Daemonologie Part 2

EPI. For the trueth in these actiones, it will be easelie confirmed, to anie that pleases to take paine vpon the reading of diuerse authenticque histories, and the inquiring of daily experiences. And as for the trueth of their possibilitie, that they may be, and in what maner, I trust I haue alleaged nothing whereunto I haue not joyned such probable reasons, as I leaue to your discretion, to waie and consider: One word onlie I omitted; concerning the forme of making of this contract, which is either written with the _Magicians_ owne bloud: or else being agreed vpon (in termes his schole-master) touches him in some parte, though peraduenture no marke remaine: as it doth with all Witches.

Chap. VII.

ARGVMENT.

_The reason why the art of_ Magie _is unlawfull. What punishment they merite: And who may be accounted guiltie of that crime._

PHILOMATHES.

Svrelie Ye haue made this arte to appeare verie monstruous & detestable.

But what I pray you shall be said to such as mainteines this art to be lawfull, for as euill as you haue made it?

EPI. I say, they sauour of the panne them selues, or at least little better, And yet I would be glad to heare their reasons.

PHI. There are two princ.i.p.allie, that euer I heard vsed; beside that which is founded vpon the common Prouerb (that the _Necromancers_ commands the Deuill, which ye haue already refuted). The one is grounded vpon a receiued custome: The other vpon an authoritie, which some thinkes infallible. Vpon custome, we see that diuerse Christian Princes and Magistrates seuere punishers of Witches, will not onelie ouer-see _Magicians_ to liue within their dominions; but euen some-times delight to see them prooue some of their practicques. The other reason is, that _Moyses_ being brought vp (as it is expreslie said in the Scriptures) _in all the sciences of the gyptians_; whereof no doubt, this was one of the princ.i.p.alles. And he notwithstanding of this arte, pleasing G.o.d, as he did, consequentlie that art professed by so G.o.dlie a man, coulde not be vnlawfull.

EPI. As to the first of your reasones, grounded vpon custome: I saie, an euill custome can neuer be accepted for a good law, for the ouer great ignorance of the worde in some Princes and Magistrates, and the contempt thereof in others, moues them to sinne heavelie against their office in that poynt. As to the other reasone, which seemes to be of greater weight, if it were formed in a Syllogisme; it behooued to be in manie termes, and full of fallacies (to speake in termes of _Logicque_) for first, that that generall proposition; affirming _Moyses_ to be taught _in all the sciences of the gyptians_, should conclude that he was taught in _Magie_, I see no necessity. For we must vnderstand that the spirit of G.o.d there, speaking of sciences, vnderstandes them that are lawfull; for except they be lawfull, they are but _abusiu_ called sciences, & are but ignorances indeede: _Nam h.o.m.o pictus, non est h.o.m.o_. Secondlie, giuing that he had bene taught in it, there is great difference, betwixt knowledge and practising of a thing (as I said before). For G.o.d knoweth all thinges, being alwaies good, and of our sinne & our infirmitie proceedeth our ignorance. Thirdlie, giuing that he had both studied and practised the same (which is more nor monstruous to be beleeued by any Christian) yet we know well inough, that before that euer the spirite of G.o.d began to call _Moyses_, he was fled out of _gypt_, being fourtie yeares of age, for the slaughter of an _gyptian_, and in his good-father _Iethroes_ lande, first called at the firie bushe, hauing remained there other fourtie yeares in exile: so that suppose he had beene the wickeddest man in the worlde before, he then became a changed and regenerat man, and very litle of olde _Moyses_ remained in him. _Abraham_ was an Idolater in _Vr_ of _Chaldaea_, before he was called: And _Paule_ being called _Saule_, was a most sharp persecutor of the Saintes of G.o.d, while that name was changed.

PHI. What punishment then thinke ye merites these _Magicians_ and _Necromancers_?

EPI. The like no doubt, that _Sorcerers_ and _Witches_ merites; and rather so much greater, as their error proceedes of the greater knowledge, and so drawes nerer to the sin against the holy Ghost. And as I saye of them, so saye I the like of all such as consults, enquires, entertaines, & ouersees them, which is seene by the miserable endes of many that askes councell of them: For the Deuill hath neuer better tydings to tell to any, then he tolde to _Saule_: neither is it lawfull to vse so vnlawfull instrumentes, were it neuer for so good a purpose: for that axiome in Theologie is most certaine and infallible: (M14) _Nunquam faciendum est malum vt bonum inde eueniat._

SECONDE BOOKE.

ARGVMENT.

_The description of Sorcerie and Witchcraft in speciall._

Chap. I.

ARGVMENT.

