeth the
word Ob, and in the scriptures is not named severallie
from it, and differeth little from the same in sense, and doo
both concerne oracles uttered by spirits, possessed peoplle, or
couseners. What will not couseners or witches take upon them to doo? Wherein
will they professe ignorance? Aske them anie question, they will undertake to
resolve you, even of that which none but God knoweth. And to bring their purposes
the better to passe, as also to winne further credit unto the counterfet art
which they professe, they procure confederates, whereby they worke wonders.
And when they have either learning, eloquence, or nimblenesse of hands to
accompanie their confederacie, or rather knaverie, then (forsooth) they passe
the degree of witches, and intitle themselves to the name of conjurors. And these
deale with no inferiour causes: these fetch divels out of hell, and angels out of
heaven; these raise up what bodies they list, though they were dead, buried, and
rotten long before; and fetch soules out of heaven or hell with much more
expedition than the pope bringeth them out of purgatorie. These I saie (among
the simple, and where they feare no law nor accusation) take upon them also
the raising of tempests, and earthquakes, and to doo as much as God himselfe
can doo. These are no small fooles, they go not to worke with a baggage tode, or
a cat, as witches doo; but with a kind of majestie, and with authoritie they call
up by name, and have at their commandement seventie and nine principall and
princelie divels, who have under them, as their ministers, a great multitude of
legions of pettie divels; as for example.
CHAPTER II. [J. Wierus in Pseudomonarchia daemonum. Salomons notes of conjuration.]
An inventarie of the names, shapes, powers, governement, and effects of divels and
spirits, of their severall segniories and degrees: a strange discourse woorth the
reading.
Baell. THEIR first and principall king (which is of the power of the east) is called
Baëll who when he is conjured up, appeareth with three heads; the first,
like a tode; the second, like a man; the third, like a cat. He speaketh with
a hoarse voice, he maketh a man go invisible, he hath under his obedience and
rule sixtie and six legions of divels.
Agares. The first duke under the power of the east, is named Agares, he commeth up
mildile in the likenes of a faire old man, riding upon a crocodile, and carrieng a
hawke on his fist; hee teacheth presentlie all maner of toongs, he fetcheth backe
all such as runne awaie, and maketh them runne that stand still; he overthroweth
all dignities supernaturall and temporall, hee maketh earthquakes,
and is of the order of vertues, having under his regiment thirtie one legions.
Marbas, alias Barbas is a great president, and appeareth in the forme of a
mightie lion; but at the commandement of a conjuror commeth up in the likenes
of a man, and answereth fullie as touching anie thing which is hidden or
secret: he bringeth diseases, and cureth them, he promoteth wisedome, and the
knowledge of mechanicall arts, or handicrafts; he changeth men into other
shapes, and under his presidencie or gouvernement are thirtie six legions of
divels conteined.
Amon, or Aamon, is a great and mightie marques, and commeth abroad in the
likenes of a woolfe, having a serpents taile, spetting out and breathing flames of
fier; when he putteth on the shape of a man, he sheweth out dogs teeth, and a
great head like to a mightie raven; he is the strongest prince of all other, and
understandeth of all things past and to come, he procureth favor,
and reconcileth both freends and foes, and ruleth fourtie legions
of divels.
Barbatos, a great countie or earle, and also a duke,
he appeareth in Signo sagittarii sylvestris, with foure kings,
which bring companies and great troopes. He understandeth the
singing of birds, the barking of dogs, the lowings of bullocks,
and the voice of all living creatures. He detecteth treasures
hidden by magicians and inchanters, and is of the order of vertues,
which in part beare rule: he knoweth all things past, and to come,
and reconcileth freends and powers; and governeth thirtie legions
of divels by his authoritie.
Buer is a great president, and is seene in this signe; he
absolutelie teacheth philosophie morall and naturall, and also
logicke, and the vertue of herbes:
he giveth the best familiars, he can heale all diseases, speciallie
of men, and reigneth over fiftie legions.
Gusoin is a great duke, and a strong, appearing in the
forme of a Xenophilus, he answereth all things, present, past,
and to come, expounding all questions. He reconcileth freendship,
and distributeth honours and dignities, and ruleth over fourtie
legions of divels.
Botis, otherwise Otis, a great president and an earle he
commeth foorth in the shape of an ouglie viper, and if he put
on humane shape, he sheweth great teeth, and two hornes, carrieng
a sharpe sword in his hand: he giveth answers of things present,
past, and to come, and reconcileth friends, and foes, ruling sixtie
legions.
Bathin, sometimes called Mathim, a great duke and a strong,
he is seene in the shape of a verie strong man, with a serpents
taile, sitting on a pale horsse, understanding the vertues of
hearbs and pretious stones, transferring men suddenlie from countrie
to countrie, and ruleth thirtie legions of divels.
Purson, alias Curson, a great king, he commeth foorth
like a man with a lions face, carrieng a most cruell viper, and
riding on a beare; and before him go alwaies trumpets, he knoweth
things hidden, and can tell all things present, past, and to come:
he bewraieth treasure, he can take a bodie either humane or aierie;
he answereth truelie of all things earthlie and secret, of the
divinitie and creation of the world, and bringeth foorth the best
familiars; and there obeie him two and twentie legions of divels,
partlie of the order of vertues, & partlie of the order of
thrones.
Eligor, alias Abigor, is a great duke, and appeereth as
a goodlie knight, carrieng a lance, an ensigne, and a scepter:
he answereth fullie of things hidden, and of warres, and how souldiers
should meete: he knoweth things to come, and procureth the favour
of lords and knights, governing sixtie legions of divels.
Leraie, alias Oray, a great marquesse, shewing himselfe
in the likenesse of a galant archer, carrieng a bowe and a quiver,
he is author of all battels, he dooth putrifie all such wounds
as are made with arrowes by archers, Quos optimos objicit tribus
diebus, and he hath regiment over thirtie legions.
Valefar, alias Malephar, is a strong duke, comming foorth in the
shape of a lion, and the head of a theefe, he is verie
familiar with them to whom he maketh himself acquainted, till
he hath brought them to the gallowes, and ruleth ten legions.
Morax, alias Foraii, a great earle and a president, he is seene
like a bull, and if he take unto him a mans face, he maketh
men wonderfull cunning in astronomie, & in all the liberall
sciences: he giveth good familiars and wise, knowing the power
& vertue of hearbs and stones which are pretious, and ruleth
thirtie six legions.
Ipos, alias Ayporos, is a great earle and a prince, appeering
in the shape of an angell, and yet indeed more obscure and filthie than a lion, with
a lions head, a gooses feet, and a hares taile: he knoweth things to come and
past, he maketh a
man wittie, and bold, and hath under his jurisdiction thirtie
six legions.
Naberius, alias Cerberus, is a valiant marquesse,
shewing himselfe in the forme of a crowe, when he speaketh with a hoarse voice: he maketh a
man amiable and cunning in all arts, and speciallie in rhetorike,
he procureth the losse of prelacies and dignities: nineteene legions
heare and obeie him.
Glasya Labolas, alias Caacrinolaas, or Caassimolar, is a great
president, who commeth foorth like a dog, and hath wings
like a griffen, he giveth the knowledge of arts, and
is the captaine of all mansleiers: he understandeth things present
and to come, he gaineth the minds and love of freends and foes,
he maketh a man go invisible, and hath the rule of six and thirtie
legions.
Zepar is a great duke, appearing as a souldier, inflaming women
with the loove of men, and when he is bidden he changeth
their shape, untill they maie enjoie their beloved, he also maketh
them barren, and six and twentie legions are at his obeie and
commandement.
Bileth is a great king and a terrible, riding on a pale horsse,
before whome go trumpets, and all kind of melodious musicke.
When he is called up by an exorcist, he appeareth rough and furious,
to deceive him. Then let the exorcist or conjuror take heed to
himself; and to allaje his courage, let him hold a hazell
bat in his hand, wherewithall he must reach out toward the east
and south, and make a triangle without besides the circle; but
if he hold not out his hand unto him, and he bid him come in,
and he still refuse the bond or chain of spirits; let the
conjuror proceed to reading, and by and by he will submit himselfe, and
come in, and doo whatsoever the exorcist commandeth him, and he
shalbe safe. If Bileth the king be more stubborne, and refuse
to enter into the circle at the first call, and the conjuror shew
himselfe fearfull, or if he have not the chaine of spirits, certeinelie
he will never feare nor regard him after. Also, if the place he
unapt for a triangle to be made without the circle, then set there
a boll of wine, and the exorcist shall certeinlie knowe when he
commeth out of his house, with his fellowes, and that the foresaid
Bileth will be his helper, his friend, and obedient unto him when
he commeth foorth. And when he commeth, let the exorcist receive
him courteouslie, and glorifie him in his pride, and therfore
he shall adore him as other kings doo, bicause he saith nothing
without other princes. Also, if he be cited by an exorcist, alwaies
a silver ring of the middle finger of the left hand must be held
against the exorcists face, as they doo for Amaimon. And the dominion
and power of so great a prince is not to be pretermitted;
for there is none under the power & dominion of the conjuror,
but he that deteineth both men and women in doting love,
till the exorcist hath had his pleasure. He is of the orders of
powers, hoping to returne to the seaventh throne, which is not
altogether credible, and he ruleth eightie five legions.
Sitri, alias Bitru, is a great prince, appeering with the face
of a leopard, and having wings as a griffen: when
he taketh humane shape, he is verie beautiful, he
inflameth a man with a womans love, and also stirreth up women
to love men, being commanded he willinglie deteineth secrets of
women, laughing at them and mocking them, to make them luxuriouslie
naked, and there obeie him sixtie legions.
Paimon is more obedient in Lucifer than other kings are. Lucifer
is heere to be understood he that was drowned in the
depth of his knowledge: he would needs
be like God, and for his arrogancie was throwne out into destruction,
of whome it is said; Everie pretious stone is thy covering (Ezech. 88.).
Paimon is constrained by divine vertue to stand before the exorcist;
where he putteth on the likenesse of a man:
he sitteth on a beast called a dromedarie, which is a swift runner,
and weareth a glorious crowne, and hath an effeminate countenance.
There goeth before him an host of men with trumpets and well sounding
cymbals, and all musicall instruments. At the first he appeereth
with a great crie and roring, as in Circulo Salomonis, and in
the art is declared. And if this Paimon speake sometime that the
conjuror understand him not, let him not therefore be dismaied.
But when he hath delivered him the first obligation to observe
his desire, he must bid him also answer him distinctlie and plainelie
to the questions he shall aske you, of all philosophie, wisedome,
and science, and of all other secret things. And if you will knowe
the disposition of the world, and what the earth is, or what holdeth
it up in the water, or any other thing, or what is Abyssus, or
where the wind is, or from whence it commeth, he will teach you
aboundantlie. Consecrations also as well of sacrifices as otherwise
may be reckoned. He giveth dignities and confirmations; he bindeth
them that resist him in his owne chaines, and subjecteth them
to the conjuror; he prepareth good familiars, and hath the
understanding of all arts. Note, that at the calling up of him, the exorcist must
looke towards the northwest, bicause there is his house. When he is called up, let
the exorcist receive him constantlie without feare,
let him aske what questions or demands he list, and no doubt he
shall obteine the same of him. And the exorcist must beware he
forget not the creator, for those things, which have beene rehearsed
before of Paimon, some saie he is of the order of dominations;
others saie, of the order of cherubim. There follow him two hundred
legions, partlie of the order of angels, and partlie of potestates.
Note that if Paimon be cited alone by an offering or sacrifice,
two kings followe him; to wit, Beball & Abalam, & other
potentates: in his host are twentie five legions, bicause the
spirits subject to them are not alwaies with them, except they
be compelled to appeere by divine vertue.
Some saie that the king Beliall was created immediatlie
after Lucifer, and therefore they thinke that he
was father and seducer of them which fell being of
the orders. For he fell first among the worthier and wiser sort,
which went before Michael and other heavenlie angels, which were
lacking. Although Beliall went before all them that were throwne
downe to the earth, yet he went not before them that tarried in
heaven. This Beliall is constrained by divine venue, when he taketh
sacrifices, gifts, and offerings, that he againe may give unto
the offerers true answers. But he tarrieth not one houre in the
truth, except he be constrained by the divine power, as is said.
He taketh the forme of a beautifull angell, sitting in a firie
chariot; he speaketh faire, he distributeth preferments of senatorship,
and the favour of friends, and excellent familiars:
he hath rule over eightie legions, partlie of the order of vertues,
partlie of angels; he is found in the forme of an exorcist in
the bonds of spirits. The exorcist must consider, that this Beliall
doth in everie thing assist his subjects. If he will not submit
himselfe, let the bond of spirits be read: the spirits chaine
is sent for him,
wherewith wise Salomon gathered them togither with their
legions in a brasen vessell, where were inclosed among all the legions
seventie two kings, of whome the cheefe was Bileth, the second was Beliall, the
third Asmoday, and above a thousand thousand legions.
Without doubt (I must confesse) I learned this of
my maister Salomon; but he told me not why he gathered them together,
and shut them up so: but I beleeve it was for the pride of this Beliall.
Certeine nigromancers doo saie, that Salomon, being on a certeine
daie seduced by the craft of a certeine woman, inclined himselfe
to praie before the same idoll, Beliall by name: which is not
credible. And therefore we must rather thinke (as it is said)
that they were gathered together in that great brasen vessell
for pride and arrogancie, and throwne into a deepe lake or hole
in Babylon. For wise Salomon did accomplish his workes by the
divine power, which never forsooke him. And therefore we must
thinke he worshipped not the image Beliall; for then he could
not have constrained the spirits by divine vertue: for this Beliall,
with three
kings were in the lake. But the Babylonians woondering at the matter, supposed
that they should find therein a great quantitie of treasure, and therefore with
one consent went downe into the lake, and uncovered and brake the vessell, out
of the which immediatlie flew the capteine divels, and were delivered to their
former and proper places. But this Beliall entred into a certeine image, and there gave
answer to them that offered and sacrificed unto him: as Tocz. in his sentences
reporteth, and the Babylonians did worship and sacrifice thereunto.
Bune is a great and a strong Duke, he appeareth as a dragon with three heads,
the third whereof is like to a man; he speaketh with a divine voice, he maketh
the dead to change their place, and divels to assemble upon the sepulchers of the
dead: he greatlie inricheth a man, and maketh him eloquent and wise, answering
trulie to all demands, and thirtie legions obeie him.
Forneus is a great marquesse, like unto a monster of the sea, he maketh men
woondeffull in rhetorike, he adorneth a man with a good name, and the knowledge
of toongs, and maketh one beloved as well of foes as freends: there are
under him nine and twentie legions, of the order partlie of thrones, and partlie
of angels.
Ronove a marquesse and an earle, he is resembled to a monster, he bringeth
singular understanding in rhetorike, faithfull servants, knowledge
of toongs, favour of freends and foes; and nineteene legions obeie him.
Berith is a great and a terrible duke, and hath three names. Of some he is called
Beall; of the Jewes Berithi; of Nigromancers Bolfry: he commeth foorth as a red
souldier, with red clothing, and upon a horsse of that colour, and a crowne on his
head. He answereth trulie of things present, past, and to come. He is compelled
at a certeine houre, through divine vertue, by a ring of art magicke. He is also
a lier, he turneth all mettals into gold, he adorneth a man with dignities, and
confirmeth them, he speaketh with a cleare and a subtill voice, and six and
twentie legions are under him.
Astaroth is a great and a strong duke, comming foorth in the shape of a fowle
angell, sitting upon an infernall dragon, and carrieng on his right hand a viper:
he answereth trulie to matters present, past, and to come, and also of all secrets.
He talketh willinglie of the creator of spirits, and of their fall, and how they
sinned and fell: he saith he fell not of his owne accord. He maketh a man
woonderfull learned in the liberall sciences, he ruleth fourtie legions. Let everie
exorcist take heed, that he admit him not too neere him, bicause of his stinking
breath. And therefore let the conjuror hold neere to his face a magicall ring, and
that shall defend him.
Foras, alias Forcas is a great president, and is seene in the forme of a strong
man, and in humane shape, he understandeth the vertue of hearbs and pretious
stones: he teacheth fullie logicke, ethicke, and their parts: he maketh a man
invisible, wittie, eloquent, and to live long; he recovereth things lost, and discovereth
treasures, and is lord over nine and twentie legions.
Furfur is a great earle, appearing as an hart, with a firie taile, he lieth in everie
thing, except he be brought up within a triangle; being bidden, he taketh
angelicall forme, he speaketh with a hoarse voice, and willinglie maketh love
betweene man and wife; he raiseth thunders and lightnings, and blasts. Where
he is commanded, he answereth well, both of secret and also of divine things,
and hath rule and dominion over six and twentie legions.
Marchosias is a great marquesse, he sheweth himselfe in the shape of a cruell
shee woolfe, with a griphens wings, with a serpents taile, and spetting I cannot
tell what out of his mouth. When he is in a mans shape, he is an excellent fighter,
he answereth all questions trulie, he is faithfull in all the conjurors businesse, he
was of the order of dominations, under him are thirtie legions: he hopeth after
1200. yeares to returne to the seventh throne, but he is deceived in that
hope.
Malphas is a great president, he is seene like a crowe, but being cloathed
with humane image, speaketh with a hoarse voice, be buildeth houses and high
towres wonderfullie, and quicklie bringeth artificers togither, he throweth
downe also the enimies edifications, he helpeth to good familiars, he receiveth
sacrifices willinglie, but he deceiveth all the sacrificers, there obeie him fourtie
legions.
Vepar, alias Separ, a great duke and a strong, he is like a mermaid, he is the
guide of the waters, and of ships laden with armour; he bringeth to passe (at
the commandement of his master) that the sea shalbe rough and stormie, and
shall appeare full of shippes; he killeth men in three daies, with putrifieng their
wounds, and producing maggots into them; howbeit, they maie be all healed
with diligence, he ruleth nine and twentie legions.
Sabnacke, alias Salmac, is a great marquesse and a strong, he commeth foorth
as an armed soldier with a lions head, sitting on a pale horsse, he dooth marvelouslie
change mans forme and favor, he buildeth high towres full of weapons,
and also castels and cities; he inflicteth men thirtie daies with wounds both
rotten and full of maggots, at the exorcists commandement, he provideth good
familiars, and hath dominion over fiftie legions.
Sidonay, alias Asmoday, a great king, strong and mightie, he is seene with three
heads, whereof the first is like a bull, the second like a man, the third like a ram,
he hath a serpents taile, he belcheth flames out of his mouth, he hath feete like
a goose, he sitteth on an infernall dragon, he carrieth a lance and a flag in his
hand, he goeth before others, which are under the power of Amaymon. When the
conjuror exerciseth this office, let him be abroad, let him be warie and standing
on his feete; if his cap be on his head, he will cause all his dooings to be bewraied,
which if he doo not, the exorcist shalbe deceived by Amaymon in everie thing.
But so soone as he seeth him in the forme aforesaid, he shall call him by his
name, saieng; Thou art Asmoday; he will not denie it, and by and by he boweth
downe to the ground; he giveth the ring of venues, he absolutelie teacheth
geometrie, arythmetike, astronomie, and handicrafts. To all demands he
answereth fullie and trulie, he maketh a man invisible, he sheweth the places
where treasure lieth, and gardeth it, if it be among the legions of Amaymon, he
hath under his power seventie two legions.
Gaap, alias Tap, a great president and a prince, he appeareth in a meridionall
signe, and when he taketh humane shape he is the guide of the foure principall
kings, as mightie as Bileth. There were certeine necromancers that offered
sacrifices and burnt offerings unto him; and to call him up, they exercised an
art, saieng that Salomon the wise made it. Which is false: for it was rather
Cham, the sonne of Noah, who after the floud began first to invocate wicked
spirits. He invocated Bileth, and made an art in his name, and a booke which is
knowne to manie mathematicians. There were burnt offerings and sacrifices
made, and gifts given, and much wickednes wrought by the exorcists, who
mingled therewithall the holie names of God, the which in that art are everie
where expressed. Marie there is an epistle of those names written by Salomon,
as also write Helias Hierosolymitanus and Helisæus. It is to be noted, that if anie
exorcist have the art of Bileth, and cannot make him stand before him, nor see
him, I may not bewraie how and declare the meanes to conteine him, bicause it
is abhomination, and for that I have learned nothing from Salomon of his
dignitie and office. But yet I will not hide this; to wit, that he maketh a man
woonderfull in philosophie and all the liberall sciences: he maketh love, hatred,
insensibilitie, invisibilitie, consecration, and consecration of those things that are
belonging unto the domination of Amaymon, and delivereth familiars out of the
possession of other conjurors, answering truly and perfectly of things present,
past, & to come, & transferreth men most speedilie into other nations, he ruleth
sixtie six legions, & was of the order of potestats.
