The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery.

BOOK XI. (Book 11)

CHAP. I.

The Hebrew word Nahas expounded; of the Art of Augury; who invented it; how slovenly a Science it is; the multitude of Sacrifices, and Sacrifices of the Heathen, and the causes thereof.

NAHAS, is to observe the flying of Birds, and comprehendeth all such other observations, where men do guesse upon uncer∣tain toyes. It is found in Deut. 18. and in 2 Chron. 33. and elsewhere. Of this Art of Augury, Tyresias the King of the Thebans is said to be the first inventor; but Tages first published the discipline thereof, being but a little boy, as Cicero repor∣teth out of the books of the Hetruscans themselves.* 1.1 Some points of this Art are more high and profound then some others, and yet are they more homely and slovenly then the rest; as namely, the Divination upon the entrails of beasts, which the Gentiles in their sacrifices specially observed. Insomuch as Marcus Varro, seeing the absurdity thereof, said, that these gods were not only idle, but very slovens, that used so to hide their secrets and councels in the guts and bowels of Beasts.

How vainly, absurdly, and superstitiously the Heathen used this kind of Di∣vination in their sacrifices, is manifested by their actions and ceremonies in that behalf practised, as well in times past, as at this hour. The Aegyptians had 666 several sorts and kinds of Sacrifices: the Romans had almost as many: the Grecians had not so few as they: the Persians and Medes were not behind them: the Indians and other Nations have at this instant their Sacrifices full of variety, and more full of barbarous impiety; for in sundry places, these offer sacrifices to the Devil, hoping thereby to move him to lenity; yea, these commonly sa∣crifice such of their enemies, as they have taken in war: as we read that the Gentiles in ancient time did offer sacrifice, to appease the wrath and indignation of their feigned gods.

CHAP. II.

Of the Jews sacrifice to Moloch, a discourse thereupon, and of Purgatory.

THe Jews used one kind of Diabolical Sacrifice, never taught them by Moses,* 1.2 namely, To offer their children to Moloch, making their sons and their daughters to run through the fire: supposing such grace and efficacy to have been in that action, as other Witches affirm to be in Charmes and Words; and therefore among other points of Witchcraft,* 1.3 this is specially and namely forbidden by Moses. We read of no more Miracles wrought hereby, then by any other kind of Witchcraft in the old or new Testament expressed. It was no ceremony appointed by God, no figure of Christ; perhaps it might be a sacra∣ment,* 1.4 or rather a figure of Purgatory, the which place was not remembred by Moses. Neither was there any sacrifice appointed by the law for the relief of Israelites souls that there should be tormented. Which without all doubt should

not have been omitted, if any such place of Purgatory had been then, as the Pope hath lately devised for his private and special lucre. This Sacrificing to Moloch (as some affirm) was usual among the Gentiles, from whence the Jews brought it into Israel; and there (of likelyhood) the Eutichists learned the abo∣mination in that behalf.

CHAP. III.

The Canibals cruelty: of Popish Sacrifices exceeding in tyranny the Jews or Gentiles.

THe incivility and cruel Sacrifices of Popish Priests do yet exceed both the Jew and the Gentile;* 1.5 for these take upon them to sacrifice Christ himself. And to make their tyranny the more apparent, they are not contented to have killed him once, but dayly and hourly torment him with new deaths; yea they are not ashamed to swear, that with their carnal hands they tear his humane substance, breaking it into small gobbets; and with their ex∣ternal teeth chew his flesh and bones, contrary to Divine or humane nature; and contrary to the Prophesie, which saith, There shall not a bone of him be broken.* 1.6 Finally, in the end of their sacrifices (as they say) they eat him up raw, and swallow down into their guts every member and parcel of him: and last of all, that they convey him into the place where they bestow the residue of all that which they have devoured that day. And this same barbarous impiety exceedeth the cruelty of all others; for all the Gentiles consumed their sacrifices with fire, which they thought to be holy.

CHAP. IV.

The superstition of the Heathen about the element of fire, and how it grew in such reverence among them; of their corruptions, and that they had some inkling of the godly Fathers doings in that behalf.

AS touching the element of fire, and the superstition thereof about those businesses, you shall understand, that many superstitious people of all Nations have received, and reverenced, as the most holy thing among their sacrifices; insomuch (I say) as they have worshipped it among their gods, calling it Orimasda (to wit) holy fire, and Divine light: The Greeks called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Romans, Vesta, which is, The fire of the Lord. Surely they had heard of the fire that came down from heaven, and consumed the oblations of the Fa∣thers; and they understood it to be God himself: For there came to the Hea∣then, the bare names of things, from the doctrine of the godly Fathers and Patriarches, and those so obscured with fables, and corrupted with lyes, so over∣whelmed with superstitions, and disguised with ceremonies, that it is hard to judge from whence they came. Some cause thereof (I suppose) was partly the translations of Governments, whereby one Nation learned folly of another; and partly blind devotion, without knowledge of Gods Word; but specially the want of Grace, which they sought not for, according to Gods commandement and will. And that the Gentiles had some inkling of the godly Fathers doings, may diversly appear. Do not the Muscovits, and Indian prophets at this day,* 1.7 like apes, imitate Esay? Because he went naked certain years, they forsooth coun∣terfeit madness, and drink potions for that purpose; thinking that whatsoever they say in their madness, will certainly come to pass. But hereof is more largely discoursed before in the word Kasam.

CHAP. V.

Of the Roman Sacrifices: of the estimation they had of the Augury; of the twelve Tables.

THe Romans, even after they were grown to great civility, and enjoyed a most flourishing State and Common-wealth, would sometimes sacri∣fice themselves, sometimes their children, sometimes their friends, &c. consuming the same with fire, which they thought holy. Such estimation (I say) was attributed to that of Divination upon the entrails of Beasts, &c. At Rome, the chief Princes themselves exercised the same; namely, Romulus, Fabius Maxi∣mum, &c. insomuch as there was a decree made there, by the whole Senate, that six of the chiefe Magistrates Sons should from time to time be put forth, to learn the mystery of these Arts of Augury and Divination, at Hetruria, where the cunning and knowledge thereof most abounded. When they came home well in∣formed and instructed in this Art, their estimation and dignity was such, as they were accounted, reputed, and taken to be the interpreters of the gods, or rather between the gods and them. No high Priest, nor any other great officer was elected, but these did absolutely nominate them, or else did exhibit the names of two, whereof the Senate must choose the one.

