Chapter VIII: Part 8

But as touching the divels visible or invisible execution of lecherie, it is written, that to such witches, as before have made a visible legue with the preest, (the divell I should saie) there is no necessitie that _Incubus_ should appeere invisible: marrie to the standers by hee is for the most part invisible. For proofe hereof _James Sprenger_ and _Institor_ affirme, that Manie times witches are seene in the fields, and woods, prostituting themselves uncovered and naked up to the navill, wagging and mooving their members in everie part, according to the disposition of one being about that act of concupiscence, and yet nothing seene of the beholders upon hir; saving that after such a convenient time as is required about such a peece of worke, a blacke vapor of the length and bignesse of a man, hath beene seene as it were to depart from hir, and to ascend from that place. Neverthelesse, manie times the husband seeth _Incubus_ making him cuckhold, in the likenesse of a man, and sometimes striketh off his head with his sword: but bicause the bodie is nothing but aire, it closeth togither againe: so as, although the goodwife be some times hurt thereby; yet she maketh him beleeve he is mad or possessed, & that he dooth he knoweth not what. For she hath more pleasure and delight (they say) with _Incubus_ that waie, than with anie mortall man: whereby you may perceive that spirits are palpable.

♦This was doone at Ravenspurge.♦

♦_Mal. Malef._♦

The fourth Chapter.

_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 meanes againe
restored._

They also affirme, that the vertue of generation is impeached by witches, both inwardlie, and outwardlie: for intrinsecallie they represse the courage, and they stop the passage of the mans seed, so as it may not descend to the vessels of generation: also they hurt extrinsecallie, with images, hearbs, &c. And to proove this true, you shall heare certeine stories out of _M. Mal._ worthie to be noted.

A yoong priest at _Mespurge_ in the diocesse of _Constance_ was bewitched, so as he had no power to occupie any other or mo women than one; and to be delivered out of that thraldom, sought to flie into another countrie, where he might use that preestlie occupation more freelie. But all in vaine; for evermore he was brought as far backward by night, as he went forward in the daie before; sometimes by land, sometimes in the aire, as though he flew. And if this be not true, I am sure that _James Sprenger_ dooth lie.

♦_Mal. Malef. cap. 6. quæ. 1 pa. 2._♦

For the further confirmation of our beleefe in _Incubus_, _M. Mal._ citeth a storie of a notable matter executed at _Ravenspurge_, as true and as cleanlie as the rest. A yoong man lieng with a wench in that towne (saith he) was faine to leave his instruments of venerie behind him, by meanes of that prestigious art of witchcraft: so as in that place nothing could be seene or felt but his plaine bodie. This yoong man was willed by another witch, to go to hir whom he suspected, and by faire or fowle meanes to require hir helpe: who soone after meeting with hir, intreated hir faire, but that was in vaine; and therefore he caught hir by the throte, and with a towell strangled hir, saieng: Restore me my toole, or thou shalt die for it: so as she being swolne and blacke in the face, and through his boisterous handling readie to die, said; Let me go, and I will helpe thee. And whilest he was loosing the towell, she put hir hand into his codpeece, and touched the place; saieng; Now hast thou thy desire: and even at that instant he felt himselfe restored.

Item, a reverend father, for his life, holinesse, and knowledge notorious, being a frier of the order and companie of _Spire_, reported, that a yoong man at shrift made lamentable moane unto him for the like losse: but his gravitie suffered him not to beleeve lightlie any such reports, and therefore made the yoong man untrusse his codpeece point, and sawe the complaint to be true and just. Whereupon he advised or rather injoined the youth to go to the witch whome he suspected, and with flattering words to intreat hir, to be so good unto him, as to restore him his instrument: which by that meanes he obteined, and soone after returned to shew himselfe thankfull; and told the holie father of his good successe in that behalfe: but he so beleeved him, as he would needs be _Oculatus testis_, and made him pull downe his breeches, and so was satisfied of the troth and certeintie thereof.

♦_Ja. Sprenger. in Mal. malef. par. 2. quæ. 1._♦

Another yoong man being in that verie taking, went to a witch for the restitution thereof, who brought him to a tree, where she shewed him a nest, and bad him clime up and take it. And being in the top of the tree, he tooke out a mightie great one, and shewed the same to hir, asking hir if he might not have the same. Naie (quoth she) that is our parish preests toole, but take anie other which thou wilt. And it is there affirmed, that some have found 20. and some 30. of them in one nest, being there preserved with provender, as it were at the racke and manger, with this note, wherein there is no contradiction (for all must be true that is written against witches) that If a witch deprive one of his privities, it is done onlie by prestigious meanes, so as the senses are but illuded. Marie by the divell it is reallie taken awaie, and in like sort restored. These are no jestes, for they be written by them that were and are judges upon the lives and deaths of those persons.

♦_Mal. malef. cap. 7. par. 2. quæst. 1._♦

♦Note.♦

The fift Chapter.

