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 II. (Book 2)

CHAP. I.

Of Spirits in General; What they are and how to be considered: Also how farr the Power of Magitians and Witches is able to operate in Diabolical Magick.

1. BEcause the Author in his foregoing Treatise,* 1.1 upon the Nature of Spirits and Devils, hath only touched the subject thereof superficially, omitting the more ma∣terial part; and with a brief and cursory Tractar, hath concluded to speak the least of this subject which in∣deed requires most amply to be illustrared; therefore I thought fit to adjoyn this subsequent discourse; as suc∣cedaneous to the fore-going, and conducing to the compleating of the whole work.

2. The Nature of Spirits is variously to be considered,* 1.2 according to the source to which each Caterva doth belong: for as some are altogether of a divine and celestial nature; not subject to the abominable Inchantments and Conjurations of vitious mankind; so others are the grand Instigators, stirring up mans heart to attempt the inquiry after the darkest, and most mysterious part of Magick, or Witchcraft: neither is this their suggestion without its secret end: that is, that by the private insinuation, and as it were incorporating themselves into the affection, or desire of the Witch, or Magician; they may totally convert him into their own nature: reducing him at last by constant practice, to such obdurateness and hardness of heart, that he becometh one with them, and de∣lighted with their association, being altogether dead to any motions in himself that may be called good.

3. And if we may credit example, which is the surest proof;* 1.3 the very ima∣ginations, and affection of a Magician, doth create an evil Essence or Devil; which was not before in being: for, as the Astral Spirits are believed by many to Germinate and procreate one another, so likewise are the infernal Spirits capable of multiplication in their power and essence, according to their Orders, Ranks and Thrones; by means of the strong imagination in a Witch, or ma∣levolous person, earnestly desiring their assistance.

4. Not that the Spirits or Devils so begotten do any whit add or contribute to the number in general;* 1.4 for as they are capable of increasing into distinct and separated substances, so are they likewise again contracted, and as it were annihilated; when the force of that Imagination is gone, which was the cause of their production: The nature of a spirit, whither heavenly or hellish, be∣ing to dilate, or contract themselves into as narrow compass, as they please; so that in a moment they can be as big in circumference as an hundred worlds, and on a sodain reduce themselves to the compass of an atome.

5. Neither are they so much limited as Tradition would have them;* 1.5 for they are not at all shut up in any separated place: but can remove millions of miles in the twinkling of an eye, yet are they still where they were at first: for, out of their own element, or quality, they can never come: go whi∣ther they will, they are in darkness: and the cause is within them, not without them: as one whose mind is troubled here in England, can remove

his Carcase from the place where it was before; but should he go to the utmost bounds of the Earth, he cannot leave his perplexed and tormented minde be∣hind him.

* 1.66. As for the shapes and various likenesses of Devils, It is generally be∣lieved, that according to their various capacities in wickedness, so their shapes are answerable after a Magical manner: resembling spiritually some horrid and ugly monsters, as their conspiracies against the power of God, were high and monstrous, when they fell from Heaven: for the condition of some of them is nothing, but continual horrour and despair; others triumph in firie might and pomp, attempting to pluck God from out of his Throne; but the quality of Heaven is shut from them, that they can never find it, which doth greatly add to their torment and misery.

* 1.77. But that they are materially vexed and scorched in flames of fire, is inferiour to any to give credit to, who is throughly verst in their na∣ture and existence: for their substance is spiritual; yea their power is greater, then to be detain'd or tormented with any thing without them: doubtless their misery is sufficiently great, but not through outward flames; for their Bodies are able to pierce through Wood and Iron, Stone, and all Terrestrial things: Neither is all the fire, or fewel of this World able to torment them; for in a moment they can pierce it through and through. But the infinite source of their misery is in themselves, and is continually before them, so that they can never enjoy any rest, being absent from the pre∣sence of God: which torment is greater to them, then all the tortures of this world combin'd together.

* 1.88. The wicked souls that are departed this life, are also capable of appear∣ing again, and answering the Conjurations of Witches, and Magicians, for a time: according to Nagar the Indian, and the Pythagoreans. And it cannot be easily conceived, that their torment is much different stom the rest of the De∣vils: for the Scripture saith: every one is rewarded according to their works. And, that which a man sows, that he shall reap. Now as the damned Spirits, when they lived on earth, did heap up vanity, and load their souls with iniquity, as a trea∣sure to carry with them into that Kingdom, which sin doth naturally lead into: so when they are there, the same abominations which here they committed, do they ruminate and feed upon; and the greater they have been, the greater is the torment, that ariseth before them every moment.

* 1.99. And although these Infernal Spirits, are open Enemies to the very means which God hath appointed for mans salvation; yet such is the degenerate and corrupted mind of mankind, that there is in the same an itching after them for converse and familiarity, to procure their assistance, in any thing that their vain imagination suggesteth them with: to effect which, they inform them∣selves in every Tradition of Conjuration and Exorcism; as also in the names, na∣tures and powers of Devils in general, and are ever restless, till their souls be totally devoted to that accursed and detestable nature, which is at enmity with God and goodness.

* 1.1010. Now to proceed in the description of these Infernal Spirits and separated Daemons, or Astral Beings, as also of those in the Angelical Kingdom; they that pertain to the Kingdom of Heaven, are either Angels which are divided into their degrees and orders; or else the righteous souls departed, who are entred into rest: And it cannot be, but that the life of Angels and Souls departed, is the same in Heaven, as also the food that nourisheth them, and the fruits that spring before them: Nor is it possible for any, how expert so ever in Magical Arts, to compel either of them, of what degree soever they be, to present them∣selves, or appear before them: Although many have written large Discourses and Forms of Convocation, to compel the Angels unto communication with them by Magical Rites and Ceremonies.

* 1.1111. It may indeed be believed, that seeing there are infinite numbers of An∣gels, they are also imployed for the glory of God, and protection of man∣kind,

(but not subject to Conjurations.) And that they accompany many righteous men Invisibly, and protect Cities and Countries from Plagues, War, and infestings of wicked Spirits, against which Principalities and Powers of Darkness, it is their place to contend and war, to the confusion of the Kingdom of Darkness.

12. But such Spirits as belong to this outward World,* 1.12 and are of the Ele∣mental quality, subject to a beginning and ending, and to degrees of continu∣ance; These may be solicited by Conjurations, and can also inform Magicians in all the secrets of Nature; yet so darkly, (because they want the outward organ); that it is hardly possible for any that hath fellowship with them, to learn any manual operation perfectly and distinctly from them.

13. Many have insisted upon the Natures of these Astral Spirits:* 1.13 some al∣ledging, That they are part of the faln Angels, and consequently subject to the torments of Hell at the last Judgment: Others, That they are the departed souls of men and wo∣men, confined to these outward Elements until the Consummation: Lastly, others, As Del rio, Nagar the Indian Magician, and the Platonists affirm, That their nature is middle between Heaven and Hell; and that they reign in a third Kingdom from both, having no other judgment or doom to expect for ever.

14. But to speak more nearly unto their natures,* 1.14 they are of the source of the Stars, and have their degrees of continuance, where of some live hundreds, some thousands of years: Their food is the Gas of the Water, and the Blas of the Air: And in their Aspects, or countenances, they differ as to vigour and cheer∣fulness: They occupy various places of this world; as Woods, Mountains, Wa∣ters, Air, fiery Flames, Clouds, Starrs, Mines, and hid Treasures: as also antient Buildings, and places of the slain. Some again are familiar in Houses, and do frequently converse with, and appear unto mortals.

15. They are capable of hunger, grief, passion, and vexation:* 1.15 they have not any thing in them that should bring them unto God: being meerly composed of the most spiritual part of the Elements: And when they are worn out, they return into their proper essence or primary quality again; as Ice when it is resolved into Water: They meet in mighty Troops, and wage warr one with another: They do also procreate one another; and have power sometimes to make great commotions in the Air, and in the Clowds, and also to cloath themselves with visible bodies, out of the four Elements, appear∣ing in Companies upon Hills and Mountains, and do often deceive and delude the observers of Apparitions, who take such for portents of great alterations, which are nothing but the sports and pastime of these frolick Spirits: as Ar∣mies in the Air, Troops marching on the Land, noises and slaughter, Tempest and Lightning, &c.

16. These Astral Spirits are variously to be considered;* 1.16 some are beings separate and absolute, that are not constitute to any work or service: O∣thers are subservient to the Angels, that have dominion over the Influences of the Stars: Others are the Astral Spirits of men departed, which (if the party deceased was disturbed and troubled at his decease,) do for many years, continue in the source of this world; amongst these airy Spirits, to the great disquietness of the soul of the person, to whom they belong: Besides the causes are various that such Spirits rest not; 1. When by Witchcraft they are inchanted, and bound to wander so many years; as thrice or fourtimes seven, before they can be resolved into nothing. 2. When the person hath been murthered; so that the Spirit can never be at rest, till the crime be discovered. 3. When desires and lusts, after Wife, or Children, House, Lands, or Money, is very strong at their de∣parture; it is a certain truth, that this same spirit belonging to the Starrs will be hanckering after these things, and drawn back by the strong desires and fixation of the Imagination, which is left behind it: Nor can it ever be at rest, till the thing be accomplished, for which it is disturbed. 4. When Treasure hath been hid, or any secret thing hath been commit∣ted

by the party; there is a magical cause of something attracting the starry spirit back again, to the manifestation of that thing. Upon all which, the following Chapters do insist more largely and particularly.

CHAP. II.

Of the Good and Evil Daemons or Genii: Whither they are; what they are, and how they are manifested; also of their names, powers, faculties, offices; how thy are to be considered.

* 1.171. ACcording to the disposition of the mind, or soul, there is a good or evil Daemon that accompanies the party visibly, or invisibly; and these are of such rancks and orders, and names, as the capacity of the persons soul is, to whom they belong: Their Office is said to be, fore-warning the person of eminent danger, sometimes by inward instinct, sometimes by dreams in the night, and sometimes by appearing outwardly. The Daemon or Ge∣nius changeth its nature and power, as the person changeth his: and if from good, the party degenerate to iniquity; then by degrees the good Angel leaves him, and an evil Daemon doth naturally succeed: for each thing draws after that which is like it self.

* 1.182. Magicians mention three several wayes of enjoying the society of the Bonus Genius; first by intellectual association, when secret and mental instigati∣ons do arise in their hearts, to do this or that, and to forbear the other: as in the Manuscript of Nagar the Indian, his own testimony of himself is to this effect: My blessed Guardian Damilkar, hath now so sweetly communicated himself unto me; That by all the manifestations, whereby a holy Daemon can attend and converse with mankind, he appeareth unto me: first in the intellectual way, he is ever pre∣sent, and every moment prompts me, what to act, what to forbear from acting: Ah had he not rushed up through the powers of my soul, and suddenly warned me in my Travel to Quiansi in China, through the airy Region, to turn nimbly to the right hand, at an instant, a mighty Troop of Devils, whose Leader was Grachnoek, coming through that tract of air, had crusht me into a thousand peices: This is the first degree of its appearing.

* 1.193. Then he proceedeth in the language of Sina, describing the second way of its manifestation: And when the deepest sleep hath over-poured we, I am ne∣ver without him; sometimes my Damilkar stands before me like a glorious Vir∣gin, administring to me a Cup of the drink of the Gods, which my Intellectual man exhausteth: sometimes he brings caelestial Companies, and danceth round about me; and when after the weariness of the Senses, through contemplation I fell into gentle sleep on the holy Mountain of Convocation, which is called Adan, he shewed me the motion of the Heavens, the nature of all things, and the power of every evil Daemon.

* 1.204. Thirdly, he continueth to describe the External appearance of the Genius, to this effect: Damilkar appears before me at my desire; for my desires are as his desires: When I slept a long space in my private dwelling, he appeared outwardly, and watering me with the dew of the fourth Heaven, I awakned, when he had thrice said Nankin Nagar; so the time being come, we mounted through the Air, unto the holy Mountain of Convocation.

* 1.215. In this Example the three degrees of the Apparition of the Bonus Genius, or Good Daemon are excellently deciphered, which is also the same in the appearance of the bad Genius: and according to the deepest Magicians, there be seven good Angels, who do most frequently become particular Guardians, of all others, each to their respective capacities; and also seven evil Dae∣mons, that are most frequent in association with depraved persons, as Guardians to them.

6. These are the seven good Angels, or Daemons.* 1.22

Iubanladace a mighty Prince in the Dominion of Thrones, he cometh unto such as follow national affairs, and are carryed forth unto warr and conquest; he beareth alwayes a flaming Sword, and is girded about, having a helmet upon his head, and appearing still before the party in the Air: he must be solli∣cited and invocated with Chastity, Vows, Fumes, and Prayers: and this his is Character to be worn as a Lamin.

••

Yah-li-Yah one of the Powers, accompanying such as are Virgins, and de∣voted to Religion, and a Hetmits life: he teacheth all the names and powers of Angels, and gives holy Charms against the assaults of Evil Daemons: he must be addrest unto by Prayer, resignation, and fasting, with a celestial Song out of the Canto's of Nagar: this is his Character.

••

Nal-gah appearing to those that are devoted to the knowledge of Magick; teaching them how to exercise Infernal Witchcraft without danger, and in de∣spight to the Devils: he must be sought by hours, minutes, constellations, privacy and blood, &c. He hath a bow bent in his hand, and a Crown of Gold upon his head: this is his Character.

••

Maynom, one of the Powers who hath the ability of subservient administra∣tion; that is, at one time to be present with many; he resembleth a Ew with Lamb, typifying his nature in that appearance.

Gaonim an Angel, causing his Pupil to go invisible, and transporting him at his pleasure in a moment, to the outmost parts of the earth.

Halanu the Instructer in Manual operations, by whom Bezaliah, and Aholi∣bah were divinely inspired for the structure of the Tabernacle.

Rama-umi who is the Instructer in Cabalistical Magick, and reveals the se∣crets of numbers, the names of Angels, and the vertue of Boim.

7. These are the seven bad Angels or Daemons.

As the power and capacity of the good, proceeds from the strength of God,* 1.23 in the quality of heaven; so is the force of the evil Genii, in the hellish quality correspondent: for it is to be noted, that these evil Angels did before their fall, enjoy the same places and degrees that now the good or holy Angels do: so that as their power is to instruct men in Government, Abstinence, Philosophy, Magick, and Mechanick Arts, for a good intent, and for the glory of God: The power of the evil ones is the very same to inform and instigate unto the same attainments, as farr as they may be instrumental for the Devil, or the Kingdom of Darkness therein.

8. Their names are 1. Panalcarp, like a Crocodile with two heads.* 1.24 2. Bara∣tron appearing like a Conjurer in a Priestly habit. 3 Sondennah like a Hunts-man. 4. Greizmodal accompanying his Pupil like a Spaniel-Dog. 5. Ballisargon the grand Inticer to theeving and robbery, till he hath brought his followers to destruction. 6. Morborgran who can put on various likenesses, especially appearing as a Serving-man. 7. Barman who most com∣monly possesseth the soul of those that are joyned unto him.

9. These are the names of the 7 good and evil Daemons; according to the an∣tient writing, on the Magical Art: who do also to many particular Cities and Countries, ascribe certain good and evil Angels; the one whereof protects and defends,* 1.25 the other inflicts Pestilence and Famin upon them: Like unto which is the story recorded by Sigbertus in Chronicis: That in the 11th year of the reign of Constans, a good Angel and a bad were seen by the whole City of Constantinople, nightly to fly about the City; and as often as by the command of the good Angel, the other smote any house with a dart in his hand, such was the number that dyed in that house, according to the stroaks given.