* 1.8In their ancient Laws were written these words: Prodigia & portenta ad He∣truscos aruspices (si Senatus jusserit) deferunto, Hetruriae{que} principes disciplinam dis∣cunto, Quibus divis decreverunt, procuranto, isdem fulgura & ostenta pianto, auspicia servanto, auguri parento: the effect of which words are this, Let all prodigious and portentous matters be carryed to the Soothsayers of Hetruria, at the will and commandement of the Senate; and let the young Princes be sent to Hetruria, there to learn that Discipline, or to be instructed in that Art and Knowledge. Let there be always some Solicitor, to learn with what gods they have decreed or determined their matters; and let Sacrifices be made unto them in times of ligh∣tening, or at any strange or supernatural shew. Let all such conjecturing to∣kens be observed; whatsoever the Soothsayer commandeth, let it be religiously obeyed.

CHAP. VI.

Colledges of Augurers, their office, their number, the signification of Augury, that the practisers of that Art were coseners; their profession, their places of exercise, their ap∣parel, their superstition.

ROmulus erected three Colledges or Centuries of those kinds of Sooth∣sayers, which only (and none other) should have authority to expound the minds and admonishment of the gods. Afterwards that number was augmented to five, and after that to nine: for they must needs be odd. In the end they increased so fast, that they were fain to make a decree for stay, from the further proceeding in those erections;* 1.9 like to our Statute of Mortmaine. How∣beit, Sylla (contrary to all orders and constitutions before made) increased that number to four and twenty.

And though Augurium be most properly that Divination which is gathered by Birds; yet because this word Nahas comprehendeth all other kinds of Divina∣tion, as Extispicium, aruspicium, &c. which is as well the guessing upon the entrails of beasts, as divers other wayes: omitting Physiognomy and Palmestry, and such like, for the tediousness and folly thereof; I will speak a little of such Arts as were above measure regarded of our elders; neither mind I to discover the whole circumstance, but to refute the vanity thereof, and specially of the Professors of them, which are and alwayes have been cousening Arts, and in them

contained both special and several kinds of Witchcrafts: For the Masters of these faculties have ever taken upon them to occupy the place and name of God; blasphemously ascribing unto themselves his Omnipotent Power to foretel, &c. whereas in truth, they could or can do nothing, but make a shew of that which is not.

One matter, to bewray their cosening, is; that they could never work nor foreshew any thing to the poor or inferior sort of people:* 1.10 for portentous shews (say they) alwayes concerned great Estates. Such matters as touched the baser sort, were inferior causes; which the superstition of the people themselves would not neglect to learn. Howbeit, the Professors of this Art descended not so low, as to communicate with them: for they were Priests (which in all Ages and Nations have been jolly fellows) whose office was, to tell what should come to pass, either touching good luck, or bad fortune; to expound the minds, ad∣monitions, warnings and threatnings of the Gods, to foreshew calamities, &c. which might be (by their Sacrifices and common contrition) removed and quali∣fied. And before their entrance into that action, they had many observations, which they executed very superstitiously; pretending that every Bird and Beast, &c. should be sent from the Gods as fore-shewers of somewhat. And therefore first they used to choose a clear day, and fair weather to do their busi∣ness in: for the which their place was certainly assigned, as well in Rome as in Hetruria, wherein they observed every quarter of the element, which way to look, and which way to stand, &c. Their Apparel was very Priest-like, of fa∣shion altered from all others, specially at the time of their Prayers, wherein they might not omit a word nor a syllable: in respect whereof one read the Service, and all the residue repeated it after him, in the manner of a Procession.

CHAP. VII.

The Times and Seasons to exercise Augury, the Manner and Order thereof, of the Cere∣monies thereunto belonging.

NO less regard was there had of the times of their practice in that mini∣stery: for they must begin at midnight, and end at noon,* 1.11 not tra∣velling therein in the decay of the day, but in the Increase of the same; neither in the sixth or seventh hour of the day, nor yet after the moneth of August; because then young Birds then flie about, and are diseased and unper∣fect, mounting their feathers, and flying out of the Countrey: so as no certain guess is to be made of the Gods purposes by them at those seasons. But in their due times they standing with a bowed wand in their hand, their face toward the East, &c. in the top of an high Tower, the weather being clear, watch for Birds, noting from whence they came, and whither they fly, and in what sort they wag their wings, &c.

CHAP. VIII.

Upon what Signs and Tokens Augurers did Prognosticate; Observations touching the Inward and Outward parts of Beasts, with notes of Beasts behaviour in the Slaughter-house.

THese kind of Witches, whom we have now in hand, did also prognosti∣cate good or bad luck, according to the soundness or imperfection of the entrails of Beasts; or according to the superfluities or infirmities of nature; or according to the abundance of humours unnecessary, appearing in the inward parts and bowels of the Beasts sacrificed: For as touching the out∣ward parts, it was always provided and fore-seen, that they should be without

blemish.* 1.12 And yet there were many tokens and notes to be taken of the external actions of those Beasts, at the time of sacrifice: as if they would not quietly be brought to the place of execution, but must be forcibly hailed; or if they brake loose; or if by hap, cunning or strength they withstood the first blow, or if af∣ter the Butchers blow they leaped up, roared, stood fast; or being fallen, kicked, or would not quietly die, or bled not well; or if any ill news had been heard, or any ill sight seen at the time of slaughter or sacrifice: which were all significati∣ons of ill luck and unhappy success. On the other side, if the slaughter man per∣formed his office well, so as the beast had been well chosen, not infected, but whole and sound, and in the end fair killed, all had been safe: for then the Gods smiled.

CHAP. IX.