_Proued by the Scripture, that such a thing can be: And the reasones refuted of all such as would call it but an imagination and Melancholicque humor._

PHILOMATHES.

Now since yee haue satisfied me nowe so fullie, concerning _Magie_ or _Necromancie_ I will pray you to do the like in _Sorcerie_ or _Witchcraft_.

EPI. That fielde is likewise verie large: and althought in the mouthes and pennes of manie, yet fewe knowes the trueth thereof, so wel as they beleeue themselues, as I shall so shortely as I can, make you (G.o.d willing) as easelie to perceiue.

PHI. But I pray you before ye goe further, let mee interrupt you here with a shorte digression: which is, that manie can scarcely beleeue that there is such a thing as Witch-craft. Whose reasons I wil shortely alleage vnto you, that ye may satisfie me as well in that, as ye haue done in the rest.

For first, whereas the Scripture seemes to prooue Witchcraft to be, by diuerse examples, and speciallie by sundrie of the same, which ye haue alleaged, it is thought by some, that these places speakes of _Magicians_ and _Necromancers_ onlie, & not of Witches. As in special, these wise men of _Pharaohs_, that counterfeited _Moyses_ miracles, were _Magicians_ say they, & not Witches: As likewise that _Pythonisse_ that _Saul_ consulted with: And so was _Simon Magus_ in the new Testament, as that very stile importes. Secondlie, where ye would oppone the dailie practicque, & confession of so manie, that is thought likewise to be but verie melancholicque imaginations of simple rauing creatures. Thirdly, if Witches had such power of Witching of folkes to death, (as they say they haue) there had bene none left aliue long sence in the world, but they: at the least, no good or G.o.dlie person of whatsoeuer estate, coulde haue escaped their deuilrie.

EPI. Your three reasons as I take, ar grounded the first of them _negativ_ vpon the Scripture: The second _affirmativ_ vpon Physicke: And the thirde vpon the certaine proofe of experience. As to your first, it is most true indeede, that all these wise men of _Pharaoh_ were _Magicians_ of art: As likewise it appeares wel that the _Pythonisse_, with whom _Saul_ consulted, was of that same profession: & so was _Simon Magus_. But yee omitted to speake of the Lawe of G.o.d, wherein are all _Magicians_, Diuines, Enchanters, Sorcerers, Witches, & whatsouer of that kinde that consultes with the Deuill, plainelie prohibited, and alike threatned against. And besides that, she who had the Spirite of _Python_, in the Actes, (M15) whose Spirite was put to silence by the Apostle, coulde be no other thing but a verie Sorcerer or Witch, if ye admit the vulgare distinction, to be in a maner true, whereof I spake in the beginning of our conference. For that spirit whereby she conquested such gaine to her Master, was not at her raising or commanding, as she pleased to appoynt, but spake by her toung, aswel publicklie, as priuatelie: Whereby she seemed to draw nearer to the sort of _Demoniakes_ or possessed, if that conjunction betwixt them, had not bene of her owne consent: as it appeared by her, not being tormented therewith: And by her conquesting of such gaine to her masters (as I haue alreadie said.) As to your second reason grounded vpon Physick, in attributing their confessiones or apprehensiones, to a naturall melancholicque humour: Anie that pleases Physicallie to consider vpon the naturall humour of melancholie, according to all the Physicians, that euer writ thereupon, they shall finde that that will be ouer short a cloak to couer their knauery with: For as the humor of Melancholie in the selfe is blacke, heauie and terrene, so are the symptomes thereof, in any persones that are subject therevnto, leannes, palenes, desire of solitude: and if they come to the highest degree therof, mere folie and _Manie_: where as by the contrarie, a great nomber of them that euer haue bene convict or confessors of Witchcraft, as may be presently seene by manie that haue at this time confessed: they are by the contrarie, I say, some of them rich and worldly-wise, some of them fatte or corpulent in their bodies, and most part of them altogether giuen ouer to the pleasures of the flesh, continual haunting of companie, and all kind of merrines, both lawfull and vnlawfull, which are thinges directly contrary to the symptomes of Melancholie, whereof I spake, and further experience daylie proues how loath they are to confesse without torture, which witnesseth their guiltines, where by the contrary, the Melancholicques neuer spares to bewray themselues, by their continuall discourses, feeding therby their humor in that which they thinke no crime.

As to your third reason, it sca.r.s.elie merites an answere. For if the deuill their master were not bridled, as the scriptures teacheth vs, suppose there were no men nor women to be his instrumentes, he could finde waies inough without anie helpe of others to wrack al mankinde: wherevnto he employes his whole study, and _goeth about like a roaring Lyon_ (as PETER saith) (M16) to that effect, but the limites of his power were set down before the foundations of the world were laid, which he hath not power in the least jote to transgresse. But beside all this, there is ouer greate a certainty to proue that they are, by the daily experience of the harmes that they do, both to men, and whatsoeuer thing men possesses, whome G.o.d will permit them to be the instrumentes, so to trouble or visite, as in my discourse of that arte, yee shall heare clearelie proued.