Shax, alias Scox, is a darke and a great marquesse, like unto a storke, with a
hoarse and subtill voice: he dooth marvellouslie take awaie the sight, hearing
and understanding of anie man, at the commandement of the conjuror: he
taketh awaie monie out of everie kings house, and carrieth it backe after 1200.
yeares, if he be commanded, he is a horssestealer, he is thought to be faithfull in
all commandements: and although he promise to be obedient to the conjuror
in all things; yet is he not so, he is a lier, except he be brought into a triangle,
and there he speaketh divinelie, and telleth of things which are hidden, and not
kept of wicked spirits, he promiseth good familiars, which are accepted if they
be not deceivers, he hath thirtie legions.
Procell is a great and a strong duke, appearing in the shape of an angell, but
speaketh verie darklie of things hidden, he teacheth geometrie and all the liberall
arts, he maketh great noises, and causeth the waters to rore, where are none, he
warmeth waters, and distempereth bathes at certeine times, as the exorcist
appointeth him, he was of the order of potestats, and hath fourtie eight legions
under his power.
Furcas is a knight and commeth foorth in the similitude of a cruell man, with
a long beard and a hoarie head, he sitteth on a pale horsse, carrieng in his hand
a sharpe weapon, he perfectlie teacheth practike philosophie, rhetorike, logike,
astronomie, chiromancie, pyromancie, and their parts: there obeie him twentie
legions.
Murmur is a great duke and an earle, appearing in the shape of a souldier,
riding on a griphen, with a dukes crowne on his head; there go before him two of
his ministers, with great trumpets, he teacheth philosophie absolutelie, he constraineth
soules to come before the exorcist, to answer what he shall aske them,
he was of the order partlie of thrones, and partlie of angels,
and ruleth thirtie legions.
Caim is a great president, taking the forme of a thrush, but when he putteth
on man's shape, he answereth in burning ashes, carrieng in his hand a most
sharpe swoord, he maketh the best disputers, he giveth men the understanding of all birds,
of the lowing of bullocks, and barking of dogs, and also of the
sound and noise of waters, he answereth best of things to come,
he was of the order of angels, and ruleth thirtie legions of divels.
Raum, or Raim is a great earle, he is seene as a crowe, but when
he putteth on humane shape, at the commandement of the
exorcist, he stealeth woonderfullie out of the kings house, and
carrieth it whether he is assigned, he destroieth cities, and
hath great despite unto dignities, he knoweth things present,
past, and to come, and reconcileth freends and foes, he was of
the order of thrones, and governeth thirtie legions.
Halphas is a great earle, and commeth abroad like a storke, with
a hoarse voice, he notablie buildeth up townes full of
munition and weapons, he sendeth men of warre to places appointed,
and hath under him six and twentie legions.
Focalor is a great duke comming foorth as a man, with wings like
a griphen, he killeth men, and drowneth them in the waters,
and overturneth ships of warre, commanding and ruling both winds
and seas. And let the conjuror note, that if he bid him hurt no
man, he willinglie consenteth thereto: he hopeth after 1000. yeares
to returne to the seventh throne, but he is deceived, he hath
three legions.
Vine is a great king and an earle, he showeth himselfe as a lion,
riding on a blacke horsse, and carrieth a viper in his
hand, he gladlie buildeth large towres, he throweth downe stone
walles, and maketh waters rough. At the commandement of the exorcist
he answereth of things hidden, of witches, and of things present,
past, and to come.
Bifrons is seene in the similitude of a monster, when he taketh
the image of a man, he maketh one woonderfull cunning
in astrologie, absolutelie declaring the mansions of the planets,
he dooth the like in geometrie, and other admesurements, he perfectlie
understandeth the strength and vertue of hearbs, pretious stones,
and woods, he changeth dead bodies from place to place, he seemeth
to light candles upon the sepulchres of the dead, and hath under
him six and twentie legions.
Gamigin is a great marquesse, and is seene in the forme of a little
horsse, when he taketh humane shape he speaketh with
a hoarse voice, disputing of all liberall sciences; he bringeth
also to passe, that the soules, which are drowned in the sea,
or which dwell in purgatorie (which is called Cartagra, that is,
affliction of soules) shall take aierie bodies, and evidentlie
appeare and answer to interrogatories at the conjurors commandement;
he tarrieth with
the exorcist, untill he have accomplished his desire, and hath
thirtie legions under him.
Zagan is a great king and a president, he commeth abroad
like a bull, with griphens wings, but when he taketh humane shape,
he maketh men wittie, he turneth all mettals into the coine of
that dominion, and turneth water into wine, and wine into water,
he also turneth bloud into wine, & wine into bloud, &
a foole into a wise man, he is head of thirtie and three legions.
Orias is a great marquesse, and is seene as a lion riding
on a strong horsse, with a serpents taile, and carrieth in his
right hand two great serpents hissing, he knoweth the mansion
of planets and perfectlie teacheth the vertues of the starres,
he transformeth men, he giveth dignities, prelacies, and confirmations,
and also the favour of freends and foes, and hath under him thirtie
legions.
Valac is a great president, and commeth abroad with angels
wings like a boie, riding on a twoheaded dragon, he perfectlie
answereth of treasure hidden, and where serpents may be seene,
which he delivereth into the conjurors hands, void of anie force
or strength, and hath dominion over thirtie legions of divels.
Gomory a strong and a mightie duke, he appeareth like a
faire woman, with a duchesse crownet about hir midle, riding on
a camell, he answereth well and truelie of things present, past,
and to come, and of treasure hid, and where it lieth: he procureth
the love of women, especiallie of maids, and hath six and twentie
legions.
Decarabia or Carabia, he commeth like a * and knoweth
the force of herbes and pretious stones, and maketh all birds
flie before the exorcist, and to tarrie with him, as though they
were tame, and that they shall drinke and sing, as their maner
is, and hath thirtie legions.
Amduscias a great and a strong duke, he commeth foorth as an unicorne,
when he standeth before his maister in humane shape, being commanded,
he easilie bringeth to passe, that trumpets and all musicall instruments
may be heard and not seene, and also that trees shall bend and
incline, according to the conjurors will, he is excellent among
familiars, and hath nine and twentie legions.
Andras is a great marquesse, and is seene in an angels
shape with a head like a blacke night raven, riding upon a blacke
and a verie strong woolfe, flourishing with a sharpe sword in
his hand, he can kill the maister, the servant, and all assistants,
he is author of discords, and ruleth thirtie legions.
Andrealphus is a great marquesse, appearing
as a pecocke, he raiseth great noises, and in humane shape perfectlie
teacheth geometrie, and all things belonging to admeasurements,
he maketh a man to be a subtill disputer, and cunning in astronomie,
and transformeth a man into the likenes of a bird, and there are
under him thirtie legions.
Ose is a great president, and commeth foorth like a leopard,
and counterfeting to be a man, he maketh one cunning in the liberall
sciences, he answereth truelie of divine and secret things, he
transformeth a mans shape, and bringeth a man to that madnes,
that he thinketh himselfe to be that which he is not; as that
he is a king or a pope, or that he weareth a crowne on his head,
Durátque id regnum ad horam.
Aym or Haborim is a great duke and a strong, he commeth foorth
with three heads, the first like a serpent, the second
like a man having two * the third like a
cat, he rideth on a viper, carrieng in his hand a light fier brand,
with the flame whereof castels and cities are fiered, he maketh
one wittie everie kind of waie, he answereth truelie of privie
matters, and reigneth over twentie six legions.
Orobas is a great prince, he commeth foorth like a horsse,
but when he putteth on him a mans idol, he talketh of divine vertue,
he giveth true answers of things present, past, and to come, and
of the divinitie, and of the creation, he deceiveth none, nor
suffereth anie to be tempted, he giveth dignities and prelacies,
and the favour of freends and foes, and hath rule over twentie
legions.
Vapula is a great duke and a strong, he is seene like a lion with
griphens wings, he maketh a man subtill and wonderfull
in handicrafts, philosophie, and in sciences conteined in bookes,
and is ruler over thirtie six legions.
Cimeries is a great marquesse and a strong, ruling in the parts
of Aphrica; he teacheth perfectue grammar, logicke,
and rhetorike, he discovereth treasures and things hidden, he
bringeth to passe, that a man shall seeme with expedition to be
turned into a soldier, he rideth upon a great blacke horsse, and
ruleth twentie legions.
Amy is a great president, and appeareth in a flame of fier, but
having taken mans shape, he maketh one marvelous in astrologie,
and in all the liberall sciences, he procureth excellent familiars,
he bewraieth treasures preserved by spirits, he hath the governement
of thirtie six legions, he is partlie of the order of angels,
partlie of potestats, he hopeth after a thousand two hundreth
yeares to returne to the seventh throne: which is not credible.
Flauros a strong duke, is seene in the forme of a terrible strong
leopard, in humane shape, he sheweth a terrible countenance,
and fierie eies, he answereth trulie and fullie of things present,
past, and to come; if he be in a triangle, he lieth in all things
and deceiveth in other things, and beguileth in other busines,
he gladlie talketh of the divinitie, and of the creation of the
world, and of the fall; he is constrained by divine vertue, and
so are all divels or spirits, to burne and destroie all the conjurors
adversaries. And if he be commanded, he suffereth the conjuror
not to be tempted, and he hath twentie legions under him.
Balam is a great and a terrible king, he commeth foorth with three
heads, the first of a bull, the second of a man, the third
of a ram, he hath a serpents taile, and flaming eies, riding upon
a furious beare, and carrieng a hawke on his fist, he speaketh
with a hoarse voice, answering perfectlie of things present, past,
and to come, hee maketh a man invisible and wise, hee governeth
fourtie legions, and was of the order of dominations.
Allocer is a strong duke and a great, he commeth foorth like a
soldier, riding on a great horsse, he hath a lions face,
verie red, and with flaming eies, he speaketh with a big voice,
he maketh a man woonderfull in astronomie, and in all the liberall
sciences, he bringeth good familiars, and ruleth thirtie six legions.
Saleos is a great earle, he appeareth as a gallant soldier, riding
on a crocodile, and weareth a dukes crowne, peaceable,
&c.
Vuall is a great duke and a strong, he is seene as a great and
terrible dromedarie, but in humane forme, he soundeth
out in a base voice the Ægyptian toong. This man above all other
procureth the especiall love of women, and knoweth things present,
past, and to come, procuring the love of freends and foes, he
was of the order of potestats, and governeth thirtie seven legions.
Haagenti is a great president, appearing like a great bull, having
the wings of a griphen, but when he taketh humane shape,
he maketh a man wise in everie thing, he changeth all mettals
into gold, and changeth wine and water the one into the other,
and commandeth as manie legions as Zagan.
Phoenix is a great marquesse, appearing like the bird Phoenix, having
a childs voice: but before he standeth still before the
conjuror, he singeth manie sweet notes. Then the exorcist with
his companions must beware he give no eare to the melodie, but
must by and by bid him put on humane shape; then will he speake
marvellouslie of all woonderfull sciences. He is an excellent
poet, and obedient, he hopeth to returne to the seventh throne
after a thousand two hundreth yeares, and governeth twentie legions.
Stolas is a great prince, appearing in the forme of a nightraven,
before the exorcist, he taketh the image and shape of
a man, and teacheth astronomie, absolutelie understanding the
vertues of herbes and pretious stones; there are under him twentie
six legions.
¶ Note that a legion is 6 6 6 6, and now by multiplication
count how manie legions doo arise out of everie particular.
This was the work of one T. R. written in faire letters of red &
blacke upõ parchment, and made by him, Ann. 1570. to the
maintenance of his living, the edifieng of the poore, and the
glorie of gods holie name: as he himselfe saith.
| +Secretum secretorum, | The secret of secrets;
|
| Tu operans sis secretus horum, | Thou that workst them, be secret in them.
|
CHAPTER III. The houres wherin principall divels may be bound, to wit, raised and restrained from
dooing of hurt.
AMAYMON king of the east, Gorson king of the south, Zimimar king of the
north, Goap king and prince of the west, may be bound from the third
houre, till noone, and from the ninth houre till evening. Marquesses may
be bound from the ninth houre till compline, and from compline
till the end of the daie. Dukes may be hound from the first houre
till noone; and cleare wether is to be observed. Prelates may
be bound in anie houre of the daie. Knights from daie dawning,
till sunne rising; or from evensong, till the sunne set. A President
may not be bound in anie houre of the daie, except the king, whome
he obeieth, be invocated; nor in the shutting of the evening.
Counties or erles may be bound at anie houre of the daie, so it
be in the woods or feelds, where men resort not.
CHAPTER IV. The forme of adjuring or citing of the spirits aforesaid to arise
and appeare.
WHEN you will have anie spirit,you must know his name and office;
you must also fast, and be cleane from all pollusion, three or
foure daies before; so will the spirit be the more obedient
unto you. Then make a circle, and call up the spirit with great
intention,and holding a ring in your hand, rehearse in your owne
name, and your companions (for one must alwaies be with you) this
praier following, and so no spirit shall annoie you, and your
purpose shall take effect.
And note how this agreeth with popish charmes and conjurations.
In the name of our Lord Jesus Christ the + father + and the sonne + and
the Hollie-ghost + holie trinitie and unseparable unitie, I call upon thee, that
thou maiest be my salvation and defense, and the protection of my bodie and
soule, and of all my goods through the vertue of thy holie crosse, and through
the vertue of thy passion, I beseech thee O Lord Jesus Christ, by the merits of
thy blessed mother S. Marie, and of all thy saints, that thou give me grace and
divine power over all the wicked spirits, so as which of them soever I doo call by
name, they may come by and by from everie coast, and accomplish my will,
that they neither be hurtfull or fearefull unto me, but rather
obedient and diligent about me. And through thy vertue streightlie
commanding them, let them fulfill my commandements, Amen. Holie,
holie, Lord God of sabboth,
which wilt come to judge the quicke and the dead, thou which art A and Omega, first
and last, King of kings and Lord of lords, Ioth, Aglanabrath, El, Abiel, Anathiel,
Amazim, Sedomel, Gayes, Heli, Messias, Tolimi, Elias, Ischiros, Athanatos, Imas.
By these thy holie names, and by all other I doo call upon thee, and beseech
thee O Lord Jesus Christ, by thy nativitie and baptisme, by thy crosse and passion,
by thine ascension, and by the comming of the Holie-ghost, by the bitternesse
of thy soule when it departed from thy bodie, by thy five wounds, by the
bloud and water which went out of thy bodie, by thy vertue, by the sacrament
which thou gavest thy disciples the daie before thou sufferedst, by the holie
trinitie, and by the inseparable unitie, by blessed Marie thy mother, by thine
angels, archangels, prophets, patriarchs, and by all thy saints, and by all the
sacraments which are made in thine honour, I doo worship and beseech thee, I
blesse and desire thee, to accept these pralers, conjurations, and words of my
mouth, which I will use. I require thee O Lord Jesus Christ, that thou give me thy
vertue & power over all thine angels (which were throwne downe
from heaven to deceive mankind) to drawe them to me, to tie and
bind them, & also to loose them, to gather them togither before
me, & to command them to doo all that they can, and that by
no meanes they contemne my voice, or the words of my mouth; but
that they obeie me and my saiengs, and feare me. I beseech thee
by thine humanitie, mercie and grace, and I require thee Adonay,
Amay, Horta, Vege dora, Mitai, Hel, Suranat, Ysion, Ysesy, and
by all thy holie names, and by all thine holie he saints and she
saints, by all thine angels and archangels, powers, dominations,
and vertues, and by that name that Salomon did bind the divels,
and shut them up, Elhrach, Ebanher, Agle, Goth, Ioth, Othie, Venoch,
Nabrat, and by all thine holie names which are written in this
booke, and by the vertue of them all, that thou enable me to congregate
all thy spirits throwne downe from heaven, that they may give
me a true answer of all my demands, and that they satisfie all
my requests, without the hurt of my bodie or soule,
or any thing else that is mine, through our Lord Jesus Christ
thy sonne, which liveth and reigneth with thee in the
unitie of the Holie-ghost, one God world without end.
Oh father omnipotent, oh wise sonne, oh Holie-ghost, the searcher
of harts, oh you three in persons, one true godhead in substance, which didst spare Adam
and Eve in their sins; and oh thou sonne, which diedst for their sinnes a most
filthie death, susteining it upon the holie crosse; oh thou most mercifull, when
I flie unto thy mercie, and beseech thee by all the means I can, by these the
holie names of thy sonne; to wit, A and Omega, and all other his names, grant me
thy vertue and power, that I may be able to cite before me, thy spirits which were
throwne downe from heaven, & that they may speake with me, & dispatch by &
by without delaie, & with a good will, & without the hurt of my bodie, soule,
or goods, &c: as is conteined in the booke called Annulus Salomonis.
Oh great and eternall vertue of the highest, which through disposition, these
being called to judgement, Vaicheon, Stimulamaton, Esphares, Tetragrammaton,
Olioram, Cryon, Esytion, Existion, Eriona, Onela, Brasim, Noym, Messias, Soter,
Emanuel, Sabboth, Adonay, I worship thee, I invocate thee, I imploie thee with
all the strength of my mind, that by thee, my present praiers, consecrations, and
conjurations be hallowed: and whersoever wicked spirits are called, in the vertue
of thy names, they may come togither from everie coast, and diligentlie fulfill the
will of me the exorcist. Fiat, fiat, fiat, Amen.
CHAPTER V. A confutation of the manifold vanities conteined in the precedent
chapters, speciallie of commanding of divels.
HE that can be persuaded that these things are true, or wrought
indeed according to the assertion of couseners, or according to
the supposition of witchmongers & papists, may soone be brought
to beleeve that the moone is made of greene cheese. You see in
this which is called Salomons
conjuration, there is a perfect inventarie registred of the number of divels, of their
names, of their offices, of their personages, of their qualities, of their powers,
of their properties, of their kingdomes, of their governments, of their orders, of
their dispositions, of their subjection, of their submission, and of the waies to
bind or loose them; with a note what wealth, learning, office, commoditie,
pleasure, &c: they can give, and may be forced to yeeld in spight of their harts,
to such (forsooth) as are cunning in this art: of whome yet was never seene any
rich man, or at least that gained any thing that waie; or any unlearned man,
that became learned by that meanes; or any happie man, that could with the
helpe of this art either deliver himselfe, or his freends, from adversitie, or adde
unto his estate any point of felicitie: yet these men, in all worldlie happinesse,
must needs exceed all others; if such things could be by them accomplished,
according as it is presupposed. For if they may learne of Marbas, all secrets, and
to cure all diseases; and of Furcas, wisdome, and to be cunning in all mechanicall
arts; and to change anie mans shape, of Zepar: if Bune can make them rich
and eloquent, if Beroth can tell them of all things, present,
past, and to come; if Asmodaie can make them go invisible and
shew them all hidden treasure; if Salmacke will afflict whom they
list, & Allocer can procure them the love of any woman; if
Amy can provide them excellent familiars, if Gaym can make them
understand the voice of all birds and beasts, and Buer and Bifrons
can make them live long; and finallie, if Orias could procure
unto them great friends, and reconcile their enimies, & they
in the end had all these at commandement; should they not live
in all worldlie honor and felicitie? whereas contrariwise they
lead their lives in all obloquie, miserie, and beggerie, and in
fine come to the gallowes; as though they had chosen unto themselves
the spirit Valefer, who they saie bringeth all them with whom
he entreth into familiaritie, to no better end
than the gibet or gallowes. But before I proceed further
to the confutation of this
stuffe, I will shew other conjurations, devised more latelie, and of more
authoritie; wherein you shall see how fooles are trained to beleeve these absurdities,
being woone by little and little to such credulitie. For the author heereof
beginneth, as though all the cunning of conjurors were derived and fetcht from
the planetarie motions, and true course of the stars, celestiall bodies, &c.
CHAPTER VI. The names of the planets, their characters, togither with the
twelve signes of the zodiake,
their dispositions, aspects, and government, with other observations.
The disposition of the planets.
The aspects of the planets.
Is the best aspect, with good planets, and woorst with evill.
Is a meane aspect in goodnesse or badnesse.
Is verie good in aspect to good planets, & hurteth not in
evill.
This aspect is of enimitie not full perfect.
This aspect is of enimitie most perfect.
How the daie is divided or distinguished.
A daie naturall is the space of foure and twentie houres, accounting
the night withall, and beginneth at one of the clocke after midnight.
An artificiall daie is that space of time, which is betwixt the
rising and falling of the 
&c. All the rest is night, &
beginneth at the rising.
Hereafter followeth a table, showing how the daie and the night
is divided by houres, and reduced to the regiment of the planets.
The division of the daie, and the planetarie regiment.
The division of the night, and the planetarie regiment.
Chapter VII. The characters of the angels of the seaven daies, with their names: of figures, seales and
periapts.
These figures are called the seales of the earth, without the
which no spirit will appeere, except thou have them with thee.
Chapter VIII. An experiment of the dead.
