_M. Mal._ saith, that The eies and eares of the mind are farre more
subtill than bodilie eies or carnall eares. Yea it is there affirmed,
that as they take bodies, and the likenesse of members; so they take
minds and similitudes of their operations. But by the way, I would have
them answer this question. Our minds and soules are spirituall things.
If our corporall eares be stopped, what can they heare or conceive of
anie externall wisedome? And truelie, a man of such a constitution of
bodie, as they imagine of these spirits, which make themselves, &c:
were of farre more excellent substance, &c: than the bodies of them
that God made in paradise; and so the divels workmanship should exceed
the handie worke of God the father and creator of all things.

♦_Mal. malef. par. 2. cap. 4 quæst. 1._♦

♦If his bodilie eies were out, he would see but ilfavoredlie.♦

                          The second Chapter.

  _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._

Heretofore (they saie) _Incubus_ was faine to ravish women against
their will, untill Anno. 1400: but now since that time witches consent
willinglie to their desires: in so much as some one witch exerciseth
that trade of lecherie with _Incubus_ twentie or thirtie yeares
togither; as was confessed by fourtie and eight witches burned at
_Ravenspurge_. But what goodlie fellowes _Incubus_ begetteth upon
these witches, is prooved by _Thomas_ of _Aquine_, _Bodin_, _M. Mal.
Hyperius_, _&c._

♦_Nider in fornicario._♦

♦_T. Brabant in lib. de apib._♦

♦_In. sen. dist. 4. art. 4._♦

This is prooved first by the divels cunning, in discerning the
difference of the seed which falleth from men. Secondlie, by his
understanding of the aptnes of the women for the receipt of such seed.
Thirdlie by his knowledge of the constellations, which are freendlie
to such corporall effects. And lastlie, by the excellent complexion of
such as the divell maketh choice of, to beget such notable personages
upon, as are the causes of the greatnesse and excellencie of the child
thus begotten.

♦Gen. 6, 4.♦

And to proove that such bawdie dooings betwixt the divell and witches
is not fained, S. _Augustine_ is alledged, who saith, that All
superstitious arts had their beginning of the pestiferous societie
betwixt the divell and man. Wherein he saith truelie; for that in
paradise, betwixt the divell and man, all wickednes was so contrived,
that man ever since hath studied wicked arts: yea and the divell will
be sure to be at the middle and at both ends of everie mischeefe. But
that the divell ingendreth with a woman, in maner and forme as is
supposed, and naturallie begetteth the wicked, neither is it true, nor
_Augustines_ meaning in this place.

♦_Mal. malef. par. 2. quæ. 1_
 _August. de doctrina Christ._♦

Howbeit _M. Mal._ proceedeth, affirming that All witches take their
beginning from such filthie actions, wherein the divell, in likenes
of a prettie wench, lieth prostitute as _Succubus_ to the man, and
reteining his nature and seede, conveieth it unto the witch, to whome
he delivereth it as _Incubus_. Wherein also is refuted the opinion of
them that hold a spirit to be unpalpable. _M. Mal._ saith, There can
be rendred no infallible rule, though a probable distinction may be
set downe, whether _Incubus_ in the act of venerie doo alwaies powre
seed out of his assumed bodie. And this is the distinction; Either she
is old and barren, or yoong and pregnant. If she be barren, then dooth
_Incubus_ use hir without decision of seed; bicause such seed should
serve for no purpose. And the divell avoideth superfluitie as much as
he may; and yet for hir pleasure and condemnation togither, he goeth
to worke with hir. But by the waie, if the divell were so compendious,
what should he need to use such circumstances, even in these verie
actions, as to make these assemblies, conventicles, ceremonies, &c:
when he hath alreadie bought their bodies, and bargained for their
soules? Or what reason had he, to make them kill so manie infants, by
whom he rather loseth than gaineth any thing; bicause they are, so
farre as either he or we knowe, in better case than we of riper yeares
by reason of their innocencie? Well, if she be not past children, then
stealeth he seed awaie (as hath beene said) from some wicked man being
about that lecherous busines, and therewith getteth yoong witches upon
the old.

♦_Mal. malef. quæ. 1. par. 1._♦

And note, that they affirme that this businesse is better accomplished
with seed thus gathered, than that which is shed in dremes, through
superfluitie of humors: bicause that is gathered from the vertue of the
seed generative. And if it be said that the seed will wax cold by the
waie, and so lose his naturall heate, and consequentlie the vertue: _M.
Mal. Danæus_, and the rest doo answere, that the divell can so carrie
it, as no heate shall go from it, &c.

♦_Mal. malef. par. 1. quæ. 1._
 _Danæus in dialog. de sortiariis._♦

Furthermore, old witches are sworne to procure as manie yoong virgins
for _Incubus_ as they can, whereby in time they growe to be excellent
bawds: but in this case the preest plaieth _Incubus_. For you shall
find, that confession to a preest, and namelie this word _Benedicite_,
driveth _Incubus_ awaie, when _Ave Maries_, crosses, and all other
charmes faile.

♦_Ja. Sprenger in Mal. male._♦

                          The third Chapter.

  _Of the divels visible & invisible dealing with witches in the waie
                             of lecherie._

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.♦

What a beastlie assertion is it, that a man, whom GOD hath made
according to his owne similitude and likenes, should be by a witch
turned into a beast? What an impietie is it to affirme, that an asses
bodie is the temple of the Holy-ghost? Or an asse to be the child of
God, and God to be his father; as it is said of man? Which _Paule_ to
the _Corinthians_ so divinelie confuteth, who saith, that Our bodies
are the members of Christ. In the which we are to glorifie God: for
the bodie is for the Lord, and the Lord is for the bodie. Surelie he
meaneth not for an asses bodie, as by this time I hope appeareth: in
such wise as _Bodin_ may go hide him for shame; especiallie when
he shall understand, that even into these our bodies, which God hath
framed after his owne likenesse, he hath also brethed that spirit,
which _Bodin_ saith is now remaining within an asses bodie, which God
hath so subjected in such servilitie under the foote of man; Of whom
God is so mindfull, that he hath made him little lower than angels, yea
than himselfe, and crowned him with glorie and worship, and made him to
have dominion over the workes of his hands, as having put all things
under his feete, all sheepe and oxen, yea woolves, asses, and all other
beasts of the field, the foules of the aire, the fishes of the sea,
&c. _Bodins_ poet, _Ovid_, whose _Metamorphôsis_ make so much for him,
saith to the overthrow of this phantasticall imagination:

    _Os homini sublime dedit, cœlúmque videre
    Jussit, & erectos ad sydera tollere vultus._

      The effect of which verses is this;

    [*]_The Lord did set mans face so hie,
      That he the heavens might behold,
      And looke up to the starrie skie,
      To see his woonders manifold._

♦1. Cor. 6, 19 verse. 15, &c verse. 2. verse. 13.

♦Psalm. 8. verses 5, 6, 7, 8.♦

♦[*] [Rom.]♦

Now, if a witch or a divell can so alter the shape of a man, as
contrarilie to make him looke downe to hell, like a beast; Gods works
should not onelie be defaced and disgraced, but his ordinance should be
woonderfullie altered, and thereby confounded.

                           The sixt Chapter.

       _The witchmongers objections, concerning Nabuchadnez-zar
     answered, and their errour concerning Lycanthropia confuted._

_Malleus Maleficarum_, _Bodin_, and manie other of them that mainteine
witchcraft, triumph upon the storie of _Nabuchadnez-zar_; as though
_Circes_ had transformed him with hir sorceries into an oxe, as she did
others into swine, &c. I answer, that he was neither in bodie nor shape
transformed at all, according to their grosse imagination; as appeareth
both by the plaine words of the text, and also by the opinions of the
best interpretors thereof: but that he was, for his beastlie government
and conditions, throwne out of his kingdome and banished for a time,
and driven to hide himselfe in the wildernesse, there in exile to lead
his life in beastlie sort, among beasts of the field, and fowles of
the aire (for by the waie I tell you it appeareth by the text, that he
was rather turned into the shape of a fowle than of a beast) untill
he rejecting his beastlie conditions, was upon his repentance and
amendment called home, and restored unto his kingdome. Howbeit, this
(by their confession) was neither divels nor witches dooing; but a
miracle wrought by God, whom alone I acknowledge to be able to bring
to passe such workes at his pleasure. Wherein I would know what our
witchmongers have gained.