* 1.2610. And indeed it is to be feared, that whosoever have ever pretended, or do at present alledge, that they enjoy familiarity with a familiar Spirit; I say its greatly to be suspected, that all such familiars belong to the Kingdom of Dark∣ness; for such are too too officious, and ready to attend the depraved desires of mortal men; whereas if communication with Angels, or good and holy Guar∣dians be at all attainable, yet such is the difficulty of the attainment, that the examples thereof, if true, are exceeding rare: But in general, the writings of Magicians and Naturallists do plentifully abound with examples of this nature; whether good or evil, is yet to be determined. I have been told of a certain Country-man, in these dayes, who was continually pestered with the company of a woman, discerned by none but by himself: If he was upon Horse-back, she would be behind him: if at dinner, she sate at his elbow; if lying on his bed, there she was also present; And if at any time he had taken a journey, or gone about some unprofitable business, at such a time she accompanyed him not; and seldom escaped he some mischief when she was absent: But at last, for all her dutiful pretences, as she accompanyed him, riding through a deep and swift running River, she tumbled him into the deepest part, and lay upon him till she had strangled or drowned him.

* 1.2711. Amongst the Jews this kind of Idolatry was frequent, to consult with and associate themselves unto familiar Spirits, whom they compelled to do them domestick service, dressing their Camels, lifting their burthens, and doing their messages: for the attaining their service they had many blasphe∣mous Forms, and superstitious Ceremonies and Sacrifices; making the holy Names of God subservient to their accursed practices: one whose name was Baal-Ben-ammim, was adjudged by the Law of Moses to be burnt for the like practices; being condemned in the time of one Judah a high Priest in the Captivity for killing an Infant, and with its blood performing Sacrifice to Ba∣alzebub, with various ceremonies intermixed; by which means his God had bequeathed unto him a certain Lacky from the Infernal Troop to attend and serve him for his whole life time: this is to be found in Zoar's Coment upon Berosus, and Belus, who affirms, That at his tryal he endeavoured to prove, that the same was the good Angel or Genius given unto him by the mercy of God.

* 1.2812. Both the Hebrew Cabalists and Heathen Magicians, as also those addicted to Magick in Christianity, have all of them laid down certain forms of attaining the company of a good, or evil Angel, by number and astrological Observati∣ons, fitted to the rules of Conjuration and Invocations: And many of the su∣perstitious Rabbi's have affirmed, That they were able by such practices, to cause the ghost of Adam, Eve, or any of the holy Patriarchs to appear unto them: which was surely the delusion of Satan to harden their hearts. But in the Addition to the 15^th Book of the Discovery, this Subject is more practically handled; where many forms of obtaining the Society of the Bonus, or Malus Genius, are plainly decyphered: so far as with safety and convenience they could be described.

Chap. III.

Of the Astral Spirits of men departed: What they are: And why they appear again: And what Witchcraft may be wrought by them.

1. AS the Astral Spirits separate, which belong not to any deceased per∣son, do for many years survive, or continue;* 1.29 so if the party de∣ceased hath departed in discontent, and melancholy, it is often known that they return again, and causing terrour to families and houses, do wait for opportunity to disburthen themselves, that at length they may come into their desired rest.

2. The opinion of many is, That the Devill in their likenesse is all that appears:* 1.30 But the more Learned have sufficiently demonstrated, through Example, and Experience; That the apparition is really proper to the person deceased. Nor can it easily be denyd, That to every man, and woman, while they live the natural Life, there belongs a Syderial, or starry Spirit; which takes its original wholly from the Elemental property: And according to the weaker, or stronger capa∣city of the party, it hath the longer, or shorter continuance, after the bodyes decease.

3. Such persons as are secretly murthered,* 1.31 and such as secretly murther themselves, do most frequently appear again, and wander hear the place where their Carcase is, till the radical moisture be totally consumed: according to the opinion of Paracelsus, after the consumption whereof, they can re-appear no longer, but are resolv'd into their first being, or Astrum, after a certain term of months, or years, according to the vigour, or force of that first attraction which was the only cause of their returning.

4. The manner and seasons of their appearing are various:* 1.32 Sometimes before the person, unto whom they do belong, depart this life, they do by external presentations forewarn him, near the time, that the day of death approacheth. As it is reported of Codrus Laaenus, to whom an empty, meager Ghost appea∣red at midnight, signifying unto him, how sad and lachrymable a Tragedy was shortly to attend him; and also adding, that he would visit him in the Execution there∣of: which proved not contrary to the words of the apparition; for at the very instant, when his Treacherous Wife had stab'd him at the heart, on a suddain he beheld the same, with preparations for his interment, whilst he yet survived, after the fatall wound was given.

5. Sometimes the starry spirit of a person appears to his beloved Companion,* 1.33 many hundred of miles asunder, who was ignorant of the death of the party: And it hath often been heard, that when none of the kindred or family of the said party deceased, have ever been disturbed by it, or in the least been sensi∣ble of its appearing; yet to some of its most intimate acquaintance, it disco∣vers it self, and importunes them to perform some ceremony, or other, that it may be returned into rest; or else discovers some treasure, which was hid by the party whilest alive, or else some murther which it had commited: But the most frequent cause of their returning, is when the party hath himself been privately murthered.

6. For such is the poysonous malice, and bloudy spirit of the murtherers,* 1.34 that it sufficeth them not to have privately bereaved them of their Lives; but also by certain earnest Wishes, Curses, and Conjurations, they do afterwards adjure them, that for such a term of years, they shall never have power to ap∣pear again: Which wishes, being earnestly given forth, from the hellish root in the murtherer, do exceedingly torment the murthered parties spirit, taking deep impression thereon; so that it is alwayes in continual sorrow, and anguish, till the term of years be expired, and till the murther be made manifest to the world: after which discovery, it returns to perfect rest; This is well known to those that are exercised in Witchcraft, and cruell Murthers, though not com∣mon to those that murther but once.

7. There be many Ancient families in Europe, to whom the Ghost of their first Progenitor, or Ancestor appears immediately before the departure of some Heir, or chief in the same family: which assertion is confirmed by Car∣dan,* 1.35 in an Example of

an Antient family, in the Dukedome of Parma, cal∣led the Tortells, to whom there belongs an ancient Castle, with a spatious Hall; near the Chimney of the said Hall an old decrepit Woman, for these hundreds of years, is wonted to appear, when any of the Family is about to dye: And it is reported amongst them that the same is the Ghost of one belon∣ging to the same name, and family, who for her Riches, was murthered by some of her Nephews, and thrown into a pit.

* 1.368. Many such apparitions do for many years continue to be seen in one parti∣cular place; ever watching for opportunity, to discover some murther, or Treasure hid: And the cause of the difficulty of the said discovery, consists in the nature of their substance; for could they make use of the organ of the Tongue, they might quickly discover it: or if they had the outward benefit of Hands, they might produce the said Treasure, or Carcase murthered, but this they are seldome able to accomplish; being destitute of the outward Organs, and mediation of Hands to hold withall, or Tongue to vent their grievances: And that this is true, the manner of their appearance doth confirm it: For all that they are able to effect, if they have been murthered, is commonly to ap∣pear near the very place, where their body lies, and to seem as if they sunk down, or vanished in the same; or else to appear in the posture of a murthered person, with mangled, and bloudy wounds, and hair dishevel'd: But it is rare∣ly known, that any such apparitions have plainly spoken, or uttered by words, the time of their murther, with the cause, the persons name, or place; unless the murther, by circumstances hath been more then ordinary, horrid, and exe∣crable: then the remembrance of the same doth sometimes enable the appariti∣on to frame a voice, by the assistance of the Air, and discover the fact.

* 1.379. But to speake in general concerning apparitions, why they are so seldome seen; and why such spirits as appear, can not without mans assistance accom∣plish their design; It may easily be apprehended, that all Spirits, or spiritual Substances, and Devills, have their life, breath, and motion in another source, or Element then this external world; And as any creature, whom the Ele∣ment of Water hath nourished, and bred, can live but short while upon the Land; So its with them, when they come out of their proper habitations: which is the cause of the rarity of apparition; it being as difficult for any spi∣rit to manifest it self in this outward principle, of the four Elements, as for a man to continue with his head under water: yea it is rather pain, then pleasure for any spirit, whether good, or bad, to come into this outward world.

* 1.3810. Great is the villany of Necromancers, and wicked Magicians, in dealing with the spirits of men departed; whom they invocate, with certain forms, and conjurations, digging up their Carkasses again, or by the help of Sacrifices, and Oblations to the infernal Gods; compelling the Ghost to present it self before them: how this was performed in antient times, by Hags, and Witches, is notably described in the Aethiopian History of Heliodorus,

in the practice of an antient woman, who coming into the Camp, in the dead of night; where amongst many slaughtered bodies, the body of her Son was also slain; whose carkase she laid before her, digging a hole, and making a fire on each side, with the body in the midst; Then taking an earthen pot from a three foot∣ed stool, she poured honey out of it, into the pit; then out of another pot, she poured milk; and likewise out of the third: Lastly, she cast a Lump of hardned dough, in the form of a man into the pit; the Image was Crowned with Lawrell: then she threw in some of the shrub called Bdellium: This done, with a sword she ran frantickly up and down, cutting her self; and with a Lawrell branch sprinkled of her blood into the fire: at length whispering at her Sons ear, she caused him to arise, and questioning him of the fortune of his Brother, what was become of him, he answered dubiously speaking prospe∣rity

to two persons that secretly beheld her, and telling her, That suddain death for her impiety attended her, which came to passe ere she left the place; after all these predictions, the Carcase ceased to answer any more: and tumbled groveling on the ground again.

11. And although by most men,* 1.39 as also by the Author in his foregoing Disco∣very, it is constantly believed, that the Witch of Endor raised not Samuel, nor the Ghost of Samuel, as not beleeving that there is an Astral Spirit or Ghost belonging unto every Man; yet it is very probable, that by her conjurations she caused his Sydereal Spirit to appear: which is possible to be effected: and hath been often done: as Weaver in his Funeral Monuments records of Edward Kelly,

who in the Park of Walton Ledale, in the County Lancaster, with one Paul Waring, Invo∣cated a Devil, and afterwards digg'd up the Corps of a poor man, that had been buried that very day, in a place near the same, called Law Church-yard: whom he compelled by Incantations, and Conjurations to speak, and utter prophetical words, concerning the master of one of his Assistants.

12. According to the state and condition wherein a person dyes,* 1.40 so is it with their Astral Spirit: for if they died in perfect peace, and had come through the valley of true Repentance; being dead to this Life before it left them; then their starry Spirit doth enter into rest, in its proper source, or quality at the in∣stant of their Decease: nor is it possible for all the Conjurations in Hell, to cause them to return, or appear again.

13. But some might object, That Samuel was an Holy Prophet,* 1.41 and attaind un∣to a perfect Life; which is thus to be answered, that before Christ came into the world, none of the most Holy Prophets of God, did ever attain to that degree of blessednesse, that the Christians after Christ possessed: for in the time of the Law, a covering, or vail was spread over the faces of all people: and something there was that letted, or hindred their souls from any plain and perfect vision, and fruition of God; otherwise then through types, and shaddows, which par∣tition wall, the end of Christs Incarnation was to break down.

14. In the writings of Plato,* 1.42 there be many strange Relations of the appariti∣ons of Souls, of their torments, and purgations, of the cause of their returning, what their nature is, what their substance and property is, and what their food, and nourishment is: but he mistakes the Soul for the Astral Spirit: for the Soul in its returning and apparition is farr different; if a Holy Soul appear, it is to persons like it self, and that in sleep, warning them of dangers, and discovering heavenly secrets unto them: And if a Damned Soul appear, it is likewise to such as are of a nature like it self: whom it instigates, asleep, teaching them no∣torious Villanies in Dreams; and provoking them to every wicked cogitation.

15. The sect of Pythagoras have strange and antick opinions,* 1.43 concerning Souls, and Ghosts, or starry Spirits: whom they alledge to be frequently con∣verted into Gods, or Daemons, or Demi-Gods, and Heroes: (as the Platonicks do,) And that there is a continual traduction, and transmigration of Souls, from one to another, till they attain to be deify'd at last; and then that they do frequent∣ly appear, to those that be like themselves; instructing, and forewarning them: It was also the belief of many wise, and antient Philosophers, that the Oracles were from such Daemons, as had been the Ghosts, or Souls of wise and excel∣lent men: as Apollo's Oracle, and the Oracle of Pallas, or Minerva: which opi∣nions have much of reason and probability.

16. It is also the opinion of some,* 1.44 that the particular Spirits of famous men do after the death of the body, take up some particular habitations, near such places Cities, Towns, or Countries, as they most do affect, as Tutelaries, and Guardi∣ans unto them; Which is reported by Vopiscus, of Apollonius Thyaneus; That when his City Thyana was taken by Aurelianus the Emperour: and when he was in his Tent, pondering furiously how to destroy the same; the Ghost of Apol∣lonius appeared unto him saying, Aurelianus, if thou desirest to be a Conquerour, sup∣pose not to slay these my Citezens: Aurelianus, if thou wilt be a Ruler, shed no innocent blood; Aurelianus, be meek, and gentle, if thou wouldst be a Conquerour.

* 1.4517. I have heard many wonderful Relations from Lunaticks or such as are al∣most natural fools, who have asserted, That being for many daies together conver∣sant amongst Faeries in Woods, Mountains, and Caverns of the Earth, they have fea∣sted with them, and been magnificently Entertaind with variety of dainties, where they have seen several of their Neighbours or Familiar Acquaintance in the habit they were wont to weare, notwithstanding they were know to have been dead some years before.

* 1.4618. And many Learned Authors have also insisted upon this particular, al∣ledging That when such as the Faeryes have brought into their Society do feast and junket with them, though they have a real and perfect knowledge of their neighbours and acquaintance amongst the rest, yet their Language they are not able to understand, neither do these Acqaaintance of theirs acknowledge or take notice of them at all, but do either sit (both they and all the rest) in a profound and tedious silence, or else discourse in a most stupendious kinde of Gibberish, not intelligible to strangers.

* 1.4719. But more particularly to illustrate this conjecture, I could name the per∣son who hath lately appeared thrice since his Decease, at least some Ghostly being or other, that calls it self by the name of such a person who was dead a∣bove an hundred years agoe, and in his life time accounted as a Prophet or Prae∣dicter by the assistance of Sublunary Spirits. And now at his appearance did al∣so give out strange Praedictions concerning Famine, and Plenty, Warrs, and Bloodshed, and the end of this world.

20. By the affirmation of the person that had Communication with him, the last of his Appearances was on this following manner; I had been, said he, to sell a Horse at the next Market Town, but not attaining my price, as I returned home by the way I met this man aforesaid who began to be familiar with me, asking what news, and how affairs moved throughout the Country; I answered as I thought fit; withall I told him of my Horse whom he began to cheapen, and proceeded with me so far, that the price was agreed upon; so he turned back with me and told me, that if I would go along with him, I should receive my Money; on our way we went, I upon my Horse, and he on another milk white beast; after much discourse I askt him where he dwelt, and what his name was; he told me, That his dwelling was about a mile off, at a place called Farran; of which place I had never heard though I knew all the Country round about; he also told me, That he himself was that person of the Family of Learmonts so much spoken off for a Prophet; At which I be∣gan to be somewhat fearful, perceiving us in a road which I had never been in before, which increased my fear and admiration more. Well on we went till he brought me under ground I know not how into the presence of a beautiful woman that payd me the moneys without a word speaking; he conducted me out again through a large and long entry, where I saw above 600 men in Armour layd prostrate on the ground as if asleep; at last I found my self in the open field by the help of Moon-light in that very place where first I met him, and made shift to get home by three in the morning, but the money I received was just double of what I esteemed it, and what the woman payd me, of which at this in∣stant I have several pieces to show consisting of nine pences, thirteen pence half∣pennies, &c.

