The Discovery of Witchcraft

Redactor's Foreword

The Discoverie of Witchcraft was first published in the 1500's London, by Reginald Scot (c. 1538-1599), a justice of the peace in Kent, England. His highly rational work was intended as a sensible argument disputing the existence of witches, it was also written as a reaction to and a protest against the rising tide of persecution of innocents by a superstitious clergy. Witch hunts were sweeping continental Europe and Scotland, and would soon engulf England following the coronation of the fanatical King James I, in 1603. The Discoverie of Witchcraft is a meticulously well researched study on the practice of witchcraft touching on astrology, alchemy, divination, and legerdemain. The text presents logical evidences of the witches self-delusions or outright fraud.
Scot emphasized that he considers such entertainments as Legerdemain to be to the betterment of society and its citizens, and not the work of the devil or his allies as upposed to the claims of Pharaoh's magicians, false prophets, and "our witches", and how all use "juggling knacks" to convince others of their powers.
The complete work, ( this work is unfortunately excerpted) covering such subjects as: charms; the names of demons, angels and other "words of power", spells; rituals; sabbats; biblical and Egyptian magic; remains a much quoted primary source for those interested in the occult sciences. Additionally a very small portion was devoted to performance magic; and became the basis for many of the books on magic tricks that appeared over the centuries following the printing of Discoverie.
This Discoverie of Witchcraft written in 16th century Elizabethan, (the english of Shakespeare) is filled with archaic spelling and phrasing along with obsolete expressions common to those times. Shakespeare's first plays such as MacBeth and A middsumer Night's Dream are often credited in part to the inspiration by Scot's writing.

Book I
Chapter 3.

Who they be that are called witches, with a manifest declaration of the cause that moveth men so commonly to think, and witches themselves to believe that they can hurt children, cattle, &c. with words and imaginations: and of cozening witches.
One sort of such as are said to be witches, are women which be commonly old, lame, blear-eyed, pale, foul, and full of wrinkles; poor, and sullen, superstitious, and papists; or such as know no religion: in whose drowsy minds the devil hath gotten a fine seat; so as, what mischief, mischance, calamity, or slaughter is brought to pass, they are easily persuaded the same is done by themselves; imprinting in their minds an earnest and constant imagination hereof. They are lean and deformed, shewing melancholy in their faces, to the horror of all that see them. They are doting, scolds, mad, devilish; and not much differing from them that are thought to be possessed with spirits; so firm and steadfast in their opinions, as whosoever shall only have respect to the constancy of their words uttered, would easily believe they were true indeed.
These miserable wretches are so odious unto all their neighbors, and so feared, as few dare offend them, or deny them any thing they ask: whereby they take upon them; yea, and sometimes think, that they can do such things as are beyond the ability of human nature. These go from house to house, and from door to door for a pot full of milk, yeast, drink, pottage, or some such relief; without the which they could hardly live: neither obtaining for their service and pains, nor by their art, nor yet at the devils hands (with whom they are said to make a perfect and visible bargain) either beauty, money, promotion, wealth, worship, pleasure, honor, knowledge, learning, or any other benefit whatsoever.
It falleth out many times, that neither their necessities, nor their expectation is answered or served, in those places where they beg or borrow; but rather their lewdness is by their neighbors reproved. And further, in tract of time the witch waxeth odious and tedious to her neighbors; and they again are despised and despited of her: so as sometimes she curseth one, and sometimes another; and that from the master of the house, his wife, children, cattle, &c. to the little pig that lieth in the sty. Thus in process of time they have all displeased her, and she hath wished evil luck unto them all; perhaps with curses and imprecations made in form. Doubtless (at length) some of her neighbors die, or fall sick; or some of their children are visited with diseases that vex them strangely: as apoplexies, epilepsies, convulsions, hot fevers, worms, &c., which by ignorant parents are supposed to be the vengeance of witches. Yea and their opinions and conceits are confirmed and maintained by unskillful physicians: according to the common saying; Inscitiae pallium maleficium & incantatio. Witchcraft and enchantment is the cloak of ignorance: whereas indeed evil humors, and not strange words, witches, or spirits are the causes of such diseases. Also some of their cattle perish, either by disease or mischance. Then they, upon whom such adversities fall, weighing the fame that goeth upon this woman (her words, displeasure, and curses meeting so justly with their misfortune) do not only conceive, but also are resolved, that all their mishaps are brought to pass by her only means.
The witch on the other side expecting her neighbors mischances, and seeing things sometimes come to pass according to her wishes, curses, and incantations (for Bodin himself confesseth, that not above two in a hundred of their witchings or wishings take effect) being called before a justice, and due examination of the circumstances is driven to see her imprecations and desires, and her neighbors harms and losses to concur, and as it were to take effect: and so confesseth that she (as a goddess) hath brought such things to pass. Wherein, not only she, but the accuser, and also the justice are foully deceived and abused; as being through her confession and other circumstances persuaded (to the injury of God's glory) that she hath done, or can do that which is proper only to God Himself.
Another sort of witches there are, which be absolutely cozeners. These take upon them, either for glory, fame, or gain, to do any thing, which God or the devil can do: either for the foretelling of things to come, bewraying of secrets, curing of maladies, or working of miracles. But of these I will talk more at large hereafter.

Chapter 5.

A confutation of the common conceived opinion of witches and witchcraft, and how detestable a sin it is to repair to them for counsel or help in time of affliction.
But whatsoever is reported or conceived of such manner of witchcrafts, I dare avow to be false and fabulous (cozenage, dotage, and poisoning excepted:) neither is there any mention made of these kind of witches in the Bible. If Christ had known them, he would not have pretermitted to inveigh against their presumption, in taking upon them his office: as, to heal and cure diseases; and to work such miraculous and supernatural things, as whereby He Himself was specially known, believed, and published to be God; His actions and cures consisting (in order and effect) according to the power of our witchmongers imputed to witches. Howbeit, if there be any in these days afflicted in such strange sort, as Christ's cures and patients are described in the new testament to have been: we flee from trusting in God to trusting in witches, who do not only in their cozening art take on them the office of Christ in this behalf; but use his very phrase of speech to such idolaters, as come to seek divine assistance at their hands, saying; "Go thy ways, thy son or they daughter, &c. shall do well, and be whole."
It will not suffice to dissuade a witchmonger from his credulity, that he seeth the sequel and event to fall out many times contrary to their assertion; but in such case (to his greater condemnation) he seeketh further to witches of greater fame. If all fail, he will rather think he came an hour too late; than that he went a mile too far. Truly I for my part cannot perceive what is to a whoring after strange gods, if this be not. He that looketh upon his neighbors wife, and lusteth after her, hath committed adultery. And truly, he that in heart and by argument maintaineth the sacrifice of the mass to be propitiatory for the quick and the dead, is an idolater; as also he that alloweth and commendeth creeping to the cross, and such like idolatrous actions, although he bend not his corporal knees.
In like manner I say, he that attributeth to a witch, such divine power, as duly and only appertaineth unto GOD (which all witchmongers do) is in heart a blasphemer, an idolater, and full of gross impiety, although he neither go nor send to her for assistance.

Chapter 6.

A further confutation of witches miraculous and omnipotent power, by invincible reasons and authorities, with dissuasions from such fond credulity.
If witches could do any such miraculous things, as these and other which are imputed to them, they might do them again and again, at any time or place, or at any man's desire: for the devil is as strong at one time as at another, as busy by day as by night, and ready enough to do all mischief, and careth not whom he abuseth. And in so much as it is confessed, by the most part of witchmongers themselves, that he knoweth not the cogitation of man's heart, he should (me thinks) sometimes appear unto honest and credible persons, in such gross and corporal form, as it is said he doth unto witches: which you shall never hear to be justified by one sufficient witness. For the devil indeed entereth into the mind, and that way seeketh man's confusion.
The art always resupposeth the power; so as, if they say they can do this or that, they must show how and by what means they do it; as neither the witches, nor the witchmongers are able to do. For to every action is required the faculty and ability of the agent or doer; the aptness of the patient or subject; and a convenient and possible application. Now the witches are mortal, and their power dependeth upon the analogy and consonancy of their minds and bodies; but with their minds they can but will and understand; and with their bodies they can do no more, but as the bounds and ends of terrene sense will suffer: and therefore their power extendeth not to do such miracles, as surmounteth their own sense, and the understanding of others which are wiser than they; so as here wanteth the virtue and power of the efficient. And in reason, there can be no more virtue in the thing caused, than in the cause, or that which proceedeth of or from the benefit of the cause. And we see that ignorant and impotent women, or witches, are the causes of incantations and charms; wherein we shall perceive there is none effect, if we will credit our own experience and sense unabused, the rules of philosophy, or the word of God. For alas! What an inept instrument is a toothless, old, impotent, and unwieldy woman to fly in the air? Truly, the devil little needs such instruments to bring his purposes to pass.
It is strange, that we should suppose, that such persons can work such feats: and it is more strange, that we will imagine that to be possible to be done by a witch, which to nature and sense is impossible; specially when our neighbors life dependeth upon our credulity therein; and when we may see the defect of ability, which always is an impediment both to the act, and also to the presumption thereof. And because there is nothing possible in law, that in nature is impossible; therefore the judge doth not attend or regard what the accused man saith; or yet would do: but what is proved to have been committed, and naturally falleth in man's power and will to do. For the law saith, that to will a thing unpossible, is a sign of a mad man, or of a fool, upon whom no sentence or judgement taketh hold. Furthermore, what jury will condemn, or what judge will give sentence or judgement against one for killing a man at Berwicke; when they themselves, and many other saw that man at London, that very day, wherein the murder was committed; yea though the party confess himself guilty therein, and twenty witnesses depose the same? But in this case also I say the judge is not to weigh their testimony, which is weakened by law; and the judges authority is to supply the imperfection of the case, and to maintain the right and equity of the same.
Seeing therefore that some other things might naturally be the occasion and cause of such calamities as witches are supposed to bring; let not us that profess the Gospel and knowledge of Christ, be bewitched to believe that they do such things, as are in nature impossible, and in sense and reason incredible. If they say it is done through the devil's help, who can work miracles; why do not thieves bring their business to pass miraculously, with whom the devil is as conversant as with the other? Such mischiefs as are imputed to witches, happen where no witches are; yea and continue when witches are hanged and burnt: why then should we attribute such effect to that cause, which being taken away, happeneth nevertheless?

Chapter 7.

By what means the name of witches becometh so famous, and how diversely people be opinioned concerning them and their actions.
Surely the natural power of man or woman cannot be so enlarged, as to do any thing beyond the power and virtue given and engrafted by God. But it is the will and mind of man, which is vitiated and depraved by the devil: neither doth God permit any more, than that which the natural order appointed by him doth require. Which natural order is nothing else, but the ordinary power of God, powered into every creature, according to his state and condition. But hereof more shall be said in the title of witches's confessions. Howbeit you shall understand, that few or none are throughly persuaded, resolved, or satisfied, that witches can indeed accomplish all these impossibilities: but some one is bewitched in one point, and some is cozened in another, until in fine, all these impossibilities, and many more, are by several persons affirmed to be true.
And this I have also noted, that when any one is cozened with a cozening toy of witchcraft, and maketh report thereof accordingly verifying a matter most impossible and false as it were upon his own knowledge, as being overtaken with some kind of illusion or other (which illusions are right enchantments) even the self-same man will deride the likely proceeding out of another man's mouth, as a fabulous matter unworthy of credit. It is also to be wondered, how men (that have seen some part of witches's cozenage detected, and see also therein the impossibility of their own presumptions, and the folly and falsehood of the witches's confessions) will not suspect, but remain unsatisfied, or rather obstinately defend the residue of witches's supernatural actions: like as when a juggler hath discovered the slight and illusion of his principle feats, one would fondly continue to think, that his other petty juggling knacks of legerdemain are done by the help of a familiar: and according to the folly of some papists, who seeing and confessing the pope's absurd religion, in the erection and maintenance of idolatry and superstition, specially in images, pardons, and relics of saints, will yet persevere to think, that the rest of his doctrine and trumpery is holy and good.
Finally, many maintain and cry out for the execution of witches, that particularly believe never a whit of that which is imputed unto them; if they be therein privately dealt withall, and substantially opposed and tried in argument.

Chapter 8.

Causes that move as well witches themselves as others to think that they can work impossibilities, with answers to certain objections: where also their punishment by law is touched.
Cardanus writeth, that the cause of such credulity consisteth in three points; to wit, in the imagination of the melancholic, in the constancy of them that are corrupt therewith, and in the deceit of the judges; who being inquisitors themselves against heretics and witches, did both accuse and condemn them, having for their labor the spoil of their goods. So as these inquisitors added many fables hereunto, least they should seem to have done injury to the poor wretches, in condemning and executing them for none offense. But since (sayeth he) the springing up of Luther's sect, these priests have tended more diligently upon the execution of them; because more wealth is to be caught from them: insomuch as now they deal so loosely with witches (through distrust of gains) that all is seen to be malice, folly, or avarice that hath been practiced against them. And whosoever shall search into this cause, or read the chief writers hereupon, shall find his words true.
It will be objected, that we here in England are not now directed by the pope's inquisitors Haereticae pravitatis. I answer, that in times past here in England, as in other nations, this order of discipline hath been in force and use; although now some part of old rigor be qualified by two several statutes made in the fifth of Elizabeth, and thirty-third of Henry the eight. Nevertheless the estimation of the omnipotence of their words and charms seemeth in those statutes to be somewhat maintained, as a matter hitherto generally received; and not yet so looked into, as that it is refuted and decided. But how wisely so ever the parliament house hath dealt therein, or how mercifully soever the prince beholdeth the cause: if a poor old woman, supposed to be a witch, be by the civil or canon law convented; I doubt, some canon will be found in force, not only to give scope to the tormentor, but also to the hangman, to exercise their offices upon her. And most certain it is, that in what point soever any of these extremities, which I shall rehearse unto you, be mitigated, it is through the goodness of the Queen's Majesty, and her excellent magistrates placed among us. For as touching the opinion of our writers therein in our age; yea in our own country, you shall see it doth not only agree with foreign cruelty, but surmounteth it far. If you read a foolish pamphlet dedicated to the lord Darcy by W.W. 1582 you shall see that he affirmeth, that all those tortures are far too light, and their rigor too mild; and that in that respect he impudently exclaimeth against our magistrates, who suffer them to be but hanged, when murderers, and such malefactors be so used, which deserve not the hundredth part of their punishments. But if you will see more folly and lewdness comprised in one lewd book, I commend you to Ri. Ga. a Windsor man; who being a mad man hath written according to his frantic humor: the reading whereof may satisfy a wise man, how mad all these witchmonger's dealings be in this behalf.

Chapter 9.

A conclusion of the first book, wherein is fore-shewed the tyrannical cruelty of witchmongers and inquisitors, with a request to the reader to pursue the same.
And because it may appear unto the world what treacherous and faithless dealing, what extreme and intolerable tyranny, what gross and fond absurdities, what unnatural and uncivil discourtesy, what cankered and spiteful malice, what outrageous and barbarous cruelty, what lewd and false packing, what cunning and crafty intercepting, what bald and peevish interpretations, what abominable and devilish inventions, and what flat and plain knavery is practiced against these old women; I will set down the whole order of the inquisition, to the everlasting, inexcusable, and apparent shame of all witchmongers. Neither will I insert any private or doubtful dealings of theirs; or such as they can either deny to be usual, or justly cavil at; but such as are published and renewed in all ages, since the commencement of popery established by laws, practiced by inquisitors, privileged by princes, commended by doctors, confirmed by popes, councils, decrees, and canons; and finally be left of all witch mongers; to wit, by such as attribute to old women, and such like creatures, the power of the Creator. I pray you therefore, though it be tedious and intolerable (as you would be heard in your miserable calamities) so hear with compassion, their accusations, examinations, matters given in evidence, confessions, presumptions, interrogatories, conjurations, cautions, crimes, tortures, and condemnations, devised and practiced usually against them.

BOOK XIII
CHAPTER 22
THE ART OF JUGGLING DISCOVERED, AND IN WHAT POINTS IT DOOTH PRINCIPALLIE CONSIST.

Now, because it is relevant, and witchcraft so apparently accomplished through the art of sleight of hand, I thought it would be worthwhile to explain it. I am sorry to be the one to do this, and regret any effect this may have on those who earn their living performing such tricks for purposes of entertainment only, whose work is not only tolerable but greatly commendable. They do not abuse the name of God in this occupation, nor claim their power comes through him, but always acknowledge what they are doing to be tricks, and in fact through them unlawful and unpious deceivers may be exposed.
The true art of sleight of hand consists of legerdemaine, the nimble use of your hands, in three principal ways. First, in the hiding and manipulation of balls; second, in the altering of money; and third, in the shuffling of cards. Whoever masters these techniques will create much pleasure and show many feats of skill, and be greater than all witches or magicians. All other parts of this art are taught in the explaining; but these techniques can not be mastered without tremendous amounts of practice and dedication. I intend to explain rather than teach these mysteries, and it will become obvious to you that the object of those who perform these tricks is to confuse the eyes and judgement of those who watch them. So, to put it in in plain words, my intention is to demonstrate certain magic effects: some of which are pleasant and enjoyable, others dreadful and frightening, but all mere illusions, as shall be seen by examining the techniques described by me in the following chapters.

CHAPTER 23.
OF THE BALL, AND THE MANNER OF LEGIERDEMAINE THEREWITH, ALSO NOTABLE FEATS WITH ONE OR DIVERSE BALLES.