♦Their groundworke is as sure as to hold a quick eele by the taile.♦

♦Dan. 4.♦

I am not ignorant that some write, that after the death of
_Nabuchadnez-zar_, his sonne [*]_Eilumorodath_ gave his bodie to the
ravens to be devoured, least afterwards his father should arise from
death, who of a beast became a man againe. But this tale is meeter
to have place in the _Cabalisticall_ art, to wit: among unwritten
verities than here. To conclude, I saie that the transformations,
which these witchmongers doo so rave and rage upon, is (as all the
learned sort of physicians affirme) a disease proceeding partlie from
melancholie, wherebie manie suppose themselves to be woolves, or such
ravening beasts. For _Lycanthropia_ is of the ancient physicians called
_Lupina melancholia_, or _Lupina insania_. _J. Wierus_ declareth verie
learnedlie, the cause, the circumstance, and the cure of this disease.
I have written the more herein; bicause hereby great princes and
potentates, as well as poore women and innocents, have beene defamed
and accounted among the number of witches.

♦_Cor. Agrip. de vanit. scient. cap. 44._♦

♦[*] [tr. of _Euil_]♦

♦_Paul. Aeginet. li. 3. c. 16._
 _Aetius. lib. 6. cap. 11._
 _J. Wier. de præst. dæm. lib. 4. cap. 23._♦

                         The seventh Chapter.

  _A speciall objection answered concerning transportations, with the
                consent of diverse writers thereupon._

For the maintenance of witches transportations, they object the words
of the Gospell, where the divell is said to take up Christ, and to
set him on a pinnacle of the temple, and on a mountaine, &c. Which
if he had doone in maner and forme as they suppose, it followeth not
therefore that witches could doo the like; nor yet that the divell
would doo it for them at their pleasure; for they know not their
thoughts, neither can otherwise communicate with them. But I answer,
that if it were so grosselie to be understood, as they imagine it,
yet should it make nothing to their purpose. For I hope they will not
saie, that Christ had made anie ointments, or entred into anie league
with the divell, and by vertue thereof was transported from out of the
wildernes, unto the top of the temple of Jerusalem; or that the divell
could have maisteries over his bodie, whose soule he could never laie
hold upon; especiallie when he might (with a becke of his finger)
have called unto him, and have had the assistance of manie legions of
angels. Neither (as I thinke) will they presume to make Christ partaker
of the divels purpose and sinne in that behalfe. If they saie; This
was an action wrought by the speciall providence of God, and by his
appointment, that the scripture might be fulfilled: then what gaine
our witchmongers by this place? First, for that they maie not produce
a particular example to prove so generall an argument. And againe, if
it were by Gods speciall providence and appointment; then why should
it not be doone by the hand of God, as it was in the storie of _Job_?
Or if it were Gods speciall purpose and pleasure, that there should be
so extraordinarie a matter brought to passe by the hand of the divell;
could not God have given to the wicked angell extraordinarie power, and
cloathed him with extraordinarie shape; whereby he might be made an
instrument able to accomplish that matter, as he did to his angell that
carried _Abacuck_ to _Daniell_, and to them that he sent to destroie
_Sodome_? But you shall understand, that this was doone in a vision,
and not in veritie of action. So as they have a verie cold pull of this
place, which is the speciall peece of scripture alledged of them for
their transportations.

♦Matth. 4, 8.
 Luk. 3, 9.♦

♦Answer to the former objection.♦

♦Matt. 26, 53.♦

♦Job. 1, 11.
 Job. 2, 5.♦

Heare therefore what _Calvine_ saith in his commentarie upon that
place, in these words; The question is, whether Christ were carried
aloft indeed, or whether it were but in a vision? Manie affirme verie
obstinatlie, that his bodie was trulie and reallie as they saie taken
up: bicause they thinke it too great an indignitie for Christ to be
made subject to sathans illusions. But this objection is easilie washed
awaie. For it is no absurditie to grant all this to be wrought through
Gods permission, or Christes voluntarie subjection: so long as we yeeld
not to thinke that he suffered these temptations inwardlie, that is to
saie, in mind or soule. And that which is afterwards set downe by the
Evangelist, where the divell shewed him all the kingdoms of the world,
and the glorie of the same, and that to be doone (as it is said in
_Luke_) in the twinkling of an eie, dooth more agree with a vision than
with a reall action. So farre are the verie words of _Calvine_. Which
differ not one syllable nor five words from that which I had written
herein, before I looked for his opinion in the matter. And this I hope
will be sufficient to overthrow the assertions of them that laie the
ground of their transportations and flieng in the aire hereupon.

♦_J. Calvine in harmon. Evang. in Matth. 4. & Luk. 4._♦

He that will saie, that these words; to wit, that Christ was taken up,
&c: can hardlie be applied to a vision, let him turne to the prophesie
of _Ezechiell_, and see the selfe-same words used in a vision: saving
that where Christ is said to be taken up by the divell, _Ezechiell_
is taken up, and lifted up, and carried by the spirit of God, and yet
in a vision. But they have lesse reason that build upon this sandie
rocke, the supernaturall frame of transubstantiation; as almost all
our witching writers doo. For _Sprenger_ & _Institor_ saie, that the
divell in the likenesse of a falcon caught him up. _Danæus_ saith, it
was in the similitude of a man; others saie, of an angell painted with
wings; others, invisiblie: _Ergo_ the divell can take (saie they) what
shape he list. But though some may cavill upon the divels transforming
of himselfe; yet, that either divell or witch can transforme or
transubstantiat others, there is no tittle nor colour in the scriptures
to helpe them. If there were authoritie for it, and that it were past
all peradventure, lo, what an easie matter it is to resubstantiate an
asse into a man. For _Bodin_ saith upon the word of _Apuleius_, that if
the asse eate new roses, anise, or baie leaves out of spring water, it
will presentlie returne him into a man. Which thing _Sprenger_ saith
maie be doone, by washing the asse in faire water: yea he sheweth an
instance, where, by drinking of water an asse was turned into a man.

♦Ezec. 3, 12. and 14.♦

♦_Mal. malef._♦

♦_J. Bod. lib. de dæm. 3. cap. 5._♦

♦_In Mal. mal._♦

                          The eight Chapter.

      _The witchmongers objection concerning the historie of Job
                              answered._

These witchmongers, for lacke of better arguments, doo manie times
object _Job_ against me; although there be never a word in that storie,
which either maketh for them, or against me: in so much as there is
not the name of a witch mentioned in the whole booke. But (I praie
you) what witchmonger now seeing one so afflicted as _Job_, would not
saie he were bewitched, as _Job_ never saith? [a]For first there came
a messenger unto him, and said; Thy oxen were plowing, and thy asses
were feeding in their places, [b]and the _Sabeans_ came violentlie
and tooke them; yea they have slaine thy servants with the edge of the
sword; but I onelie am escaped to tell thee. [c]And whilest he was
yet speaking, another came, and said; The fier of God is fallen from
the heaven, & hath burnt up thy sheepe and thy servants, and devoured
them; but I onlie am escaped to tell thee. [d]And while he was yet
speaking, another came, and said; The _Chaldæans_ set out their bands,
and fell upon thy camels, and have taken them, and have slaine thy
servants with the edge of the sword; but I onelie am escaped alone
to tell thee. [e]And whilest he was yet speaking, came another, and
said; Thy sonnes and thy daughters were eating and drinking wine in
their elder brothers house, [f]and behold there came a great wind
from beyond the wildernesse, and smote the foure corners of the house,
which fell upon thy children, and they are dead; and I onlie am escaped
alone to tell thee. [g]Besides all this, he was smitten with biles,
from the sole of his foote to the crowne of his head. If anie man in
these daies called _Job_ should be by the appointment or hand of God
thus handled, as this _Job_ was; I warrant you that all the old women
in the countrie would be called _Coram nobis_: warrants would be sent
out on everie side, publike and private inquirie made what old women
latelie resorted to _Jobs_ house, or to anie of those places, where
these misfortunes fell. If anie poore old woman had chanced within two
or three moneths to have borrowed a curtsie of [*]seasing, or to have
fetcht from thence a pot of milke, or had she required some almes,
and not obteined it at _Jobs_ hand; there had beene argument enough
to have brought hir to confusion: and to be more certeine to have the
right witch apprehended, figures must have beene cast, the sive and
sheares must have beene set on worke; yea rather than the witch should
escape, a conjuror must have earned a little monie, a circle must have
beene made, and a divell raised to tell the truth: mother _Bungie_
must have been gon unto, and after she had learned hir name, whom _Job_
most suspected, she would have confirmed the suspicion with artificiall
accusations: in the end, some woman or other must have beene hanged for
it. But as _Job_ said; _Dominus dedit_: so said he not; _Diabolus vel
Lamia sed Dominus abstulit_. Which agreeth with the tenor of the text,
where it is written, that the divell at everie of _Jobs_ afflictions
desired God to laie his hand upon him. Insomuch as _Job_ imputed no
part of his calamitie unto divels, witches, nor yet unto conjurors, or
their inchantments; as we have learned now to doo. Neither sinned he,
or did God any wrong, when he laid it to his charge: but we dishonour
God greatlie, when we attribute either the power or proprietie of God
the creator unto a creature.