A confutation of Augury; Plato his reverend Opinion thereof, of contrary Events, and false Predictions.

BUt what credit is to be attributed to such toyes and chances, which grow not of Nature, but are gathered by the superstition of the Interpreters? As for Birds, who is so ignorant that conceiveth not, that one flyeth one way, another another way, about their private necessities? And yet are the other divinations more vain and foolish.* 1.13 Howbeit, Plato thinketh a Common-wealth cannot stand without this Art, and numbereth it among the liberal Sciences. These fellows promised Pompy, Cassius, and Caesar, that none of them should die before they were old, and that in their own houses, and in great honour; and yet they all died clean contrarily.* 1.14 Howbeit doubtless, the Heathen in this point were not so much to be blamed, as the sacrificing Papists: for they were direct∣ed hereunto without the knowledge of Gods promises, neither knew they the end why such Ceremonies and Sacrifices were instituted; but only understood by an uncertain and slender report, that God was wont to send good or ill success to the children of Israel, and to the old Patriarchs and Fathers, upon his accep∣tance or disallowance of their Sacrifices and Oblations. But men in all ages have been so desirous to know the effect of their purposes, the sequel of things to come, and to see the end of their fear and hope; that a silly Witch, which hath learned any thing in the Art of cosenage, may make a great many jolly fools.

CHAP. X.

The cosening Art of Sortilege or Lottery, practised especially by Aegyptian Vagabonds, of allowed Lots, of Pythagoras his Lot, &c.

THe counterfeit Aegyptians, which were indeed cosening Vagabonds, practising the Art called Sortilegium,* 1.15 had no small credit among the multitude: Howbeit, their Divinations were as was their fast and loose, and as the Witches cures and hurts, and as the Sooth-sayers answers, and as the Conjurers raising up of spirits, and as Apollo's or the Roed of Grace's Oracles, and as the Jugglers knacks of Legierdemain, and as the Papists Exorcisms, and as the Witches charms, and as the counterfeit Visions, and as the coseners Knaveries, Hereupon it was said, Non inveniatur inter vos Menahas, that is, Sortilegus, which were like to these Aegyptian coseners. As for other lots, they were used, and that lawfully, as appeareth by Jonas and others that were holy men, and as may be seen among all Common-wealths, for the deciding of divers Controversies, &c. wherein thy neighbour is not misused, nor God any way offended. But in truth I think, because of the cosenage that so easily may be used herein, God forbad it in the Common-wealth of the Jews, though in the good use thereof it

was allowed in matters of great weight; as appeareth both in the Old and New Testament; and that as well in doubtful cases and distributions, as in Elections,* 1.16 and Inheritances, and pacification of variances. I omit to speak any thing of the Lots comprised in Verses, concerning the luck ensuing, either of Virgil, Homer, or any other, wherein fortune is gathered by the sudden turning unto them: be∣cause it is a childish and ridiculous toy, and like unto childrens play at Primus, secundus, or the game called The Philosophers Table: but herein I will refer you to the bable it self, or else to Bodin, or to some such sober Writen thereupon, of whom there is no want.

There is a Lot also called Pythagora's Lot, which (some say) Aristotle believed:* 1.17 and that is, where the characters of letters have certain proper numbers; where∣by they divine (through the proper names of men) so as the numbers of each let∣ter being gathered in a sum, and put together, give victory to them whose sum is the greater, whether the question be of Warr, Life, Matrimony, Victory, &c. even as the unequal number of vowels in proper names portendeth lack of sight, halting, &c. which the God-fathers and God-mothers might easily pre∣vent, if the case stood so.

CHAP. XI.

Of the Cabalistical Art, consisting of Traditions and Unwritten Varieties learned with∣out Book, and of the Division thereof.

HEre is also place for the Cabalistical Art, consisting of unwritten Veri∣ties, which the Jews do believe and brag, that God himself gave to Moses in Mount-Sinai; and afterwards was taught only with lively voyce, by degrees of succession, without writing, until the time of Esdras; even the Scholars of Archippus did use Wit and Memory in stead of Books.* 1.18 They di∣vide this in twain; the one expoundeth with Philosophical reason the Secrets of the Law and the Bible, wherein (they say) that Solomon was very cunning; be∣cause it is written in the Hebrew Stories, that he disputed from the Cedar to Liba∣nus, even to the Hysope, also of Birds, Beasts, &c. The other is, as it were, a Symbolical Divinity of the highest Contemplation, of the divine and angelike vertues, of holy names and signs; wherein the letters, numbers, figures, things and arms, the pricks over the letters, the lines, the points, and the accents do all signifie very profound things and great secrets. By these Arts the Atheists suppose Moses wrote all his Miracles, and that hereby they have power over Angels and Devils, as also to do miracles: yea, and that hereby all the miracles that either any of the Prophets, or Christ himself wrought, were ac∣complished.

But C. Agrippa having searched to the bottom of this Art, saith,* 1.19 it is nothing but superstition and folly. Otherwise you may be sure Christ would not have hidden it from his Church: For this cause the Jews were so skilful in the Names of God, But there is none other Name in Heaven or Earth, in which we might be saved, but Jesus: neither is that meant by his bare Name, but by his vertue and goodness towards us. These Cabalists do further brag,* 1.20 that they are able hereby, not only to find out and know the unspeakable mysteries of God, but also the secrets which are above Scripture; whereby also they take upon them to Prophesie, and to work Miracles: yea hereby they can make what they list to be Scripture; as Valeria Proba did pick certain Verses out of Virgile, alluding them to Christ. And therefore these their Revolutions are nothing but Allegorical Games, which idle men busied in Letters, Points, and Numbers, (which the Hebrew tongue easily suffereth) devise to delude and cosen the simple and ignorant. And this they call Alphabetary or Arithmetical Divi∣nity, which Christ shewed to his Apostles only, and which Paul saith, he speak∣eth but among perfect men; and being high mysteries are not to be committed

unto writing, and so made popular. There is no man that readeth any thing of this Cabalistical Art, but must needs think upon the Popes cunning practices in this behalf,* 1.21 who hath In scrinio pectoris, not only the Exposition of all Laws, both Divine and Humane, but also Authority to add thereunto, or to draw back there-from at his pleasure: and this may he lawfully do even with the Scriptures, ei∣ther by addition or substraction, after his own pontifical liking. As for exam∣ple, He hath added the Apocrypha (whereunto he might as well have joyned S. Augustine's Works, or the course of the Civil Law, &c.) Again, he hath di∣minished from the Decalogue or Ten Commandements, not one or two words, but a whole Precept, namely the second, which it hath pleased him to dash out with his pen: and truly he might as well by the same authority have rased out of the Testament S. Mark's Gospel.