_Of bishop Sylvanus his leacherie opened and covered againe,
how maides having yellow haire are most combred with Incubus,
how maried men are bewitched to use other mens wives, and to
refuse their own._

You shall read in the legend, how in the night time _Incubus_ came to a ladies bed side, and made hot loove unto hir: whereat she being offended, cried out so lowd, that companie came and found him under hir bed in the likenesse of the holie bishop _Sylvanus_, which holie man was much defamed therebie, untill at the length this infamie was purged by the confession of a divell made at S. _Jeroms_ toombe. Oh excellent peece of witchcraft or cousening wrought by _Sylvanus_! Item, S. _Christine_ would needes take unto hir another maides _Incubus_, and lie in hir roome: and the storie saith, that she was shrewdlie accloied. But she was a shrew indeed, that would needes change beds with hir fellow, that was troubled everie night with _Incubus_, and deale with him hir selfe. But here the inquisitors note maie not be forgotten, to wit: that Maides having yellow haire are most molested with this spirit. Also it is written in the Legend, of S. _Barnard_, that a pretie wench that had had the use of _Incubus_ his bodie by the space of six or seven yeares in _Aquitania_ (being beelike wearie of him for that he waxed old) would needes go to S. _Barnard_ another while. But _Incubus_ told hir, that if she would so forsake him, being so long hir true loover, he would be revenged upon hir, &c. But befall what would, she went to S. _Barnard_, who tooke hir his staffe, and bad her laie it in the bed besides hir. And indeed the divell fearing the bedstaffe, or that S. _Barnard_ laie there himselfe, durst not approch into hir chamber that night: what he did afterwards, I am uncerteine. Marrie you may find other circumstances hereof, and manie other like bawdie lies in the golden Legend. But here againe we maie not forget the inquisitors note, to wit; that manie are so bewitched that they cannot use their owne wives: but anie other bodies they maie well enough away withall. Which witchcraft is practised among manie bad husbands, for whom it were a good excuse to saie they were bewitched.

♦_In vita Hieronym._♦

♦Saincts as holie and chaste as horsses & mares.♦

♦Maides having yellow haire.♦

♦_Mal. Malef. par. 2. quæ. 2. cap. 2._♦

The sixt Chapter.

_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._

The priests saie, that the best cure for a woman thus molested, next to confession, is excommunication. But to procure the dissolving of bewitched and constrained love, the partie bewitched must make a jakes of the lovers shooe. And to enforce a man, how proper so ever he be, to love an old hag, she giveth unto him to eate (among other meates) hir owne doong: and this waie one old witch made three abbats of one house successivelie to die for hir love as she hir selfe confessed, by the report of M. _Mal._ In _Gelderland_ a priest persuaded a sicke woman that she was bewitched; and except he might sing a masse upon hir bellie, she could not be holpen. Whereunto she consented, and laie naked on the altar whilest he sang masse, to the satisfieng of his lust; but not to the [*]release of hir greefe. Other cures I will speake of in other places more civill. Howbeit, certeine miraculous cures, both full of bawderie and lies, must either have place here, or none at all.

♦Of a bawdie priest in Gelderland.♦

♦[*] [? releafe.]♦

The seventh Chapter.

_Of divers saincts and holie persons, which were exceeding
bawdie and lecherous, and by certeine miraculous meanes
became chaste._

_Cassianus_ writeth, that S. _Syren_ being of bodie verie lecherous, and of mind woonderfull religious, fasted and praied; to the end his bodie might be reduced miraculouslie to chastitie. At length came an angell unto him by night, and cut out of his flesh certeine kernels, which were the sparkes of concupiscence; so as afterwards he never had anie more motions of the flesh. It is also reported, that the abbat _Equicius_ being naturallie as unchast as the other, fell to his beads so devoutlie for recoverie of honestie, that there came an angell unto him in an apparition, that seemed to geld him; and after that (forsooth) he was as chaste as though he had had never a stone in his breech; and before that time being a ruler over monkes, he became afterwards a governour over nunnes. Even as it is said _Helias_ the holie monke gathered thirtie virgins into a monasterie, over whom he ruled and reigned by the space of two yeares, and grew so proud and hot in the codpeece, that he was faine to forsake his holie house, and flie to a desert, where he fasted and praied two daies, saieng; Lord quench my hot lecherous humors, or kill me. Whereupon in the night following, there came unto him three angels, and demanded of him why he forsooke his charge: but the holie man was ashamed to tell them. Howbeit they asked him further, saieng; Wilt thou returne to these damsels, if we free thee from all concupiscence? Yea (quoth he) with all my heart. And when they had sworne him solemnelie so to doo, they tooke him up, & gelded him; and one of them holding his hands, and another his feete, the third cut out his stones. But the storie saith it was not so ended, but in a vision. Which I beleeve, because within five daies he returned to his minions, who pitiouslie moorned for him all this while, and joyfullie embraced his sweete companie at his returne. The like storie dooth _Nider_ write of _Thomas_, whome two angels cured of that lecherous disease; by putting about him a girdle, which they brought downe with them from heaven.

♦_In coll. patrum._♦

♦_Gregor. lib. 1. dial. 2._♦

♦_In vitis patrum. Heraclides in paradiso._♦

♦_Nider in fornicario._♦

The eight Chapter.

_Certeine popish and magicall cures, for them that are bewitched in
their privities._

For direct cure to such as are bewitched in the privie members, the first and speciall is confession: then follow in a row, holie water, and those ceremoniall trumperies, _Ave Maries_, and all maner of crossings; which are all said to be wholesome, except the witchcraft be perpetuall, and in that case the wife maie have a divorse of course.

Item, the eating of a haggister or pie helpeth one bewitched in that member.

♦_Aliter._♦

Item, the smoke of the tooth of a dead man.

♦_Aliter._♦

Item, to annoint a mans bodie over with the gall of a crow.

♦_Aliter._♦

Item, to fill a quill with quicke silver, and laie the same under the cushine, where such a one sitteth, or else to put it under the threshold of the doore of the house or chamber where he dwelleth.

Item, to spet into your owne bosome, if you be so bewitched, is verie good.