♦_J. Calvin. in Job. cap. 1. 21._♦

♦[a] Job. 1, 14.♦

♦[b] verse, 15.♦

♦[c] verse, 16.♦

♦[d] verse, 17.♦

♦[e] verse, 18.♦

♦[f] verse, 19.♦

♦[g] Ibid. ca. 2. vers. 7.♦

♦[*] [? searsing]♦

[*]_Calvine_ saith; We derogate much from Gods glorie and
omnipotencie, when we saie he dooth but give sathan leave to doo it:
which is (saith he) to mocke Gods justice; and so fond an assertion,
that if asses could speake, they would speake more wiselie than so. For
a temporall judge saith not to the hangman; I give thee leave to hang
this offender, but commandeth him to doo it. But the mainteiners of
witches omnipotencie, saie; Doo you not see how reallie and palpablie
the divell tempted and plagued _Job_? I answer first, that there is
no corporall or visible divell named nor seene in any part of that
circumstance; secondlie, that it was the hand of God that did it;
thirdlie, that as there is no communitie betweene the person of a
witch, and the person of a divell, so was there not any conference or
practise betwixt them in this case.

♦[*] _J. Calvin. in Job, cap. 2. Sermon. 8._
 _Muscul. in loc. comm._
 _Idem, ibidem._♦

And as touching the communication betwixt God and the divell, behold
what _Calvine_ saith, writing or rather preaching of purpose upon that
place, wherupon they thinke they have so great advantage; When sathan
is said to appeere before God, it is not doone in some place certeine,
but the scripture speaketh so to applie it selfe to our rudenes.
Certeinlie the divell in this and such like cases is an instrument to
worke Gods will, and not his owne: and therefore it is an ignorant
and an ungodlie saieng (as _Calvine_ judgeth it) to affirme, that God
dooth but permit and suffer the divell. For if sathan were so at his
owne libertie (saith he) we should be overwhelmed at a sudden. And
doubtlesse, if he had power to hurt the bodie, there were no waie
to resist: for he would come invisiblie upon us, and knocke us on
the heads; yea hee would watch the best and dispatch them, whilest
they were about some wicked act. If they saie; God commandeth him,
no bodie impugneth them: but that God should give him leave, I saie
with _Calvine_, that the divell is not in such favour with God, as to
obteine any such request at his hands.

♦_J. Calvine in his sermon upon Job._♦

And wheras by our witchmongers opinions and arguments, the witch
procureth the divell, and the divell asketh leave of God to plague whom
the witch is disposed: there is not (as I have said) any such corporall
communication betweene the divell and a witch, as witchmongers imagine.
Neither is God mooved at all at sathans sute, who hath no such favour
or grace with him, as to obteine any thing at his hands.

♦_J. Calvine in Job. cap. 1. sermon. 5._♦

But _M. Mal._ and his friends denie, that there were any witches in
_Jobs_ time: yea the witchmongers are content to saie, that there were
none found to exercise this art in Christs time, from his birth to his
death, even by the space of thirtie three yeares. If there had beene
anie (saie they) they should have beene there spoken of. As touching
the authoritie of the booke of _Job_, there is no question but that it
is verie canonicall and authentike. Howbeit, manie writers, both of the
Jewes and others, are of opinion, that _Moses_ was the author of this
booke; and that he did set it as a looking glasse before the people: to
the intent the children of _Abraham_ (of whose race he himselfe came)
might knowe, that God shewed favour to others that were not of the same
line, and be ashamed of their wickednesse: seeing an uncircumcised
Painime had so well demeaned himselfe. Upon which argument _Calvine_
(though he had written upon the same) saith, that Forsomuch as it is
uncerteine, whether it were _Res gesta_ or _Exempli gratia_, we must
leave it in suspense. Nevertheles (saith he) let us take that which is
out of all doubt; namelie, that the Holy-ghost hath indited the booke,
to the end that the Jewes should knowe that God hath had a people
alwaies to serve him throughout the world, even of such as were no
Jewes, nor segregated from other nations.

♦_Mal. malef. pa. 1. quæst. 1._
 _Idem part. 1. quæst. 4._♦

♦Note what is said touching the booke of Job.♦

Howbeit, I for my part denie not the veritie of the storie; though
indeed I must confesse, that I thinke there was no such corporall
enterlude betweene God, the divell, and _Job_, as they imagine: neither
anie such reall presence and communication as the witchmongers conceive
and mainteine; who are so grosse herein, that they doo not onlie
beleeve, but publish so palpable absurdities concerning such reall
actions betwixt the divell and man, as a wise man would be ashamed to
read, but much more to credit: as that S. _Dunstan_ lead the divell
about the house by the nose with a paire of pinsors or tongs, and made
him rore so lowd, as the place roong thereof, &c: with a thousand the
like fables, without which neither the art of poperie nor of witchcraft
could stand. But you may see more of this matter else-where, where in
few words (which I thought good here to omit, least I should seeme to
use too manie repetitions) I answer effectuallie to their cavils about
this place.

♦_In legenda aurea._♦

                          The ninth Chapter.

         _What severall sorts of witches are mentioned in the
         scriptures, and how the word witch is there applied._

But what sorts of witches so ever _M. Mal._ or _Bodin_ saie there are;
_Moses_ spake onlie of foure kinds of impious couseners or witches
(whereof our witchmongers old women which danse with the fairies, &c;
are none.) The first were _Præstigiatores Pharaonis_, which (as all
divines, both Hebrues and others conclude) were but couseners and
jugglers, deceiving the kings eies with illusions and sleights; and
making false things to appeare as true: which nevertheles our witches
cannot doo. The second is _Mecasapha_, which is she that destroieth
with poison. The third are such as use sundrie kinds of divinations,
and hereunto perteine these words, _Kasam_, _Onen_, _Ob_, _Idoni_. The
fourth is _Habar_, to wit: when magicians, or rather such, as would
be reputed cunning therein, mumble certeine secret words, wherin is
thought to be great efficacie.

♦1. Præstigiatores Pharaonis.♦

♦2. Mecasapha.♦

♦3. Kasam.
 Onen.
 Ob.
 Idoni.♦

♦4. Habar.♦

These are all couseners and abusers of the people in their severall
kinds. But bicause they are all termed of our translators by the name
of witches in the Bible: therefore the lies of _M. Mal._ and _Bodin_,
and all our old wives tales are applied unto these names, and easilie
beleeved of the common people, who have never hitherto beene instructed
in the understanding of these words. In which respect, I will (by Gods
grace) shew you (concerning the signification of them) the opinion
of the most learned in our age; speciallie of _Johannes Wierus_; who
though hee himselfe were singularlie learned in the toongs, yet for his
satisfaction and full resolution in the same, he sent for the judgement
of _Andræas Massius_, the most famous _Hebrician_ in the world, and
had it in such sense and order, as I meane to set downe unto you. And
yet I give you this note by the waie, that witchcraft or inchantment
is diverslie taken in the scriptures; somtimes nothing tending to such
end as it is commonlie thought to doo. For in 1 _Samuell_, 15, 23.
it is all one with rebellion. _Jesabell_ for hir idolatrous life is
called a witch. Also in the new testament, even S. _Paule_ saith the
_Galathians_ are bewitched, bicause they were seduced and lead from the
true understanding of the scriptures.

♦[or _Masius_]♦

♦Note.♦

♦1. Sa. 15, 23.♦

♦2. Re. 9, 22.
 Gal. 3, 1.♦

Item sometimes it is taken in good part; as the magicians that came
to worship and offer to Christ: and also where _Daniell_ is said to
be an inchanter, yea a principall inchanter: which title being given
him in divers places of that storie, he never seemeth to refuse or
dislike; but rather intreateth for the pardon and qualification of the
rigor towards other inchanters, which were meere couseners indeed: as
appeareth in the second chapter of _Daniell_, where you may see that
the king espied their fetches.

♦Matth. 2, 1.♦

♦Daniel. 4.♦

♦Dan. 2, 8.♦

Sometimes such are called conjurors, as being but roges, and lewd
people, would use the name of Jesus to worke miracles, whereby, though
they being faithlesse could worke nothing; yet is their practise
condemned by the name of conjuration. Sometimes jugglers are called
witches. Sometimes also they are called sorcerers, that impugne
the gospell of Christ, and seduce others with violent persuasions.
Sometimes a murtherer with poison is called a witch. Sometimes they are
so termed by the verie signification of their names; as _Elimas_, which
signifieth a sorcerer. Sometimes bicause they studie curious and vaine
arts. Sometimes it is taken for woonding or greeving of the hart. Yea
the verie word _Magus_, which is Latine for a magician, is translated
a witch; and yet it was hertofore alwaies taken in the good part. And
at this daie it is indifferent to saie in the English toong; She is a
witch; or, She is a wise woman.