CHAP. XII.

When, How, and in What sort Sacrifices were first Ordained, and how they were pro∣phaned, and how the Pope corrupeth the Sacraments of Christ.

* 1.22AT the first God manifested to our father Adam, by the prohibition of the Apple, that he would have man live under a law, in obedience and submission; and not to wander like a Beast without order or discipline. And after man had transgressed, and deserved thereby Gods heavy displeasure, yet his mercy prevailed;* 1.23 and taking compassion upon man, he promised the Messias, who should be born of a woman, and break the Serpents head: declaring by evident testimonies, that his pleasure was that man should be restored to sa∣vour and grace, through Christ: and binding the mindes of men to this pro∣mise, and to be fixed upon their Messias, established Figures and Ceremonies wherewith to nourish their Faith, and confirmed the same with miracles, pro∣hibiting and excluding all mans devices in that behalf.* 1.24 And upon his promise renewed, he enjoyned (I say) and erected a new form of worship, whereby he would have his promises constantly beheld, faithfully believed, and reverent∣ly regarded. He ordained six sorts of divine Sacrifices; three Propitiatory, not as meriting remission of sins, but as figures of Christs propitiation: the o∣ther three were of thanksgiving. These Sacrifices were full of Ceremonies, they were powdered with consecrated Salt, and kindled with fire, which was preserved in the Tabernacle of the Lord: which fire (some think) was sent down from heaven. God himself commanded these Rites and Ceremonies to our fore-fathers, Noah, Abraham, Isaac, Jacob, &c. promising therein both the am∣plification of their families, and also their Messias. But in tract of time (I say) wantonness, negligence, and contempt, through the instigation of the Devil, a∣bolished this institution of God: so as in the end, God himself was forgotten among them, and they became Pagans and Heathens, devising their own ways, un∣til every Countrey had devised and erected both new Sacrifices, and also new Gods particular unto themselves. Whose example the Pope followeth, in pro∣phaning of Christs Sacraments,* 1.25 disguising them with his devices and superstiti∣ous Ceremonies, contriving and comprehending therein the folly of all Nations: the which, because little children do now perceive and scorn, I will pass over, and return to the Gentiles, whom I cannot excuse of cosenage, superstition, nor yet of vanity in this behalf: For if God suffered false Prophets among the children of Israel, being Gods peculiar people, and hypocrites in the Church of Christ, no marvel if there were such people amongst the Heathen which neither pro∣fessed nor knew him.

CHAP. XIII.

Of the Objects whereupon the Augurers used to Prognosticate, with certain Cautions and Notes.

THe Gentiles, which treat of this matter, repeat an innumerable multi∣tude of Objects, whereupon they prognosticate good or bad luck. And a great matter is made of sneezing, wherein the number of sneezings and the time thereof is greatly noted; the tingling in the finger, the elbow, the toe, the knee, &c. are singular notes also to be observed in this Art; though specially herein are marked the flying of Fowls, and meeting of Beasts, with this general caution, that the object or matter whereon men divine, must be sudden and unlocked for: which regard, children and some old fools have to the gathering Prim-roses, True-loves, and four-leaved grass: Item, the person un∣to whom such an object offereth it self unawares; Item, the intention of the di∣viner, whereof the object which is met, is referred to Augury; Item, the hour in which the object is without fore-knowledge upon the sudden met withal, and so forth.

Pliny reporteth that Gryphes flie alwayes to the place of slaughter,* 1.26 two or three dayes before the battel is fought; which was seen and tryed at the battel of Troy; and in respect thereof, the Gryphe was allowed to be the chief Bird of Augury. But among the innumerable number of the portentous Beast, Fowls,* 1.27 Serpents, and other creatures, the Toad is the most excellent object, whose ugly deformity signifieth sweet and amiable fortune: in respect whereof some super∣stitious Witches preserve Toads for their familiars. And some one of good cre∣dit (whom I could name) having convented the Witches themselves, hath starved divers of their Devils, which they kept in boxes in the likeness of Toads.

Plutarch Cheronaeus saith, that the place and site of the signs that we receive by Augury, are specially to be noted: for if we receive them on the left side,* 1.28 good luck; if on the right side, ill luck insueth: because terrene and mortal things are opposite and contrary to divine and heavenly things; for that which the Gods deliver with the right hand, falleth to our left side; and so contrariwise.

CHAP. XIV.

The division of Augury; persons admittable into the Colledges of Augury; of their Su∣perstition.

THe latter Diviners in these mysteries,* 1.29 have divided their soothsayings into twelve Superstitions, as Augustinus Niphus termeth them. The first is prosperity; the second, ill luck, as when one goeth out of his house, and seeth an unlucky beast lying on the right side of his way; the third is destinie; the fourth is fortune; the fifth is ill hap, as when an infortunate beast feedeth on the right side of your way; the sixt is utility; the seventh is hurt; the eight is called a cautel, as when a beast followeth one, and stayeth at any side, not passing beyond him, which is a sign of good luck; the ninth is infelici∣ty, and that is contrary to the eight, as when the beast passeth before one; the tenth is perfection; the eleventh is imperfection; the twelft is confusion. Thus farre he.

Among the Romans none could be received into the Colledge of Augurers that had a bile, or had been bitten with a Dog,* 1.30 &c. and at the times of their exer∣cise, even at noon-days, they lighted Candles. From whence the Papists con∣vey unto their Church those points of infidelity. Finally, their observations were so infinite and ridiculous, that there flew not a sparkle out of the fire, but it betokened somewhat.