♦_Aliter._♦

Item, to pisse through a wedding ring. If you would know who is hurt in his privities by witchcraft; and who otherwise is therein diseased, _Hostiensis_ answereth: but so, as I am ashamed to english it: and therefore have here set downe his experiment in Latine; _Quando virga nullatenùs movetur, & nunquam potuit cognoscere; hoc est signum frigiditatis: sed quando movetur & erigitur, perficere autem non potest, est signum maleficii._

♦_Aliter._♦

But Sir _Th. Moore_ hath such a cure in this matter, as I am ashamed to write, either in Latine or English: for in filthie bawderie it passeth all the tales that ever I heard. But that is rather a medicine to procure generation, than the cure of witchcraft, though it serve both turnes.

♦S. Thomas Moores, medicinable receipt, &c.♦

Item, when ones instrument of venerie is bewitched, certeine characters must be written in virgine parchment, celebrated and holied by a popish priest; and thereon also must the 141. Psalme be written, and bound _Ad viri fascinati coxam_.

♦_Aliter._♦

Item, one _Katharine Loe_ (having a husband not so readilie disposed that waie as she wished him to be) made a waxen image to the likenes of hir husbands bewitched member, and offered it up at S. _Anthonies_ altar; so as, through the holinesse of the masse it might be sanctified, to be more couragious, and of better disposition and abilitie, &c.

♦_Aliter._♦

The ninth Chapter.

_A strange cure doone to one that was molested with Incubus._

Now being wearied with the rehearsall of so manie lecheries most horrible, and very filthie and fabulous actions and passions of witches, together with the spirit _Incubus_, I will end with a true storie taken out of _Jason Pratensis_, which though it be rude, yet is it not altogither so uncleane as the rest.

♦_Jaso. Pratensis de cerebri morbo, ca. 16._♦

There came (saith he) of late a masse priest unto me, making pitious moane, and saieng, that if I holpt him not, he should be undoone, and utterlie overthrowne; so great was his infirmitie: for (saith he) I was woont to be faire and fat, and of an excellent complexion; and lo how I looke, being now a verie ghost consisting of skinne and bone, &c. What is the matter (quoth _Jason_?) I will shew you sir, said the priest. There commeth unto mee, almost everie night, a certeine woman, unknowne unto me, and lieth so heavie upon my brest, that I cannot fetch my breath, neither have anie power to crie, neither doo my hands serve me to shoove hir awaie, nor my feete to go from hir. I smiled (quoth _Jason_) and told him that he was vexed with a disease called _Incubus_, or the mare; and the residue was phantasie and vaine imagination. Naie (said the priest) it cannot be so: for by our blessed ladie, I tell you nothing but that with waking I saw with mine eies, and felt with mine hands. I see hir when she commeth upon me, and strive to repell hir; but I am so infeebled that I cannot: and for remedie I have runne about from place to place, but no helpe that I could get. At length I went to an old frier that was counted an od fellow; and thought to have had help at his hands, but the divell a whit had I of him; saving that for remedie he willed me to praie to God; whome I am sure I wearied with my tedious praiers long before. Then went I unto an old woman (quoth the priest) who was said to be a cunning witch: and she willed me, that the next morning, about the dawning of the daie, I should pisse, and immediatlie should cover the pispot, or stop it with my right netherstocke, and before night the witch should come to visit me. And although (quoth he) the respect of mine orders somewhat terrified me from the execution of hir advise; yet my necessities diverse waies, and speciallie my paines moved me to make triall of hir words. And by the masse (quoth the priest) hir prophesie fell out as sure as a club. For a witch came to my house, and complained of a greefe in hir bladder, and that she could not pisse. But I could neither by faire nor fowle meanes obteine at hir hands, that she would leave molesting me by night; but she keepeth hir old custome, determining by these filthie meanes to dispatch me. I could hardlie (saith _Jason_) reclaime him from this mad humor; but by that time he had beene with me three or foure times, he began to comfort himselfe, and at last perceiving it, he acknowledged his disease, and recovered the same.

♦The priest is opinionative in the error of his phantasie.♦

♦The priest recovered.♦

The tenth Chapter.

_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._

Thus are lecheries covered with the cloke of _Incubus_ and witchcraft, contrarie to nature and veritie: and with these fables is mainteined an opinion, that men have beene begotten without carnall copulation (as _Hyperius_ and others write that _Merlin_ was, An. 440.) speciallie to excuse and mainteine the knaveries and lecheries of idle priests and bawdie monkes; and to cover the shame of their lovers and concubines.

♦Merlin begotten of Incubus.♦

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

But to use few words herein, I hope you understand that they affirme and saie, that _Incubus_ is a spirit; and I trust you know that a spirit hath no flesh nor bones, &c: and that he neither dooth eate nor drinke. In deede your grandams maides were woont to set a boll of milke before him and his cousine Robin good-fellow, for grinding of malt or mustard, and sweeping the house at midnight: and you have also heard that he would chafe exceedingly, if the maid or good-wife of the house, having compassion of his nakednes, laid anie clothes for him, beesides his messe of white bread and milke, which was his standing fee. For in that case he saith; What have we here? Hemton hamten, here will I never more tread nor stampen.

But to proceed in this confutation. Where there is no meate eaten, there can be no seed which thereof is ingendred: although it be granted, that Robin could both eate and drinke, as being a cousening idle frier, or some such roge, that wanted nothing either belonging to lecherie or knaverie, &c. Item, where the genitall members want, there can be no lust of the flesh: neither dooth nature give anie desire of generation, where there is no propagation or succession required.

♦_Quia humor spermaticus ex succo alimentari provenit._♦

And as spirits cannot be greeved with hunger, so can they not be inflamed with lustes. And if men should live ever, what needed succession or heires? For that is but an ordinance of God, to supplie the place, the number, the world, the time, and speciallie to accomplish his will. But the power of generation consisteth not onlie in members, but chieflie of vitall spirits, and of the hart: which spirits are never in such a bodie as _Incubus_ hath, being but a bodie assumed, as they themselves saie. And yet the most part of writers herein affirme, that it is a palpable and visible bodie; though all be phansies and fables that are written hereupon.

