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 XV. (Book 15)

CHAP. I.

Of Magical Circles, and the reason of their Institution.

MAgitians, and the more learned sort of Conjurers,* 1.1 make use of Circles in various manners, and to various inten∣tions. First, when convenience serves not, as to time or place that a real Circle should be delineated, they frame an imaginary Circle, by means of Incantations and Con∣secrations, without either Knife, Pensil, or Compasses, circumscribing nine foot of ground round about them, which they pretend to sanctifie with words and Ceremo∣nies, spattering their Holy Water all about so far as the said Limit extendeth; and with a form of Consecration following, do alter the property of the ground, that from common (as they say) it becomes sanctifi'd, and made fit for Magicall uses.

How to consecrate an imaginary Circle.

LEt the Exorcist, being cloathed with a black Garment, reaching to his knee,* 1.2 and under that a white Robe of fine Linnen that falls unto his ankles, fix himself in the midst of that place where he intends to perform his Conjurations: And throwing his old Shooes about ten yards from the place, let him put on his, consecrated shooes of russet Leather with a Cross cut on the top of each shooe. Then with his Magical Wand, which must be a new hazel-stick, about two yards of length, he must stretch forth his arm to all the four Windes thrice, turning himself round at every Winde, and saying all that while with fervency:

I who am the servant of the Highest, do by the vertue of his Holy Name Imma∣nuel, sanctifie unto my self the circumference of nine foot round about me, ✚ ✚ ✚. from the East, Glaurah; from the West, Garron; from the North, Cabon; from the South, Berith; which ground I take for my proper defence from all malignant spirits, that they may have no power over my soul or body, nor come beyond these Limi∣tations, but answer truely being summoned, without daring to transgress their bounds: Worrh. worrah. harcot. Gambalon. ✚ ✚ ✚.

Which Ceremonies being performed,* 1.3 the place so sanctified is equivalent to any real Circle whatsoever. And in the composition of any Circle for Magical feats, the fittest time is the brightest Moon-light, or when storms of lightning, winde, or thunder, are raging through the air; because at such times the infer∣nal Spirits are nearer unto the earth, and can more easily hear the Invocations of the Exorcist.

As for the places of Magical Circles, they are to be chosen melancholly,* 1.4 dolefull, dark and lonely; either in Woods or Deserts, or in a place where three wayes meet, or amongst ruines of Castles, Abbies, Monasteries, &c. or upon the Sea-shore when the Moon shines clear, or else in some large Parlour hung with black, and the floor covered with the same, with doors and windowes closely shut, and Waxen Candles lighted. But if the Conjuration be for the Ghost of one deceased, the fittest places to that purpose are places of the slain,

Woods where any have killed themselves, Church-yards, Burying-Vaults, &c. As also for all forts of Spirits, the places of their abode ought to be chosen, when they are called; as, Pits, Caves, and hollow places, for Subterranean Spirits: The tops of Turrets, for Aerial Spirits: Ships and Rocks of the Sea, for Spirits of the Water: Woods and Mountains for Faries, Nymphs, and Satyres; following the like order with rall the rest.

And as the places where, so the manner how the Circles are to be drawn, ought to be perfectly known.* 1.5 First, for Infernal Spirits, let a Circle nine foot over be made with black, and within the same another Circle half a foot distant, leaving half a foot of both these Circles open for the Magitian and his assistant to enter in: And betwixt these Circles round about, write all the holy Names of God, with Crosses and Triangles at every Name; making also a larger triangle at one side of the Circle without on this manner with the names of the Trinity at the seven corners, viz. Yehowah, Ruah Redesh, Immanuel, written in the little Circles.

[illustration] triangle with circles at angles

* 1.6The reason that Magitians give for Circles and their Institution, is, That so much ground being blest and consecrated by holy Words, hath a secret force to expel all evil Spirits from the bounds thereof; and being sprinkled with holy water, which hath been blessed by the Master, the ground is purified from all uncleanness; besides the holy Names of God written all about, whose force is very powerful; so that no wicked Spirit hath the ability to break through into the Circle after the Master and Scholler are entered, and have closed up the gap, by reason of the antipathy they possesse to these Mystical Names. And the reason of the Triangle is, that if the Spirit be not easily brought to speak the truth, they may by the Exorcist be conjured to enter the same, where by virtue of the names of the Sacred Trinity, they can speak nothing but what is true and right.

But if Astral Spirits as Faries, Nymphs, and Ghosts of men, be called up∣on, the Circle must be made with Chalk, without any Triangles; in the place whereof the Magical Character of that Element to which they belong, must be described at the end of every Name.

• As for Spirits of the
  • Air, Water, Fire. 〈☐☐☐〉〈☐☐☐〉
  • Woods, Caves, Mountains. 〈☐☐☐〉〈☐☐☐〉
  • Mines, Desolate Buildings. 〈☐☐☐〉〈☐☐☐〉

CHAP. II.

How to raise up the Ghost of one that hath hanged himself.

THis experiment must be put in practice while the Carcass hangs; and therefore the Exorcist must seek out for the straightest hazel wand that he can find, to the top whereof he must binde the head of an Owl, with a bundle of St. John's Wort, or Millies Perforatum: this done, he must be informed of some miserable creature that hath strangled himself in some Wood or Desart place (which they seldom miss to do) and while the Carcass hangs, the Magitian must betake himself to the aforesaid place, at 12 a clock at night, and begin his Conjurations in this following manner.

First, stretch forth the consecrated Wand towards the four corners of the World, saying, By the mysteries of the deep, by the flames of Banal,* 1.7 by the power of the East, and the silence of the night, by the holy rites of Hecate, I conjure and ex∣orcize thee thou distressed Spirit, to present thy self here, and reveal unto me the cause of thy Calamity, why thou didst offer violence to thy own liege life, where thou art now in beeing, and where thou wilt hereafter be.

Then gently smiting the Carcase nine times with the rod, say, I conjure thee thou spirit of this N. deceased, to answer my demands that I am to propound unto thee, as thou ever hopest for the rest of the holy ones, and the ease of all thy misery; by the blood of Jesu which he shed for thy soul, I conjure and bind thee to utter unto me what I shall ask thee.

Then cutting down the Carcass from the tree, lay his head towards the East, and in the space that this following Conjuration is repeating, set a Chasing-dish of fire at his right hand, into which powre a little Wine, some Mastick, and Gum Aromatick, and lastly a viol full of the sweetest Oyl, having also a pair of Bellows, and some unkindled Charcole to make the fire burn bright at the in∣stant of the Carcass's rising. The Conjuration is this:

I conjure thee thou spirit of N. that thou do immediately enter into thy ancient body again, and answer to my demands, by the virtue of the holy resurrection,* 1.8 and by the posture of the body of the Saviour of the world, I charge thee, I conjure thee, I command thee on pain of the torments and wandring of thrice seven years, which I by the power of sacred Magick rites, have power to inflict upon thee; by thy sighs and groans, I conjure thee to utter thy voice; so help thee God and the prayers of the holy Church. Amen.

Which Conjuration being thrice repeated while the fire is burning with Mastick and Gum Aromatick, the body will begin to rise, and at last will stand upright before the Exorcist, answering with a faint and hollow voice, the questions proposed unto it. Why it strangled it self; where its dwelling is;* 1.9 what its food and life is; how long it will be ere it enter into rest, and by what means the Magitian may assist it to come to rest: Also, of the treasures of this world, where they are hid: Moreover, it can answer very punctually of the places where Ghosts reside, and how to communicate with them; reaching the nature of Astral Spirits and hellish beings, so far as its capacity reacheth.

All which when the Ghost hath fully answered,* 1.10 the Magitian ought out of commiseration and reverence to the deceased, to use what means can possibly be used for the procuring rest unto the Spirit. To which effect he must dig a grave, and filling the same half full of quick Lime, and a little Salt and com∣mon Sulphur, put the Carcass naked into the same; which experiment, next to the burning of the body into ashes, is of great force to quiet and end the di∣sturbance of the Astral Spirit.

But if the Ghost with whom the Exorcist consulteth, be of one that dyed the common death, and obtain'd the ceremonies of burial, the body must be dig'd out of the ground at 12 a clock at night; and the Magician must have a com∣panion

with him, who beareth a torch in his left hand, and smiting the Corps thrice with the consecrated rod, the Exorcist must turn himself to all the four winds, saying:

* 1.11By the virtue of the holy resurrection, and the torments of the damned, I conjure and exorcize thee spirit of N. deceased, to answer my liege demands, being obedient unto these sacred ceremonies on pain of everlasting torment and distress: Then let him say, Berald, Beroald, Balbin gab gabor agaba; Arise, arise, I charge and com∣mand thee.

After which Ceremonies, let him ask what he desireth and he shall be an∣swered.

* 1.12But as a faithful caution to the practicer of this Art, I shall conclude with this, That if the Magician, by the Constellation and Position of the Stars at his nativity, be in the predicament of those that follow Magical Arts, it will be very dangerous to try this experiment for fear of suddain death ensuing, which the Ghosts of men deceased, can easily effect upon those whose nativities lead them to Conjuration: And which suddain and violent death, the Stars do al∣wayes promise to such as they mark with the Stigma of Magicians.

CHAP. III.

How to raise up the three Spirits, Paymon, Bathin, and Barma: And what wonderful things may be effected through their assistance.

THe Spirit Paymon is of the power of the Air, the sixteenth in the ranck of Thrones, subordinate to Corban and Marbas.

* 1.13Bathin is of a deeper reach in the source of the fire, the second after Lucifers familiar, and hath not his fellow for agility and affableness, in the whole Infernal Hierarchy.

Barma is a mighty Potentate of the order of Seraphims, whom 20 Legions of Infernal Spirits do obey; his property is to metamorphose the Magician or whom he pleaseth, and transport into foreign Countreys.

These three Spirits, though of various ranks and orders, are all of one power, ability and nature, and the form of raising them all is one. Therefore the Ma∣gician that desireth to consult with either of these Spirits, must appoint a night in the waxing of the Moon, wherein the Planet Mercury reigns, at 11 a clock at night; not joyning to himself any companion, because this particular action will admit of none; and for the space of four dayes before the appointed night, he ought every morning to shave his beard,* 1.14 and shift himself with clean linnen, providing beforehand the two Seals of the Earth, drawn exactly upon parch∣ment, having also his consecrated Girdle ready of a black Cats skin with the hair on, and these names written on the inner side of the Girdle: Ya, Ya ✚ Aie, Aaie ✚ Elibra ✚ Elohim ✚ Saday ✚ Yah Adonay ✚ tuo robore ✚ Cinctus Sum ✚.

Upon his Shooes must be written Tetragrammaton, with crosses round about, and his garment must be a Priestly Robe of black, with a Friars hood, and a Bible in his hand.

When all these things are prepared, and the Exorcist hath lived chastly, and retired until the appointed time: Let him have ready a fair Parlour or Cellar, with every chink and window closed; then lighting seven Candles, and drawing a double Circle with his own blood,* 1.15 which he must have ready be∣fore hand: let him divide the Circle into seven parts, and write these seven names at the seven divisions, setting at every Name a Candle lighted in a brazen Candlestick in the space betwixt the Circles: The names are these, Cados ✚ Escherie {fire} Anick ✚ Sabbac 〈☐〉〈☐〉 Sagun ✚ ✚ Aba ✚ Abalidoth 〈☐〉〈☐〉

When the Candles are lighted, let the Magician being in the midst of the Circle, and supporting himself with two drawn Swords, say with a low and submissive voyce;* 1.16 I do by the vertue of these seven holy Names which are the Lamps of the living God, Consecrate unto my use this inclosed Circle, and exterminate out of, it all evill Spirits, and their power; that beyond the limit of their circumfe∣rence they enter not on pain of torments to be doubled, Yah, Agion, Helior, He∣ligah, Amen.

When this Consecration is ended, Let him sprinkle the Circle with con∣secrated Water, and with a Chasing-dish of Charcole, perfume it with Fran∣kincense and Cinamon, laying the Swords a cross the Circle, and standing over them; then whilest the fumigation burneth, let him begin to call these three Spirits in this following manner:

I Conjure and Exorcize you the three Gentle and Noble Spirits of the power of the North, by the great and dreadful name of Peolphan your King,* 1.17 and by the silence of the night, and by the holy rites of Magick, and by the number of the In∣fernal Legions, I adjure and invocate you; That without delay ye present your selves here before the Northern quarter of this Circle, all of you, or any one of you, and answer my demands by the force of the words contained in this Book. This must be thrice repeated, and at the third repetition, the three Spirits will either all appear, or one by lot, if the other be already somewhere else imployed;* 1.18 at their appearance they will send before them three fleet Hounds opening after a Hare, who will run round the Circle for the space of half a quarter of an hour; after that more hounds will come in, and after all, a little ugly Aethiop, who will take the Hare from their ravenous mouths, and together with the Hounds vanish; at last the Magician shall hear the winding of a Hunts-mans horn, and a Herald on Horseback shall come galloping with three Hunters behind upon black Horses, who will compass the Circle seven times, and at the seventh time will make a stand at the Northern quarter, dismissing the Herald that came up before them, and turning their Horses towards the Ma∣gician, will stand all a brest before him, saying; Gil pragma burthon mac∣hatan dennah; to which the Magician must boldly answer; Beral, Beroald, Corath Kermiel; By the sacred rites of Magick ye are welcome ye three famous Hunters of the North, and my command is, that by the power of these Ceremonies ye be obedient and faithful unto my summons, unto which I conjure you by the holy Names of God, Yah, Gian, Soter, Yah, Iehovah, Immanuel, Letragramma∣ton, Yah, Adonay, Sabray, Seraphin; Binding and obliging you to answer plainly, faithfully and truly, by all these holy names, and by the awful name of your mighty King Peolphon.

Which when the Magician hath said, the middle Hunter named Paymon, will answer, Gil pragma burthon machatan dennah,* 1.19 We are the three mighty Hunters of the North, in the Kingdom of Fiacim, and are come hither by the sound of thy Conjurations, to which we swear by him that liveth to yield obedience, if Ju∣das that betrayed him be not named.

Then shall the Magician swear, By him that liveth,* 1.20 and by all that is contained in this holy Book, I swear unto you this night, and by the mysteries of this action, I swear unto you this night, and by the bonds of darkness I swear unto you this night, That Judas the Traitor shall not be named, and that blood shall not be offered unto you, but that truce and equal terms shall be observed betwixt us. Which being said, the Spirits will bow down their heads to the Horses crests, and then alighting down will call their Herald to withdraw their Horses; which done, The Magician may begin to bargain with all, or any one of them, as a familiar invisibly to at∣tend him, or to answer all difficulties that he propoundeth: Then may he be∣gin to ask them of the frame of the World, and the Kingdoms therein con∣tained, which are unknown unto Geographers: He may also be informed of all Physical processes and operations; also how to go invisible and fly through the airy Region: They can likewise give unto him the powerful Girdle of Victory, teaching him how to compose and consecrate the same,* 1.21 which hath

the force, being tyed about him, to make him conquer Armies, and all men whatsoever. Besides, there is not any King or Emperour throughout the world; but if he desires it, they will engage to bring him the most pretious of their Jewels and Riches in twenty four hours; discovering also unto him the way of finding hidden treasures and the richest mines.

* 1.22And after the Conjurer hath fulfilled his desires, he shall dismiss the aforesaid Spirits in this following form.

I charge you ye three officious Spirits to depart unto the place whence ye were called, without injury to either man or Beast, leaving the tender Corn untouched, and the seed unbruised; I dismiss you, and licence you to go back untill I call you, and to be alwayes ready at my desire, especially thou nimble Bathin, whom I have chosen to attend me, that thou be alwayes ready when I ring a little Bell to present thy self without any Magical Ceremonies performed; and so depart ye from hence, and peace be betwixt you and us, In the Name of the Father, Son, and Holy Ghost. Amen.

When the Magician hath repeated this last form of dismission, he will hear immediately a horn winding, after which the Herald with the jet black Horses, and the three Spirits will mount upon them, compassing the Circle seven times, with the Herald winding his horn before them, and at every Candle they will bow towards the Horses crest, till coming towards the Northern quarter, they will with great obeysance seem to march away out through the solid wall as through a City gate.

CHAP. IV.

How to Consecrate all manner of Circles, Fumigations, Fire, Magical Garments, and Utensills.

* 1.23COnsecrations are related either to the person or the thing consecra∣ted. The person is the Magitian himself, whose consecration consist∣eth in Abstinence, Temperance, and holy Garments. The things con∣secrated are the Oyl, the Fire, the Water. The Fumigations consisting of ori∣ental Gums and Spices; the magical Sword, Pensils, Pens and Compasses, the measuring Rule and waxen Tapers, the Pentacles, Periapts, Lamins, and Si∣gils, Vests, Caps, and Priestly Garments; these are the materials to be con∣secrated.

* 1.24The sacred Pentacles are as signs and charms for the binding of Evil Dae∣mons, consisting of Characters and Names of the Superior order of the good Spirits opposite unto those evils ones whom the Magitian is about to Invo∣cate: And of sacred Pictures, Images, and Mathematical Figures adapted to the names and natures of separated Substances whither good or evil. Now the form of Consecrating such Magical Pentacles is to name the vertue of the holy Names and Figures, their Antiquity and Institution with the intention of the Conse∣cration purifying the Pentacle by consecrated fire, and waving the same over the flames thereof.

* 1.25When the Exorcist would consecrate Places or Utensils, Fire or Water for magical uses, he must repeat the Consecration or Dedication of Solomon the King at the building of the Temple, the Vision of Moses at the Bush, and the Spirit of the Lord on the tops of the Mulberry-trees, repeating also the Sacri∣fice of it self being kindled; the Fire upon Sodom, and the Water of Eternal Life: Wherein the Magitian must still remember to speak of the seven golden Candlesticks, and Ezekiels Wheels, closing the Consecration with the deep and mysterious Names of God and holy Daemons.

* 1.26When particular Instruments are to be sanctified, the Magitian must sprinkle the same with consecrated Water, and fumigate them with fumiga∣tions, anoint them with consecrated Oyl: And lastly, Seal them with holy

Characters; after all which is performed, an Oration or Prayer must follow, relating the particulars of the Consecration with Petitions to that Power in whose Name and Authority the Ceremony is performed.

And in like manner shalt thou consecrate and sanctifie every Utensil what∣soever, by Sprinklings, Fumigations, Unctions, Seals, and Benedictions,* 1.27 com∣memorating and reiterating the sanctifyings in the holy Scripture, of the Tables of the Law delivered to Moses; of the two Testaments in the New Covenant, of the holy Prophets in their Mothers wombs, and of Aholiah, and Aholibah, whom the Spirit of God inspired to frame all sorts of curious workmanship for the Tabernacle. This is the sum of Consecrationn.

CHAP. V.

Treating more practically of the Consecration of Circles, Fires, Garments, and Fu∣migations.

IN the Construction of Magical Circles, the hour, day, or night,* 1.28 and sea∣son of the year, and the Constellation are to be considered; as also what sort of Spirits are to be called; and to what Region, Air, or Climate they belong: Therefore this method is to be followed for the more order∣ly and certain proceeding therein. First, a Circle nine foot over must be drawn, within which another Circle three inches from the outermost must be also made, in the Center whereof the name of the hour, the Angel of the hour, the Seal of the Angel, the Angel of the day predominant, wherein the work is undertaken. Note, these attributes are to be inscribed betwixt the Circles round about with Alpha at the beginning, and Omega at the close.

When the Circle is composed, it must be sprinkled with holy Water,* 1.29 while the Magician saith, Wash me O Lord, and I shall be whiter then Snow: And as for the Fumigations over them, this Benediction must be said; O God of Abraham, Isaac, and Jacob, bless these thy subservient creatures, that they may multiply the force of their excellent odors, to hinder evil spirits and phantasms from entring the Circle, through our Lord. Amen.

An Exorcism for the fire.

The Exorcist ought to have an earthen Censer, wherein to preserve the fire for magical uses, and the expiations and fumigations,* 1.30 whose consecration is on this manner.

By him that created Heaven and Earth, and is the God and Lord of all, I ex∣orcize and sanctifie thee thou creature of Fire, that immediately thou banish every phantasm from thee, so that thou prove not hurtful in any kind: Which I be∣seech thee O Lord to confirm by sanctifying and making pure this creature of fire, that it may be blessed and consecrate to the honour of thy holy Name. Amen.

At the putting on the Garments,

Let the Magician say, By the figurative mystery of this holy Stole or Vestment,* 1.31 I will cloath me with the armour of Salvation in the strength of the highest. Ancor, Amacor, Amides, Lheodonias, Anitor. That my desired end may be effected through thy strength Adonai, to whom the praise and glory will for ever belong.

Which Ceremonies being finished,* 1.32 the Exorcist shall proceed to the pra∣ctical part of Invocation and Conjuration of all degrees of Spirits, having eve∣ry utensil and appendix in readiness for the performance, and proceeding ac∣cording to the method in these following Chapters.

CHAP. VI.

How to raise and exorcize all sorts of Spirits belonging to the Airy Region.

* 1.33THe Garment which the Exorcist is cloathed withall at the performance of this action, ought according to the opinions of the chiefest Magi∣cians, to be a Priestly Robe, which if it can no where be procured, may be a neat and cleanly linnen Vest, with the holy Pentacle fastned there∣unto upon Parchment made of a Kids skin, over which an Invocation must be said, and then the Pentacle must be sprinkled with holy Water. At the putting on the Magical Garment, this Prayer must be repeated: By thy holy power Ado∣nai Sabaoth, And by the power and merit of thine Angels and Archangels, and by the vertue of holy Church, which thou hast sanctified, do I cloath me with this consecrated Garment, that what I am to practice may take effect through thy Name who art for ever and ever.

* 1.34Now as for the time of operation, and the manner thereof, The Instructions before set down, are sufficient to direct the Exorcist; only the Acter and his Scholar must be mindful in the way, as they go towards the place of Con∣juration, to reiterate the sacred forms of Consecrations, Prayers, and Invoca∣tions, the one bearing an Earthen Vessel with consecrated fire, and the other the Magical Sword, the Book and Garments, till approaching nigh the place where the Circle is to be drawn, they must then proceeed to compose it after the aforesaid manner. And at last Exorcize the Spirits on this following manner:

* 1.35Seeing God hath given us the power to bruise the Serpents head, and command the Prince of Darkness, much more to bear rule over every airy Spirit: Therefore by his strong and mighty Name Iehovah do I conjure you, (naming the Spirits), and by his secret commands delivered to Moses on the Mount, and by his holy Name Te∣tragrammaton, and by all his wonderful Names and Attributes, Sadai, Ollon, Emillah, Athanatos, Paracletos, &c. That ye do here immediately appear be∣fore this Circle, in humane form, and not terrible or of monstrous shape, on pain of eter∣nal misery that abides you, unless you speedily fulfil my commands, Bathar, Baltar, Archim, Anakim, Nakun. Amen.

When the Exorcist hath finished this Conjuration, he and his companion shall continue constantly turning themselves to the East, West, North and South, say∣ing, with their Caps in their hands, Gerson, Anek, Nephaton, Basannah, Ca∣bon;* 1.36 and within a little space they will behold various apparitions upon the ground, and in the air, with various habits, shapes, and instruments; after that, he shall perceive a troop of armed men with threatning carriage appear before the Circle, who after they are conjured to leave off their phantasms, will at last present themselves before the Exorcist in humane form.

Then the Master must be mindful to take the consecrated Sword, and the cup of Wine into his hands; the Wine he shall pour into the fire, and the Sword he shall brandish in his right arm, being girded about with a Scarlet Ribbon; after this the Magician shall say, Gahire, Gephna, Anephexaton; then the Spirits will begin to bow unto the Exorcist, saying, We are ready to fulfil thy pleasure.

So that when the Magician hath brought the Spirits to this length, he may ask what ever he desireth, and they will answer him, provided the questions be∣long to that order whereof they are.

* 1.37Now the properties wherein they excel, are these; They can give the gift of Invisibility, and the fore-knowledge of the change of weather; they can teach the Exorcist how to excite Storms and Tempests, and how to calm them again; they can bring news in an hours space of the success of any Battle, Seidge, or Navy, how farr off soever; they can also teach the language of Birds, and how to fly through the air invisibly.

'Twas through the assistance of these airy Spirits, that Charchiancungi,* 1.38 the Tartarian Emperour did give the Chinois such a desperate rout near the year 1646. for it is reported, that he had constantly in his presence two Magicians, named Ran and Sionam, who perceived every motion of the China's Army, and had intelligence by these Spirits of the Emperours private Counsels and Consultations.

And it is credibly reported by Magicians, that wonderful things may be with facility effected through the assistance of these aforesaid Spirits, so that the Exorcist must be very affable unto them, and gently dismiss them (when he is satisfied) in this following manner;

Seeing ye have willingly answered all our Interrogations and desires,* 1.39 we give you leave and licence, In the Name of the Father, Son, and Holy-Ghost, to depart unto your place, and be ever ready to attend our call; Depart, I say, in peace, and peace be confirmed betwixt us and you. Amen. ✚ ✚ ✚.

After all these Ceremonies are finished, the Spirits will begin to depart, making obeysance as they go; and then the Master must demolish the Circle, and taking up all the Utensils repeat the Pater Noster as they are going away from the place of Conjuration.

CHAP. VII.

How to obtain the familiarity of the Genius or Good Angel, and cause him to ap∣pear.

ACcording to the former Instructions in conjuring Spirits,* 1.40 we must pro∣ceed to consult with the Familiars or Genii; first, after the manner pre∣scribed by Magicians, the Exorcist must inform himself of the name of his good Genius, which he may find in the Rules of Travius and Philermus; as also, what Character and Pentacle, or Lamin, belongs to every Genius. After this is done, Let him compose an earnest Prayer unto the said Genius, which he must repeat thrice every morning for seven dayes before the Invocation.

The Magician must also perfectly be informed to what Hierarchy or Order the Genius belongs, and how he is dignified in respect of his Superiours and In∣feriours; for this form of Conjuration belongs not to the Infernal or Astral Kingdom, but to the Celestial Hierarchy; and therefore great gravity and sanctity is herein required, besides the due observation of all the other in∣junctions, until the time approach wherein he puts the Conjuration in exe∣cution.

When the day is come wherein the Magician would invocate his proper Ge∣nius, he must enter into a private closet, having a little Table and Silk Carpet, and two Waxen Candles lighted; as also a Chrystal Stone shaped triangularly about the quantity of an Apple, which Stone must be fixed upon a frame in the center of the Table: And then proceeding with great devotion to Invocation, he must thrice repeat the former Prayer, concluding the same with Pater Noster, &c. and a Missale de Spiritu Sancto.

Then he must begin to Consecrate the Candles, Carpet, Table and Chrystal; sprinkling the same with his own blood, and saying, I do by the power of the holy Names Aglaon, Eloi, Eloi, Sabbathon, Anephexaton, Iah, Agian, Iah,* 1.41 Iehovah, Immanuel, Archon Archonton, Sadai, Sadai, Ieovaschah, &c. sancti∣fie and consecrate these holy utensils to the performance of this holy work, In the Name of the Father, Son, and Holy Ghost, Amen.

Which done, the Exorcist must say this following Prayer with his face towards the East, and kneeling with his back to the consecrated Table.

O thou blessed Phanael my Angel Guardian, vouchsafe to descend with thy holy In∣fluence and presence into this spotless Chrystal, that I may behold thy glory and enjoy thy society O thou who art higher then the fourth Heaven, and know'st the secrets of

Elanel. Thou that ridest upon the wings of the wind, and art mighty and potent in thy celestial and super-lunary motion, do thou descend and be present I pray thee, and desire thee, if ever I have merited thy society, or if my actions and inten∣tions be pure and sanctified before thee, bring thy external presence hither, and con∣verse with thy submissive Pupil, by the tears of Saints and Songs of Angels, In the Name of the Father, Son, and Holy Ghost, who are one God for ever and ever.

This Prayer being first repeated towards the East, must be afterwards said towards all the four winds thrice. And next the 70. Psalm repeated out of a Bible that hath been consecrated in like manner as the rest of the utensils, which ceremonies being seriously performed; the Magician must arise from his knees, and sit before the Crystal bare-headed with the consecrated Bible in his hand, and the Waxen Candles newly lighted, waiting patiently and in∣ternally for the coming and appearance of the Genius.

* 1.42Now about a quarter of an hour before the Spirit come. There will appear great variety of apparitions and sights within the glass; as first a beaten road or tract, and travelers, men and women marching silently along; next there will Rivers, Wells, Mountains and Seas appear: after that a Shepherd upon a plea∣sant hill feeding a goodly flock of Sheep, and the Sun shining brightly at his going down; and lastly, innumerable shews of Birds and Beasts, Monsters and strange appearances, noises, glances, and affrightments, which shews will all at last vanish at the appearance of the Genius.

* 1.43And then the Genius will present it self amidst the Crystal, in the very same apparel and similitude that the person himself is in, giving instructions unto the Exorcist how to lead his life and rectifie his doings.

But especially (which is the proper work of every Genius) he will touch his heart and open his senses and understanding, so that by this means, he may at∣tain to the knowledge of every Art and Science, which before the opening of his Intellect was lockt and kept secret from him.