CHAP. XV.

Of the Common Peoples fond and superstitious Collections and Observations.

* 1.31AMongst us there be many women, and effeminate men (marry Papists al∣wayes, as by their superstition may appear) that make great Divinati∣ons upon the shedding of Salt, Wine, &c. and for the observation of dayes and hours use as great Witchcraft as in any thing: For if one chance to take a fall from a Horse, either in a slippery or stumbling way, he will note the day and hour, and count that time unlucky for a journey. Otherwise, he that receiveth a mischance, will consider whether he met not a Cat, or a Hare, when he went first out of his doores in the morning; or stumbled not at the thresh∣hold at his going out; or put not on his shirt the wrong side outwards; or his left shooe on his right foot, which Augustus Caesar reputed for the worst luck that might befal.* 1.32 But above all other Nations (as Martinus de Arles witnesseth) the Spaniards are most superstitious herein; and of Spain, the people of the Pro∣vince of Lusitania is the most fond: For one will say, I had a dream to night, or a Crow croaked upon my house, or an Owl flew by me, and screeched, (at which Augury Lucius Sylla took his death), or a Cock crew contrary to his hour. Ano∣ther saith, The Moon is at the prime; another, that the Sun rose in a cloud and looked pale, or a Star shot and shined in the air; or a strange Cat came into the house;* 1.33 or a Hen fell from the top of the house. Many will go to bed again, if they sneeze before their shooes be on their feet; some will hold fast their left thumb in their right hand when they hickot; or else will hold their chin with their right hand whiles a Gospel is sung. It is thought very ill luck of some, that a child, or any other living creature, should pass between two friends as they walk together; for they say it portendeth a division of friendship. Among the Papists themselves, if any hunters, as they were a hunting, chanced to meet a Frier, or a Priest, they thought it so ill luck, as they would couple up their Hounds, and go home, being in despair of any further sport that day. Marry if they had used venery with a begger, they should win all the money they played for that day at dice. The like folly is to be imputed unto them that observe (as true or probable) old verses, wherein can be no reasonable cause of such effects which are brought to pass only by Gods power, and at his pleasure. Of this sort be these that follow:

Vincenti festo si sol radiet memor esto.

Englished by Abraham Fleming:

Remember on S. Vincents day, If that the Sun his beams display.

Clara dies Pauli bona tempora denotat anni.

Englished by Abraham Fleming:

If Paul th' Apstoles day be clear, It doth fore-shew a lucky year.

Si sol splendescat Mariâ purificante, Major erit glacies post festum quàm fuit antc.

Englished by Abraham Fleming:

If Maries purifying day Be clear and bright with Sunny ray, Then frost and cold shall be much more After the feast than was before.

Serò rubens coelum cras indicat esse serenum; Si manè rubescit, ventus vel pluvia crescit.

Englished by Abraham Fleming:

The skie being red at evening, Fore-shews a fair and clear morning; But if the morning riseth red, Of wind or rain we shall be sped.

Some stick a needle or a buckle into a certain tree, neer to the Cathedral Church of S. Christopher, or of some other Saint, hoping thereby to be delivered that year from the headach. Item, Maids forsooth hang some of their hair be∣fore the Image of S. Urbane, because they would have the rest of the hair grow long and be yellow. Item, Women with child run to Church, and tie their Girdles or Shooe-lachets about a Bell, and strike upon the same thrice, thinking that the sound thereof hasteth their good delivery. But sithence,* 1.34 these things begin to touch the vanities and superstitions of Incantations, I will refer you thither, where you shall see of that stuffe abundance, beginning at the word Habar.

CHAP. XVI.

How old Writers vary about the matter, the manner, and the means, whereby things au∣gurifical are moved.

THeophrastus and Themistius affirm, that whatsoever happeneth unto man suddenly and by chance, cometh from the Providence of God. So as Themistius gathereth, that men in that respect Prophesie, when they speak what cometh in their brain upon the sudden, though not knowing or un∣derstanding what they say. And that seeing God hath a care for us,* 1.35 it agreeth with reason (as Theophrastus saith) that he shew us by some mean whatsoever shall happen: For with Pythagoras he concludeth, that all foreshews and auguries are the voyces and words of God, by the which he foretelleth man the good or evil that shall betide.

Trismegistus affirmeth, that all augurifical things are moved by Devils; Porphyrie saith by Gods, or tather good Angels, according to the opinion of Plotinus and Jamblichus. Some other affirm, they are moved by the Moon wandring through the twelve Signs of the Zodiake, because the Moon hath dominion in all sudden matters. The Aegyptian Astronomers hold, that the Moon ordereth not those portentous matters, but Stella errans, a wandering Star, &c.

CHAP. XVII.

How ridiculous an Art Augury is; how Cato mocked it; Aristotle's reason against it; fond Collections of Augurers, who allowed, and who disallowed it.

* 1.36VErily all these Observations being neither grounded on Gods Word, nor Physical or Philosophical Reason, are Vanities, Superstitions, Lyes, and meer Witchcraft; as whereby the world hath long time been, and is still abused and cosened. It is written, Non est vestrum scire tempora & mo∣menta, &c. It is not for you to know the times and seasons, which the Father hath put in his own power. The most godly men and the wisest Philosophers have given no credit hereunto. S. Augustine saith, Qui his divinationibus credit, sciat se fidem Christianam & baptismum praevaricasse, & Paganum Dei{que} inimicum esse. He that gives credit to these Divinations, let him know that he hath abused the Chri∣stian Faith and his Baptism, and is a Pagan, and an Enemy to God. One told Ca∣to, that a Rat had carryed away and eaten his Hose, which the party said was a wonderful sign. Nay (said Cato) I think not so; but if the Hose had eaten the Rat, that had been a wonderful token indeed. When Nonius told Cicero that they should have good success in battle, because seven Eagles were taken in Pom∣pies Camp, he answered thus; No doubt it will be even so, if that we chance to fight with Pies. In like case also he answered Labienus, who prophesied like success by such Divinations, That through the hope of such toyes, Pompy lost all his Pavillions not long before.