♦_Ad facultatem generandi tam interna quàm externa organa requiruntur._♦

The eleventh Chapter.

_That Incubus is a naturall disease, with remedies for the same,
besides magicall cures herewithall expressed._

But in truth, this _Incubus_ is a bodilie disease (as hath beene said) although it extend unto the trouble of the mind: which of some is called The mare, oppressing manie in their sleepe so sore, as they are not able to call for helpe, or stir themselves under the burthen of that heavie humor, which is ingendred of a thicke vapor proceeding from the cruditie and rawnesse in the stomach: which ascending up into the head oppresseth the braine, in so much as manie are much infeebled therebie, as being nightlie haunted therewith. They are most troubled with this disease, that being subject thereunto, lie right upward: so as, to turne and lie on the one side, is present remedie. Likewise, if anie heare the groning of the partie, speake unto him, so as he wake him, he is presentlie releeved. Howbeit, there are magicall cures for it, as for example.

♦What Incubus is, & who be most troubled therwith.♦

_S. George, S. George, our ladies knight,
He walkt by daie, so did he by night:
Untill such time as he hir found,
He hir beat and he hir bound,
Untill hir troth she to him plight,
She would not come to hir[*] that night._

♦[*] [? him. MS.]♦

Whereas S. _George_ our ladies knight, was named three times S. _George_.

Item, hang a stone over the afflicted persons bed, which stone hath naturallie such a hole in it, as wherein a string may be put through it, and so be hanged over the diseased or bewitched partie; be it man, woman, or horsse.

Item, you shall read in _M. Malefic._ that excommunication is verie notable, and better than any charme for this purpose. There are also other verses and charmes for this disease devised, which is the common cloke for the ignorance of bad physicians. But _Leonard Fuchsius_ in his first booke, and 31. chapter, dooth not onelie describe this disease, and the causes of it; but also setteth downe verie learnedlie the cure thereof, to the utter confusion of the witchmongers follie in this behalfe. _Hyperius_ being much bewitched and blinded in this matter of witchcraft, hoovering about the interpretation of _Genesis 6._ from whence the opinion of _Incubus_ and _Succubus_ is extorted, _Viderunt filii Dei filias hominum, quòd elegantes essent, acceperunt sibi in uxores ex omnibus, quas elegerant, &c_: seemeth to mainteine upon heare-saie, that absurd opinion; and yet in the end is driven to conclude thus, to wit: Of the evill spirits _Incubus_ and _Succubus_ there can be no firme reason or proofe brought out of scriptures, using these verie words; _Hæc ut probabilia dicta sunto, quandoquidem scripturarum præsidio hac in causa destituimur_. As if he should saie, Take this as spoken probablie; to wit, by humane reason, bicause we are destitute of scriptures to mainteine the goodnesse of the cause.

♦_M. malefic. par. 2. quæ. 2. cap. 1. col, 2._♦

♦_Leon. Fuchsius de curandi ratione._♦

_Tertullian_ and _Sulpicius Severus_ doo interpret _Filios Dei_ in that place to be angels, or evill spirits, and to have beene enamored with the beautie of those wenches; and finallie, begat giants by them. Which is throughlie confuted by _Chrysostome_, _Hom._ 22. in _Gen_: but speciallie by the circumstance of the text.

♦_Tertull. in libro de habitu muliebri._♦

♦_Sulp. Sever. in epitome hist. sacr._♦

The twelfe Chapter.

_The censure of G. Chaucer, upon the knaverie of Incubus._

Now will I (after all this long discourse of abhominable cloked knaveries) here conclude with certeine of _G. Chaucers_ verses, who as he smelt out the absurdities of poperie, so found he the priests knaverie in this matter of _Incubus_, and (as the time would suffer him) he derided their follie and falshood in this wise:

[*]_For now the great charitie and praiers
Of limitors and other holie friers,
That searchen everie land and everie streame
As thicke as motes in the sunne beame,
Blissing halles, kitchens, chambers & bowers,
Cities, borroghes, castels and hie towers,
Thropes, barnes, shepens, and dairies,
This maketh that there beene now no fairies;_

_For there as woont to walken was an elfe,
There walketh now the limitor himselfe,
In undermeales, and in mornings,
And saith his mattens and his holie things
As he goeth in his limitatiowne,
Women may go safelie up and downe,
In everie bush, and under everie tree,
There nis none other [†]Incubus but hee, &c._

♦_Geffr. Chau._ in the beginning of the wife of Baths tale.♦

♦[*] [_Ital._]♦

♦[†] [Text J.]♦

¶ _The fift Booke._

The first Chapter.

_Of transformations, ridiculous examples brought by the adversaries
for the confirmation of their foolish doctrine._

Now that I may with the verie absurdities, conteined in their owne authors, and even in their principall doctors and last writers, confound them that mainteine the transubstantiations of witches; I will shew you certeine proper stuffe, which _Bodin_ (their cheefe champion of this age) hath gathered out of _M. Mal._ and others, whereby he laboureth to establish this impossible, incredible, and supernaturall, or rather unnaturall doctrine of transubstantiation.

