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 X.

CHAP. I.

The interpretation of this Hebrew word Onen; of the vanity of Dreams, and Divi∣nations thereupon.

ONEN differeth not much from Kasam, but that it is extended to the Interpretation of Dreams. And as for Dreams, what∣soever credit is attributed unto them, proceedeth of folly; and they are fools that trust in them; for why? they have deceived many. In which respect the Prophet giveth us good warning, Not to follow nor harken to the Expositors of Dreams, for they come through the multitude of business. And therefore those Witches, that make men believe they can Prophesie upon Dreams, as knowing the interpretation of theme, and either for money or glory abuse men and women thereby, are meer cose∣ners, and worthy of great punishment, as are such Witchmongers, as believing them, attribute unto them such Divine power as only belongeth to God, as ap∣peareth in Jeremiah the Prophet.

CHAP. II.

Of Divine, Natural, and Casual Dreams; with their differing causes and effects.

MAcrobius recounteth five differences of Images, or rather Imaginations exhibited unto them that sleep, which for the most part do signifie somewhat in admonition. There be also many subdivisions made here∣of, which I think needless to rehearse. In Jasper Peucer they are to be seen, with the causes and occasions of Dreams. There were wont to be delivered from God himself or his Angels, certain Dreams and Visions unto the Prophets, and holy Fathers, according to the saying of Joel, I will powre my spirit upon all flesh, your young men shall dream Dreams, and your old men shall see Visions. These kind of Dreams (I say) were the admonishments and forewarnings of God to his people; as that of Joseph, To abide with Mary his wife, after she was conceived by the holy Ghost; as also, To convey our Saviour Christ into Aegypt, &c. the interpretation whereof are the peculiar gifts of God, which Joseph the Patriarch, and Daniel the Prophet, had most specially.

As for Physical conjectures upon Dreams, the Scriptures reprove them not; for by them the Physicians many times do understand the state of their Patients bodies: For some of them come by means of Choler, Flegme, Melancholy, or Blood; and some by Love, Surfet, hunger, thirst, &c. Galen and Boetius, were said to deal with Devils, because they told their Patients Dreams, or rather by their Dreams, their special Diseases. Howbeit, Physical Dreams are natural, and the cause of them dwelleth in the nature of Man; for they are the inward actions of the mind in the spirits of the brain, whilest the body is occupied with sleep: for as touching the minde it self, it never sleepeth. These Dreams vary, according to the difference of humors and vapors. There are also casual Dreams, which (as Solomon saith) come through the multitude of business: for as a looking-glass

sheweth the image or figure thereunto opposite; so in Dreams, the phan∣tasie and imagination informes the understanding of such things as haunt the outward sense: whereupon the Poet saith:

Somnia ne cures; nam mens humana quod optat, Dum vigilat sperans, per somnum cernit id ipsum.

Englished by Abraham Fleming:

Regard no Dreams, for why? the minde Of that in sleep a view doth take, Which it doth wish and hope to finde, At such time as it is awake.

CHAP. III.

The opinion of divers old Writers touching Dreams, and how they vary in nothing; the causes thereof.

SYnesius, Themistius, Democritus, and others grounding themselves upon ex∣ample that chance hath sometimes verified, perswade men, that nothing is dreamed in vain; affirming, that the heavenly influences do bring forth divers formes in corporal matter, and of the same influences, visions, and dreams are printed in the fantastical power, which is instrumental, with a Celestial dis∣position, meet to bring forth some effect, especially in sleep, when the mind (be∣ing free from bodily cares) may more liberally receive the heavenly influences, whereby many things are known to them sleeping in Dreams, which they that wake cannot see. Plato attributeth them to the forms and ingendred know∣ledges of the soul: Avicen to the last intelligence that moveth the Moon, through the light that lighteneth the fantasie in sleep; Aristotle to the Phan∣tastical sense: Averroes to the imaginative: Albert to the influence of superior bodies.

CHAP. IV.