♦Actes. 19.♦

♦Gen. 4, 18.
 Exod. 7, 13, &c.
 Acts 13.
 Exod. 22, &c.
 Acts. 13.
 Acts. 19.
 Canticles of Salomon. cap. 4. verse. 9.♦

Sometimes observers of dreames, sometimes soothsaiers, sometimes the
observers of the flieng of foules, of the meeting of todes, the falling
of salt, &c: are called witches. Sometimes he or she is called a witch,
that take upon them either for gaine or glorie, to doo miracles; and
yet can doo nothing. Sometimes they are called witches in common
speech, that are old, lame, curst, or melancholike, as a nickname. But
as for our old women, that are said to hurt children with their eies,
or lambs with their lookes, or that pull downe the moone out of heaven,
or make so foolish a bargaine, or doo such homage to the divell; you
shall not read in the bible of any such witches, or of any such actions
imputed to them.

♦Deut. 18, 2.
 Jerem. 27.
 Acts. 8.♦

                          ¶ _The sixt Booke._

                          The first Chapter.

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

_Chasaph_, being an Hebrue word, is Latined _Veneficium_, and is
in English, poisoning, or witchcraft; if you will so have it. The
Hebrue sentence written in _Exodus_, 22. is by the 70. interpretors
translated thus into Greeke, Φαρμακοῦς οὐκ ἐπιζεώσετε, which in Latine
is, _Veneficos (sive) veneficas non retinebitis in vita_, in English,
You shall not suffer anie poisoners, or (as it is translated) witches
to live. The which sentence _Josephus_ an Hebrue borne, and a man of
great estimation, learning and fame, interpreteth in this wise; Let
none of the children of Israel have any poison that is deadlie, or
prepared to anie hurtfull use. If anie be apprehended with such stuffe,
let him be put to death, and suffer that which he ment to doo to them,
for whom he prepared it. The _Rabbins_ exposition agree heerewithall.
_Lex Cornelia_ differeth not from this sense, to wit, that he must
suffer death, which either maketh, selleth, or hath anie poison, to the
intent to kill anie man. This word is found in these places following:
_Exodus._ 22, 18. _Deut._ 18, 10. 2. _Sam._ 9, 22. _Dan._ 2, 2. _2.
Chr._ 33, 6. _Esay._ 47, 9, 12. _Malach_, 3, 5. _Jerem._ 27, 9. _Mich._
5, 2. _Nah._ 3, 4. _bis_. Howbeit, in all our English translations,
_Chasaph_ is translated, witchcraft.

♦_Joseph. in Judæorum antiquitat._♦

And bicause I will avoid prolixitie and contention both at once, I
will admit that _Veneficæ_ were such witches, as with their poisons
did much hurt among the children of Israell; and I will not denie that
there remaine such untill this daie, bewitching men, and making them
beleeve, that by vertue of words, and certeine ceremonies, they bring
to passe such mischeefes, and intoxications, as they indeed accomplish
by poisons. And this abuse in cousenage of people, together with the
taking of Gods name in vaine, in manie places of the scripture is
reprooved, especiallie by the name of witchcraft, even where no poisons
are. According to the sense which S. _Paule_ useth to the _Galathians_
in these words, where he sheweth plainelie, that the true signification
of witchcraft is cousenage; O ye foolish _Galathians_ (saith he) who
hath bewitched you? to wit, cousened or abused you, making you beleeve
a thing which is neither so nor so. Whereby he meaneth not to aske of
them, who have with charmes, &c: or with poisons deprived them of their
health, life, cattell, or children, &c: but who hath abused or cousened
them, to make them beleeve lies. This phrase is also used by _Job._
15. But that we may be throughlie resolved of the true meaning of this
phrase used by _Paule_, _Gal._ 3. let us examine the description of a
notable witch called _Simon Magus_, made by S. _Luke_; There was (saith
he) in the citie of _Samaria_, a certeine man called _Simon_, which
used witchcraft, and bewitched the people of _Samaria_, saieng that
he himself was some great man. I demand, in what other thing here do
we see anie witchcraft, than that he abused the people, making them
beleeve he could worke miracles, whereas in truth he could doo no such
thing; as manifestlie may appeare in the 13. and 19. verses of the same
chapter: where he wondered at the miracles wrought by the apostles, and
would have purchased with monie the power of the Holy-ghost to worke
wonders.

♦Gal. 3, 1.♦

♦Job. 15, 12.♦

♦Acts. 8, 9.♦

It will be said, the people had reason to beleeve him, bicause it is
written, that he of long time had bewitched them with sorceries. But
let the bewitched _Galathians_ be a warning both to the bewitched
_Samaritans_, and to all other that are cousened or bewitched through
false doctrine, or legierdemaine; least while they attend to such
fables and lies, they be brought into ignorance, and so in time be
led with them awaie from God. And finallie, let us all abandon such
witches and couseners, as with _Simon Magus_ set themselves in the
place of God, boasting that they can doo miracles, expound dreames,
foretell things to come, raise the dead, &c: which are the workes of
the Holy-ghost, who onlie searcheth the heart and reines, and onelie
worketh great wonders, which are now staied and accomplished in Christ,
in whome who so stedfastlie beleeveth shall not need to be by such
meanes resolved or confirmed in his doctrine and gospell. And as for
the unfaithfull, they shall have none other miracle shewed unto them,
but the signe of _Jonas_ the prophet.

♦Acts. 8, 11.♦

♦1. Reg. 8, 39.
 Matth. 9. 4. 12. 25. 22.
 Acts. 1, 24. & 15, 8.
 Rom. 8, 27.
 Mark. 2.
 Luk. 6, 17. & 11. & 9.
 Joh. 1 & 2. & 6. & 13.
 Apoc. 2. & 3.
 Luk. 11, 29.♦

And therefore I saie, whatsoever they be that with _Simon Magus_
take upon them to worke such wonders, by soothsaieng, sorcerie, or
witchcraft, are but liers, deceivers, and couseners, according to
_Syrachs_ saieng; Sorcerie, witchcraft, soothsaieng, and dreames, are
but vanitie, and the lawe shalbe fulfilled without such lies. God
commanded the people, that they should not regard them that wrought
with spirits, nor soothsaiers: for the estimation that was attributed
unto them, offended God.

♦Eccl. 34, 5.♦

♦Eccl. 34, 8.♦

♦Levi. 19, 31.♦

                          The second Chapter.

  _The place of Deuteronomie expounded, wherin are recited all
    kind of witches; also their opinions confuted, which hold
    that they can worke such miracles as are imputed unto them._

The greatest and most common objection is, that if there were not
some, which could worke such miraculous or supernaturall feats, by
themselves, or by their divels, it should not have beene said; Let
none be found among you, that maketh his sonne or his daughter to go
through the fier, or that useth witchcraft, or is a regarder of times,
or a marker of the flieng of fowles, or a sorcerer, or a charmer, or
that counselleth with spirits, or a soothsaier, or that asketh counsell
of the dead, or (as some translate it) that raiseth the dead. But
as there is no one place in the scripture that saith they can worke
miracles, so it shalbe easie to proove, that these were all couseners,
everie one abusing the people in his severall kind; and are accurssed
of God. Not that they can doo all such things indeed, as there is
expressed; but for that they take upon them to be the mightie power of
God, and to doo that which is the onelie worke of him, seducing the
people, and blaspheming the name of God, who will not give his glorie
to anie creature, being himselfe the king of glorie and omnipotencie.

First I aske, what miracle was wrought by their passing through
the fier? Trulie it cannot be prooved that anie effect followed;
but that the people were bewitched, to suppose their sinnes to be
purged thereby; as the _Spaniards_ thinke of scourging and whipping
themselves. So as Gods power was imputed to that action, and so
forbidden as an idolatrous sorcerie. What woonders worketh the regarder
of times? What other divell dealeth he withall, than with the spirit of
superstition? Doth he not deceive himselfe and others, and therefore is
worthilie condemned for a witch? What spirit useth he, which marketh
the flieng of fowles? Nevertheles, he is here condemned as a practiser
of witchcraft; bicause he couseneth the people, and taketh upon him
to be a prophet; impiouslie referring Gods certeine ordinances to the
flittering fethers and uncerteine waies of a bird. The like effects
produceth sorcerie, charming, consultation with spirits, soothsaieng,
and consulting with the dead: in everie of the which Gods power is
obscured, his glorie defaced, and his commandement infringed.

♦Deut. 18. 10. 11.♦

♦Esay. 42, 8.
 Ps. 24. 8. 10.♦

And to proove that these soothsaiers and witches are but lieng mates
and couseners; note these words pronounced by God himselfe, even
in the selfe same place to the children of Israell: Although the
Gentiles suffered themselves to be abused, so as they gave eare to
these sorcerers, &c: he would not suffer them so, but would raise them
a prophet, who should speake the truth. As if he should saie; The
other are but lieng and cousening mates, deceitfull and undermining
merchants, whose abuses I will make knowne to my people. And that
everie one maie be resolved herein, let the last sentence of this
precept be well weighed; to wit, Let none be found among you, that
asketh counsell of (or raiseth the dead.)

