Chapter IV: Part 4

Who they be that are called witches, with a manifest declaration of the cause that mooveth men so commonlie to thinke, & witches themselves to beleeve that they can hurt children, cattell, &c. with words and imaginations: and of coosening witches. pag. 7.

What miraculous actions are imputed to witches by witchmongers, papists, and poets. pag. 9.

A confutation of the common conceived opinion of witches and witchcraft, and how detestable a sinne it is to repaire to them for counsell or helpe in time of affliction. pag. 11.

A further confutation of witches miraculous and omnipotent power, by invincible reasons and authorities, with dissuasions from such fond credulitie. pag. 12.

By what meanes the name of witches becommeth so famous, & how diverslie people be opinioned concerning them and their actions. pa. 14.

Causes that moove as well witches themselves as others to thinke that they can worke impossibilities, with answers to certeine objections: where also their punishment by law is touched. pag. 16.

A conclusion of the first booke, wherein is foreshewed the tyrannicall crueltie of witchmongers and inquisitors, with a request to the reader to peruse the same. pag. 17.

¶ _The second Booke._

What testimonies and witnesses are allowed to give evidence against reputed witches, by the report and allowance of the inquisitors themselves, & such as are speciall writers herein. Pag. 19.

The order of examination of witches by the inquisitors. pag. 20.

Matters of evidence against witches. pag. 22.

Confessions of witches, whereby they are condemned. pag. 24.

Presumptions, whereby witches are condemned. pag. 25.

Particular interogatories used by the inquisitors against witches. pa. 27.

The inquisitors triall of weeping by conjuration. pag. 29.

Certeine cautions against witches, and of their tortures to procure confession. pag. 29.

The 15. crimes laid to the charge of witches, by witchmongers; speciallie by Bodin, in Demonomania. 32.

A refutation of the former surmised crimes patched togither by Bodin, and the onelie waie to escape the inquisitors hands. pag. 34.

The opinion of Cornelius Agrippa concerning witches, of his pleading for a poore woman accused of witchcraft, and how he convinced the inquisitors. pag. 35.

What the feare of death and feeling of torments may force one to doo, and that it is no marvell though witches condemne themselves by their owne confessions so tyrannicallie extorted. pag. 37.

¶ _The third Booke._

The witches bargaine with the divell, according to M. Mal. Bodin, Nider, Daneus, Psellus, Erastus, Hemingius, Cumanus, Aquinas, Bartholomeus Spineus, &c. Pag. 40.

The order of the witches homage done (as it is written by lewd inquisitors and peevish witchmoongers) to the divell in person; of their songs and danses, and namelie of La volta, and of other ceremonies, also of their excourses. pag. 41.

How witches are summoned to appeere before the divell, of their riding in the aire, of their accompts, of their conference with the divell, of his supplies, and their conference, of their farewell and sacrifices: according to Daneus, Psellus, &c. p. 43.

That there can no real league be made with the divell the first author of the league, and the weake proofes of the adversaries for the same. pag. 44.

Of the private league, a notable tale of Bodins concerning a French ladie, with a confutation. pag. 46.

A disproofe of their assemblies, and of their bargaine pag. 47.

A confutation of the objection concerning witches confessions. pag. 49.

What follie it were for witches to enter into such desperate perill, and to endure such intolerable tortures for no gaine or commoditie, and how it comes to passe that witches are overthrowne by their confessions. 51.

How melancholie abuseth old women, and of the effects thereof by sundrie examples. pag. 52.

That voluntarie confessions may be untrulie made, to the undooing of the confessors, and of the strange operation of melancholie, prooved by a familiar and late example. pag. 55.

The strange and divers effects of melancholie, and how the same humor abounding in witches, or rather old women, filleth them full of mervellous imaginations, & that their confessions are not to be credited. p. 57.

A confutation of witches confessions, especiallie concerning their league. pag. 59.

A confutation of witches confessions, concerning making of tempests and raine: of the naturall cause of raine, and that witches or divels have no power to doo such things. pag. 60.

What would ensue, if witches confessions or witchmōgers opinions were true, concerning the effects of witchcraft, inchantments, &c. pag. 63.

Examples of forren nations, who in their warres used the assistance of witches; of eybiting witches in Ireland, of two archers that shot with familiars. pag. 64.

Authorities condemning the fantasticall confessions of witches, and how a popish doctor taketh upon him to disproove the same. pag. 65.

Witchmongers reasons, to proove that witches can worke wonders, Bodins tale of a Friseland preest transported, that imaginations proceeding of melancholie doo cause illusions. pag. 67.

That the confession of witches is insufficient in civill and common law to take awaie life. What the sounder divines, and decrees of councels determine in this case. pag. 68.

Of foure capitall crimes objected against witches, all fullie answered & confuted as frivolous. pag. 70.

A request to such readers as loath to heare or read filthie & bawdie matters (which of necessitie are here to be inserted) to passe over eight chapters. pag. 72.

¶ _The fourth Booke._

Of witchmoongers opinions concerning evill spirits, how they frame themselves in more excellent sort than God made us. Pag. 73.

Of bawdie Incubus and Succubus, and whether the action of venerie may be performed betweene witches and divels and when witches first yeelded to Incubus. pag. 74.

Of the divels visible and invisible dealing with witches in the waie of lecherie. pag. 76.

That the power of generation is both outwardlie and inwardlie impeached by witches, and of divers that had their genitals taken from them by witches, and by the same means againe restored. pag. 77.

Of bishop Sylvanus his leacherie opened & covered againe, how maids having yellow haire are most combred with Incubus, how maried men are bewitched to use other mens wives, and to refuse their owne. pag. 79.

How to procure the dissolving of bewitched love, also to enforce a man (how proper so ever he be) to love an old hag: and of a bawdie tricke of a priest in Gelderland. pag. 80.

Of divers saincts and holie persons, which were exceeding bawdie and lecherous, and by certeine miraculous meanes became chast. pag. 81.

Certeine popish and magicall cures, for them that are bewitched in their privities. p. 82.

A strange cure doone to one that was molested with Incubus. pag. 83.