Against Iterpreters of Dreams; of the ordinary cause of Dreams: Hemingius his opi∣nion of Diabolical Dreams; the Interpretation of Dreams ceased.

THere are Books carryed about concerning this matter, under the name of Abraham, who (as Philo, in lib. gigantum, saith) was the inventor of the exposition of Dreams; and so likewise of Solomon and Daniel. But Cicero, in lib. de divinatione, confuteth the vanity and folly of them that give credit to Dreams. And as for the Interpreters of Dreams, as they know not before the Dream, nor yet after, any certainty; yet when any thing afterwards happeneth, then they apply the Dream to that which hath chanced.

Certainly, men never lightly fail to Dream by night, of that which they medi∣tate by day: and by day they see divers and sundry things, and conceive them severally in their minds: Then those mixed conceits being laid up in the closet of the memory, strive together; which, because the phantasie cannot discern nor discuss, some certain thing gathered of many conceits is bred and contrived in one together. And therefore in my opinion, it is time vainly im∣ployed, to study about the interpretation of Dreams. He that list to see the folly and vanity thereof, may read a vain Treatise, set out by Thomas Hill a Londoner, 1568.

Lastly, there are Diabolical Dreams, which Nicholaus Hemingius divideth into three sorts. The first is, when the Devil immediately of himself (he meaneth corporally) offereth any matter of Dream. Secondly, when the Devil sheweth Revelations to them that have made request unto him therefore. Thirdly, when Magicians by Art bring to pass, that other men Dream what they will. Assuredly these, and so all the rest (as they may be used) are very Magical and Devilish Dreams. For although we may receive comfort of mind by those which are called Divine Dreams, and health of body through Physical Dreams: yet if we take upon us to use the office of God in the Revelation, or rather the Interpre∣tation of them; or if we attribute unto them miraculous effects (now when we see the gifts of Prophesie, and of interpretation of Dreams, and also the opera∣tion of Miracles are ceased, which were special and peculiar gifts of God, to confirm the truth of the Word, and to establish his people in the faith of the Messias, who is now exhibited unto us both in the Testament, and also in the blood of our Saviour Jesus Christ) we are bewitched, and both abuse and offend the Majesty of God, and also seduce, delude and cosen all such as by our per∣swasion, and their own light belief, give us credit.

CHAP. V.

That neither Witches, nor any other, can either by words or hearbs, thrust into the mind of a sleeping man, what Cogitations or Dreams they list; and whence Magical Dreams come.

I Grant there may be hearbs and stones found and known to the Physitians, which may procure Dreams; and other hearbs and stones, &c. to make one bewray all the secrets of his mind, when his body sleepeth, or at least-wise to procure speech in sleep: But that Witches or Magicians have power by words, hearbs, and imprecations to thrust into the mind or conscience of man, what it shall please them, by vertue of their charmes, hearbs, stones or familiars, &c. according to the opinion of Hemingius, I deny; though therewithal I con∣fess, that the Devil both by day and also by night, travelleth to seduce man, and to lead him from God; yea, and that no way more then this, where he placeth him∣self as God in the minds of them that are so credulous, to attribute unto him, or unto Witches, that which is only in the office, nature, and power of God to ac∣complish.

Doth not Daniel the Prophet say, even in this case, It is the Lord only that knoweth such secrets, as in exposition of Dreams is required? And doth not Joseph repeat those very words to Pharaohs officers, who consulted with him therein? Examples of Divine Dreams you may find a great number in the Scri∣ture; such (I mean) as it pleased God to reveal his pleasure by. Of Physical Dreams we may both read in Authors, and see in our own experience dayly, or rather nightly. Such Dreams also as are casual, they are likewise usual, and come (as hath been said) through the multitude of affairs and business. Those which in these dayes are called Magical or Diabolical Dreams, may rather be called Me∣lancholical. For out of that black vapor in sleep, through Dreams appeareth (as Aristotle saith) some horrible thing, and as it were the image of an ugly Devil: sometimes also other terrible visions, imaginations, counsels, and practises. As, where we read of a certain man, that Dreamed there appeared one unto him that required him to throw himself into a deep pit, and that he should reap great benefit thereby at Gods hands: So as the miserable wretch giving credit thereunto, performed the matter and killed himself. Now I confess, that the Interpretation or execution of that Dream, was indeed Diabolical; but the Dream was casual, derived from the heavy and black humor of Melancholy.