* 1.4821. The variety of Examples throughout the writings of Learned men may serve as stronge inducements to confirm this particular of Astral Spirits, or Ghosts that belong unto Mortal men, returning after death untill the cause of their re∣turning be taken away. In Ancient times before the name of Christianity, there was nothing more frequent then millions of Apparitions in fields where battails had been fought, seeming to fight as they had done at first, which the Ancient Heathens believed to proceed from the want of Burying. And from this arose the Poetical Romance of the wandring of Ghosts besides the River Styx for an hun∣dred years. And the custome of Solemn Interment amongst them.

* 1.4922. But with more probability, The Custome of the Funeral Piles used by the Romans, and the Urns to reduce their Corpses into Ashes, was instituted at first to prevent the torment of the Deceased, least his Ghost should wander, or re∣turn, which doubtlesse from a natural cause may have the same effect, that the

reducing of the carcase into Ashes suddainly after its decease may prevent the return of the Astral Spirit; for if it be true what is affirmed by Paracelsus, that the starry Spirit can continue no longer then the radical moisture in the body; it will naturally follow that its appearance is at an end when the body is burnt, seeing that the moisture is totally exterminate and consumed thereby. And in some sense the Ceremony may be said to be Laudable and Judicious, having so be∣neficial a consequence.

23. As there is some semblance of a natural cause in the custome of the An∣tient urns,* 1.50 so likewise may the Interment of slaughtered bodies by the like cause prevent the like Appearances; for many are the examples that I have read of such as appeared to their surviving kindred and acquaintance, after they had been slaughtered in the Warrs, beseeching them to perform unto their bodies the Sa∣cred Funeral Rites that their Ghosts might return into Rest, for which many have consulted with the Oracles to be informed whether the deceased deser∣ved Burial, because they held it unlawful to bury Murtherers, Inecestuous and Sacriligious, persons, which Nature her self doth also seem to hold if this follow∣ing Relation be not false: which was,

That some Learned men returning from Persia where they had been to see the King Cosroes, by the way interr'd a dead Carcase which they found unburied: And in the following night the Ghost of an Ancient Matron, as if it had been the Spirit of the World or Madam Nature her self, appeard unto them, saying, Why Interr ye that nefarious Car∣case? let the Doggs devoure it; The Earth who is the Mother of us all admitts not of that man that depraves his Mother: So returning they found the Carcase yet unburied.

24. To confirm the verity of Astral Spirits proper, and their returning,* 1.51 I shall conclude this Chapter with the Example of the famous Aristeus the Poet who

in the Isle Marmora dyed suddainly, at which instant a certain Philosopher of Athens arriving there, affirmed, That he had lately been in Company and dis∣courst with him. In the mean time going to Bury him they found him yet alive, but never after that had he any constant residence amongst Mortals. Seven years after that he was seen at Proconnesus his native Town, and remaind a while composing several Poems and Verses called Arimaspei, and then vanished. In Metapontis he was seen 300 years after that, charging that Apollo's Altar should be erected by the name of Aristeus Praconnesius.

The like stories are reported of Apollonius, and Pythagoras, whom their followers would have to be Ubiquitaryes, affirming, That at one instant of time they were seen in several pla∣ces thousands of miles in distance. And though in Iamblichus who hath wrote the Life of Pythagoras, in Philostratus that wrote the Life of Apollonius Tyanus, there be many fabulous things reported as to the Astral Spirits separation, and return unto the body; Yet I have sufficiently here endeavoured to separate the true from the more Poetical part in this particular Subject of the starry Spirits belon∣ging to every individual man and woman, and their returning after the body falls away.

CHAP. IV.

Of Astral Spirits or separate Daemons in all their distinctions, names, and natures, and places of Habitation, and what may be wrought by their Assistance.

1. HAving in the foregoing Chapter sufficiently illustrated the nature of the Astral Spirits proper, that belong to every individual;* 1.52 The subject of this present Chapter shall be to Astral Spirits separate; which are not constitute to any peculiar work or service, but do only, according to their nature and temper, haunt such places in the sublunary world as are most correspendent to their natures, and existence.

* 1.532. According to the Judgment of Magicians, the Seven Planets have seven starry Spirits peculiar to themselves, whose natures are answerable to that pecu∣liar Planet under which they are constitute. And they are said to be substitute under the seven Caelestial Angels that govern the influences of the superiour Spheres, being equal in their name and continuance with that planet whose Spirit they are, that is, till the Consummation of all things visible.

* 1.543. And in that houre, month, day or year, wherein their Planet hath the most dominion, then is their efficacy most prevalent, and their operation the most pow∣erful upon inferiour bodies, whether to the destruction or prosperity of that ani∣mal vegitative or mineral subject to their Influences, according to the dignifica∣tion of the Planet at that instant Dominion; for if ill affected, their nature is to blast with Mildew, Lightning, and Thunder any Vegetative proper to their Pla∣net; To deprive any Animal of sight or the motion of the nerves under their Dominion; And lastly, bring Plagues, Pestilence, and Famine, Storms, and Tempests, or on the Contrary to bring sweet and excellent Influences upon A∣nimals, or Vegetatives under their Planetary Regiment, if well and honoura∣bly dignified.

* 1.554. Innumerable are the Spirits that inhabit the Aiery Region, germinating amongst themselvs as Magicians affirm, and begetting one another after a Mysti∣cal manner. It is their property to be instant in storms and boistrous weather, which is said to be joy and delight unto them; And in such a season they may with most facility be calld upon, and make their appearance, which they do ac∣cordingly to their age, and youthfulness, seeming young or old at their appearance answerable to their years. Besides they march in mighty Troops through the Aiery Region, waging warr amongst themselves, and destroying one anothers beings or Existences, after which they are reduced to the primary source or na∣ture of the Starrs. This is likewise to be observed that according to the Lan∣guage, Vigour, Life, and Habit of that Region wherein they live, such is their Habit, Language, and Ability, one Caterva or Company being ignorant of their Neighbours, or Enemies Language, so that they have need of the Assistance of such Spirits as dwell in omnibus Elementis, to be their Interpreters.

* 1.565. And doubtless from hence arise the various deceptions thut men are inci∣dent unto in their judgments of Apparitions, perswading themselves that they are portents and foretokens of Warr and Famine, when such numerous Spirits are beheld Fighting or Marching either in the Air, Earth, or Water: whereas it is nothing else but the bare effect of the Natures and Tempers of such Aerial beings to fight and randevouse immediately after sun-set, or else la∣ter in the Summer evenings, which is their principal time of such Conventions. And though it must be confest that such Spirits may be, and are the Devils Instruments as appertaining to the Kingdom whereof he is Ruler; Yet conside∣red in themselves, their Nature is wholly harmless, as to ought that may be cal∣led innate Evill, having nothing in them that is eternal as the Soul of Man: and consequently nothing in them that is able to make them capable of enjoying Hea∣ven, or induring the torments of Hell.

* 1.576. And it is believed by some, that according to the motion of the spheres, there are certain companies of Aerial Spirits good and bad that follow them in their motions round the earth, the good distilling influences that are good, and the bad, such influences as are destructive to every thing that is under their Do∣minion. It is also believed that by the assistance of Devils, and damned Spirits, such Aerial Spirits are given for Familiars to some Magicians add Witches with whom they are said to have actual copulation, and the enjoyment of every dainty meat through their assistance, being able thereby to go invisible, to fly through the air, and steal Treasures and Jewels from the Coffers of Princes, as also carouse in Wine-sellers, and Pantries of those that are most amply provi∣ded with the choisest Daynties.

* 1.587. Subordinate unto these of the Air, are the Terrestrial Spirits, which are of several degrees according to the places which they occupy, as Woods, Moun∣tains,

Caves, Fens, Mines, Ruins, Desolate places, and Antient Buildings, calld by the Antient Heathens after various names, as Nymphs, Satyrs, Lamii, Drya∣des, Sylvanes, Cobali, &c. And more particularly the Faeries, who do principal∣ly inhabit the Mountains, and Caverns of the Earth, whose nature is to make strange Apparitions on the Earth in Meddows, or on Mountains being like Men, and Women, Souldiers, Kings, and Ladyes Children, and Horse-men cloathed in green, to which purpose they do in the night steal hempen stalks from the fields where they grow, to Convert them into Horses as the Story goes. Be∣sides, it is credibly affirmed and beleev'd by many, That such as are real Chang∣lings, or Lunaticks, have been brought by such Spirits and Hobgoblins, the true Child being taken away by them in the place whereof such are left, being com∣monly half out of their wits, and given to many Antick practices, and extravagant fancies, which passions do indeed proceed from the powerful influence of the Planet in their nativity, and not from such foolish conjectures.

8. Such jocund and facetious Spirits are sayd to sport themselvs in the night by tumbling and fooling with Servants aad Shepherds in Country houses,* 1.59 pinching them black and blew, and leaving Bread, Butter, and Cheese some∣times with them, which if they refuse to eat, some mischief shall undoubtedly befall them by the means of these Faeries. And many such have been taken a∣way by the sayd Spirits, for a fortnight, or a month together, being carryed with them in Chariots through the Air, over Hills, and Dales, Rocks and Precipices, till at last they have been found lying in some Meddow or Mountain bereaved of their sences, and commonly of one of their Members to boot.

9. Certainly the Lares and Penates,* 1.60 or houshold Gods of the antient Hea∣thens were no other then such like Spirits who for several years would keep their residence in one house till upon some displeasure offered, or offences done by any of the sayd Family, they departed and were never afterwards heard of. There are plenty of such examples to be found in Olaus magnus, and Hector Bo∣ethus in his History of Scotland, relating wonderful passages of Robin-good fellows, and such as have been familiar amongst mankind.

10. Luridan a familiar of this kinde did for many years inhabit the Island Pomonia, the largest of the Orcades in Scotland,* 1.61 suplying the place of Man-ser∣vant and Maid-servant with wonderful diligence to these Families whom he did haunt, sweeping their rooms, and washing their dashes and making their fires before any were up in the morning. This Luridan affirmed, That he was the ge∣nius Astral, of that Island that his place or residence in the dayes of Solomon and David was at Jerusalem; That then he was called, by the Jewes Belelah, and after that he remaind Long in the Dominion of Wales, instructing their Bards in Brittish Poesy and Prophesies being called Vrthin, Wadd, Elgin: And now said he, I have removed hither, and alas my continuance is but short, for in 70 years I must resigne my place to Balkin Lord of the Northern mountains.

11. Many wonderful and incredible things did he also relate of this Balkin,* 1.62 whom he called the Lord of the Northern Mountains, affirming that he was sha∣ped like a Satyr and fed upon the Air, having Wife and Children to the num∣ber of 12 thousand which were the brood of the Northern Faeries inhabiting Sou∣therland and Catenes with the adjacent Islands; And that these were the Compa∣nies of Spirits that hold continual wars with the Fiery Spirits in the Mountain Heckla that vomits fire in Islandia. That their speech was antient Irish, and their dwelling the Caverns of the Rocks, and Mountains, which relation is recor∣ded in the Antiquities of Pomonia.

12. I have read another wonderful relation in a book de Annulis Antiquorum,* 1.63 Concerning a young man from whom the power of Venus was taken away so that he could not Company with his new marryed Wife. The Story is briefly thus;

Being busy at play or exercise with some of his Companions on his marriage day, he put his weddng Ring on the finger of the Statue of Venus that stood besides the place least it should be lost; when he had done, returning to take his Ring, the finger was bended inward, so that he could by no means pluck off

the Ring to his great amazement, at which instant he forsooke the place, and in the night the Image of Venus appeared unto him, saying, Thou hast espoused me, and shalt not meddle with any other: in the morning returning, the Ring was gone, and the finger made straight again, which troubled him mightily, so that he consulted with a Magician, who wrote a Letter to some Principal Spirit in that Dominion to which Venus belong'd, bidding the party stand watching at such a place at such an houre till he saw many troops of Spirits pass by him, and describing one in a Chariot, of stern and terrible Countenance, to whom he bad him deliver the Letter; All which he performed, and after the person in the Chariot had read the contents thereof, he broke out into this expression, great God, how long shall we be subject to the insolencies of this accursed Rascal, naming the Magitian: But withal calling to a most beauteous Woman from a∣mongst the Company, he charged her to deliver back the Ring which at length she did with much aversness, and after that he injoyd his Marriage rites with∣out impediment.

* 1.6413. Besides the innumerable Troops of Terrestrial Spirits called Faeryes there are also Nymphs of the Woods, Mountains, Groves, and Fountains, as Eagle, Are∣thusa, Io, Menippa, Irene, &c. who are sayd to be altogether of the faeminine kinde, sporting and dancing, and feasting amongst the trees in Woods, and bath∣ing in clean and limpid Fountains; such have been seen by many, and are often alluded to, by the Roman and Greek Poets. There is also a relation of a German Prince,

who being exceeding thirsty and weary with hunting and hawking, lost his Company in the Woods, on a suddain beheld an opening at a little hil∣lock amongst the trees, and a most beautiful Maiden offering a Golden Morn full of Liquor, which he received and drunk, and after rid quite away with the sayd Horn, not regarding the Virgins tears, who lamented after him; tis sayd that having spilt some of the sayd Liquor, it fetcht the hair from off his Horses skin, and the horn is yet to be seen in Germany, which I have been told by one that hath seen and handled it, affirming, That the Gold for purity cannot ba parallel'd.

* 1.6514. Another sort are the Incubi, and Succubi, of whom it is reported, that the Hanns have the original, being begotten betwixt these Incubi, and certain Magi∣cal women whom Philimer the King of the Goths banished into the deserts, whence arose that savage and untamed Nation, whose speech seemed rather the mute at∣tempts of brute Beasts, then any articulate sound and well distinguished words. To these Incubi are attributed the diseases of the blood called the Night-hag, which certainly have a natural cause, although at the instant of time when the party is oppressed, it is probable that certain malevolent Spirits may mix themselvs therein and terrifie the soul and minde of the afflicted party.

* 1.6615. And amongst such Spirits as are resident amongst mortals, there is a very froward kinde, who take delight to pull down what man hath builded, who have been seen at the building of strong and mighty Castles to come in the night and tumble all to the ground that the workmen had reared the day before; of this sort were Horon, Stilkon, Glaura, and Ribbolla, four pestiferous, and turbulent Ani∣mals that for many years infested the first founders of the Emperours Seraglio: Till one of the holy Musselmans did by certain Charms, and Exorcisms constrain and binde them, to tell their names, and the cause of their disturbing, which they declared, and were by him confined to destroy the mines of Copper in Hun∣garia.

* 1.6716. There is also a Relation extant in the Life of Paul the Hermit of a Satyr appearing to him in the Woods, and discoursing with him that it was a mortal Creature as he, and served the same God, dehorting the people to worship them for demi-Gods, as they had been accustomed to; Like unto this is the Story of the Death of the great God Pan; That a Mariner sailing by the Island of Cicilia, was called by his name from the shore,* 1.68 and by a certain voice was bid to tell the Inhabitants of the next Island, that the great God Pan was dead, which he o∣beyd,

and though in the next Island there were no Inhabitants, yet when he approached he proclaimed, towards the shoar that Pan was deceased, immedi∣ately after which Proclamation he could sensibly hear most doleful and lachry∣mable Cryes, and noyses, as of those that lamented his departure.