A confutation of all the former follies touching Incubus, which by
examples and proofes of like stuffe is shewed to be flat knaverie,
wherein the carnall copulation with spirits is overthrowne. pag. 85.

That Incubus is a naturall disease, with remedies for the same, besides
magicall cures herewithall expressed. pag. 86.

The censure of G. Chaucer, upon the knaverie of Incubus. pag. 88.

¶ _The fift Booke._

Of transformations, ridiculous examples brought by the adversaries for
the confirmation of their foolish doctrine. Pag. 89.

Absurd reasons brought by Bodin, & such others, for confirmation of
transformations. pag. 93.

Of a man turned into an asse, and returned againe into a man by one of
Bodins witches: S. Augustines opinion thereof. cap. 94.

A summarie of the former fable, with a refutation thereof, after due
examination of the same. pag. 97.

That the bodie of a man cannot be turned into the bodie of a beast by a
witch, is prooved by strong reasons, scriptures, and authorities.
pag. 99.

The witchmongers objections concerning Nabuchadnez-zar answered, &
their errour concerning Lycanthropia confuted. pag. 101.

A speciall objection answered concerning transportations, with the
consent of diverse writers thereupon. pag. 103.

The witchmongers objection concerning the historie of Job answered.
pag. 105.

What severall sortes of witches are mentioned in the scriptures, & how
the word witch is there applied. pag. 109.

¶ _The sixt Booke._

The exposition of this Hebrue word Chasaph, wherin is answered the
objection conteined in Exodus 22. to wit: Thou shalt not suffer a
witch to live, and of Simon Magus. Acts 8. pag. 111.

The place of Deuteronomie expounded, wherein are recited all kind of
witches; also their opinions confuted, which hold that they can worke
worke[*] such miracles as are imputed unto them. pag. 113.

That women have used poisoning in all ages more than men, & of the
inconvenience of poisoning pag. 116.

Of divers poisoning practises, otherwise called veneficia, committed in
Italie, Genua, Millen, Wittenberge, also how they were discovered and
executed. pag. 119.

A great objection answered concerning this kind of witchcraft called
Veneficium. pag. 120.

In what kind of confections that witchcraft, which is called
Veneficium, consisteth: of love cups, and the same confuted by poets.
pag. 121.

It is prooved by more credible writers, that love cups rather ingender
death through venome, than love by art: and with what toies they
destroie cattell, and procure love. p. 123.

John Bodin triumphing against J. Wier is overtaken with false greeke &
false interpretation thereof. p. 125.

♦[*] [_sic_]♦

¶ _The seventh Booke._

Of the Hebrue woord Ob, what it signifieth where it is found, of
Pythonisses called Ventriloque, who they be, & what their practises
are, experience and examples thereof shewed. Pag. 126.

How the lewd practise of the Pythonist of Westwell came to light, and
by whome she was examined; and that all hir diabolicall speach was
but ventriloquie and plaine cousenage, which is prooved by hir owne
confession. pag. 130.

Bodins stuffe concerning the Pythonist of Endor, with a true storie of
a counterfeit Dutchman. pag. 132.

Of the great oracle of Apollo the Pythonist, and how men of all sorts
have beene deceived, and that even the apostles have mistaken the
nature of spirits, with an unanswerable argument, that spirits can
take no shapes. pag. 133.

Why Apollo was called Pytho wherof those witches were called
Pythonists: Gregorie his letter to the divell. pag. 136.

Apollo, who was called Pytho, compared to the Rood of grace: Gregories
letter to the divell cōfuted. p. 137.

How diverse great clarkes and good authors have beene abused in
this matter of spirits through false reports, and by means of their
credulitie have published lies, which are confuted by Aristotle and
the scriptures. pag. 138.

Of the witch of Endor, and whether she accomplished the raising of
Samuel trulie, or by deceipt: the opinion of some divines hereupon.
p. 139.

That Samuel was not raised indeed, and how Bodin and all papists dote
herin, and that soules cannot be raised by witchcraft. pag. 140.

That neither the divell nor Samuel was raised, but that it was a meere
cousenage, according to the guise of our Pythonists. pag. 142.

The objection of the witchmongers concerning this place fullie
answered, and what circumstances are to be considered for the
understanding of this storie, which is plainelie opened from the
beginning of the 28. chapt. of the 1. Samuel, to the 12. verse.
pag. 143.

The 12. 13. & 14. verses of 1. Sam. 28. expounded: wherein is shewed
that Saule was cousened and abused by the witch, & that Samuel was not
raised, is prooved by the witches owne talke. pag. 146.

The residue of 1. Sam. 28. expounded: wherein is declared how
cunninglie this witch brought Saule resolutelie to beleeve that she
raised Samuel, what words are used to colour the cousenage, & how all
might also be wrought by ventriloquie. p. 148.

Opinions of some learned men, that Samuel was indeed raised, not by the
witches art or power, but by the speciall miracle of God, that there
are no such visions in these our daies, and that our witches cannot
doo the like. pag. 151.

Of vaine apparitions, how people have beene brought to feare bugs,
which is partlie reformed by preaching of the gospel, the true effect
of Christes miracles. pag. 152.

Witches miracles cōpared to Christs, that God is the creator of al
things, of Apollo, and of his names and portraiture. pag. 154.

¶ _The eight Booke._

That miracles are ceased. 156.

That the gift of prophesie is ceased. Pag. 158.

That Oracles are ceased. pag. 160.

A tale written by manie grave authors, and beleeved by manie wise men
of the divels death. An other storie written by papists, and beleeved
of all catholikes, approoving the divels honestie, conscience, and
courtesie. pag. 162.

The judgments of the ancient fathers touching oracles, and their
abolishment, and that they be now transferred from Delphos to Rome.
p. 164.

Where and wherein couseners, witches, and preests were woont to give
oracles, and to worke their feats. pag. 165.

¶ _The ninth Booke._

The Hebrue word Kasam expounded, and how farre a Christian may
conjecture of things to come. Pag. 167.

Proofes by the old and new testament, that certaine observations of the
weather are lawfull. pag. 168.