CHAP. VI.

How men have been bewitched, cosened or abused by Dreams to dig and seach for Money.

HOw many have been bewitched with Dreams, and thereby made to con∣sume themselves with digging and searching for Money, &c. whereof they or some other have dreamt, I my self could manifest, as having known how many wise men have been that way abused by very simple persons, even where no dream hath been met withal, but waking dreams. And this hath been used heretofore, as one of the finest cosening feats; insomuch as there is a very formal art thereof devised, with many excellent and Superstitions and Ce∣remonies thereunto belonging, which I will set down as briefly as may be. Albeit that here in England, this Proverb hath been current, to wit, Dreams prove con∣trary: according to the answer of the Priests boy to his Master, who told his said boy, that he dreamt he kissed his tail: Yea Master (saith he) but dreams prove contrary, you must kiss mine.

CHAP. VII.

The Art and Order to he used in digging for money, revealed by Dreams: how to pro∣cure pleasant Dreams: of morning and midnight Dreams.

THere must be made upon a hazel wand, three crosses, and certain words both blasphemous and impious, must be said over it; and hereunto must be added certain characters, and barbarous names. And whilst the Treasure is a digging, there must be read the Psalms, De profundis, Missa, Misereatur nostri, Requiem, Pater Noster, Ave Maria, Et ne nos inducas in ten∣tationem, sed libera nos à malo, Amen. A porta inferni credo videre bona, &c. Expectate Dominum, Requiem aeternam. And then a certain prayer. And if the time of digging be neglected, the Devil will carry all the treasure away. See other more absolute Conjurations for this purpose, in the word Iidoni following.

You shall finde in Johannes Baptista Neapolitanus, divers Receipts by heards and potions, to procure pleasant or fearful Dreams; and Perfumes also to that effect: who affirmeth, That Dreams in the dead of the night are commonly preposterous and monstrous; and in the morning when the gross humors be spent, there happen more pleasant and certain Dreams, the blood being more pure than at other times: the reason whereof is there ex∣pressed.

CHAP. VIII.

Sundry Receipts and Ointments made and used for the transportation of Witches and other miraculous effects: an instance thereof reported and credited by some that are learned.

IT shall not be amiss here in this place, to repeat an Ointment greatly to this purpose, rehearsed by the aforesaid Johannes Baptista Neapolitanus, wherein, though he may be overtaken and cosened by an old Witch, and made not only to believe, but also to report a false tail; yet because it greatly overthroweth the opinion of M. Mal. Bodin, and such other, as write so abso∣lutely in maintenance of Witches transportations, I will set down his words in this behalf.

The Receipt is as followeth:

The fat of young children, and seeth it with water in a brazen vessel, reser∣ving the thickest of that which remaineth boyled in the bottome, which they lay up and keep, until occasion serveth to use it. They put hereunto Eleoselinum, Aco∣nitum, Frondes populeas, Mountain parsly, Wolves-bane, leaves of the Poplar and Soot.

Another Receipt to the same purpose:

Sium, Acarum vulgare, Pentaphyllon, yellow Water-cresses, common Acorus, Cinquefoil, the blood of a Flitter-Mouse, Solanum Somniferum & oleum, Sleeping Nightshade and Oyle: They stampe all these together, and then they rub all parts of their bodies exceedingly, till they look red, and be very hot, so as the pores may be ope∣ned, and their flesh soluble and loose: They joyn herewithal, either fat, or oyl in stead thereof, that the force of the Ointment may the rather pierce inwardly, and so be more effectual.