17. Ianthe, is sayd by Magitians, to be a water Spirit,* 1.69 who is ever present when any are drownd in the water, being delighted much in the destruction of mankinde, that it may enjoy the Company of their Astral Spirits after their de∣cease; for according to the four Complexions or Constitutions of the body of Man, The Astral Spirit associates it self with separated substances; The Phleg∣matick, to the watry Spirits: The Sanguine, to those of the Aire; The Cho∣lerick, to the Fire; and the Melancholy, to the Terrestrial Spirits. But this is only to be supposed of such persons as dyed in discontent, and restlesness.

18. Of another sort are such Aquatick Animals as in former times have con∣versed, and procreated with mankinde bearing divers Children;* 1.70 And at length snatching all away into the watry Element again, whereof there are variety of Examples in Cardanus and Bodin. Of this sort was the Familiar of Paulus a Men∣dicant Frier, called by him Florimella, and entertaind as his Bed-fellow for forty years, though unknown and unseen to any but himself, till upon some unhand∣some carriage of the Fryer, his Companion accompanying him over the Danube, leapt into the River and was never after seen.

19. Innumerable are the reports and accidents incident unto such as frequent the seas, as fisher-men and sailers who discourse of noises, flashes, shadows,* 1.71 e∣choes, and other visible appearances nightly seen, and heard, upon the surface of the water. And as the disposition of the Heavens is according to the constel∣lations, and climates, so are these spectres appropriate to particular parts, and coasts, from the North to the Southern pole. But more especially, abounding in the North, about Norweigh Isleland, Green Land, and Nova Zembla.

20. Neither are the Storyes of the Greek,* 1.72 and Latine Poets all together to be sleighted in this particular; for many verities are inter-woven with their fic∣tions, they speak of vocal Forrests, as Dodona, of Talkative Rivers, as Seamander, of sensitive Fountains as Arethusa, Menippa, and Aegle; Which more credi∣ble Historians have partly confirmed in the Relation of Dodona, asserting that the trees do seem to speak by reason of the various Apparitions, Phantasms, that attend the Forrest. And also in the Story of the River Scamander, which is sayd at this day to afford plenty of spectres, and prophetical Spirits, that have nightly conversation with the Turkish Sailers coming by that way with Gal∣lyes into the Mediterranean.

21. The like is reported of a Castle in Norweigh standing over a Lake where∣in a Satyr appeareth sounding a Trumpet before the death of any Souldier, or Governour belonging to the same,* 1.73 tis sayd to be the Ghost of some murdered Captain that hath become so Fatal, and Ominous to his Successors. But with more probability may be called a Spectre proper to the place according to the Con∣stellation.

22. And it hath been the conjecture of eminent speculators that from the Loins of such arise the numerous brood of Elves, Faeryes, Lycanthropi;* 1.74 And Pig∣myes, sometimes visible, sometimes invisible in Green-Land and the adjacent rocks where they have no concomitants, but bears and scurvy-grass to mix, and make merry withal, except they pass from thence to the Northern parts of America, where they shall find their off-spring adored for Gods, and Goddesses, by the ignorant Inhabitants about new Albion, and as far South as Mexico, as is am∣ply related in the discourses of Drake, Cortes and Purchas concerning the con∣quest and discovery of these Territoryes.

23. By Apparitions upon the water many have been tempted to leap into the Sea in pursuit thereof till they were drowned,* 1.75 of which spectres there is a sort called by Psellus, Ordales, who do appear like Ducks or other Water fouls, till they by fluttering upon the water, do entice their followers to pursue them so farr that many perish in the attempt, which doth greatly delight these faithless

Spirits who (as we have said before) do long to accompany their Astral Spi∣rits after their decease. An Example of this kinde I my self knew, besides the numerous relations I have had from the mouths of others, which confirm the opinions of the antient Magicians concerning these water Spirits, that of all the rest they are the most deceitful, and dangerous, like the flattering Seas, and swift gliding Torrents, that when they have wonn any thing, to admire, and sound them, do carry them violently into the abysse of their own Ele∣ment.

* 1.7624. But we will leave the waters and insist a little on the nature of Igneous or Fiery Spirits that inhabit the Mountains in Hecla, Aetna, Propo Champ, and Po∣conzi; Where the Courts, and Castles of these puissant Champions are kept. The opinion of some is,* 1.77 That they are not Astral, but Infernal Spirits, and D••mned Souls, that for a term of years are confined to these burning Mountains for their In∣iquities: Which opinion although it be granted, yet we may assert, That for the most part the apparitions, sounds, noices, clangors, and clamors, that are heard about the Mountan Hecla in Island and other places, are the effects of se∣parated Starry beings, who are neither capable of good nor evill, but are of a middle vegetative nature, and at the dissolution of the Media Natura shall be again reduced into their primary Aether.

* 1.7825. And from natural Causes, it may be easily demonstrated, That there is great Correspondence betwixt such substances, and the Element of fire, by rea∣son of the Internal Flagrat and Central Life proceeding from the Quintessence or one only Element which upholds them, in Motion, Life, and Nourishment. As every natural, and supernatural being is upheld, and maintain'd out of the self-same root from whence it had its original, or rise; So the Angels feed up∣on the Caelestial Manna, The Devils of the fruits of Hell, which is natural to their appetite, as trash for swine; the Astral beings; of the source of the stars, the Beasts, Birds, or, Reptiles of the fruits of the Earth, and the gas of the Air, the fishes of the blass of the Water; But more particularly, every thing is nou∣rished by its Mother, as Infants at the Breast, either by exhausting or fo∣mentation.

* 1.7926. Such Spirits are very officious in the burnings of Towns, or Cole-pits, delighting much to dance and exult amidst the flames, and become Incendia∣ries worse then the material Cause of the Combustion, often tempting men in drukenness, to burn their own Houses, and causing Servants carelesly to sleep, that such unlucky accidents may happen. As the Story of Kzarwilwui a Town in Poland doth confirm, which was reduced to ashes by three of these pestilen∣tious Animals, called Saggos, Broundal, and Baldwin, who after many open Threatnings for six months together, that they would destroy the City, and Ci∣tizens, did on a dark and stormy night, set all on fire on a suddain in twenty or thirty several places, which irrecoverably destroyed the Inhabitants.

* 1.8027. As for the nourishment of fiery Spirits, it is radical heat, and the influ∣ence of the Aery Region; their sport and pastime consisteth for the most part in tumbling, and fooling one with another when the flames are most impetu∣ous, and violent in the Mountains: And it is likewise credited by some that their office is to cruciate and punish some Evil Livers, retaining, and tormen∣ting their Souls, or Astral Spirits for many years after the Bodies decease, which is too empty a notion to be hearkened unto by any that are well informed of their natures.

* 1.8128. Neither is it to be wondered at that they are so much delighted with the fiery quality in regard of their affinity and appropriation with infernal spirits, whose state and being is altogether damnable and deplorable; for although they have not the ability of attaining either the Heavenly or Infernal quality, by rea∣son that they are utterly voyd of the innermost Center, and may be rather called bruits, then rational Animals, yet because they belong to the outermost princi∣ple, such is their innate Affinity, and Unity with the dark World, or infernal Kingdome that they do often become the Devils Agents to propagate his works upon the face of the Earth.

29. By the Instigations of infernal Spirits they are often sent to terrifie men with nocturnal visions,* 1.82 in the likeness of monstrous Beasts or Ghosts of their deceased Friends. They are moreover often abetted to tempt and provoke me∣lancholy people to execute themselves; besides innumerable wayes they have of executing the pleasures of iniquous Spirits through malicious Instigations, and secret Stratagems projected by them to the destruction of mortal men, especi∣ally when the work to be effected by the Devil is too too hard for his subtle and spiritual nature to bring to pass, because the same belongs to the Astral source or outward principle to which these dubious Spirits do properly belong; then are they frequently sollicited to mediate in such treacherous actions, as the hellish Spirits have conspired against the Lives of mortal men.

30. More particularly, These Spirits that belong to the fiery Element,* 1.83 are most officious in this kinde of service, being naturally such as the Antecedent matter hath sufficiently demonstrated; but according to the ranks and Catego∣ryes to which they belong, some of them are more inveterate, and malicious in their undertakings then the rest. But every kinde of Astral Spirit is obsequious to the Kingdome of darkness, that the devilish Spirits can effect little or no∣thing without their assistance in this external principle of the Starrs and Ele∣ments upon the bodies or possessions of Mankind; because their bodies are too crude and rough for the conveyance of their influence, either in Dreams, Rap∣tures, Philtres, Charms, or Constellations, as the following Chapter of the na∣ture of Infernal beings shall make plain, wherein the nature and capacity of eve∣ry damned Spirit is decyphered according to the truth of the antient Philo∣sophy.

31. Leave we now the Spirits of the fire,* 1.84 to illustrate the natures of subterra∣nean Beings, whose Orders, Species, and Degrees, are various; for they consist in these distinctions, viz. Spirits of men deceased, Souls of men deceased, sepa∣rated Spirits Astral, separate Spirits semi-Infernal, Spirits appropriate to the Constellations where any of the seven metals, viz. Saturn, Jupiter, Mars, Sol, Lu∣na Venus, Mercury, are found in the bowels of the Earth; and as farr as the natures of Minerals are distinct one from the other, so much distant are these Subterra∣nean Spirits in Nature and Faculty in respect of their places, shapes, names, and qualities.

32. But they are not all confined unto the metallick Kingdome;* 1.85 for there are also Spirits of the Mountains, Vallies, Caves, Deeps, Hiata's, or Chasma's of the Earth, hidden Treasures, Tombs, Vaults, and Sepultures of the Dead. To the last belong the Astral Spirits of deceased Mortals, that delight to hover o∣ver the antient Carcases to which they belong'd, seeking still to be dissolved, and diligently enquiring the Cause of their retention; such are resident in silent Caves, and solitary Vaults, where the deceased lie till the Humidum Radi∣cale be exciccate, and totally dryd up, after which their tricks are no more ma∣nifest, but are utterly extinguished, and annihilated.

33. To the next, belong such Spirits as are Protectors of hidden Treasures,* 1.86 from a natural Cause, from whence they do exceedingly envy mans benefit, and accommodation in the discovery thereof, ever haunting such places where mo∣ney is conceal'd, and retaining malevolent and poysonous Influences, to blast the Lives and Limbs of those that dare to attempt the discovery thereof: Peters of Devonshire with his confederates, who by Conjuration attempted to dig for such defended Treasures, was crumbled into Atomes, as it were, being reduced to Ashes with his Companions in the twinkling of an eye.

34. And upon this particular, we have plenty of Examples of the destruction of such as by Magical experiments have discovered hidden Treasures;* 1.87 which in∣stances do rather seem to prove, That such as haunt these places do more near∣ly belong to the Infernal, then to the Astral Hierarchy, in regard that they are so infesting and inveterate to Mortal men, that the Grand Intention of the Prince of darkness may be accomplished in their designs.

* 1.8835. But of all the rest such as haunt Mines and mettle men, are the most per∣nicious, and frequent from the same Cause with the former. The nature of such is very violent; they do often slay whole Companies of Labourers, they do sometimes send inundations that destroy both the Mines, and Miners, they bring noxious and malignant vapours to stifle the laborious workmen; briefly, their whole delight and faculty consists in tormenting, killing, and crushing men that seek such Treasures, that mankind may never partake thereof to relieve their Cares, and worldly necessities.

* 1.8936. Such was Anaebergius a most virulent Animal that did utterly confound the undertakings of those that laboured in the richest Silver mine in Germany, called Corona Rosacea. He would often shew himself in the likeness of a he-goat with Golden horns, pushing down the workmen with great violence, some∣times like a Horse breathing flames, and pestilence at his Nostrils. At other times he represented a Monk in all his Pontificalilus, flouting at their Labour, and imitating their Actions with scorn and dedignation, till by his daily and conti∣nued molestation he gave them no further ability of perseverance.

* 1.9037. Thus, I have hinted the various distinctions, and sub-distinctions of A∣stral Spirits proper or common, illustrating their natures according to the opini∣ons of the Learned; from thence I proceed to say what the Infernal Hierarchy is, and whereof it doth consist in this fifth Chapter following.

CHAP. V.

Of the Infernal Spirits, or Devils, and damned Souls treating, what their Natures, Names, and Powers are, &c.

* 1.911. LEaving the Astral Kingdome, I will now proceed to describe the na∣tures, and distinctions of Infernal Spirits or Devils, and damned Souls, who are to be considered according to their ranks, and orders, exact∣ly correspondent to the Quires, and Hierarchies of the Angels, or Celestial be∣ings, wherein I will insist upon their names, shapes, places, times, orders, pow∣ers, and capacities, proceeding gradually from a general narration, to a particu∣lar Anatomy of every sort of Spirit in its proper place and order.

* 1.922. As for the Locality or Circumscription of the Kingdome of darkness, it is farr otherwise to be considered then the vulgar account it, who esteem the hel∣lish habitation, a distinct Chasma or Gulph in a certain place, above, under, or in the Center of the Earth, where innumerable Devils, and wicked Souls inha∣bit, who are perpetually scorched, and tormented with material flames of fire. This is the opinion which naturally all men are addicted and prone unto. But if we will rightly consider the Kingdome of Heaven and Hell, in respect of one another, we must look upon the similitude of light and darkness in this outward world, who are not circumscribed, nor separate as to Locality from one ano∣ther; for when the sun arises, the darkness of the night disappeareth, not that it removes it self to some other place or Country, but the brightness of the light overpowereth it, and swallows it up, so that though it disappeareth, yet it is as really there as the light is.

* 1.933. This is also to be considered in the description of the Habitations of good, or evill beings, that they are really in one another, yet not comprehended of one another, neither indeed can they be, for the evil Spirits if they should re∣move ten thousand miles, yet are they in the same quality and source, never a∣ble to finde out or discover where the Kingdome of Heaven is to be found, though it be really through, and through with the dark Kingdome, but in another qua∣lity which makes them strangers to one another.

* 1.944. A similitude hereof we have in the faculties of the humane Life, as to the indowments of the Soul considered in the just, and in the wicked; for to be good, pure, and holy, is really present as a quality in potentia with the depraved

soul, although at that instant the Soul be cloathed with Abominations, so that the eye which should behold God or Goodness is put out. Yet if the soul would but come out of it self, and enter into another source or principle, in the cen∣ter it might come to see the Kingdome of Heaven within it self, according to the Scripture, and Moses, The word is nigh thee, in thy Heart, and in thy Mouth.

5. True it is that the Devils and damned Souls cannot sometimes manifest themselvs in this Astral World,* 1.95 because the nature of some of them is more near unto the external quality then of others, so that although properly the very in∣nermost and outermost darkness be their proximate abode, yet they do fre∣quently flourish, live, move, and germinate in the Aery Region, being some of them finite and determinate Creatures.

6. But according to their fiery nature,* 1.96 it is very difficult for them to ap∣pear in this outward world, because there is a whole principle or gulph be∣twixt them, to wit, they are shut up in another quality or existence, so that they can with greater difficulty finde out the being of this World, or come with their presence into the same, then we can remove into the Kingdome of Heaven, or Hell with our intellectual man; for if it were otherwise, and that the Divels had power to appear unto Mortals as they list, how many Towns, Cities, &c. should be destroyed, and burnt to the ground, how many Infants should be kild by their malicious power! yea few or none might then escape in Lives, or Pos∣sessions, and sound minds, whereas now all these enjoyments are free amongst mor∣tals, which proves, that it is exceeding hard for evill Spirits to appear in the third principle of this world, as for a man to live under water, and fishes on the Land. Yet must we grant, that when the imaginations, and earnest desires of some particular Wizards, and envious Creatures have stirr'd up the center of Hell within themselvs, that then the Devil hath sometimes access to this world in their desires, and continues here to vex, and torment so long as the strength of that desire remains which was the first attractive Cause.