Concerning the manipulation of balls, the variations are infinite, and if you can handle them well you can demonstrate a hundred different feats. But whether you seem to throw a ball into your left hand, or into your mouth, or into a pot, or up into the air, it is always retained in your right hand. If you practice first with a lead bullet, you will find it that much easier to do when you switch to balls made of cork. The first thing you should learn is to conceal a large ball in the palm of your hand using your ring finger to help hold it in place. A small ball should be placed, with your thumb, between your ringfinger and middlefinger, then you practice it between the other fingers, then between forefinger and thumb, and with the forefinger and middlefinger together. Lastly, you should practice holding the same small ball in the palm of your hand, and with practice you will not only be able to retain the ball in your hand while appearing to place it elsewhere, but also be able to palm four or five balls as well as one. This being attained you will be able to work wonderful feats, such as:
Place three or four balls on the table in front of you, and the same number of small candlesticks or bowls. Appear to place one ball into your left hand, then take one of the candlesticks, or any other thing having a hollow "foot" and not being too big, and appear to place the ball thought to be in your left hand under the candlestick. Do the same with the other balls and candlesticks, appearing to place each ball under each candlestick. Then, after uttering some magic words, pick up the first candlestick and blow, saying "You see that the ball is gone". Do the same with each candlestick, and the spectators will wonder what has become of the balls.
But if, in lifting up the candlesticks with your right hand, you leave all three or four balls under one of them (which you can easily do by letting them fall down into your hand from out of your palm and holding them in place with your little and ringfingers), casting the balls up into the hollowness of the candlestick so they don't roll right out, then people will be astonished when you reveal all four balls under one candlestick. It will be even better if, while showing the other candlesticks empty, you leave under one of them a large ball, or any other thing, you will be set up for an even greater miracle.
By now the spectators think you have made all the balls vanish through a miracle, and in the same way you have brought them all together again, and they do not suspect that anything remains under any of the candlesticks. This way, after you have performed some other tricks, you can go back to the candlesticks being careful not to touch the one containing the ball. Show an identical ball and, in the same manner as before, appear to place this duplicate ball under the candlestick farthest from the one holding the concealed ball. When you seem to cause the ball you just placed under a candlestick to disappear, and to reappear under a candlestick which you have not even touched, it will seem wonderful.

TO MAKE A LITTLE BALL SWELL IN YOUR HAND TILL IT BE VERIE GREAT.

Conceal one large ball, or three medium-sized balls, in your left hand. Display one little ball, or three little balls, in your right hand, and appear to place them into your left hand, not revealing the large ball or balls that are hidden in that hand. Using magic words, such as "Hey, fortuna furie, nunquam credo, passe, passe when come you sirra", you can now appear to make the ball or balls swell (grow larger), opening your hand to show they have increased in size.
This can be varied one hundred ways, such as finding all the balls under a candlestick. Or, using the same method, you can go up to a spectator and, after removing his hat, show the balls to be there by loading the balls into it in the same manner as the candlestick, as you turn the bottom upward.

TO CONSUME (OR RATHER TO CONVEIE) ONE OR MANIE BALLES INTO NOTHING.

If you take one ball, or more, and appear to place them into your left hand and, while saying magic words, let the balls now concealed in the right hand drop into your lap, it will appear amazing. Because, when you open your left hand to show the balls have disappeared some will say they are in your other hand, and when you open your right hand to show it is also empty, they will be greatly surprised.

HOW TO RAP A WAG UPON THE KNUCKLES.

I will move on from speaking of tricks with balls, because I could go on about it all day, and still not be able to teach you how to use it, or fully understand what I mean or write concerning it. Remember that the right hand should always be kept open and straight, with the palm kept from view.
You can end with this trick (which is chiefly concerned with provoking laughter):
Balance one ball on your shoulder, another on your arm, and place the third on a table. Ask a spectator to pick up the one on the table and lay it on the point of a knife you are holding in one hand, saying you are going to throw all three balls into your mouth at once. When he is trying to balance the ball on the end of your knife, which you are holding like a pen, you may easily rap him on the fingers with the handle of the knife, for the other matter will be hard to do.

CHAPTER 24
OF CONVEIANCE OF MONIE.

Manipulating money is not much lower in rank than manipulating balls, but is much easier to do. The principal place to hide money is in the palm of your hand. The money must not of too large or small a circumference or it may hinder the sleights, with the best coin being a testor. However, with practice any size coin can be palmed, unless the money is very small. Then it should be held between the fingers, almost at the fingers' end, whereas a ball is held farther down and near to the palm.

TO CONVEIE MONIE OUT OF ONE OF YOUR HANDS AND INTO THE OTHER BY LEGIERDEMAINE.

Lay a big coin on the open palm of your right hand. Place your left middlefinger on top of the coin and suddenly turn your right palm over, bending your hand a little to hold the coin palmed while drawing your right hand through your left, and closing your left as though it held the coin. To add to the effect take a knife and, opening your left hand a little without revealing the coin is not there, appear to knock the knife against the coin, actually using the other end of the knife to knock against the coin concealed in the right hand. Then use magic words, and open your hand, showing the coin has vanished. This is pretty if it is cunningly handled, as both the ear and the eye are deceived.

TO CONVERT OR TRANSUBSTANTIATE MONIE INTO COUNTERS, OR COUNTERS INTO MONIE.

Use the sleight just described, only have a counter concealed in the left hand so that when the left hand is opened the coin will seem to have been transformed.

TO PUT ONE TESTOR INTO ONE HAND, AND AN OTHER INTO THE OTHER HAND, AND WITH WORDS TO BRING THEM TOGITHER.

Anyone that has mastered being able to retain a coin in his right hand may show a hundred pleasant tricks by that means, and can palm two or three coins as well as one. And then you may seem to place a coin into your left hand, retaining it in the right, then pick up another coin with the right hand, and with magic words seem to bring both coins together.

TO PUT ONE TESTOR INTO A STRANGERS HAND, AND ANOTHER INTO YOUR OWNE, AND TO CONVEIE BOTH INTO THE STRANGERS HAND WITH WORDS.

Take two coins held close together and handled as if they were a single coin and put them into a spectators hand as though they were one. Seem to place a coin into your left hand, then with magic words make it seem that you cause the coin in your left hand to join what everyone thinks was just one coin in the spectators hand. With this principle, I say, a hundred tricks can be devised.

HOW TO DOO THE SAME, OR THE LIKE FEATE OTHERWISE.

To keep a coin hidden between your fingers serves well for the preceding trick and other purposes. Hold out your hand and have a coin laid upon its palm, then let the coin fall to your fingers' ends, putting your thumb on it to hold it in place. Retain the edge of the coin between the ends of your right middle finger and forefinger while appearing to place it into your left hand, making sure the edge of the coin does not appear through the backs of your fingers. Pick up another coin and handle the two as one, either placing them in a spectators hand as in the previous trick, or keeping them in your own right hand. Then, after words spoken, open both hands to show the one coin has joined the other.

You must be careful to be sly: or else you discredit the art.

TO THROWE A PEECE OF MONIE AWAIE, AND TO FIND IT AGAINE WHERE YOU LIST.

With the middle or ringinger of the right hand place a coin into the palm of your right hand and appear to throw it away, actually keeping it palmed. A confederate plants a duplicate wherever it is decided the coin should be found.

But these things without practice can not be done, so I will describe some tricks with money which are simpler to accomplish, but still as strange as the rest: which when shown to people who do not know them are considered marvellous, but when shown to people who know how they are done are derided, and considered to be nothing.

WITH WORDS TO MAKE A GROAT OR A TESTOR TO LEAPE OUT OF A POT, OR TO RUN ALONGST UPON A TABLE.

You may have seen a magician take a groat or a testor and throw it into a pot, or lay it down in the middle of a table, and with magic words cause the coin to leap out of the pot, or run toward or away from him along the table top. Which seems miraculous, until you know that it is done by fastening a long black hair from a woman's head to the rim of a groat by drilling a hole through it's rim. If you want to make the coin run away from you, you must have a confederate, through which all magic is improved.
This feat is stranger if it is done at night, with a candle between the performer and his audience, which serves to keep them from seeing the hair.

TO MAKE A GROAT OR A TESTOR TO SINKE THROUGH A TABLE, AND TO VANISH OUT OF A HANDKERCHER VERIE STRANGELIE.

A magician will also sometimes borrow a coin and mark it in front of you, and seem to place it in the middle of a handkerchief, and wind the handkerchief tightly around the coin, so you can see it. Then he will give you the handkerchief, and ask you to feel if the coin is still there, and ask you to place the handkerchief under a candlestick, or some such thing. Then he takes a shallow pan, or basin, and holds it against the underside of the table holding the candlestick and, with words of enchantment, in a short time you hear the coin fall into the basin. This done, he takes off the candlestick and, grabbing the handkerchief by one corner, he shakes it, but the money is gone! This seems as miraculous as any feat until you know how it's done.
Sew a coin into the corner of a handkerchief. Place the corner with the coin sewn in it into the middle of the handkerchief while palming or lapping the borrowed coin. Keep the borrowed coin hidden in your hand when you place the basin under the table. Then, let the borrowed coin fall into the basin at the right moment.

A NOTABLE TRICKE TO TRANSFORME A COUNTER TO A GROAT.

Take a groat, or some other coin, and grind it very thin on one side. Then take two counters (poker chips, etc.) and grind one very thin on one side, and the other very thin on the other side. Glue the smooth side of the groat to the smooth side of one of the counters, joining them as close as possible, especially at the edges. The edges can now be filed so they seem to be one piece, one side a groat, and the other side a counter.
Then take a very little green wax, the green wax being the softest and therefore best, and smear it on the smooth side of the remaining ground- down counter, as it does not discolor the coin it will be attached to. Press the waxed side over the coin face, to which it will stick as if glued, and file the edges, so that it seems like a perfect entire counter, and even if a spectator handles it he will not detect it.
Have a little wax on the forefinger and thumb of your right hand. Lay the counter on your left palm with your right hand's back up and the thumb down and, as you do, press hard with the thumb, separating the waxed shell from the glued two-sided coin. Press your thumb against the waxed shell and carry it away to hide at your pleasure. Show the glued gimmick, being certain it is counter side up, on your left palm. Close your hand and turn the trick coin over, so instead of a counter, which everyone supposes to be in your hand, you seem to have a groat, to the astonishmnet of everyone, if it is well-handled.
A magician must have a full assortment of trick coins and the like, but he must be careful lest he forget which are which and spend the wrong coins.

CHAPTER 25.
AN EXCELLENT FEAT, TO MAKE A TWO PENIE PEECE LIE PLAINE IN THE PALME OF YOUR HAND, AND TO BE PASSED FROM THENCE WHEN YOU LIST.

Place a little red wax, not too thin, on the nail of your middle finger. Have someone lay a coin in your palm and close your fist suddenly, pressing the waxed nail against the coin in your palm. Use words, such as: Ailif, casyl, zaze, hit mel meltat; Saturnus, Jupiter, Mars, Sol, Venus, Mercurie, Luna: or such like, then suddenly open your hand with the fingers held lower than the palm so the coin is concealed, and the beholders will wonder where it has gone. Close your hand again, with a sudden movement, and ask if it is there or not. You can leave the coin there or take it away at your pleasure. This, if well handled, creates more admiration than any other feat of the hand. The trick works best if the wax is put directly on the coin, but then you have to lay it on your palm yourself.

TO CONVEIE A TESTOR OUT OF ONES HAND THAT HOLDETH IT FAST.

Put some wax on the tip of your thumb, and place a coin in a spectator's hand, pressing hard with the thumb so the coin is pressed into his palm and the coin sticks to the wax on your thumb. Look the spectator in the face and when he looks back at you carry away the coin while quickly closing his hand. If you pressed hard enough he will thiaw he still feels the coin in his fist, like when you press a coin upon someones forehead, he will feel it seem to stick, especially if it is wet, even when the coin is taken away. Place two coins handled as one in your own or someone else's hand, use words of course, whereby you can make not only the beholders, but also the holders, believe that by enchantment you have brought the two coins together.

TO THROWE A PEECE OF MONIE INTO A DEEPE POND, AND TO FETCH IT AGAINE FROM WHENCE YOU LIST.

There are a many feats to be done with money, but if you use a confederate in the audience to mark a coin, or any other thing, you can have them throw it into a river or deep pond, having previously hidden a coin with similar marks in some other secret place. Have some actual audience members fetch the hidden coin, and have the coin identified as the one you tossed into the river. There are many feats that can be accomplished through confederacy, such as telling another how much money he has in his pockets, and a hundred like effects. For accomplishing feats through confederacy Feats was the master, while he lived.

TO CONVEIE ONE SHILLING BEING IN ONE HAND INTO ANOTHER, HOLDING YOUR ARMS ABROAD LIKE A ROOD.

It's always a good idea to mingle some gags in with your more serious miracles, such as this: Hold one coin in each hand with your arms outstretched and wide apart. Wager that you can make them come together without bringing your arms any closer to each other. After betting, keeping your arms held abroad like a rod, turn your body to one side and lay one coin on the table, then turn the other way and pick it up with the other hand, and so win your wager. This is a trick more merry than marvelous.

HOW TO RAP A WAG ON THE KNUCKLES.

Give a coin to one person, then another, then turn to a third who may have been troublesome. He will reach out to take the money, having seen the others do it, and when he does you may rap him on the fingers with a knife, or somewhat else held in the right hand, saying that you knew by your familiar, that he meant to have kept it from you.

CHAPTER 26
TO TRANSFORM ANIE ONE SMALL THING INTO
ANIE OTHER FORME BY FOLDING OF PAPER.

Take a sheet of paper, or a handkerchief, and fold it in half with one half very slightly longer than the other. Place a coin in the center between the two sides right up against the fold. When you pick it up grasp it by the concealed coin, with the longer side on top. Place a different coin or a counter on the outside of the longer side against the hidden coin, and fold down with the long side inside and the short side outside. Turn the package over, maintaining your grip on both coins. When you unfold it, unfold the short edge and the hidden coin will be revealed while the other coin will now be concealed. With this many feats may be done.
A second method is to take two papers, each three inches square. Fold each paper in thirds one way, making it one inch by three inches, and then the other way, so both packages are one inch square. Leaving the papers folded, glue the papers back to back. This way the two papers appear to be one, and whichever side you open it will appear to be the same side. Unfold both sides, then place a coin or counter in the middle of one side and refold that side. Display the paper, keeping the folded side concealed, as you may well do with your middle finger. Place a coin, of a different value than the concealed one, in the middle of the paper and fold around it. Turn the package over and unfold revealing the concealed coin. The turning of the paper is best concealed if you put it under a candlestick, or in a hat, and with magic words seem to accomplish the feat.

CHAPTER 27
OF CARDS, WITH GOOD CAUTIONS HOW TO AVOID COUSENAGE THEREIN: SPECIALL RULES TO CONVEIE AND HANDLE THE CARDS, AND THE MANNER AND ORDER HOW TO ACCOMPLISH ALL DIFFICULT AND STRANGE THINGS WROUGHT WITH CARDS.

Having now dealt with money, I will consider cards, by whose witchcraft a great number of people have juggled away not only their money, but also their lands, their health, their time, and their honesty. I must not, as I could, describe the methods employed by cheaters lest they be misused. But I would caution all gamblers to beware, not only with what cards and dice they play, but also with whom they play and where. And, to let dice pass (which is good advice to anyone), a person who is skilful in making marked cards may undo a hundred wealthy men that are given to gambling, but if he has a confederate present, either in the players or the standers-by, nothing can be done to stop him. If you play among strangers beware of anyone who seems simpleminded, or drunk, for when you think to take advantage of them, perhaps encouraged by their confederates who you take for your friends, you your self will be the one taken. Beware also of bettors standing by, and lookers-on, and especially of those who bet on your side, for while they are looking into your hand without raising your suspicions, they are really signalling your hand to your opponent, against whom they appear to be betting but with whom they are actually confederates.
In card control the main thing is to know how to shuffle them nimbly, and always keep one certain card either on the bottom, or in some known place in the stock, four or five cards from it. With this you can work wonders, for it will be easy for you to spy a card without suspicion since you immediately appear to shuffle it into the deck. In shuffling you should always keep the bottom card jogged a little before or behind all the cards laying underneath it. The card can lie a little over the forefinger, or over the little finger, which is the easier and better way. When you begin shuffling shuffle as thick as you can, and in the end throw on the stock the nether (bottom) card, with as many more as suits your purpose, always keeping your forefinger or little finger against the nether card and hold it until you have shuffled the cards again, retaining the card on the bottom. By practicing until you are perfect you can do what you want with the cards. You can keep any size stock, whether eight, twelve, or twenty cards, together and intact next to the nether card, and still shuffle them often to satisfy the curious spectators. For example, and to be brief, a few diverse feats using the one method:

HOW TO DELIVER OUT FOURE ACES, AND TO CONVERT THEM INTO FOURE KNAVES.