Chap. II.

ARGVMENT.

_The Etymologie and signification of that word of_ Sorcerie. _The first entresse and prentis.h.i.+ppe of them that giues themselues to that craft._

PHILOMATHES.

Come on then I pray you, and returne where ye left.

EPI. This word of _Sorcerie_ is a _Latine_ worde, which is taken from casting of the lot, & therefore he that vseth it, is called _Sortiarius sorte_. As to the word of _Witchcraft_, it is nothing but a proper name giuen in our language. The cause wherefore they were called _sortiarij_, proceeded of their practicques seeming to come of lot or chance: Such as the turning of the riddle: the knowing of the forme of prayers, or such like tokens: If a person diseased woulde liue or dye. And in generall, that name was giuen them for vsing of such charmes, and freites, as that Crafte teacheth them. Manie poynts of their craft and practicques are common betuixt the _Magicians_ and them: for they serue both one Master, althought in diuerse fas.h.i.+ons. And as I deuided the _Necromancers_, into two sorts, learned and vnlearned; so must I denie them in other two, riche and of better accompt, poore and of ba.s.ser degree. These two degrees now of persones, that practises this craft, answers to the pa.s.sions in them, which (I told you before) the Deuil vsed as meanes to intyse them to his seruice, for such of them as are in great miserie and pouertie, he allures to follow him, by promising vnto them greate riches, and worldlie commoditie. Such as though riche, yet burnes in a desperat desire of reuenge, hee allures them by promises, to get their turne satisfied to their hartes contentment. It is to be noted nowe, that that olde and craftie enemie of ours, a.s.sailes none, though touched with any of these two extremities, except he first finde an entresse reddy for him, either by the great ignorance of the person he deales with, ioyned with an euill life, or else by their carelesnes and contempt of G.o.d: And finding them in an vtter despair, for one of these two former causes that I haue spoken of; he prepares the way by feeding them craftely in their humour, and filling them further and further with despaire, while he finde the time proper to discouer himself vnto them. At which time, either vpon their walking solitarie in the fieldes, or else lying pansing in their bed; but alwaies without the company of any other, he either by a voyce, or in likenesse of a man inquires of them, what troubles them: and promiseth them, a suddaine and certaine waie of remedie, vpon condition on the other parte, that they follow his advise; and do such thinges as he wil require of them: Their mindes being prepared before hand, as I haue alreadie spoken, they easelie agreed vnto that demande of his: And syne settes an other tryist, where they may meete againe. At which time, before he proceede any further with them, he first perswades them to addict themselues to his seruice: which being easely obteined, he then discouers what he is vnto them: makes them to renunce their G.o.d and _Baptisme_ directlie, and giues them his marke vpon some secreit place of their bodie, which remaines soare vnhealed, while his next meeting with them, and thereafter euer insensible, how soeuer it be nipped or p.r.i.c.ked by any, as is dailie proued, to giue them a proofe thereby, that as in that doing, hee could hurte and heale them; so all their ill and well doing thereafter, must depende vpon him. And besides that, the intollerable dolour that they feele in that place, where he hath marked them, serues to waken them, and not to let them rest, while their next meeting againe: fearing least otherwaies they might either forget him, being as new Prentises, and not well inough founded yet, in that fiendlie follie: or else remembring of that horrible promise they made him, at their last meeting, they might skunner at the same, and prea.s.se to call it back. At their thirde meeting, he makes a shew to be carefull to performe his promises, either by teaching them waies howe to get themselues reuenged, if they be of that sort: Or els by teaching them lessons, how by moste vilde and vnlawfull meanes, they may obtaine gaine, and worldlie commoditie, if they be of the other sorte.

Chap. III.

ARGVMENT.

_The_ Witches _actiones diuided in two partes. The actiones proper to their owne persones. Their actiones toward others. The forme of their conuentiones, and adoring of their Master._

PHILOMATHES.

Ye haue said now inough of their initiating in that ordour. It restes then that ye discourse vpon their practises, fra they be pa.s.sed Prentises: for I would faine heare what is possible to them to performe in verie deede.