7. For the very cause of the paucity of appearances in these dayes,* 1.97 is the ful∣ness of time, and the brightness of Christianity, dispelling such mists, as the sun doth cause the clouds to vanish, not by any violence or compulsion, but from a natural cause; even so the Kingdome of Light as it grows over mans soul, in power and dominion, doth naturally close up the Center of darkness, and scat∣ter the influences of the Devil so that his tricks lye in the dust, and his will at length becomes wholly passive as to man.

8. In the time of the Law, when the wrath and jealousie of the Father,* 1.98 had the dominion in the Kingdom of Nature, all Infernal Spirits had more easie access unto mankind then now they have; for before the Incarnation of Christ, the anger of God had more dominion over the soul of Man, and was more near in nature unto the same; so that the Devils could with more facility spring up in the element of Wrath, to manifest themselves in this outward principle, be∣cause the very Basis and Foundation of Hell beneath, is built and composed of the Wrath of God, which is the channel to convey the Devil into this sublunary World.

9. But when Christ began to be manifest unto the World,* 1.99 the multiplicity of Appearances, and possessed with Devils, began insensibly to decay and vanish. And if any should object, That betwixt the space of his Incarnation and his Suf∣fering, such accidents were rather more frequent than in the times before: To this I answer, That the Devil knowing well that his time was but short; and also knowing, that till the great Sacrifice was offered up, he had leave to range and rove abroad the Kingdom of this World; therefore he imployed all his forces and endeavours to torment those miserable souls and captives to whom Christ came to Preach Deliverance.

10. But after the Partition wall was broken down, and the vail of Moses,* 1.100 and of the anger of God from off the soul in the death of Christ, there was a sensible and visible decay of the Devils prancks amongst mortals, and that little remnant

of Lunaticks and Possessed, which continued after Christ, did the Apostles relieve and set at liberty, through the influence and virtue of the promise of the Son of God (to wit) the Holy Ghost, or the Comforter, which could not come until he went away: And on the day of Pentecost, whilst they waited in humility for the fulfilling of his promise, the very effect of Christs birth and sufferings did first manifest it self, when the Holy Ghost sprung up amongst them, to the de∣struction of Sin and Satan.

* 1.10111. And so long as the purity of Christianity continued in the Primitive Church, there were very few that the Devil could personally or actually lay hold of in the Astral Man, for the space of two hundred years after the death of Christ, until that from Meekness and Abstinence, the Christians began to exalt themselves in Loftiness and Worldly Honours; then the Devil began to exalt his head amongst the Lip-Christians, bewitching them into every Lust; and captivating their inward and outward faculties at his pleasure. As all along in Popery is clearly seen.

* 1.10212. Yet notwithstanding, the coming of Christ hath prevented the Devils force in general. Such Nations as have never embraced the Christian Faith, are still deluded and bewitched by him; because the center hath never been actu∣ally awakened in any of them, so that the Devils power prevails over them mightily, to seduce them to worship things visible, and not the true God: For where the most darkness is in Religion and Worship, or in natural under∣standing, there his power is most predominant; As in Tartary, China, and the East-Indies; also in Lapland, Finland, and the Northern Islands.

* 1.10313. In the West-Indies or America, his access is very facil and freequent to the Inhabitants, so that by custom and continuance they were at the first discovery thereof, become so much substitute and obsequious to his power, that though they knew him to be a power of Darkness, yet they adored him lest he should destroy them and their Children. And unto such a height were they come at the Landing of Cortes, Drake, and Vandernort, that they could familiarly convert themselves into Wolves, Bears, and other furious Beasts; in which Metamor∣phosis their Enthusiasms and Divinations were suggested, and such were held in greatest esteem.

* 1.10414. Till upon the Invasion of the Spaniards, the greater evil drove out the less, and the cruel Murthers of that Antichristian tradition, did both depopu∣late the Islands and most of the Continent; and also by accident, though not through any good intention, extirpate the race of such as addicted themselves to this infamous sort of Divination. In which devastation, and bloody inquisition, their Idols were discovered with their Oracles and Inchantments, far different from the European Conjurers, and any of their Ceremonies.

* 1.10515. But that which is the most remarkable in the Infernal proceedings, is this, That there is not any Nation under the Sun, but the Devil hath introduced him∣self amongst them through their Ceremonies and Worship, though quite oppo∣site to one another: For in the Kingdom of China, by the sacrifice of Blood and Panaak, he is Conjured and Exorcized through the repetitions of several Super∣stitious Invocations to the Sun and Moon. In Tartary the Magicians go quite another way to work, with Offerings to the Ocean, to the Mountains, and the Rivers, fuming Incense, and divers sorts of Feathers; by which means the Devils are compelled to appear. So that we see how this Proteus can dispose himself in the divers Kingdoms of this World; being called by other names in Tartary, China, the East and West-Indies, &c. then amongst the European Con∣jurers. Likewise the Greeks and Romans could Invocate Spirits by Prayers unto the Moon, and divers Sacrifices of Milk, Honey, Vervine, and Blood. And those that are addicted to Conjurations in Christianity, have attained to a more lofty and ample manner of Incantation and Conjuring with Magical Gar∣ments, Fire, Candles, Circles, Astrological Observations, Invocations, and holy Names of God, according to the Kaballa of the Jews.

16. So that every distinct Nation hath conformed its Conjuration unto the Ceremonies of that Religion which it professeth:* 1.106 And it is to be observed, That from a natural cause every Nation hath its Conjurations and Names of Devils, from the Constellation under which the Countrey lyeth, and from the Air or Wind to which such particular Dominations do belong; so that no effect would follow, if one Countrey should traditionally inure themselves to the Forms and Exorcisms that are used by another Nation. And therefore is it that so many attempts are offered in vain amongst professed Christians to raise Spirits, because they have little or nothing from their own Constellation, but make use of what they have borrowed from the Greeks and Romans, or the an∣cient Imbecillity of the Aegyptians Priests; I mean, their simple forms of In∣vocation.

17. But because we are rather upon the discovery of the Infernal Kingdom,* 1.107 as it hath no dependence upon the doings of mortal Men; therefore we will proceed to discover what the Antients have said concerning it: So the next which we fall upon after the description of their Habitations, and the manner of their Appearances, is their Names and Appellations diversly considered. First, from the Creation of the World to the coming of Christ, they retained the Hebrew names, as Belial, Baal, Baalzebub, Lelah, Ador, Abaddon, &c. according to the seculum under which they were Invocated; assuming names according to the present occasion about which they were imployed.

18. Under the Constellation of China,* 1.108 they are Invocated by the Names Ran, Sinoam, Nantam, Bal, Baltal, Sheall, the six Governours or Presi∣dents: Chancangian, the chief of the Devils: Po, Paym, Nalkin, Nebo, the Devils of the four Winds: Tean, Tan, Pan, Adal, the Devils of the four Elements. And according to the nature of their language or words which do all consist of no more then one syllable, so are the Devils named. Yea, as it is conjectured by many learned Magicians, this language of the Chinenses is more Magical and adapted to Conjurations, then all the Oriental Tongues, because of the consonancy and copiousness thereof, together with the numerous and various Characters used by them.

19. In the East-Indies, and in Tartary,* 1.109 the Names are the same with those of China, though the Ceremonies differ. In Persia, Arabia, Natolia, Aegypt, Aethiopia, the Names are the same with the Jewish Rabbins.* 1.110 But the Greeks and Romans have different from the rest, according to their Language and Super∣stitions. The Turks, Muscovites, Russians, Lapponians, and Norwegians,* 1.111 make use of the Sclavonian tongue in all their Conjurations.* 1.112 The West-Indians have very strange and antick Names and Ceremonies of their own, nothing depen∣ding on the Traditions and Practices of the old World; for, as is related before, the Devil is sufficiently capable of introducing himself through the Religious Superstitions of any Nation whomsoever, according to the Constellations, although strangers to the Rites and Ceremonies of others.

20. But though their Names be conformable to the Language and Climate of that Nation where they are raised or called; yet have they divers Names,* 1.113 suppose twenty or thirty to one Devil, according to the several ministrations they have had from the Creation to this day, leaving a several name behinde them at each of their appearances upon the earth; for, according to the testimony of the Devil himself, if credit may be given to Devils, they, as they are abstractively considered in their own Kingdom, have no imposed Names of distinction, but are forced to assume them when they rise up in the external principle of this World: although in some measure it must be granted, that there be some principal Kings and Dukes in the Infernal Hierarchy, that have Names establish'd upon them which cannot be transferr'd or altered.

21. As for the Names that are recorded in this precedent Discovery of Witchcraft by Reginald Scot Esq being a Catalogue of Devils in their Rancks* 1.114

and Hierarchies, they are supposed to be fictitious and totally imaginary, being taken out of Bodin or Wyerus, which they recorded from the mouth of Tradi∣tion, and obscure Manuscrips: And indeed were there any certainty in this List of Devils, it were to be preferred as the most ample and exact delineation that is extant. But it is the rather to be suspected, because of the little cohe∣rence it hath with the former received Names of Devils eitheir in Europe, Asia, Africa, or America.

* 1.11522. But if we would speak of Damned Souls and their Names or Appellations, they are farr otherwise to be considered then the Devils; for such as their im∣posed Names were here on earth, such is the Name they have in the Kingdom of Darkness, after a Magical manner, according to the language of nature in the first principle of Darkness; as the Saints in heaven retain their Names in a Coelestial manner: And also, as the Astral Spirit of a Man deceased, retains its antient Name according to the Astral source in the principle of the one only Element.

* 1.11623. For as the language of Nature is found in the second Principle, it is likewise manifest in the dark Worlds property, according to the first Principle of Wrath; as also the monstrous shapes of Devils and Damned Souls is cor∣respondent to the Magical postures of their Souls whilst they were alive; of which I shall speak more largely when their Shapes are to be described. Ac∣cording unto which, as also according to the rest of their attributes, viz. their Rancks, Numbers, Times, Powers, Places, &c. their Names are fitted and confor∣med according to the uniformity of name and thing in the principles of the eter∣nal and external nature.

* 1.11724. And as all other Nations have their various Appellations for Devils and Damned Souls, like their natural tone or language; so we can mention one Kingdom more admirable then the rest, viz. the Kingdom of Fiacim at the Northern Pole, where all the Counsellors are Magicians; and the Names which they use in Invocations, are Mathematically disposed in a wonderful harmony and efficacy, to the performance of Magical operations. So much of the Places and Names of Infernal Beings; the next to be considered is their Shapes and Likenesses.

* 1.11825. The Shapes of Devils are answerable to the cause of their Fall, and the Dominions to which they belong. Those that belong to the Supreme Hie∣rarchy, when they are called by Magicians, do at first appear in the form of fierce and terrible Lyons, vomiting fire, and roaring hideously about the Circle; from thence they convert themselves into Serpents, Monkies, and other Animals, till the Magician do repeat the form of Constriction or Confine∣ment to a Trine or Triangle, as before is mentioned in the Fifteenth Book of the Discovery.

* 1.11926. After the Conjuration is repeated, they forsake these bestial shapes, and indow the humane form at first like troops of Armed Men; till at last by fre∣quent repetitions of other Ceremonies, they appear as naked Men of gentle countenance and behaviour. Yet is the Magician to take care that they deceive him not by insinuations; for their fraudulency is unspeakable in their appea∣rance and dealings with Mankind; because we may be assured they appear not willingly, but are by forceable Conjurations compelled: so that they will ever minde their own ends in medling with man; that is, to deprave his minde, or subvert the Lives and Estates of others through his means and assistance.

* 1.12027. The rest of the Infernal Dominions have various appearances. The two next Orders affect to represent the beautiful colours of Birds, and Beasts, as Leopards, Tygers, Pecocks, &c. But by Conjurations they may be likewise reduced to a Manlike form, wherein they will readily answer every demand within the compass of their capacity, answerable to the Order unto which they belong: Yet many of them appear in Monstrous forms, and can hardly be conjured to desert them. Though the Exorcist Charm them never so wisely,

they will shew him a pair of Crocodiles jaws, or a Lyons paw, with other dread∣ful menaces, enough to terrifie any Novice from such Damnable Injunctions as the practice of Magick.

28. But more especially, the opinion of the antients is,* 1.121 That according to the division of the clean and unclean Beasts in the Law given unto Moses, the Shapes of Devils are disposed in the Infernal Kingdom: So that the most perverse and potent amongst the Devils represent the most ugly and mischievous amongst the Beasts, according to this following division: viz. such Devils as Astaroth, Lucifer, Bardon, Pownok, who incline men and instigate them to pride and presumptuousness, have the shapes of Horses, Lyons, Tygars, Wolves. Such as instigate to Lust and Covetousness have the forms of Hogs, Serpents, and other filthy reptiles or envious Beasts, as Dogs, Cats, Vultures, Snakes, &c. Such as incline to Murther, have the shapes of every Bird and Beast of prey. Such as Answer Questions humane in Philosophy, or Religion, have more tolerable shapes, almost manly, but with crooked Noses, like Mermaids, or Satyres. And of all the rest it is to be observed, that as not one single Lust or Vice hath dominion without mixture in the evil Spirits, so they are not of a distinct shape lik one single Beast, but compounded into Monsters, with Ser∣pents-tails, four eyes, many feet and horns, &c.

29. And as in general, these are the shapes of Devils,* 1.122 so the particular shapes of Damned Souls are to be considered in the same manner with the rest, only with this difference, that they are more addicted to metamorphose themselves and vary their appearances. Though, for the most part, the Damned Souls re∣tain the humane shape after a Magical manner, so that the greatest part of that numberless number are in their antient shapes, especially when they appear in sleep to their surviving acquaintance. Their aspects are very dismal and me∣lancholy like the Ghosts of the Astral source.

30. Now to speak of the Times and Seasons of their Appearance.* 1.123 The better sort of Magicians do square their times with Astrological hours, especially of Saturn, Luna, and Venus, in the Moons increase, and the middle of the night, or twelve a clock at noon: In which hours they do likewise compose their Gar∣ments, Caps, Candlesticks, Figures, Lamins, Pentacles, and Circles for Con∣juration. As for the Times in respect of their Infernal Courses, the fittest are when they spring up in the Wrath, or when they sink in the Dispair, which is a mystery to the learned Conjurers of Europe.

31. In respect of this exterior World,* 1.124 they can most easily appear in solita∣ry places, when the Sun is down; for they are naturally at enmity with the Sun, because it stands as a type of the Mediator, or Heart and Centre which they lost utterly in their fall, and now are destitute of, like a wheel without an axletree. And indeed, the want of this is the chief cause of all their torment, and of the rising of the gnawing Worm, when they consider of their irrevocable sentence, and irrecoverable loss.

32. In storms of Hail, or Snow, Wind, Tempest, and Lightning,* 1.125 is accoun∣ted amongst Magicians, a time for Conjuring at an easie rate. And they say, That such Ceremonies will prove very effectual, if a Conjurer begin his Exor∣cisms in the hour and day of Luna, in the middest of a furious storm of Light∣ning, Rain, and Thunder, in a low Vault or Celler that is close and retired. Also when the Wind blows high, without Rain, they say, the Devils are more near the Kingdom of this World, and may with great facility be sollicited or raised at such a season, because they delight in all extremities of weather, being themselves the first cause of the disorder of the properties in the Kingdom of Nature.

33. But in some Countries they can more easily appear then in others,* 1.126 ac∣cording to the Constellations, for they delight much in the extremities of the two Poles toward Lapland, Nova Zembla, Greenland, Tartary; and in the South towards the Islands scattered about the confines of Terra Incognita. They are likewise easily Invocated on the shoar amongst lofty Rocks and Precipices, or in

Deserts and Wildernesses far from Towns or Inhabitan••••▪ And it is said, they do much respect the motion of the Seas in their appearance unto such as solicite them in places Maritime or Plagiary.