After which, the Genius will be familiar in the Stone at the Prayer of the Ma∣gician.

CHAP. VIII.

A form of Conjuring Luridan the Familiar, otherwise called Belelah.

* 1.44LVridan is a Familiar Domestick Spirit of the North, who is now become servant to Balkin, Lord and King of the Northern Mountains, he calls himself the Astral Genius of Pomonia, an Island amongst the Orcades be∣yond Scotland. But he is not particularly resident there; for in the dayes of Solomon and David, he was in Jerusalem, or Salem, being then under the name of Belilah; after that he came over with Julius Caesar, and remained some hun∣dred of years in Cambria, or Wales, instructing their Prophetical Poets in Bri∣tish Rhimes, being then surnamed Urthin-Wadd Elgin, from thence he betook himself unto this Island, Anno 1500. and continued there for 50 years, after which he resigned his Dominion to Balkin, and hath continued ever since an at∣tendant unto this Prince.

* 1.45He is a Spirit of the Air in the order of Glauron, and is said to procreate as mortals do; He is often sent by his Master upon errands to Lapland, Fin∣land, and Strik-finia; as also to the most Northern parts of Russia, bordering on the Northern frozen Ocean: His office (being called by Magicians) is to de∣molish strong holds of Enemies, destroying every night what they build the day before; to extinguish fires, and make their Gunshot that it hath no power to be enkindled; for his nature is to be at enmity with fire: and under his Master with many Legions he wageth continual warrs with the fiery Spirits that inhabit the Mountain Hecla in Ise-land, where they endeavour to extinguish these fiery flames, and the inhabiting Spirits defend the flames from his Master and his Legions.

In this contest they do often totally extirpate and destroy one ano∣ther,* 1.46 killing and crushing when they meet in mighty and violent Troops in the Air upon the Sea; and at such a time many of the fiery Spirits are destroyed, when the Enemy hath brought them off the Mountain to fight upon the water; on the contrary, when the battle is on the Mountain it self, the Spirits of the Air are often worsted, and then great mournings and doleful noises are heard both in Iseland and Russia, and Norway for many days after.

But to proceed to the form of conjuring this aforesaid Spirits,* 1.47 the Magi∣cian must draw a Circle in a Moonshine night in some solitary Valley; the Circle must be 18 foot over, and another Circle a foot distance within the same, being both drawn with chalk, and the Exorcist being girded about with two Snakes skins tyed together, and having many Snakes skins tyed to his cap, and hanging down before and behinde, must also with Chalk draw the form of a fiery Mountain at one side of the Circle on this manner;

[illustration]

And round about the Mountain these following names must be wrote, Glau∣ron, Opotok, Balkin, Opotok, Vrthin, Opotok, Swaknar, Nalah, Opotok,* 1.48 ✚ ✚ ✚. After the Mountain is drawn, he must consecrate the same in these following words, Ofron, Anephexaton, Baron Barathron, Nah halge tour heela, In the Name of the Father, Son and Holy Ghost, Amen. ✚ ✚ ✚. After the Magician hath consecrated the Mountain, he must write betwixt the circles these following words; Vrthin ✚ Malc hii ✚ ✚ Kiddal Kattton ✚ Agla ✚ Glaura ✚ Bashemo ✚ Yhowah ✚ Elohim ✚ Immannel ✚ Amen. {fire} ✚ {fire} ✚ {fire} ✚. Which done, he must begin to Invocate the Spirit on this following manner.

O ye Powers of the East, Athanaton; of the West, Orgon; of the South,* 1.49 Bora∣lim; of the North, Glauron; I charge and command you by the dreadful Names here mentioned, and the Consecration of this terrible Mountain, to present your selves one of every sort before this Circle by the power of Immanuel, and his holy Name. After this hath with fervency been thrice repeated, the Exorcist will hear great noises of Swords and fighting, Horses neighing,* 1.50 and Trumpets sounding, and at last there will appear four little Dwarfs or Pigmies naked be∣fore the Circle, their speech will be antient Irish; which afterwards being confined to a Triangle, they will interpret; the substance thereof will be from whence they came last, and what wonderful things they can do; Then the Ma∣gician must ask them, if they know one Luridan a familiar; they will answer

Hamah ni trulloh Balkin, he is Secretary or servant unto Balkin, and af∣ter the Exorcist hath charged them to bring the said Luridan unto him,* 1.51 they will immediately bring him like a little Dwarf with a crooked nose, and pre∣sent him before the Magician in the triangle; then the Magician shall bind and tye him with the bond of obligation, and with his own blood, without any contract of conditions to be performed, that he will attend him con∣stantly at his thrice repeating Luridan, Luridan, Luridan, And be ever ready to go whether he will, to the Turks, or to the uttermost parts of the Earth, which he can do in an hour, and destroy all their Magazines.

* 1.52After the Magician hath so bound him, he shall receive from the Spirit a scrole written in this manner;

〈12 letters〉〈12 letters〉

which is the Indenture to serve him for a year and a day; and then the Ma∣gician shall dismiss him for that time in the form of dismission.

CHAP. IX.

How to Conjure the Spirit Balkin the Master of Luridan.

AS in the former Chapter, the Exorcist is instructed to draw the form of the Mountain Hecla within the circle, so in this form of Conjura∣tion he must do the same, adding these names to be written round the Mountain Mathiel;* 1.53 Rahuniel, Seraphiel, Hyniel, Rayel, Fraciel. These are the names of Olympick Angels, governing the North, and ruling over every airy Spirit that belongs unto the Northern Climate; so that the authority of these names must be used in the calling up of this Spirit, because he is a great Lord, and very lofty, neither will he appear without strong and powerful Invocations.

Therefore the Magician must make upon Virgin Parchment the two Seals of the Earth, and provide unto himself a Girdle made of a Bears skin with a rough side next his body, and these names wrote round about in the outerside, ✚ Alpha ✚ Coronzon, Yah, Laniah, Adonay ✚ Soncas ✚ Damael ✚ An∣geli fortes ✚ pur pur ✚ Elibra, Elohim ✚ Omega ✚ per flammam ignis ✚ per vitam Coronzon ✚ Amen. ✚. Also he must provide a black Priestly Robe to reach to his ankles, and a new Sword with Agla on the one side, and On upon the other; having likewise been very continent and chast for three days before the execution of his design: and when the appointed night approach∣eth, he must take with him an earthen pan with fire therein, and a little Viol with some of his own blood, as also some of the Gum or Rozin that comes from the Firr-tree.

And coming to the appointed place in some solitary Valley, the circle must be drawn with chalk, as the former, one circle within another, and these powerful names in the circumference, Otheos on Panthon ✚ Breshit Ha∣shamaim, Vaharetz Vahayah ✚ Lohu ✚ va Bohu ★ ✚ ✚ ✚ ★ mag∣nus es tu ben Elohim qui super alas ventorum equitaris ✚.

This Circumscription is accounted amongst Magicians of all the most pow∣erful and prevalent.

After this the Circle, Mountain, Fire, Turpentine, Girdle, Garments, Sword and Blood must be consecrated according to the foregoing forms of Conse∣cration, adding also this to the end of the consecration.

Mighty art thou O Adonay, Elohim, Ya, Ya, Aie, Aie, Acimoy, who hast created the light of the day, and the darkness of the night, unto whom every knee bows in Heaven and on Earth, who hast created the Lohu and the Bohu, that is stupor or numbness in a thing to be admired, and mighty are thy magnificient An∣gels

Damael and Guael, whose influence can make the winds to bow, and every airy Spirit stoop; Let thy right hand sanctifie these consecrated utensils, exterminating every noxious thing from their bodies, and the circumference of this Circle. Amen. Calerna, Shalom, Shalom, Agla on Sassur, Lafrac, Angeli fortes. In Nomine Patris, Filii, & Spiritus Sancti. Amen, Amen, Amen. After that, he shall sweep the circle gently with a Foxes tayl, and sprinkle the same round with his blood, dipping also the Sword, or anointing it with the same, and brandishing the same in his right hand, he shall begin to conjure the Spirit on this following manner:

I Exorcize and Conjure thee thou great and powerful Balkin, Lord of Glauron, Lord of Luridan, and of fifteen hundred Legions, Lord of the Northern Mountains, and of every Beast that dwells thereon by the holy and wonderful Names of the Almighty Iehovah, Athanato ✚ Aionos ✚ Dominus sempiternus ✚ Aletheios ✚ Sa∣day ✚ Iehovah, Kedesh, El gabor ✚ Deus fortissimus ✚ Anaphexaton, Amo∣rule, Ameron ✚ ✚ ✚ Panthon ✚ Craton ✚ Muridon ✚ Iah, Iehovah, Elo∣him pentasseron ✚ ✚ trinus et unus ✚ ✚ ✚ ★ I Exorcize and Conjure, I Invocate and Command thee thou aforesaid Spirit, by the powers of Angels and Arch∣angels, Cherubim and Seraphim, by the mighty Prince Coronzon, by the blood of Abel, by the righteousness of Seth, and the Prayers of Noah, by the voyces of Thunder and dreadful day of Judgment; by all these powerful and royal words abovesaid, that with∣out delay or malitious intent, thou do come before me here at the circumference of this consecrated Circle, to answer my proposals and desires without any manner of ter∣rible form either of thy self, or attendants; but only obediently, fairly, and with good intent, to present thy self before me, this Circle being my defence, through his power who is Almighty, and hath sanctified the same, In the Name of the Father, Son, and Holy Ghost. Amen.

After the Magician hath thrice repeated this Conjuration, Let him immedi∣ately set the fire before him, and put the Rozin thereon to fumigate at the ap∣pearance of the conjured Spirits, and at the instant of their appearance he shall hold the Censer of fire in his left hand, and the Sword in his right, still turning round as the Spirits do.

For in a little space after the Invocation is repeated, he shall hear the noise of Thunders, and perceive before him in the Valley a mighty storm of Lightning and Rain; after a while the same will cease, and an innumerable company of Dwarfs or Pigmies will appear mounted upon Chamelions to march towards the Circle surrounding the same.

Next comes Balkin with his Attendants; he will appear like the god Bac∣chus upon a little Goat, and the rest that follow will march after him afoot.

Assoon as they come near the Circle, they will breath out of their mouths a mist, or fog, which will even obscure the light of the Moon, and darken the Magician, that he cannot behold them nor himself; yet let him not be dis∣comfited, or afraid, for that fog will be quickly over; and the Spirits will run round the Circle after Balkin their Lord, who rides upon a Goat; they will continue to surround the Circle, till the Magician begin the form of obligation or binding their Leader or King in this form, with the Sword in his right hand, the Fire and Rozin burning before him.

I conjure and bind thee Balkin, who art appeared before me, by the Father, by the Son, and by the Holy Ghost, by all the holy Consecrations I have made, by the powerful Names of Heaven, and of Earth, and of Hell, that I have used and uttered in calling upon thee, by the Seals which thou here beholdest, and the Sword which I present unto thee, by this sanctified Girdle, and all the sanctified and po∣tent things aforesaid, That here thou remain peaceably, and of thy present shape before the Northern quarter of this Circle, without injury to me in body, soul, or fortune; but on the contrary, to answer faithfully unto my demands, and not hence to remove, till I have licenced thee to depart, In the Name of the Father, Son, and holy Spirit. Amen.

When he is thus obliged, he will alight from his Goat, and cause his At∣tendants to remove further into the Valley, then will he stand peaceably before the Circle to answer the Magician.

After this the Magician shall begin to demand into his own possession a Fa∣miliar to build or pull down any Castle or strong hold in a night; and that this Familiar bring with him the Girdle of Conquest, or Victory, that the Magician being girded with the same may overcome all enemies what∣soever,

And further, the Spirit is able to inform him of all questions concern∣ing Thunder and Lightning, the Motions of the Heavens, the Comets and Apparitions in the air, Pestilence and Famine, noxious and malevolent blasts, as also of the Inhabitants of the Northern Pole, and the wonders undiscovered throughout the world.

Likewise if the Exorcist inquire concerning the habitations of starry Spi∣rits, he will readily answer him, describing their orders, food, life, and past-time truly and exactly.

After the Magician hath satisfied himself with inquiries, and curious que∣stions unto the Spirit, there will come from amongst the company a little Spi∣rit of a span long, like a little Ethiop, which the great King Balkin will de∣liver unto the Exorcist to continue as a Familiar with him as long as his life shall last. This familiar the possessor may name at it pleaseth him.

The three last, who had this Spirit into possession, were three Nor∣thern Magicians, the first Honduros a Norwegian, who called it Philenar, and commanded it at his pleasure with a little Bell.

After him Benno his eldest Son injoy'd the same under the same name.

And Swarkzar a Polonian Priest was the last who enjoy'd it under the Name of Muncula; all which names were imposed upon it, according to the pleasure of the Masters; and therefore the naming of this familiar is left to the discretion of the Exorcist.

Now when the Master hath taken this familiar into his custody and service, the Spirit Balkin will desire to depart, being wearied if the action continue longer then an hour. Therefore the Magician must be careful to dismiss him in this following form:

Because thou hast diligently answered my demands, and been ready to come at my first call, I do here licence thee to depart unto thy proper place, without in∣jury or danger to man or Beast; depart, I say, and be ever ready at my call, be∣ing duly exorcized and conjured by sacred Rites of Magick; I charge thee to withdraw with quiet and peace; and peace be continued betwixt me and thee, In the Name of the Father, Son, and Holy Ghost. Amen.

Then the Spirits company will begin to march about their Prince, and in a formal Troop will march along the Valley, whilest the Magician re∣peateth Pater Noster, &c. until the Spirits be quite out of sight and va∣nished.

This is a compleat form of conjuring the aforesaid Spirit, according to the Rules of Vaganostus the Norwegian.

CHAP. X.

The exposition of Iidoni, and where it is found, whereby the whole Art of Conjuration is deciphered.

THis word Iidoni is derived of Iada, which properly signifieth to know; it is sometimes translated, Divinus, which is a Diviner or Soothsayer, as in Deut. 18. Levit. 20. sometimes Ariolus, which is one that also taketh upon him to foretel things to come, and is found Levit. 19. 2 King. 23. Isai. 19. To be short, the opinion of them that are most skilful in the tongues, is,* 1.54 that it comprehendeth all them, which take upon them to know all things part and to come, and to give answers accordingly. It alwayes followeth the word Ob, and in the Scriptures is not named severally from it, and differeth little from the same in sense, and do both concern Oracles uttered by Sririts, possessed people, or Coseners. What will not Coseners or Witches take upon them to do? Wherein will they profess ignorance? Ask them any question, they will undertake to re∣solve you, even of that which none but God knoweth. And to bring their pur∣poses the better to pass, as also to win further credit unto the counterfeit Art which they profess, they procure confederates, whereby they work Wonders. And when they have either learning, eloquence, or nimbleness of hands to ac∣company their confederacy, or rather knavery, then (forsooth) they pass the degree of Witches, and intitle themselves to the name of Conjurors. And these deal with no inferiour causes: these fetch Devils out of Hell,* 1.55 and Angels out of Heaven; these raise up what bodies they list, though they were dead, buried and rotten long before; and fetch souls out of Heaven or Hell, with much more expedition than the Pope bringeth them out of Purgatory. These I say (among the simple, and where they fear no law nor accusation) take upon them also the raising of Tempests, and Earthquakes, and to do as much as God himself can do. These are no small fools, they go not to work with a baggage Toad,* 1.56 or a Cat, as witches do; but with a kind of Majesty, and with Authority they call up by name, and have at their commandement Seventy and nine Principal and Princely Devils, who have under them as their ministers, a great multitude of Legions of petty Devils; as for example.

CHAP. XI.

An Inventary of the Names, Shapes, Powers, Govenment, and effects of Devils and Spi∣rits; of their several segniories and degrees; a strange discourse worth the reading.

THeir first and principal King (which is of the power of the East) is called Baell; who when he is conjured up, appeareth with three heads;* 1.57 the first like a Toad; the second like a Man; the third like a Cat. He speaketh with a hoarse voice; he maketh a man go invisible; he hath under his obedience and rule Sixty and six Legions of Devils.

The first Duke under the power of the East, is named Agares;* 1.58 he cometh up mildly in the likeness of a fair old man, riding upon a Crocodile, and carrying a Hawk on his fist; he teacheth presently all manner of tongues; he fetcheth back all such as run away, and maketh them run that stand still; he overthroweth all Dignities supernatural and temporal; he maketh Earth∣quakes, and is of the order of Vertues, having under his regiment Thirty one Legions.

* 1.59Marbas, aliàs, Barbas is a great president, and appeareth in the form of a mighty Lyon; but at the commandement of a Conjuror cometh up in the likeness of a Man, and answereth fully as touching any thing which is hidden or secret; he bringeth diseases and cureth them; he promoteth wisdom and the knowledge of Mechanical Arts, or Handicrafts; he changeth men into other shapes: and un∣der his presidency or Government are Thirty six Legions or Devils con∣tained.

* 1.60Amon, or Aamon, is a great and mighty Marquess, and cometh abroad in the likeness of a Wolf, having a Serpents tail, spetting out and breathing flames of fire; when he putteth on the shape of a man, he sheweth out dogs teeth, and a great head like to a mighty Raven; he is the strongest Prince of all other, and understandeth all things past and to come; he procureth favour, and reconcileth both friends and foes, and ruleth Forty Legions of Devils.

* 1.61Barbatos, a great County or Earl, and also a Duke, he appeareth in Signo sa∣gittarii Sylvestris, with four Kings, which bring companies and great troops. He understandeth the singing of Birds, the barking of Dogs, the lowing of Bullocks, and the voyce of all living creatures: He detecteth treasures hidden by Magici∣ans and Inchanters, and is of the order of virtues which in part bear rule: he knoweth all things past and to come, and reconcileth friends and powers, and governeth Thirty Legions of Devils by his authority.

* 1.62Buer, is a great president, and is seen in this sign; he absolutely teacheth Phi∣losophy moral and natural, and also Logick, and the vertue of Herbs: he giveth the best familiars; he can heal all Diseases, specially of men, and reigneth over Fifty Legions.

* 1.63Gusoin, is a great Duke and a strong, appearing in the form of a Xenophilus: he answereth all things, present, past, and to come, expounding all questions: he reconcileth friendship, and distributeth honours and dignities, and ruleth over Forty Legions of Devils.

* 1.64Botis, otherwise Otis, a great President and an Earl, he cometh forth in the shape of an ugly Viper, and if he put on humane shape, he sheweth great teeth, and two horns, carrying a sharpe sword in his hand: he giveth answers of things present, past and to come, and reconcileth friends and foes, ruling Sixty Legions.

* 1.65Bathin, sometimes called Mathim, a great Duke and a strong, he is seen in the shape of a very strong man, with a Serpents tail, sitting on a pale horse, under∣standing the vertues of herbs and pretious stones, transferring men suddenly from Countrey to Countrey, and ruleth Thirty Legions of Devils.

* 1.66Purson, aliàs Curson, a great King, he cometh forth like a Man with a Lyons face, carrying a most cruel Viper, and riding on a Bear; and before him go al∣wayes trumpets: he knoweth things hidden, and can tell all things present, past, and to come: he bewrayeth treasure: he can take a body either humane or aiery, he answereth truly of all things earthly and secret, of the divinity and creation of the World, and bringeth forth the best familiars; and there obey him Two and twenty Legions of Devils, partly of the order of Vertues, and partly of the order of Thrones.

* 1.67Eligor, aliàs Abigor, is a great Duke, and appeareth as a goodly Knight, carry∣ing a Lance, an Ensign, and a Scepter; he answereth fully of things hidden, and of Wars, and how Souldiers should meet: he knoweth things to come, and pro∣cureth the favour of Lords and Knights, governing Sixty Legions of Devils.

* 1.68Leraje, aliàs Oray, a great Marquess, shewing himself in the likeness of a gallant Archer, carrying a Bow and a Quiver: he is author of all battels: he doth pu∣trifie all such wounds as are made with Arrows by Archers, Quos optimos objicit trilus dielus, and he hath regiment over Thirty Legions.

* 1.69Valefar, aliàs Malephar, is a strong Duke, cometh forth in the shape of a Lyon, and the head of a thief: he is very familiar with them to whom he ma∣keth himself acquainted, till he hath brought them to the gallows, and ruleth Teu Legions.

Morax,* 1.70 aliàs Foraji, a great Earl and a President; he is seen like a Bull, and if he take unto him a Mans face, he maketh men wonderful cunning in Astro∣nomy, and in all the liberal Sciences; he giveth good familiars and wise, know∣ing the power and virtue of herbs and stones which are pretious, and ruleth Thirty six Legions.

Ipos,* 1.71 aliàs Ayporos, is a great Earl and a Prince, appearing in the shape of an Angel, and yet indeed more obscure and filthy than a Lyon, with a Lyons head, a Gooses feet, and a Hares tail; he knoweth things to come and past, he maketh a man witty, and bold, and hath under his jurisdiction Thirty six Legions.

Naberius,* 1.72 aliàs Carberus, is a valiant Marquess, shewing himself in the form of a Crow, when he speaketh with a hoarse voyce; he maketh a man amiable and cun∣ning in all Arts, and specially in Rhetorick; he procureth the loss of Prelacies and Dignities; Nineteen Legions hear and obey him.

Glasya Labolas,* 1.73 aliàs Caacrinolaas, or Caassimolar, is a great President, who com∣eth forth like a Dog, and hath wings like a Griffin, he giveth the knowledge of Arts, and is the Captain of all Manslayers; he understandeth things present and to come; he gaineth the minds and love of friends and foes; he maketh a man go invisible, and hath the rule of Thirty six Legions.

Zepar,* 1.74 is a great Duke, appearing as a Souldier, inflaming Women with the love of Men, and when he is hidden he changeth their shape, until they may en∣joy their beloved; he also maketh them barren, and Twenty six Legions are at his obey and commandement.

Bileth,* 1.75 is a great King and a terrible, riding on a pale Horse, before whom go Trumpets, and all kind of melodious Musick. When he is called up by an Exor∣cist, he appeareth rough and furious, to deceive him. Then let the Exocist or Conjuror take heed to himself, and to allay his courage, let him hold a hazel bat in his hand, wherewithal he must reach out toward the East and South, and make a triangle without besides the Circle; but if he hold not out his hand unto him, and he bid him come in, and he still refuse the bond or chain of Spirits, let the Conjuror proceed to reading, and by and by he will submit himself, and come in, and do whatsoever the Exorcist commandeth him, and he shall be safe. If Bileth the King be more stubborn, and refuse to enter into the Circle at the first call, and the Conjuror shew himself fearful, or if he have not the chain of Spirits, certainly he will never fear nor regard him after: Also if the place be unapt for a triangle to be made without the Circle, then set there a boll of Wine, and the Exorcist shall certainly know when he cometh out of his house, with his fellows, and that the aforesaid Bileth will be his helper, his friend, and obedient unto him when he cometh forth. And when he com∣eth, let the Exorcist receive him courteously, and glorifie him in his pride, and therefore he shall adore him as other Kings do, because he saith nothing without other Princes. Also, if he be cited by an Exorcist, alwayes a silver Ring of the middle finger of the left hand must be held against the Exorcists face, as they do for Amaimon.* 1.76 And the dominion and power of so great a Prince, is not to be determined; for there is none under the power and domini∣on of the Conjuror, but he that detaineth both men and women in doting love, till the Exorcist hath had his pleasure. He is of the orders of Powers, hoping to return to the seventh Throne, which is not altogether credible; and he ruleth Eighty five Legions.

Sitri, aliàs Bitru, is a great Prince, appearing with the face of a Leopard,* 1.77 and having wings as a Griffin: when he taketh humane shape, he is very beautiful; he inflameth a man with a womans love, and also stirreth up women to love men; being commanded, he willingly detaineth secrets of Women, laughing at them and mocking them, to make them luxuiously naked; and there obey him Sixty Legions.

Paimon,* 1.78 is more obedient to Lucifer than any other Kings are. Lucifer is here to be understood, he that was drowned in the depth of his knowledge: he would needs be like God, and for his arrogancy was thrown out into destruction, of

whom it is said,* 1.79 Every pretious stone is thy covering. Paimon is constrained by divine virtue to stand before the Exorcist, where he putteth on the likeness of a man: he sitteth on a beast called a Dromedary, which is a swift runner, and weareth a glorious crown, and hath an effeminate countenance: there goeth before him an host of men with Trumpets and well sounding Cymbals, and all Musical Instruments. At the first he appeareth with a great cry and roaring, as in Circulo Solomonis and in the Art is declared. And if this Paimon speak sometimes that the Conjuror understand him not, let him not therefore be dis∣mayed. But when he hath delivered him the first obligation, to observe his desire, he must bid him also answer him distinctly and plainly to the que∣stions he shall ask you, of all Philosophy, Wisdome, and Science, and of all other secret things. And if you will know the disposition of the World, and what the earth is, or what holdeth it up in the water, or any other thing, or what is Abyssus, or where the wind is, or from whence it cometh, he will teach you abundantly. Consecrations also, as well as Sacrifices, as otherwise may be reckoned. He giveth dignities and confirmations; he bindeth them that resist him in his own chains, and subjecteth them to the Conjuror; he prepareth good familiars,* 1.80 and hath the understanding of all Arts. Note, that at the calling up of him, the Exorcist must look toward the Northwest, because there is his house. When he is called up, let the Exorcist receive him constantly without fear, let him ask what questions or demands he list, and no doubt he shall obtain the same of him. And the Exorcist must beware he forget not the Creator, for those things that have been rehearsed before of Paimon; some say, he is of the order of Dominions; others say, of the order of Cherubims. There follow him Two hundred Legions, partly of the order of Angels, and partly of Potestates. Note, that if Paimon be cited alone by an of∣fering or sacrifice, two Kings follow him; to wit, Bebal, and Abalam, and other Potentates; in his host are Twenty five Legions, because the Spirits subject to them are not alwayes with them, except they be compelled to appear by divine vertue.

* 1.81Some say that the King Belial was created immediately after Lucifer, and therefore they think, that he was father and seducer of them which fell being of the orders: For he fell first among the worthier and wiser sort, which went be∣fore Michael, and other heavenly Angels, which were lacking. Although Be∣lial went before all them that were thrown down to the earth, yet he went not before them that tarryed in heaven. This Belial is constrained by Divine virtue, when he taketh Sacrifices, Gifts, and Offerings, that he again may give unto the Offerers true answers. But he tarryeth not one hour in the truth, except he be constrained by the Divine power, as is said. He taketh the form of a beautiful Angel, sitting in a fiery Chariot; he speaketh fair, he distributeth preferments of Senatorship, and the favour of friends, and ex∣cellent familiars: He hath rule over Eighty Legions, partly of the order of Virtues, partly of Angels; he is found in the form of an Exorcist in the bonds of Spirits. The Exorcist must consider, that this Belial doth in every thing assist his subjects.* 1.82 If he will not submit himself, let the bond of Spirits be read: the Spirits chain is sent for him, wherewith wise Solomon gathered them together with their Legions in a brasen vessel, where were inclosed among all the Legions Seventy two Kings, of whom the chief was Biloth, the second was Belial, the third Asmoday, and above a thousand thousand Legions. Without doubt (I must con∣fess) I learned this of my master Solomon; but he told me not why he gathered them together, and shut them up so; but I believe it was for the pride of this Belial. Certain Negromancers do say, that Solomon being on a certain day seduced by the craft of a certain Woman, inclined himself to pray before the same idol, Belial by name; which is not credible. And therefore we must rather think (as it is said) that they were gathered together in that great brasen vessel for pride and arrogancy, and thrown into a deep lake or hole in Babylon; for wise Solomon did accomplish his works by the Divine power, which

never forsook him. And therefore we must think he worshipped not the image of Belial; for then he could not have constrained the Spirits by Divine virtue: for this Belial, with three Kings, were in the lake.* 1.83 But the Babylonians wonde∣ring at the matter, supposed that they should find therein a great quantity of treasure, and therefore with one consent went down into the lake, and uncovered and brake the vessel, out of the which immediately flew the Captain Devils, and were delivered to their former and proper places. But this Belial entred into a certain image, and there gave answer to them that offered and sacrificed unto him, as Toex, in his sentences reporteth, and the Babylonians did worship and sa∣crifice thereunto.

Bune,* 1.84 is a great and a strong Duke, he appeareth as a Dragon with three heads, the third whereof is like a Man; he speaketh with a Divine voyce; he maketh the dead to change their place, and Devils to assemble upon the sepulchres of the dead; he greatly inricheth a man, and maketh him eloquent and wise, answereth truly to all demands, and Thirty Legions obey him.

Forneus,* 1.85 is a great Marquess, like unto a Monster of the Sea; he maketh men wonderful in Rhetorick; he adorneth a man with a good name, and the know∣ledge of tongues, and maketh one beloved as well of foes as friends; there are under him Twenty nine Legions, of the order partly of Thrones, and partly of Angels.

Ronove,* 1.86 a Marquess and an Earl; he is resembled to a Monster; he bringeth singular understanding in Rhetorick, faithful servants, knowledge of tongues, favour of friends and foes, and Nineteen Legions obey him.