♦_J. Bod. lib. 2. de dæmon. cap, 6._♦

First, as touching the divell (_Bodin_ saith) that he dooth most properlie and commonlie transforme himselfe into a gote, confirming that opinion by the 33. and 34. of _Esaie_: where there is no one title[*] sounding to anie such purpose. Howbeit, he sometimes alloweth the divell the shape of a blacke Moore, and as he saith he used to appeare to _Mawd Cruse_, _Kate Darey_, and _Jone Harviller_. But I mervell, whether the divell createth himselfe, when he appeareth in the likenesse of a man; or whether God createth him, when the divell wisheth it. As for witches, he saith they speciallie transubstantiate themselves into wolves, and them whom they bewitch into asses: though else-where he differ somewhat herein from himselfe. But though he affirme, that it may be naturallie brought to passe, that a girle shall become a boie; and that anie female maybe turned into the male: yet he saith the same hath no affinitie with _Lycanthropia_; wherein he saith also, that men are wholie transformed, and citeth infinite examples hereof.

♦J. Bodin abuseth scripture to proove a lie.♦

♦[*] [= tittle.]♦

♦_Pudendis tunc primùm erumpentibus._♦

First, that one _Garner_ in the shape of a woolfe killed a girle of the age of twelve yeares, and did eat up hir armes and legges, and carried the rest home to his wife. Item, that _Peter Burget_, and _Michael Werdon_, having turned themselves with an ointment into woolves, killed, and finallie did eate up an infinite number of people. Which lie _Wierus_ dooth sufficientlie confute. But untill you see and read that, consider whether _Peter_ could eate rawe flesh without surfetting, speciallie flesh of his owne kind. Item, that there was an arrowe shot into a woolves thigh, who afterwards being turned into his former shape of a man, was found in his bed, with the arrowe in his thigh, which the archer that shot it knew verie well. Item, that another being _Lycanthropus_ in the forme of a woolfe, had his woolves feet cut off, and in a moment he became a man without hands or feete.

♦_Jo. Wier. lib. 6. de mag ca. 12._♦

He accuseth also one of the mightiest princes in christendome, even of late daies, to be one of those kind of witches (so as he could, when he list, turne himselfe to a woolfe) affirming that he was espied and oftentimes seene to performe that villanie; bicause he would be counted the king of all witches. He saith that this transubstantiation is most common in _Greece_, and through out all _Asia_, as merchant strangers have reported to him. For _Anno Domini._ 1542, when _Sultan Solimon_ reigned, there was such force and multitude of these kind of woolves in _Constantinople_, that the emperour drave togither in one flocke 150. of them, which departed out of the citie in the presence of all the people.

♦_J. Bodinus mendaciorum [*]heluo._♦

♦[*] [Text _helüo_.]♦

To persuade us the more throughlie heerein, he saith, that in _Livonia_, yearelie (about the end of December) a certeine knave or divell warneth all the witches in the countrie to come to a certeine place: if they faile, the divell commeth and whippeth them with an iron rod; so as the print of his lashes remaine upon their bodies for ever. The capteine witch leadeth the waie through a great poole of water: manie millians of witches swim after. They are no sooner passed through that water, but they are all transformed into woolves, and flie upon and devoure both men, women, cattell, &c. After twelve daies they returne through the same water, and so receive humane shape againe.

♦A warme season to swim in.♦

♦I mervell that they forsake not the divell, who punisheth them so sore: ywis they get not so much at his hands.♦

Item, that there was one _Bajanus_ a _Jew_, being the sonne of _Simeon_, which could, when he list, turne himselfe into a woolfe; and by that meanes could escape the force and danger of a whole armie of men. Which thing (saith _Bodin_) is woonderfull: but yet (saith he) it is much more marvelous, that men will not beleeve it. For manie poets affirme it; yea, and if you looke well into the matter (saith he) you shall find it easie to doo. Item, he saith, that as naturall woolves persecute beasts; so doo these magicall woolves devoure men, women, and children. And yet God saith to the people (I trowe) and not to the cattell of Israell; If you observe not my commandements, I will send among you the beasts of the feeld, which shall devoure both you and your cattell. Item, I will send the teeth of beasts upon you. Where is _Bodins_ distinction now become? He never saith, I will send witches in the likenes of wolves, &c: to devoure you or your cattell. Nevertheles, _Bodin_ saith it is a cleare case: for the matter was disputed upon before pope _Leo_ the seventh, and by him all these matters were judged possible: and at that time (saith he) were the transformations of _Lucian_ and _Apuleius_ made canonicall.

♦Leviti. 16. [26, 22]♦

♦Deut. 32. [v. 24]♦

Furthermore he saith, that through this art they are so cunning that no man can apprehend them, but when they are a sleepe. Item, he nameth another witch, that (as _M. Mal._ saith) could not be caught, bicause he would transforme himselfe into a mouse, and runne into everie little hole, till at length he was killed comming out of the hole of a jamme in a windowe: which indeed is as possible, as a camell to go through a needels eie. Item, he saith, that diverse witches at _Vernon_ turned themselves into cats, and both committed and received much hurt. But at _Argentine_ there was a wonderfull matter done, by three witches of great wealth, who transforming themselves into three cats, assalted a faggot-maker: who having hurt them all with a faggot sticke, was like to have beene put to death. But he was miraculouslie delivered, and they worthilie punished; as the storie saith, from whence _Bodin_ had it.

♦Stasus a witch could not be apprehended, and why?♦

♦_J. Bodin. Mal. malef._♦

♦_John. Bodin. Mal. malef. Barth. Spin. &c._♦

♦_Mal. malef. part. 3._♦

After a great manie other such beastlie fables, he inveieth against such physicians, as saie that _Lycanthropia_ is a disease, and not a transformation. Item, he mainteineth, as sacred and true, all _Homers_ fables of _Circes_ and _Ulyffes_ his companions: inveieng against _Chrysostome_, who rightlie interpreteth [*]_Ho_mers meaning to be, that _Ulyffes_ his people were by the harlot _Circes_ made in their brutish maners to resemble swine.