FIRST fast and praie three daies, and absteine thee from all filthinesse;
go to one that is new buried, such a one as killed himselfe or destroied himselfe
wilfullie: or else get thee promise of one that shalbe hanged, and let
him sweare an oth to thee, after his bodie is dead, that his spirit shall come to
thee, and doo thee true service, at thy commandements, in all dales, houres, and
minuts. And let no persons see thy doings, but thy fellow. And about eleven a
clocke in the night, go to the place where he was buried, and saie with a bold
faith & hartie desire, to have the spirit come that thou doost call for, thy fellow
having a candle in his left hand, and in his right hand a christall stone, and saie
these words following, the maister having a hazell wand in his right hand, and
these names of God written thereupon, Tetragrammaton + Adonay + Agla +
Craton + Then strike three strokes on the ground, and saie;
Arise N. Arise N. Arise N. I conjure thee spirit N. by the resurrection
of our Lord Jesu Christ, that thou doo obey to my words, and come unto me this night
verelie and trulie, as thou beleevest to be saved at the daie of judgement.
And I will sweare to thee on oth, by the perill of my soule, that if thou wilt come
to me, and appeare to me this night, and shew me true visions in this christall
stone, and fetch me the fairie Sibylia, that I may talke with hir visiblie,
and she may come before me, as the conjuration leadeth: and in so doing, I will give
thee an almesse deed, and praie for thee N. to my Lord God, wherby thou maiest
be restored to thy salvation at the resurrection daie, to be received
as one of the elect of God, to the everlasting glorie, Amen.
The maister standing at the head of the grave, his
fellow having in his hands the candle and the stone, must begin
the conjuration as followeth, and the spirit will appeare to you
in the christall stone, in a faire forme of a child of twelve
yeares of age. And when he is in, feele the stone, and it will
be hot; and feare nothing, for he or shee will shew manie delusions,
to drive you from your worke. Feare God, but feare him not. This
is to constraine him, as followeth.
I conjure thee spirit N. by the living God, the true God, and by the holie God,
and by their vertues and powers which have created both thee and me, and all
the world. I conjure thee N. by these holie names of God, Tetragrammaton +
Adonay + Algramay + Saday + Sabaoth + Planaboth + Panthon + Craton +
Neupmaton + Deus + Homo + Omnipotens + Sempiturnus + Ysus + Terra +
Unigenitus + Salvator + Via + Vita + Manus + Fons + Origo + Filius +
And by their vertues and powers, and by all their names,
by the which God gave power to man, both to speake or thinke;
so by their vertues and powers I conjure thee spirit N. that now
immediatlie thou doo appeare in this christall stone, visiblie
to me and to my fellow, without ani tarrieng or deceipt. I conjure
thee N. by the excellent name of Jesus Christ A and Omega, the first
and the last. For this holie name of Jesus is above all names:
for in this name of Jesus everie knee dooth bow and obeie, both
of heavenlie things, earthlie things, and infernall. And everie
toong doth confesse, that our Lord Jesus Christ is in the glorie
of the father: neither is there anie other name given to man,
whereby he must be saved. Therefore in the name of Jesus of Nazareth,
and by his nativitie, resurrection, and ascension, and by all
that apperteineth unto his passion, and by their vertues and
powers I conjure thee spirit N. that thou doo appeare visiblie
in this christall stone to me, and to my fellow, without anie
dissimulation. I conjure thee N. by the bloud of the innocent lambe Jesus Christ, which was
shed for us upon the crosse: for all those that doo beleeve in the vertue of
his bloud, shalbe saved. I conjure thee N. by the vertues and powers of all the riall
names and words of the living God of me pronounced, that thou be obedient
unto me and to my words rehearsed. If thou refuse this to doo, I by the holie
trinitie, and their vertues and powers doo condemne thee thou spirit N. into the
place where there is no hope of remedie or rest, but everlasting horror and paine
there dwelling, and a place where is paine upon paine, dailie, horriblie, and
lementablie, thy paine to be there augmented as the starres in the heaven,
as the gravell or sand in the sea: except thou spirit N. doo appeare to me and to
my fellow visiblie, immediatlie in this christall stone, and in a faire forme and
shape of a child of twelve yeares of age, and that thou alter not thy shape, I
charge thee upon paine of everlasting condemnation. I conjure thee spirit N.
by the golden girdle, which girded the loines of our Lord Jesus Christ: so thou
spirit N. be thou bound into the perpetuall paines of hell fier, for thy disobedience
and unreverent regard, that thou hast to the holie names and words, and
his precepts. I conjure thee N. by the two edged sword, which John sawe proceed
out of the mouth of the almightie; and so thou spirit N. be torne and cut in
peeces with that sword, and to be condemned into everlasting paine, where the
fier goeth not out, and where the worme dieth not. I conjure thee N. by the
heavens, and by the celestiall citie of Jerusalem, and by the earth and the sea, and
by all things conteined in them, and by their vertues & powers. I conjure thee
spirit N. by the obedience that thou doost owe unto the principall prince. And
except thou spirit N. doo come and a peare in this christall stone visiblie in my
presence, here immediatlie as it is aforesaid. Let the great cursse of God,
the anger of God, the shadowe and darknesse of death, and of eternall
condemnation be upon thee spirit N. for ever and ever; bicause
thou hast denied thy faith, thy health, & saivation. For thy
great disobedience, thou art worthie to be condemned. Therefore
let the divine trinitie, thrones, dominions, principats, potestats,
virtutes, cherubim and seraphim, and all the soules of saints,
both of men and women, condemne thee for ever, and be a witnesse
against thee at the daie of judgement, bicause of thy disobedience.
And let all creatures of our Lord Jesus Christ, saie thereunto;
Fiat, fiat, fiat: Amen.
And when he is appeared in the christall stone, as is said before, bind him
with this bond as followeth; to wit,
I conjure thee spirit N. that art appeared
to me in this christall stone, to me and to my fellow; I conjure thee by all the
riall words aforesaid, the which did constraine thee to appeare therein, and
their vertues; I charge thee spirit by them all, that thou shalt not depart out
of this christall stone, untill my will being fulfilled, thou be licenced to depart. I
conjure and bind thee spirit N. by that omnipotent God, which commanded the
angell S. Michael to drive Lucifer out of the heavens with a sword of vengeance, and
to fall from joy to paine; and for dread of such paine as he is in, I charge thee
spirit N. that thou shalt not go out of the christall stone; nor yet to alter thy
shape at this time, except I command thee otherwise; but to come unto me at
all places, and in all houres and minuts, when and wheresoever
I shall call thee, by the vertue of our Lord Jesus Christ, or
by anie conjuration of words that is written in this booke, and
to shew me and my freends true visions in this christall stone,
of anie thing or things that we would see, at anie time or times:
and also to go and to fetch me the fairie Sibylia, that I may
talke with hir in all kind of talke, as I shall call hir by anie
conjuration of words conteined in this booke. I conjure thee spirit
N. by the great wisedome and divinitie of his godhead, my will
to fulfill, as is aforesaid: I charge thee upon paine of condemnation,
both in this world, and in the world to come, Fiat, fiat, fiat:
Amen.
This done, go to a place fast by, and in a faire parlor or chamber, make a
circle with chalke,as hereafter followeth: and make another circle for the fairie
Sibylia to appeare in, foure foote from the circle thou art in, & make no names
therein, nor cast anie holie thing therein, but make a circle round with chalke;
& let the maister and his fellowe sit downe in the first circle,
the maister having the booke in his hand, his fellow having the
christall stone in his right hand, looking in the stone when the
fairie dooth appeare. The maister also must have upon his brest this figure
here written in parchment,
and beginne to worke in the new of the 
and in the
houre of 
the and the
to be in one of inhabiters signes, as 
. This bond as followeth,
is to cause the spirit in the christall stone, to fetch unto
thee the fairie Sibylia. All things fulfilled, beginne this
bond as followeth, and be bold, for doubles they
will come before thee, before the conjuration be
read seven times.
I conjure thee spirit N. in this christall stone, by
God the father, by God the sonne Jesus Christ, and
by God the Holie-ghost, three persons and one God, and by their
vertues. I conjure thee spirit, that thou doo go in peace, and
also to come againe to me quicklie, and to bring with thee into
that circle
appointed, Sibylia fairie, that I may talke with hir in those
matters that shall be to
hir honour and glorie; and sol charge thee declare unto hir. I conjure thee spirit
N. by the bloud of the innocent lambe, the which redeemed all the world; by
the vertue thereof I charge thee thou spirit in the christall stone, that thou
doo declare unto hir this message. Also I conjure thee spirit N. by all angels and
archangels, thrones, dominations, principats, potestates, virtutes, cherubim and
seraphim, and by their vertues and powers. I conjure the N. that
thou doo depart with speed, and also to come againe with speed,
and to bring with thee the fairie Sibylia, to appeare in that
circle, before I doo read the conjuration in this booke seven
times. Thus I charge thee my will to be fulfilled, upon paine
of everlasting condemnation: Fiat,fiat, fiat; Amen.
Then the figure aforesaid pinned on thy brest, rehearse the words therein, and saie,
+ Sorthie + Sorthia + Sorthios +
then beginne your conjuration as followeth here, and saie;
I conjure thee Sibylia, O gentle virgine of fairies, by the mercie
of the Holie-ghost, and by the dreadfull dale of doome, and by their vertues and
powers; I conjure thee Sibylia, O gentle virgine of fairies, and by all the angels of
and their characters and vertues, and by all the spirits of
and 
and their
characters and vertues, and by all the characters that be in the firmament, and
by the king and queene of fairies, and their vertues, and by the
faith and obedience that thou bearest unto them. I conjure thee
Sibylia by the bloud that ranne out of the side of our Lord Jesus
Christ crucified, and by the opening of heaven, and by the renting
of the temple, and by the darkenes of the sunne in the time of
his death, and by the rising up of the dead in the time of his
resurrection, and by the virgine Marie mother of our Lord Jesus
Christ, and by the unspeakable name of God, Tetragrammaton. I
conjure thee O Sibylia, O blessed and beautifull virgine, by all
the riall words aforesaid; I conjure thee Sibylia by all their vertues to appeare
in that circle before me visible, in the forme and shape of a beautifull
woman in a bright and vesture white, adorned and garnished most
faire, and to appeare to me quicklie without deceipt or tarrieng,
and that thou faile not to fulfill my will & desire effectuallie.
For I will choose thee to be my blessed virgine, & will have
common copulation with thee. Therfore make hast & speed to
come unto me, and to appeare as I said before: to whome be honour
and glorie for ever and ever, Amen.
The which doone and ended, if shee come not, repeate the conjuration
till they doo come: for doubtles they will come. And when she
is appeared, take your censers, and incense hir with frankincense,
then bind hir with the bond as
followeth.
¶ I doo conjure thee Sibylia, by God the Father, God the sonne, and
God the Holie-ghost, three persons and one God, and by the blessed virgine
Marie mother of our Lord Jesus Christ, and by all the whole and holie companie
of heaven, and by the dreadfull daie of doome, and by all angels and archangels,
thrones, dominations, principates, potestates, virtutes, cherubim and seraphim,
and their vertues and powers. I conjure thee, and bind thee Sibylia, that thou
shalt not depart out of the circle wherein thou art appeared, nor yet to alter thy
shape, except I give thee licence to depart. I conjure thee Sibylia by the bloud
that ranne out of the side of our Lord Jesus Christ crucified, and by the vertue
hereof I conjure thee Sibylia to come to me, and to appeare to me at all times
visiblie, as the conjuration of words leadeth, written in this booke, I conjure
thee Sibylia, O blessed virgine of fairies, by the opening of heaven, and by the
renting of the temple, and by the darknes of the sunne at the time of his death,
and by the rising of the dead in the time of his glorious resurrection, and by the
unspeakable name of God + Tetragrammaton + and by the king and queene of
fairies, & by their vertues I conjure thee Sibylia to appeare, before the
conjuration be read over foure times, and that visiblie to appeare, as the conjuration
leadeth written in this booke, and to give me good counsell at all times, and to
come by treasures hidden in the earth, and all other things that is to doo me
pleasure, and to fulfill my will, without anie deceipt or tarrieng; nor yet that
thou shalt have anie power of my bodie or soule, earthue or ghostlie, nor yet to
perish so much of my bodie as one haire of my head. I conjure thee Sibylia by all
the riall words aforesaid, and by their vertues and powers, I charge and bind
thee by the vertue thereof, to be obedient unto me, and to all the words aforesaid,
and this bond to stand betweene thee and me, upon paine of everlasting
condemnation, Fiat, fiat, fiat, Amen.
CHAPTER IX. A licence for Sibylia to go and come by at all times.
I CONJURE thee Sibylia, which art come hither before me, by the
commandement of thy Lord and mine, that thou shalt have no powers,
in thy going or comming unto me, imagining anie evill in anie maner
of waies, in the earth or under the earth, of evill dooings, to
anie person or persons. I conjure and command thee Sibylia by
all the riall words and vertues that be written in this booke,
that thou shalt not go to the place from whence thou camest, but
shalt remaine peaceablie invisiblie, and looke thou be readie
to come unto me, when thou art called by anie conjuration of words
that be written in this booke, to come (I saie) at my commandement,
and to answer unto me truelie and duelie of all things, my will
quicklie to be fulfilled. Vade in pace, in nomine patris, &
filii, & spiritus sancti. And the holie + crosse + be betweene
thee and me, or betweene us and you, and the lion of Juda, the
roote of Jesse, the kindred of David, be betweene thee & me
+ Christ commeth + Christ commandeth + Christ giveth power + Christ
defend me + and his innocent bloud + from all perils of bodie
and soule, sleeping or waking: Fiat, fiat, Amen.
CHAPTER X. To know of treasure hidden in the earth.
WRITE 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 paper will burne, else not. And these be
the characters.
This is the waie to go invisible 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 even ground, and in no loft, and from
people nine daies; for it is the better: and let all thy clothing be cleane and
sweete. 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 upon the fier: and
yer thou washest thy selfe, saie these words, going about the fier, three times,
holding the candle in the right hand
+ Panthon + Graton + Muriton + Bisecognaton + Siston + Diaton + Maton + Tetragrammaton +
Agla + Agarion + Tegra + Pentessaron + Tendicata +
Then reherse these names
+ Sorthie + Sorthia + Sorthios + Milia + Achilia + Sibylia + in nomine
patris, & filii, & spiritus sancti, Amen. I conjure you three sisters of
fairies, Milia, Achilia, Sibylia, by the father, by the sonne, and by the
Holie-ghost, and by their vertues and powers, and by
the most mercifull and living God, that will command his angell to blowe the
trumpe at the daie of judgement; and he shall saie, Come, come, come to judgement;
and by all angels, archangels, thrones, dominations, principats, potestates,
virtutes, cherubim and seraphim, and by their vertues and powers. I conjure
you three sisters, by the vertue of all the riall words aforesaid: 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 invisibilitie, by the
which I may go invisible at mine owne will and pleasure, and that in all houres,
and minuts: in nomine patris, & filii, & spiritus sancti, Amen.
Being appeared, saie this bond following.
O blessed virgins + Milia + Achilia + I conjure 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
conjure thee, by the vertue of our Lord Jesus Christ, and by the vertue of his flesh
and pretious bloud, that he tooke of our blessed ladie the virgine, and by all the
holie companie in heaven: I charge thee Sibylia, by all the vertues aforesaid, that
thou be obedient unto me, in the name of God; that when, and at what time
and place I shall call thee by this foresaid conjuration written in this booke,
looke thou be readie to come unto me, at all houres and minuts, and to bring
unto me the ring of invisibilitie, whereby I may go invisible at my will and
pleasure, and that at all houres and minuts; Fiat, fiat, Amen.
And if they come not the first night, then doo the same the second
night, and so the third night, untill they doo come: for doubtles
they will come, and lie thou in thy bed, in the same parlor or
chamber. And laie thy right hand out of the bed, and looke thou
have a faire silken kercher bound about thy head, and be not afraid,
they will doo thee no harme. For there will come before thee three
faire women, and all in white clothing; and one of them will put a ring upon thy
finger, wherwith thou shalt go invisible. Then with speed bind them with the
bond aforesaid. When thou hast this ring on thy finger, looke in a glasse, and
thou shalt not see thy selfe. And when thou wilt go invisible, put it on thy finger,
the same finger that they did put it on, and everie new renew
it againe. For after the first time thou shalt ever have it, and
ever begirne this worke in the new of the
and in the houre of and the
in
CHAPTER XI. An experiment following, of Citrael, &c: angeli diei dominici.
¶ Saie first the praiers of the angels evrie daie, for the space of seaven daies.
Michael.
Gabriel.
Samael. 
Raphael. 
Sachiel.
Anael.
Cassiel. 
|
O Ye glorious angels written in this square, be you my
O coadjutors, & helpers in all questions and demands, in all
my busines, and other causes, by him which shall come to judge
the quicke and the dead, and the world by fier. O angeli gloriosi
in hac quadra scripti, estote coadjutores & auxiliatores in
omnibus quæstionibus & interrogationibus, in omnibus negotiis,
cæterísque causis, per eum qui venturus est judicare vivos &
mortuos, & mundum per ignem.
¶ Saie this praier fasting, called Regina linguæ
[O queene or governesse of the toong].
+ Lemaac + solmaac + elmay + gezagra + raamaasin + ezierego + mial + egziephiaz
+ Josamin + sabach + ha + aem + re + b + e + sepha + sephar + ramar +
semoit + lemaio + pheralon + amic + phin + gergoin + letos + Amin + amin +.
In the name of the most pitifullest and mercifullest God of Israel
and of paradise, of heaven and of earth, of the seas and of the
infernalles, by thine omnipotent helpe may performe this worke,
which livest and reignest ever one God world without end, Amen.
O most strongest and mightiest God, without beginning or ending,
by thy clemencie and knowledge I desire, that my questions, worke,
and labour may be fullie and trulie accomplished, through thy
worthines, good Lord, which livest and reignest, ever one God,
world without end, Amen.
O holie, patient, and mercifull great God, and to be worshipped,
the Lord of all wisedome, cleare and just; I most hartilie desire
thy holines and clemencie, to fulfill, performe and accomplish this
my whole worke, thorough thy worthines, and blessed power: which
livest and reignest, ever one God, Per omnia secula seculorum,
Amen.
CHAPTER XII. How to enclose a spirit in a christall stone.
THIS operation following, is to have a spirit inclosed into a christall stone
or berill glasse, or into anie other like instrument, &c. ¶ First thou in the linesse, ab-
new of the being clothed with all new, and fresh, & cleane araie, and
shaven, and that day to fast with bread and water, and being cleane confessed,
saie the seaven psalmes, and the letanie, for the space of two daies, with this praier following.
I desire thee O Lord God, my mercifull and most loving God, the
giver of all graces, the giver of all sciences, grant that I thy
welbeloved N. (although unworthie) may knowe thy grace and power,
against all the deceipts and craftines of divels. And grant to
me thy power, good Lord, to constraine them by this art: for thou
art the true, and livelie, and eternall GOD, which livest and
reignest ever one GOD through all worlds, Amen.
Thou must doo this five daies, and the sixt daie have in a redines, five bright
swords: and in some secret place make one circle, with one of the said swords.
And then write this name, Sitrael: which doone, standing in the circle, thrust in
thy sword into that name. And write againe Malanthon, with another sword;
and Thamaor, with another; and Falaur, with another; and Sitrami,
with another; and doo as ye did with the first. All this done,
turne thee to Sitrael, and kneeling saie thus, having the christall
stone in thine hands.
O Sitrael, Malantha, Thamaor, Falaur, and Sitrami, written in
these circles, appointed to this worke, I doo conjure and I doo
exorcise you, by the father, by the sonne, and by the Holy-ghost,
by him which did cast you out of paradise, and by him which spake
the word and it was done, and by him which shall come to judge
the quicke and the dead, and the world by fier, that all you five
infernall maisters and princes doo come unto me, to accomplish
and to fulfill all my
desire and request, which I shall command you. Also I conjure you divels, and
command you, I bid you, and appoint you, by the Lord Jesus Christ, the sonne
of the most highest God, and by the blessed and glorious virgine Marie, and by
all the saints, both of men and women of God, and by all the angels, archangels,
patriarches, and prophets, apostles, evangelists, martyrs, and confessors,
virgins, and widowes, and all the elect of God. Also I conjure you, and everie
of you, ye infernall kings, by heaven, by the starres, by the
and by the and
by all the planets, by the earth, fier, aier, and water, and by the terrestriall
paradise, and by all things in them conteined, and by your hell, and by all the
divels in it, and dwelling about it, and by your vertue and power, and by all
whatsoever, and with whatsoever it be, which maie constreine and bind you.