Berith, is a great and a terrible Duke, and hath three Names;* 1.87 of some he is called Beal; of the Jews Berith; of Necromancers Bolfry; he cometh forth as a red Souldier, with red clothing, and upon a Horse of that colour, and a Crown on his head: he answereth truly of things present, past, and to come: he is com∣pelled to a certain hour, through Divine virtue, by a ring of Art Magick: he is also a lyer; he turneth all metals into gold; he adorneth a man with Dignities, and confirmeth them; he speaketh with a clear and subtil voyce, and Twenty six Legions are under him.

Astaroth,* 1.88 is a great and a stronge Duke, coming forth in the shape of a foul An∣gel, sitting upon an infernal Dragon, and carrying on his right hand a Viper; he answereth truly to matters present, past, and to come, and also of all secrets; he talketh willingly of the creator of Spirits and their fall, and how they sinned and fell; he saith he fell not of his own accord: he maketh a man wonderful learned in the Liberal Sciences; he ruleth Forty Legions. Let every Exorcist take heed, that he admit him not too near him, because of his stinking breath: And there∣fore let the Conjuror hold near to his face a Magical Ring, and that shall defend him.

Foras,* 1.89 aliàs Forcas, is a great President, and is seen in the form of a strong Man, and in humane shape, he understandeth the virtue of hearbs and pretious stones; he teacheth fully Logick, Ethicks, and their parts; he maketh a man Invisible, Witty, Eloquent, and to live long; he recovereth things lost, and discovereth treasures, and is Lord over Twenty nine Legions.

Furfur,* 1.90 is a great Earl, appearing as an Hart, with a fiery tail, he lyeth in every thing, except he be brougnt up within a triangle; being bidden he taketh Ange∣lical form; he speaketh with a hoarse voyce, and willingly maketh love between man and wife; he raiseth Thunders, Lightnings, and Blasts. Where he is com∣manded, he answereth well, both of secret and also of Divine things, and hath rule and dominion over Twenty six Legions.

Marchosias,* 1.91 is a great Marquess, he sheweth himself in the shape of a cruel she Wolf, with Griffins wings, with a Serpents tail, and spetting I cannot tell what out of his mouth. When he is in a mans shape, he is an excellent fighter; he an∣swereth all questions truly; he is faithful in all the Conjurors business; he was of the order of Dominations, under him are Thirty Legions: he hopeth after 1200 years to return to the seventh Throne, but he is deceived in that hope.

* 1.92Malphas, is a great President, he is seen like a Crow, but being cloathed with humane Image, speaketh with a hoarse voyce; he buildeth houses and high towers wonderfully, and quickly bringeth Artificers together; he throweth down also the enemies edifications; he helpeth to good familiars; he receiveth Sacrifices willingly, but he deceiveth all the Sacrificers; there obey him Forty Legions.

* 1.93Vepar, aliàs Separ, a great Duke and a strong; he is like a Mermaid; he is the guide of the waters, and of ships laden with armour; he bringeth to pass (at the commandement of his Master) that the Sea shall be rough and stormy, and shall appear full of ships; he killeth men in three dayes, with putrifying their wounds, and produceth Maggots into them; howbeit, they may be all healed with dili∣gence; he ruleth Twenty nine Legions.

* 1.94Sabnack, aliàs Salmack, is a great Marquess and a strong; he cometh forth as an armed Souldier with a Lyons head, sitting on a pale Horse; he doth marvel∣lously change mans form and favour; he buildeth high towers full of weapons, and also Castles, and Cities; he inflicteth men thirty dayes with wounds both rotten and full of maggots; at the Exorcists commandement, he provideth good familiars, and hath dominion over Fifty Legions.

* 1.95Sidonay, aliàs Asmoday, a great King, strong and mighty, he is seen with three heads, whereof the first is like a Bull, the second like a man, the third like a Ram, he hath a Serpents tail; he belcheth flames out of his mouth; he hath feet like a Goose; he sitteth on an infernal Dragon, be carryeth a launce and a flag in his hand, he goeth before others which are under the power of Amaymon. When the Conjuror exerciseth this office, let him be abroad, let him be wary and standing on his feet; if his cap be on his head, he will cause all his doings to be bewrayed, which if he do not, the Exorcist shall be deceived by Amaymon in every thing. But so soon as he seeth him in the form aforesaid, he shall call him by his name, saying, Thou art Asmoday; he will not deny it, and by and by he boweth down to the ground; he giveth the ring of virtues, he absolutely teacheth Geometry, Arithmetick, Astronomy, and handicrafts. To all demands he answereth fully and truly; he maketh a man invisible; he sheweth the places where treasure lyeth, and gardeth it, if it be among the Legions of Amaymon; he hath under his power Seventy two Legions.

* 1.96Gaap, aliàs Tap, a great President and a Prince, he appeareth in a meridional sign, and when he taketh humane shape, he is the guide of the four principal Kings, as mighty as Bileth. There were certain Necromancers that offered sacri∣fices and burnt offerings unto him; and to call him up, they exercised an art, saying,* 1.97 that Solomon the wise made it, which is false: for it was rather Cham, the son of Noah, who after the flood began first to invocate wicked Spirits. He invoca∣ted Bileth, and made an Art in his name, and a book which is known to many Ma∣thematitians. There were burnt offerings and sacrifices made, and gifts given, and much wickedness wrought by the Exorcist, who mingleth therewithal the holy Names of God, the which in that Art are everywhere expressed. Marry there is an Epistle of those names written by Solomon, as also write He∣lias Aierosolymitanus and Helisaeus. It is to be noted, that if any Exorcist have the Art of Bileth, and cannot make him stand before him, nor see him, I may not bewray how, and declare the means to contain him, because it is an abomina∣tion, and for that I have learned nothing from Solomon of his dignity and office. But yet I will not hide this, to wit, that he maketh a man wonderful in Philo∣sophy and all the Liberal Sciences; he maketh love, hatred, insensibility, con∣secration, and consecration of those things that are belonging unto the domina∣tion of Amaymon, and delivereth familiars out of the possession of other Conju∣rors, answering truly and perfectly of things present, past, and to come; and transferreth men most speedily into other Nations; he ruleth Sixty six Legions, and was of the order of Potestates.

* 1.98Shax, aliàs Scox, is a dark and great Marquess, like unto a Stork, with a hoarse and subtil voyce, he doth marvellously take away the sight, hearing, and under∣standing

of any man, at the commandement of the Conjuror; he taketh away money out of every Kings house, and carryeth it back after 1200 years, if he be commanded; he is a horse-stealer; he is thought to be faithful in all comman∣dements; and although he promise to be obedient to the Conjuror in all things, yet he is not so, he is a lyer, except he be brought into a triangle, and there he speaketh divinely, and telleth of things that are hidden, and not kept of wicked Spirits; he promiseth good familiars, which are accepted if they be not decei∣vers; he hath Thirty Legions.

Procel,* 1.99 is a great and strong Duke, appearing in the shape of an Angel, but speaketh darkly of things hidden; he teacheth Geometry, and the Liberal Arts; he maketh great noises, and causeth the waters to roar, where are none; he warmeth waters, and distempereth baths at certain times, as the Exorcist appoin∣teth him; he was of the order of Potestates, and hath Forty eight Legions under his power.

Furcas,* 1.100 is a Knight, and cometh forth in the similitude of a cruel Man, with a long beard and a hoary head; she sitteth on a pale horse, carrying in his hand a sharp weapon; he perfectly teacheth practick Philosophy, Rhetorick, Logick, Astronomy, Chiromancy, Pyromancy, and their parts: there obey him Twenty Legions.

Murmur,* 1.101 is a great Duke and an Earl, appearing in the shape of a Souldier, riding on a Griffin, with a Dukes crown on his head; there go before him two of his Ministers, with great trumpets; he teacheth Philosophy absolutely, he constraineth souls to come before the Exorcist, to answer what he shall ask them; he was of the order partly of Thrones, and partly of Angels, and ruleth Thirty Legions.

Caim,* 1.102 is a great President, taking the form of a Thrush; but when he putteth on mans shape, he answereth in burning ashes, carrying in his hand a most sharpe sword; he maketh the best disputers; he giveth men the understanding of all birds, of the lowing of bullocks, and barking of Dogs, and also of the sound and noise of waters; he answereth best of things to come; he was of the order of Angels, and ruleth Thirty Legions.

Raum,* 1.103 or Raim, is a great Earl, he is seen as a Crow, but when he putteth on humane shape, at the commandement of the Exorcist, he stealeth wonderfully out of the Kings house, and carryeth it whether he is assigned; he destroyeth Cities, and hath great despite unto dignities; he knoweth things present, past, and to come, and reconcileth friends and foes; he was of the order of Thrones, and governeth Thirty Legions.

Halphas,* 1.104 is a great Earl, and cometh abroad like a Stork, with a hoarse voyce, he notably buildeth up Towns full of amunition and weapons, he sendeth men of war to places appointed, and hath under him Twenty six Legions.

Focalor,* 1.105 is a great Duke, cometh forth as a man, with wings like a Griffin, he killeth men, and drowneth them in the waters, and overturneth ships of war, commanding and ruling both Winds and Seas. And let the Conjuror note, that if he bid him hurt no man, he willingly consenteth thereto: he hopeth after 1000 years to return to the seventh Throne, but he is deceived; he hath Three Legions.

Vine,* 1.106 is great King and an Earl, he sheweth himself as a Lyon, riding a black Horse, and carryeth a Viper in his hand; he gladly buildeth large Towres, he throweth down stone walls, and maketh waters rough. At the commandement of the Exorcist, he answereth of things hidden, of Witches, and of things present, past, and to come.

Bifrons,* 1.107 is seen in the similitude of a Monster, when he taketh the image of man; he maketh one wonderful cunning in Astrology, absolutely declaring the mansi∣ons of the Planets; he doth the like in Geometry, and other admeasurements; he perfectly understandeth the strength and virtue of herbs, pretious stones, and woods; he changeth dead bodies from place to place; he seemeth to light candles upon the sepulchres of the dead, and hath under him Twenty six Legions.

* 1.108Gamigin, is a great Marquess, and is seen in the form of a little horse; when he taketh humane shape, he speaketh with a hoarse voyce, disputing of all Liberal Sciences; he bringeth also to pass, that the souls which are drowned in the Sea, or which dwell in Purgatory (which is called Cariagra, that is, affliction of souls) shall take airy bodies, and evidently appear and answer to interrogatories at the Conjurors commandement; he tarryeth with the Exorcist, until he have ac∣complished his desire, and hath Thirty Legions under him.

* 1.109Zagan, is a great King and a President, he cometh abroad like a Bull, with Griffins wings; but when he taketh humane shape, he maketh men witty, he turn∣eth all metals into the coin of that dominion, and turneth water into wine, and wine into water; he also turneth blood into wine, and wine into blood, and a fool into a wise man; he is head of Thirty three Legions.

* 1.110Orias, is a great Marquess, and is seen as a Lyon, riding on a strong horse, with a Serpents tail, and carryeth in his right hand two great Serpents his∣sing; he knoweth the mansion of Planets, and perfectly teacheth the virtues of the Stars; he transformeth men, he giveth Dignities, Prelacies and Con∣firmations, and also the favour of friends and foes, and hath under him Thirty Legions.

* 1.111Valac, is a great President, and cometh abroad with Angels wings like a boy riding on a two-headed Dragon, he perfectly answereth of treasures hidden, and where Serpents may be seen, which he delivereth into the Conjurors hands, void of any force or strength, and hath dominion over Thirty Legions of Devils.

* 1.112Gemory, a strong and mighty Duke, he appeareth like a fair woman, with a Dutchess crownet about her middle, riding on a Camel; he answereth well and truly of things present, past and to come, and of treasure hid, and where it lyeth; he procureth the love of women, especially of maids, hath Twenty six Le∣gions.

* 1.113Decarabia, or Carabia, he cometh like a *, and knoweth the force of herbs and pretious stones, and maketh all birds flie before the exorcist, and to tarry with him as though they were tame, and that they shall drink and sing as their manner is, and hath Thirty Legions.

* 1.114Amduscias, a great and a strong Duke, he cometh forth as an Unicorn, when he standeth before his Master in humane shape, being commanded, he easily bringeth to pass, that Trumpets and all Musical Instruments may be heard and not seen; and also that trees shall bend and incline, according to the Conjurors will; he is excellent among familiars, and hath Twenty nine Legions.

* 1.115Andras, is a great Marquess, and is seen in an Angels shape, with a head like a black night Raven, riding upon a black and a very strong Wolf, flowrishing with a sharpe sword in his hand; he can kill the Master, the Servant, and all Assistants; he is author of discords, and ruleth Thirty Legions.

* 1.116Andrealphus, is a great Marquess, appearing as a Peacock, he raiseth great noises, and in humane shape perfectly teacheth Geometry, and all things belonging to Admeasurements; he maketh a man to be a subtil Disputer, and cunning in Astro∣nomy, and transformeth a man into the likeness of a bird, and there are under him Thirty Legions.

* 1.117Ose, is a great President, and cometh forth like a Leopard, and counterfeiting to be a Man, he maketh one cunning in the Liberal Sciences; he answereth truly of divine and secret things; he transformeth a Mans shape, and bringeth a man to that madness, that he thinketh himself to be that which he is not; as he that is a King or a Pope, or that he weareth a Crown on his head, Durat{que} id regnum ad horam.

* 1.118Aym, or Haborim, is a great Duke and a strong, he cometh forth with three heads, the first like a Serpent, the second like a man having two *, the third like a Cat; he rideth on a Viper, carrying in his hand a light fire brand, with the flame whereof Castles and Cities are fired; he maketh one witty every kind of way; he answereth truly of privy matters, and reigneth over Twenty six Legions.

Orobas,* 1.119 is a great Prince, he cometh forth like a Horse, but when he putteth on him a mans idol, he talketh of Divine vertue, he giveth true answers of things present, past and to come, and of the divinity, and of the creation; he deciveth none, nor suffereth any to be tempted, he giveth Dignities and Prelacies, and the favour of friends and foes, and hath rule over Twenty Legions.

Vapula,* 1.120 is a great Duke and a strong, he is seen like a Lyon with Griffins wings; he maketh a man subtil and wonderful in Handicrafts, Philosophy, and in Scien∣ces contained in books, and is ruler over Thirty six Legions.

Cimeries,* 1.121 is a great Marquess and a strong, ruling in the parts of Africa; he teacheth perfectly Grammar, Logick, and Rhetorick, he discovereth treasures and things hidden; he bringeth to pass, that a man shall seem with expedition to be turned into a Souldier; he rideth upon a great black Horse, and ruleth Twenty Legions.

Amy,* 1.122 is a great President, and appeareth in a flame of fire, but having taken mans shape, he maketh one marvellous in Astrology, and in all the liberal Scien∣ces; he procureth excellent familiars; he bewrayeth treasures preserved by Spirits; he hath the government of Thirty six Legions; he is partly of the order of Angels, partly of Potestates; he hopeth after a thousand two hundred years to return to the seventh Throne: which is not credible.

Flauros is a strong Duke,* 1.123 is seen in the form of a terrible strong Leopard, in humane shape he sheweth a terrible countenance, and fiery eyes; he answereth truly and fully of things present, past, and to come; if he be in a triangle, he ly∣eth in all things, and deceiveth in other things, and beguileth in other businesses; he gladly talketh of Divinity, and of the creation of the World, and of the fall; he is constrained by Divine vertue, and so are all Devils and Spirits, to burn and destroy all the Conjurors adversaries. And if he be commanded, he suffereth the Conjuror not to be tempted, and he hath Legions under him.

Balam,* 1.124 is a great and a terrible King, he cometh forth with three heads, the first of a Bull, the second of a Man, the third of a Ram; he hath a Serpents tail, and flaming eyes, riding upon a furious Bear, and carrying a Hawk on his fist; he speaketh with a hoarse voyce, answering perfectly of things present, past, and to come; he maketh man invisible and wise; he governeth Forty Legions, and was of the order of Dominions.

Allocer,* 1.125 is a strong Duke and a great, he cometh forth like a Souldier, ri∣ding on a great Horse; he hath a Lyons face, very red, and with flaming eyes, he speaketh with a big voyce, he maketh a man wonderful in Astronomy, and in all the liberal Sciences, he bringeth good familiars, and ruleth Thirty six Legions.

Saleos,* 1.126 is a great Earl, he appeareth as a gallant Souldier, riding on a Crocodile, and weareth a Dukes crown, peaceable, &c.

Vuall,* 1.127 is a great Duke and a strong, he is seen as a great and terrible Drome∣dary, but in humane form, he soundeth out in a base voyce the Aegyptian tongue. This man, above all other, procureth especial love of Women, and knoweth things present, past, and to come, procuring the love of friends and foes; he was of the order of Potestates, and governeth Thirty seven Legions.

Haagenti,* 1.128 is a great President, appearing like a great Bull, having the wings of a Griffin, but when he taketh humane shape, he maketh a man wise in every thing, he changeth all metals into gold, and changeth Wine and Water, the one into the other, and commandeth as many Legions as Zagan.

Phoenix,* 1.129 is a great Marquess, appearing like the bird Phoenix, having a childs voyce; but berore he standeth still before the Conjuror, he singeth many sweet notes. Then the Exorcist, with his companions, must beware he give no ear to the melody, but must by and by bid him put on humane shape; then will he speak marvellously of all wonderful Sciences. He is an excellent Poet, and obedient; he hopeth to return to the seventh Throne, after a thousand two hundred years, and governeth Twenty Legions.

Stolas is a great Prince, appearing in the form of a Night-raven, before the Exorcist; he taketh the image and shape of a man, and teacheth Astronomy, absolutely understanding the vertues of herbs and pretious stones; there are un∣der him Twenty six legions.

Note, that a Legion is 6666. and now by Multiplication count how many Legions do arise out of every particular.

* 1.130✚ Secretum secretorum, The secret of secrets: Tu operans sis secretus horum, Thou that workest them be secret in them.

CHAP. XII.

The hours wherein principal Devils may be bound; to wit, raised and restrained from doing of hurt.

AMaymon King of the East, Corson King of the South, Zimimar King of the North, Goap King and Prince of the West, may be bound from the third hour till noon, and from the ninth hour till evening. Mar∣quesses may be bound from the ninth hour till compline, and from compline to the end of the day. Dukes may be bound from the first hour till noon; and clear weather is to be observed. Prelates may be bound in any hour of the day. Knights from day dawning till Sun rising, or from evensong till the Sun set. A President may not be bound in any hour of the day, except the King whom he obeyeth, be invocated; nor in the shutting of the evening. Counties or Earls may be bound at any hour of the day, so it be in the woods or fields, where men resort not.

CHAP. XIII.

The form of adjuring or citing of the Spirits aforesaid to arise and appear.

WHen you will have any Spirit, you must know his Name and Office; you must also fast, and be clean from all pollution, three or four days before; so will the Spirit be the more obedient unto you. Then make a Circle, and call up the Spirit with great intention, and holding a ring in your hand, rehearse in your own name, and your companions (for one must alwayes be with you) this Prayer following, and so no Spirit shall annoy you, and your purpose shall take effect. And note how this agreeth with Popish Charmes and Conjurations.

In the Name of our Lord Jesus Christ the ✚ Father ✚ and the Son ✚ and the Holy Ghost ✚ holy Trinity and unspeakable Unity, I call upon thee, that thou mayst be my salvation and defence, and the protection of my body and soul, and of all my goods; through the virtue of thy holy Cross, and through the vertue of thy passion, I beseech thee O Lord Jesus Christ, by the merits of thy blessed Mother S. Mary, and of all thy Saints, That thou give me Grace and Divine power over all the wicked Spirits, so as which of them soever I do call by name, they may come by and by from every coast, and accomplish my will, that they neither be hurtful nor fearful unto me, but rather obedient and diligent about me. And through thy virtue streightly commanding them, let them fufil my commande∣ments. Amen.

Holy, holy, holy, Lord God of Sabbaoth, which wilt come to judge the quick and the dead, thou which art Α and Ω, first and last, King of Kings, and Lord of Lords, Ioth, Aglanabrath, El, Abiel, Anathiel, Amazim, Sedomel, Grayes,* 1.131 Heli, Messias, Tolimi, Elias, Ischiros, Athanatos, Imas, By these thy holy Names, and by all other I do call upon thee, and beseech thee O Lord Jesus Christ, by thy Nativity and Baptism, by thy Cross and Passion, by thine Ascension, and by the coming of the Holy Ghost, by the bitterness of thy soul when it departed from the body, by thy five wounds, by the blood and water which went out of thy body, by thy virtue, by the Sacrament which thou gavest thy Disciples the day before thou sufferedst, by the holy Trinity, and the inseparable Unity, by blessed Mary thy Mother, by thine Angels, Arch-Angels, Prophets, Patriarchs, and by all thy Saints, and by all the Sacraments which are made in thine honour, I do worship and beseech thee, to accept these prayers, Conjurations, and words of my mouth, which I will use. I require thee, O Lord Jesus Christ, that thou give me thy virtue and power over all thine Angels (which were thrown down from heaven to deceive mankind) to draw them to me, to tie and bind them, and also to loose them, to gather them together before me, and to com∣mand them to do all that they can, and that by no means they contemn my voyce, or the words of my mouth; but that they obey me and my sayings, and fear me. I beseech thee by thine Humanity, Mercy and Grace, and I require thee Adony, Amay, Horta, Vegedora, Mitai, Hel, Suranat, Yston, Ysesy, and by all thy holy Names, and by all thine holy He-Saints, and She-Saints, by all thine Angels, and Archangels, Powers, Dominions, and Virtues, and by that name that Solomon did bind the Devils, and shut them up, Elbrach, Evanher, Agle, Goth, Ioth, Othie, Venoch, Nabrat, and by all thine holy Names which are written in this book, and by the virtue of them all, that thou enable me to congregate all thy Spirits thrown down from heaven,* 1.132 that they may give me a true answer of all my demands, and that they satisfie all my requests, without the hurt of my body or soul, or any thing else that is mine, through our Lord Jesus Christ thy Son, which liveth and reigneth with thee in the unity of the Holy Ghost, one God, world with∣out end.

Oh Father Omnipotent, oh wise Son, oh holy Ghost, the searcher of hearts, oh you three in persons, one true Godhead in substance, which didst spare Adam and Eve in their sins; and oh thou Son, which dyedst for their sins a most filthy death, sustaining it upon the holy cross; oh thou most merciful, when I flie unto thy mercy, and beseech thee by all the means I can, by these the holy Names of thy Son; to wit, Α and Ω, and all other his Names, grant me thy Virtue and Power, that I may be able to cite before me, thy Spirits which were thrown down from heaven, and that they may speak with me, and dispatch by and by without delay, and with a good will, and without the hurt of my body, soul, or goods, &c. as is contained in the book called Annulus Solomonis.

Oh great and eternal vertue of the highest, which through disposition, these being called to judgement, Vachoon, Stumulamaton, Esphares, Tetra∣grammaton, Olioram, Cryon, Esytion, Existion, Eriona, Onela, Bra∣sim, Noym, Messias, Soter, Emanuel, Sabboth, Adonay, I worship thee, I invocate thee, I implore thee with all the strength of my mind, that by thee, my present Prayers, Consecrations, and Conjurations be hollowed; and where∣soever wicked Spirits are called in the virtue of thy names, they may come toge∣ther from every coast, and diligently fulfil the will of me the Exorcist. Fiat, fiat, fiat, Amen.

CHAP. XIV.

A confutation of the manifold vanities conteined in the precedent Chapters, specially of commanding of Devils.

HE that can be perswaded that these things are true, or wrought indeed, according to the assertion of Coseners, or according to the supposi∣on of Witchmongers and Papists, may soon be brought to believe that the Moon is made of green Cheese. You see in that which is called Solomons Conjuration,* 1.133 there is a perfect inventary registred of the number of Devils, of their Names, of their Offices, of their Personages, of their Qua∣lities, of their Powers, of their Properties, of their Kingdoms, of their Governers, of their Orders, of their Dispositions, of their Subjection, of their Submission, and of the wayes to bind or loose them; with a note what Wealth, Learning, Office, Commodity, pleasure, &c. they can give, and may be forced to yield in spight of their hearts,* 1.134 to such (forsooth) as are cunning in this Art: of whom yet was never seen any rich man, or at least that gained any thing that way; or any unlearned man, that became learned by that means; or any happy man, that could with the help of this Art, either deliver himself, or his friends, from adversity; or add unto his Estate any point of felicity: yet these men, in all worldly happiness, must needs exceed all others, if such things could be by them accomplished,* 1.135 according as it is presupposed. For if they may learn of Marbas, all secrets, and to cure all diseases; and of Furcas, wis∣dome, and to be cunning in all Mechanical Arts; and to change any mans shape, of Zepar: if Bune can make them rich and eloquent; if Beroth can tell them of all things present, past, and to come; if Asmodie can make them go invisible, and shew them all hidden treasure; if Salmacke will afflict whom they list; and Allocer can procure the love of any Woman; if Amy can provide them excellent Familiars; if Caym can make them understand the voyce of all Birds, and Beasts; and Buer and Bifrons can make them live long; and finally, if Orias could procure unto them great friends, and reconcile their enemies, and they in the end had all these at commandement; should they not live in all worldly honour and felicity? Whereas, contrariwise, they lead there lives in all obloquy, misery and beggery; and in fine, come to the gallows, as though they had chosen unto themselves the spirit Valefer, who they say bringeth all them with whom he entreth into familiarity, to no better end then the gibbet or gallows.

* 1.136But before I proceed further to the confutation of this stuff, I will shew other Conjurations, devised more lately, and of more Authority; wherein you shall see how fools are trained to believe these absurdities, being won by little and lit∣tle to such credulity. For the Author hereof beginneth, as though all the cun∣ning of Conjurors were derived and fetcht from the Planetary motions, and true course of the Stars, Celestial bodies, &c.

CHAP. XV.

The names of the Planets, their Characters, together with the twelve signes of the Zodiack, their Dispositions, Aspects, and Government; with other observations.

The Characters of the Planets.

♄	♃	♂	☉	♀	☿	☽
Saturn.	Jupiter.	Mars.	Sol.	Venus.	Mercury.	Luna.

The five Planetary Aspects.

☌	✶	□	{fire}	☍
Conjunction.	Sextile.	Quadrat.	Trine.	Opposition.

The twelve signs of the Zodiack, their Characters and Denominations, &c.

♈	♉	♊	♋	♌	♍	♎	♏	♐	♑	♒	♓
Aries.	Taurus.	Gemini.	Cancer.	Leo.	Virgo.	Libra.	Scorpio.	Sagittarius.	Capricornus.	Aquarius.	Pisces.

Their Disposition or Inclinations.

• ...Good signes.
  • ♈
  • ♋
  • ♉
  • ♓
  • ♐
• ...Evil signes.
  • ♎
  • ♏
  • ♑
  • ♒
  • ♊
• ...Signes indifferent.
  • ♒
  • ♏
  • ♋
  • ♓
  • ♍
• ...Very good signes.
  • ♈
  • ♎
  • ♐
• ...Very evil signes.
  • ♑
  • ♊
  • ♌
  • ♉

The Disposition of the Planets.

♄ ♃ ♂ ☉ ♀ ☿ ☽
planets good, ♃ ♀ Indifferent, ☉ ☽ ☿ Euill ♄ ♂
♑ 〈☐〉〈☐〉 ♒	♐ ♓ ♃	♏ ♈ ♂	♌ ☉	♉ ♎ ♀	♊ ♍ ☿	♋ ☽
A fierie Triplici∣tie.	♈	♂	☉ ♃	♉	♂ ☉	An earthie Triplici∣tie
♌	☉	♃	♍	☿
♐	♃	☉	♑	♄ ♂
A waterie Triplici∣tie.	♋	☽ ♃ ♀	♊	☿	An aierie Triplici∣tie.
♏	♂	♎	♀ ♄ ♃
♓	♃ ☽ ♀	♒	♄ ♃

The Aspects of the Planets.

• ☌ Is the best Aspect with good Planets, and the worst with evil.
• ✶ Is a mean Aspect in goodness or badness.
• {fire} Is very good in aspect to good Planets, and hurteth not in evil.
• □ This Aspect is of enimity not full perfect.
• ☍ This Aspect is of enimity most perfect.

How the Day is divided or distinguished.

A Day natural is the space of four and twenty hours, accounting the Night withal, and beginneth at one of the clock after midnight.

An artificial day is that space of time, which is betwixt the rising and falling of the Sun, &c. all the rest is night and beginneth at the Sun rising.

Hereafter followeth a Table shewing how the day and the night is divided by hours, and reduced to the regiment of the Planets.