What wise man would think, that God would commit his councel to a Daw, an Owl, a Swine, or a Toad; or that he would hide his secret purposes in the dung and bowels of Beasts?* 1.37 Aristotle thus reasoneth; Augury or Divinations are neither the causes nor effects of things to come; Ergo, they do not thereby foretel things truly, but by chance. As if I dream that my friend will come to my house, and he cometh indeed: yet neither dream nor imagination is more the cause of my friends coming than the chattering of a Pie.

When Hannibal overthrew Marcus Marcellus, the Beast sacrificed wanted a piece of his heart; therefore forsooth Marius when he sacrificed at Utica, and the beast lacked his liver, he must needs have the like success. These are their Collections, and as vain as if they said, that the building of Tenderden-steeple was the cause of Goodwines-Sands, or the decay of Sandwich-Haven. S. Augustine saith,* 1.38 that these Observations are most superstitious. But we read in the fourth Psalm, a sentence which might disswade any Christian from this folly and impiety; O ye sons of men, how long will ye turn my glory into shame, loving vanity, and seeking lies? The like is read in many other places of Scripture.

Of such as allow this folly, I can commend Pliny best, who saith, that the operation of these Auguries is as we take them: For if we take them in good part, they are signs of good luck; if we take them in ill part, ill luck follow∣eth; if we neglect them,* 1.39 and weigh them not, they do neither good nor harm. Thomas of Aquine reasoneth in this wise; The Stars, whose course is certain, have greater affinity and community with mans actions, than Auguries; and yet our doings are neither directed nor proceed from the Starrs; Which thing also Ptolomey witnesseth, saying Sapiens dominabitur astris, A wiseman over-ruleth the Starrs.

CHAP. XVIII.

Pond Distinctions of the Heathen Writers concerning Augury.

THe Heathen made a distinction between divine, natural,* 1.40 and casual Auguries. Divine Auguries were such, as men were made believe were done miraculously, as when Dogs spake, as at the expulsion of Tar∣quinius out of his Kingdom; or when Trees spake, as before the death of Caesar; or when Horses spake, as did a Horse whose name was Zanthus. Many learned Christians confess, that such things as may indeed have a divine cause, may be cal∣led divine Auguries, or rather fore-warnings of God, and tokens either of his blessings or discontentation; as the Star was a token of a safe passage to the Ma∣gicians that sought Christ; so was the Cock-crowing an Augury to Peter for his conversion. And many such other Divinations or Auguries (if it be lawful so to term them) are in Scriptures to be found.

CHAP. XIX.

Of Natural and Casual Augury, the one allowed, and the other disallowed.

NAtural Augury is a Physical or Philosophical observation; because humane and natural reason may be yielded for such events: as if one hear the Cock crow many times together, a man may guess that rain will follow shortly, as by the crying of Rooks, and by their extraordinary using of their wings in their flight, because through a natural instinct, provoked by the impression of the heavenly bodies, they are moved to know the times, accor∣ding to the disposition of the weather, as it is necessary for their natures. And therefore Jeremy saith, Milvus in coelo cognovit tempus suum. The Physitian may argue a strength towards his patient, when he heareth him sneeze twice, which is a natural cause to judge by, and conjecture upon. But sure it is meer casual, and also very foolish and incredible, that by two sneezings, a man should be sure of good luck or success in his business; or by meeting of a Toad, a man should escape a danger, or atchieve an enterprise, &c.

CHAP. XX.

A Confutation of Casual Augury which is meer Witchcraft, and upon what uncertainty those Divinations are grounded.

WHat imagination worketh in man or woman, many leaves would not comprehend; for as the qualities thereof are strange, and almost incredible, so would the discourse thereof be long and tedious, whereof I had occasion to speak elsewhere. But the power of our imagination extendeth nor to Beasts, nor reacheth to Birds, and therefore pertaineth not hereunto. Neither can the chance for the right or left side be good or bad luck in it self. Why should any Occurrent or Augury be good, because it cometh out of that part of the Heavens, where the good or beneficial Stars are placed? By that reason, all things should be good and happy that live on that side, but we see the contrary by experience, and as commonly as that.

The like absurdity and error is in them that credit those Divinations,* 1.41 because the Stars over the ninth House have dominion at the time of Augury. If it should betoken good luck, joy or gladness, to hear a noise in the house, when the Moon is in Aries: and contrariwise, if it be a sign of ill luck, sorrow, or grief for a Beast to come into the house, the Moon being in the same sign: here

might be found a foul error and contrariety. And for somuch as both may hap∣pen at once, the rule must needs be false and ridiculous. And if there were any certain rules or notes to be gathered in these Divinations, the abuse therein is such,* 1.42 as the Word of God must needs be verified therein; to wit, I will destroy the tokens of Soothsayers, and make them that conjecture, fools.

CHAP. XXI.

The Figure-casters are Witches; the uncertainty of their Art, and of their contradicti∣ons; Cornelius Agrippa's sentence against Judicial Astrologie.

THese Casters of Figures may be numbered among the cosening Witches, whose practice is above their reach, their purpose to gain, their know∣ledge stoln from Poets, their uncertain and full vanity, more plainly derided in the Scriptures,* 1.43 than any other folly. And thereupon many other tri∣fling vanities are rooted and grounded, as Physiognomy, Palmestry, interpre∣ting of Dreams, Monsters, Auguries, &c. the Professors whereof confess this to be the necessary Key to open the knowledge of all their secrets. For these fel∣lows erect a figure of the Heavens, by the exposition whereof (together with the conjectures of similitudes and signs) they seek to find out the meaning of the significators, attributing to them the ends of all things, contrary to truth, rea∣son, and divinity: their rules being so inconstant, that few Writers agree in the very principles thereof. For the Rabbbins, the old and new Writers, and the very best Philosophers dissent in the chief grounds thereof, differing in the propriety of the houses, whereout they wring the fore-telling of things to come, contend∣ing even about the number of spheres, being not yet resolved how to erect the beginnings and ends of the houses: for Ptolomy maketh them after one sort, Cam∣panus after another, &c.