Therefore by all these foresaid vertues and powers, I doo bind you and constreine
you into my will and power; that you being thus bound, may come unto
me in great humilitie, and to appeare in your circles before me visiblie, in faire
forme and shape of mankind kings, and to obeie unto me in all things, whatsoever
I shall desire, and that you may not depart from me without my licence. And if
you doo against my precepts, I will promise unto you that you shall descend
into the profound deepenesse of the sea, except that you doo obeie unto me, in the
part of the living sonne of God, which liveth and reigneth in the unitie of the
Holie-ghost, by all world of worlds, Amen.
Saie this true conjuration five courses, and then shalt thou see
come out of the northpart five kings, with a marvelous companie:
which when they are come to the circle, they will allight downe
off from their horsses, and will kneele downe before thee, saieng:
Maister, command us what thou wilt, and we will out of hand be
obedient unto thee. Unto whome thou shall saie; See that ye depart
not from me, without my licence; and that which I will command
you to doo, let it be done trulie, surelie, faithfullie and essentiallie.
And then they all will
sweare unto thee to doo all thy will. And after they have sworne,
saie the conjuration immediatlie following.
I conjure, charge, and command you, and everie of you, Sirrael, Malanthan,
Thamaor, Falaur, and Sitrami, you infernall kings, to put into this christall stone
one spirit learned and expert in all arts and sciences, by the vertue of this name
of God Tetragrammaton, and by the crosse of our Lord Jesu Christ, and by the
bloud of the innocent lambe, which redeemed all the world, and by all their
vertues & powers I charge you, ye noble kings, that the said spirit may teach,
shew, and declare unto me, and to my freends, at all houres and minuts, both
night and dale, the truth of all things, both bodilie and ghostlie, in this world,
whatsoever I shall request or desire, declaring also to me my verie name. And
this I command in your part to doo, and to obeie thereunto, as unto your owne
lord and maister.
That done, they will call a certeine spirit, whom they will
command to enter into the centre of the circled or round christall. Then put
the christall betweene the two circles, and thou shalt see the christall made
blacke.
Then command them to command the spirit in the christall, not to depart out
of the stone, till thou give him licence, & to fulfill thy will for ever. That done,
thou shalt see them go upon the christall, both to answer your requests, & to
tarrie your licence. That doone, the spirits will crave licence: and say; Go ye
to your place appointed of almightie God, in the name of the father, &c. And
then take up thy christall, and looke therein, asking what thou wilt, and it will
shew it unto thee. Let all your circles be nine foote everie waie, & made as
followeth. Worke this worke in 
or in the houre of the or
. And when the spirit is inclosed, if thou feare him, bind
him with some bond, in such sort as is elsewhere expressed alreadie
in this our treatise.
A figure or type proportionall, shewing what forme must be observed
and kept, in making the figure whereby the former secret of inclosing
a spirit in christall is to be accomplished, &c.
CHAPTER XIII. An experiment of Bealphares.
THIS is proved the noblest carrier that ever did serve anie man
upon the earth, & here beginneth the inclosing of the said
spirit, & how to have a true answer of him, without anie craft
or harme; and he will appeare unto
thee in the likenesse of a faire man, or faire woman, the which
spirit will come to thee at all times. And if thou wilt command
him to tell thee of hidden treasures that be in anie place, he
will tell it thee: or if thou wilt command him to
bring to thee gold or silver, he will bring it thee: or if thou wilt go from one
countrie to another, he will beare thee without anie harme of bodie or soule.
Therefore he that will doo this worke, shall absteine from lecherousnes and
dronkennesse, and from false swearing, and doo all the abstinence that he may
doo; and namelie three dales before he go to worke, and in the third dale, when
the night is come, and when the starres doo shine, and the element faire and
cleare, he shall bath himselfe and his fellowes (if he have anie) all together in a
quicke welspring. Then he must be cloathed in cleane white cloathes, and he
must have another privie place, and beare with him inke and pen, wherewith
he shall write this holy name of God almirhtie in his right hand + Agla + & in
his left hand this name + 
+ And he must have a drie
thong of a lions or of a harts skin, and make thereof a girdle,
and write the
holie names of God all about, and in the end + A and
+
And upon his brest he must have this present figure or marke written
in virgine parchment, as it is here shewed.
And it must be sowed upon a peece of new linnen, and so
made fast upon thy brest. And if thou wilt have a
fellow to worke with thee, he must be appointed in
the same maner. You must have also a bright knife
that was never occupied, and he must write on the
one side of the blade of the knife + Agla + and on
the other side of the knifes blade + +
And with the same knife he must make a
circle, as hereafter followeth: the which is called
Salomons circle. When that he is made, go into the
circle, and close againe the place, there where thou
wentest in, with the same knife, and saie;
Per crucis hoc signum + fugiat procul omne malignum; Et per idem signum +
salvetur quodque benignum,
and make suffumigations to thy selfe, and to thy fellowe or fellowes,
with frankincense, mastike, lignum aloes: then put it in wine, and saie with good
devotion, in the worship of the high God almightie, all together, that he may
defend you from all evils. And when he that is maister will close the spirit, he
shall saie towards the east, with meeke and devout devotion, these psalmes and
praiers as followeth here in order.
¶ The two and twentieth psalme.
O My God my God, looke upon me, whie hast thou forsaken me, and
art so farre from my health, and from the words of my complaint?
¶
And so foorth to the end of the same psalme, as it is to
be founde in the booke.
This psalme also following, being the fiftie one psalme, must
be said three times over, &c.
Have mercie upon me, O God, after thy great goodnes, according
to the multitude of thy sneraes, doo awaie mine offenses. ¶
And so foorth to the end of the same psalme, concluding it with,
Glorie to the Father and to the Sonne, and to the Holie-ghost,
As it was in the beginning, is now, and ever shall be, world without
end, Amen.
Then saie this verse:
O Lord leave not my soule with the wicked; nor my life with the bloudthirstie.
Then saie a Pater noster an Ave Maria, and a Credo, & ne nos inducas.
O Lord shew us thy mercie, and we shall be saved. Lord heare our praler,
and let our crie come unto thee. Let us praie.
O Lord God almightie, as thou warnedst by thine angell, the three
kings of Cullen, Jasper, Melchior, and Balthasar, when they came
with worshipfull presents towards Bethleem: Jasper brought myrrh;
Melchior, incense; Balthasar, gold; worshipping the high king
of all the world, Jesus Gods sonne of heaven, the second person
in trinitie, being borne of the holie and cleane virgine S. Marie,
queene of heaven, empresse of hell, and ladie of all the world:
at that time the holie angell Gabriel warned and bad the foresaid
three kings, that they should take another waie, for dread of
perill, that Herod the king by his ordinance
would have destroied these three noble kings, that meekelie sought out
our Lord and saviour. As wittilie and truelie as these three kings turned for
dread, and tooke another waie: so wiselie and so truelie, O Lord GOD, of
thy mightifull mercie, blesse us now at this time, for thy blessed passion save us,
and keepe us all together from all evill; and thy holie angell defend us. Let
us praie.
O Lord, king of all kings, which conteinest the throne of heavens, and beholdest
all deepes, weighest the hilles, and shuttest up with thy hand the earth;
heare us, most meekest GOD, and grant unto us (being unworthie) according
to thy great mercie, to have the veritie and vertue of knowledge of hidden
treasures by this spirit invocated, through thy helpe O Lord Jesus Christ, to
whome be all honour and glorie, from worlds to worlds everlastinglie, Amen.
Then saie these names
+ Helie + helyon + esseiere + Deus æternus + eloy +
clemens + heloye + Deus sanctus + sabaoth + Deus exercituum + adonay + Deus
mirabilis + iao + verax + anepheneton + Deus ineffabilis + sodoy + dominator
dominus + ôn fortissimus + Deus + qui, the which wouldest be praied unto of
sinners: receive (we beseech thee) these sacrifices of praise, and our meeke
praiers, which we unworthie doo offer unto thy divine majestie. Deliver us, and
have mercie upon us, and prevent with thy holie spirit this worke, and with
thy blessed helpe to followe after; that this our worke begunne of thee, may be
ended by thy mightie power, Amen.
Then saie this anon after
+ Homo + sacarus + museolameas + cherubozca +
being the figure upon thy brest aforesaid, the
girdle about thee, the circle made, blesse the circle with holie water, and
sit downe in the middest, and read this conjuration as followeth, sitting backe to
backe at the first time.
I exorcise and conjure Bealphares, the practiser and preceptor of this art, by
the maker of heavens and of earth, and by his vertue, and by his unspeakable
name Tetragrammaton, and by all the holie sacraments, and by the holie majestie
and deitie of the living God. I conjure and exorcise thee Bealphares by the vertue of all
angels, archangels, thrones, dominations, principats, potestats, virtutes,
cherubim and seraphim, and by their vertues, and by the most truest and
speciallest name of your maister, that you doo come unto us, in faire forme of
man or womankind, here visiblie, before this circle, and not terrible by anie
manner of wales. This circle being our tuition and protection, by the mercifull
goodnes of our Lord and Saviour Jesus Christ, and that you doo make answer
truelie, without craft or deceipt, unto all my demands and questions, by the
vertue and power of our Lord Jesus Christ, Amen.
CHAPTER XIV. To bind the spirit Bealphares, and to lose him againe.
NOW when he is appeared, bind him with these words which followe.
¶ I conjure thee Bealphares, by God the father, by God the sonne, and by
God the Holie-ghost, and by all the holie companie in heaven; and by
their vertues and powers I charge thee Bealphares, that thou shalt not depart out
of my sight, nor yet to alter thy bodilie shape, that thou art appeared in, nor
anie power shalt thou have of our bodies or soules, earthiie or ghostlie, but to
be obedient to me, and to the words of my conjuration, that be
written in this booke. I conjure thee Bealphares, by all angels
and archangels, thrones, dominations, principats, potestats, virtutes,
cherubim and seraphim, and by their vertues and powers. I conjure
and charge, bind and constreine thee Bealphares, by all the riall
words aforesaid, and by their vertues, that thou be obedient unto
me, and to come and appeare visiblie unto me, and that in all daies, houres, and
minuts, whersoever I be, being called by the vertue of our Lord Jesu Christ, the
which words are written in this booke. Looke readie thou be to appeare unto
me, and to give me good counsell, how to come by treasures hidden in the earth,
or in the water, and how to come to dignitie and knowledge of all things, that
is to saie, of the magike art, and of grammar, dialectike, rhetorike, arythmetike,
musike, geometrie, and of astronomie, and in all other things my will quicklie
to be fulfilled: I charge thee upon paine of everlasting condemnation, Fiat, fiat,
fiat, Amen.
When he is thus bound, aske him what thing thou wilt, and he will
tell thee, and give thee all things that thou wilt request of
him, without anie sacrifice dooing to him, and without forsaking
thy God, that is, thy maker. And when the spirit hath fulfilled
thy will and intent, give him licence to depart as followeth.
A licence for the spirit to depart
Go unto the place predestinated and appointed for thee, where
thy Lord GOD hath appointed thee, untill I shall call thee againe.
Be thou readie unto me and to my call, as often as I shall call
thee, upon palne of everlasting damnation.
And if thou wilt, thou maiest recite, two or three times, the last conjuration, untill
thou doo come to this tearme, In throno. If he will not depart,
and then say
In throno, that thou depart from this place, without
hurt or damage of anie bodie, or of anie deed to be doone; that
all creatures may knowe, that our Lord is of all power, most mightiest,
and that there is none other God but he, which is three, and one,
living for ever and ever. And the malediction of God the father
omnipotent, the sonne and the holie ghost, descend upon thee,
and dwell alwales with thee, except thou doo depart without damage
of us, or of any creature, or anie other evill deed to be doone:
& thou to go to the place predestinated. And by our Lord Jesus
Christ I doo else send thee to the great pit of hell, except
(I saie) that thou depart to the place, whereas thy Lord God hath
appointed thee. And see thou be readie to me and to my call, at
all times and places, at mine owne will and pleasure, daie or
night, without damage or hurt of me, or of anie creature; upon
palne of everlasting damnation: Fiat, fiat, fiat; Amen, Amen.
¶ The peace of Jesus Christ bee betweene us and you; in the
name of the father, and of the sonne, and of the Holie-ghost;
Amen. Per crucis hoc + signum, &c.
Saie
In principio erat verbum, & verbum erat apud Deum; In the
beginning was the word, and the word was with God, and God was the word:
and so forward, as followeth in the first chapter of saint Johns
Gospell, staieng at these words, Full of grace and truth: to whom
be all honour and glorie world without end, Amen.
The fashion or forme of the conjuring knife, with the names theron
to bee graven or written.
A type or figure of the circle for the maister and his fellowes
to sit in, shewing how and after what fashion it should be made.
This is the circle for the maister to sit 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 spirit Bealphares
being once called and found, shall never have power to hurt thee.
Call him in the houre of
or the
increasing.
CHAPTER XV. The making of the holie water.
EXORCISO te creaturam salis, per Deum vivum + per Deum + verum + per
Deum sanctum + per Deum qui te per Elizæum prophetam in aquam mitti jussit, ut
sanaretur sterilitas aquæ, ut efficiaris sal exorcisatus in salutem credentium; ut sis
omnibus te sumentibus sanitas animæ & corporis, & effugiat at que discedat ab eo loco, qui
aspersus fuerit omnis phantasia & nequitia, vel versutia diabolicæ fraudis, omnisq; spiritus
immundus, adjuratus per eum, qui venturus est judicare vivos & mortuos, & sæculum per
ignem, Amen. Oremus:
Immensam clementiam tuam, omnipotens ceterne Deus, humiliter imploramus, ut hanc
creaturam salis, quam in usum generis humani tribuisti, bene+dicere & sancti+ficare tua
pietate digneris, ut sit omnibus sumentibus salus mentis & corporis, ut quicquid ex eo tactum
fuerit, vel respersum, careat omni immundicia, omniq; impugnatione spiritualis nequitiæ,
per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate
spiritus sancti, Deus per omnia sæcula sæculorum, Amen.
To the water saie also as followeth.
Exorciso te creaturam aqua in nomine + patris + & Jesu Christi filii ejus Domini
nostri, & in virtute spiritus + sancti + ut fias aqua exorcisata, ad effugandam omnem
potestatem inimici, & ipsum inimicum eradicare & explantare valeas, cum angelis suis
apostatis, per virtutem ejusdem Domini nostri Jesu Christi, qui venturus est judicare vivos
& mortuos, & sæculum per ignem, Amen. Oremus:
Deus, qui ad salutem humani generis maxima qua que sacramenta
in aquarum substantia condidisti, adesto propitius invocationibus
nostris, & elemento huic multimodis purificationibus præparato,
virtutem tuæ bene+didionis infunde, ut creatura tua mysteriis tuis
serviens, ad abigendos dæmones, morbosq; pellendos, divinæ gratiæ sumat effectum, ut
quicquid in domibus, vel in locis fidelium hæc unda resperserit, careat omni immundicia,
liberetur à noxa, non illic resideat spiritus pestilens, non aura corrumpens, discedant omnes
insidiæ latentis inimici, & si quid est, quod aut incolumitati habitantium invidet aut
quieti, aspersione hujus aquæ effugiat, ut salubritas per invocationem sancti tui nominis
expetita ab omnibus sit impugnationibus defensa, per Dominum nostrum Jesum Christum
filium tuum, qui tecum vivit & regnat, in unitate spiritus sancti Deus per omnia sæcula
sæculorum, Amen.
Then take the salt in thy hand, and saie putting it into the water, making in
the maner of a crosse.
Commixtio salis & aqua pariter fiat, in nomine patris, & filii, & spiritus sancti,
Amen. Dominus vobiscum, Et cum spiritu tuo, Oremus: ¶ Deus invictæ virtutis author,
& insuperabilis imperii rex, ac semper magnificus triumphator, qui adversæ dominationis
vires reprimis, qui inimici rugientis sævitiam superas, qui hostiles nequitias potens expugnas;
te Domine trementes & supplices deprecamur ac petimus, ut hane creaturam salis & aquæ
aspicias, benignus illustres, pietatis tuæ rore sancti fices, ubicunq; fuerit aspersa, per
invocationem sancti tui nominis, omnis infestatio immundi spiritus abjiciatur, terrórq;
venenosi serpentis procul pellatur, & præsentia sancti spiritus nobis misericordiam tuam
poscentibus ubiq; adesse dignetur, per Dominum nostrum Jesum Christumfilium tuum, qui
tecum vivit & regnat in unitate spiritus sancti Deus per omnia sæcula sæculorum, Amen.
Then sprinkle upon anie thing, and saie as followeth.
Asperges me Domine hyssopo, & mundabor, lavabis me, & supra nivem dealbabor.
Miserere mei Deus, secundum magnam misericordiam tuam, & supra nivem dealbabor.
Gloria patri, & filio, & spiritui sancto: Sicut erat in princrpio, & nunc, & semper,
& in sæcula sæculorum, Amen. Et supra nivem dealbabor, asperges me, &c. Ostende nobis
Domine misericordiam tuam, & salutare tuum da nobis; exaudi nos Domine sancte, pater
omnipotens, æterne Deus, & mittere dignare sanctum angelum tuum de cælis, qui custodiat,
foveat, visitet, & defendat omnes habitantes in hoc habitaculo, per Christum Dominum
nostrum, Amen, Amen.
CHAPTER XVI. To make a spirit to appeare in a christall.
I DOO conjure thee N. by the father, and the sonne, and the Holie-ghost,
the which is the beginning and the ending, the first and the last, and by the
latter daie of iudgement, that thou N. doo appeare, in this christall stone, or
anie other instrument, at my pleasure, to mee and to my felow, gentlie and
beautifullie, in faire forme of a boy of twelve yeares of age, without hurt or
damage of anie of our bodies or soules; and certeinlie to informe and to shew
me, without anie guile or craft, all that we doo desire or demand of thee
to know, by the vertue of him, which shall come to judge the quicke and the dead,
and the world by fier, Amen.
Also I conjure and exorcise thee N. by the sacrament of the altar, and by the
substance therof, by the wisedome of Christ, by the sea, and by his vertue, by
the earth, & by all things that are above the earth, and by their vertues, by the
and the by by
and
and by their vertues, by the apostles, martyrs, confessors,
and the virgins and widowes, and the chast, and by all salnts of men or
of women, and innocents, and by their
vertues, by all the angels and archangels, thrones, dominations,
principats,potestats, virtutes, cherubim, and seraphim, and by
their vertues, & by the holie names of God, Tetragrammaton,
El, Ousion, Agla, and by all the other holie names of God, and
by their vertues, by the circumcision, passion, and resurrection
of our Lord Jesus Christ, by the heavines of our ladie the virgine,
and by the joy which she had when she sawe hir sonne rise from
death to life, that thou N. doo appeare in this christall stone,
or in anie other instrument, at my pleasure, to me and to my felow,
gentlie, and beautifullie, and visiblie, in faire forme of a child
of twelve yeares of age, without hurt or damage of anie of our
bodies or soules, and trulie to informe and shew unto me &
to my felow, without fraud or guile, all things according to thine
oth and promise to me, whatsoever I shall demand or desire of
thee, without anie hinderance or tarrieng, and this conjuration
be read of me three times, upon paine of eternall condemnation,
to the last daie of judgement: Fiat, fiat, fiat, Amen.
And when he is appeared, bind him with the bond of the dead above
written: then saie as followeth.
¶ I charge thee N. by the father, to shew me true visions
in this christall stone, if there be anie treasure hidden in such a place N. &
wherin it lieth, and how manie foot from this peece of earth,
east, west, north, or south.
CHAPTER XVII. An experiment of the dead.
FIRST go and get of some person that shalbe put to death, a promise, and
sweare an oth unto him, that if he will come to thee, after his death, his
spirit to be with thee, and to remalne with thee all the daies of thy life, and
will doo thee true service, as it is conteined
in the oth and promise following. Then laie thy hand on thy booke,
and sweare this oth unto him.
I N. doo sweare and promise to
thee N. to give for thee an almesse everie moneth, and also to
praie for thee once in everie weeke, to saie the Lords praier
for thee, and so to continue all the daies of my life, as God
me helpe and holie doome, and by the contents of this booke. Amen.
Then let him make his oth to thee as followeth, and let him saie
after thee, laieng his hand upon the booke.
¶ I N. doo sweare this oth to thee N. by God the father omnipotent, by God the
son Jesus Christ, and by his pretious bloud which hath redeemed
all the world, by the which bloud I doo trust to be saved at the
generall daie of judgment, and by the vertues therof, I N. doo
sweare this oth to thee N. that my spirit that is within my bodie
now, shall not ascend, nor descend, nor go to anie place of rest,
but shall come to thee N. and be verie well pleased to remaine
with thee N. all the daies of thy life, and so to be bound to
thee N. and to appeare to thee N. in anie christall stone, glasse,
or other mirror, and so to take it for my resting place. And that,
so soone as my spirit is departed out of my bodie, streightwaie
to be at your commandements, and that in and at all daies, nights,
houres, and minutes, to be obedient unto thee N. being called
of thee by the vertue of our Lord Jesu Christ, & out of hand
to have common talke with thee at all times, and in all houres
& minuts, to open and declare to thee N. the truth of all
things present, past, and to come, and how to worke the magike
art, and all other noble sciences, under the throne of
God. If I doo not performe this oth and promise to thee N. but doo flie from
anie part thereof; then to be condemned for ever and ever. Amen.