By this means (saith he) in a Moon-light night, they seem to be carryed in the Air, to Feasting, Singing, Dancing, Kissing, Culling, and other acts of Venery, with such youths as they love and desire most: For the force (saith he) of their imagination is so vehement, that almost all that part of the brain, wherein the memory consisteth, is full of such conceits. And whereas they are naturally prone to believe any thing, so do they receive such impressions and stedfast ima∣ginations into their minds, as even their spirits are altered thereby; not think∣ing upon any thing else, either by day or by night. And this helpeth them for∣ward in their imaginations, that their usual food is none other commonly but Beets, Roots, Nuts, Beans, Pease, &c.

Now (saith he) when I considered throughly hereof, remaining doubtful of the matter, there fell into my hands a Witch, who of her own accord did pro∣mise me to fetch me an errand out of hand from far Countries, and willed all them, whom I had brought to witness the matter, to depart out of the chamber. And when she had undressed her self, and froted her body with certain Oint∣ments (which action we beheld through a chink or little hole of the door) she fell down through the force of those Soporiferous or Sleepy Ointments in∣to a most sound and heavy sleep; so as we did break open the door, and did beat her exceedingly; but the force of her sleep was such, as it took from her the sense of feeling; and we departed for a time. Now when her strength and powers were weary and decayed, she awoke of her own accord, and began to speak many vain and doting words, affirming, that she had passed over both Seas and Mountains; delivering to us many untrue and false reports: we earnestly denyed them, she impudently affirmed them. This (saith he) will not so come to pass with every one, but only with old Women that are melancholick, whose nature is extream cold, and their evaporation small: and they both perceive and remember what they see in that case and taking of theirs.

CHAP. IX.

A confutation of the former follies, as well concerning Ointments, Dreams &c. as also of the assembly of Witches, and of their consultations and bankets at sundry places, and all in Dreams.

BUt if it be true that S. Augustine saith, and many other writers, That Witches nightwalkings are but Phantasies and Dreams; then all the reports of their bargain, transporting, and meetings with Diana, Mi∣nerva, &c. are but fables; and then do they lye that maintain those actions to be done in deed and verity, which in truth are done no way. It were marvel on the one side (if those thing happened in Dreams, which nevertheless the Witches affirm to be otherwise) that when those Witches awake, they neither

consider nor remember that they were in a Dream. It were marvel that their Ointments, by the Physicians opinions having no force at all to that effect, as they confess which are Inquisitors, should have such operation. It were marvel that their Ointments cannot be found any where, saving only in the Inquisitors Books. It were marvel, that when a stranger is anointed therewith, they have sometimes, and yet not alwayes, the like operation as with Witches; which all the Inquisitors confess.

But to this last, Fryer Bartholomaeus saith, That the Witches themselves, be∣fore they anoint themselves, do hear in the night time, a great noise of Minstrels, which flye over them, with the Lady of the Fairies, and then they address them∣selves to their journey. But then I marvel again, that no body heareth nor seeth this troop of Minstrels, especially riding in a Moon-light night. It is marvel, that they that think this to be but in a Dream, can be perswaded that all the rest is any other then Dreams. It is marvel, that in Dreams, Witches of old acquaintance meet so just together, and conclude upon Murthers, and re∣ceive Ointments, Roots, Powders, &c. (as Witchmongers report they do, and as they make the Witches confess) and yet lye at home fast asleep. It is marvel, that such preparation is made for them (as Sprenger, Bartholomew, and Bodin report) as well in Noble-mens houses, as in Alehouses; and that they come in dreams, and eat up their meat: and the Alewife specially is not wearyed with them for non-payment of their score, or false payment; to wit, with imaginary money, which they say is not substantial, and that they talk not afterwards about the reckoning, and so discover the matter. And it is most marvel of all, that the Hostess, &c. doth not sit among them, and take part of their good cheer: For so it is, that if any part of these their meetings and league be true, it is as true and as certainly proved and confessed, that at some Alehouse, or some time at some Gentlemans house, there is continual preparation made monethly for this assembly: as appeareth in S. Ger∣mans story.

CHAP. X.