And as Alpetragus thinketh, that there be in the Heavens divers movings as yet to men unknown, so do others affirm (not without probability) that there may be Stars and Bodies, to whom these movings may accord, which cannot be seen, ei∣ther through their exceeding highness, or that hitherto are not tryed with any observation of the Art.* 1.44 The true motion of Mars is not yet perceived, neither is it possible to find out the true entring of the Sun into the equinoctal points. It is not denied, that the Astronomers themselves have received their light, and their very Art from Poets, without whose fables the twelve signs, and the northerly and southerly figures had never ascended into Heaven. And yet (as C. Agryppa saith) Astrologers do sive, cosen men, and gain by these fables, whiles the Poets, which are the inventers of them, do live in beggery.

The very skilfullest Mathematicians confess, that it is impossible to find out any certain thing concerning the knowledge of Iudgments, as well for the innu∣merable causes which work together with the Heavens, being altogether, and one with the other to be considered: as also because influences do not constrain but incline: For many ordinary and extraordinary occasions do interrupt them; as education, custom, place, honesty, birth, blood, sickness, health, strength, weak∣ness, meat, drink, liberty of mind, learning, &c. And they that have written the rules of judgment, and agreee neerest therein, being of equal authority and learn∣ing, publish so contrary opinions upon one thing, that it is unpossible for an Astrologian to pronounce a certainty upon so variable opinions; and otherwise, upon so uncertain reports no man is able to judge herein. So as (according to Pto∣lomy) the fore-knowledge of things to come by the Stars, dependeth as well up∣on the affections of the mind, as upon the observation of the Planets, proceeding rather from chance than Art, as whereby they deceive others, and are deceived themselves also.

CHAP. XXII.

The subtilty of Astrologers to maintain the credit of their Art; why they remain in cre∣dit, certain impieties contained in Astrologers assertions.

IF you mark the cunning ones,* 1.45 you shall see them speak darkly of things to come, devising by artificial subtilty, doubtful Prognostications, easily to be applyed to every thing, Time, Prince, and Nation; and if any thing come to pass according to their Divinations, they fortifie their old Prognostications with new reasons. Nevertheless, in the multitude and variety of Stars, yea even in the very midst of them, they finde out some places in a good aspect, and some in an ill; and take occasion hereupon to say what they list, promising unto some men Honour, long Life, Wealth, Victory, Children, Marriage, Friends, Offices, and finally, everlasting Felicity: But if with any they be discontented, they say the Stars be not favourable to them, and threaten them with Hanging, Drowning, Beggery, Sickness, Misfortune, &c. And if one of these Prognosti∣cations fall out right, then they triumph above measure. If the Prognosticators be found to forge and lye alwayes (without such fortune as the blind man had in killing the Crow) they will excuse the matter, saying, that Sapiens dominatur astris, whereas (according to Agrippas words) neither the wiseman ruleth the Stars, nor the Stars the Wiseman, but God ruleth them both. Corn. Tacitus saith, That they are a people disloyal to Princes, deceiving them that believe them. And Varro saith, That the vanity of all superstitions floweth out of the bosome of Astrology. And if our life and fortune depend not on the Stars, then it is to be granted, that the Astrologers seek where nothing is to be found. But we are so fond, mistrustful and credulous, that we fear more the fables of Robin Good∣fellow, Astrologers, and Witches, and believe more the things that are not, than the things that are. And the more unpossible a thing is, the more we stand in fear thereof; and the less likely to be true, the more we believe it. And if we were not such, I think with Cornelius Agrippa, that these Diviners, Astrologers, Con∣jurers, and Coseners would dye for hunger.

And our foolish light belief, forgetting things past, neglecting things present, aad very hasty to know things to come, doth so comfort and maintain these co∣seners; that whereas in other men, for making one lye, the faith of him that speaketh is so much mistrusted, that all the residue being true is not regarded: Contrariwise, in these cosenages among our Divinors, one truth spoken by hap, giveth such credit to all their lyes, that ever after we believe whatsoever they say, how incredible, impossible or false soever it be. Sir Thomas Moore saith,* 1.46 they know not who are in their own chambers, neither who maketh themselves cockolds, that take upon them all this cunning, knowledge and great foresight. But to enlarge their credit, or rather to manifest their impudency, they say the gift of Prophesie, the force of Religion, the secrets of Conscience, the power of Devils, the virtue of Miracles, the efficacy of Prayers, the state of the life to come, &c. doth only depend upon the Stars, and is given and known by them alone: For they say, that when the sign of Gemini is ascended,* 1.47 and Saturn and Mercury be joyned in Aquary, in the ninth house of the heavens, there is a Pro∣phet born; and therefore that Christ had so many virtues, because he had in that place Saturn and Gemini. Yea, these Astrologers do not stick to say, that the Stars distribute all sorts of Religions, wherein Jupiter is the especial patron, who be∣ing joyned with Saturn, maketh the religion of the Jews; with Mercury of the Christians; with the Moon of Antichristianity. Yea, they affirm, that the faith of every man may be known to them as well as to God. And that Christ himself did use the election of hours in his Miracles; so as the Jews could not hurt him whilest he went to Jerusalem, and therefore that he said to his Disciples that for∣bad him to go, Are there not twelve hours in the day?* 1.48

CHAP. XXIII.

Who have power to drive away Devils with their only presence, who shall receive of God whatsoever they ask in Prayer, who shall obtain everlasting life by means of constel∣lations, as Nativity-casters affirm.