* 1.12734. As for their Rancks or Orders, there is some difficulty in the true discovery thereof, by reason that we know not certainly of what Orders they were that Fell. The opinion of most men is, That of every Order many fell. But those that better know the nature of the Heavenly Hierarchies, have sufficiently proved, That of any Ranck or Order none can fall unless all do follow. Therefore with more reason may it be judged, That before the Devils fell, the Hierarchy of Heaven did consist of three Rancks or Orders; to wit, the Order of Vriel, of Michael, of Lucifer: That of Lucifer is totally in Hell: The other which is under Michael, is the dominion of Heaven: The last which is Vriels, are more in the dominion of this third prin∣ciple of the Stars, having the Planets in their dominion, with the influences thereof.

* 1.12835. So that the foregoing Catalogue, transcribed by the Author of this Discovery, is utterly feigned and fictitious, because it makes these many sorts of Devils to have Dominion over several Legions in several distinctions of Seraphims, Powers, Thrones, Dominations, Cherubims, &c. Whereas the whole Kingdom of Hell consists but of one only Hierarchy, which is that of Lucifer and his Legions, reduced by their exorbitances into that Lacrymable posture wherein they now are and shall be for ever. Which Doctrine seriously weigh'd will prove the attempts of Conjurers and Magicians to be utterly vain, and their forms of Invocation vanity and falshood.

* 1.12936. Their number may be thought upon more narrowly, if we consider that they consist of one Hierarchy and no more; yet must we confess that the limit is not to be put thereunto, because their nature is to Germinate and Mul∣tiply as they please, contracting and dilating themselves according to the force of their imaginative powers and faculties. But although this be granted, yet there is a setled number of Devils that varyeth not. Though of Damned Souls the number is numberless and unfathomable; yet as to their extent of room or place, it is never the more because of their multitude, they being able to truss a thousand Legions into the carcass of a man. As for the opinions of Au∣thors, they are various; it is believed by some, That the Starrs are answerable to their number; others speak of the Sands upon the Sea-shore: however it be, this is certain, They are even innumerable in respect of humane Capa∣cities.

* 1.13037. Their Natures are now to be considered as they belong to the hellish source or quality. In themselves they rest nor, neither are they capable of the length or shortness of time, nor of the alternate courses of day and night. The wickedness which they committed in this life, are their continual torment, which do Magically gnaw and corrode them, rising and boyling up perpetually within them, all the refrigeration which they have, is by intercourse when the height of Wickedness begins to stirr them in blasphemies against God, and towring up above heaven and goodness, in their adulterated Imaginations, which is unto them as sport and pastime with one another, and lasteth such a space as with us makes up forty minutes. Neither doth this any whit advantage them, but rather adds to their torment;* 1.131 for pain discontinued is the greater: nei∣ther would vexation be vexation, if it had no respite or forbearance; That the contrary might be also manifest, Nam contraria juxta se posita majus elucescunt. Yet is their torment exceedingly different, so that the torment of one, in respect of another, is but a Dream or Phansie; I mean, amongst the Damned Souls, and not the Devils, for the pain and sorrow of the Devils is greater then the greatest of the lost Souls, by many thousand degrees, ac∣cording to the course of nature and reason; for that which falls highest, suffers most, and optima corrupta fiunt pessima.

38. But wonderful and manifold are the torments which all in general of the Infernal troops,* 1.132 do suffer according to the various lusts they reigned in whilst they lived upon the earth. The cruel Murtherers that died in the boyling source of blood and envy, their torment is the greatest, they are con∣tinually Murthering in their imaginations, and seeking, like dreaming men, to do what the want of the Organ will not suffer them; for according to the saying of the wisest upon this Subject, this is the torment and misery of all the Damned, That they are continually wishing and woulding; and in wouldings they generate Ideas and representations, which are the species of their continual aggravati∣ons and deceiving phansies.

39. Those that were buryed in Lust and Gluttony,* 1.133 Drunkenness and Lasci∣viousness, are also in miserable torments, yet much inferiour to the first; they are continually, imagining their former pleasures in the Magia as in a dream, which when they wake, torments them cruelly; they are often hanging, stabbing, and mangling themselves for love, and perpetually sinking down in sorrow and despair, if they were such as died in love, or in the height of their Astral affections, leaving behind them a heap of desires and lusts, which are the only cause of all their torment. And we may well compare the passions of Melancholy persons, or such as in Deserts, Woods, and Mountains, pine away for love of Women, unto their torments; which indeed being the trouble of the mind, are absolutely the greatest and heaviest that the source or property of this World affordeth, I mean, the perturbations of the minde in general.

40. Such souls in whom the boyling source of Anger and Rage,* 1.134 hath had a dwelling or receptacle, if they depart unmortified, do also enter into a most dreadful kind of torment, which continually ariseth as a biting Worm and hungry fire to double and accumulate the excess of despair upon them, if they have much domineered therein whilst they lived in this World. Also these that reigned in Pride and Envy, are ever seeking to pluck God from his Throne, and towring up in their Imaginations, as men that dream, still seeking for the Kingdom of heaven, to insult and boast therein; but the quality there∣of is utterly occult and estranged from them; so that they can never finde, taste, hear, nor see it, though it be through and through with their own peculiar principle. This adds perpetually to their misery, and ariseth at times with horrible pangs and gnawings, like the irksome and vexatious pains and aches subject to Mans body, which cease a while and then begin to shoot and ake by intercourse, as the Gowt, Tooth-ach, Head-ach, Convulsion, Gripings, and the Stone.

41. Thus their torments are in brief described, but indeed the capacity of Man is not able to reach the description of their cruel miseries,* 1.135 and continual pangs which they contracted upon themselves; for every faculty is sufficiently plagued. The Sence of Hearing is disturb'd with harsh and rugged sounds, which are as an antipathy to that Organ; as rough and scraping sounds exter∣nally offend the ears, and set the teeth on edge, by affecting the tender fibres of the same. Their Sight is likewise cruelly offended and affirighted with monstrous appearances and Ideas represented continually to their imaginations. And there is not any loathsome taste in the Kingdome of this World, either Animal, Vegetative, or Mineral, which they are at any time void of, being con∣tinually pestered and suffocated with filthy fumes and smoaks of hellish fruits, as of Sulphurean stinks, and abominations.

42. Neither are the other Sences of the Touch and Smell behind in parti∣cipation of the like Torments,* 1.136 which their own iniquities do perpetually excite and create unto them; besides, they are ever vexing one another; and if any be in the same misery with whom they had acquaintance here on eath, the very Magical knowledge, and perceivance, or remembrance thereof, doth beyond utterance or conception, most miserably afflict and macerate their Souls and all their Sences.

* 1.13743. For the nature of their habitation is such, that their torment is exceed∣ingly aggravated thereby, because the extremity of the four Elements is there converted into a whole Principle of wrath and vexation. The excess of cold and heat, drought and moisture, are continually raging amongst them by intercourse. Neither is there any light or lustre to be seen within their Courts, but that which comes from their fiery Eyes, as a deadly glance or glimmering, being sudden fiery flashes and sparkling, as the enkindling of Gunpowder, or Aurum fulminans for a similitude.

* 1.13844. And as every kinde of Being feeds upon somewhat of its own nature, property, and element, whither it be Plant, Animal, or Metalline kinde; so the Devils are neither destitute of meat, drink, nor cloathing, according to their own Kingdom and quality, having fruits springing and growing before them of hellish, sour and poysonous natures, which are real and palpable unto them, and not imaginary or typical, though to us magical and invisible; neither is this to be wondered at, if we consider the nature of Man's Soul, In Media Natura; for if it feed not upon the internal and substantial Word, which is the very Bread of Life it self, it must of necessity ruminate on something else, viz. the fruits of Iniquity, which it takes in and drinketh up as the Oxe drinks water, so that to the soul the sin becomes palpable, glutting, and satiuting; yea, so substantial unto the Soul, as Dirt or Ink upon fair white Linnen is to our ex∣ternal Eyes; neither can the Soul be freed from these spots till the water above the Firmament wash them away.

* 1.13945. Also in respect of the Astral source they are not destitute of food, when they bring themselves into the same; for the gas of the air and blas of the water is their nourishment, while they stay here, as is before alledged: These influences of the air and water they take into their Limbus, and convert into their own poysonous natures; as of sweet and wholsome herbs the filthy Toads and other venemous Beasts do make their poyson, converting them into a nature like themselves. And on the contrary, the poysonous herbs are converted into good and wholesome nourishment by other cleanly Beasts.

* 1.14046. And as the Infernal Troops are considered in respect of the four Ele∣ments, they have a distinct and peculiar tone or language, which they exercise and speak one amongst one another, as mortals do. But they have utterly lost the dignity of their sounds according to the eternal nature. And are likewise totally corrupted in their pronouncing, or Dialect, since they fell from their first caelestial glory; so that their speech is harsh, doleful, and terrible, like the fruits they feed upon, and the life they dwell in. Which depravation is very apparent in the Kingdom of this World in the divided Languages of every Re∣gion, according to the Constellation under which they are situated: The true and magical Language of nature being hid from all the Countreys of the earth.

* 1.14147. But when they appear in the outward Elements, they do many times ex∣press themselves in Irish, Welch, Latine, or Russian, which are the Languages most affected by them to answer unto Conjurations, or Compacts. So that if any Magician, who is ignorant of these aforesaid Languages do at any time Raise or Exorcise such Spirits, he must be mindful to confine them to his mother tongue; least their gibberish prove altogether unintelligible; for as every thing appears in what it most affecteth, or is addicted to; even so the Spirits have their di∣stinct affections, passions, and postures, both in word, habit, shape, and gesture; so that the Magician must be wary in Exorcizing with them, that he confine them to a different place, posture, shape, and language, to answer their intentions without impediment.

* 1.14248. For they are very variable and unconstant in their dealings with man∣kind, nor will they stand to any thing that hath not bound them by the obliga∣tions of Words, Characters, and Imprecations, except the skill of the Exorcist be such, that he is able to confine them into a Magical Triad, which hath the cer∣tain force of obliging or compelling them to utter truth, and nothing false in

all their Answers, or Informations. But with such miserable men and women as they have made Covenants and Indentures for body, soul, and works; with such I say, they keep no faith, nor are they lyable to their commands; but on the contrary, have them hampered and subjected to their will and power, till they have terminated their lives in their destruction.

49. Yet have not any of the most potent Princes in the Hellish Power,* 1.143 the least ability to destroy the least of the sons of men, without the consent of the mind and senses of the Soul; for until the will of the Soul be opened unto him, his threatnings, sleights and stratagems are without any power or force, as the nerves of a dead man. Although naturally every evil Spirit boasteth, as if all the world were at its command, and every Soul were subject to its authority and beck, with the Goods or Possessions of the external World.

50. When any evil Spirit is raised up by Conjurations, without League,* 1.144 or Compact; these Spirits so raised, are exceeding fraudulent and deceitful, as stubborn servants that do their Masters will by constraint, and not by any na∣tural act of obedience unto his Commands. But with such as they have com∣pacted, they are frequent and officious, imploying them as Agents for the de∣struction of others and their substance: and being marryed unto such, they are even become one with them, being incorporated into them, so that they are nothing different from incarnate Devils, save that the spark of divine Light, which was the gift of God unto repentance, is not totally eradicated until the body fall away.

51. From such as Covenant with these unconstant Spirits,* 1.145 do they daily ob∣tain Fumigations, Odours, and Offerings, or Sacrifices of Blood, Fire, Wine, Ointments, Incense, Fruits, Excrements, Herbs, Gums, Minerals, and other In∣gredients, by which from a Magical cause, they have more influence and autho∣rity over the bewitched party to insinuate into their affection, peircing even through their bones and marrow, till they have so habituated them to their service, that the same becomes their daily bread and sole delight in accom∣plishing every villany and abomination which the malicious and subtle instigati∣on of Satan leads them to.

52. Thus have I Essayed to illustrate the Natures of Infernal Beings,* 1.146 which notwithstanding is a Subject so intricate and copious in it self, that great diffi∣culty accompanies the Explication thereof; by reason of the variety of their na∣tures in the source of darkness, wherein they live, move, eat, breath, and inha∣bit, having qualities, actions, and passions innumerable, to us men-kinde utter∣ly unknown and incomprehensible: So that to attempt an ample demonstration of this present Subject, would require deeper speculation then the matter doth deserve, in regard that there be so many Protei and Changlings in that gloo∣my Kingdom, who do never stay or continue in the same nature, property, and form for an hour together; but may be compared to the swiftness of the Windes, or the likeness and form of swift running Waters, that pass away as a thought; and are no more remembered: so it is with the Spirits of Darkness, whose life is a meer anguish and inconstancy from one sorrow to another unto all E∣ternity.

CHAP. VI.

Treating of the Nature, Force and Forms of Charms, Periapts, Amulets, Pentacles, Conjurations, Ceremonies, &c.

* 1.1471. BEfore Appearances are made, after forms of Conjuration are repeat∣ed, the Infernal Spirits make various and wonderful shews, noises, and attempts as fore-runners to their appearance: At the first at∣tempts of novices in Conjuration, they are accompanyed with noises, tremb∣lings, flashes, howlings, and most dreadful shriekes, till after further progress and experience therein they approach nearer unto this Elemental nature, till by degrees they can manifestly be apparent unto their Exorcist.

* 1.1482. When Chiancungi, and his sister Napala, did first attempt to call up Spirits, they begun with the Spirit Bokim, in the twentieth degree: they hung a vault under ground with black both on the top and bottom, lining it therewith; and having drawn the Circle of the Order of Thrones, with the seven Planets, and their Magical Characters in the Center, they proceeded to the Ceremonies of Conjuration after they had frequently repeated the forms of calling, and no∣thing as yet appeared; they were grown so desperate therein, that forsaking the Circle, and every defensive Character or Ceremony, they at last betook them∣selves to the most accursed and detestable branch of Magick, which consists of Compacts, or Confederacy; and having by a solemn League summoned the aforesaid Spirit Bokim, they obtain'd 155. years from the Spirit, Covenanting therewith for body, soul, and works.

* 1.1493. In which damned life they continued exercising strange wonders in every Countrey. By the help of this Magician the Tartars did destroy above 100 sail of Ships belonging unto China; many losses did he bring upon that King∣dom in their Children, Fruits, Corn, Silk, and Navigation; he could frequent∣ly transport himself through the Air, and carry in one hand a thousand pound weight, to the astonishment of all that knew him. He had many publick con∣tests with Magicians of other Countries, being tryals of skill in Magical Art, wherein he was said to excel all that ever went before him.

* 1.1504. Such another was Lewis Gaufridi a French Priest, who had compacted with the Devil, and served him 14 years in these detestable works, sacrificing In∣fants unto him, worshipping him in a filthy shape, and tempting others to their Magical society or nocturnal Conventions; in which, as it is reported, they did ever feast and junket with varieties and dainties, which though they did seem delectable, were yet notwithstanding gustless and unsavoury.

* 1.1515. Leaving these relations, something shall be said of Charms and Spells, as they are divided in this following manner; first, such Amulets as being engraven and molded in the fashion of Money, or Coyn, do serve to provoke any one desired unto love and familiarity, being hung about the neck in certain Planetary hours. Secondly, Spells or Charms in Parchment with Magical Characters, as Periapts to Cure diseases; to make one valiant, memorative, and constant. Thirdly, Corse∣lets, which are an ancient Danish Charm of Neck-laces, composed of Thunder∣stones ingraven with Magical Letters, to resist all noxious influences, and the danger of Lightning.