♦Deut. 18, 14♦

First you know the soules of the righteous are in the hands of God,
and resting with _Lazarus_ in _Abrahams_ bosome, doo sleepe in Jesus
Christ. And from that sleepe, man shall not be raised, till the heavens
be no more: according to this of _David_: Wilt thou shew woonders among
the dead? Nay, the Lord saith, The living shall not be taught by the
dead, but by the living. As for the unrighteous, they are in hell,
where is no redemption; neither is there anie passage from heaven to
earth, but by God and his angels. As touching the resurrection and
restauration of the bodie, read _John._ 5. and you shall manifestlie
see, that it is the onelie worke of the father, who hath given the
power therof to the sonne, and to none other, &c. _Dominus percutit,
& ipse medetur: Ego occidam, & ego vivefaciam._ And in manie other
places it is written, that God giveth life and beeing to all. Although
_Plato_, with his maister _Socrates_, the cheefe pillers of these
vanities, say, that one _Pamphilus_ was called up out of hel, who
when he cam among the people, told manie incredible tales concerning
infernall actions. But herein I take up the proverbe; _Amicus Plato,
amicus Socrates, sed major amica veritas_.

♦Sap. 3, 1.
 Luk. 16, 23.♦

♦Job. 14, 12.
 Psal 88, 10.
 Deut. 18, 11.
 Luk. 16. 29. 31.♦

♦Luk. 16, 22.♦

♦Joh. 5, 21.♦

♦Ose. 6.
 Acts. 17. 25. 28.
 Tim. 6, 13.♦

So as this last precept, or last part thereof, extending to that which
neither can be done by witch nor divell, maie well expound the other
parts and points therof. For it is not ment hereby, that they can doo
such things indeed; but that they make men beleeve they doo them, and
thereby cousen the people, and take upon them the office of God, and
therewithall also blaspheme his holie name, and take it in vaine; as by
the words of charmes and conjurations doo appeare, which you shall see,
if you looke into these words, _Habar_ and _Idoni_.

In like manner I saie you may see, that by the prohibition of
divinations by augurie, and of soothsaiengs, &c, who are witches, and
can indeed doo nothing but lie and cousen the people, the lawe of God
condemneth them not, for that they can worke miracles, but bicause they
saie they can doo that which perteineth to God, and for cousenage, &c.
Concerning other points of witchcraft conteined therein, and bicause
some cannot otherwise be satisfied, I will alledge under one sentence,
the decretals, the mind of S. _Augustine_, the councell _Aurelian_,
and the determination of _Paris_, to wit: Who so observeth, or giveth
heed unto soothsaiengs, divinations, witchcraft, &c, or doth give
credit to anie such, he renounceth christianitie, and shalbe counted
a pagane, & an enemie to God; yea and he erreth both in faith and
philosophie. And the reason is therewithall expressed in the canon, to
wit; Bicause hereby is attributed to a creature, that which perteineth
to God onelie and alone. So as, under this one sentence (Thou shalt
not suffer a poisoner or a witch to live) is forbidden both murther
and witchcraft; the murther consisting in poison; the witchcraft in
cousenage or blasphemie.

♦_26. quæ. 7. non. obser. fact. 1398. act. 17._
 _August. de spirit. & anima. cap. 28._♦

                          The third Chapter.

   _That women have used poisoning in all ages more than men, and of
                   the inconvenience of poisoning._

As women in all ages have beene counted most apt to conceive
witchcraft, and the divels speciall instruments therin, and the onelie
or cheefe practisers therof: so also it appeareth, that they have been
the first inventers, and the greatest practisers of poisoning, and
more naturallie addicted and given thereunto than men: according to
the saieng of _Quintilian_; _Latrocinium faciliùs in viro, veneficium
in fœmina credam_. From whom _Plinie_ differeth nothing in opinion,
when he saith, _Scientiam fœminarum in veneficiis prævalere_. To be
short, _Augustine_, _Livie_, _Valerius_, _Diodorus_, and manie other
agree, that women were the first inventers and practisers of the art
of poisoning. As for the rest of their cunning, in what estimation it
was had, may appeare by these verses of _Horace_, wherein he doth not
onelie declare the vanitie of witchcraft, but also expoundeth the other
words, wherewithall we are now in hand.

♦_Plin. lib. 25. cap. 2._♦

    _Somnia, terrores magicos, miracula, sagas,
    Nocturnos lemures, portentáq; Thessala rides:_

        _These dreames and terrors magicall,
          these miracles and witches,
        Night-walking sprites, or Thessal bugs,
          esteeme them not twoo rushes._

Here _Horace_ (you see) contemneth as ridiculous, all our witches
cunning: marrie herein he comprehendeth not their poisoning art,
which hereby he onelie seemed to thinke hurtfull. _Pythagoras_ and
_Democritus_ give us the names of a great manie magicall hearbs
and stones, whereof now, both the vertue, and the things themselves
also are unknowne: as _Marmaritin_, whereby spirits might be
raised: _Archimedon_, which would make one bewraie in his sleepe,
all the secrets in his heart: _Adincantida_, _Calicia_, _Mevais_,
_Chirocineta_, _&c_: which had all their severall vertues, or rather
poisons. But all these now are worne out of knowledge: marrie in their
steed we have hogs turd and chervill, as the onelie thing whereby our
witches worke miracles.

Trulie this poisoning art called _Veneficium_, of all others is most
abhominable; as whereby murthers maie be committed, where no suspicion
maie be gathered, nor anie resistance can be made; the strong cannot
avoid the weake, the wise cannot prevent the foolish, the godlie
cannot be preserved from the hands of the wicked; children maie hereby
kill their parents, the servant the maister, the wife hir husband, so
privilie, so inevitablie, and so incurablie, that of all other it hath
beene thought the most odious kind of murther; according to the saieng
of _Ovid_:

    ——————————————————————_non hospes ab hospite tutus,
    Non socer à genero, fratrum quóq; gratia rara est:
    Imminet exitio vir conjugis, illa mariti,
    Lurida terribiles miscent aconita novercæ,
    Filius ante diem patrios inquirit in annos._

♦_Ovid. metamorph. lib. 1._♦

        —————_The travelling ghest opprest  }
        Dooth stand in danger of his host,  }
          the host eke of his ghest:        }
        The father of his sonne in lawe,    }
          yea rare is seene to rest
        Twixt brethren love and amitie,
          and kindnesse void of strife;
        The husband seekes the goodwifes death,
          and his againe the wife.
        Ungentle stepdames grizlie poi-
          son temper and doo give:
        The sonne too soone dooth aske how long
          his father is to live._

♦_Englished by Abraham Fleming._♦

The monke that poisoned king _John_, was a right _Veneficus_; to wit,
both a witch and a murtherer: for he killed the king with poison,
and persuaded the people with lies, that he had doone a good and
a meritorious act: and doubtlesse, manie were so bewitched, as they
thought he did verie well therein. _Antonius Sabellicus_ writeth of a
horrible poisoning murther, committed by women at _Rome_, where were
executed (after due conviction) 170. women at one time; besides 20.
women of that consort, who were poisoned with that poison which they
had prepared for others.

♦[Misp. 86]♦

♦_Aeneid. 4. lib 4._♦

                          The fourth Chapter.

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

Another practise, not unlike to that mentioned in the former chapter,
was doone in _Cassalis_ at _Salassia_ in _Italie_, Anno 1536. where
40. _Veneficæ_ or witches being of one confederacie, renewed a
plague which was then almost ceased, besmeering with an ointment and
a pouder, the posts and doores of mens houses; so as thereby whole
families were poisoned: and of that stuffe they had prepared above
40. crocks for that purpose. Herewithall they conveied inheritances
as it pleased them, till at length they killed the brother and onelie
sonne of one _Necus_ (as lightlie none died in the house but the
maisters and their children) which was much noted; and therewithall
that one _Androgina_ haunted the houses, speciallie of them that died:
and she being suspected, apprehended, and examined, confessed the
fact, conspiracie, and circumstance, as hath beene shewed. The like
villanie was afterwards practised at _Genua_, and execution was doone
upon the offenders. At _Millen_ there was another like attempt that
tooke none effect. This art consisteth as well in poisoning of cattell
as of men: and that which is doone by poisons unto cattell, towards
their destruction, is as commonlie attributed to witches charms as
the other. And I doubt not, but some that would be thought cunning in
incantations, and to doo miracles, have experience in this behalf. For
it is written by divers authors, that if wolves doong be hidden in the
mangers, racks, or else in the hedges about the pastures, where cattell
go (through the antipathie of the nature of the woolfe and other
cattell) all the beasts that savour the same doo not onlie forbeare to
eate, but run about as though they were mad, or (as they say) bewitched.