The division of the Day, and the Planetary Regiment.

day

lord

1

2

3

4

5

6

7

8

9

10

11

12

day

lord

☉

♐

☿

☽

♄

♃

♂

☉

♀

☿

☽

♄

day

lord

☽

♄

♃

♐

☉

♀

☿

☽

♄

♃

♂

☉

day

lord

♂

☉

♀

☿

☽

♄

♃

♂

☉

☿

♀

☽

day

lord

☿

☽

♄

♃

♂

☉

♀

☿

☽

♄

♃

♂

day

lord

♃

♂

☉

♀

☿

☽

♄

♃

♂

☉

♀

☿

day

lord

☿

♀

☽

♄

♃

♂

☉

♀

☿

☽

♄

♃

day

lord

♄

♃

♂

☉

♀

☿

☽

♄

♂

♃

☉

♀

The division of the Night, and the Planetary Regiment.

night

lord

1

2

3

4

5

6

7

8

9

10

11

12

night

lord

♃

♂

☉

♀

☿

☽

♄

♃

♂

☉

♀

☿

night

lord

♀

☿

☽

♄

♃

♂

☉

♀

☿

☽

♄

♃

night

lord

♄

♃

♂

☉

♀

☿

☽

♄

♃

♂

☉

♀

night

lord

☉

♀

☿

☽

♄

♃

♂

☉

♀

☿

☽

♄

night

lord

☽

♄

♃

♂

☉

♀

☿

☽

♄

♃

♂

☉

night

lord

♂

☉

☿

☽

♄

♂

♃

☉

♀

☽

♀

☿

night

lord

☿

☽

♄

♃

♂

☉

♀

☿

☽

♄

♃

♂

CHAP. XVI.

The Characters of the Angels of the seven dayes, with their names: of Figures, Seales and Periapts.

[illustration]

These Figures are called the Seals of Earth, without the which no Spirit will ap∣pear, except thou have them with thee.

• Michael.
• Gabriel.
• Samael.
• Yaphael.
• Sachiel
• Anael.
• Calliel. vel gaphriel

✚ Emanuel Sabaoth Adonay ✚ panthou ufyon ✚ Messyas ✚ Sother ✚

✚ Dut tha gen ✚ Lap tenop ✚ Ty••ithaoth ✚

otheos yon

mala
iij

la

Aries Leo

✚

mala
iij

Alpha et ω

on

ely eloy

[illustration]

Who so beareth this sign about him, all Spirits shall do him homage.

Who so beareth this sign about him, let him fear no fo, but fear GOD.

CHAP. XVII.

An Experiment of the Dead.

* 1.137FIrst fast pray three dayes, and abstain thee from all filthiness; go to one that i•• now buried, such a one as killed himself, or destroyed himself wilfully: or else get the promise of one that shall be hanged, and let him swear an Oath to thee, after his body is dead, that his Spirit shall come to thee, and do thee true service, at thy commandements, in all days, hours, and minutes. And let no persons see thy doings, but * 1.138 thy fellow. And about eleven a clock at night, go to the place where he was buried, and say with a bold faith, and hearty des••re; to have the spirit come that thou dost call for, thy fellow having a Candle, in his left hand, and in his right hand a Crystal-stone, and say these words following, the Master having a Hazel-wand in his right hand, and these names of God written thereupon, Tetragrammaton ✚ Adonai ✚ Agla ✚ Craton ✚ Then strike three strokes on the ground, and say; Arise N. Arise N. Arise N. I'conjure thee Spirit N. by the Resurrection of our Lord Jesus Christ,* 1.139 that thou do obey my words, and come unto me this night verily and truly, as thou be∣lievest to be saved at the day of Judgment. And I will swear to thee an Oath, by the peril of my soul, that if thou wilt come to me, and appear to me this night, and shew me true visions in this Crystal-stone, and fetch me the fairie Sibylia, that I may talk with her visibly,* 1.140 and she may come before me, as the Conjuration leadeth: and in so doing I will give thee an alms-deed, and pray for thee N. to my Lord God, whereby thou mayest be restored to thy Salvation at the Resurrection day, to be re∣ceived as one of the Elect of God, to the everlasting glory. Amen.

The Master standing at the head of the grave, his fellow having in his hands the Candle and the Stone, must begin the conjuration as followeth, and the Spirit will appear to you in the Crystal-stone, in a fair form of a child of twelve years of age. And when he is in, feel the stone, and it will be hot; and fear nothing, for he or she will shew many delusions, to drive you from your work: Fear God, but fear him not. This is to constrain him, as fol∣loweth.

I conjure thee Spirit N. by the living God, the true God, and by the holy God, and by their vertues and powers which have created both thee and me, and all the world. I conjure thee N. by these holy Names of God,* 1.141 Tetragrammaton ✚ Adonay ✚ Algramay ✚ Saday ✚ Sabaoth ✚ Planaboth ✚ Panthon ✚ Craton ✚ Neup∣maton ✚ Deus ✚ Homo ✚ Omnipotens ✚ Sempiternus ✚ Ysus ✚ Lerra ✚ Vnigentius ✚ Salbator ✚ Via ✚ Vita ✚ Manus ✚ Fons ✚ Origo ✚ Fi∣lius ✚. And by their vertues and powers, and by all their names, by the which God gave power to man, both to speak or think; so by their vertues and powers I conjure thee spirit N. that now immediately thou do appear in this Crystal-stone visibly to me and to my fellow, without any tarrying or deceit. I conjure thee N. by the excellent Name of Jesus Christ Α and Ω the first and the last. For this holy Name of Jesus is above all Names; for in this Name of Jesus every knee doth bow and obey, both of heavenly things, earthly things, and infernal. And every tongue doth confess that our Lord Je∣sus Christ is in the glory of the Father: neither is there any other Name given to man whereby he must be saved. Therefore in the Name of Jesus of Nazareth, and by his Nativity, Resurrection, and Ascension, and by all that appertaineth unto his passion, and by their vertues and powers I conjure thee Spirit N. that thou do appear visibly in this Crystal-stone to me, and to my fellow, without any dissimulation. I conjure thee N. by the blood of the innocent Lamb Jesus Christ, which was shed for us upon the cross; for all those that * 1.142 do believe in the vertue of his blood shall be saved. I conjure thee N. by the vertues and powers of all the royal names and words of the living God of me pronounced, that thou be obedient unto me and to my words rehearsed. If thou refuse this to do, I by the Holy Trinity, and by their vertues and powers do condemn thee thou Spirit N. into the place where there is no hope of remedy or rest, but everlasting horror

of pain there dwelling, and a place where there is pain upon pain, dayly, horribly,* 1.143 and lamentably, thy pain to be there augmented as the Starrs in the Heaven, and as the gravel or Sand in the Sea: except thou Spirit N. do appear to me and to my fellow visibly, immediately in this Crystal Stone, and in a fair form and shape of a child of twelve years of age, and that thou alter not thy shape, I change thee upon pain of ever∣lasting condemnation. I conjure thee Spirit N. by the golden Girdle, which girdeth the loins of our Lord Jesus Christ; so thou Spirit N. be thou bound into the perpetual pains of Hell fire, for thy disobedience and unreverent regard, that thou hast to the holy names and words, and his precepts. I conjure N. by the two edged Sword, which John saw pro∣ceed out of the month of the Almighty; and so thou Spirit N. be torn and * 1.144 cut in pieces with that Sword, and to be condemned into everlasting pain, where the fire goeth not out, and where the worm dyeth not. I conjure thee N. by the Heavens, and by the celestial Ci∣ty of Jerusalem, and by the Earth and the Sea, and by all things contained in them, and by their vertues and powers; I conjure thee Spirit N. by the obedience that thou dost owe unto the principal Prince. And except thou Spirit N. do come and appear visibly in this Crystal-stone in my presence, here immediately as it is aforesaid, Let the great curse of God, the anger of God, the shadow and darkness of death, and of eternal condemnation be upon thee Spirit N. for ever and ever; because thou hast denyed thy faith, thy health, and salvation. For thy great disobedience, thou art worthy to be condemned. There∣fore let the divine Trinity, Thrones, Dominions, Principates, Potestates, Virtutes, Che∣rubim and Seraphim, and all the souls of Saints, both of men and women, condemn thee for ever, and be a witness against thee at the day of judgment, because of thy dis∣obedience. And let all creatures of our Lord Jesus Christ, say thereunto Fiat, Fiat, fiat. Amen.

And when he is appeared in the Crystal-stone, as is said before, bind him with this bond as followeth; to wit, I conjure thee Spirit N. that art appeared to me in this Crystal-stone, to me and to my fellow; I conjure thee by * 1.145 all the royall words aforesaid, the which did constrain thee to appear therein, and their vertues; I charge thee by them all, that thou shall not depart out of this Crystal-stone, until my will being fulfilled, thou be licened to depart. I conjure and bind thee Spirit N. by that omnipotent God, which commanded the Angel S. Michael to drive Lucifer out of the Heavens with a Sword of vengeance, and to fall from joy to pain; and for dread of such pain as he is in, I charge thee Spirit N. that thou shalt not go out of the Crystal-stone; nor yet to alter thy shape at this time, except I command thee other∣wise; but to come unto me at all places, and in all hours and minutes, when and where∣soever I shall call thee, by the vertue of our Lord Jesus Christ, or by any Conjuration of words that is written in this Book, and to shew me and my friends true visions in this Crystal-stone, of any thing or things that we would see, at any time or times; and al∣so to go and fetch me the fairy Sibylia, that I may talk with her in all kind of talk, as I shall call her by any Conjuration of words contained in this Book. I conjure thee Spirit N. by the great wisdom and divinity of his Godhead, my will to fulfill as is aforesaid; I charge thee upon pain of condemnation, both in this world and in the world to come, Fiat, fiat, fiat. Amen.

This done, go to the place fast by, and in a fair Parlor or Chamber, make a

[illustration]

✚ ✚ ✚

Sorthie, Sorthia, Sorthios.

circle with chalk, as hereafter followeth: and make another circle for the fairy Sibylia to appear in four foot from the circle thou art in, and make no names therein, or cast any holy thing therein; but make a circle round with chalk; and let the Master and his fellow sit down in this circle, the Master ha∣ving the Book in his hand, his fellow having the Crystal-stone in his right hand, looking in the Stone when the Fairy doth appear. The Master also must have upon his brest this figure here written in Parchment, and begin to work in the new of the ☽ and in the hour of ♃ the ☉ and the ☽ to be in one of inhabiters signes, as ♋ ♐ ♓. This bond as followeth, is to cause the Spirit in the Crystal-stone,

to fetch unto thee the fairy Sibylia. All things fulfilled, begin this bond as fol∣loweth, and behold, for doubtles they will come before thee, before the Conju∣ration be read seven times.

I conjure thee spirit N. in this Crystal-stone, by God the Father, by God the Son Jesus Christ, and by God the Holy Ghost, three Persons and one God, and by their vertues,* 1.146 I conjure thee spirit, that thou do go in peace, and also come again to me quickly, and to bring with thee into that circle appointed, Sibylia Fairie, that I may talk with her in those matters that shall be to her honour and glory; and so I charge thee declare unto her. I conjure thee spirit N. by the blood of the innocent Lamb, the which redeemed all the world, by the vertue thereof I charge thee thou spirit in the Crystal-stone, that thou do declare unto her this message. Also I conjure thee spirit N. by all Angels and Archangels, Thrones, Dominations, Principates, Potestates, Virtutes, Cherubim and Seraphim, and by their vertues and powers. I conjure thee N. that thou do depart with speed, and also to come again with speed, and to bring with thee the fairie Sibylia, to appear in that circle before I do read the Conjura∣tion in this Book seven times. Thus I charge thee my will to be fulfilled, upon pain of everlasting condemnation: Fiat, fiat, fiat. Amen.

* 1.147Then the figure aforesaid pinned on thy brest, rehearse the words therein, and say, ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ then begin your Conjuration as followeth here, and say; I conjure thee Sibylia, O gentle Virgine of Fairies, by the mercy of the Holy Ghost, and by the dreadful day of doom, and by their vertues and powers, I conjure thee Sibylia, O gentle Virgine of Fairies, and by all the Angels of ♃ and their characters and vertues, and by all the spirits of ♃ and ♁ and their characters and vertues, and by all the characters that be in the Firmament, and by the King and Queen of Fairies, and their vertues, and by the faith and obe∣dience that thou bearest unto them. I conjure thee Sibylia by the blood that ran out of the side of our Lord Jesus Christ crucified, and by the opening of Heaven, and by the renting of the Temple, and by the darkness of the Sun in the time of his death, and by the rising up of the dead in the time of his Resurrection, and by the Virgin Mary Mother of our Lord Jesus Christ, and by the unspeakable Name of God Le∣tragramaton. I conjure thee O Sibylia; O blessed and beautiful Virgin, by all the royall words aforesaid, I conjure thee Sibylia, by all their vertues to appear in that circle before me visibly, in the form and shape of a beautiful woman in a bright and white ve∣sture, adorned and garnished most fair, and to appear to me quickly without deceit or tarrying; and that thou fail not to fulfil my will and desire effectually: For I will choose thee to be my blessed Virgin, and will have common copulation with thee. There∣fore make hast and speed to come unto me, and to appear as I have said before. To whom be honour and glory for ever and ever, Amen.

The which done and ended, if she come not, repeat the Conjuration till they do come: for doubtless they will come. And when she is appeared, take your censers, and incense her with frankincense; then bind her with the bond as followeth: * 1.148 I do conjure thee Sibylia, by God the Father, God the Son, and God the Holy Gost, three Persons and one God, and by the blessed Virgin Mary, Mother of our Lord Jesus Christ; and by all the whole and holy company of Heaven, and by the dreadful day of doom, and by all Angels and Archangels, Thrones, Dominations, Principates, Potestates, Virtutes, Cherubim and Seraphim, and their vertues and pow∣ers. I conjure thee and bind thee Sibylia, that thou shalt not depart out of the circle wherein thou art appeared, nor yet to alter thy shape; except I give thee li∣cence to depart. I conjure thee Sibylia by the blood that ran out of the side of our Lord Jesus Christ crucified, and by the vertue hereof I conjure thee Sibylia to come to me, and to appear to me at all times visibly, as the Conjuration of words leadeth, written in this Book. I conjure thee Sibylia, O blessed Virgin of Fairies, by the opening of Heaven, and by the renting of the Temple, and by the darkness of the Sun at the time of his death,* 1.149 and by the rising of the dead in the time of his glo∣rious Resurrection, and by the unspeakable Name of God ✚ Tetragrammaton ✚ and by King and Queen of Fairies, and by their vertues I conjure thee Sibylia to appear, before the Conjuration be read over four times, and that visibly to appear,

as the the Conjuration leadeth written in this Book, and to give me good counsel at all times, and to come by treasures hidden in the earth, and all other things that is to do me pleasure, and to fulfil my will without any deceit or tarrying; nor yet that thou shalt have any power of my body or soul, earthly or ghostly; nor yet to perish so much of my body as one hair of my head. I conjure thee Sibylia by all the royal words aforesaid, and by their vertues and powers, I charge and bind thee by the vertue thereof, to be obedient unto me, and to all the words aforesaid, and this bond to stand be∣tween thee and me, upon pain of everlasting condemnation. Fiat, fiat, fiat, Amen.

CHAP. XVIII.

A License for Sibylia to go and come by at all times.

I Conjure thee Sibylia, which art come hither before me, by the commandement of thy Lord and mine, that thou shalt have no power in thy going or coming un∣to me, imagining any evil in any manner of wayes, in the earth, or under the earth, of evil doings, to any person or persons. I conjure and command thee Sibylia by all the royal words and vertues that be written in this Book, that thou shalt not go to the place from whence thou camest, but shalt remain peaceably, invisibly, and look thou be ready to come unto me, when thou art called by any conjuration of words that be written in this Book, to come (I say) at my commandement, and to answer unto me truly and duly of all things, my will quickly to be fulfilled. Vade in pace, in Nomine Patris, & Filii, & Spiritus Sancti. And the holy ✚ cross ✚ between thee and me, or between us and you, and the Lion of Juda, the root of Jess, the kindred of David, be between thee and me ✚ Christ cometh ✚ Christ commandeth ✚ Christ giveth power ✚ Christ defend me ✚ and his innocent blood ✚ from all perils of body and soul, sleeping and waking: Fiat, fiat, Amen.

CHAP. XIX.

To know of Treasure hidden in the Earth.

WRite in paper these characters following, on the Saturday,* 1.150 in the hour of ☽, and lay it where thou thinkest Treasure to be: if there be any, the paper will burn, else not. And these be the characters.

[illustration] symbols described above

This is the way to go invisible by these three Sisters of Fairies.

IN the Name of the Father, and of the Son, and of the Holy Ghost. First go to a fair Parlor or Chamber, and an even ground, and in no loft, and from peo∣ple nine dayes, for it is the better: and let all thy cloathing be clean and sweet. Then make a Candle of Virgin Wax, and light it, and make a fair fire of Charcoles in a fair place, in the middle of the Parlour or Chamber. Then take

fair clean water, that runneth against the East, and set it upon the fire: and if thou washest thy self, say these words, going about the fire three times, holding the Candle in thy right hand ✚ Panthon ✚ Craton ✚ Muriton ✚ Bisecogna∣ton ✚ Siston ✚ Diaton ✚ Maton ✚ Tetragrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Pentessaron ✚ Tendicata ✚ Then rehearse these names ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ Milia ✚ Achilia ✚ Sibylia ✚ In Nomine Patris, et Filii,* 1.151 et Spiritus Sancti, Amen. I conjure you three sisters of Fairies, Mi∣lia, Achilia, Sibylia; by the Father, by the Son, and by the Holy Ghost, and by their vertues and powers, and by the most merciful and living God, that will command his Angel to blow the trump at the day of Judgment; and he shall say, Come, come, come to judgment; and by all Angels, Archangels, Thrones, Dominations, Principates, Pote∣states, Virtutes, Cherubim and Seraphim, and by their vertues and powers; I conjure you thre sisters, by the vertue of all the royal words aforesaid: I charge you that you do appear before me visibly, in form and shape of fair women, in white vestures, and to bring with you to me, the Ring of Invisibility, by the which I may go invisible at mine own will and pleasure, and that in all hours and minutes: In Nomine Patris, & Filii, & Spiritus Sancti, Amen. * 1.152 Being appeared, say this bond following.

O blessed Virgins ✚ Milia ✚ Achilia ✚ I conjure you in the Name of the Father, in the Name of the Son, and the Name of the Holy Ghost, and by their vertues I charge you to depart from me in peace for a time. And Sibylia I conjure thee, by the vertue of our Lord Jesus Christ, and by the vertue of his flesh and precious blood, that he took of our blessed Lady the Virgin, and by all holy company in Heaven, I charge thee Sibylia, by all the vertues aforesaid, that thou be obedient unto me, in the Name of God; that when, and what time and place I shall call thee by this foresaid Con∣juration written in this Book, look thou be ready to come unto me, at all hours and minutes,* 1.153 and to bring unto me the Ring of Invisibility, whereby I may go invisible at my will and pleasure, and that at all hours and minutes; Fiat, fiat, Amen.

And if they come not at the first night, then do the same the second night, and so the third night, until they do come: for doubtless they will come, and lie thou in thy bed, in the same Parlor or Chamber; And lay thy right hand out of the bed, and look thou have a fair silken Kercher bound about thy head, and be not afraid, they will do thee no harm: For there will come before thee three fair women, and all in white cloathing, and one of them will put a Ring upon thy finger, wherewith thou shalt go invisible. Then with speed bind them with the bond aforesaid. When thou hast this Ring on thy finger, look in a Glass, and thou shalt not see thy self. And when thou wilt go invisible, put it on thy finger, the same finger that they did put it on, and every new ☽ renew it again: For after the first time thou shalt ever have it, and ever begin this work in the new of the ☽ and in the hour of ♃ and the ♋ ♐ ♓.

CHAP. XX.

An Experiment following, of Citrael, &c. Angeli diei Dominici.

• Michael. ☉
• Gabriel. ☽
• Samael. ♂
• Raphael. ☿
• Sachiel. ♃
• Anael. ♀
• Cassiel. ♄

SAy first the Prayers of the Angels every day, for the space of seaven dayes, O ye glorious Angels written in this square, be you my coadjutors and helpers in all questions and demands, in all my business, and other causes, by him which shall come to judge both the quick and the dead, and the world by fire. O Angeli glo∣riosi in hac quadra scripti, estote coadjutores & auxiliatores in omnibus quaestionibus & interrogationibus, in omnibus negoti∣is, caeterisque causis per eum qui venturus est judicare vivos & mortuos & mundum per ignem.

Say this Prayer fasting, called * 1.154 Regina linguae. ✚ Lemae ✚ Solmaac ✚ El∣may ✚ Gezagra ✚ Raamaasin ✚ Ezierego ✚ Mial ✚ Egziephiaz ✚ Iosamin

✚ Sahach ✚ ha ✚ aem ✚ re ✚ he ✚ esapha ✚ Sephar ✚ Ramar ✚ Se∣moit ✚ Lamajo ✚ Pheralon ✚ Amic ✚ Phin ✚ Gergain ✚ Letos ✚ Amin ✚ Amin ✚.

In the Name of the most pitifulliest and mercifulliest God of Israel and of Pa∣radise, of Heaven and of Earth, of the Seas and of the Infernals, by thine Omnipotent help I may perform this work, which livest and reignest ever one God world without end, Amen.

O most strongest and mightiest God, without beginning or ending, by thy clemency and knowledge, I desire that my questions, work, and labour may be fully and truly ac∣complished through thy worthyness, good Lord, which livest and reignest ever one God world without end, Amen.

O holy, patient, and merciful great God, and to be worshipped, the Lord of all wis∣dom, clear and just; I most heartily desire thy holiness and clemency, to fulfil, perform and accomplish this my whole work, through thy worthiness and blessed power, which livest and reignest ever one God, Per omnia saecula saeculorum, Amen.

CHAP. XXI.

Howw to inclose a Spirit in a Crystal-stone.

THis operation following, is to have a Spirit inclosed into a Crystal-stone or Beryl-glass, or into any other like instrument, &c. * 1.155 First thou in the new of the ☽ being cloathed with all new, and fresh and clean aray, and shaven, and that day to fast with bread and water; and being clean confessed, say the seven Psalms, and the Letany for the space of two days, with this Prayer following.

I desire thee O Lord God, my merciful and most loving God, the giver of all graces, the giver of all Sciences; grant that I thy wel-beloved N. (although unworthy) may know thy grace and power, against all the deceits and craftiness of Devils. And grant to me thy power good Lord, to constrain them by this Art: for thou art the true, and lively, and eternal God, which livest and reignest ever one God through all, Amen.

Thou must do this five dayes, and the sixt day have in a readiness,* 1.156 five bright Swords: and in some secret place make one circle with one of the said Swords. And then write this name, Sitrael, which done, standing in the circle, thrust in thy Sword into that name. And write again Malanthon, with another sword; and Thamaor, with another; and Falaor, with another; and Sitrami, with ano∣ther: and do as ye did with the first. All this done, turn thee to Sitrael, and kneeling, say thus, having the Crystal-stone in thine hands.

O Sitrael, Malantha, Lhamaor, Falaur, and Sitrami, Written in these circles, appointed to this work; I do conjure, and I do exorcise you, by the Fa∣ther, by the Son, and by the Holy Ghost, by him which cast you out of Paradise, and by him which spake the word and it was done, and by him which shall come to judge the quick and the dead, and the world by fire, that all you five infernal Masters and Princes do come unto me, to accomplish and to fulfil all my desire and request, which I shall command you. Also I conjure you Devils, and command you, I bid you,* 1.157 and appoint you, by the Lord Jesus Christ, the Son of the most highest God, and by the blessed and glorious Virgin Mary, and by all the Saints, both of men and women of God, and by all the Angels, Archangels, Patriarchs, and Prophets, Apostles, Evange∣lists, Martyrs, and Confessors, Virgins, and Widows, and all the elect of God. Also I conjure you, and every of you, ye infernal Kings, by the Heaven, by the Starrs, by the ☉ and by thee ☽ and all the Planets, by the Earth, Fire, Air, and Water, and by the terrestrial Paradise, and by all things in them contained, and by your Hell, and by all the Devils in it, and dwelling about it, and by your vertue and power, and by all whatsoever, and with whatsoever it be, which may constrain and

bind you. Therefore by all the aforesaid vertues and powers, I do bind you and con∣strain you into my will and power; that you being thus bound, may come unto me in great humility, and to appear in your circles before me visibly, in fair form and shape of mankind Kings, and to obey unto me all things, whatsoever I shall desire, and that you may not depart from me without my licence.* 1.158 And if you do against my pre∣cepts, I will promise unto you that you shall descend into the profound deepness of the Sea, except that you do obey unto me, in the part of the living Son of God, which liveth and reigneth in the unity of the Holy Ghost, by all world of worlds, Amen.

Say this true Conjuration five courses, and then shalt thou see come out of the North-part five Kings with a marvellous company: which when they are come to the circle, they will alight down off from their Horses, and will kneel down before thee, saying, Master, command us what thou wilt, and we will out of hand be obedient unto thee. Unto whom thou shalt say; See that ye depart not from me, without my licence; anll that which I will command you to do, let it be done truly, surely, faithfully, and essentially. And then they all will swear unto thee to do all thy will; and after they have sworn, say the Conjuration immediately following.

* 1.159I conjure, charge, and command you, and every of you, Sitrael, Malanthan, Lhamaar, Falaur, and Sitrami, you Infernal Kings, to put into this Crystal-stone one spirit learned and expert in all Arts and Sciences, by the vertue of this Name of God Tetragrammaton, and by the Cross of our Lord Jesus Christ, and by the blood of the innocent Lamb, which redeemed all the world, and by all their vertues and power I charge you, ye noble Kings, that the said spirit may teach, shew and declare unto me, and to my friends, at all hours and minutes, both night and day, the truth of all things both bodily and ghostly, in this world, whatsoever I shall request or desire, declaring also unto me my very name. And this I command in your part to do, and to obey thereunto, as unto your own Lord and Master. That done, they will call a certain spirit, whom they will command to enter into the centre of the circled or round Crystal. Then put the Crystal between the two circles, and thou shalt see the Crystal made black.

Then command them to command the spirit in the Crystal, not to depart out of the Stone, till thou give him licence, and to fulfill thy will for ever. That done, thou shalt see them go upon the Crystal, both to answer your requests, and to tarry your licence. That done, the spirits will crave licence: and say; Go ye to your place appointed of Almighty God, in the Name of the Father, &c. And then take up thy Crystal, and look therein, asking what thou wilt, and it will shew it unto thee. Let all your Circles be nine foot every way, and made as followeth. Work this work in ♋ ♏ or ♓ in the hour of the ☽ or ♃. And when the spirit is inclosed, if thou fear him bind him with some bond, in such sort as is elsewhere expressed already in this our Treatise.

[illustration]

A Figure or Type proportional, shewing what form must be observed and kept, in making the Figure, whereby the former secret of inclosing a Spirit in Crystal is to be accomplished, &c.* 1.160

2 〈☐〉〈☐〉alanta ••.

3 Thamaor.

1 〈☐〉〈☐〉itrael.

4 Ifalaur.

5 〈☐〉〈☐〉itrami.

North

South

Est

West

Agla

el

ya

Panthon

✚ dextera dm̄i exaltauit me ✚ dextera dm̄i fecit unt••le ✚ dextera dm̄i exalfa••tine ✚ dextera d̄mi fect virtute ✚

Messias

Emanuel

Alpha et ω

CHAP. XXII.

An Experiment of Bealphares.

THis is proved the noblest carrier that ever did serve any man upon the earth, and here beginneth the inclosing of the said Spirit, and how to have a true answer of him, without any craft or harm; and he will ap∣pear unto thee in the likeness of a fair man or fair woman, the which Spirit will come to thee at all times. And if thou wilt command him to tell thee of hid∣den treasures that be in any place, he will tell it thee: or if thou wilt command him to bring to thee gold or silver, he will bring it thee: or if thou wilt go from one Countrey to another, he will bear thee without any harm of body or soul. Therefore * 1.161 he that will do this work, shall abstain from lecherousness and drunkenness, and from false swearing, and do all the abstinence that he may

do, and namely three days before he go to work, and in the third day when the night is come, and when the Starrs do shine, and the element fair and clear, he shall bath himself and his fellows (if he have any) all together in a quick well-spring; Then he must be cloathed in clean white cloathes; and he must have another privy place, and bear him ink and pen, wherewith he shall write this holy Name of God Almighty in his right hand ✚ Agla ✚ and in his left hand this name ✚ 〈☐☐☐☐〉〈☐☐☐☐〉 ✚ and he must have a dry thong of a Lions or of a Harts skin, and make thereof a girdle, and write the holy names of God all about,* 1.162 and in the end ✚ Α & Ω. ✚ And upon his brest he must have this present figure or mark written in Virgin Parchment, as it is

[illustration]

✚ ✚ ✚ Homo sacarus, museo lomeas, cherubozca. ✚

here shewed. And it must be sowed upon a piece of new linnen, and so made fast upon thy brest. And if thou wilt have a fellow to work with thee, he must be appointed in the same manner. You must have also a bright knife that was never occupied,* 1.163 and he must write on the one side of the blade of the knife ✚ Agla ✚ and on the otherside of the knifes blade ✚ 〈☐☐☐☐〉〈☐☐☐☐〉 ✚ And with the same knife he must make a circle, as hereafter followeth: the which is called Solomons circle. When that is made, go into the circle, and close again the place, there where thou wentest in, with the same knife, and say; Per crucis hoc signum ✚ fugiat procul omne malignum; Et per idem signum ✚ salbetur quodque benigum; By the sign of the Cross ✚ may all evil fly farre away, and by the same sign ✚ may all that is good be preserved; and make suffumigations to thy self, and to thy fellow or fellows, with Frankincense, Mastick, Lignum Aloes: then put it in Wine, and say with good devotion, in the worship of the high God Almighty, all together, that he may defend you from all evils. And when he that is Master will close the Spirit, he shall say to∣wards the East with meek and devout devotion, these Psalms and Prayers as fol∣loweth here in order.