Also I N. doo sweare to thee by God the Holie-ghost, and by the
great wisedome that is in the divine Godhead, and by their vertues,
and by all the holie angels, archangels, thrones, dominations,
principats, potestats, virtutes, cherubim and seraphim, and by
all their vertues doo I N. sweare, and promise thee to be obedient
as is rehearsed. And heere, for a witnesse, doo I N. give thee
N. my right hand, and doo plight thee my faith and troth, as God
me helpe and holiedoome. And by the holie contents in this booke
doo I N; sweare, that my spirit shall be thy true servant, all
the daies of thy life, as is before rehearsed. And here for a
witnesse, that my spirit shall be obedient to thee N. and to those
bonds of words that be written in this N. before the bonds of
words shall be rehearsed thrise; else to be damned for ever: and
thereto saie all faithfull soules and spirits, Amen, Amen.
Then let him sweare this oth three times, and at everie time kisse the booke,
and at everie time make marks to the bond. Then perceiving the time that he
will depart, get awaie the people from you, and get or take your stone or glasse,
or other thing in your hand, and saie the Pater noster, Ave, and Credo, and this
praier as followeth. And in all the time of his departing, rehearse the bonds of
words; and in the end of everie bond, saie oftentimes; Remember thine oth
and promise. And bind him stronglie to thee, and to thy stone, and suffer him
not to depart, reading thy bond 24 times. And everie daie when you doo call
him by your other bond, bind him stronglie by the first bond: by the space of
24 daies applie it, & thou shalt be made a man for ever.
Now the Pater noster, Ave, and Credo must be said, and then the
praier immediatlie following.
O God of Abraham, God of Isaac, God of Jacob, God of Tobias; the
which diddest deliver the three children from the hot burning
oven, Sidrac, Misac and Abdenago, and Susanna from the false crime,
and Daniel from the lions power:
even so O Lord omnipotent, I beseech thee, for thy great mercie
sake, to helpe me in these my works, and to deliver me this spirit
of N. that he may be a true subject to me N. all the daies of
my life, and to remaine with me, and with this N. all the daies
of my life. O glorious God, Father, Sonne, and Holie-ghost, I
beseech thee to help me at this time, and to give me power by
thine holie name, merits and vertues, wherby I may conjure &
constreine this spirit of N. that he may be obedient unto me,
and may fulfill his oth and promise, at all times, by the power
of all thine holines. This grant O Lord God of hosts, as thou art
righteous and holy, and as thou art the word, and the word God,
the beginning and the end, sitting in the thrones of thine everlasting
kingdoms, & in the divinitie of thine everlasting Godhead,
to whom be all honour and glorie, now and for ever and ever, Amen,
Amen.
CHAPTER XVIII. A bond to bind him to thee, and to thy N. as followeth.
I N. conjure and constreine the spirit of N. by the living God, by the true
God, and by the holie God, and by their vertues and powers I conjure and
constreine the spirit of thee N. that thou shalt not ascend nor descend out of
thy bodie, to no place of rest, but onelie to take thy resting place with N. and
with this N. all the daies of my life, according to thine oth and promise. I conjure
and constreine the spirit of N. by these holie names of God + Tetragrammaton
+ Adonay + Agla + Saday + Sabaoth + planabothe + panthon + craton +
neupmaton + Deus + homo + omnipotens + sempiternus + ysus + terra + unigenitus
+ salvator + via + vita + manus + fons + origo + filius + and by their
vertues and powers I conjure
and constreine the spirit of N. that thou shalt not rest nor remaine
in the fier, nor in the water, in the aier, nor in anie privie
place of the earth, but onelie with me N. and with this N. all
the daies of my life. I charge the spirit of N. upon paine of everlasting
condemnation, remember thine oth and promise. Also I conjure the
spirit of N. and constreine thee by the excellent name of Jesus
Christ, A and , the first and the last; for this holie name of
Jesus is above all names, for unto it all knees doo bow and obey,
both of heavenlie things, earthlie things, and infernalles. Nor
is there anie other name given to man, whereby we have anie salvation,
but by the name of Jesus. Therefore by the name, and in the name
of Jesus of Nazareth, and by his nativitie, resurrection and ascension,
and by all that apperteineth to his passion, and by their vertues
and powers, I doo conjure and constreine the spirit of N. that
thou shalt not take anie resting place in the
nor in the nor in
nor in nor in
nor in nor in
nor in anie of the twelve signes, nor in the concavitie of the clouds, nor in anie other
privie place, to rest or staie in, but onelie with me N. or with
this N. all the daies of my life. If thou be not obedient unto
me, according to thine oth and promise, I N. doo condemne the
spirit of N. into the pit of hell for ever, Amen.
I conjure and constreine the spirit of N. by the bloud of the
innocent lambe Jesus Christ, the which was shed upon the crosse,
for all those that doo obeie unto it, and beleeve in it, shall
be saved and by the vertue thereof, and by all the aforesaid riall
names and words of the living God by mee pronounced, I doo
conjure and constreine the spirit of N. that thou be obedient unto me,
according to thine oth and promise. If thou doo refuse to doo
as is aforesaid, I N. by the holie trinitie, and by his vertue
and power doo comdemne the spirit of N. into the place whereas
there is no hope of remedie, but everlasting condemnation, and
horror, and paine upon paine, dailie, horriblie, & lamentablie
the paines there to be augmented, so thicke as the stars in the
firmament, and as the gravell sand in the sea: except thou spirit
of N. obeie me N. as is afore rehearsed; else I N. doo condemne
the spirit of N. into the pit of everlasting condemnation;
Fiat, fiat, Amen. Also I conjure thee, and constreine the spirit of
N. by all angels, archangels, thrones, dominations, principats,
potestats, virtutes, cherubim & seraphim, & by the foure
evangelists, Matthew, Marke, Luke, and John, and by all things
conteined in the old lawe and the new, and by their vertues, and
by the twelve apostles, and by all patriarchs, prophets, martyrs,
confessors, virgins, innocents, and by all the elect and chosen,
is, and shall be, which followeth the lambe of God; and by their
vertues and powers I conjure and constreine the spirit of N. stronglie,
to have common talke with me, at all times, and in all daies,
nights, houres, and minuts, and to talke in my mother toong plainelie,
that I may heare it, and understand it, declaring the truth unto
me of all things, according to thine oth and promise; else to
be condemned for ever; Fiat, fiat, Amen.
Also I conjure and constreine the spirit of N. by the golden girdle,
which girded the loines of our Lord Jesus Christ, so thou spirit
of N. be thou bound, and cast into the pit of everlasting condemnation,
for thy great disobedience and unreverent regard that thou hast
to the holie names and words of God almightie, by me pronounced:
Fiat, Amen.
Also I conjure, constreine, command, and bind the spirit of N.
by the two edged sword, which John saw proceed out of the mouth
of God almightie: except thou be obedient as is aforesaid, the
sword cut thee in peeces, and condemne thee into the pit of everlasting
paines, where the fier goeth not out, and where the worme dieth
not; Fiat, fiat, fiat, Amen.
Also I conjure and constreine the spirit of N. by the throne of
the Godhead, and by all the heavens under him, and by the celestiall
citie new Jerusalem, and by the earth, by the sea, and by all
things created and conteined therein, and by their vertues and
powers, and by all the infernalles, and by their vertues and powers,
and all things conteined therein, and by their vertues and powers, I
conjure and constreine the spirit of N that now immediatlie thou
be obedient unto me, at all times hereafter, and to those words
of me pronounced, according to thine oth and promise: else let
the great cursse of God, the anger of God, the shadowe and darknesse
of everlasting condemnation be upon thee thou spirit of N. for ever
and ever, bicause thou hast denied thine health, thy faith, and
salvation, for thy great disobedience thou are worthie to be condemned.
Therefore let the divine trinitie, angels, and archangels, thrones,
dominations, principats, potestates, virtutes, cherubim and seraphim,
and all the soules of the saints, that shall stand on the right
hand of our Lord Jesus Christ, at the generall dale of judgement,
condemne the spirit of N. for ever and ever, and be a witnesse
against thee, bicause of thy great disobedience, in and against
thy promises, Fiat, fiat, Amen.
Being thus bound, he must needs be obedient unto thee, whether
be will or no: proove this. And here followeth a bond to call
him to your N. and to shew you true visions at all times, as in
the houre of to bind or inchant anie thing, and in the houre
of for peace and concord,
in the houre of to marre, to destroie, and to make sicke,
in the houre of the to bind toongs and other
bonds of men, in the houre of to increase love, joy, and good
will, in the houre of to put awaie enimitie or hatred, to know
of theft, in the houre of the for love, goodwill and concord,
lead tinne
iron gold coppar
quicksilver silver, &c.
CHAPTER XIX. This bond as followeth, is to call him into your christall stone,
or glasse, &c.
ALSO I doo conjure thee spirit N. by God the father, by God the
sonne, and by God the holie-ghost, A and ,
the first and the last, and by the latter daie of judgement, of them which shall
come to judge the quicke and the dead, and the world by fier,
and by their vertues and powers I constreine thee spirit N. to
come to him that holdeth the christall stone in his hand, &
to appeare visiblie, as hereafter foloweth. Also I conjure thee
spirit N. by these holie names of God + Tetragrammaton + Adonay
+ El + Ousion + Agla + Jesus + of Nazareth + and by the vertues
thereof and by his nativitie, death, buriall, resurrection, and
ascension, and by all other things apperteining unto his passion,
and by the blessed virgine Marie mother of our Lord Jesu Christ, and
by all the joy which shee had when shee saw hir sonne
rise from death to life, and by the vertues and powers therof
I constreine thee spirit N. to come into the christall stone,
& to appeare visiblie, as herafter shalbe declared. Also I
conjure thee N. thou spirit, by all angels, archangels, thrones,
dominations, principats, potestats, virtutes, cherubim and seraphim, and by the
, and by
the twelve signes, and by their vertues and powers, and by all
things created and confirmed in the firmament, and by their vertues
& powers I constreine thee spirit N. to appeare visiblie in
that christall stone, in faire forme and shape of a white angell,
a greene angell, a blacke angell, a man, a woman, a boie, a maiden
virgine, a white grehound, a divell with great hornes, without
anie hurt or danger of our bodies or soules, and trulie to informe
and shew unto us, true visions of all things in that christall
stone, according to thine oth and promise, and that without anie
hinderance or tarrieng, to appeare visiblie, by this bond of words
read over by mee three times, upon paine of everlasting condemnation;
Fiat, fiat, Amen.
Then being appeared, saie these words following.
I conjure thee spirit, by God the father, that thou shew true
visions in that christall stone, where there be anie N. in such
a place or no, upon paine of everlasting condemnation, Fiat, Amen.
Also I conjure thee spirit N. by God the sonne Jesus Christ, that
thou doo shew true visions unto us, whether it be gold or silver,
or anie other metals, or whether there were anie or no, upon paine
of condemnation, Fiat, Amen. Also I conjure thee spirit N. by
God the Holie-ghost, the which dooth sanctifie all faithfull soules
and spirits, and by their vertues and powers I constreine thee
spirit N. to speake, open, and to declare, the true waie, how
we may come by these treasures hidden in N. and how to have it
in our custodie, & who are the keepers thereof, and how manie
there be, and what be their names, and by whom it was laid there,
and to shew me true visions of what sort and similitude they be,
and how long they have kept it, and to knowe in what daies and
houres we shall call such a spirit, N. to bring unto us these
treasures, into such a place N. upon paine of everlasting condemnation
+ Also I constreine thee spirit N. by all angels, archangels,
thrones, dominations, principats, potestats, virtutes, cherubim
& seraphim, that you doo shew a true vision in this christall
stone, who did conveie or steale away such a N. and where it is,
& who hath it, and how farre off, and what is his or hir name,
and how and when to come unto it, upon paine of eternall condemnation,
Fiat, Amen. Also I conjure thee spirit N. by the
and by all the characters in the firmament, that thou doo shew unto me a
true vision in this christall stone, where such N. and in what
state he is, and how long he hath beene there, and what time he
will be in such a place, what daie and houre:
and this and all other things to declare plainelie, in paine of
hell fier; Fiat, Amen.
A licence to depart.
Depart out of the sight of this christall stone in peace for a
time, and readie to appeare therein againe at anie time or times
I shall call thee, by the vertue of our Lord Jesus Christ, and
by the bonds of words which are written in this booke, and to
appeere visiblie, as the words be rehersed. I constreine thee
spirit N. by the divinitie of the Godhead, to be obedient unto
these words rehearsed, upon paine of everlasting condemnation,
both in this world, and in the world to come; Fiat, fiat, fiat,
Amen.
CHAPTER XX. When to talke with spirits, and to have true answers to find out
a theefe.
THE daies and houres of
and the
is best to doo all crafts
of necromancie, & for to speake with spirits, and for to find
theft, and to have true answer thereof, or of anie other such
like. ¶ And in the daies and houres of
is best to doo all experiments of love, and to purchase
grace, and for to be invisible, and to doo anie operation, whatsoever
it be, for anie thing, the being in a
convenient signe. ¶ As when thou laborest for theft, see the moone be in
an earthie signe, as 
, or of the aier, as 
. ¶ And if it
be for love, favor or grace, let the be in a
signe of the fier, as 
, and for hatred, in a signe of the water, as
.
For anie other experiment, let the be in
. ¶ And if thou findest the
& the
in one signe that is called in even number,
then thou maiest write, consecrate, conjure, and make readie all
maner of things that thou wilt doo, &c.
To speake with spirits.
Call these names,
Orimoth, Belimoth, Lymocke,
and say thus:
I conjure you up by the names of the angels Satur and Azimor, that
you intend to me in this houre, and send unto me a spirit called
Sagrigrit, that hee doo fulfill my commandement and desire, and
that also can understand my words for one or two yeares, or as
long as I will, &c.
CHAPTER XXI. A confutation of conjuration, especiallie of the raising, binding
and dismissing of the divell, of going invisible, and other lewd practises.
THUS farre have we waded in shewing at large the vanitie of necromancers,
conjurors, and such as pretend to have reall conference and
consultation with spirits and divels: wherein (I trust)
you see what notorious blasphemie
is committed, besides other blind superstitious ceremonies, a disordered heap,
which are so far from building up the endevors of these blacke art practitioners,
that they doo altogether ruinate & overthrow them, making them in their
follies and falshoods as bare and naked as an anatomie. As for these ridiculous
conjurations, last rehearsed, being of no small reputation among
the ignorant, they are for the most part made by T. R. (for so
much of his name he bewraieth) and John Cokars, invented and devised
for the augmentation and maintenance of their living, for the
edifieng of the poore, and for the propagating and inlarging of
Gods glorie, as in the beginning of their booke of conjurations
they protest; which in this place, for the further manifestation
of their impietie, and of the witchmongers follie and credulitie,
I thought good to insert, whereby the residue of their proceedings
may be judged, or rather detected. For if we seriouslie behold
the matter of conjuration, and the drift of conjurors, we shall
find them, in mine opinion, more faultie than such as take upon
them to be witches, as manifest offenders against the majestie
of God, and his holie lawe, and as apparent violators of the
lawes and quietnesse of this realme: although indeed they bring
no such thing to passe, as is surmised and urged by credulous
persons, couseners, hers, and witchmongers. For these are alwaies
learned, and rather abusers of others, than they themselves by
others abused.
But let us see what appearance of truth or possibilitie is wrapped
within these mysteries, and let us unfold the deceipt. They have
made choice of certeine words, whereby they saie they can worke
miracles, &c. And first of all, that they call divels &
soules out of hell (though we find in the scriptures [Luk. 16. &c.] manifest
proofes that all passages are stopped concerning the egresse out
of hell) so as they may go thither, but they shall never get out,
for Ab inferno nulla est redemptio, out of hell there is no redemption.
Well, when they have gotten them up, they shut them in a circle
made with chalke, which is so stronglie beset and invironed with
crosses and names, that they cannot for their lives get out; which
is a verie probable matter. Then can they bind them, and lose
them at their pleasures, and make them that have beene hers from
the beginning, to tell the truth: yea, they can compell them to
doo anie thing. And the divels are forced to be obedient unto
them, and yet cannot be brought to due obedience unto God their
creator. This done (I saie) they can worke all maner of miracles
(saving blew miracles) and this is beleeved of manie to be true:
Tam credula mens hominis, & arrectæ fabulis aures,
So light of beleefe is the mind of man,
And attentive to tales his eares now and than.
(Englished by Abraham Fleming)
But if Christ (onelie for a time) left the power of working miracles among his
apostles and disciples for the confirmation of his gospell, and the faith of his
elect: yet I denie altogether, that he left that power with these knaves, which
hide their cousening purposes under those lewd and foolish words, according to
that which Peter saith [2. Pet. 2. Epes. 5. Ps. 72, & 78.]; With feined words
they make merchandize of you.
And therfore the counsell is good that Paule giveth us, when he biddeth us take
heed that no man deceive us with vaine words. For it is the Lord only that
worketh great woonders, and bringeth mightie things to passe. It is also written
[Sap. 16. Eccles. 43.], that Gods word, and not the words of conjurors, or
the charmes of witches, healeth all things, maketh tempests, and stilleth them.
But put case the divell could be fetched up and fettered, and loosed againe at
their pleasure, &c: I marvell yet, that anie can be so bewitched, as to be made
to beleeve, that by vertue of their words, anie earthlie creature can be made
invisible. We thinke it a lie, to saie that white is blacke, and blacke white: but
it is a more shamelesse assertion to affirme, that white is not, or blacke is not at
all; and yet more impudencie to hold that a man is a horsse; but most apparent
impudencie to saie, that a man is no man, or to be extenuated into such a
quantitie, as therby he may be invisible, and yet remaine in life and health,
&c: and that in the cleare light of the daie, even in the presence of them that
are not blind. But surelie, he that cannot make one haire white or blacke,
whereof (on the other side) not one falleth from the head without Gods speciall
providence, can never bring to passe, that the visible creature of God shall
become nothing, or lose the vertue and grace powred therinto by God the
creator of all things.
If they saie that the divell covereth them with a cloud or veile, as M. Mal.
Bodin, & manie other doo affirme; yet (me thinkes) we should either see the
cover, or the thing covered. And though perchance they saie in their harts;
Tush, the Lord seeth not, who indeed hath blinded them, so as
seeing, they see not: yet they shall never be able to persuade
the wise, but that both God and man dooth see both them and their
knaveriem this behalfe. I have heard of a foole, who was made
beleeve that he should go invisible, and naked ; while he was
well whipped by them, who (as he thought) could not see him. Into which fooles
paradise they saie he was brought, that enterprised to kill the prince of Orenge.
[John Jaure gui servant to Gasper.
Anastro both Spaniards. Ann. Dom. 1582. March 18. after dinner
upon a sundaie this mischeefe was done. Read the whole discourse
hereof printed at London for Tho: Chard and Will: Brome booksellers.]
CHAPTER XXII. A comparison betweene popish exorcists and other conjurors, a
popish conjuration published by a great doctor of the Romish church, his rules
and cautions.
I SEE no difference betweene these and popish conjurations; for
they agree in order, words, and matter, differing in no circumstance,
but that the papists doo it without shame openlie, the other doo it in hugger
mugger secretlie. The papists (I saie) have officers in this behalfe,
which are called exorcists or conjurors, and they looke narrowlie
to other cousenors, as having gotten the upper hand over them.
And bicause the papists shall be without excuse in this behalfe,
and that the world may see their cousenage,impietie, and follie
to be as great as the others, I will cite one conjuration (of
which sort I might cite a hundred) published by Jacobus de Chusa,
[in lib. de apparitionib. quorundam spirituum]
a great doctor of the Romish church, which serveth to find out
the cause of noise and spirituall rumbling in houses, churches,
or chappels, and to conjure walking spirits:
which evermore is knaverie and cousenage in the highest degree. Marke the
cousening devise hereof, and conferre the impietie with the others.
Observations for the exorcising preest.
First (forsooth) he saith it is expedient to fast three daies, and to celebrate a
certeine number of masses, and to repeate the seven psalmes penitentiall: then
foure or five preests must be called to the place where the haunt or noise is, then
a candle hallowed on candlemas daie must be lighted, and in the lighting thereof
also must the seven psalmes be said, and the
gospell of S. John. Then there must be a crosse and a censer with
frankincense, and therewithall the place must be censed or perfumed,
holie water must be sprinkled, and a holie stoale must be used,
and (after diverse other ceremonies) a praier to God must be made,
in maner and forme following:
O Lord Jesus Christ, the knower of all secrets, which alwaies
revealest all hoalsome and profitable things to thy faithfull
children, and which sufferest a spirit to shew himselfe in this
place, we beseech thee for thy bitter passion, &c:
vouchsafe to command this spirit, to reveale and signifie unto
us thy servants, without our terror or hurt, what he is, to thine
honour, and to his comfort; In nomine patris, &c.