Take the four aces and four jacks and alternate them, finishing with an ace on the face of the stack, then place the stack at the bottom of the deck. Shuffle the cards two or more times, retaining the bottom stack in its order and position. Hold the deck with both hands and, while keeping the audience's attention on your face as you speak, bring the deck to the edge of the table to cover the motion as you slide the second card from the bottom, one of the jacks, a little out of the deck in readiness to do a bottom second deal. Sill holding the deck with both hands display the ace on the bottom of the pack to the audience, covering the edge of the jack with your four fingers. Deal the jack as though it were the ace face down onto the table.
Shuffle again, retaining the bottom stock. You now have two aces on the face of the deck. Take the top card of the deck, which is an indifferent card, and bury it in the middle of the deck, then do the same with the ace on the face of the deck, without revealing the identity of either card. You will now again have an ace and a jack first and second from the bottom of the deck. Repeat the moves to second deal the jack onto the table, false shuffle again, bury the top and bottom cards in the middle of the deck, and continue on until all four jacks have been dealt onto the table. The audience thinks you have dealt out the four aces, and you can now reveal the cards to have changed into jacks.
You must be well practiced in the shuffling of the bunch, lest you overshoot your self.

HOW TO TELL ONE WHAT CARD HE SEETH IN THE BOTTOME, WHEN THE SAME CARD IS SHUFFLED INTO THE STOCKE.

Sight the bottom card of the deck and false shuffle as you've been taught, till your card agains lies on the bottom of thre deck. Show the bottom card to the spectators, have them memorize it, and then shuffle the cards legitimately yourself, or have one of them do it. Since you already know the card you can now reveal its identity, playing it up with great circumstance and show of difficulty.

AN OTHER WAIE TO DOO THE SAME, HAVING YOUR SELFE INDEED NEVER SEENE THE CARD.

If it would be too suspicious to overtly glimpse the bottom card, let a spectator shuffle the pack, then take back the deck and show the bottom card without seeing it yourself. Shuffle, retaining the bottom card in its position, and glimpse it when their suspicion is past by one of two possible methods. You can let some cards fall and spy the bottom card that way. Alternately, you can place all the cards into several piles, remembering which pile contains the bottom card. As you lay out the piles try to remember how many cards are in one of the indifferent piles, then place the pile with the bottom card on top of that pile, and all the other piles on top of them. If there were five cards in the indifferent pile, the chosen card will now be sixth from the bottom. You may now pull that card out of the deck, or look at it as you look through the pack and tell them its identity, without raising any suspicion.

TO TELL ONE WITHOUT CONFEDERACIE WHAT CARD HE THINKETH.

Place three cards on a table, leaving a little distance between each card. Have a spectator think of one of the cards, and by watching his eyes you can discern which card he chose.
You can also throw down a pair of cards, faces up, too close together to tell which one he is looking at, but as you pick them up watch his eyes to give away which card he chose.
The eye betrays the thought.

CHAPTER 26
HOW TO TELL WHAT CARD ANIE MAN THINKETH, HOW TO CONVEIE THE SAME INTO A KERNELL OF A NUT OR CHERISTONE, &C: AND THE SAME AGAINE INTO ONES POCKET: HOW TO MAKE ONE DRAWE THE SAME OR ANIE CARD YOU LIST, AND ALL UNDER ONE DEVISE.

Burn or bore a hole through the shell of a nut or cherrystone, and also through the kernel. With the eye of a needle pull out some of the kernel so it is as wide as the hole in the shell. Take a piece of paper 1/2 or 1 inch long and write the name or number of a card on it. Fold it in half and roll it up tightly, then place it in the nut, or cherrystone, and close the hole with a little red wax, and rub it with a little dust, and it will not be noticed, especially if the nut or cherrystone is brown or old.
Have a confederate think of the card whose identity you planted in the nut or cherrystone, and force the same card on an innocent spectator. During this action slip the nut or cherrystone into somebody's pocket, or some other strange place. Do not say you will make a person take a specific card, but rather make it appear as if doesn't matter which card they choose. If you are not already an expert at the force, able to make him take the right card even if he snatches at an other, and have trouble keeping your eye on the force card, you may mark the card so that as he reaches for the cards you may push the force card a little closer to him, holding it more loosely that the rest. If he still picks the wrong card you can drop several cards and create a pretense of having to do it over again.
The trick is improved if a confederate has the prediction billet enclosed in a button and sewn unto a coat. The usual way to end is, after succesfully showing the prediction, spectator's card, and confederate's thought of card are all the same: Repeat the trick with a boy or troublesome patron, tell him to think of a card, and give him a nut full of ink to crack open, "which he will not refuse to doo, if he have seene the other feate plaied before".

CHAPTER 29
OF FAST OR LOOSE, HOW TO KNIT A HARD KNOT UPON A HANDKERCHER, AND TO UNDO THE SAME WITH WORDS.

The Egyptian's juggling witchcraft is one I have already written of somewhat generally earlier, but now I will show some of their particular feats, not their common tricks which are so tedious, or their fortune telling which is impious, and both mere cousenages.
Take a handkerchief and grasp two adjacent (not opposite) corners. Use the two corners to loosely tie a simple overhand knot. Pretend to tighten the knot by pulling on one end with your left hand, but use your right hand to hold onto the body of the handkerchief along with the other end and the knot will not be tightened. Then give the ends a couple of tugs, tightening the knot's appearance while still leaving it a little loose, and pull with the right hand as the left hand holds its end and the body of the handkerchief close to the knot; so it appears you have tightened it from both sides.
To reinforce the impression that the knot is tight, have a spectator pull the end in your left hand while the right hand grips the other end and the body of the handkerchief.
Then hold the knot with your right forefinger and thumb, and the handkerchief close to the knot on its right side with your other three fingers. Use your grip with these three fingers to hold the part of the handkerchief directly under the knot steady as your thumb and forefinger manipulate the still-loose knot in the following manner: With your left hand throw the rest of the handkerchief over the knot, and as you do so use your right thumb and forefinger to disrupt the knot by pulling out one corner. Wrap the handkerchief around the remains of the knot, hand it to a spectator, and after some words used, and wagers layed, take the handkercheif and shake it, and it will be loose.

A NOTABLE FEATE OF FAST OR LOOSE; NAMELIE, TO PULL THREE BEADSTONES FROM OFF A CORD, WHILE YOU HOLD FAST THE ENDS THEREOF, WITHOUT REMOVING OF YOUR HAND.

Take two cords, each two feet long, and double them in the center, holding them so that the two ends of each doubled cord appear to be the ends of separate cords. Take three great beadstones, the hole of one of them being bigger than the rest. Put one beadstone over the bow of one cord, and one over the other cord. Take the remaining beadstone with the bigger hole and use it to hide the middle where the two cords come together. Keep the two bows of the cords together by placing one bow a little through the other like threading a needle, and cover the joint with the beadstone, the other two on either side of it. Done right you may toss them as you like and make it appear the beadstones are on the cord without any fraud.
Take one end from each side and and tie an overhand knot with them. Once the overhand knot is made, which should not be a double knot, hand the cords to a spectator and have hime hold two ends in each hand. Begin to remove the beadstones, and finish by having him pull on the cords so that they end outstretched between his hands and the beadstones appear to have passed through them. But these things are so hard to explain that I will leave them, although I could show great variety.
This must be closely done, therefore it must be no bungler's work.

CHAPTER 30
JUGGLING KNACKS BY CONFEDERACIE, AND HOW TO KNOW WHETHER ONE CAST CROSSE OR PILE BY THE RINGING.

Using a confederate, who must seem simple, or obstinatly set against you, bet with him that if he flips a coin while standing behind a door you will be able to tell from the sound or ringing of the money whether it comes up heads or tails. He must say "What is it?" if it comes up heads, or "What ist?" if it came up tails; or any other code you both agree upon. When he flips the coin in front of witnesses, who are coaxed into joining in on the bet, he gives you the right clue so that you can always call the side correctly. By this meanes, if you have any imagination, you may seem to do a hundred miracles, and to discover the secrets of a man's thoughts, or words spoken a far off.

TO MAKE A SHOALE OF GOSLINGS DRAWE A TIMBER LOG.

To make a shoal of goslings (a gaggle of geese) seem to pull a timber log is done by that very means used when a cat seems to pull a fool through a pond or river, but handled somewhat further off from the beholders.

TO MAKE A POT OR ANIE SUCH THING STANDING FAST ON THE CUPBOARD, TO FALL DOWNE THENSE BY VERTUE OF WORDS.

Have a black thread wound around a pot in a cupboard near a window, so that a confederate standing out in the courtyard and holding the other end of the thread can, upon hearing you loudly issue the cue, pull on the thread. This was Eleazer's feat of confederacy, which Josephus reported to be such a miracle.

TO MAKE ONE DANSE NAKED.

Use a young boy as a confederate and, after charmes and the like spoken by you, have him undress himself while shaking, stamping, and crying, till completely naked. Or, if you can't persuade a confederate to completely disrobe, as he begins to stamp, shake, and unclothe you can release him from the spell, citing "respect for the modesty of the audience" as the reason for not allowing him to go on.

TO TRANSFORM OR ALTER THE COLOUR OF ONES CAP OR HAT.

Have a confederate lend you his hat, and use certain words over it, such as: "Droch myroch, & senaroth betu baroch assmaaroth, rousee farounsee, hey passe passe", etc. Then, when you return it to him, have him appear angry and refuse to accept it, claiming he had given you a new black hat, and this was an old blue hat. Then you may seeme to remove the spell, and return it to him again, this time to his satisfaction.

HOW TO TELL WHERE A STOLLEN HORSSE IS BECOME.

By means of confederacy, Steven Taylor (Steeven Tailor) and a man named Pope defrauded many country people. Steven Taylor would steal some horses, and then send the victims to Pope, who already knew where Taylor had hidden the horses, and knew how to recognize the victims from Taylor's descriptions. Pope would recognize them as soon as they came through the door. He would tell them their horses had been stolen, and then assure them that the thief would be forced to bring the horses back and leave them in whatever place he knew Taylor had already secretly deposited them. Some people said Pope was a witch, others said he was a conjuror, but commonly he was called a wise man, which is the same as soothsayer or witch.

CHAPTER 31
BOXES TO ALTER ONE GRAINE INTO ANOTHER, OR TO CONSUME THE GRAINE OR CORNE TO NOTHING.

There are many types of trick boxes with false bottoms, whereby many feats may be accomplished. One has identical covers that go over the top and bottom. The bottom is slightly recessed, just enough to contain a single layer of pepper or corn glued to it. Put a cover over the bottom and turn the box rightside up.
In performance, fill the box with some noticeably different type of grain, then cover the box and put it under a hat or candlestick. In putting it under, or taking it out, turn the box over and uncover the glued end, revealing the grain has changed from one type to another. Another presentation is to show the glued end first, then thrust the glued end into a bagful of a similar grain, and finally show the empty box.

HOW TO CONVEIE (WITH WORDS OR CHARMS) THE CORNE CONTEINED IN ONE BOX INTO AN OTHER.

There is another box, shaped like a bell, which should be filled with as much corn or spice as the previously described box can hold. Take a piece of leather as broad as a large coin and jam it up the bell, holding the corn in place. It helps if the edge of the leather is wet. Show the false bottom of the other box as if it were full of corn, then cover and place it on the table, turning it upside down as you do so the emptyside is now facing up. Place the bell on the table very sharply, which will dislodge the piece of leather and release the grain in the bell, dropping over the leather piece. You must make sure that when the corn comes out it covers & hides the leather. When the bell is lifted from the table the grain is revealed, and when the first box is uncovered the grain has vanished. Eventually you must get rid of the corn by sweeping it from one hand into the other, or into your lap or hat.
Another of many effects possible is to place a toad in the first box beforehand, and have it appear to have been transformed from corn, which many will suppose to be the juggler's familiar, by which his feats and miracles are accomplished. But in fact, there is more cleverness in using these boxes to transfer corn from one to the other, than there is in claiming to be able to tranfer one man's corn into another man's field, which the law of the twelve tables does so forcibly condemn, for the one is an actual trick, while the other is an outright lie.

OF AN OTHER BOXE TO CONVERT WHEAT INTO FLOWER WITH WORDS, &C.

Another box of this type is constructed with a false bottom in the middle, and used in a similar manner. One other, like a large cup or bowl, in which is shown a great variety of stuff, as well as liquors and spices, works through an inner chamber which is used to hold the load. But this would take too long to describe.

OF DIVERSE PETIE JUGGLING KNACKS.

There are many other feats to confuse the simple, such as causing an oat to stir by spitting on it, but appearing to have caused it to happen through having spoken magic words. You can produce meal, pepper, ginger, or any other dry powder from your mouth after eating bread, etc.; which is done by retaining any of those things in a little paper or bladder which is snuck into your mouth, and grinding the bladder with your teeth.
Item: A piece of wood in which are drilled three holes. On one side a peg sticks out of the second hole, on the other side it sticks out of the third hole. The sleight consists in turning the piece of wood. These are such easy sleights that even a bungler can do them, and appear to have great skill.

CHAPTER 32
TO BURNE A THRED, AND TO MAKE IT WHOLE AGAINE WITH THE ASHES THEREOF.

It is not a bad trick to burn a thread to ashes, and then restore it, the method for which is this: Take two threads, or two small laces, each of them one foot long, and roll one of them into a ball about the size of a pea, then conceal it between your left forefinger and thumb. Hold the other piece of thread outstretched between your hands with your thumbs and forefawgers, other fingers spread daintily. Have someone cut the thread in the middle. When it is cut bring your two thumbs together and transfer the end from your right hand to your left, then pick up the two hanging ends with your right hand. Have them cut and repeat the above moves until all the pieces are very short.
Roll the cut pieces into a ball, keeping this ball separate from the other one concealed in the left hand. Put the ball of cut threads onto the point of a knife and burn them in a candle until they are burnt to ashes. Remove the knife from the flame and with your left forefinger and thumb pretend to take some of the ashes from the knife, keeping the concealed ball between the same fingers. With the two thumbs and forefingers together carefully rub the ashes to and fro, eventually drawing out the thread full length and showing it to be restored.
This is a powerful effect if handled well, and if you have the skill to move the ball of thread from place to place between your other fingers, as can easily be done, it will be even more remarkable.

TO CUT A LACE ASUNDER IN THE MIDDEST, AND TO MAKE IT WHOLE AGAINE.

By constructing a gimmick similar to this you may seem to cut any lace that hangs around one's neck, or any needlepoint lace, or girdle, or garter, and by conjuring make it whole again. Have a piece, similar to the one you are going to cut, one and one half inches long, and keep it doubled over and concealed in your left hand between several of your fingers and close to their tips. With the left hand grasp the lace you intend to cut, still hanging about one's neck, by the middle, and in drawing the loop through your left hand into position for cutting substitute the concealed piece of lace for the actual middle. Keep the genuine middle concealed in your left hand between your forefinger and thumb. Have a spectator cut the lace, actually cutting the short piece instead, and then with magic words and rubbing show the lace to be restored. This, if well handled, will seem miraculous.

HOW TO PULL LACES INNUMERABLE OUT OF YOUR MOUTH, OF WHAT COLOUR OR LENGTH YOU LIST, AND NEVER ANIE THING SEENE TO BE THEREIN.

As for pulling lace coils out of your mouth, it is a stale jest, used by jugglers to get money from maidens when selling lace by the yard, putting into their mouth one coil as fast as they pull out another, and tying a knot at the end of each yard. The knot is left against the teeth, the lace cut, and then they continue pulling out lace on request until there is as much lace as a hat can hold. The juggler can produce any color called for drawn by equal yards from out of his mouth, while somehow managing to carry on his pitch as though there were nothing at all in his mouth.

CHAPTER 33
HOW TO MAKE A BOOKE, WHEREIN YOU SHALL SHEW EVERIE LEAFE THEREIN TO BE WHITE, BLACKE, BLEW, RED. YELLOW, GREENE, &C.

There are a thousand tricks which I am loathe to spend time describing, some of which are common, and some rare, and yet all of them nothing more than deceit or confederacy which only appear to be a kind of witchcraft. I will end therefore with one devise which is not common, but was used by Clarvis, and though I never had the opportunity to see him perform, still I think I am right in crediting him with that invention. He had a book, or so they say, in which he would make the spectators think of each page as blank, and then show the pages all to be clean white paper. He would then show the pages to be painted with birds, then with beasts, then with serpents, then with angels, etc.
The book is made seven inches long and five inches wide, or by those proportions, with 98 pages, which would be 49 individual leaves containing one page on each side. Cut six notches on each of the leaves 1/8" deep and 1" from each other. On the first leaf cut off every notch except the last one on top, creating a one inch tab at the top of the page.
On the second leaf cut off all but the second notch from the top, leaving a one inch tab one inch down from the top of the page. On the third leaf cut off all but the third tab, and so on till you finish the seventh leaf with a tab at the very bottom. On the eighth leaf begin again as you did with the first leaf.
When you have finished placing the tabs on each page of the book repeating the order over and over you will have a book comprised of seven sets of seven leaves, each leaf seven leaves apart, that can automatically be made to open to any set of seven.
The first seven pages should remain blank, as should the first set of seven leaves (pp.14, 15, 28, 29, 42, 43, 56, 57, 70, 71, 84, 85, 98). The remaining pages should be painted with each set of like-notched pages given the same color or kind of picture.
This way you can put your thumb on the top notch and casually leaf through the book showing all the pages blank. Place your thumb on the next notch down and when you casually leaf through the book all but the first one or two pages will appear to suddenly have the same color or type of picture, and so on.
But, because this may be hard to picture from the description, you can buy for a small price such a book at the shop of W. Brome in Powle's churchyard, where such books may be gotten, for your further instruction.
There are many feats which beautify this art exceedingly, however even of these some are done by practice, and some by confederacy.
There are also many mathematical tricks, for them read "Gemma Phrysius", and "Record", etc., which when added into a magicians act do credit to his art.
There are also, besides those I have set down under the title "Hartumim", a variety of strange experiments reported by Plinie, Albert, Joh. Bap. Port. Neap. and Thomas Lupton, some of which are true, and some false. These tricks being known to Jannes and Jambres, or else to our magicians and jugglers, makes them seem more skilled and all the more respected.
Here I should also mention the particular deceptions used in the casting of lots, and drawing of cuts. I dare not teach the methods used, lest the ungodly make a practice of it in the commonwealth, where many things are decided by such means, which can be done honestly and lawfully. But I have made some general comments here about them, without getting too much into the details of what are basically just tricks, of which I could describe a great deal.