That certeine observations are indifferent, certeine ridiculous, and
certeine impious, whence that cunning is derived of Apollo, and of
Aruspices. pag. 169.

The predictions of soothsaiers & lewd preests, the prognostications of
astronomers and physicians allowable, divine prophesies holie and
good. pag. 171.

The diversitie of true prophets, of Urim, and of the propheticall use
of the twelve pretious stones conteined therein, of the divine voice
called Eccho. pag. 172.

Of prophesies conditionall: whereof the prophesies in the old testament
dee[*] intreat, and by whom they were published; witchmongers answers
to the objections against witches supernaturall actions. pag. 173.

What were the miracles expressed in the old testament, and what are
they in the new testament: and that we are not now to looke for anie
more miracles. pag. 175.

♦[*] [doe]♦

¶ _The tenth Booke._

The interpretation of the Hebrue word Onen, of the vanitie of dreames,
and divinations thereupon. Pag. 177.

Of divine, naturall, & casuall dreames, with the differing causes and
effects. pag. 178.

The opinion of divers old writers touching dreames, and how they varie
in noting the causes therof. p. 179.

Against interpretors of dreames, of the ordinarie cause of dreames,
Hemingius his opinion of diabolicall dreames, the interpretation of
dreames ceased. pag. 180.

That neither witches, nor anie other, can either by words or herbs,
thrust into the mind of a sleeping man, what cogitations or dreames
they list; and whence magicall dreames come. pag. 181.

How men have beene bewitched, cousened or abused by dreames to dig and
search for monie. pag. 182.

The art & order to be used in digging for monie, revealed by dreames,
how to procure pleasant dreames, of morning and midnight dreames.
p. 183.

Sundrie receipts & ointments, made and used for the transportation of
witches, and other miraculous effects: an instance thereof reported
and credited by some that are learned. pag. 184.

A confutation of the former follies, as well cōcerning ointments,
dreams, &c. as also of the assemblie of witches, and of their
consultations and bankets at sundrie places, and all in dreames.
pag. 185.

That most part of prophesies in the old testament were revealed in
dreams, that we are not now to looke for such revelations, of some
who have drempt of that which hath come to passe, that dreames proove
contrarie, Nebuchadnez zars[*] rule to know a true expositor of
dreames. pag. 187.

♦[*] [_sic_]♦

¶ _The eleventh Booke._

The Hebrue word Nahas expounded, of the art of augurie, who invented
it, how slovenlie a science it is: the multitude of sacrifices and
sacrificers of the heathen, and the causes thereof. Pag. 189.

Of the Jewes sacrifice to Moloch, a discourse thereupon, and of
Purgatorie. pag. 190.

The Cambals[*] crueltie, of popish sacrifices exceeding in tyrannie
the Jewes or Gentiles. pag. 191.

The superstition of the heathen about the element of fier, and how it
grew in such reverence among them, of their corruptions, and that
they had some inkling of the godlie fathers dooings in that behalfe.
pag. 191.

Of the Romane sacrifices, of the estimation they had of augurie, of the
lawe of the twelve tables. pag. 192.

Colleges of augurors, their office, their number, the signification
of augurie, that the practisers of that art were couseners, their
profession, their places of exercise, their apparell, their
superstition. pag. 193.

The times and seasons to exercise augurie, the maner and order thereof,
of the ceremonies thereunto belonging. pag. 195.

Upon what signes and tokens augurors did prognosticate, observations
touching the inward and outward parts of beasts, with notes of beasts
behaviour in the slaughterhouse. pag. 196.

A confutation of augurie, Plato his reverend opinion thereof, of
contrarie events, & false predictions. p. 196.

The cousening art of sortilege or lotarie, practiced especiallie by
Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c.
pag. 197.

Of the Cabalisticall art, consisting of traditions and unwritten
verities learned without booke, and of the division thereof. cap. 198.

When, how, and in what sort sacrifices were first ordained, and how
they were prophaned, and how the pope corrupteth the sacraments of
Christ. pag. 200.

Of the objects whereupon the augurors used to prognosticate, with
certeine cautions and notes. pag. 201.

The division of augurie, persons admittable into the colleges of
augurie, of their superstition. pag. 202.

Of the common peoples fond and superstitious collections and
observations. pag. 203.

How old writers varie about the matter, the maner, and the meanes,
whereby things augurificall are mooved. pag. 205.

How ridiculous an art augurie is, how Cato mocked it, Aristotles
reason against it, fond collections of augurors, who allowed, and who
disallowed it. pag. 206.

Fond distinctions of the heathen writers, concerning augurie. pag. 208.

Of naturall and casuall augurie, the one allowed,and the other
disallowed. pag. 208.

A confutation of casual augurie which is meere witchcraft, and upon
what uncerteintie those divinations are grounded. pag. 209.

That figure-casters are witches, the uncerteintie of their art, and of
their contradictions, Cornelius Agrippas sentence against judiciall
astrologie. pag. 210.

The subtiltie of astrologers to mainteine the credit of their art, why
they remaine in credit, certeine impieties conteined in astrologers
assertions. pag. 212.

Who have power to drive awaie divels with their onelie presence, who
shall receive of God whatsoever they aske in praier, who shall obteine
everlasting life by meanes of constellations, as nativitie-casters
affirme. pag. 214.

♦[*] [_sic_]♦

¶ _The twelfe Booke._

The Hebrue word Habar expounded, where also the supposed secret force
of charmes and inchantments is shewed, and the efficacie of words is
diverse waies declared. Pag. 216.

What is forbidden in scriptures concerning witchcraft, of the operation
of words, the superstition of the Cabalists and papists, who createth
substances, to imitate God in some cases is presumption, words of
sanctification. pag. 217.

What effect & offense witches charmes bring, how unapt witches are, and
how unlikelie to worke those things which they are thought to doo,
what would follow if those things were true which are laid to their
charge. pag. 218.

Why God forbad the practise of witchcraft, the absurditie of the law of
the twelve tables, whereupon their estimation in miraculous actions is
grounded, of their woonderous works. pag. 220.

An instance of one arreigned upon the law of the twelve tables, whereby
the said law is prooved ridiculous, of two witches that could doo
woonders. pag. 221.