Although they serue a common Master with the _Necromancers_, (as I haue before saide) yet serue they him in an other forme. For as the meanes are diuerse, which allures them to these vnlawfull artes of seruing of the Deuill; so by diuerse waies vse they their practises, answering to these meanes, which first the Deuill, vsed as instrumentes in them; though al tending to one end: To wit, the enlargeing of Sathans tyrannie, and crossing of the propagation of the Kingdome of CHRIST, so farre as lyeth in the possibilitie, either of the one or other sorte, or of the Deuill their Master. For where the _Magicians_, as allured by curiositie, in the most parte of their practises, seekes princ.i.p.allie the satisfying of the same, and to winne to themselues a popular honoure and estimation: These Witches on the other parte, being intised ether for the desire of reuenge, or of worldly riches, their whole practises are either to hurte men and their gudes, or what they possesse, for satisfying of their cruell mindes in the former, or else by the wracke in whatsoeuer sorte, of anie whome G.o.d will permitte them to haue power off, to satisfie their greedie desire in the last poynt.

EPI. In two partes their actiones may be diuided; the actiones of their owne persones, and the actiones proceeding from them towardes anie other.

And this diuision being wel vnderstood, will easilie resolue you, what is possible to them to doe. For although all that they confesse is no lie vpon their parte, yet doubtlesly in my opinion, a part of it is not indeede, according as they take it to be: And in this I meane by the actiones of their owne persones. For as I said before, speaking of _Magie_ that the Deuill illudes the senses of these schollers of his, in manie thinges, so saye I the like of these Witches.

PHI. Then I pray you, first to speake of that part of their owne persons, and syne ye may come next to their actiones towardes others.

EPI. To the effect that they may performe such seruices of their false Master, as he employes them in, the deuill as G.o.ds Ape, counterfeites in his seruantes this seruice & forme of adoration, that G.o.d prescribed and made his seruantes to practise. For as the seruants of G.o.d, publicklie vses to conveene for seruing of him, so makes he them in great numbers to conveene (though publickly they dare not) for his seruice. As none conueenes to the adoration and wors.h.i.+pping of G.o.d, except they be marked with his scale, the Sacrament of _Baptisme_: So none serues Sathan, and conueenes to the adoring of him, that are not marked with that marke, wherof I alredy spake. As the Minister sent by G.o.d, teacheth plainely at the time of their publick conuentions, how to serue him in spirit & truth: so that vncleane spirite, in his owne person teacheth his Disciples, at the time of their conueening, how to worke all kinde of mischiefe: And craues compt of all their horrible and detestable proceedinges pa.s.sed, for aduancement of his seruice. Yea, that he may the more viuelie counterfeit and scorne G.o.d, he oft times makes his slaues to conveene in these verrie places, which are destinat and ordeined for the conveening of the servantes of G.o.d (I meane by Churches). But this farre, which I haue yet said, I not onelie take it to be true in their opiniones, but euen so to be indeede. For the forme that he vsed in counterfeiting G.o.d amongst the _Gentiles_, makes me so to thinke: As G.o.d spake by his Oracles, spake he not so by his? As G.o.d had aswell bloudie Sacrifices, as others without bloud, had not he the like? As G.o.d had Churches sanctified to his seruice, with Altars, Priests, Sacrifices, Ceremonies and Prayers; had he not the like polluted to his seruice? As G.o.d gaue responses by _Vrim_ and _Thummim_, gaue he not his responses by the intralls of beastes, by the singing of Fowles, and by their actiones in the aire? As G.o.d by visiones, dreames, and extases reueiled what was to come, and what was his will vnto his seruantes; vsed he not the like meanes to forwarne his slaues of things to come? Yea, euen as G.o.d loued cleannes, hated vice, and impuritie, & appoynted punishmentes therefore: vsed he not the like (though falselie I grant, and but in eschewing the lesse inconuenient, to draw them upon a greater) yet dissimuled he not I say, so farre as to appoynt his Priestes to keepe their bodies cleane and vndefiled, before their asking responses of him? And feyned he not G.o.d to be a protectour of euerie vertue, and a iust reuenger of the contrarie? This reason then moues me, that as he is that same Deuill; and as craftie nowe as he was then; so wil hee not spare a pertelie in these actiones that I haue spoken of, concerning the witches persones: But further, Witches oft times confesses not only his conueening in the Church with them, but his occupying of the Pulpit: Yea, their forme of adoration, to be the kissing of his hinder partes. Which though it seeme ridiculous, yet may it likewise be true, seeing we reade that in _Calicute_, he appearing in forme of a _Goate_-bucke, hath publicklie that vn-honest homage done vnto him, by euerie one of the people: So ambitious is he, and greedie of honour (which procured his fall) that he will euen imitate G.o.d in that parte, (M17) where it is said, that _Moyses_ could see but the _hinder partes of G.o.d, for the brightnesse of his glorie_: And yet that speache is spoken but a????p?pa?e?a?.