CHAPTER 34
DESPERATE OR DANGEROUS JUGGLING KNACKS, WHEREIN THE SIMPLE ARE MADE TO THINKE, THAT A SEELIE JUGGLER WITH WORDS CAN HURT AND HELPE, KILL AND REVIVE ANIE CREATURE AT HIS PLEASURE: AND FIRST TOO KILL ANIE KIND OF PULLEN, AND TO GIVE IT LIFE AGAINE.

Editor's Note: DO NOT ATTEMPT THE FOLLOWING TRICK. It is included only in the interest of remaining faithful to the content of the original document. In the opinion of this writer, who has years of experience working with birds in his stage show, this is a recklessly cruel and stupid effect: Even if it works, which I strongly doubt. Please Do Not try this, or any trick involving the purposeful endangerment of birds or animals.

Take a hen, chicken, or capon and drive a knife or nail through the middle of the head, the edge towards the bill, in such a way that it seems certain to kill the bird. Then use magic words and, after withdrawing the blade, the fowl can be seen to still live, and even to eat grain put in front of it, without being at all in pain. This can be accomplished because the brain is so far back in the head that it is not touched by the blade, although you thrust the blade between it and the comb. This can be an opening effect, after which you can turn your attentions to apparently mutilating and then restoring your own self.

TO EATE A KNIFE, AND TO FETCH IT OUT OF ANIE OTHER PLACE.

Hold a knife between your hands so that only the point shows, and bite down on that with your teeth in such a way that it makes noise. Act as though putting the knife into the mouth, sliding your hand down the knife in such a way as to increase the illusion of your mouth containing almost the whole knife. Bring your hands with the knife in them to the edge of the table while calling for a drink, during which time you can easily let the knife slide into your lap. After lapping the knife bring your hands to your mouth again and nibble on your nail instead of the blade tip, then appear to thrust the blade into your mouth, using one hand to push the other, and finishing with your hands open. You can recover the knife from your lap and seem to bring it out from behind you, or from wherever you want. If you have a duplicate knife and a confederate you can do twenty notable wonders that way, such as to send a real audience member into some garden or orchard, describing to him some tree or herb, under which the knife can be found sticking in, or it can be planted on the person of an innocent audience member.

TO THRUST A BODKIN INTO YOUR HEAD WITHOUT HURT.

Have a knife made so that the handle is hollow and allows the blade to slip into it when held upside down. Hold it to your forehead and appear to thrust it in. With a little sponge concealed in your hand you can wring out blood or wine. If wine is running out of your forehead you can excuse it by explaining you have had a lot of wine to drink. Then, after an appropriate show of pain and grief, appear to pull the knife out of your head suddenly, so quickly that the blade falls back into place without being noticed. Immediately place the trick knife in your lap or pocket and switch it for an unprepared one.

TO THRUST A BODKIN THROUGH YOUR TOONG, AND A KNIFE THROUGH YOUR ARME: A PITTIFULL SIGHT, WITHOUT HURT OR DANGER.

Make a dagger with the blade separated in the middle, the gap three quarters of an inch wide, and the pieces supported by a bow or crooked piece of iron holding the two blade parts in place, and fashioned to fit over your tongue. Then thrust your tongue between the space, that is, into the bow in the middle of the dagger's blade, so it seems to be sticking through your tongue.
The same may also be done with a dagger made to fit on your arm, and the wound will seem all the more terrible if dressed up with a little blood.

TO THRUST A PEECE OF LEAD INTO ONE EIE, AND TO DRIVE IT ABOUT [WITH A STICKE] BETWEENE THE SKIN AND FLESH OF THE FOREHEAD, UNTILL IT BE BROUGHT TO THE OTHER EIE, AND THERE THRUST OUT.

Conceal a small piece of lead under one of your eyelids and, with a stick that is hollow at one end, appear to place an identical piece of lead into the other eye, using the stick to push it in but really receiving it in the hollow at the end of the stick. Appear to use the stick to push the piece of lead across the eye, along your forehead to the other eye, and then produce the lead previously concealed under the eyelid. Some eat the lead, and then pull it out of the eye, and some put it into both, but the first method is the best.

TO CUT HALFE YOUR NOSE ASUNDER, AND TO HEALE IT AGAINE PRESENTLIE WITHOUT ANIE SALVE.

Take a knife having a round hollow gap in the middle, and place it on your nose in a way that makes it appear your nose has been half-severed from your face. You should always have a duplicate ungimmicked knife to switch for the trick blade, words of enchantment to speak, blood to make the wound more realistic, and quick hands.
This is easily done, and if cleanly handled will deceive all spectators.

TO PUT A RING THROUGH YOUR CHEEKE.

There is another old trick which seems dangerous to the cheeks. To accomplish this you must have two identical rings, one must be filed so that there is a gap in the ring enabling it to be thrust over the cheek, the other ring is whole and on the middle of a stick which is left out of sight. After appearing to thrust the gimmicked ring through your cheek, pick up the stick by its middle with your hand concealing the unfiled ring. Keeping your hand over the ring on the stick have one spectator grasp each of the stick's ends. Pluck the ring from your cheek and palm it or, if necessary, lap it or drop it into a pocket. Pull away your hand from the stick, and in pulling it away spin the ring, so it will be thought this is the ring which was in your cheek.

TO CUT OFF ONES HEAD, AND TO LAIE IT IN A PLATTER, &C: WHICH THE JUGGLERS CALL THE DECOLLATION OF JOHN BAPTIST.

In order to present this effect you need a board, a cloth, and a serving platter made with a hole in the center of each large enough to fit a boy's neck. The board is actually made of two planks, as long and broad as feasible, and wthin a half yard of one end of each plank must be half a hole so that when the two planks are fit together you have a complete hole, as in a pair of stocks. There must also be a hole in the tablecloth. The platter is set directly over the hole in the tablecloth, which is over the hole in the planks. Your assistant takes position with his body concealed under the board, and his head on the platter.
To make the sight a little more dreadful, put some brimstone into a dish of burning coals and set it before the boy's head. After he has inhaled the smoke a few times (which is not unhealthy) the head will appear as if dead, especially if the boy sets his face accordingly; and if a little blood is sprinkled on the face it will enhance the effect.
This is usually done with a boy who is in on the trick and was chosen for that particular occasion, being known and easily recognizable to the audience both by his face and his style of dress.
On the other side of the table a similar arrangement of holes is made, without the platter. A boy of similar size and wearing the same clothing as the other boy is known to wear is lying on the table in such a way that his body is visible but his head is placed througn the hole in the tablecloth and board.
In this way it is made to seem that the boy has his headless body outstretched at one end of the table and his head laying on a platter at the other end.
Necessary observations to astonish the beholders: There are other ways of adding to the overall effect which are too complicated to fully explain; such as placing around his neck some dough kneaded with a young bull's blood, which when cold will look like dead flesh, and when pricked with a sharp hollow feather's quill will bleed and seem very strange, etc.
Many rules should be observed, such as having a table cloth that almost touches the ground all the way round; and not leaving the audience in place for too long, etc.
This was done by a magician named Kingsfield, from London, at Bartholowmew's Fair in 1582 before a diverse audience that came to view the spectacle.

TO THRUST A DAGGER OR BODKIN INTO YOUR GUTS VERIE STRANGELIE, AND TO RECOVER IMMEDIATLIE.

Another miracle using false moves, namely that with a dagger you seem to kill yourself, or make a fatal wound in your belly.
Not long ago a juggler died in the performance of this trick at a tavern in Cheapside, stumbling into Powles churchyard where he expired. It was his own fault, as he was drunk when he attempted the trick, and forgot the plate which he needed for his protection.
The device is this: You must prepare a feke made of paste board, the shape and color of your belly and chest, painted by an expert to include not only color but also hair, navel, blemishes, etc; so it may be worn in such a way that it can be shown to be your natural belly. Then, between the feke and your real belly you place a linen cloth and a double plate (which the juggler that killed himself forgot or willfully omitted), over which you place the false belly.
Be certain that you always place between the plate and false belly a bladder of blood, which must be of a calf or a sheep, but not of an oxe or a cow, as that will be too thick.
Thrust or have thrust into your breast a dagger, so far that it pierces the bladder, so that when pulled out blood will spurt a good distance from you, especially if you expand your body against the plate.
You must always remember to use (with words, expression, and gesture) a gracefulness of action that will inspire admiration in your audience.

TO DRAWE A CORD THROUGH YOUR NOSE, MOUTH OR HAND SO SENSIBLE AS IS WOONDERFUL TO SEE.

There is another trick, which is called "The Bridle". It is made of two elderwood sticks, which are hollow and through this hollowness is threaded a cord.
The ends of the sticks must be joined together, and a half an inch from the other end of each stick is drilled a hole. The cord's ends are brought out through the holes with knots tied a few inches from the ends of the cords to prevent them from being drawn back through the holes.
Place the sticks over your nose like a pair of scissors and when the cord is pulled back and forth it will appear to be running straight through your nose. You may take a knife, and after appearing to cut the cord you can pull the bridle from your nose.

THE CONCLUSION, WHEREIN THE READER IS REFERRED TO CERTEINE PATTERNS OF INSTRUMENTS WHEREWITH DIVERSE FEATS HERE SPECIFIED ARE TO BE EXECUTED.

I could go on indefinitely, but hopefully I have described to you the principles and practices belonging to this art of juggling, so that anyone interested in studying these words may not only do all these things, but using these principles may invent other such effects to the best of his ability.
And, so long as these are presented as amusements and not the result of supernatural actions, let other less generous and more melancholy men say what they like. Their actions have no value, but actually advance the power and glory of God by revealing the pride and falsehood which merely seems to create miracles through the power of God, as did Jannes and Jambres and also Simon Magus.
If any man doubts these things, or agrees with Bodin that these are accomplished through familiars or devils, let him go to S. Martins and talk to John Cautares (a French man by birth, and an honest man in conversation), and he will show these tricks and many more. Although he does not make his living as a magician, but works as a labourer, still I think he has the best hands and sleight-of-hand skills of any man that lives today.
Neither do I speak without knowledge. If I had space I could describe so much that Bodin, Spinaeus, and Vairus would swear I was a witch, with a familiar spirit at my command.But my studies are only meant to reveal that they are fools, and expose the fraud that makes them fools, so they may become wiser, and separate their delusions from that which belongs to God.
And, because some juggling devices are not easily described in words, I have included for some of the instruments described, so that they may be used as patterns for those who wish to thoroughly understand their secrets, or make them for themselves, and use them. Each illustration contains a reference to the page where its working is described.

The first plate contains a misdrawn "three beadstones off a cord" from Chapter XXIX; and the gimmick for drawing a cord through your nose in Chapter XXXIV.

The second plate shows three daggers, one gimmicked "To thrust a bodkin through your toong...", described in Chapter XXXIV; one gimmicked "To thrust a bodkin into your head without hurt", also in Chapter XXXIV; and one ungimmicked just for show or switching.

The third plate contains two gaffed knives rather than daggers (bodkins), and shows a knife to penetrate your arm, and one "To cut halfe your nose asunder...", both from Chapter XXXIV. Also displayed is an ungimmmicked knife for show.

The final plate gives an illustration of "The Decollation of John the Baptist", described in Chapter XXXIV.

Next I will describe another fraudulent point of witchcraft, necessary to be revealed, or at least exposed as one of the deceitful arts. And because many are victimized by it, and sometimes utterly destroyed, for it has been sanctioned under the pretense of being "learning", and has flourished uncontrolled among all ages, nations, and peoples.
[COMMENTS: The next section in Discoverie deals with Alchemy, through which men sought to transmute base metals into gold and to find the philosopher's stone. Book XIV Chapter I begins with the words: "Of the art of Alcumystrie, of their woords of art and devises to bleare mens eies, and to procure credit to their profession".]

BOOK XIV

Devoted to a criticism of alchemy.

Chapter 1
Of the art of Alcumystrie, of their woords of art and devises to bleare mens eies, and to procure credit to their profession.

Ere I thought it not impertinent to saie somewhat of the art or rather the craft of Alcumystrie, otherwise called Multiplication; which Chaucer, of all other men, most livelie deciphereth. In the bowels herof dooth both witchcraft and conjuration lie hidden, as whereby some cousen others, and some are cousened themselves. For by this mysterie (as it is said in the chanons mans prolog)

They take upon them to turne upside downe,
All the earth betwixt Southwarke and Canturburie towne,
And to pave it all of silver and gold, etc.
But ever they lacke of their conclusion,
And to much folke they doo illusion.
For their stuffe slides awaie so fast,
That it makes them beggers at the last,
And by this craft they doo never win,
But make their pursse emptie, and their wits thin.

And bicause the practisers heereof would be thought wise, learned, cunning, and their crafts maisters, they have devised words of art, sentences and epithets obscure, and confectious so innumerable (which are also compounded of strange and rare simples) as confound the capacities of them that are either set on worke heerein, or be brought to behold or expect their conclusions. For what plaine man would not beleeve, that they are learned and jollie fellowes, that have in such readinesse so many mysticall termes of art: as (for a tast) their subliming, amalgaming, engluting, imbibing, incorporating, cementing, citrination, terminations, mollifications, and indurations of bodies, matters combust and coagulat, ingots, tests, &c. Or who is able to conceive (by reason of the abrupt confusion, contrarietie, and multitude of drugs, simples, and confections) the operation and mysterie of their stuffe and workemanship. For these things and many more, are of necessitie to be prepared and used in the execution of this indevor; namelie orpiment, sublimed Mercurie, iron squames, Mercurie crude, groundlie large, bole armoniake, verdegrece, borace, boles, gall, arsenicke, sal armoniake, brimstone, salt, paper, burnt bones, unsliked lime, claie, saltpeter, vitriall, saltartre, alcalie, sal preparat, claie made with horsse doong, mans haire, oile of tartre, allum, glasse, woort, yest, argoll, resagor, gleir of an eie, powders, ashes, doong, pisse, &c. Then have they waters corosive and lincall, waters of albification, and waters rubifieng, etc. Also oiles, ablutions, and metals fusible. Also their lamps, their urinalles, discensories, sublimatories, alembecks, viols, croslets, cucurbits, stillatories, and their fornace of calcination: also their soft and subtill fiers, some of wood, some of cole, composed speciallie of beech, etc. And bicause they will not seeme to want anie point of cousenage to astonish the simple, or to moove admiration to their enterprises, they have (as they affirme) foure spirits to worke withall, whereof the first is, orpiment; the second, quicksilver; the third, sal armoniake; the fourth, brimstone. Then have they seven celestiall bodies; namelie, Sol, Luna, Mars, Mercurie, Saturne, Jupiter, and Venus; to whome they applie seven terrestriall bodies; to wit: gold, silver, iron, quickesilver, lead, tinne, and copper, attributing unto these the operation of the other; speciallie if the terrestriall bodies be qualified, tempered, and wrought in the houre and daie according to the feats of the celestiall bodies:with more like vanitie.

Chapter 2.
The Alcumysters drift, the Chanons yeomans tale, of alcumysticall stones and waters.

Now you must understand that the end and drift of all their worke, is, to atteine unto the composition of the philosophers stone, called Alixer, and to the stone called Titanus; and to Magnatia, which is a water made of the foure elements, which (they saie) the philosophers are sworne neither to discover, nor to write of. And by these they mortifie quicke silver, and make it malleable, and to hold touch: heereby also they convert any other mettall (but speciallie copper) into gold. This science (forsooth) is the secret of secrets; even as Salomons conjuration is said among the conjurors to be so likewise. And thus, when they chance to meete with yong men, or simple people, they boast and brag, and saie with Simon Magus, that they can worke miracles, and bring mightie things to passe. In which respect Chaucer truelie heereof saith:

Each man is as wise as Salomon,
When they are togither everichone:
But he that seemes wisest, is most foole in preefe,
And he that is truest, is a verie theefe.
They seeme friendlie to them that knowe nought,
But they are feendlie both in word and thought,
yet many men ride and seeke their acquaintance,
Not knowing of their false governance.

He also saith, and experience verifieth his assertion, that they looke ill favouredlie, & are alwaies beggerlie attired: his words are these:

These fellowes looke ill favouredlie,
And are alwaies tired beggerlie,
So as by smelling and thredbare araie,
These folke are knowne and discerned alwaie.
But so long as they have a sheet to wrap them in by night,
Or a rag to hang about them in the day light,
They will it spend in this craft,
They cannot stint till nothing be laft.
Here one may learne if he have ought,
To multiplie and bring his good to naught.
But if a man aske them privilie,
Whie they are clothed so unthriftilie,
They will round him in the eare and saie,
If they espied were, men would them slaie,
And all bicause of this noble science:
Lo thus these folke beetraien innocence.