* 1.1526. Pentacles are a fourth sort of appendix, which Conjurers, Charmers, and Magicians use, being made with five corners, according to the five Senses, and the operation thereof inscribed upon the corners; the matter whereof they are composed, is fine Linnen doubled, and done with Cere-cloth between. This figure the Magician holds in his hand, lifting it up from the skirt of his Gar∣ment to which it is annexed, when Spirits that are raised are stubborn and rebel∣lious, refusing to be conformable unto the Ceremonies and Rites of Ma∣gick.

* 1.1537. Also by the holding forth of Pentacles, with these words, Glauron, Amor,

Amorula, Beor, Beorka, Beroald, Anephexaron, repeated at the instant. The evil Spirits that possess the bodies of bewitched people are cruelly tortured and amazed, being by the frequent repetition thereof forced at last to depart by the assistance of the Exorcism of the sixth Cannon for the order of Seraphims.

8. When Magicians exercise Conjuration by Moon-light in the Mountains or Valleys, they have another sort of Charm by way of Telesms,* 1.154 which they bury within a hundred paces of the place where the Circle is composed towards the East, West, North, and South; for such spells have the secret power to hinder any living creature for coming near them, till their Exercize be done, except the Infernal Spirit, whose presence they do so ardently desire.

9. Such Spells as are made in some Edible matter, with Characters upon them,* 1.155 are given for Agues, Head-ach, Epilepsie, Mother, &c. Especially being powerful in operation, when the party is ignorant of the Charm taken in; many such I know have taken wonderful effect. But as for Philtres, Potions, and Love-cups, they proceed rather from a natural cause; whether their effects be to afflict with Diseases to Poyson, or to provoke unto Love of a Party whom they disdain: Nei∣ther are such to be numbered amongst Charms; because their effect is meerly natural, from a natural cause.

10. But to insist further upon the nature of Conjuration,* 1.156 Magicians do much exercise their time in Fumigations unto those Spirits whom they are about to provoke; their fumes being distributed according to the nature of the Spirit under any of the seven Planets, which the antient Conjurers were very punctu∣al in observing, though in these days it be much forgot, as superfluous, or rather dangerous to insert amongst the Ceremonies of Conjuration. A division of Fu∣migations according to the Influence of the Planets, and Orders of Spirits, we will here set down in this manner.

11. Fumigations for Saturn are made of Frankincense Trees,* 1.157 Pepper-wort Rooots, Storax, and Galbanum; by these the Spirits Marbas, Corban, Stil∣kon, Idos, &c. And all of the first order in the astringency are appeased and pro∣voked, when the fumes are put upon a Tripod in the hour of Saturn according to the Planetary division. These Fumigations make these Spirits appear like old men, with promiss beards, and meager looks; like Serpents, Cats, Wolves, Badgers, Panthers; like old Men in Armour; like Trumpeters in many ranks and divisions.

12. For Spirits under Jupiter, they take Lignum Aloes, Ashen-Keys,* 1.158 Ben∣jamin, Storax, Peacocks-feathers, and Lapis Lazuli, mixing the same with the blood of a Stork, a Swallow, or a Hart; the brains being also added. The fumes are kindled in Jupiters hour, and in a place appropriate to his nature. And by this sacrifice the Spirits of the next order are called up, like glorious Kings with many attendants, and mighty pomp; with Heralds before them, and Ensign-bearers, Trumpeters, Guards, and all sorts of musical Instru∣ments.

13. They make Fumigations unto such Spirits of the order of Powers,* 1.159 as are under Mars, in the Planetary division with Aromatick Gum, Bdellium, Euphor∣bium, Load-stone, Hellebore white and black, and an addition of Sulphur to make them into an Amalgama, with Man's blood, and the blood of a black Cat; which mixtures are said to be exceeding magical: so that without any other addition, they say, this fumigation is able of it self to make such Spirits to appear before the Exorcist; at their appearance they come with weapons brandishing, and shining Armour, being terrible in their looks; yet of power inferiour to the Spirits of Saturn, though they can likewise shew themselves as Lions, Wolves, Tygers, Bears, and all other cruel or ravenous Beasts.

14. They do likewise unto the Spirits under Sol, being of the order of Thrones,* 1.160 Suffumigate Saffron, Musk, Laurel, Cinnamon, Ambergriece, Cloves, Myrrhe, and Frankincense, Musk, and the Balsamick Tree mixed up together with the brain of an Eagle, and the blood of a white Cock, being made up like Pills, or little Balls, and put upon the Tripod; their appearances are Castles, Gardens,

Mountains, Rivers, Fisher-men, Hunters, Reapers, Dogs, Sheep, Oxen, and o∣ther domestick Beasts.

* 1.16115. Under Venus are the Spirits of the sixth order in the Powers; their ap∣pearances are very stately, like the nature of the Planet; like Courtiers, La∣dies, Princes, Queens, Infants, Children, and fragrant smells. The fumigations appropriate unto them are Roses, Coral, Lignum Aloes, and Sperma Ceti, made up with Sparrows, brains and blood of Pidgeons to be fumigated with a Song.

* 1.16216. Mercury sendeth Horsemen, Fishers, Labourers, Priests, Students, Ser∣vants, &c. Also, Foxes, Serpents, Dogs, Hares, Hyena's, Hydra's, and other Monstrous Animals; unto him they fumigate Frankincense, Mastick, Cinkfoyl, incorporated with the brain of a Fox, and the blood of a Mag-Pye.

* 1.16317. Spirits under Luna are like Ghosts and shadows, very gastly to behold; though in humane shape sometimes male, sometimes female. Fumigations are of∣fered unto them of Frogs dryed, white Poppy-seed, Bulls Eyes, Camphire, and Frankincense, incorporated with Gooses blood, and the menstruous blood of Women.

* 1.16418. These are the divisions of fumigations, neither can it be denyed, but that in many Ceremonies of this kind, there is great inherent virtue according to the Doctrines of Sympathy and Antipathy, whereby every thing is drawn by its like in the Idea, whither by words or actions, according to the saying, In verbis, herbis & lapidibus latet virtus, so that the Ceremonies and Charms, with other circumstances used by Magicians, are doubtless prevalent to the accom∣plishment of that work which they undertake; to wit, The calling up and Exor∣cizing of Infernal Spirits by Conjurations.

CHAP. VII.

Being the Conclusion of the Whole; wherein divers antient Spells, Charms, Incantati∣ons and Exorcisms are briefly spoken of.

* 1.1651. BEsides what the Author hath set down, there be many other Spells and Charms, which Tradition hath left unto Posterity, being ma∣ny of them effectual for the thing intended by them, as in the prece∣dent Chapter is set down, wherein the Orders of Fumigations are described. Be∣sides there are Magical Characters attributed to the Planets, whereof Telesms, Periapts, Amulets, and Philters, are composed by buryings, writings, bindings, engra∣vings, alligations, &c. to effect various purposes in Astrological hours. To con∣quer Enemies, cure diseases, overturn Cities, stop Inundations, render bodies In∣vulnerable, and the like; which are all effected by medium's of this kind, with the assistance of Imagination.

* 1.1662. Yet are there many natural Compositions, which have very stupendious effects of themselves, without assistance of Superstition; for the commixtion of things is of two-fold force or vertue: First, When the Celestial vertues are duly disposed in any natural body; so that in one thing are couched various In∣fluences of superiour Powers. The second is, from Artificial mixtures and Compositions of natural things amongst themselves, in a certain proportion to agree with the Heavens under certain Constellations. This proceeds from the correspondence of natural things amongst themselves, whereby things are effect∣ed even unto admiration, as Agrippa declares, Cap. 35. lib. 1.

* 1.1673. And as unto every Planet certain fumigations are ascribed; so unto such Spirits as are under them, certain Places are adopted for the Ceromonies of Con∣juration, which Magicians chose when they set upon their works of Darkness. Unto Saturn are ascribed dark melancholy Places, Vaults, Tombes, Monaste∣ries, empty Houses, Dens, Caves, Pits. Unto Jupiter, Theaters, Schools, Musick houses, Judgment seats. To Mars, Fields where Battels have been fought, Bake-houses, Glass-houses, Shambles, Places, of Execution. To Sol, Palaces,

Mountains, Meddows, Sunshine, Groves, and upper Rooms. To Venus, Foun∣tains, Meadows, Gardens, and the Sea-shore. Unto Mercury, all publick places belonging unto Cities. To Luna, Wildernesses, Woods, Rocks, Forrests, Ships, High-wayes, &c.

4. In like manner are Spells and Charms adapted to the thing which they must effect, according to the matter, form and place of their composition;* 1.168 as for the procuring of Love, they bury Rings, Ribbons, Seals, Pictures, Looking-Glasses, &c. in Stews, Baths, Beds, that in such places they may contract some Venereal faculty: When they gather Herbs or other Ingredients; they chuse the hour and place, when such Planets have Dominion as are over these Herbs, which they collect, ever remembring to turn their faces to the East, or South, when Saturnine, Martial or Jovial Herbs are gathered, because their Principal houses are Southern signs; for Venereal, Mercurial, or Lunary herbs, they must look to∣wards the West or North, because their houses are chiefly Northern signs. Yet in any Solar or Lunar operations the body of the Sun and Moon must be respect∣ed in the operation.

5. Colours are also much regarded amongst Magicians,* 1.169 according to the Planet, as black, leaden, brown, unto Saturn; saphire, vernal, green, purple, golden, unto Jupiter; red, burning, violet, bloody, and iron colours unto Mars; golden, saffron, scarlet, &c. unto the Sun; white, fair, green, ruddy, pleasant mixed colours unto Venus, Mercury, and Luna. In like manner they ascribe co∣lours unto the twelve Houses, and according to the Planets have also certain compositions for fire that produce wonderful operations; as Lamps of Serpents skins will make Serpents to appear. Oyl that hath stood under Grapes, being lighted, presenteth the Chamber full of Grapes. Centaury and the Lapwings blood makes people seem like Gyants, and in the open air will make the Stars seem to move up and down in the Elements. The fat of a Hare lighted in a Lamp, will cause Women to be exceeding merry and facetious. And Candles composed of things that are Saturnine, raise terrours and melancholy in the party that lights them, and in those that are lighted by them.

6. Such wonderful effects have natural things being fitted unto their Hours and Constellations,* 1.170 as also when they are used to prove such effects as the nature of the things doth produce of it self, though in a weaker degree. To raise Tempests Magicians burn the Liver of a Camaelion on the house top. To cause strange sights they hang the Gall of an Ox over their Beds; to bring Apparitions and Spirits, they make a strange fume of a Mans Gall, and the Eyes of a black Cat; Which, Agrippa saith, he hath often made experience of. There is also a strange Magical Candle described amongst Chymical Authors, which being lighted, fore∣tells the death of the party to whom it belongs: The manner thereof is thus; They take a good quantity of the venal blood luke-warm as it came out of the vein, which being Chymically prepared with Spirit of Wine and other Ingredients, is at last made up into a Candle, which being once kindled, never goes out till the death of the party whose blood it is composed of; for when he is sick, or in danger, it burns dim and troubled; and when he is dead, it is quite extinguished; of which Composition a Learned man hath wrote an intire Tractate, De Biolychnio, or, The Lamp of Life.

7. But to proceed to the nature of Characters, Sigils, and other Ceremonies,* 1.171 we find that not only such as pretend to command over all sorts of Spirits; but also they that do make Compacts, and have sold themselves unto him, do make use of such; which instance is sufficient to prove what a wise man hath asserted, that although Evil Spirits have so blinded Mens Eyes, as to make them believe they are defended by such Ceremonies, and that these Characters are as Munitions against the Devils malignancy; Yet these very Characters, Sigils, Lamins, &c. are Compacts themselves, which the Devils did at first cunningly disguise with strange Repetitions in uncouth Language.

8. So that we have grounds to believe, that none is able absolutely without Compact to call up any Spirit. But that whosoever hath pretended to be famous in

the Art of Magick or Conjuration, hath (to himself unknown) compacted with and worshipped the Devil, under strange Repetitions and mystical Characters, which to him seemed to have effects quite contrary to what they really had.

* 1.1729. Neither is this to be admired, that without the Knowledge or Consent of the Magician, a Contract is made with Evil Spirits; when we consider the magi∣cal strength of Words and Characters, which of themselves can cure Diseases, pull down, infect, save, destroy, charm and inchant without the Parties assistance, ei∣ther in knowledge of the Cause, or in belief of the Consequence or Ef∣fect.

* 1.17310. But on the contrary, I could instance a multitude of Examples of such as have spent much time in Conjurations to no purpose, still attempting by Exor∣cisms and Defensive Prayers to conjure a Spirit, or cause Personal Appearances, with severe Imprecations and powerful Charges, and yet notwithstanding have never attain'd their purpose, nor at any time heard, or seen any Beeing, which may be called Spectre, or Apparition.

* 1.17411. Which is nothing wonderful, if we minde the sympathy of things in Na∣ture, how each desires its like, and hunteth after it as the Loadstone draws Iron; the male coveteth the female; the evil after the evil, and the good after the good; which is seen in wicked Men and their Association, in Birds and Beasts of prey; while on the contrary, the Lamb delights not in the Lyon, nor the Sheep in the society of the Wolf; neither doth the nature which is totally depraved and e∣stranged from God, care to be forced or drawn compulsively by another con∣trary nature, viz. innocent, just, and harmless.

* 1.17512. Neither doth it consist with natural reason, That Evil Spirits should af∣fect the society of those that are their Enemies, who make use of the dreadful and holy Names of God in Conjurations to call them up; whereas they are ra∣ther antidotes against Apparations, as may be seen in various Examples of holy Men, who by Prayers and Exorcisms have banished Evil Spirits in all Ages, which is also further evident, in that the very form of Dispossessing and Exorcising is made up of divers Prayers and Defensive Blessings against the obnoxious influ∣ences of Infernal Spirits.

* 1.17613. Therefore though I would be far from describing an undenyable course of Conjuring Spirits, or of causing Apparitions: Yet this I must assert conclu∣sively from what is before alledged, That if any thing would be called or wrought upon, it must be with something which is of its own nature, as a bait to catch or tempt it; for in catching Birds, Beasts, or Fishes, such esculents as are proper∣ly for these Animals, are made use of to allure them, neither can mankinde com∣mand them by any threats to come into his custody.

* 1.17714. How much less is mankind able to compel the Infernal Spirits, the very least of which Kingdom, is able, if let loose, to exterminate a thousand lives, and utterly over-turn poor mortals and their doings, as various by-past accidents can evince: But whosoever hath compacted with them for body, soul, and works, such they are at unity with, and unto such they appear for the advancement of their Kingdom in the destruction of others; for they are grafted into them and incorporated into their very heart and soul, which unavoidably becomes their wages when the body falls away.

15. Yet many wayes there be by Images, Telesms, and Amulets, which have little or no dependance upon Conjuration, or the strength thereof, being rather effectual from sympathetical Causes, as many natural conclusions prove. And Paracelsus speaks of a way by the Image of any Bird or Beast to destroy that Ani∣mal, though at a distance; so by hair, fat, blood, excrements, excrescences, &c. of any Animal or Vegetable, the ruin or cure of that thing may be effected.

16. Which is seen in the Armary Unguent, and the Sympathetical Powder. In the instance of divers Histories, of such as used Waxen Images, composed in divers postures, and under certain Constellations, whereby several have been tormented and macerated even unto death; and according to the punishment or torment which the Magician intends to afflict, accordingly do they dispose the

hour of the Composition, and the posture or semblance of the Image.