♦An error about Lycanthropia.♦

♦[*] [Sic.]♦

But least some poets fables might be thought lies (whereby the witchmongers arguments should quaile) he mainteineth for true the most part of _Ovids Metamorphôsis_, and the greatest absurdities and impossibilities in all that booke: marie he thinketh some one tale therein may be fained. Finallie, he confirmeth all these toies by the storie of _Nabuchadnez-zar_. And bicause (saith he) _Nabuchadnez-zar_ continued seven yeres in the shape of a beast, therefore may witches remaine so long in the forme of a beast; having in all the meane time, the shape, haire, voice, strength, agilitie, swiftnes, food and excrements of beasts, and yet reserve the minds and soules of women or men. Howbeit, _S. Augustine_ (whether to confute or confirme that opinion judge you) saith; _Non est credendum, humanum corpus dæmonum arte vel potestate in bestialia lineamenta converti posse_: We may not beleeve that a mans bodie may be altered into the lineaments of a beast by the divels art or power. Item, _Bodin_ saith, that the reason whie witches are most commonlie turned into woolves, is; bicause they usuallie eate children, as woolves eate cattell. Item, that the cause whie other are truelie turned into asses, is; for that such have beene desirous to understand the secrets of witches. Whie witches are turned into cats, he alledgeth no reason, and therefore (to helpe him foorth with that paraphrase) I saie, that witches are curst queanes, and manie times scratch one another, or their neighbours by the faces; and therefore perchance are turned into cats. But I have put twentie of these witchmongers to silence with this one question; to wit, Whether a witch that can turne a woman into a cat, &c: can also turne a cat into a woman?

♦_August. lib. 8 de civit. Dei. cap. 18._ _Idem. lib. de spiritu & anima, cap. 26._♦

♦_Ironia._♦

The second Chapter.

_Absurd reasons brought by Bodin, and such others, for confirmation
of transformations._

These examples and reasons might put us in doubt, that everie asse, woolfe, or cat that we see, were a man, a woman, or a child. I marvell that no man useth this distinction in the definition of a man. But to what end should one dispute against these creations, and recreations; when _Bodin_ washeth away all our arguments with one word, confessing that none can create any thing but God; acknowledging also the force of the canons, and imbracing the opinions of such divines, as write against him in this behalfe? Yea he dooth now (contrarie to himselfe elsewhere) affirme, that the divell cannot alter his forme. And lo, this is his distinction, _Non essentialis forma (id est ratio) sed figura solùm permutatur_: The essentiall forme (to wit, reason) is not changed, but the shape or figure. And thereby he prooveth it easie enough to create men or beasts with life, so as they remaine without reason. Howbeit, I thinke it is an easier matter, to turne _Bodins_ reason into the reason of an asse, than his bodie into the shape of a sheepe: which he saith is an easie matter; bicause _Lots_ wife was turned into a stone by the divell. Whereby he sheweth his grosse ignorance. As though God that commanded _Lot_ upon paine of death not to looke backe, who also destroied the citie of _Sodome_ at that instant, had not also turned hir into a salt stone. And as though all this while God had beene the divels drudge, to go about this businesse all the night before, and when a miracle should be wrought, the divell must be faine to doo it himselfe.

♦_J. Bod. lib. 2. de mag. dæmon. cap. 6._♦

♦Gen. 19, 24. & 26. & 27.♦

Item, he affirmeth, that these kind of transfigurations are more common with them in the west parts of the world, than with us here in the east. Howbeit, this note is given withall; that that is ment of the second persons, and not of the first: to wit, of the bewitched, and not of the witches. For they can transforme themselves in everie part of the world, whether it be east, west, north, or south. Marrie he saith, that spirits and divels vex men most in the north countries, as _Norway, Finland, &c_: and in the westerne ilands, as in the west _India_: but among the heathen speciallie, and wheresoever Christ is not preached. And that is true, though not in so foolish, grosse, and corporall a sense as _Bodin_ taketh it. One notable instance of a witches cunning in this behalfe touched by _Bodin_ in the chapter aforesaid, I thought good in this place to repeat: he taketh it out of _M. Mal._ which tale was delivered to _Sprenger_ by a knight of the Rhods, being of the order of S. _Jones_ at _Jerusalem_; and it followeth thus.

♦_J. Bod. lib. de dæmon. 2. cap. 20._ _M. Mal. pa. 1. quæ. 9._♦

♦_John. Bodin. lib. de dæmon. 2. cap. 1._♦

♦_Mal. malefic. par. 2. quæ. 2. cap. 4._♦

The third Chapter.

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

It happened in the city of _Salamin_, in the kingdome of _Cyprus_ (wherein is a good haven) that a ship loaden with merchandize staied there for a short space. In the meane time many of the souldiers and mariners went to shoare, to provide fresh victuals. Among which number, a certaine English man, being a sturdie yoong fellowe, went to a womans house, a little waie out of the citie, and not farre from the sea side, to see whether she had anie egs to sell. Who perceiving him to be a lustie yoong fellowe, a stranger, and farre from his countrie (so as upon the losse of him there would be the lesse misse or inquirie) she considered with hir selfe how to destroie him; and willed him to staie there awhile, whilest she went to fetch a few egs for him. But she tarried long, so as the yoong man called unto hir, desiring hir to make hast: for he told hir that the tide would be spent, and by that meanes his ship would be gone, and leave him behind. Howbeit, after some detracting of time, she brought him a few egs, willing him to returne to hir, if his ship were gone when he came. The young fellowe returned towards his ship: but before he went aboord, hee would needs eate an eg or twaine to satisfie his hunger, and within short space he became dumb and out of his wits (as he afterwards said.) When he would have entred into the ship, the mariners beat him backe with a cudgell, saieng; What a murren lacks the asse? Whither the divell will this asse? The asse or yoong man (I cannot tell by which name I should terme him) being many times repelled, and understanding their words that called him asse, considering that he could speake never a word, and yet could understand everie bodie; he thought that he was bewitched by the woman, at whose house he was. And therefore, when by no meanes he could get into the boate, but was driven to tarrie and see hir departure; being also beaten from place to place, as an asse: he remembred the witches words, and the words of his owne fellowes that called him asse, and returned to the witches house, in whose service hee remained by the space of three yeares, dooing nothing with his hands all that while, but carried such burthens as she laied on his backe; having onelie this comfort, that although he were reputed an asse among strangers and beasts, yet that both this witch, and all other witches knew him to be a man.