The tale of the chanons yeoman published by Chaucer, dooth make (by waie of example) a perfect demonstration of the art of Alcumystrie or multiplication: the effect whereof is this. A chanon being an Alcumyster or cousenor, espied a covetous preest, whose pursse he knew to be well lined, whome he assaulted with flatterie and subtill speach, two principall points belonging to this art. At the length he borrowed monie of the preest, which is the third part of the art, without the which the professors can doo no good, nor indure in good estate. Then he at his daie repaied the monie, which is the most difficult point in this art, and a rare experiment. Finallie, to requite the preests courtesie, he promised unto him such instructions, as wherby with expedition he should become infinitelie rich, and all through this art of multiplication. And this is the most common point in this science; for herein they must be skilfull before they can be famous, or atteine to anie credit. The preest disliked not his proffer; speciallie bicause it tended to his profit, and embraced his courtesie. Then the chanon willed him foorthwith to send for three ownces of quicke silver, which he said he would transubstantiate (by his art) into perfect silver. The preest thought that a man of his profession could not dissemble, and therefore with great joy and hope accomplished his request.
And now(forsooth) goeth this jollie Alcumyst about his busines and worke of multiplication, and causeth the preest to make a fier of coles, in the bottome whereof he placeth a croslet; and pretending onelie to helpe the preest to laie the coles handsomelie, he foisteth into the middle ward or lane of coles, a beechen cole, within the which was conveied an ingot of perfect silver, which (when the cole was consumed) slipt downe into the croslet, that was (I saie) directlie under it. The preest perceived not the fraud, but received the ingot of silver, and was not a little joyfull to see such certeine successe proceed from his owne handie worke wherein could be no fraud (as he surelie conceived) and therefore verie willinglie gave the cannon fortie pounds for the receipt of this experiment, who for that summe of monie taught him a lesson in Alcumystrie, but he never returned to heare repetitions, or to see how he profited.

Chapter 3.
Of a yeoman of the countrie cousened by an Alcumist.

I could cite manie Alcumysticall cousenages wrought by Doctor Burcot, Feates, and such other; but I will passe them over, and onelie repeate three experiments of that art; the one practised upon an honest yeoman in the countie of Kent, the other upon a mightie prince, the third upon a covetous preest. And first touching the yeoman, he was overtaken and used in maner and forme following, by a notable cousening varlot, who professed Alcumystrie, juggling, witchcraft, and conjuration: and by meanes of his companions and confederats discussed the simplicitie and abilitie of the said yeoman, and found out his estate and humor to be convenient for his purpose; and finallie came a wooing (as they saie) to his daughter, to whome he made love cunninglie in words, though his purpose tended to another matter. And among other illusions and tales, concerning his owne commendation, for welth, parentage, inheritance, alliance, activitie, learning, pregnancie, and cunning, he boasted of his knowledge and experience in Alcumystrie; making the simple man beleeve that he could multiplie, and of one angell make two or three. Which seemed strange to the poore man, in so much as he became willing enough to see that conclusion: whereby the Alcumyster had more hope and comfort to atteine his desire, than if his daughter had yeelded to have maried him. To be short, he in the presence of the said yeoman, did include within a little ball of virgine wax, a couple of angels; and after certeine ceremonies and conjuring words he seemed to deliver the same unto him: but in truth (through legierdemaine) he conveied into the yeomans hand another ball of the same scantling, wherein were inclosed manie more angels than were in the ball which he thought he had received. Now (forsooth) the Alcumyster bad him laie up the same ball of wax, and also use certeine ceremonies (which I thought good heere to omit). And after certeine daies, houres, and minuts they returned together, according to the appointment, and found great gaines by the multiplication of the angels. Insomuch as he, being a plaine man, was heereby persuaded, that he should not onelie have a rare and notable good sonne in lawe; but a companion that might helpe to adde unto his welth much treasure, and to his estate great fortune and felicitie. And to increase this opinion in him, as also to winne his further favour; but speciallie to bring his cunning Alcumystrie, or rather his lewd purpose to passe; he told him that it were follie to multiplie a pound of gold, when as easilie they might multiplie a millian: and therefore counselled him to produce all the monie he had, or could borrowe of his neighbours and freends; and did put him out of doubt, that he would multiplie the same, and redouble it exceedinglie, even as he save by experience how he delt with the small summe before his face. This yeoman, in hope of gaines and preferment, etc.: consented to this sweete motion, and brought out and laid before his feete, not the one halfe of his goods, but all that he had, or could make or borrowe anie maner of waie. Then this juggling Alcumyster, having obteined his purpose, folded the same in a ball, in quantitie farre bigger than the other, and conveieng the same into his bosome or pocket, delivered another ball (as before) of the like quantitie unto the yeoman, to be reserved and safelie kept in his chest; whereof (bicause the matter was of importance) either of them must have a key, and a severall locke, that no interruption might be made to the ceremonie, nor abuse by either of them, in defrauding ech other. Now (forsooth) these circumstances and ceremonies being ended, and the Alcumysters purpose therby performed; he told the yeoman that (untill a certeine daie and houre limitted to returne) either of them might emploie themselves about their busines, and necessarie affaires; the yeoman to the plough, and he to the citie of London, and in the meane time the gold shuld multiplie, etc. But the Alcumyster (belike) having other matters of more importance came not just at the houre appointed, nor yet at the daie, nor within the yeare: so as, although it were somewhat against the yeomans conscience to violate his promise, or breake the league; yet partlie by the longing he had to see, and partlie the desire he had to enjoie the fruit of that excellent experiment, having (for his owne securitie) and the others satisfaction, some testimonie at the opening thereof, to witnesse his sincere dealing, he brake up the coffer, and lo he soone espied the ball of wax, which he himselfe had laid up there with his owne hand. So as he thought (if the hardest should fall) he should find his principall: and whie not as good increase hereof now, as of the other before. But alas! when the wax was broken, and the metall discovered, the gold was much abased, and beecame perfect lead.

Now who so list to utter his follie,
Let him come foorth, and learne to multiplie;
And everie man that hath ought in his cofer,
Let him appeare, and waxe a philosopher,
In learning of this elvish nice lore,
All is in vaine, and pardee much more
Is to learne a lewd man this sutteltie,
Fie, speake not thereof it woll not bee.
For He that hath learning, and he that hath none,
Conclude alike in multiplcatione.

Chapter 4.
A certeine King abused by an Alcumyst, and of the kings foole a pretie jest.

The second example is of another Alcumyst that came to a certeine king, promising to worke by his art manie great things, as well in compounding and transubstantiating of mettals, as in executing of other exploites of no lesse admiration. But before he beganne, he found the meanes to receive by vertue of the kings warrant, a great summe of monie in prest, assuring the king and his councell, that he would shortlie returne, and accomplish his promise, etc. Soone after, the kings foole, among other jestes, fell into a discourse and discoverie of fooles, and handled that common place so pleasantlie, that the king began to take delight therein, & to like his merrie veine. Whereupon he would needes have the foole deliver unto him a schedull or scroll, conteining the names of all the most excellent fooles in the land.
So he caused the kings name to be first set downe, and next him all the names of the lords of his privie councell. The king seeing him so sawcie and malepert, ment to have had him punished: but some of his councell, knowing him to be a fellow pleasantlie conceipted, besought his majestie rather to demand of him a reason of his libell, etc, than to proceed in extremitie against him. Then the foole being asked why he so sawcilie accused the king and his councell of principall follie, answered; Bicause he sawe one foolish knave beguile them all, and to cousen them of so great a masse of monie, and finallie to be gone out of their reach. Why (said one of the councell) he maie returne and performe his promise, etc. Then (quoth the foole) I can helpe all the matter easilie. How (said the king) canst thou doo that? Marie sir (said he) then I will blotte out your name, and put in his, as the most foole in the world. Manie other practises of the like nature might be hereunto annexed, for the detection of their knaverie and deceipts whereupon this art dependeth, whereby the readers maie be more delighted in reading, than the practisers benefited in simplie using the same. For it is an art consisting wholie of subtiltie and deceipt, whereby the ignorant and plaine minded man through his too much credulitie is circumvented, and the humor of the other slie cousener satisfied.

Chapter 5.
A notable storie written by Erasmus of two Alcumysts, also of longation and curtation.

The third example is reported by Erasmus, whose excellent learning and wit is had to this daie in admiration. He in a certeine dialog intituled Alcumystica doth finelie bewraie the knaverie of this craftie art; wherein he proposeth one Balbine, a verie wise, learned, and devout preest, howbeit such a one as was bewitched, and mad upon the art of Alcumystrie. Which thing another cousening preest perceived, and dealt with him in maner and forme following.
M. Doctor Balbine (said he) I being a stranger unto you maie seeme verie saucie to trouble your worship with my bold sute, who alwaies are busied in great and divine studies. To whome Balbine, being a man of few words, gave a nodde: which was more than he used to everie man. But the preest knowing his humor, said; I am sure sir, if you knew my sute, you would pardon mine importunitie. I praie thee good sir John (said Balbine) shew me thy mind, and be breefe. That shall I doo sir (said he) with a good will. You know M. Doctor, through your skill in philosophie, that everie mans destinie is not alike; and I for my part am at this point, that I cannot tell whether I maie be counted happie or infortunate. For when I weigh mine owne case, or rather my state, in part I seeme fortunate, and in part miserable. But Balbine being a man of some surlinesse, alwaies willed him to draw his matter to a more compendious forme: which thing the preest said he would doe, and could the better performe; bicause Balbine himselfe was so learned and expert in the verie matter he had to repeat, and thus he began.
I have had, even from my childhood, a great felicitie in the art of Alcumystrie, which is the verie marrow of all philosophie. Balbine at the naming of the word Alcumystrie, inclined and yeelded himselfe more attentivelie to hearken unto him: marie it was onelie in gesture of bodie; for he was spare of speech, and yet he bad him proceed with his tale. Then said the preest, Wretch that I am, it was not my lucke to light on the best waie: for you M. Balbine know (being so universallie learned) that in this art there are two waies, the one called longation, the other curtation; and it was mine ill hap to fall upon longation. When Balbine asked him the difference of those two waies; Oh sir said the preest, you might count me impudent, to take upon me to tell you, that of all other are best learned in this art, to whome I come, most humblie to beseech you to teach me that luckie waie of curtation. The cunninger you are, the more easilie you maie teach it me: and therefore hide not the gift that God hath given you, from your brother, who maie perish for want of his desire in this behalfe; and doubtlesse Jesus Christ will inrich you with greater blessings and endowments.
Balbine being abashed partlie with his importunitie, and partlie with the strange circumstance, told him that (in truth) he neither knew what longation or curtation meant; and therefore required him to expound the nature of those words. Well (quoth the preest) since it is your pleasure, I will doo it, though I shall thereby take upon me to teach him that is indeed much cunninger than my selfe. And thus he began: Oh sir, they that have spent all the daies of their life in this divine facultie, doo turne one nature and forme into another, two waies, the one is verie breefe, but somewhat dangerous; the other much longer, marie verie safe, sure, and commodious. Howbeit, I thinke my selfe most unhappie that have spent my time and travell in that waie which utterlie misliketh me, and never could get one to shew me the other that I so earnestlie desire. And now I come to your worship, whom I know to be wholie learned and expert herein, hoping that you will (for charities sake) comfort your brother, whose felicitie and well doing now resteth onelie in your hands; and therefore I beseech you releeve me with your counsell.
By these and such other words when this cousening varlot had avoided suspicion of guile, and assured Balbine that he was perfect and cunning in the other waie: Balbine his fingers itched, and his hart tickled; so as he could hold no longer, but burst out with these words: Let this curtation go to the divell, whose name I did never so much as once heare of before, and therefore doo much lesse understand it. But tell me in good faith, doo you exactlie understand longation? Yea said the preest, doubt you not hereof: but I have no fansie to that waie, it is so tedious. Why (quoth Balbine) what time is required in the accomplishment of this worke by waie of longation? Too too much said the Alcumyster, even almost a whole yeere: but this is the best, the surest, and the safest waie, though it be for so manie moneths prolonged, before it yeeld advantage for cost and charges expended thereabouts. Set your hart at rest (said Balbine) it is no matter, though it were two yeeres, so as you be well assured to bring it then to passe.
Finallie, it was there and then concluded, that presentlie the preest should go in hand with the worke, and the other should beare the charge, the gaines to be indifferentlie divided betwixt them both, and the worke to be doone privilie in Balbins house. And after the mutuall oth was taken for silence, which is usuall and requisite alwaies in the beginning of this mysterie; Ba1bine delivered monie to the Alcumyster for bellowes, glasses, coles, &c: which should serve for the erection and furniture of the forge. Which monie the Alcumyster had no sooner fingered, but he ran merilie to the dice, to the alehouse, & to the stewes, and who there so lustie as cousening sir John: who indeed this waie made a kind of alcumysticall transformation of monie. Now Balbine urged him to go about his businesse, but the other told him, that if the matter were once begun, it were halfe ended: for therein consisted the greatest difficultie.
Well, at length he began to furnish the fornace, but now forsooth a new supplie of gold must be made, as the seed and spawne of that which must be ingendred and grow out of this worke of Alcumystrie. For even as a fish is not caught without a bait, no more is gold multiplied without some parcels of gold: and therfore gold must be the foundation and groundworke of that art, or else all the fat is in the fier. But all this while Balbine was occupied in calculating, and musing upon his accompt; casting by arythmetike, how that if one ownce yeelded fifteene, then how much gaines two thousand ownces might yeeld: for so much he determined to emploie that waie.
When the Alcumyst had also consumed this monie, shewing great travell a moneth or twaine, in placing the bellowes, the coles, and such other stuffe, and no whit of profit proceeding or comming thereof: Balbine demanded how the world went, our Alcumyst was as a man amazed. Howbeit he said at length; Forsooth even as such matters of importance commonlie doo go forward, wherunto there is alwaies verie difficult accesse. There was (saith he) a fault (which I have now found out) in the choice of the coles, which were of oke, and should have beene of beech. One hundreth duckets were spent that waie, so as the dising house and the stewes were partakers of Balbines charges. But after a new supplie of monie, better coles were provided, and matters more circumspectlie handled. Howbeit, when the forge had travelled long, and brought foorth nothing, there was another excuse found out; to wit, that the glasses were not tempered as they ought to have beene. But the more monie was disbursed hereabouts, the woorsse willing was Balbine to give over, according to the disers veine, whome frutelesse hope bringeth into a fooles paradise.
The Alcumyst, to cast a good colour upon his knaverie, tooke on like a man moonesicke, and protested with great words full of forgerie and lies, that he never had such lucke before. But having found the error, he would be sure enough never hereafter to fall into the like oversight, and that henceforward all should be safe and sure, and throughlie recompensed in the end with large increase. Hereupon the workehouse is now the third time repaired, and a new supplie yet once againe put into the Alcumysts hand; so as the glasses were changed. And now at length the Alcumyst uttered another point of his art and cunning to Balbine; to wit, that those matters would proceed much better, if he sent our Ladie a few French crownes in reward: for the art being holie, the matter cannot prosperously proceed, without the favour of the saints. Which counsell exceedinglie pleased Balbine, who was so devout and religious, that no daie escaped him but he said our Ladie mattens.
Now our Alcumyster having received the offering of monie, goeth on his holie pilgrimage, even to the next village, & there consumeth it everie penie, among bawds and knaves. And at his returne, he told Balbine that he had great hope of good lucke in his businesse; the holie virgine gave such favourable countenance, and such attentive eare unto his praiers and vowes. But after this, when there had beene great travell bestowed, and not a dram of gold yeelded nor levied from the forge; Balbine began to expostulate and reason somewhat roundlie with the cousening fellowe; who still said he never had such filthie lucke in all his life before, and could not devise by what meanes it came to passe, that things went so overthwartlie. But after much debating betwixt them upon the matter, at length it came into Balbines head to aske him if he had not foreslowed to heare masse, or to saie his houres: which if he had doone, nothing could prosper under his hand. Without doubt (said the cousener) you have hot the naile on the head. Wretch that I am! I remember once or twise being at a long feast, I omitted to saie mine Ave Marie after dinner. So so (said Balbine) no marvell then that a matter of such importance hath had so evill successe. The Alcumyster promised to doo penance; as to heare twelve masses for two that he had foreslowed; and for everie Ave overslipped, to render and repeate twelve to our Ladie.
Soone after this, when all our Alcumysters monie was spent, & also his shifts failed how to come by any more, he came home with this devise, as a man woonderfullie fraied and amazed, pitiouslie crieng and lamenting his misfortune. Whereat Balbine being astonished, desired to knowe the cause of his complaint. Oh (said the Alcumyster) the courtiers have spied our enterprise; so as I for my part looke for nothing but present imprisonment. Whereat Balbine was abashed, bicause it was flat fellonie to go about that matter, without speciall licence. But (quoth the Alcumyster) I feare not to be put to death, I would it would fall out so: marrie I feare least I shall he shut up in some castell or towre, and there shall be forced to tug about this worke and broile in this businesse all the daies of my life.
Now the matter being brought to consultation, Balbine, bicause he was cunning in the art of rhetorike, and not altogither ignorant in lawe, beat his braines in devising how the accusation might be answered, and the danger avoided. Alas (said the Alcumyster) you trouble your selfe all in vaine, for you see the crime is not to be denied, it is so generallie bruted in court: neither can the fact be defended, bicause of the manifest lawe published against it. To be short, when manie waies were devised, and divers excuses alledged by Balbine, and no sure ground to stand on for their securitie; at length the Alcumyster having present want and need of monie, framed his speech in this sort; Sir said he to Balbine, we use slowe counsell, and yet the matter requireth hast. For I thinke they are comming for me yer this time to hale me awaie to prison; and I see no remedie but to die valiantlie in the cause. In good faith (said Balbine) I knowe not what to saie to the matter. No more do I said the Alcumyster, but that I see these courtiers are hungrie for monie, and so much the readier to be corrupted & framed to silence. And though it be a hard matter, to give those rakehels till they be satisfied: yet I see no better counsell or advise at this time. No more could Balbine, who gave him thirtie ducats of gold to stop their mouthes, who in an honest cause would rather have given so manie teeth out of his head, than one of those peeces out of his pouch. This coine had the Alcumyster, who for all his pretenses & gaie gloses was in no danger, other than for lacke of monie to leese his leman or concubine, whose acquaintance he would not give over, nor forbeare hir companie, for all the goods that he was able to get, were it by never such indirect dealing and unlawfull meanes.
Well, yet now once againe dooth Balbine newlie furnish the forge, a praier being made before to our Ladie to blesse the enterprise. And all things being provided and made readie according to the Alcumysters owne asking, and all necessaries largelie ministred after his owne liking; a whole yeare being likewise now consumed about this bootlesse businesse, and nothing brought to passe; there fell out a strange chance, and that by this meanes insuing, as you shall heare.
Our Alcumyster forsooth used a little extraordinarie lewd companie with a courtiers wife, whiles he was from home, who suspecting the matter, came to the doore unlooked for, and called to come in, threatning them that he would breake open the doores upon them. Some present devise (you see) was now requisite, and there was none other to be had, but such as the oportunitie offered; to wit, to leape out at a backe window: which he did, not without great hazard, and some hurt. But this was soone blazed abroad, so as it came to Balbines eare, who shewed in countenance that he had heard heereof, though he said nothing. But the Alcumyster knew him to be devout, & somewhat superstitious: and such men are easie to be intreated to forgive, how great soever the fault be, and devised to open the matter in maner and forme following.
O Lord (saith he before Balbine) how infortunatlie goeth our businesse forward! I marvell what should be the cause. Whereat Balbine, being one otherwise that seemed to have vowed silence, tooke occasion to speake, saieng; It is not hard to knowe the impediment and stop heereof: for it is sinne that hindereth this matter; which is not to be dealt in but with pure hands. Whereat the Alcumyster fell upon his knees, beating his breast, & lamentablie cried, saieng; Oh maister Balbine, you saie most trulie, it is sinne that hath doone us all this displeasure; not your sinne sir, but mine owne, good maister Balbine. Neither will I be ashamed to discover my filthinesse unto you, as unto a most holy and ghostlie father. The infirmitie of the flesh had overcome me, and the divell had caught me in his snare. Oh wretch that I am! Of a preest I am become an adulterer. Howbeit, the monie that erstwhile was sent to our Ladie, was not utterlie lost: for if she had not beene, I had certeinlie beene slaine. For the good man of the house brake open the doore, and the windowe was lesse than I could get out thereat. And in that extremitie of danger it came into my mind to fail downe prostrate to the virgine; beseeching hir (if our gift were acceptable in hir sight) that she would, in consideration thereof, assist me with hir helpe. And to be short, I ran to the windowe, and found it bigge enough to leape out at. Which thing Balbine did not onelie beleeve to be true, but in respect therof forgave him, religiouslie admonishing him to shew himselfe thankfull to that pitifull and blessed Ladie.
Now once againe more is made a new supplie of monie, and mutuall promise made to handle this divine matter hence forward purelie and holilie. To be short, after a great number of such parts plaied by the Alcumyster; one of Balbins acquaintance espied him, that knew him from his childhood to be but a cousening merchant; and told Balbine what he was, and that he would handle him in the end, even as he had used manie others: for a knave he ever was, and so he would proove. But what did Balbine, thinke you? Did he complaine of this counterfet, or cause him to be punished? No, but he gave him monie in his pursse, and sent him awaie; desiring him, of all courtesie, not to blab abroad how he had cousened him. And as for the knave Alcumyster, he needed not care who knew it, or what came of it: for he had nothing in goods or fame to be lost. And as for his cunning in Alcumystrie, he had as much as an asse. By this discourse Erasmus would give us to note, that under the golden name of Alcumystrie there lieth lurking no small calamitie; wherein there be such severall shifts and sutes of rare subtilties and deceipts, as that not onelie welthie men are thereby manie times impoverished, and that with the sweete allurement of this art, through their owne covetousnesse; as also by the flattering baits of hoped gaine: but even wise and learned men hereby are shamefullie overshot, partlie for want of due experience in the wiles and subtilties of the world, and partlie through the softenesse and pliablenesse of their good nature, which cousening knaves doo commonlie abuse to their owne lust and commoditie, and to the others utter undooing.