17. For if a malitious minded Witch intends to consume and pine away the Life or Estate of any miserable Man or Woman,* 1.178 she makes his Image of Wax in such an ominous aspect as may conduce to her design, making several magical Characters upon the sides of the head, describing the Character of the hour or Planetary time upon the breast of the Image; the name of the party on his forehead; the intended effect to be wrought upon him upon his back. When they cause aches, pains, and violent pangs in the sinews and the flesh, they stick thorns and pins in divers places of their arms, breasts, and legs. When they cast them into Feavers and Consumptions, they spend an hour in every day to warm and turn the Image before a doleful and lingring fire, composed of divers exotick Gums, and magical Ingredients of sweet O∣dours, and strange Roots of shrubs, efficient for their purpose.

18. Wonderful are the various postures and pranks which Magicians play with Images;* 1.179 neither will I mention the most perfect and prevalent part of the practice of Images, and the powerful operations thereof, least the evil mind∣ed should work abominations therewith upon the Persons or Possessions of their neighbours.

19. According to the nature of what they would effect they frame their Images; if by Images they would provoke two parties to love,* 1.180 or be ena∣moured on one another, they frame their Images naked, with Astrological Observations and Imbraces of those that are Venereal; to provoke unto en∣mity they place malignant Characters and Aspects, and the Images in a fighting posture.

20. If their intentions be for good, all their Characters are engraven up∣on the foreparts of the body. But if they would afflict the party with Con∣sumption, or with death, they thrust Needles through the hearts, and engrave their Characters upon their Posteriors, or upon their shoulders, using all their Conjurations retrograde, and repeating every Charm opposite to the former.

21. Thousands of strange and uncouth Charms might be here described, according to the exact form wherein Tradition hath left them; But I have on∣ly insisted upon the description of the natures in General; And as by Images and Telesms, the Europeans have effected admirable things: so the Tartars have a wonderful ways of producing the like effects, by Botles, Sheep-skins,* 1.181 Rods, Basins, Letters, or Missives, unto certain Spirits, and many otherwayes unheard of in Europe.

22. As for the Tying of the Point,* 1.182 which is a strong impediment in Conju∣gal Rites, to restrain the acts of secresie betwixt two marryed persons; This knot or ligament is become so notorious both in the practice and effect throughout France, Italy, and Spain, as also in all the Eastern Countries, that the Laws of several Nations have prohibited the performance thereof; nei∣ther is it fit to be openly described in this place.

23. Other stratagems they have by turning the Sive with a pair of Sizzers by voices uttered out of skins,* 1.183 which is in common amongst the Turks by Letters wrote unto certain Spirits,* 1.184 which by due appointments will have their an∣swers returned. By the Turning of the Cord with several names wrapped round the same, which with certain repetitions will of it self be tyed into several strange knots which unty themselves again. Besides the many wayes by Lots, in extractings Scrolls, consulting with the Staff and the empty Pot, with others tedious to be ennumerated.

24. The Art of Transplantation is also reckoned amongst Charms with the vulgar. And indeed one member thereof,* 1.185 viz. the Transferring of Diseases is really Magical, and much in practice amongst Witches; for by certain baits given to any domestick Beasts they remove Feavers, Agues, and Consumptions from Martial men, or from one to another by burying certain Images in their neighbours ground they bring all evil fortune to the owner of the ground, yet

though they add strange Words and Conjurations in the practice, the effects thereof are more from Nature then Conjuration.

* 1.18625. For, by the same Cause, those that are profound, can destroy diseases, take off Warts, and other Excrescences, kill, cure, purge and poyson at a distance from the party, by their hair, fatt, blood, nails, excrements &c. or by any root, or carnuous substance, rubbed upon their hands, breasts or leggs, by burying which, they free them from Diseases, which experiments take effect according to the Mediums and their Consumption under ground.

* 1.18726. And as by natural reason every Magical Charm or Receipt had its first institution; In like manner have Magicians disposed the Matter and Manner together with the times of their Utensils and Instruments, according to the Principles of Nature: As the Hour wherein they compose their Garments, must either be in the hour of Luna, or else of Saturn, in the Moons increase.

* 1.18827. Their Garments they compose of White Linnen, black Cloth, black Cat-skins, Wolves, Bears, or Swines skins. The Linnen because of its ab∣stracted Quality for Magick delights not to have any Utensils that are put to common uses. The skins of the aforesaid Animals are by reason of the Sa∣turnine and Magical qualities in the particles of these beasts: Their sowing thred is of silk, Cats-guts, mans Nerves, Asses hairs, Thongs of skins from Men, Cats, Bats, Owls, Moles, and all which are enjoyn'd from the like Magical cause.

* 1.18928. Their Needles are made of Hedge-hog prickles, or bones of any of the abovesaid Animals: Their Writing-pens are of Owls or Ravens, their Ink of Mans blood: Their Oyntments Mans fat, Blood, Usnea, Hoggs-grease, Oyl of Whales. Their Characters are ancient Hebrew or Samaritan: Their Speech is Hebrew or Latine. Their Paper must be of the Membranes of Infants, which they call Virgin-parchment, or of the skins of Cats, or Kids. Besides, they compose their Fires of sweet Wood, Oyl or Rosin: And their Candles of the Fatt or Marrow of Men or Children: Their Vessels are Earthen, their Candlesticks with three feet, of dead mens bones: Their Swords are steel, with∣out guards, the poynts being reversed. These are their Materials, which they do particularly choose from the Magical qualities whereof they are composed.

* 1.19029. Neither are the peculiar shapes without a natural cause. Their Caps are Oval, or like Pyramids with Lappets on each side, and furr within: Their Gowns reach to the ground, being furr'd with white Fox-skins, under which they have a Linnen Garment reaching to their Knee. Their Girdles are three inches broad, and have many Caballistical Names, with Crosses, Trines and Circles inscribed thereon. Their Knives are Dagger-fashion: and the Circles by which they defend themselves are commonly nine fo••t in breadth, but the Eastern Magicians give but seven. And these are the matter and manner of their Preparations, which I thought fit here to insist upon, because of their affinity with the Instruments of Charms, for both which a natural cause is constantly pretended.

* 1.19130. Thus I have briefly spoken of the Nature of every Spirit good or evil, so farr as safety or convenience would permit; adding also this last Discourse of Charms and Conjurations, in their speculative part, forbearing to describe the Forms themselves, because many of them are not only facil, but also of mighty power when they are seasonably applyed: So that to describe distinct∣ly, by what means Magicians kill, cure, or conquer, were to strengthen the hands of the Envious against their Neighbours Lives and Fortunes. And therefore the Readers must rest contented with what is here related of the Nature of Astral or Infernal Spirits.

FINIS.

Notes

• * 1.1

  The reason of this Addition.
• * 1.2

  The nature of Sprits.
• * 1.3

  The original of evil essences.
• * 1.4

  Their Germi∣nation.
• * 1.5

  Their Habita∣tion.
• * 1.6

  Their shapes.
• * 1.7

  Their place of pleasure or tor∣ment.
• * 1.8

  The cause of their torment.
• * 1.9

  How Magici∣ans deal with them.
• * 1.10

  The Orders of heavenly Be∣ings.
• * 1.11

  That they are not subject to conjurations.
• * 1.12

  What Spirits may be con∣jured.
• * 1.13

  The nature of the Astral Spi∣rits.
• * 1.14

  Their degrees.
• * 1.15

  Their actions and affections.
• * 1.16

  The distinct orders of star∣ry Spirits.
• * 1.17

  The office of Daemons or Genii.
• * 1.18

  Three ways of enjoying their society.

  The first way.
• * 1.19

  The second way.
• * 1.20

  The third way of their ap∣pearance.
• * 1.21

  Their number.
• * 1.22

  The seven good Angels.
• * 1.23

  The nature of both.
• * 1.24

  The seven evil Genii, and the manner of their appea∣rances.
• * 1.25

  An example.
• * 1.26

  The uncertain∣ty of communi∣cating with Angels.
• * 1.27

  Familiars in the time of the Jews.
• * 1.28

  Several men have wrote and methodized the Art of Conjuration.
• * 1.29

  The spirits of men return a∣gain.
• * 1.30

  All men have starry Spirits.
• * 1.31

  What sort of persons most frequently re∣appear.
• * 1.32

  The manner and time of their appea∣rance.
• * 1.33

  The reason thereof.
• * 1.34

  The power of Magitians over them.
• * 1.35

  Example.
• * 1.36

  The cause the difficulty and paucity of appearances.
• * 1.37

  More particu∣larly of the same.
• * 1.38

  The nefarious practices of Necromancers in an example.
• * 1.39

  Example.
• * 1.40

  The state of the Starry Spirit.
• * 1.41

  Why the Ghost of Samuel ap∣peared.
• * 1.42

  The opinions of Plato.
• * 1.43

  Of Phythagoras.
• * 1.44

  Of other Phi∣losophers.
• * 1.45

  The Raptures of Lunaticks.
• * 1.46

  Their Enter∣tainments.
• * 1.47

  A strange ex∣ample.
• * 1.48

  Apparitions be∣fore Christia∣nity, were fre∣quent.
• * 1.49

  Why Funeral Piles were in∣stituted.
• * 1.50

  What the want of Burial cau∣seth.
• * 1.51

  The conclusion of this Chap∣ter with an example.
• * 1.52

  Astral Spirits common.
• * 1.53

  The Spirits of the Planets.
• * 1.54

  The Power of the Planets.
• * 1.55

  Spirits the Air.
• * 1.56

  Their Actions.
• * 1.57

  Spirits appro∣priate to the Spheres.
• * 1.58

  Terrestrial Spi∣rits.
• * 1.59

  Faeries.
• * 1.60

  Lares, and Do∣mestick Spi∣rits.
• * 1.61

  Luridan a fa∣maliar Spirit.
• * 1.62

  Balkin a Fami∣liar.
• * 1.63

  A strange ex∣ample.
• * 1.64

  Spirits of Woods, and Mountains.
• * 1.65

  Incubi, and Succubi.
• * 1.66

  A froward kinde of Spirit.
• * 1.67

  Example.
• * 1.68

  Example.
• * 1.69

  Janthe a Spirit of the water,
• * 1.70

  Watry Spirits that procreate.
• * 1.71

  Apparitions on the water.
• * 1.72

  Prophetical ri∣vers, and vo∣cal fountains.
• * 1.73

  Example.
• * 1.74

  Spirits in Green-Land.
• * 1.75

  Destroying Spirits.
• * 1.76

  Fiery Spirits.
• * 1.77

  What these Spirits are.
• * 1.78

  Why they de∣light in the fie∣ry element.
• * 1.79

  Spirits that burn Cities.
• * 1.80

  Their food and pastime.
• * 1.81

  Why they de∣light in the fiery quality.
• * 1.82

  Astral Spirits ministers to the devill.
• * 1.83

  Why the devil requires their help.
• * 1.84

  Subterranean Spirits.
• * 1.85

  Spirits of the Mountains, Caves, and Tombs.
• * 1.86

  Spirits of hid∣den Treasures.
• * 1.87

  The nature of such Spirits.
• * 1.88

  Spirits that in∣fest Mines and Miners.
• * 1.89

  An Example of a turbulent Spirit.
• * 1.90

  Conclusion.
• * 1.91

  What this Chapter treats of.
• * 1.92

  The place of hell or the ha∣bitation of de∣vils.
• * 1.93

  Illustrated by a similitude.
• * 1.94

  The differe∣rence betwixt heaven and hell.
• * 1.95

  How the Devils can come into this World.
• * 1.96

  The great diffi∣culty of their appearance.
• * 1.97

  The cause of few appearan∣ces now.
• * 1.98

  The Devils power in the time of the Law.
• * 1.99

  His power un∣der Christ in the flesh.
• * 1.100

  Under Chri∣stianity.
• * 1.101

  Under Aposta∣cies.
• * 1.102

  Under Idola∣try.
• * 1.103

  How power in new discovered Lands.
• * 1.104

  His power in America.
• * 1.105

  The variety of Conjurations according to the Countries.
• * 1.106

  Why few are able to raise Spirits.
• * 1.107

  The Names of Devils in the time of the Law.
• * 1.108

  Their Names in China.
• * 1.109

  In the East-Indies.

  Tartaria.
• * 1.110

  Greece.
• * 1.111

  Italy.
• * 1.112

  West Indies.
• * 1.113

  The nature of their Names.
• * 1.114

  The names of of Devils in Scot.
• * 1.115

  The names of Damned souls.
• * 1.116

  Whence the names of De∣vils are.
• * 1.117

  The names of Devils in the Kingdom of Fiacim.
• * 1.118

  The Shapes of Devils.
• * 1.119

  As they appear to Magicians in the highest ranks.
• * 1.120

  In the lower orders.
• * 1.121

  That the De∣vils are answe∣rable to the unclean Beasts.
• * 1.122

  The shapes of Damned Souls.
• * 1.123

  Their times and seasons.
• * 1.124

  Their places of appearance.
• * 1.125

  When Tem∣pests reign.
• * 1.126

  According to the situation of Regions.
• * 1.127

  Their Ranks and Orders.
• * 1.128

  In three distin∣ctions.
• * 1.129

  Their num∣bers.
• * 1.130

  Their natures and properties.
• * 1.131

  Their tor∣ments.
• * 1.132

  The Variety thereof.
• * 1.133

  The Nature thereof.
• * 1.134

  Their torment in the source of Anger.
• * 1.135

  In all the five Senses.
• * 1.136

  By their ac∣quaintance on earth.
• * 1.137

  The Nature of Hell.
• * 1.138

  The food of Devils.
• * 1.139

  Their food in the Astral source.
• * 1.140

  Their Speech.
• * 1.141

  What Lan∣guage they af∣fect.
• * 1.142

  Their uncon∣stancy.
• * 1.143

  Their Power.
• * 1.144

  When they are called up.
• * 1.145

  Fumigations made unto them.
• * 1.146

  The Conclusi∣on.
• * 1.147

  Shews before Spirits appear.
• * 1.148

  A Relation of a Magician.
• * 1.149

  His Actions.
• * 1.150

  Another Ma∣gician.
• * 1.151

  What Charms are.
• * 1.152

  Pentacles.
• * 1.153

  Their force.
• * 1.154

  Telesms.
• * 1.155

  For Diseases.
• * 1.156

  Fumigations.
• * 1.157

  For Saturn.
• * 1.158

  Jupiter.
• * 1.159

  Mars.
• * 1.160

  Sol.
• * 1.161

  Venus.
• * 1.162

  Mercury.
• * 1.163

  Luna.
• * 1.164

  Why such Ce∣remonies are of force.
• * 1.165

  Charms.
• * 1.166

  Natural Ope∣rations.
• * 1.167

  Places ascri∣bed to the seven Planets.
• * 1.168

  Spells.
• * 1.169

  Secret Con∣clusions.
• * 1.170

  The Candle of life.
• * 1.171

  That Chara∣cters are com∣pacts.
• * 1.172

  The force of Words and Characters.
• * 1.173

  The vanity of Conjuration.
• * 1.174

  By Similitude.
• * 1.175

  Exorcising, or casting out.
• * 1.176

  Like desires its like.
• * 1.177

  Nothing is compelled by contraries.
• * 1.178

  Of Images of Wax, and what is wrought by them.
• * 1.179

  Further con∣cerning Images.
• * 1.180

  Of Images provoking Love.
• * 1.181

  Forms of Charms in Tartary.
• * 1.182

  The tying of the Point.
• * 1.183

  Charming by the Sive.
• * 1.184

  By Bottles, Skins, Letters, Cords, Lots.
• * 1.185

  Transplantati∣on, Ceremo∣nious.
• * 1.186

  And meerly natural.
• * 1.187

  Magical In∣struments:
• * 1.188

  Their matter,
• * 1.189

  Substance,
• * 1.190

  And Form.
• * 1.191

  The Conclu∣sion.