Lawes provided for the punishment of such witches as worke miracles,
whereof some are mentioned, and of certeine popish lawes published
against them. pag. 222.

Poetical authorities commonlie alledged by witchmongers, for the
proofe of witches miraculous actions, and for confirmation of their
supernaturall power. pag. 223.

Poetrie and poperie compared in inchantments, popish witchmongers have
more advantage herein than protestants. pag. 229.

Popish periapts, amulets & charmes, agnus Dei, a wastcote of proofe, a
charme for the falling evill, a writing brought to S. Leo from heaven
by an angell, the vertues of S. Saviors epistle, a charme against
theeves, a writing found in Christs wounds, of the crosse, &c.
pag. 230.

¶ A charme against shot, or a wastcote of proofe. Against the falling
evill, p. 231. A popish periapt or charme, which must never be said,
but carried about one, against theeves. Another amulet, pag. 233. A
papisticall charme. A charme found in the canon of the masse. Other
papisticall charmes. pag. 234. A charme of the holie crosse. pag. 235.
A charme taken out of the Primer. pag. 236.

How to make holie water, and the vertues thereof, S. Rufins charme,
of the wearing & bearing of the name of Jesus, that the sacrament of
confession & the eucharist is of as much efficacie as other charmes,
and magnified by L. Vairus. pag. 237.

Of the noble balme used by Moses, apishlie counterfeited in the church
of Rome. pag. 238.

The opinion of Ferrarius touching charmes, periapts, appensions,
amulets, &c. Of Homericall medicines, of constant opinion, and the
effects thereof. pag. 239.

Of the effects of amulets, the drift of Argerius Ferrarius in the
commendation of charmes, &c: foure sorts of Homericall medicines, and
the choice thereof; of imagination. pag. 241.

Choice of charmes against the falling evill, the biting of a mad dog,
the stinging of a scorpion, the toothach, for a woman in travell, for
the kings evill, to get a thorne out of any member, or a bone out of
ones throte, charmes to be said fasting, or at the gathering of
hearbs, for sore eies, to open locks, against spirits, for the bots
in a horsse, and speciallie for the Duke of Albas horsse, for sowre
wines, &c. pag. 242.

¶ For the falling evill. pa. 242. Against the biting of a mad dog. pag.
243. Against the biting of a scorpion. Against the toothach. A charme
to release a woman in travell. To heale the Kings or Queenes evill, or
anie other sorenesse in the throte. A charme read in the Romish
church, upon saint Blazes daie, that will fetch a thorne out of anie
place of ones bodie, a bone out of the throte, &c: Lect. 3. pag. 244.
A charme for the headach. A charme to be said ech morning by a witch
fasting, or at least before she go abroad. Another charme that witches
use at the gathering of their medicinable hearbs. An old womans
charme, wherwith she did much good in the countrie, and grew famous
thereby. pag. 245. Another like charme. A charme to open locks. A
charme to drive awaie spirits that haunt anie house. pag. 246. A
prettie charme or conclusion for one possessed. Another for the same
purpose. Another to the same effect. Another charme or witchcraft for
the same. pag. 247. A charme for the bots in a horsse. pag. 248. A
charme against vineger. pa. 249.

The inchanting of serpents & snakes, objections answered concerning the
same; fond reasons whie charmes take effect therein, Mahomets pigeon,
miracles wrought by an Asse at Memphis in Aegypt, popish charmes
against serpents, of miracle-workers, the taming of snakes, Bodins lie
of snakes. pag. 249.

Charmes to carrie water in a sive, to know what is spoken of us behind
our backs, for bleare eies, to make seeds to growe well, of images
made of wax, to be rid of a witch, to hang hir up, notable authorities
against waxen images, a storie bewraieng the knaverie of waxen images.
pag. 256.

¶ A charme teaching how to hurt whom you list with images of wax, &c.
pag. 257.

Sundrie sorts of charmes tending to diverse purposes, and first,
certeine charmes to make taciturnitie in tortures. pag. 259.

¶ Counter charmes against these and all other witchcrafts, in the
saieng also whereof witches are vexed, &c. A charme for the choine
cough. For corporall or spirituall rest. Charmes to find out a theefe.
pag. 260. Another waie to find out a theefe that hath stolne any
thing from you. pag. 261. To put out the theeves eie. Another waie to
find out a theefe. pag. 262. A charme to find out or spoile a theefe.
S. Adelberts cursse or charme against theeves. pag. 263. Another
inchantment. pag. 266.

A charme or experiment to find out a witch. pag. 266.

¶ To spoile a theefe, a witch, or any other enimie, and to be delivered
from the evill. pag. 269. A notable charme or medicine to pull out
an arrowhead, or any such thing that sticketh in the flesh or bones,
and cannot otherwise be had out. Charmes against a quotidian ague.
For all maner of agues intermittant. Periapts, characters, &c: for
agues, and to cure all diseases, and to deliver from all evill. p.
270. More charmes for agues. pag. 271. For a bloudie fluxe, or rather
an issue of bloud. Cures commensed and finished by witchcraft, pa.
273. Another witchcraft or knaverie, practised by the same surgion.
pag. 275. Another experiment for one bewitched. Otherwise. A knacke to
know whether you be bewitched, or no, &c. pag. 276.

That one witchcraft may lawfullie meete with another. pag. 277.

Who are privileged from witches, what bodies are aptest to be
bewitched, or to be witches, why women are rather witches than men,
and what they are. pag. 277.

What miracles witchmongers report to have been done by witches words
&c: contradictions of witchmongers among themselves, how beasts are
cured hereby, of bewitched butter, a charme against witches, & a
counter charme, the effect of charmes and words prooved by L. Vairus
to be woonderfull. pag. 279.

¶ A charme to find hir that bewitched your kine. Another, for all
that have bewitched any kind of cattell. p. 281. A speciall charme to
preserve all cattell from witchcraft. pag. 282.

Lawfull charmes, rather medicinable cures for diseased cattell. The
charme of charmes, and the power thereof. pag. 283.

¶ The charme of charmes. Otherwise. pag. 284.