Chapter 6.
The opinion of diverse learned men touching the follie of Alcumystrie.

Albert in his booke of minerals reporteth, that Avicenna treating of Alcumystrie, saith; Let the dealers in Alcumystrie understand, that the verie nature and kind of things cannot be changed, but rather made by art to resemble the same in shew and likenesse: so that they are not the verie things indeed, but seeme so to be in appearance: as castels and towers doo seeme to be built in the clouds, whereas the representations there shewed, are nothing else but the resemblance of certeine objects beelow, caused in some bright and cleere cloud, when the aire is void of thicknes and grossenes. A sufficient proofe hereof maie be the looking glasse. And we see (saith he) that yellow or orrenge colour laid upon red, seemeth to be gold. Francis Petrarch treating of the same matter in forme of a dialogue, introduceth a disciple of his, who fansied the foresaid fond profession and practise, saieng; I hope for prosperous successe in Alcumystrie. Petrarch answereth him; It is a woonder from whence that hope should spring, sith the frute thereof did never yet fall to thy lot, nor yet at anie time chance to anie other; as the report commonlie goeth, that manie rich men, by this vanitie and madnes have beene brought to beggerie, whiles they have wearied themselves therewith, weakened their bodies, and wasted their wealth in trieng the means to make gold ingender gold. I hope for gold according to the workemans promise, saith the disciple. He that hath promised thee gold, will runne awaie with thy gold, and thou never the wiser, saith Petrarch. He promiseth mee great good, saith the disciple. He will first serve his owne turne, and releeve his private povertie, saith Petrarch; for Alcumysters are a beggerlie kind of people, who though they confesse themselves bare and needle, yet will they make others rich and welthie: as though others povertie did more molest and pitie them than their owne. These be the words of Petrarch, a man of great learning and no lesse experience; who as in his time he sawe the fraudulent fetches of this compassing craft: so hath there beene no age, since the same hath beene broched, wherein some few wisemen have not smelt out the evill meaning of these shifting merchants, and bewraied them to the world.
An ancient writer of a religious order, who lived above a thousand yeares since, discovering the diversities of theftes, after a long enumeration, bringeth in Alcumysters, whom he calleth Falsificantes metallorum et mineralium, witches and counterfetters of metals and minerals; and setteth them as deepe in the degree of theeves, as anie of the rest, whose injurious dealings are brought to open arreignment. It is demanded (saith he) why the art of Alcumystrie doth never proove that in effect, which it pretendeth in precept and promise. The answer is readie; that if by art gold might be made, then were it behoovefull to know the maner and proceeding of nature in generation; sith art is said to imitate and counterfet nature. Againe, it is bicause of the lamenesse and unperfectnesse of philosophie, speciallie concerning minerals: no such manner of proceeding being set downe by consent and agreement of philosophers in writing, touching the true and undoubted effect of the same. Where upon one supposeth that gold is made of one kind of stuffe this waie, others of another kind of stuffe that waie. And therefore it is a chance if anie atteine to the artificiall applieng of the actives and passives of gold and silver. Moreover, it is certeine, that quicke silver and sulphur are the materials (as they terme them) of mettals, and the agent is heate, which directeth: howbeit it is verie hard to know the due proportion of the mixture of the materials; which proportion the generation of gold doth require. And admit that by chance they atteine to such proportion; yet can they not readilie resume or doo it againe in another worke, bicause of the hidden diversities of materials, and the uncerteintie of applieng the actives and passives.
The same ancient author concluding against this vaine art, saith, that of all christian lawmakers it is forbidden, and in no case tollerable in anie commonwealth: first bicause it presumeth to forge idols for covetousnes, which are gold and silver; whereupon saith the apostle, Covetousenesse is idolworship: secondlie, for that (as Aristotle saith) coine should be skant and rare, that it might be deere; but the same would ware vile, and of small estimation, if by the art of Alcumystrie gold and silver might be multiplied: thirdlie, bicause (as experience prooveth) wisemen are thereby bewitched, couseners increased, princes abused, the rich impoverished, the poore beggered, the multitude made fooles, and yet the craft and craftesmaisters (oh madnes!) credited. Thus far he. Whereby in few words he discountenanceth that profession, not by the imaginations of his owne braine, but by manifold circumstances of manifest proofe. Touching the which practise I thinke inough hath beene spoken, and more a great deale than needed; sith so plaine and demonstrable a matter requireth the lesse travell in confutation.

Chapter 7.
That vaine and deceitfull hope is a great cause why men are seduced by this alluring art, and that there labours therein are bootelesse, etc.

Hitherto somewhat at large I have detected the knaverie of the art Alcumysticall, partlie by reasons, and partlie by examples: so that the thing it selfe maie no lesse appeare to the judiciall eie of the considerers; than the bones and sinewes of a bodie anatomized, to the corporall eie of the beholders. Now it shall not be amisse nor impertinent, to treate somewhat of the nature of that vaine and frutelesse hope, which induceth and draweth men forward as it were with chordes, not onelie to the admiration, but also to the approbation of the same: in such sort that some are compelled rufullie to sing (as one in old time did, whether in token of good or ill lucke, I doo not now well remember) Spes and fortuna valete; Hope and good hap adieu.
No mervell then though Alcumystrie allure men so sweetlie, and intangle them in snares of follie; sith the baits which it useth is the hope of gold, the hunger wherof is by the poet termed Sacra, which some doo English, Holie; not understanding that it is rather to be interpreted, Curssed or detestable, by the figure Acyron, when a word of an unproper signification is cast in a clause as it were a cloud: or by the figure Antiphrasis when a word importeth a contrarie meaning to that which it commonlie hath. For what reason can there be, that the hunger of gold should be counted holie, the same having (as depending upon it) so manie milians of mischeefes and miseries: as treasons, theftes, adulteries, manslaughters, trucebreakings, perjuries, cousenages, and a great troope of other enormities, which were here too long to rehearse. And if the nature of everie action be determinable by the end thereof, then cannot this hunger be holie, but rather accurssed, which pulleth after it as it were with iron chaines such a band of outrages and enormities, as of all their labor, charge, care and cost, etc: they have nothing else left them in lieu of lucre, but onlie some few burned brickes of a ruinous fornace, a pecke or two of ashes, and such light stuffe, which they are forced peradventure in fine to sell, when beggerie hath arrested and laid his mace on their shoulders. As for all their gold, it is resolved In primam materiam, or rather In levem quendam fumulum, into a light smoke or fumigation of vapors, than the which nothing is more light, nothing lesse substantiall, spirits onelie excepted, out of whose nature and number these are not to be exempted.

Chapter 8.
A continuation of the former matter, with a conclusion of the same.

That which I have declared before, by reasons, examples, and authorities, I will now prosecute and conclude by one other example; to the end that we, as others in former ages, maie judge of vaine hope accordinglie, and be no lesse circumspect to avoid the inconveniences therof, than Ulysses was warie to escape the incantations of Circes that old transforming witch. Which example of mine is drawne from Lewes the French king, the eleventh of that name, who being on a time at Burgundie, fell acquainted by occasion of hunting with one Conon, a clownish but yet an honest and hartie good fellow. For princes and great men delight much in such plaine clubhutchens. The king oftentimes, by meanes of his game, used the countrimans house for his refreshing; and as noble men sometimes take pleasure in homelie and course things, so the king did not refuse to eate turnips and rape rootes in Conons cotage. Shortlie after king Lewes being at his pallace, void of troubles and disquietnesse, Conons wife wild him to repaire to the court, to shew himselfe to the king, to put him in mind of the old intertainement which he had at his house, and to present him with some of the fairest and choisest rape rootes that she had in store. Canon seemed loth, alledging that he should but lose his labour: for princes (saith he) have other matters in hand, than to intend to thinke of such trifeling courtesies. But Conons wife overcame him, and persuaded him in the end, choosing a certeine number of the best and goodliest rape rootes that she had: which when she had given hir husband to carrie to the court, he set forward on his journie a good trudging pase. But Conon being tempted by the waie, partlie with desire of eating, and partlie with the toothsomnes of the meate which he bare, that by little and little he devoured up all the roots saving one, which was a verie faire and a goodlie great one indeed. Now when Canon was come to the court, it was his lucke to stand in such a place, as the king passing by, and spieng the man, did well remember him, and commanded that he should be brought in. Conon verie cheerelie followed his guide hard at the heeles, and no sooner sawe the king, but bluntlie comming to him, reached out his hand, and presented the gift to his maiestie. The king received it with more cheerefulnes than it was offered, and bad one of those that stood next him, to take it, and laie it up among those things which he esteemed most, and had in greatest accompt. Then he had Conan to dine with him, and after dinner gave the countriman great thanks for his rape roote; who made no bones of the matter, but boldlie made challenge and claime to the kings promised courtesie. Whereupon the king commanded, that a thousand crownes should be given him in recompense for his roote.
The report of this bountifulnes was spred in short space over all the kings houshold: in so much as one of his courtiers, in hope of the like or a larger reward gave the king a verie proper ginnet. Whose drift the king perceiving, and judging that his former liberalitie to the clowne, provoked the courtier to this covetous attempt, tooke the ginnet verie thankefullie: and calling some of his noble men about him, began to consult with them, what mends he might make his servant for his horsse. Whiles this was a dooing, the courtier conceived passing good hope of some princelie largesse, calculating and casting his cards in this maner; If his maiestie rewarded a sillie clowne so bountifullie for a simple rape roote, what will he doo to a jollie courtier for a galent gennet? Whiles the king was debating the matter, and one said this, another that, and the courtier travelled all the while in vaine hope, at last saith the king, even upon the sudden; I have now bethought me what to bestowe upon him: and calling one of his nobles to him, whispered him in the eare, and willed him to fetch a thing, which he should find in his chamber wrapped up in silke. The roote is brought wrapped in silke, which the king with his owne hands gave to the courtier, using these words therewithall, that he sped well, in so much as it was his good hap to have for his horsse a jewell that cost him a thousand crownes. The courtier was a glad man, and at his departing longed to be looking what it was, and his hart dansed for joy. In due time therefore he unwrapped the silke (a sort of his fellow courtiers flocking about him to testifie his good lucke) and having unfolded it, he found therein a drie and withered rape roote. Which spectacle though it set the standers about in a lewd laughter, yet it quailed the courtiers courage, and cast him into a shrewd fit of pensifenes. Thus was the confidence of this courtier turned to vanitie, who upon hope of good speed was willing to part from his horsse for had I wist.
This storie dooth teach us into what follie and madnes vaine hope may drive undiscreete and unexpert men. And therefore no mervell: though Alcumysters dreame and dote after double advantage, faring like Aesops dog, who greedilie coveting to catch and snatch at the shadowe of the flesh which he carried in his mouth over the water, lost both the one and the other: as they doo their increase and their principall. But to breake off abruptlie from this matter, and to leave these hypocrits (for whie may they not be so named, who as Homer, speaking in detestation of such rakehelles, saith verie divinelie and trulie;

Odi etenim seu claustra Erebi, quicunque loquuntur
Ore aliud, tacitoque aliud sub pectore claudunt:

I hate even as the Gates of hell,
Those that one thing with toong doo tell,
And notwithstanding closelie Keepe,
Another thing in hart full deepe:

To leave these hypocrits (I saie) in the dregs of their dishonestie, I will conclude against them peremptorilie, that they, with the rable above rehearsed, and the rowt hereafter to be mentioned, are ranke couseners, and consuming cankers to the common wealth, and therefore to be rejected and excommunicated from the fellowship of all honest men. For now their art, which turneth all kind of metals that they can come by into mist and smoke, is no lesse apparent to the world, than the cleere sunnie raies at noone sted; in so much that I may saie with the poet,

Hos populus ridet, multumque torosa juventus
Ingeminat tremulos naso crispante cachinnos:

All people laugh them now to scorne,
each strong and lustie blood
Redoubleth quavering laughters lowd
with wrinkled nose a good.

So that, if anie be so addicted unto the vanitie of the art Alcumysticall (as everie foole will have his fansie) and that (beside so manie experimented examples of divers, whose wealth hath vanished like a vapor, whiles they have beene over rash in the practise hereof) this discourse will not moove to desist from such extreame dotage, I saie to him or them and that aptlie,

--- dicitque facitque puod ipse
Non sani esse hominis non sanus juret Orestes:

He saith and dooth that verie thing,
which mad Orestes might
With oth averre became a man
beereft of reason right.

BOOKE XV.

CHAPTER I.
The exposition of Iidoni, and where it is found, whereby the whole art of conjuration is deciphered.