♦Veneficæ in Italie.♦

♦Veneficæ in Genua & Millen.♦

But _Wierus_ telleth a notable storie of a _Veneficus_, or destroier
of cattell, which I thought meete heere to repeat. There was (saith he)
in the dukedome of _Wittingberge_, not farre from _Tubing_, a butcher,
anno 1564. that bargained with the towne for all their hides which
were of sterven cattell, called in these parts _Morts_. He with poison
privilie killed in great numbers, their bullocks, sheepe, swine, &c:
and by his bargaine of the hides and tallowe he grew infinitlie rich.
And at last being suspected, was examined, confessed the matter and
maner thereof, and was put to death with hot tongs, wherewith his flesh
was pulled from his bones. We for our parts would have killed five
poore women, before we would suspect one rich butcher.

♦Of a butcher a right veneficall which [? witch.]♦

                           The fift Chapter.

    _A great objection answered concerning this kind of witchcraft
                          called Veneficium._

It is objected, that if _Veneficium_ were comprehended under the
title of manslaughter, it had beene a vaine repetition, and a
disordered course undertaken by _Moses_, to set foorth a lawe against
_Veneficas_ severallie. But it might suffice to answer any reasonable
christian, that such was the pleasure of the Holie-ghost, to institute
a particular article herof, as of a thing more odious, wicked and
dangerous, than any other kind of murther. But he that shall read the
lawe of _Moses_, or the testament of Christ himselfe, shall find this
kind of repetition and reiteration of the law most common. For as it is
written _Exod._ 22, 21. Thou shalt not greeve nor afflict a stranger,
for thou wast a stranger in the land of _Aegypt_: so are the same words
found repeated in _Levit._ 19, 33. Polling and shaving of heads and
beards is forbidden in _Deut._ 27. which was before prohibited in 22.
It is written in _Exodus_ the 20. Thou shalt not steale: and it is
repeated in _Leviticus_ 19. and in _Deut._ 5. Murther is generallie
forbidden in _Exod._ 20. and likewise in 22. and repeated in _Num._ 35.
But the aptest example is, that magicke is forbidden in three severall
places, to wit, once in _Levit._ 19. and twise in _Levit._ 20. For the
which a man might as well cavill with the Holie-ghost as for the other.

♦Levit. 19, 33.♦

                           The sixt Chapter.

  _In what kind of confections that witchcraft, which is called
    Venificium, consisteth: of love cups, and the same confuted by
    poets._

As touching this kind of witchcraft, the principall part thereof
consisteth in certeine confections prepared by lewd people to procure
love; which indeed are meere poisons, bereaving some of the benefit
of the braine, and so of the sense and understanding of the mind. And
from some it taketh awaie life, & that is more common than the other.
These be called _Philtra_, or _Pocula amatoria_, or _Venenosa pocula_,
or _Hippomanes_; which bad and blind physicians rather practise, than
witches or conjurers, &c. But of what value these bables are, towards
the end why they are provided, may appeere by the opinions of poets
themselves, from whence was derived the estimation of that stuffe. And
first you shall heare what _Ovid_ saith, who wrote of the verie art of
love, and that so cunninglie and feelinglie, that he is reputed the
speciall doctor in that science:

    _Fallitur Æmonias si quis decurrit ad artes,
    Dátq; quod à teneri fronte revellit equi.
    Non facient ut vivat amor Medeides herbæ,
    Mistáq; cum magicis mersa venena sonis.
    Phasias Æsonidem, Circe tenuisset Ulyssem,
    Si modò servari carmine posset amor:
    Nec data profuerint pallentia philtra puellis,
    Philtra nocent animis, vímq; furoris habent._

♦_Ovid. lib. 2. de arte amandi._♦

      _Who so dooth run to Hæmon arts,
        I dub him for a dolt,
      And giveth that which he dooth plucke
        from forhead of a colt:
      Medeas herbs will not procure
        that love shall lasting live,
      Nor steeped poison mixed with ma-
        gicke charms the same can give.
      The witch Medea had full fast
        held Jason for hir owne,
      So had the grand witch Circe too       }
        Ulysses, if alone                    }
      With charms mainteind & kept might be  }
        the love of twaine in one.           }
      No slibbersawces given to maids,
        to make them pale and wan,
      Will helpe: such slibbersawces marre   }
        the minds of maid and man,           }
      And have in them a furious force       }
        of phrensie now and than._           }

♦_Englished by Abraham Fleming._♦

♦Philtra, slibbersawces to procure love.♦

    _Viderit Aemoniæ si quis mala pabula terræ,
    Et magicas artes posse juvare putat._

♦_Ovid. lib. de remedio amoris, 1._♦

      _If any thinke that evill herbs
        in Hæmon land which be,
      Or witchcraft able is to helpe,
        let him make proofe and see._

♦_Ab. Fleming._♦

These verses precedent doo shew, that _Ovid_ knew that those beggerlie
sorceries might rather kill one, or make him starke mad, than doo him
good towards the atteinement of his pleasure or love; and therefore he
giveth this counsell to them that are amorous in such hot maner, that
either they must enjoy their love, or else needs die; saieng:

    _Sit procul omne nefas, ut ameris amabilis esto:_

      _Farre off be all unlawfull meanes
        thou amiable bee,
      Loving I meane, that she with love
        may quite the love of thee._

♦_Englished by Abraham Fleming._♦

                         The seventh Chapter.

  _It is proved 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._

But bicause there is no hold nor trust to these poets, who saie and
unsaie, dallieng with these causes; so as indeed the wise may perceive
they have them in derision: let us see what other graver authors speake
hereof. _Eusebius Cæsariensis_ writeth, that the poet _Lucretius_ was
killed with one of those lovers poisoned cups. _Hierome_ reporteth that
one _Livia_ herewith killed hir husband, whome she too much hated;
and _Lucilla_ killed hirs, whome she too much loved. _Calisthenes_
killed _Lucius Lucullus_ the emperor with a love pot, as _Plutarch_ and
_Cornelius Nepos_ saie. _Plinie_ & _Josephus_ report, that _Cæsonia_
killed hir husband _Caligula Amatorio poculo_ with a lovers cup,
which was indeed starke poison. _Aristotle_ saith, that all which is
beleeved touching the efficacie of these matters, is lies and old wives
tales. He that will read more arguments and histories concerning these
poisons, let him looke in _J. Wier De Veneficiis_.

♦_Hieronym. in Ruff._
 _Plin. lib. 25. cap. 3._
 _Joseph lib. 11. de Judæorum antiquit._
 _Aristot. lib. 8. de natura animal. cap. 24._
 _Jo. Wier. de venef. cap. 40._♦

The toies, which are said to procure love, and are exhibited in their
poison looving cups, are these: the haire growing in the nethermost
part of a woolves taile, a woolves yard, a little fish called _Remora_,
the braine of a cat, of a newt, or of a lizzard: the bone of a greene
frog, the flesh thereof being consumed with pismers or ants; the left
bone whereof ingendereth (as they saie) love; the bone on the right
side, hate. Also it is said, that a frogs bones, the flesh being eaten
off round about with ants, whereof some will swim, and some will sinke:
those that sinke, being hanged up in a white linnen cloth, ingender
love, but if a man be touched therewith, hate is bred thereby. Another
experiment is thereof, with yoong swalowes, whereof one brood or nest
being taken and buried in a crocke under the ground, till they be
starved up; they that be found open mouthed, serve to engender love;
they whose mouthes are shut, serve to procure hate. Besides these,
manie other follies there be to this purpose proposed to the simple;
as namelie, the garments of the dead, candels that burne before a
dead corps, and needels wherwith dead bodies are sowne or sockt into
their sheetes: and diverse other things, which for the reverence of
the reader, and in respect of the uncleane speach to be used in the
description thereof, I omit; which (if you read _Dioscorides_, or
diverse other learned physicians) you maie see at large. In the meane
while, he that desireth to see more experiments concerning this matter,
let him read _Leonardus Vairus de fascino_, now this present yeare
1583. newlie published; wherein (with an incestuous mouth) he affirmeth
directlie, that Christ and his apostles were _Venefici_; verie fondlie
prosecuting that argument, and with as much popish follie as may be;
labouring to proove it lawfull to charme and inchant vermine, &c.

♦Toies to mocke apes.♦

♦_Dioscorid. de materia medicin._♦

♦_L. Vairus de fascin. lib. 2. cap. 11. prope finem._♦

                          The eight Chapter.