A confutation of the force and vertue falselie ascribed to charmes
and amulets, by the authorities of ancient writers, both divines and
physicians. pag. 285.

¶ _The xiii. Booke._

The signification of the Hebrue word Hartumim, where it is found
written in the scriptures, and how it is diverslie translated: whereby
the objection of Pharaos magicians is afterward answered in this
booke; also of naturall magicke not evill in it selfe. Pag. 287.

How the philosophers in times past travelled for the knowledge of
naturall magicke, of Salomons knowledge therein, who is to be called
a naturall magician, a distinctiō therof, and why it is condemned for
witchcraft. pag. 288.

What secrets doo lie hidden, and what is taught in naturall magicke,
how Gods glorie is magnified therein, and that it is nothing but the
worke of nature. pag. 290.

What strange things are brought to passe by naturall magicke. pag. 291.

The incredible operation of waters, both standing and running; of wels,
lakes, rivers, and of their woonderfull effects. pag. 292.

The vertues and qualities of sundrie pretious stones, of cousening
Lapidaries, &c. pag. 293.

Whence the pretious stones receive their operations, how curious
Magicians use them, and of their seales. pag. 297.

The sympathie and antipathie of naturall and elementarie bodies
declared by diverse examples of beasts, birds, plants, &c. pag. 301.

The former matter prooved by manie examples of the living and the dead.
pag. 303.

The bewitching venome conteined in the bodie of an harlot, how hir eie,
hir toong, hir beautie and behavior bewitcheth some men: of bones and
hornes yeelding great vertue. pag. 304.

Two notorious woonders and yet not marvelled at. pag. 305.

Of illusions, confederacies, and legierdemaine, and how they may be
well or ill used. pag. 307.

Of private confederacie, and of Brandons pigeon. pag. 308.

Of publike confederacie, and whereof it consisteth. pag. 309.

How men have beene abused with words of equivocation, with sundrie
examples thereof. pag. 309.

How some are abused with naturall magike, and sundrie examples therof
when illusion is added thereunto, of Jacobs pied sheepe, and of a
blacke Moore. pag. 311.

The opinion of witchmongers, that divels can create bodies, & of
Pharaos magicians. pag. 312.

How to produce or make monsters by art magike, and why Pharaos
magicians could not make lice. pa. 313.

That great matters may be wrought by this art, when princes esteeme
and mainteine it: of divers woonderfull experiments, and of strange
conclusions in glasses, of the art perspective, &c. pag. 315.

A comparison betwixt Pharaos magicians and our witches, and how their
cunning consisted in juggling knacks. pag. 317.

That the serpents and frogs were trulie presented, and the water
poisoned indeed by Jannes and Jambres, of false prophets, and of their
miracles, of Balams asse. pag. 318.

The art of juggling discovered, and in what points it dooth
principallie consist. pag. 321.

Of the ball, and the manner of legierdemaine therwith, also notable
feats with one or diverse balles. pag. 322.

¶ To make a little ball swell in your hand till it be verie great.
p. 323. To consume (or rather to conveie) one or manie balles into
nothing. pag. 324. How to rap a wag upon the knuckles. pag. 324.

Of conveiance of monie. pag. 324.

¶ To conveie monie out of one of your hands into the other by
legierdemaine. pag. 325. To convert or transubstantiate monie into
counters, or counters into monie. pag. 325. To put one testor into
one hand, and an other into the other hand, and with words to bring
them togither. pag. 325. To put one testor into a strangers hand, and
another into your owne, and to conveie both into the strangers hand
with words. pag. 326. How to doo the same or the like feat otherwise.
pa. 326. To throwe a peece of monie awaie, and to find it againe where
you list. pag. 326. With words to make a groat or a testor to leape
out of a pot, or to run alongst upon a table. pag. 327. To make a
groat or a testor to sinke through a table, and to vanish out of a
handkercher verie strangelie. pag. 327.

A notable tricke to transforme a counter to a groat. pag. 328.

An excellent feat, to make a two penie peece lie plaine in the palme of
your hand, and to be passed from thence when you list. pag. 329.

¶ To conveie a testor out of ones hand that holdeth it fast. pag. 329.
To throwe a peece of monie into a deepe pond, and to fetch it againe
from whence you list. pag. 330.

To conveie one shilling being in one hand into an other, holding your
armes abroad like a rood. pag. 330. How to rap a wag on the knuckles.
pag. 330.

To transforme anie one small thing into anie other forme by folding of
paper. pag. 331.

Of cards, with good cautions how to avoid cousenage therein: speciall
rules to conveie and handle the cards, and the maner and order how to
accomplish all difficult and strange things wrought by cards.
pag. 331.

¶ How to deliver out foure aces, and to convert them into foure knaves.
pag. 333. How to tell one what card he seeth in the bottome, when the
same card is shuffled into the stocke. pag. 334. An other waie to doo
the same, having your selfe indeed never seene the card. pag. 334. To
tell one without confederacie what card he thinketh. pag. 334.

How to tell what card anie man thinketh, how to conveie the same into
a kernell of a nut or cheristone, &c: and the same againe into ones
pocket: how to make one drawe the same or anie card you list, and all
under one devise. pag. 335.

Of fast or loose, how to knit a hard knot upon a handkercher, and to
undoo the same with words. p. 336.

¶ A notable feat of fast or loose, namelie, to pull three beadstones
from off a cord, while you hold fast the ends thereof, without
remooving of your hand. pag. 337.

Juggling knacks by confederacie, and how to know whether one cast
crosse or pile by the ringing. pag. 338.

¶ To make a shoale of goslings drawe a timber log. pag. 338. To make
a pot or anie such thing standing fast on the cupboord, to fall downe
thense by vertue of words. pag. 338. To[*] one danse naked. pag. 339.
To transforme or alter the colour of ones cap or hat. pag. 339. How to
tell where a stollen horsse is become. pag. 339.

Boxes to alter one graine into another, or to consume the graine or
come to nothing. pag. 340.