And then proceed in these words:
We beseech thee, for Christs sake, O thou spirit, that if there be anie of us,
or among us, whom thou wouldest answer, name him, or else manifest him by some signe.
Is it frier P. or doctor D. or doctor Burc. or sir Feats, or sir John, or sir
Robert: Et sic de cæteris circunstantibus.
For it is well tried (saith the glosse) he will not answer
everie one. If the spirit make anie sound of voice, or knocking, at the naming
of anie one, he is the cousener (the conjuror I would saie) that must have the
charge of this conjuration or examination. And these forsooth must be the
interrogatories, to wit:
Whose soule art thou? Wherefore camest thou? What wouldest thou have?
Wantest thou any suifrages, masses, or almes? How manie masses will
serve thy turne, three, six, ten, twentie, thirtie, &c? By
what preest? Must he be religious or secular? Wilt thou have anie
fasts? What? How manie? How great? And by what persons? Among hospitalles?
Lepres? Or beggars? What shall be the signe of thy perfect deliverance?
Wherefore liest thou in purgatorie?
And such like. This must be doone in the night.
If there appeare no signe at this houre, it must be deferred untill another
houre. Holie water must be left in the place. There is no feare (they saie) that
such a spirit will hurt the conjuror: for he can sinne no more, as being in the
meane state betweene good and evill, and as yet in the state of satisfaction. If
the spirit doo hurt, then it is a damned soule, and not an elect. Everie man may
not be present hereat, speciallie such as be weake of complexion. They appeare
in diverse maners, not alwaies in bodie, or bodilie shape (as it is read in the life
of S. Martine, that the divell did) but sometimes invisible, as
onelie by sound, voice, or noise. Thus farre Jacobus de Chusa.
But bicause you shall see that these be not emptie words, nor
slanders; but that in truth such things are commonlie put in practise
in the Romish church, I wili here set downe an instance, latelie
and truelie, though lewdlie performed:
and the same in effect as followeth.
CHAPTER XXIII.
A late experiment, or cousening conjuration practised at Orleance
by the Franciscane Friers, how it was detected, and the judgement
against the authors of that comedie.
IN the yeare of our Lord 1534. at Orleance in France, the Majors
wife died, willing and desiring to be buried without anie pompe
or noise, &c. Hir husband, who reverenced the memoriall of
hir, did even as she had willed him. And bicause she was buried
in the church of the Franciscans, besides her father and grandfather,
and gave them in reward onelie six crownes, whereas they hoped
for a greater preie; shortlie after it chanced, that as he felled
certeine
woods and sold them, they desired him to give them some part thereof freelie
without monie: which he flatlie denied. This they tooke verie greevouslie. And
whereas before they misliked him, now they conceived such displeasure as they
devised this meanes to be revenged; to wit, that his wife was damned for ever.
The cheefe workemen and framers of this tragedie were Colimannus, and
Stephanus Aterbatensis, both doctors of divinitie; this Coliman. was a great conjuror,
& had all his implements in a readines, which he was woont to use in
such busines. And thus they handled the matter. They place over the arches
of the church, a yoong novice; who about midnight, when they came to mumble
their pralers, as they were woont to do, maketh a great rumbling, and noise.
Out of hand the moonks beganne to conjure and to charme, but he answered
nothing. Then being required to give a signe, whether he were a dumme spirit
or no, he beganne to rumble againe: which thing they tooke as a certeine signe.
Having laid this foundation, they go unto certeine citizens, cheefe men, and
such as favoured them, declaring that a heavie chance had happened at home
in their monasterie; not shewing what the matter was, but desiring them to
come to their mattens at midnight. When these citizens were come, and that
praiers were begunne, the counterfet spirit beginneth to make a marvellous
noise in the top of the church. And being asked what he meant, and who he was,
gave signes that it was not lawfull for him to speake. Therefore they commanded
him to make answer by tokens and signes to certeine things they would demand
of him. Now was there a hole made in the vawt, through the which he might
heare and understand the voice of the conjuror. And then had he
in his hand a litle boord, which at everie question, he strake,
in such sort as he might easilie be heard beneath. First they
asked him, whether he were one of them that had beene buried in
the same place. Afterwards they reckoning manie by name, which
had been buried there; at the last also they name the Maiors wife:
and there by and by the spirit gave a signe that he was hir soule.
He was further asked, whether he were damned or no; and if he
were, for what cause, for what desert, or fault; whether for covetousnes,
or wanton lust, for pride or want of charitie; or whether it were
for heresie, or for the sect of Luther newlie sproong up: also
what he meant by that noise and stirre he kept there; whether
it were to have the bodie now buried in holie ground to be digged
up againe, and laid in some other place. To all which points he
answered by signes, as he was commanded, by the which he affirmed
or denied anie thing, according as he strake the boord twise or
thrise together. And when he had thus given them
to understand, that the verie cause of his damnation was Luthers heresie, and
that the bodie must needs be digged up againe: the moonks requested the
citizens, whose presence they had used or rather abused, that they would beare
witnesse of those things which they had seene with their eies; and that they
would subscribe to such things as were doone a few days before.
The citizens taking good advise on the matter, least they should
offend the Major, or bring themselves in trouble, refused so to
doo. But the moonks notwithstanding take from thence the sweete
bread, which they called the host and bodie of our Lord, with
all the relikes of saintes, and carrie them to another place,
and there saie their masse. The bishops substitute judge (whome
they called Officiall) understanding that matter, commeth thither,
accompanied with certeine honest men, to the intent he might knowe
the whole circumstance more exaetlie: and therefore he commandeth
them to make conjuration in his presence; and also he requireth
certeine to be chosen to go up into the top of the vawt, and there to
see whether any ghost appeered or not. Stephanus Aterbatensis stiffelie denied
that to be lawfull, and marvellouslie persuading the contrarie, affirmed that
the spirit in no wise ought to be troubled. And albeit the Official urged them
verie much, that there might be some conjuring of the spirit; yet could he
nothing prevaile.
Whilest these things were dooing, the Maior, when he had shewed
the other Justices of the citie, what he would have them to doo,
tooke his journie to the king, and opened the whole matter unto
him. And bicause the moonks refused judgement upon plea of their
owne lawes and liberties, the king choosing out certeine of the
aldermen of Park, giveth them absolute and full authoritie to
make inquirie of the matter. The like dooth the Chancelor maister Anthonius
Pratensis cardinall and legat for the pope throughout France. Therefore, when
they had no exception to alledge, they were conveied unto Paris, and there constrained
to make their answer. But yet could nothing be wroong out of them by
confession, whereupon they were put apart into divers prisons: the novice being
kept in the house of maister Fumanus, one of the aldermen, was oftentimes
examined, and earnestlie requested to utter the truth, but would notwithstanding
confesse nothing; bicause he feared that the moonks would afterwards put him
to death for staining their order, and putting it to open shame. But when the
judges had made him sure promise that he should escape punishment, and
that he should never come into their handling, he opened unto them the whole
matter as it was doone: and being brought before his fellowes, avouched the
same to their faces. The moonks, albeit they were convicted, and by these
meanes almost taken tarde with
the deed doing; yet did they refuse the judges, bragging and vaunting
themselves on their priviledges, but all in vaine. For sentence
passed upon them, and they were condemned to be carried backe
againe to Orleance, and there to be cast in prison, and so should
finallie be brought foorth into the cheefe church of the citie
openlie, and from thence to the place of execution, where they
should make open confession of their trespasses.
Surelie this was most common among moonks and friers, who mainteined
their religion, their lust, their liberties, their pompe, their
wealth, their estimation and knaverie by such cousening practises.
Now I will shew you more speciall orders of popish conjurations,
that are so shameleslie admitted into the church of Rome, that
they are not onelie suffered, but commanded to be used, not by
night secretlie, but by daie impudentlie. And these forsooth concerne
the curing of bewitched persons, and such as are possessed; to
wit, such as have a divell put into them by witches inchantments.
And herewithall I will set downe certeine rules delivered unto
us by such popish doctors, as are of greatest reputation.
CHAPTER XXIV.
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 exoreismes, rebaptisme allowed, it is lawfull to conjure
any thing, differences betweene holie water and coniuration.
THOMAS AQUINAS saith [in 4 dist. 23. sent.], that anie bodie, though he be of an inferior
or superior order, yea though of none order at all (and as Gulielmus
Durandus glossator Raimundi affirmeth, a woman so she blesse not
the girdle or the garment, but the person of the bewitched) hath
power to exercise the order of an exorcist or conjuror, even as
well as any preest may saie masse in a house unconsecrated. But
that is (saith M. Mal.) rather through the goodnesse and licence
of the pope, than through the grace of the sacrament. Naie, there
are examples set downe, where some being bewitched were cured
(as M. Mal. taketh it) without any conjuration at all. Marrie there
were certeine Pater nosters, Aves, and Credos said, and crosses
made, but they are charmes, they saie, and no conjurations. For
they saie that such charmes are lawful], bicause there is no superstition
in them, &c.
And it is woorth my labour, to shew you how papists define superstition,
and how they expound the definition thereofi Superstition (saie
they) is a religion observed beyond measure, a religion practised
with evill and unperfect circumstances. Also, whatsoever usurpeth
the name of religion, through humane tradition, without the popes
authoritie, is superstitious: as to adde to joine
anie hymnes to the masse, to interrupt anie diriges, to abridge anie part of
the creed in the singing thereof, or to sing when the organs go, and not when
the quier singeth, not to have one to helpe the priest to masse: and such like, &c.
These popish exorcists doo manie times forget their owne rules. For they
should not directlie in their conjurations call upon the divell (as they doo) with
intreatie, but with authoritie and commandement. Neither should they have
in their charmes and conjurations anie unknowne names. Neither should there
be (as alwaies there is) anie falshood conteined in the matter of the charme of
conjuration, as (saie they) old women have in theirs, when they saie; The blessed
virgine passed over Jordan, and then S. Steven met hir, and asked hir, &c.
Neither should they have anie other vaine characters, but the crosse (for those
are the words:) and manie other such cautions have they, which
they observe not, for they have made it lawfull elsewhere.
But Thomas their cheefe piller prooveth their conjuring and charmes lawfull
by S. Marke, who saith [Mk. 16, 17]; Signa eos qui credidaerunt; And,
In nomine meo dæmonia ejicient, &c; whereby he also prooveth that
they maie conjure serpents. And there he taketh paines to proove,
that the words of God are of as great holinesse as relikes of
saints, whereas (in such respect as they meane) they are both
alike, and indeed nothing woorth. And I can tell them further,
that so they maie be carried, as either of them maie doo a man
much harme either in bodie or soule.
But they proove this by S. Augustine, saieng; Non est
minus verbum Dei, quàm corpus Christi: whereupon they
conclude thus; By all mens opinions it is lawfull
to carrie about reverentlie the relikes of saints; Ergo it is
lawfull against evill
spirits, to invocate the name of God everie waie; by the Pater
noster, the Ave, the
nativitie, the passion, the five wounds, the title triumphant,
by the seven words
spoken on the crosse, by the nailes, &c: and there maie
be hope reposed in them.
Yea, they saie [Mal. malef. par. 3. quæ 2.] it is lawfull
to conjure all things, bicause the divell maie have
power in all things. And first, alwaies the person
or thing, wherein the divell is,
must be exorcised, and then the divell must be conjured. Also
they affirme, that
it is as expedient to consecrate and conjure porrage and meate,
as water and salt, or such like things.
The right order of exorcisme in rebaptisme of a person possessed or bewitched,
requireth that exsufflation and abrenunciation be doone toward the west. Item,
there must be erection of hands, confession, profession, oration, benediction,
imposition of hands, denudation and unction, with holie oile after baptisme,
communion, and induition of the surplis. But they saie that this needeth not,
where the bewitched is exorcised: but that the bewitched be first confessed, and
then to hold a candle in his hand, and in steed of a surplise to tie about his bare
bodie a holie candle of the length of Christ, or of the crosse whereupon he died,
which for monie maie be had at Rome. Ergo (saith M. Mal.) this
maie be said;
I conjure thee Peter or Barbara being sicke, but regenerate in the holie water of
baptisme, by the living God, by the true God, by the holie God, by the God
which redeemed thee with his pretious bloud, that thou maiest be made a
conjured man, that everie fantasie and wickednesse of diabolicall deceipt doo
avoid and depart from thee, and that everie uncleane spirit be conjured through
him that shall come to judge the quicke and the dead, and the world by fier,
Amen: Oremus, &c. And this conjuration, with Oremus, and
a praier, must be
thrise repeated, and at the end alwaies must be said; Ergo maledicte diabole
recognosce sententiam tuam, &c. And this order must alwaies be followed. And
finallie, there must be diligent search made, in everie corner, and under everie
coverlet and pallet, and under everie threshhold of the doores, for instruments of
witchcraft. And if anie be found, they must streightwaie be throwne into the
fier. Also they must change all their bedding, their clothing, and their habitation.
And if nothing be found, the partie that is to be exorcised or conjured,
must come to the church rath in the morning: and the holier the daie is, the
better, speciallie our Ladie daie. And the preest, if he be shriven himselfe and
in perfect state, shall doo the better therein. And let him that is exorcised hold
a holie candle in his hand, &c. Alwaies provided, that the holie water be
throwne upon him, and a stoale put about his necke, with Deus in adjutorium, and
the Letanie, with invocation of saints. And this order maie continue thrise a
weeke, so as (saie they) through multiplication of intercessors,
or rather intercessions, grace maie be obteined, and favor procured.
There is also some question in the Romish church, whether the
sacrament of the altar is to be received before or after the exorcisme.
Item in shrift, the confessor must learne whether the partie be
not excommunicate, and so for want of absolution, endure this
vexation. Thomas sheweth the difference betwixt holie water and
conjuration, saieng that holie water driveth the divell awaie
from the externall and outward parts; but conjurations from the
internall and inward parts; and therefore unto the bewitched partie
both are to be applied.
CHAPTER XXV.
The seven reasons why some are not rid of the divell with all
their popish conjurations, why there were no conjurors in the
primitive church, and why the divell is not so soone cast out
of the bewitched as of the possessed.
THE reason why some are not remedied for all their conjurations, the
papists say is for seven causes. First, for that the faith of the standers by is
naught; secondlie, for that theirs that present the partie is no better;
thirdlie, bicause of the sinnes of the bewitched; fourthlie, for the neglecting of
meete remedies; fiftlie, for the reverence of vertues going out into others;
sixtlie, for the purgation; seventhlie, for the merit of the partie bewitched. And
lo, the first foure are proved by Matthew the 7. and Marke the 4. when one
presented his sonne, and the multitude wanted faith, & the father said, Lord
help mine incredulitie or unbeleefe. Wherupon was said, Oh faithlesse and
perverse generation, how long shall I be with you? And where these words are
written; And Jesus rebuked him, &c. That is to saie, saie they, the possessed or
bewitched for his sinnes. For by the neglect of due remedies it appeereth, that
there were not with Christ good and perfect men: for the pillers of the faith; to
wit, Peter, James, and John were absent. Neither was there fasting and praier,
without the which that kind of divels could not be cast out. For the fourth point;
to wit, the fault of the exorcist in faith maie appeare; for that
aiterwards the disciples asked the cause of their impotencie therin.
And Jesus answered, it was for their incredulitie; saieng that
if they had as much faith as a graine of mustard seed, they should
move mountaines, &c. The lift is prooved by Vitas patrum,
the lives of the fathers, where it appeereth that S. Anthonie could
not doo that cure, when his scholar Paule could doo it, and did
it. For the proofe of the sixt excuse it is said, that though
the fault be taken awaie therby; yet it followeth not that alwaies
the punishment is released. Last of all it is said, that it is
possible that the divell was not conjured out of the partie before
baptisme by the exorcist, or the midwife hath not baptised him
well, but omitted some part
of the sacrament. If any object that there were no exorcists in the primitive
church, it is answered, that the church cannot now erre. And saint Gregorie
would never have instituted it in vaine. And it is a generall rule, that who or
whatsoever is newlie exorcised must be rebaptised: as also such as walke or
talke in their sleepe; for (saie they) call them by their names, and presentlie
they wake, or fall if they clime: whereby it is gathered, that they are not trulie
named in baptisme. Item they saie, it is somewhat more difficult to conjure
the divell out of one bewitched, than out of one possessed: bicause in the
bewitched, he is double; in the other single. They have a hundred such
beggerlie, foolish, and frivolous notes in this behalfe.
CHAPTER XXVI.
Other grosse absurdities of witchmongers in this matter of conjurations.
SURELIE I cannot see what difference or distinction the witchmongers
doo put betweene the knowledge and power of God and the divell;
but that they think, if they praie, or rather talke to God, till
their hearts ake, he never
heareth them; but that the divell dooth knowe everie thought and
imagination of their minds, and both can and also will doo any
thing for them. For if anie that meaneth good faith with the divell
read certeine conjurations, he commeth up (they saie) at a trice.
Marrie if another that hath none intent to raise him, read or
pronounce the words, he will not stirre. And yet J. Bodin confesseth,
that he is afraid to read such conjurations as John Wierus reciteth;
least (belike) the divell would come up, and scratch him with
his fowle long nailes. In which sort I woonder that the divell
dealeth with none other, than witches and conjurors. I for my
part have read a number of their conjurations, but never could
see anie divels of theirs, except it were in a plaie. But the
divell (belike) knoweth my mind; to wit, that I would be loth
to come within the compasse of his clawes. But lo what reason
such people have. Bodin, Bartholomeus Spineus, Sprenger, and Institor,
&c: doo constantlie affirme, that witches are to be punished
with more extremitie than conjurors; and sometimes with death,
when the other are to be pardoned doing the same offense: bicause
(say they) the witches make a league with the divell, & so
doo not conjurors. Now if conjurors make no league by their owne
confession, and divels indeed know not our cogitations (as I have
sufficientlie prooved) then would I weet of our witchmongers the
reason, (if I read the conjuration and performe the ceremonie)
why the divell will not come at my call? But oh absurd credulitie!
Even in this point manie wise & learned men have beene &
are abused: wheras, if they would make experience, or dulie expend
the cause, they might be soone resolved; specially when the whole
art and circumstance is so contrarie to Gods word, as it must
be false, if the other be true. So as you may understand, that
the papists do not onlie by their doctrine, in bookes & sermons
teach & publish conjurations, & the order thereof whereby
they may induce men to bestowe, or rather cast awaie their monie
upon masses and suffrages for their soules; but they make it also
a parcell of their sacrament of orders (of the which number a
conjuror is one) and insert manie formes of conjurations into
their divine service, and not onelie into their pontificals, but
into their masse bookes; yea into the verie canon of the masse.
CHAPTER XXVII.
Certaine conjurations taken out of the pontificall and out of
the missall.
BUT see yet a little more of popish conjurations, and conferre them with
the other. In the pontificall you shall find this conjuration, which the other
conjurors use as solemnelie as they:
I conjure thee thou creature of water
in the name of the fa+ther, of the so+nne, and of the Holie+ghost, that thou
drive awaie the divell from the bounds of the just, that he remaine not in the
darke corners of this church and altar.
You shall find in the same title, these words following, to be used
at the hallowing of the churches. There must a crosse of ashes be made
upon the pavement, from one end of the church to the other, one handfull broad: and
one of the priests must write on the one side
thereof the Greeke alphabet, and on the otherside the Latin alphabet, Durandus
yeeldeth this reason thereof; to wit, It representeth the union in faith of the
Jewes and Gentiles. And yet well agreeing to himselfe he saith even there, that
the crosse reaching from the one end to the other, signifieth that the people,
which were in the head, shalbe made the taile.
¶ A conjuration written in the masse booke. Fol. I.
I conjure thee O creature of salt by God, by the God + that liveth, by the
true + God, by the holie + God, which by Elizæus the prophet commanded,
that thou shouldest be throwne into the water, that
it thereby might be made whole and sound, that thou salt [here
let the preest looke upon the salt] maist be conjured for the
health of all beleevers, and that thou be to all that take thee,
health both of bodie and soule; and let all phantasies and wickednesse,
or diabolicall craft or deceipt, depart from the place whereon
it is sprinkled; as also everie uncleane spirit, being conjured
by him that judgeth both the quicke and the dead by fier.
Resp:
Amen.
Then followeth a praier to be said, without Dominus vobiscum;
but yet with Oremus; as followeth:
¶ Oremus.
Almightie and everlasting God, we humblie desire thy clemency
[here let the preest looke upon the salt]
that thou wouldest vouchsafe,
through thy pietie, to bl+esse and sanc+tifie this creature of
salt, which thou hast given for the use of mankind, that it may
be to all that receive it, health of mind and bodie; so as whatsoever
shall be touched thereby, or sprinkled therewith, may be void
of all uncleannesse, and all resistance of spirituall iniquitie,
through our Lord, Amen.