   _John Bodin triumphing against John Wier is overtaken with false
                Greeke & false interpretation thereof._

Monsieur _Bodin_ triumpheth over doctor _Wier_ herein, pronouncing a
heavie sentence upon him; bicause he referreth this word to poison.
But he reigneth or rather rideth over him, much more for speaking
false Greeke; affirming that he calleth _Veneficos_ Φαρμακεύσυς, which
is as true as the rest of his reports and fables of witches miracles
conteined in his bookes of divelish devises. For in truth he hath no
such word, but saith they are called Φαρμακεύεις, whereas he should
have said Φαρμακεῖς, the true accent being omitted, and εὔ being
interposed, which should have beene left out. Which is nothing to the
substance of the matter, but must needs be the Printers fault.

♦_J. Bodin._♦

But _Bodin_ reasoneth in this wise, Φαρμακεῖς is sometimes put
for _Magos_ or _Præstigiatores_: _Ergo_ in the translation of the
_Septuaginta_, it is so to be taken. Wherein he manifesteth his bad
Logicke, more than the others ill Greeke. For it is well knowne to the
learned in this toong, that the usuall and proper signification of this
word, with all his derivations and compounds doo signifie _Veneficos_,
Poisoners by medicine. Which when it is most usuall and proper, why
should the translators take it in a signification lesse usuall, and
nothing proper. Thus therefore he reasoneth and concludeth with his
new found Logicke, and old fond Greeke; Sometimes it signifieth so,
though unproperlie, or rather metaphoricallie; _Ergo_ in that place
it is so to be taken, when another fitter word might have beene used.
Which argument being vaine, agreeth well with his other vaine actions.
The _Septuaginta_ had beene verie destitute of words, if no proper word
could have beene found for this purpose. But where they have occasion
to speake of witchcraft in their translations, they use _Magian_,
_Maggagian_, &c: and therfore belike they see some difference betwixt
them and the other, and knew some cause that mooved them to use the
word Φαρμακεία, _Veneficium_.

                        ¶ _The seventh Booke._

                          The first Chapter.

  _Of the Hebrue word Ob, what it signifieth where it is found,
    of Pythonisses called Ventriloquæ, who they be, and what their
    practises are, experience and examples thereof shewed._

This word _Ob_, is translated _Pytho_, or _Pythonicus spiritus_:
_Deutre._ 18. _Isaie._ 19. 1. _Sam._ 28. 2. _Reg._ 23. &c: somtime,
though unproperlie, _Magus_ as 2. _Sam._ 33. But _Ob_ signifieth most
properlie a bottle, and is used in this place, bicause the _Pythonists_
spake hollowe; as in the bottome of their bellies, whereby they are
aptlie in Latine called _Ventriloqui_: of which sort was _Elizabeth
Barton_, the holie maid of _Kent_, &c. These are such as take upon them
to give oracles, to tell where things lost are become, and finallie to
appeach others of mischeefs, which they themselves most commonlie have
brought to passe: whereby many times they overthrowe the good fame of
honest women, and of such others of their neighbors, with whome they
are displeased. For triall hereof, letting passe a hundred cousenages
that I could recite at this time, I will begin with a true storie
of a wench, practising hir diabolicall witchcraft, and ventriloquie
An. 1574. at _Westwell_ in _Kent_, within six miles where I dwell,
taken and noted by twoo ministers and preachers of Gods word, foure
substantiall yeomen, and three women of good fame & reputation, whose
names are after written.

♦The holie maid of Kent a ventriloqua.♦

_Mildred_, the base daughter of _Alice Norrington_, and now servant to
_William Sponer_ of _Westwell_ in the countie of _Kent_, being of the
age of seventeene yeares, was possessed with sathan in the night and
daie aforesaid. About two of the clocke in the afternoone of the same
day, there came to the same _Sponers_ house _Roger Newman_ minister
of _Westwell_, _John Brainford_ minister of _Kenington_, with others,
whose names are underwritten, who made their praiers unto God, to
assist them in that needfull case; and then commanded sathan in the
name of the eternall God, and of his sonne Jesus Christ, to speake
with such a voice as they might understand, and to declare from whence
he came. But he would not speake, but rored and cried mightilie. And
though we did command him manie times, in the name of God, and of his
sonne Jesus Christ, and in his mightie power to speake; yet he would
not: untill he had gon through all his delaies, as roring, crieng,
striving, and gnashing of teeth; and otherwhile with mowing, and other
terrible countenances, and was so strong in the maid, that foure men
could scarse hold hir downe. And this continued by the space almost
of two houres. So sometimes we charged him earnestlie to speake; and
againe praieng unto GOD that he would assist us, at the last he spake,
but verie strangelie; and that was thus; He comes, he comes: and that
oftentimes he repeated; and He goes, he goes. And then we charged him
to tell us who sent him. And he said; I laie in her waie like a log,
and I made hir runne like fier, but I could not hurt hir. And whie so,
said we? Bicause God kept hir, said he. When camest thou to her, said
we? To night in her bed, said he. Then we charged him as before, to
tell what he was, and who sent him, and what his name was. At the first
he said, The divell, the divell. Then we charged him as before. Then
he rored and cried as before, and spake terrible words; I will kill
hir, I will kill hir; I will teare hir in peeces, I will teare hir in
peeces. We said, Thou shalt not hurt hir. He said, I will kill you all.
We said, Thou shalt hurt none of us all. Then we charged him as before.
Then he said, You will give me no rest. Wee said, Thou shalt have none
here, for thou must have no rest within the servants of God: but tell
us in the name of God what thou art, and who sent thee. Then he said
he would teare hir in peeces. We said, Thou shalt not hurt hir. Then
he said againe he would kill us all. We said againe, Thou shalt hurt
none of us all, for we are the servants of God. And we charged him as
before. And he said againe, Will you give me no rest? We said, Thou
shalt have none here, neither shalt thou rest in hir, for thou hast
no right in hir, sith Jesus Christ hath redeemed hir with his bloud,
and she belongeth to him; and therefore tell us thy name, and who sent
thee? He said his name was sathan. We said, Who sent thee? He said, Old
_Alice_, old _Alice_. Which old _Alice_, said we? Old _Alice_, said he.
Where dwelleth she, said we? In _Westwell_ streete, said he. We said,
How long hast thou beene with hir? These twentie yeares, said he. We
asked him where she did keepe him? In two bottels, said he. Where be
they, said we? In the backside of hir house, said he. In what place,
said we? Under the wall, said he. Where is the other? In _Kenington_.
In what place, said we? In the ground, said he. Then we asked him,
what she did give him. He said, hir will, hir will. What did shee bid
thee doo, said we? He said, Kill hir maid. Wherefore did she bid thee
kill hir, said we? Bicause she did not love hir, said he. We said; How
long is it ago, since she sent thee to hir? More than a yeare, said
he. Where was that, said we? At hir masters, said he. Which masters,
said we? At hir master _Brainfords_ at _Kenington_, said he. How oft
wert thou there, said we? Manie times, said he. Where first, said we?
In the garden, said he: Where the second time? In the hall: Where the
third time? In hir bed: Where the fourth time? In the field: Where the
fift time? In the court: Where the sixt time? In the water, where I
cast hir into the mote: Where the seventh time. In hir bed. We asked
him againe, where else? He said, in _Westwell_. Where there, said we?
In the vicarige, said he. Where there? In the loft. How camest thou to
hir, said we? In the likenesse of two birds, said he. Who sent thee
to that place, said we? Old _Alice_, said he. What other spirits were
with thee there, said we? My servant, said he. What is his name, said
we? He said, little divell. What is thy name, said we? Sathan, said
he. What dooth old _Alice_ call thee, said we? Partener, said he. What
dooth she give thee, said we? Hir will, said he. How manie hast thou
killed for hir, said we? Three, said he. Who are they, said we? A man
and his child, said he. What were their names, said we? The childs
name was _Edward_, said he: what more than _Edward_, said we? _Edward
Ager_, said he. What was the mans name, said we? _Richard_, said he.
What more, said we? _Richard Ager_, said he. Where dwelt the man and
the child, said we? At _Dig_ at _Dig_, said he. This _Richard Ager_ of
_Dig_, was a Gentleman of xl. pounds land by the yeare, a verie honest
man, but would often saie he was bewitched, and languished long before
he died. Whom else hast thou killed for hir, said we? _Woltons_ wife
said he. Where did she dwell? In _Westwell_ said he. What else hast
thou doone for hir said we? What she would have me, said he. What is
that said we? To fetch hir meat, drinke, and corne, said he. Where
hadst thou it, said we? In everie house, said he. Name the houses,
said we? At _Petmans_, at _Farmes_, at _Millens_, at _Fullers_, and
in everie house. After this we commanded sathan in the name of Jesus
Christ to depart from hir, and never to trouble hir anie more, nor anie
man else. Then he said he would go, he would go: but he went not. Then
we commanded him as before with some more words. Then he said, I go,
I go; and so he departed. Then said the maid, He is gone, Lord have
mercie upon me, for he would have killed me. And then we kneeled downe
and gave God thanks with the maiden; praieng that God would keepe hir
from sathans power, and assist hir with his grace. And noting this in
a peece of paper, we departed. Sathans voice did differ much from the
maids voice, and all that he spake, was in his owne name. _Subscribed
thus_:

                 Witnesses to this, that heard and[*]
                _sawe this whole matter, as followeth_:

         { _Roger Newman, vicar   }  { _John Tailor._      }
         {   of Westwell._        }  { _Thomas Frenchborns }
         { _John Brainford, vicar }  {   wife._            }
         {   of Kennington._      }  { _William Spooner._  }
         { _Thomas Tailor._       }  { _John Frenchborne,  }
         { _Henrie Tailors wife._ }  {   and his wife._    }

♦An. Domi. 1574. Octob. 13.♦

♦Confer this storie with the woman of Endor, 1. Sam. 28. and see
whether the same might not be accomplished by this devise.♦

♦[Mispr. 99]♦

♦[*] [Rom.]♦

                          The second Chapter.