That most part of Prophesies in the Old Testament were revealed in Dreams: that we are not to look for such Revelations: of some who have dreamt of that which hath come to pass: that Dreams prove contrary. Nebuchadnezzars rule to know a true Expositor of Dreams.

IT is held and maintained by divers, and gathered out of the 12 of Numbers, that all which was written or spoken by the Prophets, among the chil∣dren of Israel (Moses excepted) was propounded to them by Dreams. And indeed it is manifest, that many things, which are thought by the unlearned to have been really finished, have been only performed by Dreams and Visions. As where Solomon required of God the guift of Wisdom, that was (I say) in a Dream: and also, where he received promise of the continuance of the Kingdom of Israel in his line. So was Isaiah's vision, in the 6. of his Prophesie: as also that of Ezekiel the 12. Finally, where Jeremiah was commanded To hide his girdle in the clift of a rock at the river Euphrates in Babylon; and that after certain dayes, it did there putrifie, it must needs be in a Dream; for Jeremiah was never (or at leastwise not then) at Babylon. We that are Christians must not now slumber and dream, but watch and pray, and meditate upon our salvation in Christ both day and night. And if we expect revelations in our Dreams, now, when Christ is come, we shall deceive our selves; for in him are fulfilled all Dreams and Prophesies. Howbeit, Bodin holdeth, That Dreams and Visions continue till this day, in as miraculous manner as ever they did.

If you read Artemidorus, you shall read many stories of such as dreamt of things that afterwards came to pass. But he might have cited a thousand for one that fell out contrary; for, as for such Dreams among the Jews themselves as had not extraordinary Visions miraculously exhibited unto them by God, they were counted coseners, as may appear by these words of the Prophet Zechary, Surely the Idols have spoken vanity, and the Soothsayers have seen a lye, and the Dreamers have told a vain thing. According to Solomons saying, In the multitude of dreams and vanities are many words. It appeareth in Jeremiah 23. that the false Prophets, whilest they illuded the people with lyes, counterfeiting the true Pro∣phets, used to cry out, Dreams, dreams; We have dreamed a dream, &c. Finally, Nebuchadnezzar teacheth all men to know a true Expositor of Dreams; to wit, such a one as hath his Revelation from God; for he can (as Daniel did) repeat your Dream before you discover it; which thing, it any Expounder of Dreams can do at this day, I will believe him.

Notes

• Ecclus. 24. Jerem. 27. Eccl. 5.
• Jerem. 23.25, 26, 27. read the words.
• Peucer in divi∣nat. ex somniis.
• Joel 2.28.
• Mat. 1.20. & 2.13.
• Gen. 39. & 40. & 41. Dan. 2.
• Eccles. 5.3.
• A dissonancy in opinions about Dreams.
• The pleasant Art of the In∣terpretation of Dreams.
• N. Hemin. in admonitionib. de superstitionib. Magicis vitan∣dis.
• The end and use of Prophe∣sie, interpreta∣tion of dreams, operation of Miracles, &c.
• Seek for such stuffe in my book of Hart••∣mim.
• Dan. 2. Gen. 11.8. Gen. 37. & 11. Isa. 11. Dan. 2.
• Aristot. de somnio.
• Such would be imbarked in the ship of fools.
• An English Proverb.
• Note this su∣perstitious do∣tage.
• J. Bap. Neap. in Natural. Mag. lib. 2. cap. 26. fol. 83. & 84.
• Confections or Receipts for miraculous transportation of Witches.
• Vetulae, quas a strigis similitu∣dine, striges vo∣cant, quae{que} no∣ctu puerulorum sanguinem in cunis cubanti∣um exsorbent.
• Bar. Spin. qu. de strigil. c. 30, 31.
• New matter and worthy to be marvelled at.
• Legend. aur. in vita S. Ger∣mani.
• 1 Kin. 3.5, 15. 1 King. 9.5. Isa. 6. Ezek. 12. Jerem. 13.
• J. Bodin lib. de daem. 1. cap. 5.
• Zech. 10.2. Eccles. 5.3. Jerem. 23.
• Dan. 2.