The two and twentieth Psalm.

O My God my God, look upon me, why hast thou forsaken me, and art so farr from my health, and from the words of my complaint? * 1.164 And so forth to the end of the same Psalm, as it is to be found in the Book.

This Psalm also following, being the fifty one Psalm, must be said three times over, &c.

HAve mercy upon me, O God, after thy great goodness, according to the multi∣tude of thy mercies, do away mine offences. And so forth to the end of the same Psalm, concluding it with, Glory to the Father, and to the Son, and to the Holy Ghost; As it was in the beginning, is now and ever shall be, world without end, Amen. Then say this verse: O Lord leave not my soul with the wick∣ed; nor my life with the blood-thirsty. Then say a Pater noster, an Ave Maria, and a Credo & Ne nos inducas. O Lord shew us thy mercy, and we shall be saved. Lord hear our prayer, and let our cry come unto thee. Let us pray.

O Lord God Almighty, as thou warnedst by thine Angel, the three Kings of Cul∣len, Jasper, Melchior, and Balthasar, when they came with worshipful presents toward Bethelem; Jasper brought myrrh; Melchior, incense; Balthasar, gold; worship∣ping the high King of all the world, Jesus Gods Son of Heaven, the second Person in Trinity, being born of the holy and clean Virgin S. Mary Queen of Heaven, Empress of Hell, and Lady of all the world: at that time the holy Angel Gabriel warned and bad the foresaid three Kings, that they should take another way, for dread of peril, that Herod the King by his Ordinance would have destroyed these * 1.165 three Noble Kings,

that meekly sought out our Lord and Saviour. As wittily and truly as these three Kings turned for dread, and took another way; so wisely and so truly, O Lord God, of thy mightiful mercy, bless us now at this time, for thy blessed passion save us, and keep us all together from all evil; and thy holy Angel defend us. Let us pray.

O Lord, King of all Kings, which containest the Throne of Heavens, and beholdest all deeps, weighest the hills, and shuttest up with thy hand the earth, hear us most meek God, and grant unto us (being unworthy) according to thy great mercy, to have the verity and vertue of knowledge of hidden treasure by this Spirit invocated, through thy help O Lord Jesus Christ, to whom be all honour and glory, from worlds to worlds everlastingly, Amen. Then say these names, ✚ Helie ✚ Helion ✚ essejere ✚ Deus eternus ✚ Eloy ✚ clemens ✚ Heloye ✚ Deus sanctus ✚ Sabaoth ✚ Deus exercituum Adonay ✚ Deus mirabilis ✚ jao ✚ berax ✚ anepheneton ✚ Deun ineffabilis ✚ Sodoy ✚ Dominatoz Dominus ✚ on fortissimus ✚ Deus ✚ qui, the which wouldest be prayed unto of sinners, receive (we besiech thee) these sacri∣fices of praise, and our meek Prayers, which we unworthy do offer unto thy Divine Majesty. Deliver us, and have mercy upon us, and prevent with thy Holy Spirit this work, and with thy blessed help to follow after, that this our work begun of thee, maybe ended by thy mighty power; Amen. Then say this anon after ✚ Homo ✚ sacarus ✚ Musceo∣lameus ✚ cherubozca ✚ being the figure upon thy brest aforesaid, the Girdle about thee, the circle made, bless the Circle with holy Water, and sit down in the midst, and read this Conjuration as followeth, sitting back to back at the first time.

I exercise and conjure Baalphares, the practiser and preceptor of this Art, by the maker of Heavens and of Earth, and by his vertue and by his unspeakable Name Te∣tragrammaton, and by all the holy Sacraments, and by the holy Majesty and Deity of the living God. I conjure and exorcise thee Bealphares, by the vertue of all Angels, Archangels, Thrones, Dominations, Principates, Potestates, Virtutes, Cherubim and Se∣raphim; and by their vertues, and by the most truest and speciallest Name of your Ma∣ster, that you do come unto us, in fair form of man or woman-kinde, here visibly before this circle; and not terrible by any manner of wayes, This * 1.166 circle being our tuition and pro∣tection, by the merciful goodness of our Lord and Saviour Jesus Christ, and that you do make answer truly, without craft or deceit, unto all my demands and questions, by the vertue and power of our Lord Jesus Christ. Amen.

CHAP. XXIII.

To bind the Spirit Bealphares, and to loose him again.

NOw when he is appeared, bind him with these words which follow. * I conjure thee Bealphares, by God the Father, by God the Son, and by God the Holy Ghost, and by all the holy company in Heaven; and by their ver∣tues and powers I charge thee Bealphares, that thou shalt not depart out of my sight, nor yet to alter thy bodily shape, that thou art appeared in, nor any power shalt thou have of our bodies or souls, earthly or ghostly, but be obedient unto me, and to the words of my Conjuration, that be written in this Book. I conjure thee Bealphares, by all Angels and Archangels, Thrones, Dominations, Principates, Potestates, Virtutes, Cherubim and Se∣raphim, and by their vertues and powers. I conjure and charge, bind and constrain thee Bealphares, by all the royal words aforesaid, and by their vertues that thou be obedi∣ent unto me, and to come and appear visibly unto me, and that in all days, hours,* 1.167 and minutes, wheresoever I be, being called by the vertue of our Lord Jesus Christ, the which words are written in this Book. Look ready thou be to appear unto me, and to give me good counsel, how to come by treasures hidden in the earth, or in the water, and how to come to dignity and knowledge of all things, that is to say, of the Magick Art, and of Grammar, Dialectike, Rhetorike, Arithmetick, Musick, Geometry, and of Astronomy, and in all other things my will quickly to be fulfilled; I charge upon pain of everlasting condemnation. Fiat, fiat, fiat. Amen.

* 1.168When he is thus bound, ask him what thing thou wilt, and he will tell thee, and give thee all things that thou wilt request of him, without any Sa∣crifice doing to him, and without forsaking thy God, that is, thy Maker. And when the Spirit hath fulfilled thy will and intent, give him license to depart as followeth:

A License for the Spirit to depart.

GO unto the place predestinated and appointed for thee; where thy Lord God hath appointed thee, until I shall call thee again. Be thou ready unto me and to my call, as often as I shall call thee, upon pain of everlasting damnation. And if thou wilt, thou mayst recite two or three times the last Conjuration, until thou do come to this term, In throno, if he will not depart, and then say, In throno, That thou depart from this place, without hurt or damage of any body, or of any deed to be done; that all creatures may know, that our Lord is of all power, most mightiest, and that there is none other God but he, which is three, and one, living for ever and ever. And the malediction of God the Father Omnipotent, the Son and the Holy Ghost, descend upon thee, and dwell alwayes with thee, except thou do depart without damage of us, or of any creature, or any other evil deed to be done; and thou to go to the predestinated. And by our Lord Jesus Christ I do else send thee to the great pit of Hell, except (I say) that thou depart to the place, whereas thy Lord God hath appointed thee. And see thou be ready to me and to my call, at all times and places, at mine own will and pleasure, day or night, without damage or hurt of me, or of any creature; upon pain of everlasting damnation; Fiat, fiat, fiat. Amen. Amenl The peace of Jesus Christ be between us and you, In the Name of the Father, and of the Son, and of the Holy Ghost, Amen. Per crucis hoc ✚ signum, &c. Say In principio erat Verbum, & Verbum erat apud Deum; In thee beginning was the Word, and the Word was with God, and God was the Word: and so forward, as followeth in the first Chapter of Saint John's Gospel, staying at these words, Full of grace and truth: to whom be all honour and glory world without end. Amen.

[illustration]

The fashion or form of the Conjuring knife, with the Names there∣on to be gra∣ven or written.

AGLA And on the other side this name 〈☐☐☐☐〉〈☐☐☐☐〉

[illustration]

A Type or Figure of the Circle for the Master and his Fellows to sit in, shewing how, and after what fashion it should be made.

Agla

eL

ya

panthon

dextera dm̄i fecit virtutem ✚ dextera dm̄i exaltauit me ✚ dextera dm̄i fecit virtutem ✚ dextera dm̄i exaltauit me ✚

mellyas

emanuel

alpha et. ω

Tetragrammaton

Iesus nazarenus

Adonay

Elfelbey

Magister

THis is the Circle for the Master to sit in, and his fellow or fellows at the first calling, sit back to back, when he calleth the Spirit; and for the Fairies make this circle with chalk on the ground, as is said before. This Spirit Bealphares being once called and found, shall never have power to hurt thee. Call him in the hour of ♃ or ♀ the ☽ increasing.

CHAP. XXIV.

The making of Holy Water.

EXorciso te creaturam salis, per Deum vivum ✚ per Deum ✚ verum ✚ per De∣um sanctum ✚ per Deum quite per Elizaeum Prophet••m in aquam miti jussit,* 1.169 ut sanaretur sterilitas aquae, ut efficiaris sal exorcisatus in salutem credenti∣um; ut sis omnibus te sumentibus sanitas animae & corporis, & effugiat a que disce∣dat ab eo loco, qui aspersus fuerit, omnis phantasia & nequitia, vel versutia Diabolicae fraudis, omnisque spiritus, adjuratus per cum, qui venturus est judicare vivos & mor∣tuos, & saeculum per igném. Amen. Oremus.

Immensam clementiam tuam, Onmipotens aeterne Deus, humiliter imploramus, ut hanc creaturam salis, quam in usum generis humani tribuisti, bene ✚ dicere & sancti ✚ ficare tua pietate digneris, ut sit omnibus sumentibus salus mentis & corporis, ut quicquid ex eo tactum fuerit, vel respersum, careat omni immunditia, omni{que} impugnatione spi∣ritualis nequitiae, per Dominum nostrum Jesum Christum Filium tuum, qui tecum vi∣vit & regnat in unitate spiritus sancti, Deus per omnia saecula saeculorum. Amen.

To the Water say as followeth.

EXorciso te creaturam aquae in nemine ✚ Patris ✚ & Jesu Christi Filii ejus, Domini nostri, & in virtute Spiritus ✚ Sancti ✚ ut fiat aqua exorcisata, ad effugandani omnen potestatem inimici, & ipsum inimicum eradicare & explantare valeas, cum an∣gelis

suis Apostatis, per virtutem ejusdem Domini nostri Jesu Christi, qui venturus est judicare vivos & mortuos, & seculum per ignem. Amen. Oremus.

Deus, qui ad salutem humani generis maxima quaeque sacramenta in aquarum sub∣stantia condidisti, adesto propitius invocationibus nostris, & elemento huic multimo∣dis purificationibus praeparato, virtutem tuea bene ✚ dictionis infunde, ut creatura tua mysteriis tuis serviens, ad abigendos Daemones, morbosque pellendos divinae gratiae su∣mat effectum, ut quicquid in domibus, vel in locis fidelium haec unda resperserit, ca∣reat omni immunditia, liberetur à noxa, non illic resideat spiritus pestilens, non aura corrumpens, discedant omnes insidiae latentis inimici, & si quid est quod aut incolumitati habitantium invidet aut quieti, aspersione hujus aquae effugiat, us salubritas per invocationem sancti tui nominis expetita ab omnibus fit impugnati∣onibus defensa, per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit & regnat, in unitate spiritus sancti, Deus per omnia saecula saeculorum. Amen.

Then take the Salt in thy hand, and say putting it it into the Water, making in the manner of a Cross.

COmmixtio salis & aquae pariter fiat, In Nomine Patris, & Filii, & Spiritus Sancti. Amen. Dominus vobiscum, Et cum spiritu tuo. Oremus. * 1.170 Deus in∣victe virtutis Author, & insuperabilis Imperii Rex, ac semper magnificus triumpha∣tor, qui adversae dominationis vires reprimis, qui inimici rugientis saevitiam superas, qui hostiles nequitias potens expugnas; te Domine trementes & supplices deprecamur ac petimus, ut hanc creaturam salis & aquae aspicias, benignus illustres, pietatis tuae rore sancti ✚ fices, ubicun{que} fuerit aspersa, per invocationem sancti tui nominis, omnis infestatio immundi spiritus abjiciatur, terrorque venenosi serpentis procul pellatur, & praesentia sancti spiritus nobis misericordiam tuam poscentibus ubi∣que adesse dignetur, per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit & regnat in unitate Spiritus Sancti, Deus per omnia sacula saeculorum. Amen.

Then sprinkle upon any thing, and say as followeth.

* 1.171ASperges me Domine hyssopo, & mundabor, lavabis me, & supra nivem dealbabor. Miserere mei Deus, secundum magnam misericordiam tuam, & supra nivem de∣albabor. Gloria Patri, & Filio, & Spiritui sancto: Sicut erat in principio, & nunc, & semper, & in saecula saeculorum. Amen. Et supra nivem dealbabor, asperges me, &c. Ostende nobis domine misericordiam tuam, & salutare tuum da nobis; exaudi nos Do∣mine Sancte, Pater Omnipotens, Aeterne Deus, & mittere dignare sanctums Angelum tuum de Coelis, qui custodiat, foveat, visitet, & defendat omnes habitantes in hoc habi∣taculo, per Christum Dominum nostrum. Amen, Amen.

CHAP. XXV.

To make a Spirit to appear in a Crystal.

I Do conjure thee N. by the Father, and the Son, and the Holy Ghost, the which is the beginning and the ending, the first and the last, and by the latter day of judg∣ment, that thou N. do appear in this Crystal-stone, or any other instrument, at my pleasure, to me and my fellow, gently and beautifully, in fair form of a Boy of twelve years of age, without hurt or damage of any of our bodies or souls; and certainly to in∣form and shew me, without any guil or craft, all that we do desire or demand of thee to know, by the vertue of him which shall come to judge the quick and the dead, and the World by fire. Amen.

* 1.172Also I conjure and exorcise thee N. by the Sacrament of the Altar, and by the sub∣stance thereof, by the wisdom of Christ, by the Sea, and by his vertue, by the earth, and by all things that are above the Earth, and by their vertues, by the ☉ and

the ☽ by ♄ ♃ ♂ and ♀ and by their vertues, by the Apostles, Martyrs, Confessors, and the Virgins and Widow, and the chast, and by all Saints of mens or of women, and innocents, and by their vertues, by all the Angels and Archangels, Thrones, Dominations, Principates, Potestates, Virtutes, Cherubim and Seraphim, and by their vertues, and by the holy Names of God, Tetragrammaton, El, Ousion, Agla, and by all the other holy Names of God, and by their vertues, by the Circumcision, Passion, and Resurrection of our Lord Jesus Christ; by the heaviness of our Lady the Virgin, and by the joy which she had when she saw her Son rise from death to life, that thou N. do appear in this Crystal-stone, or any other instrument, at my plea∣sure, to me and to my fellow, gently, and beautifully, and visibly, in fair form of a child of twelve years of age, without hurt or damage of any of our bodies or souls, and truly to inform and shew unto me and to my fellow, without fraud or guil, all things according to thine oath and promise to me, whatsoever I shall demand or de∣sire of thee, without any hindrance or tarrying, and this Conjuration be read of me three times, upon pain of eternal condemnation at the last day of Judgment: Fiat, fiat, fiat, Amen.

And when he is appeared, bind him with the bond of the dead above writ∣ten: then say as followeth. ✚ I charge thee N. by the Father,* 1.173 to shew me true Visions in this Crystal-stone, if there be any treasure hidden in such a place N. and wherein it lieth, and how many foot from this piece of Earth, East, West, North, or South.

CHAP. XXVI.

An Experiment of the Dead.

FIrst go and get of some person that shall be put to death, a promise, and swear an oath unto him, that if he will come to thee, after his death, his Spirit to be with thee, and to remain with thee all the days of thy life, and will do thee true service, as it is contained in the oath and promise following. Then lay thy hand on thy Book, and swear this oath unto him.* 1.174 I N. do swear and promise to thee N. to give for thee an alms every month, and also to pray for thee once in every week, to say the Lords Prayer for thee, and so to continue all the days of my life, as God me help and holy doom, and by the contents of this Book, Amen.

Then let him make his oath to thee as followeth, and let him say after thee, laying his hand upon the Book. ✚ I N. do swear this oath to thee N. by God the Father Omnipotent, by God the Son Jesus Christ, and by his pretious blood which hath redeemed all the world, by the which blood I do trust to be saved at the general day of judgment, and by the vertues thereof, I N. do swear this oath to thee N. that my spirit that is within my body now, shall not ascend, nor descend, nor go to any place of rest, but shall come to thee N. and be very well pleased to remain with thee N. all the days of thy life, and so to be bound to thee N. and to appear to thee N. in any Crystal-stone, Glass, or other mirror, and so to take it for my resting-place. And that, so soon as my spirit is departed out of my body, straight-way to be at your commandements, and that in and at all days, nights, hours, and minutes, to be obedient unto thee N. being called of thee by the vertue of our Lord Jesu Christ, and out of hand to have common talk with thee at all times, and in all hours and minutes, to open and declare to thee N. the truth of all things present, past, and to come, and how to work the Magick Art, and all other noble Sciences, under the Throne of God.* 1.175 If I do not perform this oath and promise to thee N. but do fly from any part thereof, then to be condemned for ever and ever. Amen.

Also I N. do swear to thee by God the Holy Ghost, and by the great wisdom that is in the divine Godhead, and by their vertues, and by all the holy Angels, Archangels, Thrones, Dominations, Principates, Potestates, Virtutes, Cherubim and Seraphim, and by all their virtues do I N. swear, and promise thee to be obedient as is rehearsed.

And here, for a witness, do I N. give thee N. my right hand, and do plight thee my faith and troth, as God me help and holydome. And by the holy contents in this Book do I N. swear, that my spirit shall be thy true servant, all the days of thy life, as is before rehearsed, and here for a witness, that my Spirit shall be obedient unto thee N. and to those bonds of words that be written in this N. before the bonds of words shall be re∣hearsed thrice; else to be damned for ever; and thereto say all faithful souls and spi∣rits, Amen, Amen.

Then let him swear this Oath * 1.176 three times, and at every time kiss the Book, and at every time make marks to the bond. Then perceiving the time that he will depart, get away the people from you, and get or take your stone or glass, or other thing in your hand, and say the Pater noster, Ave, and Credo, and this Prayer as followeth. And in all the time of his departing, rehearse the bonds of words; and in the end of every bond, say oftentimes; Remember thine Oath and promise. And bind him strongly to thee, and to thy stone, and suffer him not to depart, reading thy bond 24 times. And every day when you do call him by your other bond, bind him strongly by the first bond: by the space of 24. days apply it, and thou shalt be made a man for ever.

Now the Pater noster, Ave, and Credo must be said, and then the Prayer immedi∣ately following.

O God of Abraham, God of Isaac, God of Jacob, God of Tobias; the which didst deliver the three children from the hot burning oven, Sidrac, Misac, and Abed∣nago, and Susanna from the false crime, and Daniel from the Lions power: even so O Lord Omnipotent, I beseech thee, for thy great mercy sake, to help me in these my works, and to deliver me this Spirit of N. that he may be a true subject unto me N all the days of my life, and to remain with me, and with this N. all the dayes of my life. O glorious God, Father, Son, and Holy Ghost, I beseech thee to help me at this time, and to give me power by thy holy Name, Merits and vertues, whereby I may conjure and constrain this Spirit of N. that he may be obedient unto me, and may fulfill his Oath and promise, at all times, by the power of all thine holiness. This grant O Lord God of Hosts, as thou art righteous and holy, and as thou art the Word, and the Word God, the beginning and the end, sitting in the Thrones of thine everlasting King∣doms, and in the divinity of thine everlasting Godhead, to whom be all honour and glory, now and for ever und ever, Amen, Amen.

CHAP. XXVII.

A Bond to bind him to thee, and to thy N. as followeth.

* 1.177I Conjure and constrain the Spirit of N. by the living God, by the true God, and by the holy God, and by their vertues and powers I conjure and constrain the Spirit of thee N. that thou shalt not ascend nor descend out of thy body, to no place of rest, but only to take thy resting place with N. and with this N. all the days of my life, according to thine Oath and promise, I conjure and constrain thee Spirit of N. by ehese holy Names of God ✚ Tetragrammaton ✚ Adonay ✚ Agla ✚ Sa∣day ✚ Sabaoth ✚ Planabothe ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salba∣tor ✚ via ✚ vita ✚ manus ✚ sons ✚ origo ✚ filius ✚, and by their vertues and powers I conjure and constrain the Spirit of N. that thou shalt not remain in the fire, nor in the water, in the air, nor in any privy place of the earth, but only with we N. and with this N. all the dayes of my life. I charge thee Spirit of N. upon pain of everlasting condemnation, remember thine Oath and promise. Also I conjure the spirit of N. and constrain thee by the excellent Name of Jesus Christ, Α and Ω, the first and the last; for this holy Name of Jesus is above all names, for unto * 1.178 it all knees do bow, and obey both of heavenly things, earthly things, and infernals. Nor is there

any other Name given to man, whereby we have any salvation, but by the Name of Jesus. Therefore by the Name, and in the Name of Jesus of Nazareth, and by his Nativity, Resurrection and Ascension, and by all that appertaineth to his Passion, and by their vertues and powers, I do conjure and constrain the Spirit of N. that thou shalt not take any resting place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signs, nor in the concavity of the Clouds, nor in any other privy place, to rest or stay in, but only with me N. or with this N. all the days of my life. If thou be not obedient unto me, according to thine Oath and promise, I N. do condemn the spirit of N. into the pit of hell for over, Amen.

I Conjure and constrain the spirit of N. by the blood of the innocent Lamb Jesus Christ, the which was shed upon the Cross, for all those that do obey unto it, and be∣lieve in it, shall be saved; and by vertue thereof, and by all the aforesaid royal names and words of the living God by me pronounced, I do conjure and constrain the spirit of N. that thou do be obedient unto me, according to thine Oath and promise. If thou refuse to do as is aforesaid, I N. by the holy Trinity,* 1.179 and by his vertue and power do condemn the spirit of N. into the place whereas there is no hope of remedy, but everlast∣ing condemnation, and horror, and pain upon pain, daily, horribly, and lamentably the pains there to be augmented, so thick as the starrs in the Firmament, and as the gravel sand in the Sea, except thou Spirit of N. obey me N. as is afore rehearsed; else I N. do condemn the spirit of N. into the pit of everlasting condemnation, Fiat, fiat, Amen.

Also I conjure thee, and constrain the spirit of N. by all Angels, Archangels, Thrones, Dominations, Principates, Potestates, Virtutes, Cherubim and Seraphim, and by the four Evangelists, Matthew, Mark, Luke, and John, and by all things contained in the old Law and the new, and by their vertues, and by the twelve Apostles, and by all Patriarchs, Prophets, Martyrs, Confessors, Virgins, Innocents, and by all the elect and chosen, is, and shall be, which followeth the Lamb of God; and by their vertues and powers I conjure and constrain the spirit of N. strongly, to have common talk with me, at all times, and in all days, nights, hours, and minutes, and to talk in my mother tongue plain∣ly, that I may hear it, and understand it, declaring the truth unto me of all things, ac∣cording to thine oath and promise; else to be condemned for ever, Fiat, fiat, Amen.

Also I conjure and constrain the spirit of N. by the * 1.180 golden Girdle, which girdeth the loins of our Lord Jesus Christ, so thou spirit of N. be thou bound and cast into the pit of everlasting condemnation, for thy great disobedience and unreverent regard that thou hast to the holy names and words of God Almighty, by me pronounced. Fiat, Amen.

Also I conjure, constrain, command, and by the spirit of N. by the two-edged Sword which John saw proceed out of the mouth of God Almighty: except thou be obedient as is aforesaid, the Sword cut thee in pieces,* 1.181 and condemn thee into the pit of everlasting pains, where the fire goeth not out, and where the worm dyeth not, Fiat, fiat, fiat, Amen.

Also I conjure and constrain the spirit of N. by the Throne of the Godhead, and by all the Heavens under him, and by the celestial City new Jerusalem, and by the Earth, by the Sea, and by all things created and contained therein, and by their vertues and powers, and by all the infernals, and by their vertues and powers, and by all things contained therein, and by their vertues and powers, I conjure and constrain the spirit of N. than now immediately thou be obedient unto me, at all times hereafter, and to those words of me pronounced according to thine oath and promise: * 1.182 else let the great curse of God, the anger of God, the shadow and darkness of everlasting condemnation be upon thee thou spirit of N. for ever and ever, because thou hast denyed thine health, thy faith, and salvation, for the great disobedience thou art worthy to be condemned. Therefore let the divine Trinity, Angels and Archangels, Thrones, Dominations, Principates, Potestates, Virtutes, Chrumbim and Seraphim, and all the souls of the Saints, that shall stand on the right hand of our Lord Jesus Christ, at the general Day of Judgment, condemn the spirit of N. for ever and ever, and be a witness a∣gainst thee, because of thy great disobedience, in and against thy promises. Fiat, fiat, Amen.

Being thus bound, he must needs be obedient unto thee, whether he will or no: prove this. And here followeth a bond to call him to your N. and to shew you true visions at all times, as in the hour of ♄ to bind or inchant any thing

and in the hour of ♃,* 1.183 for peace and concord; in the hour of ♂, to marre, to de∣stroy, and to make sick; in the hour of the ☉, to bind tongues and other bonds of men; in the hour of ♀, to increase love, joy, and good will; in the hour of ☿, to put away enimity or hatred, to know of theft; in the hour of the ☽, for love, good will and concord: ♄ lead, ♃ tin, ♂ iron, ☉ gold, ♀ copper, ☿ quick-silver, ☽ silver, &c.

CHAP. XXVIII.

This Bond as followeth, is to call him into your Crystal-stone, or Glass, &c.

ALso I do conjure thee spirit N. by God the Father, by God the Son, and by God the Holy Ghost, Α and Ω, the first and the last, and by the latter day of Judgement, of them which shall come to judge the quick and the dead, and the world by fire, and by their vertues and powers, I constrain thee spirit N. to come to him that holdeth the Crystal-stone in his hand, and to appear visibly, as hereafter fol∣loweth. Also I conjure thee Spirit N. by these holy Names of God ✚ Letragram∣maton ✚ Adonay ✚ El ✚ Ousion ✚ Agla ✚ Iesus ✚ of Nazareth ✚, and by the vertues thereof, and by his nativity, death, burial, resurrection, and ascension, and by all other things appertaining unto his passion, and by the * 1.184 blessed Virgin Mary, Mother of our Lord Jesus Christ, and by all the joy which she had when she saw her Son rise from death to life, and by the vertues and powers thereof, I constrain thee Spirit N. to come into the Crystal-stone, and to appear visibly, as hereafter shall be declared. Also I conjure thee N. thou Spirit, by all Angels, Archangels, Thrones, Dominations, Prin∣cipates, Potestates, Virtutes, Cherubim and Seraphim, and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿, and by the twelve signes, and by their vertues and powers, and by all things crea∣ted and confirmed in the Firmament, and by their vertues and powers, I constrain thee Spirit N. to appear visibly in that Crystal-stone, in fair * 1.185 form and shape of a white Angel, a green Angel, a black Angel, a Man, a Woman, a Boy, a maiden Vir∣gin, a white Greyhound, a Devil with great horns, without any hurt or danger of our bodies or souls, and truly to inform and shew unto us, true visions of all things in that Crystal-stone, according to thine Oath and Promise, and that without any hinderance or tarrying, to appear visibly, by this Bond of words read o∣ver by me three times, upon pain of everlasting condemnation. Fiat, fiat. Amen.

Then being appeared, say these words following.

I Conjure thee Spirit, by God the Father, that thou shew true visions in that Cry∣stal-stone, where there be any N. in such a place or no, upon pain of everlasting condemnation, Fiat. Amen. Also I conjure thee Spirit N. by God the Son Jesus Christ, that thou do shew true visions unto us, whether it be gold or silver, or any other metals, or whether there were any or no, upon pain of condemnation, Fiat. Amen. Also I conjure thee Spirit N. by God the Holy Ghost, the which doth sanctifie all faithful souls and spirits, and by their vertues and powers, I constrain thee Spirit N. to speak open and to declare the true way, how we may come by these treasures hidden in N. and how to have it in our custody, and who are the keepers thereof, and how many there be, and what be their names, and by whom it was laid there, and to shew me true visions of what sort and similitude they be, and how long they have kept it, and to know in what dayes and hours we shall call such a Spirit N. to bring unto us these trea∣sures into such a place N. upon pain of everlasting condemnation ✚. Also I constrain thee Spirit N. by all Angels,* 1.186 Archangels, Thrones, Dominations, Principates, Potestates, Virtutes, Cherubim and Seraphim, that you do shew a true vision in this Crystal-stone, who did convey or steal away such a N. and where it is, and who hath it, and how far off, and what is his or her name, and how and when to come unto it, upon pain of eternal condemnation, Fiat. Amen. Also I conjure thee Spirit N. by the

☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all the Characters in the Firmament, that thou do shew un∣to me a true vision in this Crystal-stone, where such N. and in what state he is, and how long he hath been there, and what time he will be in such a place, what day and hour: and this and all other things to declare plainly, on pain of Hell fire. Fiat. Amen.