  _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._

It is written, that in the latter daies there shalbe shewed strange
illusions, &c: in so much as (if it were possible) the verie elect
shalbe deceived: howbeit, S. _Paule_ saith, they shalbe lieng and
false woonders. Neverthelesse, this sentence, and such like, have
beene often laid in my dish, and are urged by diverse writers, to
approve the miraculous working of witches, whereof I will treat more
largelie in another place. Howbeit, by the waie I must confesse, that
I take that sentence to be spoken of Antichrist, to wit: the pope, who
miraculouslie, contrarie to nature, philosophie, and all divinitie,
being of birth and calling base, in learning grosse; in valure,
beautie, or activitie most commonlie a verie lubber, hath placed
himselfe in the most loftie and delicate seate, putting almost all
christian princes heads, not onelie under his girdle, but under his
foote, &c.

♦Matt. 24, 44.
 2. Thes. 2, 9.♦

Surelie, the tragedie of this _Pythonist_ is not inferior to a thousand
stories, which will hardlie be blotted out of the memorie and credit
either of the common people, or else of the learned. How hardlie will
this storie suffer discredit, having testimonie of such authoritie? How
could mother _Alice_ escape condemnation and hanging, being arreigned
upon this evidence; when a poore woman hath beene cast away, upon
a cousening oracle, or rather a false lie, devised by _Feats_ the
juggler, through the malicious instigation of some of hir adversaries?

But how cunninglie soever this last cited certificat be penned, or
what shew soever it carrieth of truth and plaine dealing, there may be
found conteined therein matter enough to detect the cousening knaverie
therof. And yet diverse have been deepelie deceived therewith, and
can hardlie be removed from the credit thereof, and without great
disdaine cannot endure to heare the reproofe thereof. And know you
this by the waie, that heretofore Robin goodfellow, and Hob gobblin
were as terrible, and also as credible to the people, as hags and
witches be now: and in time to come, a witch will be as much derided
and contemned, and as plainlie perceived, as the illusion and knaverie
of Robin goodfellow. And in truth, they that mainteine walking
spirits, with their transformation, &c: have no reason to denie Robin
goodfellow, upon whom there hath gone as manie and as credible tales,
as upon witches; saving that it hath not pleased the translators of the
Bible, to call spirits by the name of Robin goodfellow, as they have
termed divinors, soothsaiers, poisoners, and couseners by the name of
witches.

♦The ventriloqua of Westwell discovered.♦

But to make short worke with the confutation of this bastardlie
queanes enterprise, & cousenage; you shall understand, that upon the
brute of hir divinitie and miraculous transes, she was convented
before M. _Thomas Wotton_ of _Bocton Malherbe_, a man of great
worship and wisedome, and for deciding and ordering of matters in
this commonwealth, of rare and singular dexteritie; through whose
discreet handling of the matter, with the assistance & aid of M.
_George Darrell_ esquire, being also a right good and discreet Justice
of the same limit, the fraud was found, the coosenage confessed,
and she received condigne punishment. Neither was hir confession
woone, according to the forme of the Spanish inquisition; to wit,
through extremitie of tortures, nor yet by guile or flatterie, nor
by presumptions; but through wise and perfect triall of everie
circumstance the illusion was manifestlie disclosed: not so (I say)
as witches are commonlie convinced and condemned; to wit, through
malicious accusations, by ghesses, presumptions, and extorted
confessions, contrarie to sense and possibilitie, and for such actions
as they can shew no triall nor example before the wise, either by
direct or indirect meanes; but after due triall she shewed hir feats,
illusions, and transes, with the residue of all hir miraculous works,
in the presence of divers gentlemen and gentlewomen of great worship
and credit, at _Bocton Malherbe_, in the house of the aforesaid M.
_Wotton_. Now compare this wench with the witch of _Endor_, & you shall
see that both the cousenages may be doone by one art.

♦The Pythonist of west-well convicted by hir owne confession.♦

                          The third Chapter.

     _Bodins stuffe concerning the Pythonist of Endor, with a true
                  storie of a counterfeit Dutchman._

Upon the like tales dooth _Bodin_ build his doctrine, calling
them _Atheists_ that will not beleeve him, adding to this kind of
witchcraft, the miraculous works of diverse maidens, that would spue
pins, clowts, &c: as one _Agnes Brigs_, and _Rachell Pinder_ of London
did, till the miracles were detected, and they set to open penance.
Others he citeth of that sort, the which were bound by divels with
garters, or some such like stuffe to posts, &c: with knots that could
not be undone, which is an _Aegyptians_ juggling or cousening feat.
And of such foolish lies joined with bawdie tales, his whole booke
consisteth: wherein I warrant you there are no fewer than twoo hundreth
fables, and as manie impossibilities. And as these two wenches, with
the maiden of _Westwell_, were detected of cousenage; so likewise a
Dutchman at _Maidstone_ long after he had accomplished such knaveries,
to the astonishment of a great number of good men, was revealed to be a
cousening knave; although his miracles were imprinted and published at
_London_: anno 1572. with this title before the booke, as followeth.

♦_J. Bodin. lib. de dæmon. 3. cap. 2._♦

  ==============================================================
         ¶   A   verie    wonderfull    and    strange    mi-
         _racle of God, shewed upon a Dutchman of the age of_
           23.  yeares,  which  was  possessed  of  ten  di-
            _vels, and was by Gods mightie providence dis-_
                possessed  of  them  againe,  the  27.
                    _of Januarie last past, 1572._
  ——————————————————————————————————————————————————————————————

Unto this the Maior of _Maidstone_, with diverse of his brethren
subscribed, chieflie by the persuasion of _Nicasius Vander Schuere_,
the minister of the Dutch church there, _John Stikelbow_, whome (as
it is there said) God made the instrument to cast out the divels,
and foure other credible persons of the Dutch church. The historie
is so strange, & so cunninglie performed, that had not his knaverie
afterwards brought him into suspicion, he should have gone awaie
unsuspected of this fraud. A great manie other such miracles have beene
latelie printed, whereof diverse have beene bewraied: all the residue
doubtles, if triall had beene made, would have beene found like unto
these. But some are more finelie handled than othersome. Some have
more advantage by the simplicitie of the audience, some by the majestie
and countenance of the confederates; as namelie, that cousening of
the holie maid of _Kent_. Some escape utterlie unsuspected, some are
prevented by death; so as that waie their examination is untaken. Some
are weakelie examined: but the most part are so reverenced, as they
which suspect them, are rather called to their answers, than the others.

                          The fourth Chapter.

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

With this kind of witchcraft, _Apollo_ and his oracles abused and
cousened the whole world: which idoll was so famous, that I need not
stand long in the description thereof. The princes and monarchs of
the earth reposed no small confidence therein: the preests, which
lived thereupon, were so cunning, as they also overtooke almost all
the godlie and learned men of that age, partlie with their doubtfull
answers; as that which was made unto _Pyrrhus_, in these words, _Aio
te Aeacida Romanos vincere posse_, and to _Crœsus_ his ambassadours in
these words, _Si Crœsus arma Persis inferat, magnum imperium evertat_;
and otherwise thus, _Crœsus Halin penetrans, magnam subvertet opum
vim_: or thus, _Crœsus perdet Halin, trangressus plurima regna, &c_:
partlie through confederacie, whereby they knew mens errands yer
they came, and partlie by cunning, as promising victorie upon the
sacrificing of some person of such account, as victorie should rather
be neglected, than the murther accomplished. And if it were, yet should
there be such conditions annexed thereunto, as alwaies remained unto
them a starting hole, and matter enough to cavill upon; as that the
partie sacrificed must be a virgin, no bastard, &c. Furthermore, of two
things onelie proposed, and where yea or naie onelie dooth answer the
question, it is an even laie, that an idiot shall conjecture right.
So as, if things fell out contrarie, the fault was alwaies in the
interpretor, and not in the oracle or the prophet. But what mervell,