This word Iidoni is derived of Iada, which properlie signifieth to knowe: it is sometimes translated, Divinus, which is a divinor or soothsaier, as in Deut. 18. Levit. 20: sometimes Ariolus, which is one that also taketh upon him to foretell things to come, and is found Levit. 19, 2 Kings. 23. Esai. 19. To be short, the opinion of them that are most skilfull in the toongs, is, that it comprehendeth all them, which take upon them to knowe all things past and to come, and to give answers accordinglie. It alwaies followeth the word Ob, and in the scriptures is not named severallie from it, and differeth little from the same in sense, and doo both concerne oracles uttered by spirits, possessed peoplle, or couseners. What will not couseners or witches take upon them to doo? Wherein will they professe ignorance? Aske them anie question, they will undertake to resolve you, even of that which none but God knoweth. And to bring their purposes the better to passe, as also to winne further credit unto the counterfet art which they professe, they procure confederates, whereby they worke wonders. And when they have either learning, eloquence, or nimblenesse of hands to accompanie their confederacie, or rather knaverie, then (forsooth) they passe the degree of witches, and intitle themselves to the name of conjurors. And these deale with no inferiour causes: these fetch divels out of hell, and angels out of heaven; these raise up what bodies they list, though they were dead, buried, and rotten long before; and fetch soules out of heaven or hell with much more expedition than the pope bringeth them out of purgatorie. These I saie (among the simple, and where they feare no law nor accusation) take upon them also the raising of tempests, and earthquakes, and to doo as much as God himselfe can doo. These are no small fooles, they go not to worke with a baggage tode, or a cat, as witches doo; but with a kind of majestie, and with authoritie they call up by name, and have at their commandement seventie and nine principall and princelie divels, who have under them, as their ministers, a great multitude of legions of pettie divels; as for example.

CHAPTER II.
J. Wierus in Pseudomonarchia daemonum. Salomons notes of conjuration.

An inventarie of the names, shapes, powers, governement, and effects of divels and spirits, of their severall segniories and degrees: a strange discourse woorth the reading.

Baell. Their first and principall king (which is of the power of the east) is called Baëll who when he is conjured up, appeareth with three heads; the first, like a tode; the second, like a man; the third, like a cat. He speaketh with a hoarse voice, he maketh a man go invisible, he hath under his obedience and rule sixtie and six legions of divels.

Agares. The first duke under the power of the east, is named Agares, he commeth up mildile in the likenes of a faire old man, riding upon a crocodile, and carrieng a hawke on his fist; hee teacheth presentlie all maner of toongs, he fetcheth backe all such as runne awaie, and maketh them runne that stand still; he overthroweth all dignities supernaturall and temporall, hee maketh earthquakes, and is of the order of vertues, having under his regiment thirtie one legions.

Marbas, alias Barbas is a great president, and appeareth in the forme of a mightie lion; but at the commandement of a conjuror commeth up in the likenes of a man, and answereth fullie as touching anie thing which is hidden or secret: he bringeth diseases, and cureth them, he promoteth wisedome, and the knowledge of mechanicall arts, or handicrafts; he changeth men into other shapes, and under his presidencie or gouvernement are thirtie six legions of divels conteined.

Amon, or Aamon, is a great and mightie marques, and commeth abroad in the likenes of a woolfe, having a serpents taile, spetting out and breathing flames of fier; when he putteth on the shape of a man, he sheweth out dogs teeth, and a great head like to a mightie raven; he is the strongest prince of all other, and understandeth of all things past and to come, he procureth favor, and reconcileth both freends and foes, and ruleth fourtie legions of divels.

Barbatos, a great countie or earle, and also a duke, he appeareth in Signo sagittarii sylvestris, with foure kings, which bring companies and great troopes. He understandeth the singing of birds, the barking of dogs, the lowings of bullocks, and the voice of all living creatures. He detecteth treasures hidden by magicians and inchanters, and is of the order of vertues, which in part beare rule: he knoweth all things past, and to come, and reconcileth freends and powers; and governeth thirtie legions of divels by his authoritie.

Buer is a great president, and is seene in this signe; he absolutelie teacheth philosophie morall and naturall, and also logicke, and the vertue of herbes: he giveth the best familiars, he can heale all diseases, speciallie of men, and reigneth over fiftie legions.

Gusoin is a great duke, and a strong, appearing in the forme of a Xenophilus, he answereth all things, present, past, and to come, expounding all questions. He reconcileth freendship, and distributeth honours and dignities, and ruleth over fourtie legions of divels.

Botis, otherwise Otis, a great president and an earle he commeth foorth in the shape of an ouglie viper, and if he put on humane shape, he sheweth great teeth, and two hornes, carrieng a sharpe sword in his hand: he giveth answers of things present, past, and to come, and reconcileth friends, and foes, ruling sixtie legions.

Bathin, sometimes called Mathim, a great duke and a strong, he is seene in the shape of a verie strong man, with a serpents taile, sitting on a pale horsse, understanding the vertues of hearbs and pretious stones, transferring men suddenlie from countrie to countrie, and ruleth thirtie legions of divels.

Purson, alias Curson, a great king, he commeth foorth like a man with a lions face, carrieng a most cruell viper, and riding on a beare; and before him go alwaies trumpets, he knoweth things hidden, and can tell all things present, past, and to come: he bewraieth treasure, he can take a bodie either humane or aierie; he answereth truelie of all things earthlie and secret, of the divinitie and creation of the world, and bringeth foorth the best familiars; and there obeie him two and twentie legions of divels, partlie of the order of vertues, & partlie of the order of thrones.

Eligor, alias Abigor, is a great duke, and appeereth as a goodlie knight, carrieng a lance, an ensigne, and a scepter: he answereth fullie of things hidden, and of warres, and how souldiers should meete: he knoweth things to come, and procureth the favour of lords and knights, governing sixtie legions of divels.

Leraie, alias Oray, a great marquesse, shewing himselfe in the likenesse of a galant archer, carrieng a bowe and a quiver, he is author of all battels, he dooth putrifie all such wounds as are made with arrowes by archers, Quos optimos objicit tribus diebus, and he hath regiment over thirtie legions.

Valefar, alias Malephar, is a strong duke, comming foorth in the shape of a lion, and the head of a theefe, he is verie familiar with them to whom he maketh himself acquainted, till he hath brought them to the gallowes, and ruleth ten legions.

Morax, alias Foraii, a great earle and a president, he is seene like a bull, and if he take unto him a mans face, he maketh men wonderfull cunning in astronomie, & in all the liberall sciences: he giveth good familiars and wise, knowing the power & vertue of hearbs and stones which are pretious, and ruleth thirtie six legions.

Ipos, alias Ayporos, is a great earle and a prince, appeering in the shape of an angell, and yet indeed more obscure and filthie than a lion, with a lions head, a gooses feet, and a hares taile: he knoweth things to come and past, he maketh a man wittie, and bold, and hath under his jurisdiction thirtie six legions.

Naberius, alias Cerberus, is a valiant marquesse, shewing himselfe in the forme of a crowe, when he speaketh with a hoarse voice: he maketh a man amiable and cunning in all arts, and speciallie in rhetorike, he procureth the losse of prelacies and dignities: nineteene legions heare and obeie him.

Glasya Labolas, alias Caacrinolaas, or Caassimolar, is a great president, who commeth foorth like a dog, and hath wings like a griffen, he giveth the knowledge of arts, and is the captaine of all mansleiers: he understandeth things present and to come, he gaineth the minds and love of freends and foes, he maketh a man go invisible, and hath the rule of six and thirtie legions.

Zepar is a great duke, appearing as a souldier, inflaming women with the loove of men, and when he is bidden he changeth their shape, untill they maie enjoie their beloved, he also maketh them barren, and six and twentie legions are at his obeie and commandement.

Bileth is a great king and a terrible, riding on a pale horsse, before whome go trumpets, and all kind of melodious musicke. When he is called up by an exorcist, he appeareth rough and furious, to deceive him. Then let the exorcist or conjuror take heed to himself; and to allaje his courage, let him hold a hazell bat in his hand, wherewithall he must reach out toward the east and south, and make a triangle without besides the circle; but if he hold not out his hand unto him, and he bid him come in, and he still refuse the bond or chain of spirits; let the conjuror proceed to reading, and by and by he will submit himselfe, and come in, and doo whatsoever the exorcist commandeth him, and he shalbe safe. If Bileth the king be more stubborne, and refuse to enter into the circle at the first call, and the conjuror shew himselfe fearfull, or if he have not the chaine of spirits, certeinelie he will never feare nor regard him after. Also, if the place he unapt for a triangle to be made without the circle, then set there a boll of wine, and the exorcist shall certeinlie knowe when he commeth out of his house, with his fellowes, and that the foresaid Bileth will be his helper, his friend, and obedient unto him when he commeth foorth. And when he commeth, let the exorcist receive him courteouslie, and glorifie him in his pride, and therfore he shall adore him as other kings doo, bicause he saith nothing without other princes. Also, if he be cited by an exorcist, alwaies a silver ring of the middle finger of the left hand must be held against the exorcists face, as they doo for Amaimon. And the dominion and power of so great a prince is not to be pretermitted; for there is none under the power & dominion of the conjuror, but he that deteineth both men and women in doting love, till the exorcist hath had his pleasure. He is of the orders of powers, hoping to returne to the seaventh throne, which is not altogether credible, and he ruleth eightie five legions.

Sitri, alias Bitru, is a great prince, appeering with the face of a leopard, and having wings as a griffen: when he taketh humane shape, he is verie beautiful, he inflameth a man with a womans love, and also stirreth up women to love men, being commanded he willinglie deteineth secrets of women, laughing at them and mocking them, to make them luxuriouslie naked, and there obeie him sixtie legions.

Paimon is more obedient in Lucifer than other kings are. Lucifer is heere to be understood he that was drowned in the depth of his knowledge: he would needs be like God, and for his arrogancie was throwne out into destruction, of whome it is said; Everie pretious stone is thy covering (Ezech. 88.). Paimon is constrained by divine vertue to stand before the exorcist; where he putteth on the likenesse of a man: he sitteth on a beast called a dromedarie, which is a swift runner, and weareth a glorious crowne, and hath an effeminate countenance. There goeth before him an host of men with trumpets and well sounding cymbals, and all musicall instruments. At the first he appeereth with a great crie and roring, as in Circulo Salomonis, and in the art is declared. And if this Paimon speake sometime that the conjuror understand him not, let him not therefore be dismaied. But when he hath delivered him the first obligation to observe his desire, he must bid him also answer him distinctlie and plainelie to the questions he shall aske you, of all philosophie, wisedome, and science, and of all other secret things. And if you will knowe the disposition of the world, and what the earth is, or what holdeth it up in the water, or any other thing, or what is Abyssus, or where the wind is, or from whence it commeth, he will teach you aboundantlie. Consecrations also as well of sacrifices as otherwise may be reckoned. He giveth dignities and confirmations; he bindeth them that resist him in his owne chaines, and subjecteth them to the conjuror; he prepareth good familiars, and hath the understanding of all arts. Note, that at the calling up of him, the exorcist must looke towards the northwest, bicause there is his house. When he is called up, let the exorcist receive him constantlie without feare, let him aske what questions or demands he list, and no doubt he shall obteine the same of him. And the exorcist must beware he forget not the creator, for those things, which have beene rehearsed before of Paimon, some saie he is of the order of dominations; others saie, of the order of cherubim. There follow him two hundred legions, partlie of the order of angels, and partlie of potestates. Note that if Paimon be cited alone by an offering or sacrifice, two kings followe him; to wit, Beball & Abalam, & other potentates: in his host are twentie five legions, bicause the spirits subject to them are not alwaies with them, except they be compelled to appeere by divine vertue.

Some saie that the king Beliall was created immediatlie after Lucifer, and therefore they thinke that he was father and seducer of them which fell being of the orders. For he fell first among the worthier and wiser sort, which went before Michael and other heavenlie angels, which were lacking. Although Beliall went before all them that were throwne downe to the earth, yet he went not before them that tarried in heaven. This Beliall is constrained by divine venue, when he taketh sacrifices, gifts, and offerings, that he againe may give unto the offerers true answers. But he tarrieth not one houre in the truth, except he be constrained by the divine power, as is said. He taketh the forme of a beautifull angell, sitting in a firie chariot; he speaketh faire, he distributeth preferments of senatorship, and the favour of friends, and excellent familiars: he hath rule over eightie legions, partlie of the order of vertues, partlie of angels; he is found in the forme of an exorcist in the bonds of spirits. The exorcist must consider, that this Beliall doth in everie thing assist his subjects. If he will not submit himselfe, let the bond of spirits be read: the spirits chaine is sent for him, wherewith wise Salomon gathered them togither with their legions in a brasen vessell, where were inclosed among all the legions seventie two kings, of whome the cheefe was Bileth, the second was Beliall, the third Asmoday, and above a thousand thousand legions. Without doubt (I must confesse) I learned this of my maister Salomon; but he told me not why he gathered them together, and shut them up so: but I beleeve it was for the pride of this Beliall. Certeine nigromancers doo saie, that Salomon, being on a certeine daie seduced by the craft of a certeine woman, inclined himselfe to praie before the same idoll, Beliall by name: which is not credible. And therefore we must rather thinke (as it is said) that they were gathered together in that great brasen vessell for pride and arrogancie, and throwne into a deepe lake or hole in Babylon. For wise Salomon did accomplish his workes by the divine power, which never forsooke him. And therefore we must thinke he worshipped not the image Beliall; for then he could not have constrained the spirits by divine vertue: for this Beliall, with three kings were in the lake. But the Babylonians woondering at the matter, supposed that they should find therein a great quantitie of treasure, and therefore with one consent went downe into the lake, and uncovered and brake the vessell, out of the which immediatlie flew the capteine divels, and were delivered to their former and proper places. But this Beliall entred into a certeine image, and there gave answer to them that offered and sacrificed unto him: as Tocz. in his sentences reporteth, and the Babylonians did worship and sacrifice thereunto.

Bune is a great and a strong Duke, he appeareth as a dragon with three heads, the third whereof is like to a man; he speaketh with a divine voice, he maketh the dead to change their place, and divels to assemble upon the sepulchers of the dead: he greatlie inricheth a man, and maketh him eloquent and wise, answering trulie to all demands, and thirtie legions obeie him.

Forneus is a great marquesse, like unto a monster of the sea, he maketh men woondeffull in rhetorike, he adorneth a man with a good name, and the knowledge of toongs, and maketh one beloved as well of foes as freends: there are under him nine and twentie legions, of the order partlie of thrones, and partlie of angels.

Ronove a marquesse and an earle, he is resembled to a monster, he bringeth singular understanding in rhetorike, faithfull servants, knowledge of toongs, favour of freends and foes; and nineteene legions obeie him.

Berith is a great and a terrible duke, and hath three names. Of some he is called Beall; of the Jewes Berithi; of Nigromancers Bolfry: he commeth foorth as a red souldier, with red clothing, and upon a horsse of that colour, and a crowne on his head. He answereth trulie of things present, past, and to come. He is compelled at a certeine houre, through divine vertue, by a ring of art magicke. He is also a lier, he turneth all mettals into gold, he adorneth a man with dignities, and confirmeth them, he speaketh with a cleare and a subtill voice, and six and twentie legions are under him.

Astaroth is a great and a strong duke, comming foorth in the shape of a fowle angell, sitting upon an infernall dragon, and carrieng on his right hand a viper: he answereth trulie to matters present, past, and to come, and also of all secrets. He talketh willinglie of the creator of spirits, and of their fall, and how they sinned and fell: he saith he fell not of his owne accord. He maketh a man woonderfull learned in the liberall sciences, he ruleth fourtie legions. Let everie exorcist take heed, that he admit him not too neere him, bicause of his stinking breath. And therefore let the conjuror hold neere to his face a magicall ring, and that shall defend him.

Foras, alias Forcas is a great president, and is seene in the forme of a strong man, and in humane shape, he understandeth the vertue of hearbs and pretious stones: he teacheth fullie logicke, ethicke, and their parts: he maketh a man invisible, wittie, eloquent, and to live long; he recovereth things lost, and discovereth treasures, and is lord over nine and twentie legions.

Furfur is a great earle, appearing as an hart, with a firie taile, he lieth in everie thing, except he be brought up within a triangle; being bidden, he taketh angelicall forme, he speaketh with a hoarse voice, and willinglie maketh love betweene man and wife; he raiseth thunders and lightnings, and blasts. Where he is commanded, he answereth well, both of secret and also of divine things, and hath rule and dominion over six and twentie legions.

Marchosias is a great marquesse, he sheweth himselfe in the shape of a cruell shee woolfe, with a griphens wings, with a serpents taile, and spetting I cannot tell what out of his mouth. When he is in a mans shape, he is an excellent fighter, he answereth all questions trulie, he is faithfull in all the conjurors businesse, he was of the order of dominations, under him are thirtie legions: he hopeth after 1200. yeares to returne to the seventh throne, but he is deceived in that hope.

Malphas is a great president, he is seene like a crowe, but being cloathed with humane image, speaketh with a hoarse voice, be buildeth houses and high towres wonderfullie, and quicklie bringeth artificers togither, he throweth downe also the enimies edifications, he helpeth to good familiars, he receiveth sacrifices willinglie, but he deceiveth all the sacrificers, there obeie him fourtie legions.

Vepar, alias Separ, a great duke and a strong, he is like a mermaid, he is the guide of the waters, and of ships laden with armour; he bringeth to passe (at the commandement of his master) that the sea shalbe rough and stormie, and shall appeare full of shippes; he killeth men in three daies, with putrifieng their wounds, and producing maggots into them; howbeit, they maie be all healed with diligence, he ruleth nine and twentie legions.