♦What the divel shuld the witch meane to make chois of the English man?♦

♦A strange metamorphôsis, of bodie, but not of mind.♦

After three yeares were passed over, in a morning betimes he went to towne before his dame; who upon some occasion (of like to make water) staied a little behind. In the meane time being neere to a church, he heard a little saccaring bell ring to the elevation of a morrowe masse, and not daring to go into the church, least he should have beene beaten and driven out with cudgels, in great devotion he fell downe in the churchyard, upon the knees of his hinder legs, and did lift his forefeet over his head, as the preest doth hold the sacrament at the elevation. Which prodigious sight when certeine merchants of _Genua_ espied, and with woonder beheld; anon commeth the witch with a cudgell in hir hand, beating foorth the asse. And bicause (as it hath beene said) such kinds of witchcrafts are verie usuall in those parts; the merchants aforesaid made such meanes, as both the asse and the witch were attached by the judge. And she being examined and set upon the racke, confessed the whole matter, and promised, that if she might have libertie to go home, she would restore him to his old shape: and being dismissed, she did accordinglie. So as notwithstanding they apprehended hir againe, and burned hir: and the yoong man returned into his countrie with a joifull and merrie hart.

♦Note the devotion of the asse.♦

Upon the advantage of this storie _M. Mal. Bodin_, and the residue of the witchmongers triumph; and speciallie bicause S. _Augustine_ subscribeth thereunto; or at the least to the verie like. Which I must confesse I find too common in his books, insomuch as I judge them rather to be foisted in by some fond papist or witchmonger, than so learned a mans dooings. The best is, that he himselfe is no eiewitnesse to any of those his tales; but speaketh onelie by report; wherein he uttereth these words: to wit, that It were a point of great incivilitie, &c: to discredit so manie and so certeine reports. And in that respect he justifieth the corporall transfigurations of _Ulysses_ his mates, throgh the witchcraft of _Circes_: and that foolish fable of _Præstantius_ his father, who (he saith) did eate provender and haie among other horsses, being himselfe turned into an horsse. Yea he verifieth the starkest lie that ever was invented, of the two alewives that used to transforme all their ghests into horsses, and to sell them awaie at markets and faires. And therefore I saie with _Cardanus_, that how much _Augustin_ saith he hath seen with his eies, so much I am content to beleeve. Howbeit S. _Augustin_ concludeth against _Bodin_. For he affirmeth these transubstantiations to be but fantasticall, and that they are not according to the veritie, but according to the appearance. And yet I cannot allow of such appearances made by witches, or yet by divels: for I find no such power given by God to any creature. And I would wit of S. _Augustine_, where they became, whom _Bodins_ transformed woolves devoured. But

♦_August lib. 18. de civi. Dei. cap. 17 & 18._♦

♦At the alps in Arcadia.♦

♦_Card. de Var. rerum. lib. 15 cap. 80._♦

♦_August. Lib. 18. de civit. Dei._♦

—————————————————————————————_ô quàm
Credula mens hominis, & erectæ fabulis aures!_

[*]_Good Lord! how light of credit is
the waveriug mind of man!
How unto tales and lies his eares
attentive all they can?_

♦[*] [Rom.]♦

♦_Englished by Abraham Fleming._♦

Generall councels, and the popes canons, which _Bodin_ so regardeth, doo condemne and pronounce his opinions in this behalfe to be absurd; and the residue of the witchmongers, with himselfe in the number, to be woorsse than infidels. And these are the verie words of the canons, which else-where I have more largelie repeated; Whosoever beleeveth, that anie creature can be made or changed into better or woorsse, or transformed into anie other shape, or into anie other similitude, by anie other than by God himselfe the creator of all things, without all doubt is an infidell, and woorsse than a pagan. And therewithall this reason is rendered, to wit: bicause they attribute that to a creature, which onelie belongeth to God the creator of all things.

♦_Canon. 26. quæ. 5. episcopi ex con. acquir. &c._♦

The fourth Chapter.

_A summarie of the former fable, with a refutation thereof,
after due examination of the same._

Concerning the veritie or probabilitie of this enterlude, betwixt _Bodin_, _M. Mal._ the witch, the asse, the masse, the merchants, the inquisitors, the tormentors, &c: First I woonder at the miracle of transubstantiation: Secondlie at the impudencie of _Bodin_ and _James Sprenger_, for affirming so grosse a lie, devised beelike by the knight of the _Rhodes_, to make a foole of _Sprenger_, and an asse of _Bodin_: Thirdlie, that the asse had no more wit than to kneele downe and hold up his forefeete to a peece of starch or flowre, which neither would, nor could, nor did helpe him: Fourthlie, that the masse could not reforme that which the witch transformed: Fiftlie, that the merchants, the inquisitors, and the tormentors, could not either severallie or jointlie doo it, but referre the matter to the witches courtesie and good pleasure.