A Licence to Depart.

DEpart out of the sight of this Crystal-stone in peace for a time, and ready to ap∣pear therein again at any time or times I shall call thee, by vertue of our Lord Jesus Christ, and by the bonds of words which are written in this Book, and to appear visibly, as the words be rehearsed. I constrain thee Spirit N. by the di∣vinity of the Godhead, to be obedient unto these words rehearsed, upon pain of everlasting condemnation, both in this world and in the world to come. Fiat, fiat, fiat. Amen.

CHAP. XXIX.

When to talk with Spirits, and to have true answers to find out a Theif.

THe days and hours of ♄ ♂ ☿ and the ☽ is best to do all crafts of Ne∣cromancy, and for to speak with Spirits, and for to find theft,* 1.187 and to have true answer thereof, or of any other such like. And in the days and hours of ☉ ♃ ♀ is best to do all experiments of love, and to purchase grace, and for to be invisible, and to do any operation whatsoever it be, for any thing, the ☽ being in a convenient sign. * As when thou labourest for theft, see the Moon be in an earthy sign, as ♉ ♍ ♑, or of the air, as ♊ ♎ ♒. * And if it be for love, favour or grace, let the ☽ be in a sign of the fire, as ♈ ♌ ♐ and for hatred, in a sign of the water, as ♋ ♏ ♓. For any other experiment, let the ☽ be in ♈. * And if thou findest the ☉ and the ☽ in one sign that is called in even number, then thou mayst write, consecrate, conjure, and make ready all manner of things that thou wilt do, &c.

To speak with Spirits.

CAll these names, Orimoth, Beltmoth, Lymock, and say thus: I con∣jure you up by the names of the Angels Satur and Azimor, that you intend to me in this hour, and send unto me a Spirit caded Sagrigrit, that he do fulfill my commandement and desire, and that also can understand my words for one or two years, or as long as I will.

CHAP. XXX.

A Confutation of Conjuration, especially of the raising, binding and dimissing of the Divel, of going invisible, and other lewd practices.

THus far have we waded in shewing at large the vanity of Necromancers,* 1.188 Conjurors and such as pretend to have real conference & consultation with Spirits and Divels: wherein (I trust) you see what notorious blas∣phemy is committed, besides other blind superstitious Ceremonies, a disordered heap, which are so far from building up the endeavors of these Black Art practiti∣ers, that they do altogether ruinate and overthrow them, making them in their follies and falsehoods as bare and naked as an Anatomy: As for these ridiculous Conjurations, last rehearsed, being of no small reputation among the ignorant, they are for the most part made by T.R. (for so much of his name he bewrayeth)

and John Cockars,* 1.189 invented and devised for the augmentation and maintenance of their living, for the edifying of the poor, and for the propagating and inlarg∣ing of Gods glory, as in the beginning of their Book of Conjurations they pro∣test; which in this place, for the further manifestation of their impiety, and of the Witchmongers folly and credulity, I thought good to insert, whereby the residue of their proceeding may be judged or rather detected. For if we seriously behold the matter of Conjuration, and the drift of Conjurors, we shall find them, in mine opinion, more faulty then such as take upon them to be Witches, as ma∣nifest offenders against the Majesty of God, and his holy Law, as apparent viola∣tors of the laws and quietness of this Realm: although indeed they bring no such thing to pass, as is surmised and urged by credulous persons, coseners, lyars, and Witchmongers. For these are alwayes learned, and rather abusers of others, than they themselves by others abused.

But let us see what appearance of truth or possibility is wrapped within these mysteries, and let us unfold the deceit. They have made choice of certain words, whereby they say they can work miracles,* 1.190 &c. And first of all, that they call Divels and souls out of Hell, (though we find in the Scripture manifest proofs, that all passages are stopped concerning the egress out of Hell) so as they may go thither, but they shall never get out, for Ab inferno nulla est redemptio, out of hell there is no redemption. Well, when they have gotten them up, they shut them in a circle made with Chalk, which is so strongly beset and invironed with crosses and names, that they cannot for their lives get out; which is a very pro∣bable matter.* 1.191 Then can they bind them and loose them at their pleasures, and make them that have been lyers from the beginning, to tell the truth, yea they can compel them to do any thing. And the Devils are forced to be obedient un∣to them, and yet cannot be brought to due obedience unto God their Creator. This done, (I say) they can work all manner of miracles (saving blew miracles) and this is to believed of many to be ttue;

Tam credula mens hominis, & arrectae fabulis aures.

Englished by Abraham Fleming:

So light of belief is the mind of man, And attentive to tales his ears now and than.

But if Christ (only for a time) left the power of working miracles among his Apostles and Disciples for the confirmation of his Gospel, and the faith of his elect: yet I deny altogether that he left that power with these Knaves, which hide their cosening purposes under those lewd and foolish words, according to that which Peter saith;* 1.192 With faigned words they make merchandize of you. And therefore the counsel is good that Paul giveth us, when he biddeth us, Take heed that no man deceive us with vain words; For it is the Lord only that worketh great wonders, and bringeth mighty things to pass. It is also written, that Gods Word, and not the words of Conjurors,* 1.193 or the Charms of Witches, healeth all things, maketh tempests, and stilleth them.

* 1.194But put case the Devil could be fetched up and fettered, and loosed again at their pleasure, &c. I marvel yet, that any can be so bewitched as to be made to believe, that by vertue of their words, any earthly creature can be made invi∣sible. We think it a lye to say that white is black; and black white; but it is a more shameless assertion to affirm, that white is not, or black is not at all; and yet more impudency to hold that a Man is a Horse; but most apparent impudency to say, that a Man is no Man, or to be extenuated into such a quantity, as thereby he may be invisible, and yet remain in life and health, and that in the clear light of the day, even in the presence of them that are not blind. But surely he that cannot make one hair white or black, whereof (on the other side) not one falleth from the head without Gods

special Providence, can never bring to pass, that the visible creature of God shall become nothing, or lose the vertue and grace poured therein by God the Crea∣tor of all things.

If they say that the Devil covereth them with a cloud or veil,* 1.195 as M. Mal Bo∣din, and many other do affirm; yet (me thinks) we should either see the cover, or the thing covered. And though perchance they say in their hearts; Tush, the Lord seeth not, who indeed hath blinded them, so as seeing they see not; yet they shall never be able to perswade the wise, but that both God and man doth see both them and their knavery in this behalf. I have heard of a fool, who was made believe that he should go invisible and naked; while he was well whipped by them, who (as he thought) could not see him. Into which fools Paradise they say * 1.196 he was brought, that enterprised to kill the Prince of Orenge.

CHAP. XXXI.

A Comparison between Popish Exorcists and other Conjurors; a Popish Conjuration pub∣lished by a great Doctor of the Romish Church; his rules and cautions.

I See no difference between these and Popish Conjurations; for they agree in order, words, and matter, differing in no circumstance, but that the Papists do it without shame openly, the other do it in hugger mugger se∣cretly. The Papists (I say) have Officers in this behalf, which are called Exor∣cists or Conjurors, and they look narrowly to other cosenours, as having got∣ten the upper hand over them. And because the Papists shall be without excuse in this behalf, and that the world may see their cosenage, impiety, and folly to be as great as the others, I will cite one Conjuration (of which sort I might cite a hundred) published by Jacobus de Chusa, a great Doctor of the Romish Church,* 1.197 which serveth to find out the cause of noise and spiritual rumbling in Houses, Churches, or Chappels, and to conjure walking Spirits; which evermore is knavery and cosenage in the highest degree. Mark the cosening device hereof, and confer the impiety with the others.

First (forsooth) he saith it is expedient to fast three days,* 1.198 and to celebrate a certain number of Masses, and to repeat the seven Penitential Psalms; then four or five Priests must be called to the place where the haunt or noise is, then a Can∣dle hallowed on Candlemas day must be lighted, and in the lighting thereof also must the seven Psalms be said, and the Gospel of St. John. Then there must be a Cross and a Censer with Frankinsense, and therewithal the place must be censed or perfumed, holy Water must be sprinkled, and a holy Stoal must be used, and (after divers other Ceremonies) a Prayer to God must be made, in manner and form following.

O Lord Jesus Christ, the knower of all secrets, which alwayes revealest all wholesome and profitable things to thy faithful children, and which sufferest a Spirit to shew himself in this place, we beseech thee for thy bitter Passion, &c vouchsafe to command this spirit, to reveal and signifie unto us thy servants, without our terrour or hurt, what he is, to thine honour, and to his comfort; In Nomine Patris, &c. And then proceed in these words: We beseech thee, for Christs sake, O thou spirit, that if there be any of us, or among us, whom thou wouldst answer, name him, or else manifest him by some sign. Is it Fryer P. or Doctor D. or Doctor Burc. or sir Feats, or sir John,* 1.199 or sir Ro∣bert? Et sic de caeteris circumstantibus. For it is well tryed (saith the gloss) he will not answer every one. If the Spirit make any sound of voyce, or knock∣ing at the naming of any one, he is the Cosenour (the Conjuror I would say) that must have the charge of this Conjuration or Examination. And these for∣sooth

must be the interrogatories, to wit; Whose Soul art thou? Wherefore camest thou? What wouldst thou have? Wantest thou any Suffrages, Masses, or Alms? How many Masses will serve thy turn! three, six, ten, twenty, thirty, &c? By what Priest? Must he be religious or secular? Wilt thou have any Fasts? What? How many? How great? And by what persons? Among Hospitals, Lepers, or Beggars? What shall be the sign of thy perfect deliverance? Wherefore liest thou in Purgatory? and such like. This must be done in the night.

* 1.200If there appear no sign at this hour, it must be deferred until another hour. Holy water must be left in the place. There is no fear (they say) that such a Spirit will hurt the Conjuror; for he can sin no more, as being in the mean state between good and evil, and as yet in the state of satisfaction. * 1.201If the Spirit do hurt, then it is a damned soul, and not an elect. Every man may not be present hereat, specially such as be weak of complexion. They appear in divers manners, not alwayes in body or bodily shape (as it is read in the life of S. Martine, that the Devil did) but sometimes invisible, as only by sound, voyce, or noise. Thus far Jacobus de Chusa.

But because you shall see that these be not empty words, nor slanders; but that in truth such things are commonly put in practice in the Romish Church, I will here set down an instance, lately and truly, though lewdly performed; and the same in effect as followeth.

CHAP. XXXII.

A late Experiment or cosening Conjuration practised at Orleance by the Franciscan Friers, how it was detected, and the Judgement against the Authors of that Comedy.

* 1.202IN the year of our Lord 1534. at Orleance in France, the Maiors wife dyed, willing and desiring to be buried without any pomp or noise, &c. Her husband, who reverenced the memorial of her, did even as she had willed him. And because she was buryed in the Church of the Franciscans, besides her Father and Grandfather, and gave them in reward only six Crowns, whereas they hoped for a greater prey; shortly after it chanced, that as he felled certain Woods and sold them, they desired to give them some part thereof freely with∣out money, which he flatly denyed. This they took very grievously. And whereas before they misliked him, now they conceived such displeasure as they devised this means to be revenged; to wit, that his Wife was damned for ever. The chief workmen and framers of this tragedy were Colimannus and Stepha∣nus Aterbatensis, both Doctors of Divinity; this Colimannus was a great Conju∣ror, and had all his implements in a readiness, which he was wont to use in such business.* 1.203 And thus they handle the matter. They place over the Arches of the Church a young novice; who about midnight when they came to mumble their Prayers, as they were wont to do, maketh a great rumbling and noise. Out of hand the Monks began to conjure and to charm, but he answered nothing. Then be∣ing requireed to give a sign, whether he were a dum Spirit or no, he began to rumble again; which thing they took as a certain sign. Having laid this foundation, they go unto certain Citizens, chief men, and such as favour∣ed them, declaring that a heavy chance had happened at home in their Mo∣nastery; not shewing what the matter was, but desiring them to come to their Mattens at midnight.* 1.204 When these Citizens were come, and that Prayers were begun, the counterfeit Spirit beginneth to make a marvellous noise in the top of the Church. And being asked what he meant, and who he was, gave signs that it was not lawful for him to speak. Therefore they commanded him to make answer by tokens and signs to certain things they would demand of him. Now there was a hole made in the Vault, through the which he might hear and understand the voyce of a Conjuror. And then had he in his hand a little board, which at every question he strake, in such sort as he might

easily be heard beneath. First they asked him, Whether he were one of them that had been buryed in the same place? Afterwards they reckoning many by name, which had been buryed there, at the last also they name the Maiors wife, and there by and by the spirit gave a sign that he was her soul. He was further asked, Whether he was damned or no; and if he were, for what cause, for what desert or fault? whether for Covetousness, or wanton lust, for Pride or want of Charity? or, whether it were for Heresie, or the Sect of Luther newly sprang up? also, What he meant by that noise and stirre he kept there? whether it were to have the body now buryed in holy ground to be digged up again, and laid in some other place? To all which points he answered by signes, as he was commanded, by the which he af∣firmed or denyed any thing, according as he strake the board twice or thrice together. And when he had thus given them to understand, that the * 1.205 very cause of his damnation was Luthers Heresie, and that the body must needs be digged up again: the Monks requested the Citizens, whose presence they had used, or rather abused, that they would bear witness of those things which they had seen with their eyes; and that they would subscribe to such things as were done before. The Citizens taking good advice on the matter, lest they should offend the Maior, or bring themselves into trouble, refused so to do. But the Monks notwithstanding take from thence the sweet bread, which they called the host and and body of our Lord, with all the reliques of Saints, and carry them to another place, and there say their Mass. The Bishops substitute Judge (whom they called Official) understanding that matter, cometh thither, accom∣panyed with certain honest men, to the intent he might know the whole cir∣cumstance more exactly; and therefore he commandeth them to make Conju∣ration in his presence; and also he requireth certain to be chosen to go up into the top of the vault, and there to see whether any Ghost appeared or not. Ste∣phanus Aterbatensis stifly denyed that to be lawful,* 1.206 and marvellously perswading the contrary, affirmed that the Spirit in no wise ought to be troubled. And al∣beit the Official urged them very much, that there might be some Conjuring of the Spirit, yet could he nothing prevail.

Whilest these things were doing, the Maior, when he had shewed the other Justices of the City, what he would have them to do, took his journey to the King, and opened the whole matter unto him. And because the Monks refused judgement upon plea of their own Laws and Liberties, the King choosing out certain of the Aldermen of Paris, giveth them absolute and full authority to make enquiry of the matter. The like doth the Chancellor Master Anthonius Pratensis Cardinal and Legat for the Pope throughout France. Therefore when they had no exception to alledge, they were conveyed unto Paris, and there constrained to make their answer.* 1.207 But yet could nothing be wrung out of them by confession, whereupon they were put a part into divers Prisons; the Novice being kept in the house of Master Fumanus, one of the Aldermen, was often∣times examined, and earnestly requested to utter the truth, but would notwith∣standing confess nothing, because he feared that the Monks would afterward put him to death for staining their order, and putting it to open shame. But when the Judges had made him sure promise that he should escape punishment, and that he should never come into their handling, he opened unto them the whole mat∣ter as it was done; and being brought before his fellows, avouched the same to their faces. The Monks, albeit they were convicted, and by these means almost taken tardy with the deed doing; yet did they refuse the Judges, bragging and vaunting themselves on their priviledges, but all in vain: For sentence passed upon them, and they were condemned to be carryed back again to Orleance, and thereto be cast in Prison, and so should finally be brought forth into the chief Church of the City openly, and from thence to the place of execution, where they should make open confession of their trespasses.

Surely this was most common among Monks and Fryers, who maintained their Religion, their Lust, their Liberties, their Pompe, their Wealth, their Estimati∣on and Knavery by such cosening practices.

* 1.208Now I will shew you more special orders of Popish Conjurations, that are so shamelesly admitted into the Church of Rome, that they are not only suffered, but commandeth to be used; not by night secretly, but by day impudently. And these, forsooth, concerning the curing of bewitched persons, and such as are possessed, to wit, such as have a Devil put into them by Witches Inchantments. And herewithal I will set down certain rules delivered unto us by such Popish Doctors as are of greatest reputation.

CHAP. XXXIII.

Who may he Conjurors in the Romish Church besides Priests; a ridiculous definition of Superstition; what words are to be used and not used in Exorcisms; rebaptism al∣lowed; it is lawful to conjure any thing; differences between Holy-water and Con∣juration.

* 1.209THomas Aquinas saith, That any body, though he be of an inferiour or supe∣riour order, yea of none order at all, (and as Gulielmus Durandus glossator Raimundi, affirmeth, A Woman, so she bless not the girdle, or the gar∣ment, but the person of the bewitched) hath power to exercise the order of an Exorcist or Conjuror, even as well as any Priest may say Mass in an house un∣consecrated. But that is (saith M. Mal.) rather through the goodness and licence of the Pope, than through the grace of the Sacrament. Nay, there are examples set down, where some being bewitched were cured (as M. Mal. taketh it) with∣out any Conjuration at all. Marry there were certain Pater Nosters, Aves, and Credoes said, and Crosses made; but they are Charmes, they say, and no Conju∣rations: For, they say, that such Charms are lawful, because there is no Superstition in them, &c.

And it is worthy my labour to shew you how Papists define Superstition, and how they expound the difinition thereof.* 1.210 Superstition (say they) is a Religion ob∣served beyond measure; a Religion practised with evill and unperfect circumstances. Also, whatsoever usurpeth the name of Religion, through humane tradition, without the Popes authority, is Superstitious: as to add or joyn any Hymnes to the Mass, to inter∣rupt any Diriges, to abridge any part of the Creed in the singing thereof, or to sing when the Organs go, and not when the Quire singeth, not to have one to help the Priest to Mass, and such like, &c.

* 1.211These Popish Exorcists do many times forget their own Rules. For they should not directly, in their Conjurations call upon the Devil (as they do) with in∣treaty, but with authority and commandement. Neither should they have in their Charms and Conjurations any unknown names. Neither should there be (as alwayes there is) any falshood contained in the matter of the Charm of Con∣juration, as (say they) old Women have in theirs, when they say, the blessed Virgin passed over Jordan, and then S. Steven met her and asked her, &c. Nei∣ther should they have any other vain Characters, but the Cross (for those are the words) and many other such cautions have they, which they observe not; for they have made it lawful elsewhere.

* 1.212But Thomas their chief pillar proveth their Conjuring and Charms lawful by S. Mark, who saith, Signa eos qui crediderunt; and, In nomine meo damonia ejicient, &c. whereby he also proveth that they may conjure Serpents: And there he taketh pains to prove, that the words of God are of as great holiness as the re∣liques of Saints; whereas (in such respect as they mean) they are both alike, and indeed nothing worth. And I can tell them further, that so they may be carryed, as either of them may do a man much harm either in body or soul.

* 1.213But they prove this by S. Augustine, saying, Non est minus verbum Dei, quam corpus Christi: whereupon they conclude thus, By all mens opinions it is lawful to carry about reverently the reliques of Saints; Ergo, it is lawful against evill Spirits, to invocate the name of God every way; by the Pater Noster, the Ave, the Nativity,

the Passion, the five Wounds, the title Triumphant, by the seven words spoken on the Cross, by the nails, &c. and there may be hope reposed in them. Yea, they say,* 1.214 it is law∣ful to conjure all things, because the Devil may have power in all things. And first, al∣wayes the person or thing, wherein the Devil is, must be exorcised, and then the Devil must be conjured. Also they affirm, that it is as expedient to consecrate and conjure Pottage and Meat, as Water and Salt, or such like things.

The right order of Exorcism in Rebaptism of a person possessed or bewitched,* 1.215 requireth that Exsufflation and Abrenunciation be done toward the West. Item, there must be erection of Hands, Confession, Profession, Oration, Benediction, Imposition of hands, Denudation and Unction, with holy Oyl after Baptism, Communion and Induition of the Surplis. But they say that this needeth not, where the bewitched is exorcised; but that the bewitched be first confessed, and then to hold, a Candle in his hand, and in stead of a Surplis, to tye about his bare body a holy Candle of the length of Christ, or of the Cross whereupon he dyed, which for mony may be had at Rome. Ergo (saith M. Mal.) this may be said, I conjure thee Peter or Barbara being sick, but regenerate in the holy water of Baptism, by the living God, by the true God, by the holy God, by the God which re∣deemed thee with his pretious blood, that thou mayst be made a conjured man, that every fantasie and wickedness of Diabolical deceipt do avoid and depart from thee, and that every unclean Spirit be conjured through him that shall come to judge the quick and the dead, and the World by fire, Amen. Oremus, &c. And this Conjuration with Oremus, and a Prayer, must be thrice repeated, and at the end alwayes must be said, Ergo maledicte diabole recognosce sententiam tuam, &c. Therefore cursed Divell know thy sentence, &c.* 1.216 And this order must alwayes be fol∣lowed: and finally, there must be diligent search made, in every corner, and under every coverlet and pallet, and under every threshold of the doors, for instruments of Witchcraft; and if any be found, they must straightway be thrown into the fire. Also, they must change all their bedding, their cloathing, and their habitation; and if nothing be found, the party that is to be exorcised or conjured, must come to the Church rath in the morning; and the holier the day is, the better, specially our Lady day. And the Priest, if he be shriven himself and in perfect state, shall do the better therein: And let him that is exorcised,* 1.217 hold a holy candle in his hand, &c. Alwayes provided, that the holy water be thrown upon him, and a stoal put about his neck, with Deus in adjutorium, and the Letany, with invocation of Saints: and this order may continue twice a week, so as (say they) through multiplication of Intercessors, or rather intercessions, grace may be obtained, and favour procured.

There is also some question in the Romish Church, Whether the Sacrament of the Altar is to be received before or after the Exorcism? Item, in shrift, the Confessor must learn whether the Party be not Excommunicate, and so for want of Absolution, endureth this vexation.* 1.218 Thomas sheweth the difference between Holy-water and Conjuration, saying, That Holy-water driveth the Devil away from the external and outward parts; but Conjurations from the internal and inward parts; and therefore unto the bewitched party both are to be applyed.

CHAP. XXXIV.

The seven Reasons, why some are not rid of the Devil with all their Popish Conjurations; why there were no Conjurors in the Primitive Church; and why the Devil is not so soon cast out of the bewitched as of the possessed.

THe reason why some are not remedied for all their Conjurations, the [unspec 1] Papists say is for seven causes: First, For that the faith of the standers [unspec 2] by is naught: Secondly, For that theirs that present the party is no [unspec 3] better: Thirdly, Because of the sins of the bewitched: Fourthly, For the negle∣cting [unspec 4] of meet remedies: Fifthly, For the reverence of virtues going out into others: [unspec 5]

[unspec 6] Sixthly, For the Purgation: Seventhly, For the merit of the party bewitched. And [unspec 7] lo, the first four are proved by Matthew the 7. and Mark the 4. when one pre∣sented his Son,* 1.219 and the multitude wanted faith, and the Father said, Lord help my incredulity, or unbelief. Whereupon was said, Oh faithless and perverse gene∣ration, how long shall I be with you? and where these words were written, And Jesus rebuked him, &c. that is to say, say they, the possessed or bewitched for his sins: For by the neglect of due remedies it appeareth that there were not with Christ good and perfect men: For the pillars of the faith, to wit, Peter, James and John were absent. Neither was there fasting and praying, without the which that kind of Devils could not be cast out. For the fourth point, to wit, the fault of the Exorcist in faith may appear, for that afterwards the Disciples asked the cause of their impotency therein: And Jesus answered, it was for their incredulity, saying, Thut if they had as much faith as a grain of mustard seed, they should move mountains, &c. The fift is proved by Vitas Pa∣trum, the lives of the Fathers, where it appeareth that S. Anthony could not do that cure, when his Scholar Paul could do it, and did it. For the proof of the sixth excuse it is said, that though the fault be taken away thereby, yet it followeth not that alwayes the punishment is released. Last of all, it is said, That it is possible that the Devil was not conjured out of the party before Bap∣tism by the Exorcist; or the midwife hath not baptized him well, but omitted some part of the Sacrament. If any object, There was no Exorcist in the primi∣tive Church;* 1.220 It is answered, That the Church cannot now erre. And S. Gregory would never have instituted it in vain. And it is a general rule, that who or what∣soever is newly exorcised, must be rebaptized, as also such as walk or talk in their sleep; for (say they) call them by their names, and presently they wake, or fall if they climb; whereby it is gathered that they are not truly name in Baptism. Item, they say, It is somewhat more difficult to conjure the Devil out of one bewitched, then out of one possessed; because in the bewitched he is double; in the other single. They have a hundred such beggerly, foolish and frivolous notes in this behalf.

CHAP. XXXV.

Other gross absurdities of Witchmongers in this matter of Conjurations.

SUrely I cannot see what difference or distinction the Witchmongers do put between the knowledge and power of God and the Devil; but that they think, if they pray, or rather talk to God till their hearts ake, he ne∣ver heareth them; but that the Devil doth know every thought and imagination of their minds, and both can and also will do any thing for them. For if any that meaneth good faith with the Devil, read certain conjurations, he cometh up (they say) at a trice. Marry if another that hath no intent to raise him, read or pronounce the words,* 1.221 he will not stirr. And yet, J. Bodin confesseth, That he is afraid to read such Conjurations as John Wierus reciteth, lest (belike) the Devil would come up and scratch him with his foul long nails. In which sort, I wonder that the Devil dealeth with none other then Witches and Conjurors. I for my part have read a number of their Conjurations, but never could see any Devils of theirs,* 1.222 except it were in a Play. But the Devil (belike) knoweth my mind; to wit, that I would be loth to come within the compass of his claws. But lo, what reason such people have, Bodin, Bartholomeus, Spineus, Sprenger, and Institor, &c. do constantly affirm, that Witches are to be punished with more extremity than Conjurors, and sometimes with death, when the other are to be pardoned doing the same offence; because (say they) the Witches make a league with the Devil, and so do not Conjurors. Now if Conjurors make no league by their own confession, and Devils indeed know not our cogitations (as I have sufficiently proved) then would I weet of our

Witchmongers the reason (if I read the Conjuration and performe the Ceremo∣ny) why the Devil will not come at my call? But oh absurd credulity! Even in this point many wise and learned men have been and are abused: whereas, if they would make experience, or duly expend the cause, they might be soon resolved; specially when the whole Art and Circumstance is so contrary to Gods Word, as it must be false, if the other be true. So as you may understand, that the Pa∣pists do not only by their doctrin, in Books and Sermons, teach and publish Con∣jurations, and the order thereof, whereby they may induce men to bestow, or ra∣ther cast away their money upon Masses and Suffrages for their souls; but they make it also a parcel of their Sacrament of orders (of the which number a Con∣juror is one) and insert many forms of Conjurations into their Divine Service; and not only into their Pontificals, but into their Masse-books; yea, into the very Canon of the Masse.

CHAP. XXXVI.

Certain Conjurations taken out of the Pontifical, and out of the Missal.

BUt see yet a little more of Popish Conjurations, and confer them with the other. In the * 1.223 Pontifical you shall find this Conjuration, which the other Conjurours use as solemnly as they; I conjure thee thou creature of Water, in the Name of the Fa✚ther, of the So✚n, and of the Holy✚Ghost, that thou drive away the Devil from the bounds of the just, that he remain not in the dark corners of this Church and Altar ✚. You shall find in the same title, these words follow∣ing, to be used at the hollowing of Churches. There must a cross of ashes be made upon the pavement, from one end of the Church to the other, one handful broad; and one of the Priests must write on the one side thereof the Greek Al∣phabet, and on the other side the Latin Alphabet. Durandus yieldeth this reason thereof, to wit, It representeth the union in faith of the Jews and Gentiles: And yet well agreeing to himself, he saith even there, That the Cross reaching from the one end to the other; signifieth, that the people, which were in the head, shall be made the tail.

A Conjuration written in the Masse-book. Fol. 1.

I Conjure thee O creature of Salt, by God, by the God ✚ that liveth, by the true ✚ God,* 1.224 by the holy ✚ God, which by Elizacus the Prophet commanded, that thou shouldest be thrown into the Water, that it thereby might be made whole and sound, that thou Salt [here let the Priest look upon the Salt] mayst be conjured for the health of all believers, and that thou be to all that take thee, health both of body and soul: and let all phantasies and wickedness, or Diabolical craft or deceipt, depart from the place whereon it is sprinkled; as also every unclean Spirit, being conjured by him that judgeth both the quick and the dead by fire. Resp. Amen.

Then followeth a Prayer to be said, without Dominus vobiscum; but yet with Oremus: as followeth:

Oremus.