¶ How to conveie (with words or charmes) the corne conteined in one
boxe into an other. pag. 340. Of an other boxe to convert wheat into
flower with words, &c. pag. 341. Of diverse petie juggling knacks.
pag. 341.

To burne a thred, and to make it whole againe with the ashes thereof.
pag. 341.

¶ To cut a lace asunder in the middest, and to make it whole againe.
pag. 342. How to pull laces innumerable out of your mouth, of what
colour or length you list, and never anie thing seene to be therein.
pag. 343.

How to make a booke, wherein you shall shew everie leafe therein to be
white, blacke, blew, red, yellow, greene, &c. pag. 343.

Desperate or dangerous juggling knacks, wherin the simple are made to
thinke, that a seelie juggler with words can hurt and helpe, kill and
revive anie creature at his pleasure: and first to kill anie kind of
pullen, and to give it life againe. pag. 346.

¶ To eate a knife, and to fetch it out of anie other place. pag. 346.
To thrust a bodkin into your head without hurt. pag. 347. To thrust a
bodkin through your toong, and a knife through your arme: a pittiful
sight, without hurt or danger. pag. 347. To thrust a peece of lead
into one eie, and to drive it about (with a sticke) betweene the skin
and flesh of the forehead, untill it be brought to the other eie, and
there thrust out. pag. 348. To cut halfe your nose asunder, and to
heale it againe presentlie without anie salve. pag. 348.

To put a ring through your cheeke. pag. 348. To cut off ones head, and
to laie it in a platter, &c: which the juglers call the decollation
of John Baptist. pag. 349. To thrust a dagger or bodkin in your guts
verie strangelie, and to recover immediatlie. pag. 350. To draw a cord
through your nose, mouth or hand, so sensiblie as it is wonderfull to
see. pag. 351.

The conclusion wherein the reader is referred to certeine patterns of
instruments wherewith diverse feats here specified are to be executed.
pag. 351.

♦[*] [make]♦

¶_The xiiii. Booke._

Of the art of Alcumysterie, of their woords of art and devises to
bleare mens eies, and to procure credit to their profession. Pag. 353.

The Alcumysters drift, the Chanons yeomans tale, of alcumystical stones
and waters. pag. 355.

Of a yeoman of the countrie cousened by an Alcumyst. pag. 357.

A certeine king abused by an Alcumyst, and of the kings foole a pretie
jest. pag. 360.

A notable storie written by Erasmus of two Alcumysts, also of longation
and curtation. pag. 361.

The opinion of diverse learned men touching the follie of Alcumystrie.
pag. 368.

That vaine and deceitfull hope is a great cause why men are seduced by
this alluring art, and that there labours therein are bootelesse, &c.
pag. 371.

A continuation of the former matter, with a conclusion of the same.
p. 372.

¶ _The xv. Booke._

The exposition of Iidoni, and where it is found, whereby the whole art
of conjuration is deciphered. Pag. 376.

An inventarie of the names, shapes, powers, governement, and effects
of divels and spirits, of their severall segniorities and degrees: a
strange discourse woorth the reading. p. 377.

The houres wherein principall divels may be bound; to wit, raised and
restrained from dooing of hurt. p. 393.

The forme of adjuring or citing of the spirits aforesaid to arise &
appeare. page. 393.

A confutation of the manifold vanities conteined in the precedent
chapters, speciallie of commanding of divels. pag. 396.

The names of the planets, their characters, togither with the twelve
signes of the zodiake, their dispositions, aspects, and government,
with other observations. pag. 397.

¶ The twelve signes of the zodiake, their characters and denominations,
&c. pag. 397. Their dispositions or inclinations. 397. The disposition
of the planets. pag. 398. The aspects of the planets. 398. How the
daie is divided or distinguished. 398. The division of the daie, and
the planetarie regiment. pag. 399. The division of the night, and the
planetarie regiment. pag. 399.

The characters of the angels of the seven daies, with their names: of
figures, seales and periapts. pag. 400.

An experiment of the dead. pag. 401.

A licence for Sibylia to go and come by at all times. pag. 407.

To know of treasure hidden in the earth. pag. 408.

¶ This is the waie to go invisible by these three sisters of fairies.
408.

An experiment of Citrael, &c: _angeli diei dominici_. pag. 410.

¶ The seven angels of the seven daies, with the praier called _Regina
linguæ_. pag. 410.

How to inclose a spirit in a christall stone. pag. 411.

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. pag. 414.

An experiment of Bealphares. pag. 415.

¶ The twoo and twentieth Psalme. pag. 416.

This psalme also following, being the fiftie one psalme, must be said
three times over, &c. pag. 416.

To bind the spirit Bealphares, and to lose him againe. pag. 418.

¶ A licence for the spirit to depart. pag. 419. A type or figure of the
circle for the maister and his fellowes to sit in, shewing how & after
what fashion it should be made. pag. 420.

The making of the holie water. pag. 421.

¶ To the water saie also as followeth. pag. 421. Then take the salt in
thy hand, and saie putting it into the water, making in the maner of a
crosse. pag. 421. Then sprinkle upon anie thing, and saie as
followeth. pag. 422.

To make a spirit to appeare in a christall. pag. 422.

An experiment of the dead. pag. 423.

¶ Now the Pater noster, Ave, and Credo must be said, and then the
praier immediatlie following. p. 425.

A bond to bind him to thee, and to thy N. as followeth. pag. 425.

¶ This bōd as followeth, is to call him into your christall stone, or
glasse, &c. pag. 428. Then being appeared, saie these words following.
pag. 429. A licence to depart. pag. 429.

When to talke with spirits, and to have true answers to find out a
theefe. pag. 430.

¶ To speake with spirits. pag. 430.

A confutation of conjuration, especiallie of the raising, binding and
dismissing of the divell, of going invisible and other lewd practises.
pag. 430.

A comparison betweene popish exorcists and other conjurors, a popish
conjuration published by a great doctor of the Romish church, his
rules and cautions. pag. 433.

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. pag. 435.

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
exorcismes, rebaptisme allowed, it is lawfull to conjure any thing,
differences betweene holie water and conjuration. pag. 438.