But where was the yoong mans owne shape all these three yeares, wherein he was made an asse? It is a certeine and a generall rule, that two substantiall formes cannot be in one subject _Simul & semel_, both at once: which is confessed by themselves. The forme of the beast occupied some place in the aire, and so I thinke should the forme of a man doo also. For to bring the bodie of a man, without feeling, into such a thin airie nature, as that it can neither be seene nor felt, it may well be unlikelie, but it is verie impossible: for the aire is inconstant, and continueth not in one place. So as this airie creature would soone be carried into another region: as else-where I have largelie prooved. But indeed our bodies are visible, sensitive, and passive, and are indued with manie other excellent properties, which all the divels in hell are not able to alter: neither can one haire of our head perish, or fall awaie, or be transformed, without the speciall providence of God almightie.

♦His shape was in the woods: where else should it be?♦

♦_Mal. malef. par. 1. quæ. 2._♦

♦In my discourse of spirits and divels, being the 17 booke of this volume.♦

But to proceed unto the probabilitie of this storie. What lucke was it, that this yoong fellow of _England_, landing so latelie in those parts, and that old woman of _Cyprus_, being both of so base a condition, should both understand one anothers communication; _England_ and _Cyprus_ being so manie hundred miles distant, and their languages so farre differing? I am sure in these daies, wherein trafficke is more used, and learning in more price; few yong or old mariners in this realme can either speake or understand the language spoken at _Salamin_ in _Cyprus_, which is a kind of _Greeke_; and as few old women there can speake our language. But _Bodin_ will saie; You heare, that at the inquisitors commandement, and through the tormentors correction, she promised to restore him to his owne shape: and so she did, as being thereunto compelled. I answer, that as the whole storie is an impious fable; so this assertion is false, and disagreeable to their owne doctrine, which mainteineth, that the witch dooth nothing but by the permission and leave of God. For if she could doo or undoo such a thing at hir owne pleasure, or at the commandement of the inquisitors, or for feare of the tormentors, or for love of the partie, or for remorse of conscience: then is it not either by the extraordinarie leave, nor yet by the like direction of God; except you will make him a confederate with old witches. I for my part woonder most, how they can turne and tosse a mans bodie so, and make it smaller and greater, to wit, like a mowse, or like an asse, &c: and the man all this while to feele no paine. And I am not alone in this maze: for _Danæus_ a special mainteiner of their follies saith, that although _Augustine_ and _Apuleius_ doo write verie crediblie of these matters; yet will he never beleeve, that witches can change men into other formes; as asses, apes, woolves, beares, mice, &c.

♦_Dan. in dialog. cap. 3._♦

♦_August. lib. de civit. Dei. cap. 17. 18._♦

The fift Chapter.

_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._

But was this man an asse all this while? Or was this asse a man? _Bodin_ saith (his reason onelie reserved) he was trulie transubstantiated into an asse; so as there must be no part of a man, but reason remaining in this asse. And yet _Hermes Trismegistus_ thinketh he hath good authoritie and reason to saie; _Aliud corpus quàm humanum non capere animam humanam; nec fas esse in corpus animæ ratione carentis animam rationalem corruere_; that is; An humane soule cannot receive anie other than an humane bodie, nor yet canne light into a bodie that wanteth reason of mind. But S. _James_ saith; the bodie without the spirit is dead. And surelie, when the soule is departed from the bodie, the life of man is dissolved: and therefore _Paule_ wished to be dissolved, when he would have beene with Christ. The bodie of man is subject to divers kinds of agues, sicknesses, and infirmities, whereunto an asses bodie is not inclined: and mans bodie must be fed with bread, &c: and not with hay. _Bodins_ asseheaded man must either eate haie, or nothing: as appeareth in the storie. Mans bodie also is subject unto death, and hath his daies numbred. If this fellowe had died in the meane time, as his houre might have beene come, for anie thing the divels, the witch, or _Bodin_ knew; I mervell then what would have become of this asse, or how the witch could have restored him to shape, or whether he should have risen at the daie of judgement in an asses bodie and shape. For _Paule_ saith, that that verie bodie which is sowne and buried a naturall bodie, is raised a spirituall bodie. The life of Jesus is made manifest in our mortall flesh, and not in the flesh of an asse.

♦_Hermes Trismeg in suo Periandro._♦

♦Jam. 2, 26.♦

♦Phili. 1, 23.♦

♦1. Cor. 15. 44.♦

God hath endued everie man and everie thing with his proper nature, substance, forme, qualities, and gifts, and directeth their waies. As for the waies of an asse, he taketh no such care: howbeit, they have also their properties and substance severall to themselves. For there is one flesh (saith _Paule_) of men, another flesh of beasts, another of fishes, another of birds. And therefore it is absolutelie against the ordinance of God (who hath made me a man) that I should flie like a bird, or swim like a fish, or creepe like a worme, or become an asse in shape: insomuch as if God would give me leave, I cannot doo it; for it were contrarie to his owne order and decree, and to the constitution of anie bodie which he hath made. Yea the spirits themselves have their lawes and limits prescribed, beyond the which they cannot passe one haires breadth; otherwise God should be contrarie to himselfe: which is farre from him. Neither is Gods omnipotencie hereby qualified, but the divels impotencie manifested, who hath none other power, but that which God from the beginning hath appointed unto him, consonant to his nature and substance. He may well be restreined from his power and will, but beyond the same he cannot passe, as being Gods minister, no further but in that which he hath from the beginning enabled him to doo: which is, that he being a spirit, may with Gods leave and ordinance viciat and corrupt the spirit and will of man: wherein he is verie diligent.

♦1. Cor. 15, 39.♦

♦Psal. 119.♦