ALmighty and everlasting God,* 1.225 we humbly desire thy clemency [here let the Priest look upon the Salt] that thou wouldest vouchsafe, through thy piety, to bl✚ess and sanc✚tifie this creature of Salt, which thou hast given for the use of man∣kind, that it may be to all that receive it, health of mind and body; so as whatsoever shall be touched thereby, or sprinkled therewith, may be void of all uncleanness, and all resistance of spiritual iniquity, through our Lord. Amen.

What can be made but a Conjuration of these words also, which are written in the Canon, or rather in the Saccaring of Masse? This holy commixtion of the

body and blood of our Lord Jesus Christ, let it be made to me, and to all the receivers thereof, health of mind and body, and a wholesome preparative for the deserving and re∣ceiving of everlasting life, through our Lord Jesus. Amen.

CHAP. XXXVII.

That Popish Priests leave nothing unconjured; a form of Exercism for Incense.

ALthough the Papists have many Conjurations, so as neither Water, nor Fire, nor Bread, nor Wine, nor Wax, nor Tallow, nor Church, nor Church-yard, nor Altar, nor Altar-cloth, nor Ashes, nor coals, nor Bells, nor Bell-ropes, nor Copes, nor Vestments, nor Oyl, nor Salt, nor Candle, nor Candlestick, nor Beds, nor Bed-staves, &c. are without their form of Con∣juration;* 1.226 yet I will, for brevity, let all pass, and end here with Incense, which they do conjure in this sort. ✚ I conjure thee most filthy and horrible Spirit, and every vision of our enemy, &c. that thou go and depart from out of this creature of Frankincense, with all thy deceipt and wickedness that this creature may be sanctified; and in the name of our Lord ✚ Jesus ✚ Christ ✚ that all they that taste, touch, or smell the same, may receive the virtue and assistance of the holy Ghost, so as where∣soever this Incense or Frankincense shall remain, that there thou in no wise be so bold as to approach or once presume or attempt to hurt; but what unclean Spirit soever thou be, that thou with all thy craft and subtilty avoid and depart, being conjured by the name of God the Father Almighty, &c. And that wheresoever the fume or smoke thereof shall come, every kind and sort of Devils may be driven away, and expelled; as they were at the increase of the liver of fish, which the Archangel Raphael male, &c.

CHAP. XXXVIII.

Toe Rules and Laws of Popish Exorcists and other Conjurors all one; with a confuta∣tion of their whole power: How S. Martin conjured the Devill.

* 1.227THe Papists, you see, have their certain general Rules and Laws, as to ab∣stain from sin, and to fast, as also otherwise to be clean from all pollu∣tions, &c. and even so likewise have the other Conjurors. Some will say that Papists use Divine Service, and Prayers; even so do common Conju∣rors (as you see) even in the same Papistical form, no whit swarving from theirs in faith and doctrin, nor yet in ungodly and unreasonable kinds of petitions. Methinks it may be a sufficient argument to overthrow the calling up and mi∣raculous works of Spirits,* 1.228 that it is written, God only knoweth and searcheth the hearts, and only worketh great wonders. The which argument being prosecuted to the end, can never be answered; in so much as that Divine power is required in that action.

And if it be said, That in this Conjuration we speak to the Spirits, and they hear us, and therefore need not know our thoughts and imaginations: I first ask them, Whether King Bael, or Amaymon, which are Spirits raigning in the fur∣thest regions of the East (as they say) may hear a Conjurors voyce, which cal∣leth for them, being in the extreamest parts of the West; there being such noises interposed, where perhaps also they may be busie, and set to work on the like affairs? Secondly, Whether those Spirits be of the same power that God is, who is everywhere, filling all places, and able to hear all men at one in∣stant? &c. Thirdly, Whence cometh the force of such words as raise the dead, and command Devils? If sounds do it, then may it be done by a taber and a pipe, or any other instrument that hath no life: If the voyce do it, then may it be done by any Beasts or Birds: If words, then a Parret may do it: if in mans

words only, where is the force, in the first, second, or third syllable? If in syllables, then not in words: If in imaginations, then the Devil knoweth our thoughts. But all this stuffe is vain and fabulous.

It is written, All the generations of the earth were healthful,* 1.229 and there is no poyson of destruction in them. Why then do they conjure wholesome creatures, as Salt, Water, &c. where no Divels are? God looked upon all his works, and saw they were all good. What effect (I pray you) had the seven sons of Sceva, which is the great objection of Witchmongers? They would needs take upon them to conjure Devils out of the possessed. But what brought they to pass? Yet that was in the time whilest God suffered miracles commonly to be wrought. By that you may see what Conjurors can do.

Where is such a promise to Conjurors or Witches, as is made in the Gospel to the faithful? where it is written, In my name thay shall cast out Devils,* 1.230 speak with new tongues; if they shall drink any deadly thing, it shall not hurt them; they shall take away Serpents, they shall lay hands on the sick, and they shall recover. Accor∣ding to the promise, this grant of miraculous working was performed in the pri∣mitive Church, for the confirmation of Christs doctrin, and the establishing of the Gospel.

But as in another place I have proved, the gift thereof was but for a time, and is now ceased; neither was it ever made to Papist, Witch, or Conjuror. They take upon them to call up and cast out Devils; and to undo with one De∣vil, that which another Devil hath done. If one Devil could cast out another, it were a Kingdom divided, and could not stand. Which argument Christ him∣self maketh; and therefore I may the more boldly say, even with Christ, That they have no such power: For, * 1.231 besides him there is no Saviour; † 1.232 none can deliver out of his hand. Who but he can declare, set in order, appoint, and tell what is to come? He destroyeth the tokens of Soothsayers, and maketh the Conjecturers fools, &c. He declareth things to come; and so cannot Witches.

There is no help in Inchanters and Soothsayers, and other such vain sciences: For, Devils are cast out by the finger of God; which Matthew calleth, the Spirit of God; which is, the mighty power of God, and not by the virtue of the bare name only, being spoken or pronounced;* 1.233 for then might every wicked man do it. And Simon Magus needed not then to have proffered money to have bought the power to do Miracles and Wonders; for he could speak and pronounce the name of God, as well as the Apostles. Indeed they may soon throw out all the Devils that are in Frankincense, and such like creatures, wherein no Devils are: but neither they, nor all their holy-water, can indeed cure a man possessed with a Devil, either in body or mind, as Christ did. Nay, why do they not cast out the Devil that possesseth their own souls?

Let me hear any of them all speak with new tongues; let them drink but one dram of a potion which I will prepare for them; let them cure the sick by laying on of hands (though Witches take it upon them, and Witchmongers believe it) and then I will subscribe unto them. But if they which repose such certainty in the actions of Witches and Conjurors, would diligently note their deceit,* 1.234 and how the scope whereat they shoot is Money (I mean not such Witches as are falsly accused, but such as take upon them to give answers, &c. as mother Bungie did) they should apparently see the Cosenage: For they are abused, as are many beholders of Juglers, which suppose they do miraculously, that which is done by sleight and subtilty.

But in this matter of Witchcrafts and Conjurations, if men would rather trust their own eyes, then old Wives tales and lies, I dare undertake this matter would soon be a ta perfect point; as being easier to be perceived than Jugling. But I must needs confess, that it is no great marvel, though the simple be abused therein, when such lies concerning those matters are maintained by such persons of account, and thrust into their Divine Service. As for example:

* 1.235It is written, That S. Martin thrust his fingers into ones mouth that had a Divel within him, and used to bite folk; and then did bid him devour them if he could: And because the Devil could not get out at his mouth, being stopt with S. Martins fingers, he was fain to run out at his fundament. O stinking lye!

CHAP. XXXIX.

That it is ashame for Papists to believe other Conjurors doings, their own being of so little force. Hippocrates his opinion herein.

ANd still methinks Papists (of all others) which indeed are most credu∣lous, and do most maintain the force of Witches Charms, and of Conjurors Cosenages, should perceive and judge Conjurors doings to be void of effect: For when they see their own stuffe, as Holy-water, Salt, Candles, &c. conjured by their holy Bishop and Priests, and that in the words of Consecration or Conjuration (for so * 1.236 their own Doctors term them) they adjure the water, &c. to heal, not only the souls infirmity, but also every ma∣lady, hurt, or ach of the body; and do also command the Candles, with the force of their authority and power, and by the effect of all their holy words, not to consume; and yet neither soul nor body any thing recover, nor the Candles last one minute the longer: with what face can they defend the others miraculous workes, as though the Witches and Conjurors actions were more effectual then their own? Hippocrates being but a Heathen, and not having the perfect knowledge of God, could see and perceive their cosenage and knavery well enough, who saith, They which boast so, that they can remove or help the in∣fections of diseases, with Sacrifices, conjurations, or other Magical Instruments or means, are but needy fellows, wanting living; and therefore refer their words to the Devil, because they would seem to know somewhat more than the common people. It is marvel that Papists do affirm, that their Holy-water, Crosses, or Bugs∣words have such virtue and violence, as to drive away Devils; so as they dare not approach to any place or person besmeared with such stuffe; when as it appeareth in the Gospel, That the Devil presumed to assault and tempt Christ himself: For the Devil indeed most earnestly busieth himself to seduce the godly; as for the Wicked, he maketh reckoning and just accompt of them as of his own already. But let us go on forward in our Refutation.

CHAP. XL.

How Conjurors have beguiled Witches; what books they carry about to procure credit to their Art; wicked assertions against Moses and Joseph.

THus you see that Conjurors are no small fools: For whereas Witches being poor and needy, go from door to door for relief, have they never so many Toads or Cats at home, or never so much Hogs-dung and Charvil about them, or never so many Charmes in stone; these Conjurors (I say) have gotten them offices in the Church of Rome, whereby they have obtained authority and great estimation.* 1.237 And further to add credit to that Art, these Conjurors carry about at this day, books entituled under the names of Adam, Abel, Toby, and Enoch; which Enoch they repute the most divine fel∣low in such matters. They have also among them books of Zachary, Paul, Ho∣norius, Cyprian, Jerome, Jeremy, Albert, and Thomas: also, of the Angels, Riziel, Razael, and Raphael; and doubtless these were such books as were said to have been burnt in the lesser Asia.* 1.238 And for their further credit they boast, that they must be and are skilful and learned in these Arts, to wit, ars Almadel, ars Notoria, ars Bulaphiae, ars Arthephii, ars Pomena, ars Revelationis, &c. Yea,

these Conjurors in corners stick (with Justine) to report and affirm,* 1.239 That Joseph who was a true figure of Christ that delivered and redeemed us, was learned in these arts, and thereby prophesied and expounded Dreams; and that those arts came to him from Moses, and finally from Moses to them:* 1.240 which thing both Pliny and Tacitus affirm of Moses. Also Strabo in his Cosmographie maketh the very like blasphe∣mous report; and likewise Apollonius Molon, Possidonius, Lysimachus and Appian term Moses both a Magician and a Conjuror, whom Eusebius confuteth with ma∣ny notable arguments: For Moses differed as much from a Magician, as truth from falshood, and piety from vanity; for in truth, he confounded all Magick, and made the world see, and the cunningest Magicians of the earth confess, That their own doings were but illusions, and that his miracles where wrought by the finger of God. But that the poor old Witches knowledge reacheth thus far, (as Danaus affirmeth it doth) is untrue;* 1.241 for their furthest fetches that I can com∣prehend, are but to fetch a pot of milk, &c. from their neighbours house, half a mile distant from them.

CHAP. XLI.

All Magical Arts confuted by an argument concerning Nero; what Cornelius Agrip∣pa and Carolus Gallus have written thereof, and proved by experience.

SUrely Nero proved all these Magical Arts to be vain and fabulous lyes, and nothing but Cosenage and Knavery. He was a notable Prince, having gifts of nature enough to have conceived such matters, treasure enough to have imployed in the search thereof, he made no conscience therein, he had singular conferences thereabout, he offered, and would have given half his Kingdom to have learned those things which he heard might be wrought by Magicians; he procured all the cunning Magicians in the world to come to Rome, he searched for books also, and all other things necessary for a Magician; and never could find any thing in it but Cosenage and Legierdemain. At length he met with one Tiridates, the great Magician,* 1.242 who having with him all his com∣panions, and fellow Magicians, Witches, Conjurors and Coseners, invited Nero to certain Magical Banquets and Exercises; Which when Nero required to learn, he (to hide his cosenage) answered that he would not, nor could not teach him, though he would have given him his Kingdom. The matter of his refusal (I say) was, least Nero should espy the cosening devices thereof.* 1.243 Which when Nero conceived, and saw the same, and all the residue of that Art to be vain, lying and ridiculous, having only shadows of truth, and that their Arts were only ve∣nefical, he prohibited the same utterly, and made good and strong laws against the use and practises thereof, as Pliny and others do report. It is marvel that any man can be so much abused, as to suppose that Satan may be commanded, compel∣led, or tyed to the power of man; as though the Devil would yield to man, be∣yond nature, that will not yield to God his Creator, according to the rules of Nature. And in so much as there be (as they confess) good Angels as well as bad, I would know why they call up the Angels of Hell, and not call down the An∣gels of Heaven.* 1.244 But this they answer (as Agrippa saith) Good Angels (forsooth) do hardly appear, and the other are ready at hand. Here I may not omit to tell you how Cornelius Agrippa bewrayeth, detecteth, and defaceth this Art of Conjuration, who in his youth travelled into the bottom of all these Magical Sciences, and was not only a great Conjuror and Practiser thereof, but also wrote cunningly De occulta Philosophia. Howbeit afterwards in wiser age, he recanteth his opini∣ons, and lamenteth his follies in that behalf, and discovereth the impiety and va∣nities of Magicians, and Inchanters, which boast they can do Miracles; which action is now ceased (saith he) and he assigneth them a place with Jannes and Jam∣bres, affirming, That this Art teacheth nothing but vain toyes for a shew. Carolus Gallus also saith, I have tryed oftentimes, by the Witches and Conjurers themselves,

that their Arts, (especially those which do consist of Charms, Impossibilities, Conjura∣tions, and Witchcrafts, whereof they were wont to boast) to be meer foolishness, doting lyes and dreams. I for my part can say as much, but I delight not to alleadge mine own proofs and authorities; for that mine adversaries will say they are partial, and not indifferent.

CHAP. XLII.

Of Solomons Conjurations, and of the Opinion conceived of his cunning and practice therein.

IT is affirmed by sundry Authors, that Solomon was the first inventer of those Conjurations; and thereof Josephus is the first reporter, who in his first Book De Judaeorum antiquitatibus, cap. 22. rehearseth soberly this story fol∣lowing; which Polydore Virgil, and many other repeat verbatim, in this wise, and seem to credit the fable, whereof there is scant a true word.

Solomon was the greatest Philosopher, and did, Philosophize about all things, and had the full and perfect knowledge of all their properties: but he had that gift given from above to him, for the profit and health of mankind; which is effectual against Devils. He made also Inchantments wherewith diseases are driven away; and left divers manners of Conjurations written, whereunto the Devils giving place are so driven away,* 1.245 that they never return. And this kind of healing is very common among my Country-men; for I saw a neighbour of mine, one Eleazer, that in the presence of Vespasian and his Sons, and the rest of the Souldiers, cured many that were possessed with Spirits. The manner and order of his cure was this. He did put unto the nose of the possessed a Ring, under the seal whereof was inclosed a kind of root, whose vertue Solomon declared, and the savour thereof drew the Devil out at his nose; so as down fell the man, and then Eleazer conjured the Devil to depart, and to return no more to him. In the mean time he made mention of Solomon, reciting incantations of Solomons own making. And then Eleazer being willing to shew the standers by his cunning, and the wonderful efficacy of his Art, did set not far from thence, a Pot or Bason full of Water, and com∣mended the Devil that went out of the man, that by the overthrowing thereof, he would give a sign to the beholders, that he had utterly forsaken and left the man. Which thing being done, none there doubted how great Solomons knowledge and wisdom was. Wherein a juggling knack was produced, to confirm a cogging cast of knavery or co∣senage.

Another story of Solomons Conjuration I find cited in the sixt lesson, read in the Church of Rome upon S. Margarets day, far more ridiculous than this. Also Peter Lombarb,* 1.246 Master of the Sentences, and Gratian his Brother, the Compiler of the Golden Decrees; and Durandus in his Rationale Divinorum, do all soberly affirm Solomons cunning in this behalf; and specially this tale; to wit, That Solomon inclosed certain thousand Devils in a brazen Bowl, and left it in a deep hole or lake, so as afterwards the Babylonians found it, and supposing there had been gold or silver therein, brake it, and out flew all the Devils, &c. And that this fable is of credit, you shall perceive, in that it is thought worthy to be read in the Romish Church,* 1.247 as parcel of their Divine Service. Look in the Lessons of the day of S. Margaret the Virgin, and you shall find these words Verbatim; which I the rather recite, because it serveth me for divers turns; to wit, for Solomons Conjurations; for the tale of the Brazen Vessel, and for the Popes Conjurati∣ons, which extended both to Faith and Doctrin, and to shew of what credit their Religion is, that so shamefully is stained with lyes and fables.

CHAP. XLIII.

Lessons read in all Churches, where the Pope hath authority, on S. Margarets day, translated into English, word for word.

HOly Margaret required of God,* 1.248 that she might have a conflict face to face with her secret enemy the Devil; and rising from prayer, she saw a terrible Dragon, that would have devoured her, but she made the sign of the Cross, and the Dragon burst in the midst.

Afterwards, she saw another man sitting like a Niger,* 1.249 having his hands bound fast to his knees, she taking him by the hair of the head, threw him to the ground, and set her foot on his head; and her prayers being made, a light shined from heaven into the prison where she was, and the Cross of Christ was seen in Heaven, with a Dove sitting thereon, who said, Blessed art thou O Margaret, the gates of Paradise attend thy coming. Then she giving thanks to God, said to the Devil, Declare to me thy name. The Devil said, Take away thy foot from my head, that I may be able to speak, and tell thee: which being done, the Devil said, I am Veltis,* 1.250 one of them whom Solomon shut in the Brazen Vessel, and the Babylonians coming, and supposing there had been gold therein, brake the Vessel, and then we flew out, ever since lying in wait to annoy the just. But seeing I have recited a part other story, you shall also have the end thereof; for at the time of her execution this was her prayer following:

Grant therefore O Father, that whosoever writeth, readeth, or heareth my passion, or maketh memorial of me, may deserve pardon for all his sins: whosoever calleth on me, being at the point of death, deliver him out of the hands of his adversaries. And I also require, O Lord, that whosoever shall build a Church in the honour of me, or ministreth unto me any Candles * 1.251 of his just labour, let him obtain whatsoever he asketh for his health. Deliver all Women in travell that call upon me, from the dan∣ger thereof.

Her prayer ended, there were many great thunder-claps,* 1.252 and a Dove came down from heaven, saying, Blessed art thou O Margaret the Spouse of Christ: Such things as thou hast asked, are granted unto thee; therefore come thou into everlasting rest, &c. Then the hangman (though she did bid him) refused to cut off her head: to whom she said, Except thou do it, thou canst have no part with me; and then lo he did it, &c. But sithence I have been, and must be tedious, I thought good to refresh my Reader with a lamentable story, depending upon the matter precedent, reported by many grave Authors, word for word, in manner and form following.

CHAP. XLIV.

A delicate story of a Lombard, who by S. Margarets example would needs fight with a real Devil.

THere was (after a Sermon made, wherein this Story of S. Margaret was recited, for in such stuffe consisted not only their Service, but also their Sermons in the blind time of Popery;) there was, I say, a certain young man being a Lombard, whose simplicity was such, as he had no re∣spect unto the commodity of worldly things, but did altogether affect the salva∣tion of his soul, who hearing how great S. Margarets triumph was,* 1.253 began to con∣sider with himself, how full of sleights the Devil was. And among other things thus he said, O that God would suffer, that the Devil might fight with me hand to hand in visible form! I would then surely in like manner overthrow him, and would fight with him till I had the victory. And therefore about the twelf hour

he went out of the Town, and finding a convenient place where to pray, secret∣ly kneeling on his knees, he prayed among other things, That God would suffer the Devil to appear unto him in visible form, that according to the example of S. Mar∣garet, he might overcome him in battell. And as he was in the midst of his prayers, there came into that place a Woman with a hook in her hand, to gather certain herbs which grew there,* 1.254 who was dumb born. And when she came into the place, and saw the young man among the herbs, on his knees, she was afraid and waxed pale, and going back she roared in such sort, as her voyce could not be under∣stood, and with her head and fists made threatning signes unto him. The young man seeing such an ill-favoured foul quean, that was for age decrepit and full of wrinkles, with a long body, lean of face, pale of colour, with ragged cloathes, crying very loud, and having a voyce not understandable, threatning him with the hook which she carryed in her hand; he thought surely it had been no Wo∣man, but a Devil appearing unto him in the shape of a Woman, and thought God had heard his prayers. For the which causes he fell upon her lustily, and at length threw her down to the ground, saying, Art thou come thou cursed Devil, art thou come? No, no, thou shalt not overthrow me in visible fight, whom thou hast often over∣come in visible temptations.

And as he spake these words, he caught her by the hair, and drew her about, beating her sometimes with his hands, sometimes with his heels, and some∣times with the hook so long, and wounded her so sore, that he left her a dying. At the noise whereof, many people came running unto them, and see∣ing what was done, they apprehended the young man, and thrust him into a vile prison.* 1.255 S. Vincent, by virtue of his holiness, understanding all this matter, caused the body that seemed dead to be brought unto him, and thereupon (ac∣cording to his manner) he laid his hand upon her, who immediately revived, and he called one of his Chaplains to hear her confession. But they that were present, said to the man of God, That it were altogether in vain so to do, for that she had been from her nativity dumb, and could neither hear nor understand the Priest,* 1.256 neither could in words confess her sins. Notwithstanding, S. Vincent bad the Priest hear her Confession, affirming, that she should very distinctly speak all things unto him. And therefore, whatsoever the man of God com∣manded, the Priest did confidently accomplish and obey; and as soon as the Priest approached unto her, to hear her Confession, she, whom all Cathalonia knew to be dumb born, spake and confessed her self, pronouncing every word as distinctly, as though she had never been dumb. After her Confes∣sion, she required the Eucharist, and extream Unction to be ministred unto her, and at length she commended her self to God; and in the presence of all that came to see that miracle, she spak as long as she had any breath in her body. The young man that killed her being saved from the gallows by S. Vincents means, and at his intercession, departed home into Italy. This story last rehear∣sed is found in Speculo exemplorum,* 1.257 and repeated also by Robert Carocul Bi∣shop of Aquinas, and many others, and preached publickly in the Church of Rome.

CHAP. XLV.

The Story of Saint Margaret proved to be both ridiculous and impious in every point.

FIrst, that the story of S. Margaret is a fable, may be proved by the incre∣dible, impossible, foolish, impious, and blasphemous matters con∣tained therein, and by the ridiculous circumstance thereof. Though it were cruelly done of her to beat the Devil, when his hands was bound; yet it was courteously done of her, to pull away her foot at his desire. He could not speak so long as she trod on his head, and yet he said, Tread off, that I may tell

you what I am. She saw the Heavens open, and yet she was in a close Pri∣son. But her sight was very clear, that could see a little Dove sitting upon a Cross so far off. For Heaven is higher than the Sun, and the Sun when it is nearest to us, is 3966000. miles from us.* 1.258 And she had a good pair of ears that could hear a Dove speak so far off. And she had good luck, that S. Peter, who (they say) is Porter, or else the Pope, who hath more doings than Peter, had such before as to stay at the gates so long for her. Solomon pro∣vided no good place, neither took good order with his brazen bowl. I marvel how they escaped that let out the Devils. It is marvel also that they mel∣ted it not with their breath long before; for the Devils carry Hell and Hell fire about with them alwayes: in so much as (they say) they leave ashes ever∣more where they stand.* 1.259 Surely she made in her Prayer an unreasonable re∣quest, but the date of her Patent is out; for I believe that whosoever at this day shall burn a pound of good Candles before her, shall be never the better, but three pence the worse. But now we may find in St. Margarets life, who it is that is Christs wife; whereby we are so much wiser than we were before. But look in the life of S. Katherine, in the golden Legend, and you shall find that he was also marryed to S. Katherine, and that our Lady made the marri∣age, &c. An execellent authority for Bigamie. Here I will also cite another of their notable stories, or miracles of authority, and so leave shaming of them, or rather troubling you the Readers thereof. Neither would I have written these fa∣bles, but that they are authentick among the Papists, and that we that are Pro∣testants may be satisfied, as well of Conjurors and Witches miracles, as of others; for the one is as gross as the other.

CHAP. XLVI.

A pleasant Miracle wrought by a Popish Priest.

WHat time the Waldenses Heresies began to spring,* 1.260 certain wicked men, being upheld and maintained by Diabolical vertue, shewed certain signs and wonders, whereby they strengthened and con∣firmed their Heresies, and perverted in Faith many faithful men; for they walked on the water and were not drowned. But a certain Catholick Priest seeing the same, and knowing that true signs could not be joyned with false do∣ctrine, brought the body of our Lord, with the Pix, to the Water, where they shewed their power and vertue to the people, and said, in the hearing of all that were present, I conjure thee O Devil, by him, whom I carry in my hands, that thou exercise not these great Visions and Phantasies by these men, to the drown∣ing of this people. Notwithstanding these words, when they walked still on the water, as they did before, the Priest in a rage threw the body of our Lord, with the Pix, into the River, and by and by; so soon as the Sacrament touched the Ele∣ment, the Phantasie gave place to the Verity; and they being proved and made false, did sink like lead to the bottom, and were drowned; the Pix with the Sacrament immediately was taken away by an Angel. The Priest seeing all these things, was very glad of the Miracle, but for the loss of the Sacrament he was very pensive, passing away the whole night in tears and mourning: in the morning he found the Pix with the Sacrament upon the Altar.

CHAP. XLVII.

The former Miracle confuted, with a strange story of St. Lucy.

HOw glad Sir John was now, it were folly for me to say. How would he have plagued the Devil that threw his God in the River to be drown∣ed? But if other had had no more power to destroy the Waldenses with Sword and Fire, than this Priest had to drown them with his conjuring Box and cosening Sacraments, there should have been many a life saved. But I may not omit one fable, which is of authority, wherein though there be no Conjuration expressed, yet I warrant you there was cosenage both in the doing and telling thereof. * 1.261 You shall read in the lesson on Saint Lucies dayes, that she being con∣demned, could not be removed from the place with a teem of Oxen, neither could any fire burn her, insomuch as one was fain to cut off her head with a Sword, and yet she could speak afterward as long as she list. And this passeth all other miracles, except it be that which Bodin and M. Mal. recite out of Ni∣der, of a Witch that could not be burned, till a scroll was taken away from where she hid it, betwixt her skin and flesh.

CHAP. XLVIII.

Of Visions, Noises, Apparitions, and imagined Sounds, and of other Illusions of wander∣ing Souls, with a confutation thereof.

MAny through Melancholy do imagine, that they see or hear Visions, Spirits, Ghosts, strange Noises, &c. as I have already proved before, at large. Many again through fear proceeding from a cowardly na∣ture and complexion, or from an effeminate and fond bringing up, are timerous and afraid of Spirits, and bugs, &c. Some through imperfection of sight also are afraid of their own shadows, and (as Aristotle saith) see themselves sometime as it were in a Glass. And some through weakness of body have such imperfect imaginations. Drunken men also sometimes suppose they see trees walk, &c. ac∣cording to that which Solomon saith to the drunkards, Thine eyes shall see strange visions, and marvellous appearances.

* 1.262In all ages Monks and Priests have abused and bewitched the world with counterfeit Visions; which proceeded through idleness, and restraint of marri∣age, whereby they grew hot and lecherous, and therefore devised such means to compass and obtain their loves. And the simple people being then so super∣stitious, would never seem to mistrust, that such holy men would make them Cuckholds, but forsook their beds in that case, and gave room to the Clergy. Item, little children have been so scared with their mothers maids, that they could never after endure to be in the dark alone, for fear of bugs. Many are deceived by Glasses through Art Perspective. Many hearkening unto false re∣ports, conceive and believe that which is nothing so. Many give credit to that which they read in Authors. But how many Stories and Books are written of walking Spirits and Souls of men, contrary to the Word of God, a reasonable vo∣lum cannot contain. How common an opinion was it among the Papists, that all souls walked on the earth, after they departed from their bodies? In so much as it was in the time of Popery a usual matter, to desire sick people on their death∣beds, to appear to them after their death, and to reveal their estate. The Fa∣thers and ancient Doctors of the Church were too credulous herein, &c. Therefore no marvel though the common simple sort of men, and least of all, that women be deceived herein. God in times past did send down visible Angels and Appearances to men; but now he doth not so. Through ignorance of late in Religion, it was thought that every Church-yard swarmed with souls and

Spirits: but now the Word of God being more free, open, and known, those conceits and illusions are made more manifest and apparent; &c.