What can be made but a conjuration of these words also, which
are written in the canon, or rather in the saccaring of masse?
This holie commixtion of the bodie and bloud of our Lord Jesus
Christ, let it be made to me, and to all the receivers thereof,
health of mind and bodie, and a wholesome preparative for the
deserving and receiving of everlasting life, through our Lord
Jesus, Amen.
CHAPTER XXVIII.
That popish priests leave nothing unconjured, aforme of exorcisme
for incense.
ALTHOUGH the papists have manie conjurations, so as neither water,
nor fier, nor bread, nor wine, nor wax, nor tallowe, nor church,
nor churchyard, nor altar, nor altar cloath, nor ashes, nor coles,
nor belles, nor bell ropes, nor copes, nor vestments, nor oile,
nor salt, nor candle, nor candle-sticke, nor beds, nor bedstaves,
&c; are without their forme of conjuration: yet I will for
brevitie let all passe, and end here with incense, which they
doo conjure in this sort +.
I conjure thee most filthy and horrible
spirit, and everie vision of our enimie, &c: that thou go
and depart from out of this creature of frankincense, with all
thy deceipt and wickednes, that this creature may be sanctified,
and in the name of our Lord + Jesus + Christ + that all they that
taste, touch, or smell the same, may receive the virtue and assistance
of the Holie-ghost; so as wheresoever this incense or frankincense
shall remaine, that there thou in no wise be so bold as to approch
or once presume or attempt to hurt: but what uncleane spirit so
ever thou be, that thou with all thy craft and subtiltie avoid
and depart, being conjured by the name of God the father almightie,
&c. And that wheresoever the fume or smoke thereof shall come,
everie kind and sort of divels may be driven awaie, and expelled;
as they were at the increase of the liver of fish, which the archangell
Raphaell made, &c.
CHAPTER XXIX.
The rules and lawes of popish Exorcists and other conjurors all
one, with a confutation of their whole power, how S. Martine conjured the divell
THE papists you see, have their certeine generall rules and lawes, as to
absteine from sinne, and to fast, as also otherwise to be cleane from all
pollusions, &c: and even so likewise have the other conjurors. Some will
saie that papists use divine service, and praiers; even so doo
common conjurors as you see) even in the same papisticall forme,
no whit swarving from theirs in aith and doctrine, nor yet in
ungodlie and unreasonable kinds of petitions. Me thinks it may
be a sufficient argument, to overthrow the calling up and miraculous
works of spirits, that it is written; God onelie knoweth and searcheth the
harts, and onelie worketh great woonders. The which argument being prosecuted
to the end, can never be answered: insomuch as that divine power is
required in that action. [I. Sam. 16, 7. I. Reg. 8, 39. Jere. 17, 10. Psal.
44, 21. Psal. 72, 18.]
And if it be said, that in this conjuration we speake to the spirits,
and they heare us, & therefore need not know our thoughts
and imaginations: I first aske them whether king Baell, or Amoimon,
which are spirits reigning in the furthest regions of the east
(as they saie) may heare a conjurors voice, which calleth for
them, being in the extreamest parts of the west, there being such
noises interposed, where perhaps also they may be busie, and set
to worke on the like affaires. Secondlie, whether those spirits
be of the same power that God is, who is everiewhere, filling
all places, and able to heare all men at one instant, &c.
Thirdlie, whence commeth the force of such words as raise the
dead, and command divels. If sound doo it, then may it be doone
by a taber and a pipe, or any other instrument that hath no life.
If the voice doo it, then may it be doone by any beasts or birds.
If words, then a parret may doo it. If in mans words onlie, where
is the force, in the first, second, or third syllable? If in syllables,
then not in words. If in imaginations, then the divell knoweth
our thoughts. But all this stuffe is vaine and fabulous.
It is written [Sap. 1. 14. Ecclesi. 9. Gen. 1.];
All the generations of the earth were healthfull and there is no
poison of destruction in them. Why then doo they conjure holsome creatures;
as salt, water, &c: where no divels are? God looked upon all his works, and
sawe they were all good. What effect (I praie you) had the 7. sonnes of Sceva
[Act. 19.]; which is the great objection of witchmongers? They would needs
take upon them to conjure divels out of the possessed. But what
brought they to passe? Yet that was in the time, whilest God suffered
miracles commonlie to be wrought. By that you may see what conjurors
can doo.
Where is such a promise to conjurors or witches, as is made in
the Gospell [Mark 16.17.] to the faithfull? where it is written;
In my name they shall cast out divels, speake
with new toongs: if they shall drinke any deadlie thing, it shall
not hurt them; they shall take awaie serpents, they shall laie
hands on the sicke, and they shall recover. According to the promise,
this grant of miraculous working was performed in the primitive
church, for the confirmation of Christs doctrine, and the establishing
of the Gospell.
But as in another p]ace I have prooved, the gift thereof was but
for a time, and is now ceased; neither was it ever made to papist,
witch, or conjuror. They take upon them to call up and cast out
divels; and to undoo with one divell, that which another divell
hath doone. If one divell could cast out another, it were a kingdome
divided, and could not stand. Which argument Christ himselfe maketh:
and therfore I maie the more boldlie saie even with Christ, that they
have no such power. For besides him, there is no saviour, none can deliver out
of his hand. Who but hee can declare, set in order, appoint, and tell what is to
come? He destroieth the tokens of soothsaiers, and maketh the conjecturers
fooles, &c. He declareth things to come, and so cannot witches.
[Isai. 43. 11. verse. 13. cap. 44. verse. 7. verse. 25.]
There is no helpe in inchanters and soothsaiers, and other such vaine sciences.
For divels are cast out by the finger of God, which Matthew calleth the spirit of
God, which is the mightie power of God, and not by the vertue of the bare
name onelie, being spoken or pronounced: for then might everie wicked man
doo it. And Simon Magus needed not then to have proffered
monie to have bought the power to doo miracles and woonders:for
he could speake and pronounce the name of God, as well as the
apostles. Indeed they maic soone throwe out all the divels that
are in frankincense, and such like creatures, wherein no divels
are: but neither they, nor all their holie water can indeed cure
a man possessed with a divell, either in bodie or mind; as Christ
did. Naie, why doo they not cast out the divell that possesseth
their owne soules? [Isai. 46. 10. cap. 47. vers. 12. 13, &c.
Luke, 11. 20. Matt. 12. 28. Acts, 8. 19.]
Let me heare anie of them all speake with new toongs, let them
drinke but one dramme of a potion which I will prepare for them,
let them cure the sicke by laieng on of hands (though witches
take it upon them, and witchmongers beleeve it) and then I will
subscribe unto them. But if they, which repose such certeintie
in the actions of witches and conjurors, would diligentlie note their
deceipt, and how the scope whereat they shoote is monie (I meane not such
witches as are falselie accused, but such as take upon them to give answers, &c:
as mother Bungie did) they should apparentlie see the cousenage. For they are
abused, as are manie beholders of jugglers, which suppose they doo miraculouslie,
that which is doone by slight and subtiltie.
But in this matter of witchcrafts and conjurations, if men would
rather trust their owne eies, than old wives tales and lies, I
dare undertake this matter would soone be at a perfect point;
as being easier to be perceived than juggling. But I must needs
confesse, that it is no great marvell, though the simple be abused
therein, when such lies concerning those matters are mainteined
by such persons of account, and thrust into their divine service.
As for example: It is
written that S. Martine thrust his fingers into ones mouth that had a divell
within him, and used to bite folke; and then did bid him devoure them if he
could. And bicause the divell could not get out at his mouth, being stopt with
S. Martins fingers, he was fame to run out at his fundament. O stinking lie!
CHAPTER XXX.
That it is a shame for papists to beleeve other conjurors dooings,
their owne being of so litle force, Hipocrates his opinion herein.
AND still me thinks papists (of all others) which indeed are most
credulous, and doo most mainteine the force of witches charmes,
and of conjurors cousenages, should perceive and judge conjurors
dooings to be void of effect. For when they see their owne stuffe,
as holie water, salt, candles, &c:
conjured by their holie bishop and preests; & that in the
words of consecration or conjuration (for so their owne doctors
terme them) they adjure the water, &c: to heale, not onelie
the soules infirmitie, but also everie maladie, hurt, or ach of
the bodie; and doo also command the candles, with the force of
all their authoritie and power, and by the effect of all their
holie words, not to consume:
and yet neither soule nor bodie anie thing recover, nor the candles
last one minute the longer: with what face can they defend the
others miraculous workes; as though the witches and conjurors
actions were more effectuall than their owne? Hippocrates being
but a heathen, and not having the perfect knowledge of God, could
see and perceive their cousenage and knaverie well enough, who
saith; They which boast so, that they can remoove or helpe the
infections of diseases, with sacrifices, conjurations, or other
magicall instruments or meanes, are but needie fellowes, wanting
living; and therefore referre their words to the
divell: bicause they would seeme to know somewhat more than the
common people. It is marvell that papists doo affirme, that their
holie water, crosses, or bugges words have such vertue and violence,
as to drive awaie divels: so as they dare not approch to anie
place or person besmeered with such stuffe; when as it appeareth
in the gospell, that the divell presumed to assault and tempt
Christ himselfe. For the divell indeed most ernestlie busieth
himselfe to seduce the godlie: as for the wicked, he maketh reckoning
and just accompt of them, as of his owne alreadie. But let us
go forward in our refutation.
CHAPTER XXXI.
How conjurors have beguiled witches, what bookes they carie about
to procure credit to their art, wicked assertions against Moses and Joseph.
THUS you see that conjurors are no small fooles. For whereas witches
being poore and needie, go from doore to doore for releefe, have
they never so manie todes or cats at home, or never so much hogs
doong and charvill about them, or never so manie charmes in store: these
conjurors (I saie) have gotten them offices in the church of Rome,
wherby they have obteined
authoritie & great estimation. And further, to adde credit to that art,
these conjurors carrie about at this daie, bookes intituled under the names of
Adam, Abel, Tobie, & Enoch; which Enoch they repute
the most divine fellow in
such matters. They have also among them bookes that they saie Abraham, Aaron
and Salomon made. Item they have bookes of Zacharie,
Paule, Honorius, Cyprian, Jerome, Jeremie, Albert, and Thomas:
also of the angels, Riziel, Razael, and Raphael; and these doubtlesse
were such bookes as were said to have beene
burnt in the lesser Asia [Acts. 19.]. And for their further credit
they boast, that they must be and are skilfull and learned in these
arts; to wit, Ars Almadell, ars Notoria, ars Bulaphiæ ars Arthephii,
ars Pomena, ars Revelationis, &c. Yea, these conjurors
in corners sticke not (with Justine [lib. 16.]) to report
and affirme, that Joseph, who was a true figure of Christ that
delivered and redeemed us, was learned in these arts, and thereby
prophesied and expounded dreames: and that those arts came from
him to Moses, and finallie from Moses to them: which thing both Plinie [lib. 30. cap. 2.]
and Tacitus affirme of Moses. Also Strabo in his cosmographie [lib. 16.]
maketh the verie like blasphemous report.
And likewise Apollonius, Molon, Possidonius, Lisimachus, and Appian
terme Moses both a magician and a conjuror: whom Eusebius confuteth
with manie notable arguments. For Moses differed as much from
a magician, as truth from falshood, and pietie from vanitie: for
in truth, he confounded all magicke, and made the world see, and
the cunningest magicians of the earth confesse, that their owne
dooings were but illusions, and that his miracles were wrought
by the finger of God. But that the p oore old witches knowledge
reacheth thus farre (as Danæus affirmeth it dooth
[in dialog. de sortiariis.])
is untrue: for their furthest
fetches that I can comprehend, are but to fetch a pot of milke, &c: from their
neighbors house, halfe a mile distant from them.
CHAPTER XXXII.
All magicall arts confuted by an argument concerning Nero, what
Cornelius Agrippa and Carolus Gallus have left written thereof and prooved by
experience.
SURELIE Nero prooved all these magicall arts to be vaine and
fabulous lies, and nothing but cousenage and knaverie. He was
a notable prince, having gifts of nature enow to have conceived
such matters, treasure enough to have emploied in the search thereof,
he made no conscience therein, he had singular conferences thereabout;
he offered, and would have given halfe his kingdome to have learned
those things, which he heard might be wrought by magicians; he
procured all the cunning magicians in the world to come to Rome,
he searched for bookes also, and all other things necessarie for
a magician; and never could find anie thing in it, but cousenage
and legierdemaine. At
length he met with one Tiridates, the great magician, who having with him all
his companions, and fellowe magicians, witches, conjurors, and couseners, invited
Nero to certeine magicall bankets and exercises. Which when Nero required
to learne, he (to hide his cousenage) answered that he would not, nor
could not teach him, though he would have given him his kingdome. The
matter of his refusall (I saie) was, least Nero should espie the cousening devises
thereof. Which when Nero conceived, and sawe the same, and all the residue
of that art to be vaine, lieng and ridiculous, having onelie shadowes of truth,
and that their arts were onelie veneficall; he prohibited the same utterlie, and
made good and strong lawes against the use and the practisers thereof: as Plinie
and others doo report. It is marvell that anie man can be so much abused, as
to suppose that sathan may be commanded, compelled, or tied by
the power of man: as though the divell would yeeld to man, beyond
nature; that will not yeeid to God his creator, according to the
rules of nature. And in so much as there be (as they confesse)
good angels as well as bad; I would know whie they call up the
angels of hell, and not call downe the angels of heaven. But this
they answer (as Agrippa saith [de vanitat. scient.].) Good angels
(forsooth) doo hardlie appeare, and the other are readie at hand. Here
I may not omit to tell you how Cor. Agrippa
bewraieth, detecteth, and defaceth this art of conjuration, who
in his youth travelled into the bottome of all these magicall
sciences, and was not onelie a great conjuror and practiser thereof,
but also wrote cunninglie De occulta philosophia. Howbeit, afterwards
in his wiser age, he recanteth his opinions, and lamenteth his
follies in that behalfe, and discovereth the impietie and vanities
of magicians, and inchanters, which boast they can doo miracles:
which action is now ceased (saith he) and assigneth them a place
with Jannes and Jambres, affirming that this art teacheth nothing
but vaine toies for a shew. Carolus Gallus also saith; I have
tried oftentimes, by the witches and conjurors themselves, that
their arts (especiallie those which doo consist of charmes, impossibilities,
conjurations, and witchcrafts, whereof they were woont to boast)
to be meere foolishnes, doting lies, and dreames. I for my part
can saie as much, but that I delight not to alledge mine owne
proofes and authorities; for that mine adversaries will saie they
are parciall, and not indifferent.
CHAPTER XXXIII.
Of Salomons conjurations, and of the opinion conceived of his
cunning and practise therein.
IT is affirmed by sundrie authors, that Salomon was the first
inventor of those conjurations; and thereof Josephus is the first
reporter, who in his fift booke De Judæorum antiquitatibus, cap.
22. rehearseth soberlie this stone following;
which Polydore Virgil, and manie other repeat verbatim, in this
wise, and seeme to credit the fable, whereof there is skant a true word.
Salomon was the greatest philosopher, and did philosophic about
all things, and had the full and perfect knowlege of all their
proprieties: but he had that gift given from above to him, for
the profit and health of mankind: which is effectuall against
divels. He made also inchantments, wherewith diseases are driven
awaie; and left diverse maners of conjurations written, whereunto
the divels giving place are so driven awaie, that they never returne.
And this kind of healing is very common among my countrimen: for
I sawe a neighbour of
mine, one Eleazer, that in the presence of Vespasian and his sonnes, and the rest
of the souldiers, cured many that were possessed with spirits. The maner and
order of his cure was this. He did put unto the nose of the possessed a ring,
under the scale wherof was inclosed a kind of roote, whose verture Salomon
declared, and the savour thereof drewe the divell out at his nose; so as downe
fell the man, and then Eleazer conjured the divell to depart, & to return
no more to him. In the meane time he made mention of Salomon, reciting incantations
of Salomons owne making. And then Eleazer being willing to shew
to standers by his cunning, and the wonderfull efficacie of his
art, did set not faire from thence, a pot or basen full of water,
& commanded the divell that went out of the man, that by the
overthrowing thereof, he would give a signe to the beholders,
that he had utterlie forsaken and leaft the man. Which thing being
doone, none there doubted how great Salomons knowledge and wisedome
was. Wherin a jugling knacke was produced, to confirme a cogging
cast of knaverie or cousenage.
Another stone of Salomons conjuration I find cited in the sixt lesson, read in
the church of Rome upon S. Margarets daie, far more ridiculous than this. Also
Peter Lombard maister of the sentences, and Gratian his brother, the compiler of
the golden decrees; and Durandus in his Rationale divinorum, doo all soberlie
affirme Salomons cunning in this behalfe; and speciallie this tale; to wit, that
Salomon inclosed certeine thousand divels in a brasen bowle, and left it in a
deepe hole or lake, so as afterwards the Babylonians found it,
and supposing there had beene gold or silver therein, brake it,
and out flew all the divels, &c. And that this fable is of
credit, you shall perceive, in that it is thought woorthie
to be read in the Romish church as parcell of
their divine service [Lect. 5. & 6.]. Looke in the lessons
of S. Margarets daie the virgine, and you shall find these words verbatim:
which I the rather recite, bicause it serveth me for divers turnes;
to wit, for Salomons conjurations, for the tale of the brasen
vessell, and for the popes conjurations, which extended both to
faith and doctrine, and to shew of what credit their religion
is, that so shamefullie is stained with lies and fables.
CHAPTER XXXIV.
Lessons read in all churches, where the pope hath authoritie,
on S. Margarets daie, translated into Enghsh word for word.
H0LIE Margaret required of GOD, that she might have a conflict face
to face with hir secret enimie the divell; and rising from praier, she sawe
a terrible dragon, that would have devoured hir, but she made the signe
of the crosse, and the dragon burst in the middest.
Afterwards, she sawe another man sitting like a Niger, having his hands
bound fast to his knees, she taking him by the haire of the head, threw him to
the ground, and set hir foote on his head; and hir praiers being
made, a light shined from heaven into the prison where she was,
and the crosse of Christ was scene in heaven, with a doove sitting
thereon, who said; Blessed art thou O Margaret, the gates of paradise
attend thy comming. Then she giving thanks to God, said to the
divell, Declare to me thy name. The divell said; Take awaie thy
foote from my head, that I may be able to speake, and tell thee: which
being done, the divell said, I am Veltis, one of them whome Salomon shut in the
brasen vessell, and the Babylonians comming, and supposing there had beene
gold therein, brake the vessell, and then we flew out: ever since lieng in wait
to annoie the just. But seeing I have recited a part of hir storie, you shall
also have the end therof: for at the time of hir execution
this was hir praier following.
Grant therefore O father, that whosoever writeth, readeth, or heareth my
passion, or maketh memoriall of me, may deserve pardon for all his sinnes:
whosoever calleth on me, being at the point of death, deliver him out of the
hands of his adversaries. And I also require, O Lord, that whosoever shall
build a church in the honor of me, or ministreth unto me anie candles of his
just labour, let him obteine whatsoever he asketh for his health. Deliver all
women in travell that call upon me, from the danger thereof.
Hir praier ended, there were manic great thunderclaps, and a doove came
downe from heaven, saieng; Blessed art thou O Margaret the spouse of Christ.
Such things as thou hast asked, are granted unto thee; therefore come thou into
everlasting rest, &c. Then the hangman (though she did bid him) refused to
cut off hir head: to whome she said; Except thou doo it, thou canst have no
part with me, and then lo he did it, &c. But sithens I have
beene, and must be tedious, I thought good to refresh my reader
with a lamentable storie, depending upon the matter precedent,
reported by manic grave authors, word for word, in maner and forme
following.
CHAPTER XXXV.
A delicate storie of a Lombard, who by S. Margarets example would
needs fight with a reall divell.
THERE was (after a sermon made, wherein this storie of S. Margaret
was recited, for in such stuffe consisted not onelie their service,
but also their sermons in the blind time of poperie:) there was
(I saie) a certeine yoong man, being a Lombard, whose simplicitie
was such, as he had no respect unto the commoditie of worldlie
things, but did altogither affect the salvation of his soule,
who hearing how great S. Margarets triumph was, began to consider
with himselfe, how full of slights the divell was. And among other
things thus he
said; Oh that God would suffer, that the divell might fight with
me hand to hand in visible forme! I would then surelie in like
maner overthrow him, and would fight with him till I had the victorie.
And therefore about the twelfe houre he went out of the towne,
and finding a convenient place where to praie, secretlie kneeling
on his knees, he praied among other things, that God would suffer
the divell to appeare unto him in visible forme, that according
to the example of S. Margaret, he might overcome him in battell.