The seven reasons why some are not rid of the divell with all their
popish conjurations, why there were no cōjurors in the primitive
church, and why the divell is not so soone cast out of the bewitched
as of the possessed. pag. 441.

Other grosse absurdities of witchmongers in this matter of
conjurations. pag. 443.

Certaine conjurations taken out of the pontificall and out of the
missall. pag. 444.

¶ A conjuration written in the masse booke. Fol. 1. pag. 445. Oremus.
pag. 445.

That popish priests leave nothing unconjured, a forme of exorcisme for
incense. pag. 446.

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. pag. 447.

That it is a shame for papists to beleeve other conjurors dooings,
their owne being of so litle force, Hippocrates his opinion herein.
pag. 450.

How conjurors have beguiled witches, what bookes they carie about
to procure credit to their art, wicked assertions against Moses and
Joseph. pag. 451.

All magicall arts confuted by an argument concerning Nero, what
Cornelius Agrippa and Carolus Gallus have left written therof, and
prooved by experience. pag. 452.

Of Salomons conjurations, and of the opinion conceived of his cunning
and practise therein. pag. 454.

Lessons read in all churches, where the pope hath authoritie, on Saint
Margarets daie, translated into English word for word. pag. 455.

A delicate storie of a Lombard, who by saint Margarets example would
needs fight with a reall divell. pag. 457.

The storie of S. Margaret prooved to be both ridiculous and impious in
everie point. pag. 459.

A pleasant miracle wrought by a popish preest. pag. 460.

The former miracle confuted, with a strange storie of S. Lucie.
pag. 461.

Of visions, noises, apparitions, and imagined sounds, and of other
illusions, of wandering soules: with a confutation thereof. pag. 461.

Cardanus opinion of strange noises, how counterfet visions grow to be
credited, of popish appeerances, of pope Boniface. pag. 464.

Of the noise or sound of eccho, of one that narrowlie escaped drowning
thereby &c. pag. 465.

Of Theurgie, with a confutation therof, a letter sent to me concerning
these matters. pag. 466.

¶ The copie of a letter sent unto me R. S. by T. E. Maister of art, and
practiser both of physicke, and also in times past, of certeine vaine
sciences; now condemned to die for the same: wherein he openeth the
truth touching these deceits. pag. 467.

¶ _The xvi. Booke._

A conclusion, in maner of an epilog, repeating manie of the former
absurdities of witchmongers conceipts, confutations thereof, and of
the authoritie of James Sprenger and Henry Institor inquisitors and
compilers of M. Mal. Pa. 470.

By what meanes the common people have beene made beleeve in the
miraculous works of witches, a definition of witchcraft, and a
description thereof. pag. 471.

Reasons to proove that words and characters are but bables, and that
witches cannot doo such things as the multitude supposeth they can,
their greatest woonders prooved trifles, of a yoong gentleman
cousened. pag. 473.

Of one that was so bewitched that he could read no scriptures but
canonicall, of a divell that could speake no Latine, a proofe that
witchcraft is flat cousenage. pag. 476.

Of the divination by the sive & sheeres, and by the booke and key,
Hemingius his opinion thereof confuted, a bable to know what is a
clocke, of certeine jugling knacks, manifold reasons for the
overthrowe of witches and conjurors, and their cousenages, of the
divels transformations, of _Ferrum candens, &c._ pag. 477.

How the divell preached good doctrine in the shape of a preest, how
he was discovered, and that it is a shame (after confutation of the
greater witchcrafts) for anie man to give credit to the lesser points
thereof. pag. 481.

A conclusion against witchcraft, in maner and forme of an Induction.
pag. 483.

Of naturall witchcraft or fascination. pag. 484.

Of inchanting or bewitching eies. pag. 485.

Of naturall witchcraft for love, &c. pag. 487.

• • • • •

A discourse upon divels and spirits, and first of philosophers
opinions, also the maner of their reasoning hereupon, and the same
confuted. Pag. 489.

Mine owne opinion concerning this argument, to the disproofe of some
writers hereupon. pag. 491.

The opinion of Psellus touching spirits, of their severall orders, and
a confutation of his errors therein. pag. 492.

More absurd assertions of Psellus and such others, concerning the
actions and passions of spirits, his definition of them, and of his
experience therein. pag. 495.

The opinion of Fascius Cardanus touching spirits, and of his familiar
divell. pag. 497.

The opinion of Plato concerning spirits, divels and angels, what
sacrifices they like best, what they feare, and of Socrates his
familiar divell. pag. 498.

Platos nine orders of spirits and angels, Dionysius his division
thereof not much differing from the same, all disprooved by learned
divines. pag. 500.

The commensement of divels fondlie gathered out of the 14. of Isaie, of
Lucifer and of his fall, the Cabalists the Thalmudists and Schoolemens
opinions of the creation of angels. pag. 501.

Of the cōtention betweene the Greeke and Latine church touching
the fall of angels, the variance among papists themselves herein, a
conflict betweene Michael and Lucifer. pag. 503.

Where the battell betweene Michael and Lucifer was fought, how long it
continued, and of their power, how fondlie papists and infidels write
of them, and how reverentlie Christians ought to thinke of them.
p. 504.

Whether they became divels which being angels kept not their vocation,
in Jude and Peter; of the fond opinions of the Rabbins touching
spirits and bugs, with a confutation thereof. pag. 506.

That the divels assaults are spirituall and not temporall, and how
grosselie some understand those parts of the scripture. pag. 508.

The equivocation of this word spirit, how diverslie it is taken in the
scriptures, where (by the waie) is taught that the scripture is not
alwaies literallie to be interpreted, nor yet allegoricallie to be
understood. pa. 509.

That it pleased God to manifest the power of his sonne and not of
witches by miracles. pag. 512.

Of the possessed with devils. pag. 513.

That we being not throughlie informed of the nature of divels and
spirits, must satisfie our selves with that which is dilivered us
in the scriptures touching the same, how this word divell is to be
understood both in the singular & plurall number, of the spirit of God
and the spirit of the divell, of tame spirits, of Ahab. pag. 514.

Whether spirits and soules can assume bodies, and of their creation and
substance, wherein writers doo extreamelie contend and varie.
pag. 516.