The Doctors, Councels, and Popes, which (they say) cannot err, have con∣firmed the walking, appearing, and raising of Souls. But where find they in Scri∣ptures any such doctrine; And who certified them, that those appearances were true? Truly all they cannot bring to pass, that the lyes which have been spread abroad herein, should now begin to be true, though the Pope himself sub∣scribe, seal, and swear thereunto never so much. Where are the souls that swarmed in times past? Where are the Spirits? Who heareth their noises? Who seeth their Visions? Where are the Souls that made such moan for Tren∣tals, whereby to be eased of the pains in Purgatory? Are they all gone into Ita∣ly, because Masses are grown dear here in England? Mark well this illusion, and see how contrary it is unto the Word of God. Consider how all Papists be∣lieve this illusion to be true, and how all Protestants are driven to say it is and was Popish illusion. Where be the Spirits that wandered to have burial for their bodies? For many of those walking Souls went about their business.* 1.263 Do you not think, that the Papists shew not themselves godly Divines, to preach and teach the people such doctrine; and to insert into their Divine Service such fa∣bles as are read in the Romish Church, all Scripture giving place thereto for the time? You shall see in the lessons read there upon S. Stevens day, that Ga∣maliel Nicodemus his kinsman, and Abdias his son, with his friend S. Steven, appeared to a certain Priest, called Sir Lucian, requesting him to remove their bodies, and to bury them, in some better place (for they had lien from the time of their death, until then, being in the reign of Honorius the Emperor; to wit, four hundred years buryed in the field of Gamaliel) who in that respect said to Sir Lucian; Non mei solummodo causa solicitus sum, sed potius pro illis qui mecum sunt; that is, I am not only careful for my self, but chiefly for those my friends that are with me. Whereby the whole course may be perceived to be a false practice, and a counterfeit vision, or rather a lewd invention. For in Heaven mens souls remain not in sorrow and care; neither study they there how to compass and get a worshipful burial here in earth. If they did, they would not have foreslowed it so long; Now therefore let us not suf∣fer our selves to be abused any longer, either with Conjuring Priests, or Me∣lancholical Witches; but be thankful to God that he hath delivered us from such blindness and error.

CHAP. XLIX. Cardanus

Opinion of strange Noises, how counterfeit Visions grow to be credited; of Po∣pish Appearances; of Pope Boniface.

CArdanus speaking of Noises, among other things, saith thus;* 1.264 a noise is heard in your house; it may be a Mouse, a Cat, or a Dog among dishes; it may be a counterfeit, or a theif indeed, or the fault may be in your ears. I could recite a great number of Tales, how men have even forsaken their houses, because of such apparitions and noises: and all hath been by meer and rank knavery. And wheresoever you shall hear, that there is in the night season such rumbling and fearful noises, be you well assured that it is flat knavery, per∣formed by some that seemeth most to complain, and is least mistrusted. And here∣of there is a very Art, which for some respects I will not discover. The Devil seeketh dayly as well as nightly whom he may devour, and can do his feats as well by day as night, or else he is a young Devil, and a very bungler. But of all other coseners, these Conjurers are in the highest degree, and are most worthy of death for their blasphemous impiety. But that these Popish Visions and Con∣jurations used as well by Papists, as by the Popes themselves, were mere co∣senages; and that the tales of the Popes recited by Bruno and Platina, of their

magical devices,* 1.265 were but plain cosenages and knaveries, may appear by the Hi∣story of Bonifacius the eight, who used this kind of inchantment, to get away the Popedom from his predecessor Coelestinus. He counterfeited a voyce through a Cane-reed, as though it had come from Heaven, perswading him to yield up his Authority of Popeship, and to institute therein and Bonifacius, a worthy man: otherwise he threatned him with damnation, and therefore the fool yielded it up accordingly to the said Bonifacius, An. 1264. of whom it was said; He came in like a Fox, lived like a Woolf, and dyed like a Dog.

There be innumerable examples of such Visions, which when they are not de∣tected, go for true stories: and therefore when it is answered that some are true tales, and some are false, until they be able to shew forth before your eyes one matter of truth,* 1.266 you may reply upon them with this distinction; to wit, visions tryed are false visions, undecided and untryed are true.

CHAP. L.

Of the noise or sound of Eccho, of one that narrowly escaped drowning there∣by, &c.

ALas! how many natural things are there so strange, as to many seem mi∣raculous;* 1.267 and how many counterfeit matters are there, that to the sim∣ple seem yet more wonderful! Cardane telleth of one Comansis, who coming late to a Rivers side, not knowing where to pass over, cryed out alowd for some body to shew him the Foord: who hearing an Eccho to answer accor∣ding to his last word, supposing it to be a man that answered him and informed him of the way, he passed through a River, even there where was a deep whirl∣pool,* 1.268 so as he hardly escaped with his life; and told his friends, that the Devil had almost perswaded him to drown himself. And in some places these noises of eccho are far more strange than other, specially at Ticinum in Italy, in the great hall, where it rendereth sundry and manifold noises or voyces, which seem to end so lamentably, as it were a man that lay a dying: so as few can be perswa∣ded that it is the eccho, but a a Spirit that answereth.

* 1.269The noise at Winchester was said to be a very miracle, and much wondering was there at it, about the year 1569. though indeed a meer natural noise ingen∣dered of the wind, the concavity of the place, and other instrumental matters helping the sound to seem strange to the hearers; specially to such as would add new reports to the augmentation of the wonder.

CHAP. LI.

Of Theurgie, with a Confutation thereof; a Letter sent to me concerning these matters.

THere is yet another Art professed by these cosening Conjurors, which some fond Divines affirm to be more honest and lawful than Necro∣mancy, which is called Theurgie; wherein they work by good Angels. Howbeit, their Ceremonies are altogether Papistical and Superstitious, consist∣ing in cleanliness partly of the mind, partly of the body, and partly of things a∣bout and belonging to the body; as in the skin, in the apparel, in the house, in the vessel and housholdstuffe, in Oblations and Sacrifices; the cleanliness whereof they say, doth dispose men to the contemplation of heavenly things. They cite these words of Esay for their authority; to wit: Wash your selves and be clean, &c. In so much as I have known divers superstitious persons of good ac∣count, which usually washed all their Apparel upon conceits ridiculously. For un∣cleanliness (they say) corrupteth the air, infecteth man, and chaseth away clean

sprits. Hereunto belongeth the Art of Almadel, the Art of Paul,* 1.270 the Art of Revelations, and the Art of Notary, But (as Agrippa saith) the more divine these Arts seem to the ignorant, the more damnable they be. But their false as∣sertions, their presumptions to work miracles, their characters, their strange names, their diffuse phrases, their counterfeit holiness, their Popish ceremonies, their foolish words mingled with impiety, their barbarous and unlearned order of construction, their shameless practices, their paltery stuffe, their secret deal∣ing, their beggarly life, their bargaining with fools, their cosening of the simple, their scope and drift for money, doth bewray all their Art to be counterfeit co∣senage. And the more throughly to satisfie you herein, I thought good in this place to insert a Letter, upon occasion sent unto me, by one which at this present time lieth as a prisoner condemned for this very matter in the Kings-bench, and reprieved by her Majesties mercy, through the good mediation of a most noble and vertuous personage, whose honourable and godly disposition at this time I will forbear to commend as I ought. The person truly that wrote this letter seem∣eth unto me a good body, well reformed, and penitent, nor expecting any gains at my hands, but rather fearing to speak that which he knowetn further in this matter, lest displeasure might ensue and follow.

The Copy of a Letter sent unto me R. S. by T. E. Master of Arts, and practiser both of Physick, and also in times past, of certain vain Sciences; now con∣demned to die for the same: wherein he openeth the truth touching these deceits.

Master R. Scot,

according to your request,* 2.1 I have drawn out certain abuses worth the noting, touching the work you have in hand; things which I my self have seen within these xxvi. years, among those which were counted famous and skilful in those Sciences. And because the whole discourse cannot be set down, without nominating cer∣tain persons, of whom some are dead and some living, whose friends remain yet of great credit: in respect thereof, I knowing that mine Enemies do already in number ex∣ceed my friends; I have considered with my self, that it is better for me to stay my hand, than to commit that to the world, which may increase my misery more than re∣lieve the same. Notwithstanding, because I am noted above a great many others to have had some dealings in those vain Arts and wicked practices; I am therefore to sig∣nifie unto you, and I speak it in the presence of God, that among all those famous and noted practisers, that I have been conversant withall these xxvi. years, I could never see any matter of truth to be done in those wicked Sciences, but only meer cosenings and illusions. And they whom I thought to be most skilful therein, sought to see some things at my hands, who had spent my time a dozen or fourteen years, to my great loss and hindrance, and could never at any time see any one truth, nor sparkle of truth therein. Yet at this present I stand worthily condemned for the same; for that contrary to my Princes Laws, and the Law of God, and also to mine own Con∣science, I did spend my time in such vain and wicked studies and practices: being made and remaining a spectacle for all others to receive warning by. The Lord grant I may be the last (I speak it from my heart) and I wish it, not only in my native Countrey, but also through the whole face of the earth, specially among Christians. For mine own part, I lament my time lost, and have repented me five years past: at which time I saw a Book, written in the old Saxon tongue,* 2.2 by one Sir John Malborn a Divine of Oxonford, three hundred years past, wherein he openeth all the illu∣sions and inventions of those Arts and Sciences: a thing most worthy the no∣ting. I left the Book with the Parson of Slangham in Sussex, where if you send for it in my name, yon may have it. You shall think, your labour well bestowed, and it shall greatly further the good enterprize you have in hand, and there shall you see the whole Science throughly discussed, and all their illusions and cosenages deci∣phered at large. Thus craving pardon at your hands for that I promised you, being very fearful, doubtful, and loth to set my hand or name under any thing that may be offensive to the world, or hurtful to my self, considering my

case, except I had the better warrant from my L. of Leicester, who is my very good Lord, and by whom next under God (her Majestie only excepted) I have been preserved; and therefore loth to do any thing that may offend his Lordship ears. And so I leave you Worship to the Lord keeping, who bring you and all your acti∣ons to good end and purpose, to Gods glory, and to the profit of all Christians. From the Bench this 8. of March, 1582.

Your Worships poor and desolate friend and ser∣vant, T.E.

I sent for this Book of purpose, to the Parson of Slangham, and procured his best friends, men of great worship and credit, to deal with him, that I might borrow it for a time. But such is his folly and superstition, that although he confessed he had it, yet he would not lend it: albeit a friend of mine, being Knight of the Shire, would have given his word for the restitution of the same safe and sound.

* 2.3The conclusion therefore shall be this, whatsoever heretofore hath gone for currant, touching all these fallible Arts, whereof hitherto I have written in ample sort, be now counted counterfeit, and therefore not to be allowed, no not by common sense, much less by reason, which should sift such cloaked and pretended practices, turning them out of their rags and patched clowts, that they may appear discovered, and shew themselves in their nakedness. Which will be the end of every secret intent, privy purpose, hidden practice, and close device, have they never such shrowds and shelters for the time: and be they with never so much cautelousness and subtil circumspection clouded and shadowed, yet will they at length be manifestly detected by the light, according to that old rimed verse.

* 2.4Quicquid nix celat, solis calor omne revelat.

Englished by Abraham Fleming:

What thing soever Snow doth hide, Heat of the Sun doth make it spide.

And according to the verdict of Christ, the true Nazarite, who never told untruth, but who is the substance and ground-work of truth it self, saying, Ni∣hil est tam occultum quod non sit detegendum,* 2.5 Nothing is so secret, but it shall be known and revealed.

Notes

• * 1.1

  Imaginary Circles.
• * 1.2

  The form of Consecration.
• * 1.3

  The time for Conjurations.
• * 1.4

  The places for Circles.
• * 1.5

  The form of a Circle.
• * 1.6

  The reason of Circles.
• * 1.7

  The ceremo∣nies of Necro∣mancy.
• * 1.8

  The Conjura∣tion.
• * 1.9

  The answers of the Spirit.
• * 1.10

  How to lay the Spirit.
• * 1.11

  Another form.
• * 1.12

  A Caution for the Exorcist.
• * 1.13

  Their order.
• * 1.14

  The Utensils to be used.
• * 1.15

  The Circle.
• * 1.16

  The Consecra∣tion.
• * 1.17

  The Conjura∣tion.
• * 1.18

  The Appear∣ances.
• * 1.19

  The Conditi∣on.
• * 1.20

  The Magici∣ans Oath.
• * 1.21

  The girdle of Victory.
• * 1.22

  The form of discharge.
• * 1.23

  What things are to be con∣secrated.
• * 1.24

  Pentacles.
• * 1.25

  Utensils.
• * 1.26

  Instruments.
• * 1.27

  How to conse∣crate.
• * 1.28

  Circles how to be made.
• * 1.29

  Fumigations.
• * 1.30

  Fire.
• * 1.31

  Garments.
• * 1.32

  Practice.
• * 1.33

  What sort of Garments must be used.
• * 1.34

  The manner of Conjuring.
• * 1.35

  The form.
• * 1.36

  The Appariti∣ons.
• * 1.37

  What these Spirits can do.
• * 1.38

  An example of their power.
• * 1.39

  How to dismiss them.
• * 1.40

  How to con∣sult with Fa∣miliars or Ge∣nii.
• * 1.41

  The form of Consecration. The Prayer.
• * 1.42

  Signs of the appearance.
• * 1.43

  The Appear∣ance.
• * 1.44

  The nature of Luridan.
• * 1.45

  His Office.
• * 1.46

  The Warrs of Spirits.
• * 1.47

  The form of the Circle and Ceremonies.
• * 1.48

  The Consecra∣tion of the Mountain.
• * 1.49

  The Conjura∣tion.
• * 1.50

  The Appariti∣ons.
• * 1.51

  Luridan.
• * 1.52

  The Compact.
• * 1.53

  The names of Olympick Angels.
• * 1.54

  The large sig∣nification of the word Iidoni.
• * 1.55

  Vide Philast. Brix. Episc. hae∣reseon catal. de Phitonissa.
• * 1.56

  J. Wierus in Pseudomonar∣chia daemonum.
• * 1.57

  Solomons notes of Conjuration. Baell.
• * 1.58

  Agares.
• * 1.59

  Marbas.
• * 1.60

  Amon.
• * 1.61

  Barbatos.
• * 1.62

  Buer.
• * 1.63

  Gusoin.
• * 1.64

  Botis.
• * 1.65

  Bathin.
• * 1.66

  Purson.
• * 1.67

  Eligor.
• * 1.68

  Leraje.
• * 1.69

  Valefar,
• * 1.70

  Morax.
• * 1.71

  Ipos.
• * 1.72

  Naberius.
• * 1.73

  Glasya Labolas.
• * 1.74

  Zepar.
• * 1.75

  Bileth.
• * 1.76

  Vide Amaimon.
• * 1.77

  Sitri a baudy Devil.
• * 1.78

  Paimon.
• * 1.79

  Ezek. 28.13.
• * 1.80

  Cautions for the Exorcist or Conjuror.
• * 1.81

  The fall of Belial.
• * 1.82

  Solomon gathe∣red all the De∣vils together in a brasen vessel.
• * 1.83

  The Babyloni∣ans disappoin∣ted of their hope.
• * 1.84

  Bune.
• * 1.85

  Forneus.
• * 1.86

  Ronove.
• * 1.87

  Berith a golden Devil.
• * 1.88

  Astaroth.
• * 1.89

  Foras.
• * 1.90

  Furfur.
• * 1.91

  Marchosias.
• * 1.92

  Malphas.
• * 1.93

  Vepar.
• * 1.94

  Sabnack.
• * 1.95

  Sidonay.
• * 1.96

  Gaap.
• * 1.97

  Who was the first Necro∣mancer.
• * 1.98

  Shax.
• * 1.99

  Procel.
• * 1.100

  Furcas.
• * 1.101

  Murmur.
• * 1.102

  Caim.
• * 1.103

  Raum.
• * 1.104

  Halphas.
• * 1.105

  Focalor.
• * 1.106

  Vine.
• * 1.107

  Bifrons.
• * 1.108

  Gamigin.
• * 1.109

  Zagan.
• * 1.110

  Orias.
• * 1.111

  Valac.
• * 1.112

  Gemory.
• * 1.113

  Decarabia.
• * 1.114

  Amduscias.
• * 1.115

  Andras.
• * 1.116

  Andrealphus.
• * 1.117

  Ose.
• * 1.118

  Aym.
• * 1.119

  Orobus.
• * 1.120

  Vapula.
• * 1.121

  Cimeries.
• * 1.122

  Amy.
• * 1.123

  Flauros.
• * 1.124

  Balam.
• * 1.125

  Allocer.
• * 1.126

  Saleos.
• * 1.127

  Vuall.
• * 1.128

  Haagenti.
• * 1.129

  Phoenix.
• * 1.130

  This was the work of one T.R. written in fair letters of red and black upon parch∣ment, and made by him Anno 1570. To the maintenance of his living, the edifying of the poor, and the glory of Gods holy name: as he himself saith.
• * 1.131

  Note, what names are at∣tributed unto Christ by the Conjuror in this his exorci∣sing exercise.
• * 1.132

  What wonder∣ful force Con∣jurers do be∣lieve consisteth in these forged names of Christ.
• * 1.133

  See Chap. 11. of this book.
• * 1.134

  This is contrary to the Scripture which saith, That every good gift cometh from the Father of light, &c.
• * 1.135

  A breviary of the inventary of Spirits.
• * 1.136

  The Authors further purpose in the detecti∣on of conju∣ring.
• * 1.137

  Conjuring for a dead Spirit.
• * 1.138

  For the co∣senor (the Conjuror I should say) can do nothing to any purpose without his confederate.
• * 1.139

  Note that Nu∣merus ternari∣us, which is counted mysti∣cal, be obser∣ved.
• * 1.140

  Ex inferno nul∣la redemptio, saith the Scri∣pture: Ergo you lye quoth Nota.
• * 1.141

  Note what these great words may do.
• * 1.142

  Daemones cre∣dendo contre∣miscunt.
• * 1.143

  A heavy sen∣tence denoun∣ced of the Conjuror a∣gainst the Spi∣rit in case of disobedience, contempt, or negligence.
• * 1.144

  How can that be; when a spi∣rit hath nei∣ther flesh, blood, nor bones?
• * 1.145

  The Conju∣ror imputeth the appearing of a spirit by constraint unto words quoth Nota.
• * 1.146

  And why might not be do it himself, as well as Ma∣dam Sibylia?
• * 1.147

  The Fairie Si∣bylia conjured to appear, &c.
• * 1.148

  The manner of binding the faire Sibylia at her appearing.
• * 1.149

  If all this will not fetch her up, the Devil is a Knave.
• * 1.150

  This would be much practised if it were not a cosening knack.
• * 1.151

  The three si∣sters of the Fairies, Milita, Achilia, and Sibylia.
• * 1.152

  Such a Ring it was that ad∣vanced Giges to the King∣dom of Italy. Plato lib. 2. de justo.
• * 1.153

  The Ring of Invisibility.
• * 1.154

  O queen or Governess of the tongue.
• * 1.155

  Observations of clealiness, abstinence, and devotion.
• * 1.156

  An observati∣on touching the use of the five Swords.
• * 1.157

  A weighty charge of con∣juration upon the five Kings.
• * 1.158

  A penalty for not appearing, &c.
• * 1.159

  The five spi∣rits of the North: as you shall see in the type expressed in the page next follow∣ing.
• * 1.160

  The names written within the five circles do signifie the five infernal Kings: See pag. 248, 249, 250.
• * 1.161

  Memorandum with what vices the cose∣nor (the Con∣juror I should say) must not be polluted; therefore he must be no knave, &c.
• * 1.162

  The Conjurors brust-place.
• * 1.163

  Solomons cir∣cle.
• * 1.164

  Memorandum that you must read the 22. and 51 Psal. all over; or else rehearse them by heart; for these are counted neces∣sary, &c.
• * 1.165

  Gasper, Bal∣thasar, and Melchior, who followed the Star, wherein was the image of a little Babe bearing a cross, is Longa legenda Colo∣niae; lie not.
• * 1.166

  Which must be environed with a goodly company of crosses.
• * 1.167

  On Sundays, Festival days, and Holy days, none excepted.
• * 1.168

  He dares do no other being so conjured I trow.
• * 1.169

  Absque exor∣cismo sal non fit sanctus. It is not con∣venient to English these 4. following Exorcisms, the name and power of God is so often therein abused to a vain and ridiculous pur∣pose.
• * 1.170

  Oratio ad De∣um ut sali ex∣orcisato vires addat.
• * 1.171

  Oratio, in qua dicenda, exorci∣sta sese sacri laticis asper∣gine debet per∣rorare.
• * 1.172

  Mark how consonant this is with Pope∣ry, &c.
• * 1.173

  For hidden treasure.
• * 1.174

  Promises and oaths inter∣changeably made between the Conjuror and the Spirit.
• * 1.175

  Note the pe∣nalty of break∣ing promise with the Spirit.
• * 1.176

  Three times, in reverence (peradven∣ture of the Trinity, P.F.SS.)
• * 1.177

  Note the sum of this obliga∣tion or bond.
• * 1.178

  Scripture as well applyed of the Conju∣ror, as that of Satan in tempting Christ, Matth. 4.6.
• * 1.179

  Note what sore penalties the spirit is in joy∣ned to suffer for disobedi∣ence.
• * 1.180

  There is no mention made in the Gospels that Christ was worth a golden girdle.
• * 1.181

  Bugs words.
• * 1.182

  Is it possible to be greater than S. Adel∣berts curse?
• * 1.183

  These planeta∣ry hours must in any case be observed.
• * 1.184

  A Popish supplement.
• * 1.185

  Belike he had the gift to appear in sun∣dry shapes, as it is said of Proteus in O∣vid. lib. meta∣morph. 8 fab. 10. and of Ver∣tumnus: lib. metamorph. 14. fab. 16.
• * 1.186

  Note, that the Spirit is tied to obedience un∣der pain of condemnation and hell fire.
• * 1.187

  This is con∣demned for rank folly by the Doctors, as by Chrysost. sup. Matth. Gregor. in homil. sup. E∣piphan. Domini; and others.
• * 1.188

  All the former practices briefly confu∣ted.
• * 1.189

  See the title of the Book, with the Authors intent, in a marginal note, page 277.
• * 1.190

  Luke 16. &c.
• * 1.191

  An Ironical confutation.
• * 1.192

  2 Pet. 2. Ephes. 5. Psal. 72. & 78.
• * 1.193

  Sap. 16. Eccles. 43.
• * 1.194

  To deny the subsistence or natural being of a thing ma∣terial and visi∣ble is impu∣dency.
• * 1.195

  Ezek. 8. & 9▪ Isa. 6. & 26. & 30.
• * 1.196

  John Jaregni servant to Ga∣sper Anastro both Spani∣ards. Anno. dom. 1582. March. 18. after din∣ner upon a sun∣day this mischief was done. Read the whole discourse hereof printed at London for Tho. Chard, and Will. Brome, Booksellers.
• * 1.197

  Jac de Chusa in lib. de a••pa∣ritionib. quo∣rundam spiri∣tuum.
• * 1.198

  Observations for the exorci∣sing Priest.
• * 1.199

  Memorandum that he must be the veriest Knave or Fool in all the company.
• * 1.200

  The spirits are not so cunning by day as by night.
• * 1.201

  For so they might be be∣wrayed.

  For so the co∣senage may be best handled.
• * 1.202

  A cosening Conjuration. Of this or∣der read noble stuff in a Book printed at Frankeford un∣der the title of Alcoran Franciscano∣rum.
• * 1.203

  Note how the Franciscans cannot conjure without a con∣federate.
• * 1.204

  O notorious impudency! with such shameless faces to abuse so worshipful a company!
• * 1.205

  The confe∣derate spirit was taught that lesson before.
• * 1.206

  For so might the confederate be found.
• * 1.207

  An obstinate and wilful per∣sisting in the denying or not confessing of a fault commit∣ted.
• * 1.208

  A parecbasis or transition of the Author to matter further proposed.
• * 1.209

  In 4. dict. 23. sent.
• * 1.210

  Et glos. super. illo ad coll. 2.
• * 1.211

  Mendaces de∣bent esse memo∣res, multo mag∣is astuti exor∣cistae.
• * 1.212

  Tho. Aquin. su∣per. Marc ultim. Mark 16.17.
• * 1.213

  A trim conse∣quent.
• * 1.214

  Mal. Malef par. 2. quaest. 2.
• * 1.215

  Rites, Ceremo∣nies, and re∣liques of exor∣cism in rebap∣tizing of the possessed or be∣witched.
• * 1.216

  Memorandum that this is for one bewitched.
• * 1.217

  Note the Provi∣so.
• * 1.218

  Tho. Aquin. supr. dist. 6.
• * 1.219

  Proper proofs of the seven reasons
• * 1.220

  Why there were no Con∣jurors in the Primitive Church, with other subtil points.
• * 1.221

  A Conjuror then belike must not be timerous or fearful.
• * 1.222

  Where a Witch cureth by Incantati∣on, and the Conjuror by Conjuration.
• * 1.223

  Tit. de Eccl. de dicatione.
• * 1.224

  In Missal. fol. 1. The manner of conjuring Salt.
• * 1.225

  A Prayer to be applyed to the former Exor∣cism.
• * 1.226

  A Conjuration of Frankincense set forth in form.
• * 1.227

  Papists and Conjurors cosening com∣peers.
• * 1.228

  1 Sam. 16.7. 1 Reg. 8.39. Jer. 17.10. Psal. 44.21. Psal. 72.18.
• * 1.229

  Sap. 1.14. Eccl. 9. Gen. 1.31. Act. 19.14.
• * 1.230

  Mark 16.17, 18.
• * 1.231

  Isa. 43.11.
• † 1.232

  Vers. 13. Chap. 44.7, 25. Chap. 46.10. Chap. 47.12, 13, &c. Luke 11.20. Mat. 12.28.
• * 1.233

  Act. 8.18, 19.
• * 1.234

  Mony is the mark whereat all Witches and Conjurors do aime.
• * 1.235

  S. Martins. Conjuration: In die sancti Martini. lect. 1.
• * 1.236

  To wit, Vincent Domi∣nica in albis, in octa pasch. ser∣mone 25. Du∣rand. de exor∣cist.
• * 1.237

  A soul offence to backbite the absent, and to belye the dead.
• * 1.238

  Act. 19.19.
• * 1.239

  Just. lib. 16.
• * 1.240

  Plin. lib. 30. c 2. Strab. lib. 16.
• * 1.241

  Dan. in dialog. de sortiariis.
• * 1.242

  Tiridates the great Magici∣an biddeth the Emperor Nero to a Banquet, &c.
• * 1.243

  Nero made laws against Conjurors and Conjuratons.
• * 1.244

  C. Agrip. lib. de vanitat. scient.
• * 1.245

  Probatum est, upon a patient before witness; Ergo, no lye.
• * 1.246

  Lib. 4. dist. 14. Decret. aureum. dist. 21. Rub. de exorcist.
• * 1.247

  Lect 5. & 6.
• * 1.248

  Lect. in die san∣ctissimae Marg. ver. 5.
• * 1.249

  Lect. 6.
• * 1.250

  Look in the word Iiodoni, pag. 232.
• * 1.251

  For the Priests profit, I war∣rant you.
• * 1.252

  This is com∣mon (they say) when a Witch or Conjuror dyeth.
• * 1.253

  Kacozelia.
• * 1.254

  Mutual error by means of sudden sight.
• * 1.255

  S. Vincent rai∣seth the dead woman to life.
• * 1.256

  S.Vincent ma∣keth the dumb to speak.
• * 1.257

  Dist. 8. exepml. 17. serm. 59. cap. 20.
• * 1.258

  Secundam Bor∣d••num Corri∣gens Quae sit. M••tth tract. 1. sect. 77.
• * 1.259

  Psellus de ope∣ratione Daemo∣nam.
• * 1.260

  In speculo ex∣emplorum, dist. 6. ex lib exem∣plorum, Caesaris, exempi. 69. Memoramdum it is confessed in Popery that true Miracles cannot be joyned with false Doctrin; Ergo, neither Papist, Witch, nor Conjuror can work mi∣racles.
• * 1.261

  Lact. in die sanctae Luc. 7. & 8.
• * 1.262

  Against the counterfeit vi∣sions of Popish Priests, and o∣ther cosening devices.
• * 1.263

  This doctrine was not only preached, but also proved; note the parti∣cular instances following.
• * 1.264

  H. Card. lib. de var. rer. lib. 15. c. 92.
• * 1.265

  Pope Celestinus cosened of his Popedom by Pope Boniface.
• * 1.266

  Visions distin∣guished.
• * 1.267

  H. Card. lib. de subtilitat. 18.
• * 1.268

  Idem. ibid.
• * 1.269

  Of Winchester noise.
• * 1.270

  Appendents unto the sup∣posed divine Art of Theur∣gie.
• * 2.1

  Mark the sum and scope of this Letter.
• * 2.2

  Sir John Mal∣bornes Book detecting the devices of con∣juration, &c.
• * 2.3

  The Author his Conclusi∣on.
• * 2.4

  Andreas Gartnerus Ma∣riemontanus.
• * 2.5

  Mat. 10.26. Mark. 4.22. Luk. 8.17. & 12.2.