And as he was in the middest of his praiers, there came into that
place a woman with a hooke in hir hand, to gather certeine hearbs
which grew there, who was dumme borne. And when she came into
the place, and saw the yoong man among the hearbs on his knees,
she was afraid, and waxed pale, and going backe, she rored in
such sort, as hir voice could not be understood, and with hir
head and fists made threatning signes unto him. The yoong man
seeing such an ilfavoured fowle queane, that was for age decrepit
and full of wrinkles, with a long bodie, leane of face, pale of
colour, with ragged cloathes, crieng verie lowd, and having a
voice not understandable, threatning him with the hooke which
she carried in hir hand, he thought surelie she had beene no woman,
but a divell appearing unto him in the shape of a woman, and thought
God had heard his praiers. For the which causes he fell upon hir
lustilie, and at length threw hir downe to the ground, saieng;
Art thou come thou curssed divell, art thou come? No no, thou
shalt not overthrow me in visible fight, whome thou hast often
overcome in invisible temptation.
And as he spake these words, he caught hir by the haire, and drew
hir about, beating hir sometimes with his hands, sometimes with
his heeles, and sometimes with the hooke so long, and wounded
hir so sore, that he left hir a dieng. At the noise whereof manie
people came running unto them, and seeing what was doone, they
apprehended the yoong man, and thrust him into a vile prison.
S. Vincent by vertue of his holines understanding all this matter,
caused the bodie that seemed dead to be brought unto him, and
thereupon (according to his maner) he laid his hand upon hir,
who immediatlie revived, and he called one of his chaplines to
heare hir confession. But they that were present said to the man
of God, that it were altogether in vaine so to doo, for that she
had beene from hir nativitie dumbe, and could neither heare nor
understand the priest, neither could in words confesse hir sinnes.
Notwithstanding, S. Vincent bad the priest heare hir confession,
affirming that she should verie distinctlie speake all things
unto him. And therfore, whatsoever the man of God commanded, the
priest did confidentlie accomplish and obeie: and as soone as
the priest approched unto hir, to heare hir confession, she, whome
all Cathalonia knew to be dumbe borne, spake, and confessed hir
selfe, pronouncing everie word as distinctue, as though she had
never beene dumbe. After hir confession she required the eucharist
and extreame unction to be ministred unto hir, and at length she
commended hir selfe to God; and in the presence of all that came
to see that miracle, she spake as long as she had anie breath
in hir bodie. The yoong man that killed hir being saved from the
gallowes by S. Vincents meanes, and at his intercession, departed
home into Italie. This stone last rehearsed is found in Speculo
exemplorum, and repeated also by Robert Garocul: bishop of Aquinas,
and manie others, and preached publikelie in the church of Rome.
CHAPTER XXXVI.
The storie of Saint Margaret prooved to be both ridiculous and
impious in everie point.
FIRST, that the storie of S. Margaret is a fable, may be prooved by the
incredible, impossible, foolish, impious, and blasphemous matters conteined
therein, and by the ridiculous circumstance thereof. Though it were
cruellie doone of hir to beat the divell, when his hands were bound; yet it was
courteouslie doone of hir, to pull awaie hir foot at his desire.
He could not speake so long as she troad on his head, and yet
he said; Tread off, that I may tell you what I am. She sawe the
heavens open, and yet she was in a close prison. But hir sight
was verie cleare, that could see a little dove sitting upon a
crosse so farre off. For heaven is higher than the sunne; and
the sunne, when it is neerest to us, is 3966000. miles from us.
And she had a good paire of eares, that could heare a dove speake
so farre off. And she had good lucke, that S. Peter, who (they
saie) is porter, or else the pope, who hath more dooings than
Peter, had such leisure as to staie the gates so on for hir. Salomon
provided no good place, neither tooke good order with his brasen
bowle. I marvell how they escaped that let out the divels. It
is marvell also they melted it not with their breath long before:
for the divels carrie hell and hell fier about with them alwaies;
in so much as (they saie) they leave ashes evermore where they
stand. Surelie she made in hir praier an unreasonable request.
But the date of hir patent is out: for I beleeve that whosoever
at this daie shall burne a pound of good candle before hir, shall
be never the better, but three pence the worsse. But now we may
find in S. Margarets life, who it is that is Christes wife: whereby
we are so much wiser than we were before. But looke in the life
of S. Katharine, in the golden legend, and you shall find that
he was also married to S. Katharine, and that our ladie made the
marriage, &c. An excellent authoritie for bigamie. Here I
will also cite other of their notable stories, or miracles of
authoritie, and so leave shaming of them, or rather troubling
you the readers thereof. Neither would I have written these fables,
but that they are authentike among the papists, and that we that
are protestants may be satisfied, as well of conjurors and witches
miracles, as of the others: for the one is as grosse as the other.
CHAPTER XXXVII.
A pleasant miracle wrought by a popish preest.
WHAT time the Waldenses heresies beganne to spring, certeine wicked
men, being upheld and mainteined by diabolicall vertue, shewed
certeine signes and woonders, wherby they strengthened and confirmed
their heresies, and perverted in faith many faithfull men; for
they walked on the water and were not drowned. But a certeine
catholike preest seeing the same, and knowing that true signes
could not be joined with false doctrine, brought the bodie of
our Lord, with the pix, to the water, where they shewed their
power and vertue to the people, and said in the hearing of all
that were present:
I conjure thee O divell, by him, whom I carrie
in my hands, that thou exercise not these great visions and phantasies
by these men, to the drowning of this people.
Notwithstanding these words, when they walked still on the water, as they did
before, the preest in a rage threw the bodie of our Lord, with
the pix into the river, and by and by, so soone as the sacrament
touched the element, the phantasie gave place to the veritie;
and they being prooved and made false, did sinke like lead to
the bottome, and were drowned; the pix with the sacrament immediatlie
was taken awaie by an angell. The preest seeing all these things,
was verie glad of the miracle, but for the losse of the sacrament
he was verie pensive, passing awaie the whole night in teares
and moorning: in the morning he found the pix with the sacrament
upon the altar.
CHAPTER XXXVIII.
The former miracle confuted, with a strange storie of saint Lucie.
HOW glad Sir John was now it were follie for me to saie. How would
he have plagued the divell, that threw his god in the river to be drowned?
But if other had had no more power to destroie the Waldenses with
sword and fier, than this preest had to drowne them with his conjuring
boxe & cousening sacraments, there should have beene many a
life saved. But I may not omit one fable, which is of authoritie,
wherein though there be no conjuration expressed, yet I warrant
you there was cousenage both in the dooing and telling thereof.
You shall read in the lesson on saint Lucies daie, that she
being condemned, could not be remooved from the place with a teeme
of oxen, neither could any fier burne hir, insomuch as one was
faine to cut off hir head with a sword, and yet she could speake
afterwards as long as she list. And this passeth all other miracles,
except it be that which Bodin and M. Mal. recite out of Nider,
of a witch that could not be burned, till a scroll was taken awaie
from where she hid it, betwixt hir skin and flesh.
CHAPTER XXXIX.
Of visions, noises, apparitions, and imagined sounds, and of other
illusions, of wandering soules: with a confutation thereof
MANIE thorough melancholic doo imagine, that they see or heare
visions, spirits, ghosts, strange noises, &c: as I have alreadie
prooved before, at large. Manie againe thorough feare proceeding from a
cowardlie nature and complexion, or from an effeminate and fond
bringing up, are timerous and afraid of spirits, and bugs, &c.
Some through imperfection of sight also are afraid of their owne
shadowes, and (as Aristotle saith) see themselves sometimes as
it were in a glasse. And some through weakenesse of bodie have
such unperfect imaginations. Droonken men also sometimes suppose
they see trees walke, &c: according to that which Salomon
saith to the droonkards; Thine eies shall see strange visions,
and mervellous appearances.
In all ages moonks and preests have abused and bewitched the world
with counterfet visions; which proceeded through idlenes, and
restraint of marriage, wherby they grew hot and lecherous, and
therefore devised such meanes to compasse and obteine their loves.
And the simple people being then so superstitious, would never seeme
to mistrust, that such holie men would make them cuckholds, but
forsooke their beds in that case, and gave roome to the cleargie.
Item, little children have beene so scared with their mothers
maids, that they could never after endure to be in the darke alone,
for feare of bugs. Manie are deceived by glasses through art perspective.
Manie hearkening unto false reports, conceive and beleeve that
which is nothing so. Manie give credit to that which they read
in authors. But how manie stories and bookes are written of walking
spirits and soules of men, contrarie to the word of God; a reasonable
volume cannot conteine. How common an opinion was it among the
papists, that all soules walked on the earth, after they departed
from their bodies? In so much as it was in the time of poperie
a usuall matter, to desire sicke people in their death beds, to
appeare to them after their death, and to reveale their estate.
The fathers and ancient doctors of the church were too credulous herein,
&c. Therefore no mervell, though the common simple sort of
men, and least of all, that women be deceived herein. God in times
past did send downe visible angels and appearances to men; but
now he dooth not so. Through ignorance of late in religion, it was
thought, that everie churchyard swarmed with soules and spirits:
but now the word of God being more free, open, and knowne, those
conceipts and illusions are made more manifest and apparent,
&c.
The doctors, councels, and popes, which (they saie) cannot erre,
have confirmed the walking, appearing, & raising of soules.
But where find they in the scriptures anie such doctrine? And
who certified them, that those appearances were true? Trulie all
they cannot bring to passe, that the lies which have beene spread
abroad herein, should now beginne to be true, though the pope
himselfe subscribe, seale, and sweare thereunto never so much.
Where are the soules that swarmed in times past? Where are the
spirits? Who heareth their noises? Who seeth their visions? Where
are the soules that made such mone for trentals, whereby to be
eased of the paines in purgatorie? Are they all gone into Italie,
bicause masses are growne deere here in England? Marke well this
illusion, and see how contrarie it is unto the word of God. Consider
how all papists beleeve this illusion to be true, and how all
protestants are driven to saie it is and was
popish illusion. Where be the spirits that wandered to have buriall for their
bodies? For manie of those walking soules went about that busines. Doo you
not thinke, that the papists shew not themselves godlie divines, to preach and
teach the people such doctrine; and to insert into their divine service such
fables as are read in the Romish church, all scripture giving place thereto for
the time? You shall see in the lessons read there upon S. Stevens daie, that
Gamaliel Nichodemus his kinsman, and Abdias his sonne, with his freend S. Steven,
appeared to a certeine preest, called Sir Lucian, requesting him to remove their
bodies, and to burie them in some better place (for they had lien from the time
of their death, untill then, being in the reigne
of Honorius the emperor; to wit, foure hundred yeeres buried in
the field of Gamaliel, who in that respect said to Sir Lucian;
Non mei solummodo causa solicitus sum, sed potius pro illis qui
mecum sunt; that is, I am not onlie carefull for my selfe, but
cheefelie for those my friends that are with me. Whereby the whole
course may be perceived to be a false practise, and a counterfet
vision, or rather a lewd invention. For in heaven mens soules
remaine not in sorow and care; neither studie they there how to
compasse and get a worshipfull buriall here in earth. If they
did, they would not have foreslowed it so long. Now therefore
let us not suffer our selves to be abused anie longer, either
with conjuring preests, or melancholicall witches; but be thankfull
to God that hath delivered us from such blindness and error.
CHAPTER XL.
Cardanus opinion of strange noises, how counterfit visions grow
to be credited, of popish appeerances, of pope Boniface.
CARDANUS speaking of noises, among other things, saith thus;
A noise is heard in your house; it may be a mouse, a cat, or a
dog among dishes; it may be a counterfet or a theefe indeed, or
the fault may be in your eares. I could recite a great number
of tales, how men have even forsaken their houses, bicause of
such apparitions and noises: and all bath beene by meere and ranke
knaverie. And wheresoever you shall heare, that there is in the
night season such rumbling and fearefull noises, be you well assured
that it is flat knaverie, performed by some that seemeth most
to complaine, and is least mistrusted. And hereof there is a verie
art, which for some respects I will not discover. The divell seeketh
dailie as well as nightlie whome he may devoure,
and can doo his feats as well by daie as by night, or else he
is a yoong divell, and a verie bungler. But of all other couseners,
these conjurors are in the highest degree, and are most worthie
of death for their blasphemous impietie. But that these popish
visions and conjurations used as well by papists, as by the popes
themselves, were meere cousenages; and that the tales of the popes
recited by Bruno and Platina, of their magicall devises, were
but plaine cousenages and knaveries, may appeare by the historic
of Bonifacius the eight, who used this kind of inchantment, to
get away the popedome from his predecessor Coelestinus. He counterfetted
a voice through a cane reed, as though it had come from heaven,
persuading him to yeeld up his authoritie of popeship, and to
institute therein one Bonifacius, a worthier man: otherwise he
threatened him with damnation. And therfore the foole yedded it
up accordinglie, to the said Bonifacius, An. 1264. of whom it
was said; He came in like a fox, lived like a woolfe, and died
like a dog.
There be innumerable examples of such visions, which when they
are not detected, go for true stories: and therefore when it is
answered that some are true tales and some are false, untill they
be able to shew foorth before your eies one matter of truth, you
may replie upon them with this distinction; to wit:
visions tried are false visions, undecided and untried are true.
CHAPTER XLI.
Of the noise or sound of eccho, of one that narrowlie escaped
drowning thereby, &c.
ALAS! how manie naturall things are there so strange, as to manie
seeme miraculous; and how manic counterfet matters are there,
that to the simple
seeme yet more wonderfull? Cardane [H. Card. lib. de subtilitat. 18.]
telleth of one Gomensis, who comming late to a rivers side, not knowing where to
passe over, cried out alowd for some bodie to shew him the foord: who hearing an
eccho to answer according to his
last word, supposing it to be a man that answered him and informed
him of the waie, he passed through the river, even there where
was a deepe whirlepoole, so as he hardlie escaped with his life;
and told his freends, that the divell had almost persuaded him
to drowne himselfe. And in some places these noises of
eccho are farre more strange than other, speciallie
at Ticinum in Italie, in the great hall, where it rendereth sundrie
and manifold noises or voices, which seeme to end so lamentablie,
as it were a man that laie a dieng; so as few can be persuaded
that it is the eccho, but a spirit that answereth.
The noise at Winchester was said to be a verie miracle, and much wondering
was there at it, about the yeare 1569. though
indeed a meere naturall noise ingendered of the wind, the concavitie
of the place, and other instrumentall matters helping the sound
to seeme strange to the hearers; speciallie to such as would adde
new reports to the augmentation of the woonder.
CHAPTER XLII.
Of Theurgie, with a confutation thereof a letter sent to me concerning
these matters.
THERE is yet another art professed by these consening conjurors,
which some fond divines affirme to be more honest and lawfull
than necromancie, which is called Theurgie; wherein they worke
by good angels. Howbeit, their ceremonies are altogether papisticall
and superstitious, consisting in cleanlines
partlie of the mind, partlie of the bodie, and partlie of
things about and belonging to the bodie; as in the skinne, in
the apparell, in the house, in the vessell and houshold stuffe,
in oblations and sacrifices; the cleanlines whereof they saie,
dooth dispose men to the contemplation of heavenlie things. They
cite these words of Esaie for their authoritie; to wit: Wash your
selves and be cleane, &c. In so much as I have knowne diverse
superstitious persons of good account, which usuallie washed all
their apparell upon conceits ridiculouslie. For uncleanlinesse
(they say) corrupteth the aire, infecteth man, and chaseth awaie
deane spirits. Hereunto belongeth the art of Almadel, the art
of Paule [Ars Paulina], the art of Revelations, and the
art Notarie [Ars Notoria]. But (as Agrippa saith) the more divine these arts
seeme to the ignorant, the more damnable they be. But their false assertions,
their presumptions to worke miracles, their characters, their strange names, their
diffuse phrases, their counterfet holines, their popish ceremonies,
their foolish words mingled with impietie, their barbarous and
unlearned order of construction, their shameles practises, their
paltrie stuffe, their secret dealing, their beggerlie life, their
bargaining with fooles, their cousening of the simple, their scope
and drift for monie dooth bewraie all their art to be counterfet
cousenage. And the more throughlie to satisfie you herein, I thought
good in this place to insert a letter, upon occasion sent unto
me, by one which at this resent time lieth as a prisoner condemned
for this verie matter in the kings bench, and reprived by hir
majesties mercie, through the good mediation of a most noble and
vertuous personage, whose honorable and godlie disposition at
this time I will forbeare to commend as I ought. The person truelie
that wrote this letter seemeth unto me a good bodie, well reformed,
and penitent, not expecting anie gaines at my hands, but rather
fearing to speake that which he knoweth further in this matter,
least displeasure might ensue and follow.
The copie of a letter sent unto me R. S. by T. E.
Maister of art, and practiser both of physicke, and atso in times
past, of certeine vaine sciences; now condemned to die for the
same: wherein he openeth the truth touching these deceits.
MAISTER R. SCOT, according to your request, I have drawne out certeine
abuses worth the noting, touching the worke you have in hand; things which I my
selfe have seene within these xxvi. yeares, among those which were counted famous
and skilfull in those sciences. And bicause the whole discourse cannot be set downe, without
nominating certeine persons, of whom some are dead & some living, whose freends
remaine yet of great credit in respect therof I knowing that mine
enimies doo alreadie in number exceed my freends; I have considered
with my selfe, that it is better for me to staie my hand, than
to commit that to the world, which may increase my miserie more
than releeve the same. Notwithstanding, bicause I am noted above
a great manie others to have had some dealings in those vaine
arts and wicked practises; I am therefore to signifie unto you, and
I speake it in the presence of God, that among all those famous
and noted practisers, that I have beene conversant withall these
xxvi. yeares, I could never see anie matter of truth to be doone
in those wicked sciences, but onelie meere cousenings and illusions.
And they, whome I thought to be most skilfull therein, sought
to see some things at my hands, who had spent my time a dozen
or fourteen years, to my great losse and hinderance, and could
never at anie time see anie one truth, or sparkle of truth therein.
Yet at this present I stand worthilie condemned for the same;
for that, contrarie to my princes lawes, and the lawe of God,
and also to mine owne conscience, I did spend my time in such
vaine and wicked studies and practises: being made and remaining
a spectacle for all others to receive warning by. The Lord grant
I may be the last (I speake it from my hart) and I wish it, not
onlie in my native coutrie, but also through the whole face of
the earth, speciallie among Christians. For mine owne part I lament
my time lost, & have repented me five years past: at which
time I sawe a booke,
written in the old Saxon toong, by one Sir John Malborne a divine
of Oxenford, three hundred yeares past: wherein he openeth all
the illusions & inventions of those arts and sciences: a thing
most worthie the noting. I left the booke with the parson of Slangham
in Sussex, where if you send for it in my name, you may have it.
You shall thinke your labour well bestowed, and it shall greatlie
further the good enterprise you have in hand: and there shall
you see the whole science throughlie discussed, and all their
illusions and cousenages deciphered at large. Thus craving pardon
at your hands for that I promised you, being verie fearefull,
doubtfull, and loth to set my hand or name under any thing that
may be offensive to the world, or hurtfull to my selfe, considering
my case, except I had the better warrant from my L. of Leicester,
who is my verie good Lord, and by whome next under God (hir Majestie
onelie excepted) I have beene preserved; and therefore loth to
doo any thing that may offend his Lordships eares. And so I leave
your Worship to the Lords keeping, who bring you and all your
actions to good end and purpose, to Gods glorie, and to the profit
of all Christians. From the bench this 8. of March, 1582. Your
Worships poore and desolate friend and servant, T. E.
I sent for this booke of purpose, to the parson of Slangham, and
procured his best friends, men of great worship and credit, to
deale with him, that I might borrowe it for a time. But such is
his follie and superstition, that although he confessed he had
it; yet he would not lend it: albeit a friend of mine, being knight
of the shire would have given his word for the restitution of
the same safe and sound.
The conclusion therefore shall be this, whatsoever heeretofore hath gone for
currant, touching all these fallible arts, whereof hitherto I have written in
ample sort, he now counted counterfet, and therefore not to be allowed no not
by common sense, much lesse by reason, which should sift such
cloked and pretended practises, turmng them out of their rags
and patched clowts, that they may appeere discovered, and shew
themselves in their nakednesse. Which will be the end of everie
secret intent, privie purpose, hidden practise, and close devise,
have they never such shrowds and shelters for the time: and be
they with never so much cautelousnesse and subtill circumspection
clouded and shadowed, yet will they at length be manifestlie detected
by the light, according to that old rimed verse:
Quicquid nix celat, solis calor omne revelat:
What thing soever snowe dooth hide,
Heat of the sunne dooth make it spide.
And according to the verdict of Christ, the true Nazarite, who
never told untruth, but who is the substance and groundworke of
truth it selfe, saieng; Nihil est tam occultum quod non sit detegendum,
Nothing is so secret, but it shall be knowne and revealed.
[Matt. 10, 26. Mark 4, 22. Luke. 8, 17.]