Certeine popish reasons concerning spirits made of aier, of daie divels
and night divels, and why the divell loveth no salt in his meate.
pag. 517.

That such divels as are mentioned in the scriptures, have in their
names their nature and qualities expressed, with instances thereof.
pag. 518.

Diverse names of the divell, whereby his nature and disposition is
manifested. pag. 520.

That the idols or gods of the Gentiles are divels, their diverse
names, and in what affaires their labours and authorities are
emploied, wherein also the blind superstition of the heathen people is
discovered. pag. 521.

Of the Romans cheefe gods called _Dii selecti_, and of other heathen
gods, their names and offices. pag. 523.

Of diverse gods in diverse countries. pag. 525.

Of popish provinciall gods, a comparison betweene them and heathen
gods, of physicall gods, and of what occupation everie popish god is.
pag. 526.

A comparison betweene the heathen and papists, touching their excuses
for idolatrie. pag. 529.

The conceipt of the heathen and the papists all one in idolatrie, of
the councell of Trent, a notable storie of a hangman arraigned after
he was dead and buried, &c. pag. 530.

A confutation of the fable of the hangman, of manie other feined and
ridiculous tales and apparitions, with a reproofe thereof. pag. 532.

A confutation of Johannes Laurentius, and of manie others, mainteining
these fained and ridiculous tales and apparitions, & what driveth them
awaie; of Moses and Helias appearance in Mount Thabor. pag. 534.

A confutation of assuming of bodies, and of the serpent that seduced
Eve. pag. 536.

The objection concerning the divels assuming of the serpents bodie
answered. pag. 537.

Of the cursse rehearsed Genes. 3. and that place rightlie expounded,
John Calvines opinion of the divell. pag. 539.

Mine owne opinion and resolution of the nature of spirits, and of the
divell, with his properties. pag. 540.

Against fond witchmongers, and their opinions concerning corporall
divels. pag. 542.

A conclusion wherin the Spirit of spirits is described, by the
illumination of which spirit all spirits are to be tried: with a
confutation of the Pneutomachi[*] flatlie denieng the divinitie of
this Spirit. pag. 543.

♦[*] [Pneuma-]♦

_FINIS._

¶ Imprinted at London by
_William Brome_.

❦

[These Contents in original end the book as do our Indices.]

APPENDIX I.

[_Ch. 1 to 9 affixed to the 15th Book in Ed. 1665._]

CHAP. Page.

I. _Of Magical Circles, and the reason of their Institution._ 215

II. _How to raise up the Ghost of one that hath hanged himself._ 217

III. _How to raise up the three Spirits,_ Paymon, Bathin, _and_
Barma; _and what wonderful things may be effected through their
Assistance._ 218

IV. _How to consecrate all manner of Circles, Fumigations, Fires,
Magical Garments, and Utensils._ 220

V. _Treating more practically of the Consecration of Circles, Fires,
Garments and Fumigations._ 221

VI. _How to raise and exorcise all sorts of Spirits belonging to the
Airy Region._ 222

VII. _How to obtain the familiarity of the_ Genius, _or_ Good Angel,
_and cause him to appear._ 223

VIII. _A form of Conjuring_ Luridan _the Familiar, otherwise called_
Belelah. 224

IX. _How to conjure the Spirit_ Balkin _the Master of_ Luridan. 226

APPENDIX II.

[_Second Book of A Discourse on Devils and Spirits._]

BOOK II.

Chap. Page.

I. _Of Spirits in general, what they are, and how to be considered,
also how far the power of Magitians and Witches, is able to operate
in Diabolical Magick._ 39

II. _Of the good and evil_ Dæmons _or_ Genii; _whether they are, what
they are, and how they are manifested; also of their names, powers,
faculties, offices, how they are to be considered._ 42

III. _Of the Astral Spirits of Men departed; what they are, and why
they appear again, and what witchcraft may be wrought by them._ 45

IV. _Of astral spirits, or separate_ dæmons _in all their
distinctions, names, & natures, and places of habitations, & what
may be wrought by their assistance._ 49

V. _Of the Infernal Spirits, or Devils, & damned souls, treating what
their natures, names, & powers are._ 56

VI. _Of the nature, force, & forms of charms, periapts, amulets,
pentacles, conjurations, ceremonies, &c._ 66

VII. _Being the conclusion of the whole, wherein divers ancient
spells, charms, incantations, and exorcisms, are briefly spoken
of._ 68

THE END.

The discoverie of Witchcraft.

¶ _The first Booke._

The first Chapter.

_An impeachment of Witches power in meteors and elementarie
bodies tending to the rebuke of such as attribute too much
unto them._

The fables of Witchcraft have taken so fast hold and deepe root in the heart of man, that fewe or none can (nowadaies) with patience indure the hand and correction of God. For if any adversitie, greefe, sicknesse, losse of children, corne, cattell, or libertie happen vnto them; by & by they exclaime uppon witches. As though there were no God in Israel that ordereth all things according to his will; punishing both just and unjust with greefs, plagues, and afflictions in maner and forme as he thinketh good: but that certeine old women heere on earth, called witches, must needs be the contrivers of all mens calamities, and as though they themselves were innocents, and had deserved no such punishments. Insomuch as they sticke not to ride and go to such, as either are injuriouslie tearmed witches, or else are willing so to be accounted, seeking at their hands comfort and remedie in time of their tribulation, contrarie to Gods will and commandement in that behalfe, who bids us resort to him in all our necessities.

♦Job. 5.♦

♦Matth. 11.♦

Such faithlesse people (I saie) are also persuaded, that neither haile nor snowe, thunder nor lightening, raine nor tempestuous winds come from the heavens at the commandement of God: but are raised by the cunning and power of witches and conjurers; insomuch as a clap of thunder, or a gale of wind is no sooner heard, but either they run to ring bels, or crie out to burne witches; or else burne consecrated things, hoping by the smoke thereof, to drive the divell out of the aire, as though spirits could be fraied awaie with such externall toies: howbeit, these are right inchantments, as _Brentius_ affirmeth.

♦_In concione._♦