THey say also, That he which hath Mars happily placed in the ninth house of the heavens, shall have power to drive away Devils with his only presence from them that be possessed. And he that shall pray to God when he findeth the Moon and Jupiter joyned with the Dragons-head in the midst of the heavens, shall obtain whatsoever he asketh; and that Jupiter and Sa∣turn do give blessedness of the life to come.* 1.49 But if any in his nativity shall have Saturn happily placed in Leo, his soul shall have everlasting life. And here∣unto subscribe Peter de Appona, Roger Bacon, Guido Bonatus, Arnold de villa nova, and the Cardinal of Alia. Furthermore, the providence of God is denyed, and the Miracles of Christ are diminished, when these powers of the heavens and their influences are in such sort advanced. Moses, Isaiah, Job, and Jeremiah, seem to dislike and reject it; and at Rome in times past, it was banished, and by Justinian condemned under pain of death.* 1.50 Finally, Seneca derided these Soothsaying Witches in this sort, Amongst the Cleones (saith he) there was a custom, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (which were gazers in the Air, watching when a storm of hail shoul fall) when they saw by any cloud that the shower was imminent and at hand, the use was (I say) because of the hurt which it might do to their vines, &c. diligently to warn the people thereof; who used not to provide Cloaks, or any such defence against it, but provided Sacrifices; the rich, Cocks and white Lambs; the poor would spoil themselves by cutting their thombs, as though (saith he) that little blood would ascend up to the clouds, and do any good for their relief in this matter.

* 1.51And here by the way, I will impart unto you a Venetian superstition of great antiquity, and at this day (for ought I can read to the contrary) in use. It is writ∣ten, That every year ordinarily upon Ascension day, the Duke of Venice, accom∣panyed with the States, goeth with great solemnity to the Sea, and after certain ceremonies ended, casteth thereinto a gold ring of great value and estimation for a Pacificatory oblation; wherewithal their predecessors supposed that the wrath of the Sea was asswaged.* 1.52 But this action, as a late writer saith, they do Desponsare sibi mare, that is, espouse the Sea unto themselves, &c.

Let us therefore, according to the Prophets advice, Ask rain of the Lord in the hours of the latter time, and he shall send white clouds, and give us rain, &c. for surely, the Idols (as the same Prophet saith) have spoken vanity, the Soothsayers have seen a lye, and the Dreamers have told a vain thing; they comfort in vain, and therefore they went awaey like sheep, &c. If any Sheepbiter or Witchmonger will follow them, they shall gone alone for me.

Notes

• * 1.1

  The slovenly Art of Augury.
• * 1.2

  2 Reg. 23.10. 2 Chr. 33.6.
• * 1.3

  Deut. 18.10. Levit. 18.21. & 20.2.
• * 1.4

  An invincible argument a∣gainst Purga∣tory.
• * 1.5

  Against the Papists abomi∣nable and blas∣phemous Sa∣crifice of the Mass.
• * 1.6

  Psal. 34.20.
• * 1.7

  The Gymnoso∣phists of India their apish imitation of Esay.
• * 1.8

  The law of the twelve tables.
• * 1.9

  Magna Charta 3 H. 36.7 Ed. 1.15.2 R. 5.
• * 1.10

  A manifest discovery of Augurers co∣senage.
• * 1.11

  Note the su∣perstitious Ce∣remonies of Augurers.
• * 1.12

  Observations in the Art au∣gurifical.
• * 1.13

  Plato in Phae∣dro, in Timeo, in lib. de Re∣publ.
• * 1.14

  Wherein the Papists are more blame∣worthy then the Heathen.
• * 1.15

  Soritlege or Lotshare.
• * 1.16

  Levit. 16.1. Numb. 33. & 36.

  Josh. 14. 1. Chron. 24. & 26.

  Proverb. 18. Jonas 1. Acts 1.
• * 1.17

  Of Pythagoras lot.
• * 1.18

  The Art Ca∣balistical di∣vided.
• * 1.19

  C. Agrippa lib. de vanit. scient.
• * 1.20

  The blasphe∣my of the Ca∣balists.
• * 1.21

  In Concil. Tri∣dent.
• * 1.22

  Gen. 2.17.
• * 1.23

  Gen. 3.6. Gen. 3.15.
• * 1.24

  Lev. 12.13, &c.
• * 1.25

  A gird at the Pope for his sawciness in Gods matters.
• * 1.26

  Plin. lib. natu∣ral. hist. 10. c. 6.
• * 1.27

  Arist. in Augu∣riis.
• * 1.28

  Plutarch doat∣eth his leave for all his, learning.
• * 1.29

  Aug. Niphus de Auguriis, lib. 1.
• * 1.30

  Who were not admit∣table into the Colledge of Augurers among the Romans.
• * 1.31

  O vain folly and foolish va∣nity!
• * 1.32

  Martin de Ar∣les in tract. de superst. contra. maleficia.

  Appian. de bel∣lo civils.
• * 1.33

  Augurifical toyes.
• * 1.34

  Seek more hereof in the word Habar.
• * 1.35

  Averroes. 12. Metaphysic.
• * 1.36

  The fond Art of Augury convinced.
• * 1.37

  Arist. de som.
• * 1.38

  August. lib. de doct. chri. 2. cap. 2.3. Psal. 4.2. Plin. lib. natu∣ral. hist. 28. cap. 2. Tho.
• * 1.39

  Aquin. lib. de sortib.
• * 1.40

  C▪ Epidius. Homer. Iliad. 19.
• * 1.41

  The vanity of Casual Augu∣ry.
• * 1.42

  Isa. 44.25.
• * 1.43

  The vain and trifling tricks of Figure ca∣sters.
• * 1.44

  Johan. Monti∣regius in epist. ad Blanchim. & Gulielmus de sancto Clo∣doald. Rabbi Levi. C. Agrip. in lib. de vanit. scient. Arche∣laus. Cassand. Eudoxus, &c.
• * 1.45

  Astrologers Prognosticati∣ons are like the answers of Oracles.
• * 1.46

  Sir Thomas Moors frump at judicial Astrologers.
• * 1.47

  Astrological blasphemies.
• * 1.48

  John 11.8, 9.
• * 1.49

  The folly of our Genethli∣aks or Nativi∣ty-casters.
• * 1.50

  Senec. lib. de quaest. natu∣ral. 4.
• * 1.51

  Hilarius Pirk∣mair in arte Apodemica.
• * 1.52

  Joannes Gar∣ropius in Ve∣net. & Hyperb. Zac. 10.1, 2.