Sabnacke, alias Salmac, is a great marquesse and a strong, he commeth foorth as an armed soldier with a lions head, sitting on a pale horsse, he dooth marvelouslie change mans forme and favor, he buildeth high towres full of weapons, and also castels and cities; he inflicteth men thirtie daies with wounds both rotten and full of maggots, at the exorcists commandement, he provideth good familiars, and hath dominion over fiftie legions.

Sidonay, alias Asmoday, a great king, strong and mightie, he is seene with three heads, whereof the first is like a bull, the second like a man, the third like a ram, he hath a serpents taile, he belcheth flames out of his mouth, he hath feete like a goose, he sitteth on an infernall dragon, he carrieth a lance and a flag in his hand, he goeth before others, which are under the power of Amaymon. When the conjuror exerciseth this office, let him be abroad, let him be warie and standing on his feete; if his cap be on his head, he will cause all his dooings to be bewraied, which if he doo not, the exorcist shalbe deceived by Amaymon in everie thing. But so soone as he seeth him in the forme aforesaid, he shall call him by his name, saieng; Thou art Asmoday; he will not denie it, and by and by he boweth downe to the ground; he giveth the ring of venues, he absolutelie teacheth geometrie, arythmetike, astronomie, and handicrafts. To all demands he answereth fullie and trulie, he maketh a man invisible, he sheweth the places where treasure lieth, and gardeth it, if it be among the legions of Amaymon, he hath under his power seventie two legions.

Gaap, alias Tap, a great president and a prince, he appeareth in a meridionall signe, and when he taketh humane shape he is the guide of the foure principall kings, as mightie as Bileth. There were certeine necromancers that offered sacrifices and burnt offerings unto him; and to call him up, they exercised an art, saieng that Salomon the wise made it. Which is false: for it was rather Cham, the sonne of Noah, who after the floud began first to invocate wicked spirits. He invocated Bileth, and made an art in his name, and a booke which is knowne to manie mathematicians. There were burnt offerings and sacrifices made, and gifts given, and much wickednes wrought by the exorcists, who mingled therewithall the holie names of God, the which in that art are everie where expressed. Marie there is an epistle of those names written by Salomon, as also write Helias Hierosolymitanus and Helisæus. It is to be noted, that if anie exorcist have the art of Bileth, and cannot make him stand before him, nor see him, I may not bewraie how and declare the meanes to conteine him, bicause it is abhomination, and for that I have learned nothing from Salomon of his dignitie and office. But yet I will not hide this; to wit, that he maketh a man woonderfull in philosophie and all the liberall sciences: he maketh love, hatred, insensibilitie, invisibilitie, consecration, and consecration of those things that are belonging unto the domination of Amaymon, and delivereth familiars out of the possession of other conjurors, answering truly and perfectly of things present, past, & to come, & transferreth men most speedilie into other nations, he ruleth sixtie six legions, & was of the order of potestats.

Shax, alias Scox, is a darke and a great marquesse, like unto a storke, with a hoarse and subtill voice: he dooth marvellouslie take awaie the sight, hearing and understanding of anie man, at the commandement of the conjuror: he taketh awaie monie out of everie kings house, and carrieth it backe after 1200. yeares, if he be commanded, he is a horssestealer, he is thought to be faithfull in all commandements: and although he promise to be obedient to the conjuror in all things; yet is he not so, he is a lier, except he be brought into a triangle, and there he speaketh divinelie, and telleth of things which are hidden, and not kept of wicked spirits, he promiseth good familiars, which are accepted if they be not deceivers, he hath thirtie legions.

Procell is a great and a strong duke, appearing in the shape of an angell, but speaketh verie darklie of things hidden, he teacheth geometrie and all the liberall arts, he maketh great noises, and causeth the waters to rore, where are none, he warmeth waters, and distempereth bathes at certeine times, as the exorcist appointeth him, he was of the order of potestats, and hath fourtie eight legions under his power.

Furcas is a knight and commeth foorth in the similitude of a cruell man, with a long beard and a hoarie head, he sitteth on a pale horsse, carrieng in his hand a sharpe weapon, he perfectlie teacheth practike philosophie, rhetorike, logike, astronomie, chiromancie, pyromancie, and their parts: there obeie him twentie legions.

Murmur is a great duke and an earle, appearing in the shape of a souldier, riding on a griphen, with a dukes crowne on his head; there go before him two of his ministers, with great trumpets, he teacheth philosophie absolutelie, he constraineth soules to come before the exorcist, to answer what he shall aske them, he was of the order partlie of thrones, and partlie of angels, and ruleth thirtie legions.

Caim is a great president, taking the forme of a thrush, but when he putteth on man's shape, he answereth in burning ashes, carrieng in his hand a most sharpe swoord, he maketh the best disputers, he giveth men the understanding of all birds, of the lowing of bullocks, and barking of dogs, and also of the sound and noise of waters, he answereth best of things to come, he was of the order of angels, and ruleth thirtie legions of divels.

Raum, or Raim is a great earle, he is seene as a crowe, but when he putteth on humane shape, at the commandement of the exorcist, he stealeth woonderfullie out of the kings house, and carrieth it whether he is assigned, he destroieth cities, and hath great despite unto dignities, he knoweth things present, past, and to come, and reconcileth freends and foes, he was of the order of thrones, and governeth thirtie legions.

Halphas is a great earle, and commeth abroad like a storke, with a hoarse voice, he notablie buildeth up townes full of munition and weapons, he sendeth men of warre to places appointed, and hath under him six and twentie legions.

Focalor is a great duke comming foorth as a man, with wings like a griphen, he killeth men, and drowneth them in the waters, and overturneth ships of warre, commanding and ruling both winds and seas. And let the conjuror note, that if he bid him hurt no man, he willinglie consenteth thereto: he hopeth after 1000. yeares to returne to the seventh throne, but he is deceived, he hath three legions.

Vine is a great king and an earle, he showeth himselfe as a lion, riding on a blacke horsse, and carrieth a viper in his hand, he gladlie buildeth large towres, he throweth downe stone walles, and maketh waters rough. At the commandement of the exorcist he answereth of things hidden, of witches, and of things present, past, and to come.

Bifrons is seene in the similitude of a monster, when he taketh the image of a man, he maketh one woonderfull cunning in astrologie, absolutelie declaring the mansions of the planets, he dooth the like in geometrie, and other admesurements, he perfectlie understandeth the strength and vertue of hearbs, pretious stones, and woods, he changeth dead bodies from place to place, he seemeth to light candles upon the sepulchres of the dead, and hath under him six and twentie legions.

Gamigin is a great marquesse, and is seene in the forme of a little horsse, when he taketh humane shape he speaketh with a hoarse voice, disputing of all liberall sciences; he bringeth also to passe, that the soules, which are drowned in the sea, or which dwell in purgatorie (which is called Cartagra, that is, affliction of soules) shall take aierie bodies, and evidentlie appeare and answer to interrogatories at the conjurors commandement; he tarrieth with the exorcist, untill he have accomplished his desire, and hath thirtie legions under him.

Zagan is a great king and a president, he commeth abroad like a bull, with griphens wings, but when he taketh humane shape, he maketh men wittie, he turneth all mettals into the coine of that dominion, and turneth water into wine, and wine into water, he also turneth bloud into wine, & wine into bloud, & a foole into a wise man, he is head of thirtie and three legions.

Orias is a great marquesse, and is seene as a lion riding on a strong horsse, with a serpents taile, and carrieth in his right hand two great serpents hissing, he knoweth the mansion of planets and perfectlie teacheth the vertues of the starres, he transformeth men, he giveth dignities, prelacies, and confirmations, and also the favour of freends and foes, and hath under him thirtie legions.

Valac is a great president, and commeth abroad with angels wings like a boie, riding on a twoheaded dragon, he perfectlie answereth of treasure hidden, and where serpents may be seene, which he delivereth into the conjurors hands, void of anie force or strength, and hath dominion over thirtie legions of divels.

Gomory a strong and a mightie duke, he appeareth like a faire woman, with a duchesse crownet about hir midle, riding on a camell, he answereth well and truelie of things present, past, and to come, and of treasure hid, and where it lieth: he procureth the love of women, especiallie of maids, and hath six and twentie legions.

Decarabia or Carabia, he commeth like a and knoweth the force of herbes and pretious stones, and maketh all birds flie before the exorcist, and to tarrie with him, as though they were tame, and that they shall drinke and sing, as their maner is, and hath thirtie legions.

Amduscias a great and a strong duke, he commeth foorth as an unicorne, when he standeth before his maister in humane shape, being commanded, he easilie bringeth to passe, that trumpets and all musicall instruments may be heard and not seene, and also that trees shall bend and incline, according to the conjurors will, he is excellent among familiars, and hath nine and twentie legions.

Andras is a great marquesse, and is seene in an angels shape with a head like a blacke night raven, riding upon a blacke and a verie strong woolfe, flourishing with a sharpe sword in his hand, he can kill the maister, the servant, and all assistants, he is author of discords, and ruleth thirtie legions.

Andrealphus is a great marquesse, appearing as a pecocke, he raiseth great noises, and in humane shape perfectlie teacheth geometrie, and all things belonging to admeasurements, he maketh a man to be a subtill disputer, and cunning in astronomie, and transformeth a man into the likenes of a bird, and there are under him thirtie legions.

Ose is a great president, and commeth foorth like a leopard, and counterfeting to be a man, he maketh one cunning in the liberall sciences, he answereth truelie of divine and secret things, he transformeth a mans shape, and bringeth a man to that madnes, that he thinketh himselfe to be that which he is not; as that he is a king or a pope, or that he weareth a crowne on his head, Durátque id regnum ad horam.

Aym or Haborim is a great duke and a strong, he commeth foorth with three heads, the first like a serpent, the second like a man having two the third like a cat, he rideth on a viper, carrieng in his hand a light fier brand, with the flame whereof castels and cities are fiered, he maketh one wittie everie kind of waie, he answereth truelie of privie matters, and reigneth over twentie six legions.

Orobas is a great prince, he commeth foorth like a horsse, but when he putteth on him a mans idol, he talketh of divine vertue, he giveth true answers of things present, past, and to come, and of the divinitie, and of the creation, he deceiveth none, nor suffereth anie to be tempted, he giveth dignities and prelacies, and the favour of freends and foes, and hath rule over twentie legions.

Vapula is a great duke and a strong, he is seene like a lion with griphens wings, he maketh a man subtill and wonderfull in handicrafts, philosophie, and in sciences conteined in bookes, and is ruler over thirtie six legions.

Cimeries is a great marquesse and a strong, ruling in the parts of Aphrica; he teacheth perfectue grammar, logicke, and rhetorike, he discovereth treasures and things hidden, he bringeth to passe, that a man shall seeme with expedition to be turned into a soldier, he rideth upon a great blacke horsse, and ruleth twentie legions.

Amy is a great president, and appeareth in a flame of fier, but having taken mans shape, he maketh one marvelous in astrologie, and in all the liberall sciences, he procureth excellent familiars, he bewraieth treasures preserved by spirits, he hath the governement of thirtie six legions, he is partlie of the order of angels, partlie of potestats, he hopeth after a thousand two hundreth yeares to returne to the seventh throne: which is not credible.

Flauros a strong duke, is seene in the forme of a terrible strong leopard, in humane shape, he sheweth a terrible countenance, and fierie eies, he answereth trulie and fullie of things present, past, and to come; if he be in a triangle, he lieth in all things and deceiveth in other things, and beguileth in other busines, he gladlie talketh of the divinitie, and of the creation of the world, and of the fall; he is constrained by divine vertue, and so are all divels or spirits, to burne and destroie all the conjurors adversaries. And if he be commanded, he suffereth the conjuror not to be tempted, and he hath twentie legions under him.

Balam is a great and a terrible king, he commeth foorth with three heads, the first of a bull, the second of a man, the third of a ram, he hath a serpents taile, and flaming eies, riding upon a furious beare, and carrieng a hawke on his fist, he speaketh with a hoarse voice, answering perfectlie of things present, past, and to come, hee maketh a man invisible and wise, hee governeth fourtie legions, and was of the order of dominations.

Allocer is a strong duke and a great, he commeth foorth like a soldier, riding on a great horsse, he hath a lions face, verie red, and with flaming eies, he speaketh with a big voice, he maketh a man woonderfull in astronomie, and in all the liberall sciences, he bringeth good familiars, and ruleth thirtie six legions.

Saleos is a great earle, he appeareth as a gallant soldier, riding on a crocodile, and weareth a dukes crowne, peaceable, &c.

Vuall is a great duke and a strong, he is seene as a great and terrible dromedarie, but in humane forme, he soundeth out in a base voice the Ægyptian toong. This man above all other procureth the especiall love of women, and knoweth things present, past, and to come, procuring the love of freends and foes, he was of the order of potestats, and governeth thirtie seven legions.

Haagenti is a great president, appearing like a great bull, having the wings of a griphen, but when he taketh humane shape, he maketh a man wise in everie thing, he changeth all mettals into gold, and changeth wine and water the one into the other, and commandeth as manie legions as Zagan.

Phoenix is a great marquesse, appearing like the bird Phoenix, having a childs voice: but before he standeth still before the conjuror, he singeth manie sweet notes. Then the exorcist with his companions must beware he give no eare to the melodie, but must by and by bid him put on humane shape; then will he speake marvellouslie of all woonderfull sciences. He is an excellent poet, and obedient, he hopeth to returne to the seventh throne after a thousand two hundreth yeares, and governeth twentie legions. ²

Stolas is a great prince, appearing in the forme of a nightraven, before the exorcist, he taketh the image and shape of a man, and teacheth astronomie, absolutelie understanding the vertues of herbes and pretious stones; there are under him twentie six legions.

This was the work of one T. R. written in faire letters of red & blacke upõ parchment, and made by him, Ann. 1570. to the maintenance of his living, the edifieng of the poore, and the glorie of gods holie name: as he himselfe saith.
+Secretum secretorum, The secret of secrets;

Tu operans sis secretus horum, Thou that workst them, be secret in them.

CHAPTER III.
The houres wherin principall divels may be bound, to wit, raised and restrained from dooing of hurt.

Amaymon king of the east, Gorson king of the south, Zimimar king of the north, Goap king and prince of the west, may be bound from the third houre, till noone, and from the ninth houre till evening. Marquesses may be bound from the ninth houre till compline, and from compline till the end of the daie. Dukes may be hound from the first houre till noone; and cleare wether is to be observed. Prelates may be bound in anie houre of the daie. Knights from daie dawning, till sunne rising; or from evensong, till the sunne set. A President may not be bound in anie houre of the daie, except the king, whome he obeieth, be invocated; nor in the shutting of the evening. Counties or erles may be bound at anie houre of the daie, so it be in the woods or feelds, where men resort not.

CHAPTER IV.
The forme of adjuring or citing of the spirits aforesaid to arise and appeare.

When you will have anie spirit,you must know his name and office; you must also fast, and be cleane from all pollusion, three or foure daies before; so will the spirit be the more obedient unto you. Then make a circle, and call up the spirit with great intention,and holding a ring in your hand, rehearse in your owne name, and your companions (for one must alwaies be with you) this praier following, and so no spirit shall annoie you, and your purpose shall take effect.

And note how this agreeth with popish charmes and conjurations.

"CONJURATION"

In the name of our Lord Jesus Christ the + father + and the sonne + and the Hollie-ghost + holie trinitie and unseparable unitie, I call upon thee, that thou maiest be my salvation and defense, and the protection of my bodie and soule, and of all my goods through the vertue of thy holie crosse, and through the vertue of thy passion, I beseech thee O Lord Jesus Christ, by the merits of thy blessed mother S. Marie, and of all thy saints, that thou give me grace and divine power over all the wicked spirits, so as which of them soever I doo call by name, they may come by and by from everie coast, and accomplish my will, that they neither be hurtfull or fearefull unto me, but rather obedient and diligent about me. And through thy vertue streightlie commanding them, let them fulfill my commandements, Amen. Holie, holie, Lord God of sabboth, which wilt come to judge the quicke and the dead, thou which art A and Omega, first and last, King of kings and Lord of lords, Ioth, Aglanabrath, El, Abiel, Anathiel, Amazim, Sedomel, Gayes, Heli, Messias, Tolimi, Elias, Ischiros, Athanatos, Imas. By these thy holie names, and by all other I doo call upon thee, and beseech thee O Lord Jesus Christ, by thy nativitie and baptisme, by thy crosse and passion, by thine ascension, and by the comming of the Holie-ghost, by the bitternesse of thy soule when it departed from thy bodie, by thy five wounds, by the bloud and water which went out of thy bodie, by thy vertue, by the sacrament which thou gavest thy disciples the daie before thou sufferedst, by the holie trinitie, and by the inseparable unitie, by blessed Marie thy mother, by thine angels, archangels, prophets, patriarchs, and by all thy saints, and by all the sacraments which are made in thine honour, I doo worship and beseech thee, I blesse and desire thee, to accept these pralers, conjurations, and words of my mouth, which I will use. I require thee O Lord Jesus Christ, that thou give me thy vertue & power over all thine angels (which were throwne downe from heaven to deceive mankind) to drawe them to me, to tie and bind them, & also to loose them, to gather them togither before me, & to command them to doo all that they can, and that by no meanes they contemne my voice, or the words of my mouth; but that they obeie me and my saiengs, and feare me. I beseech thee by thine humanitie, mercie and grace, and I require thee Adonay, Amay, Horta, Vege dora, Mitai, Hel, Suranat, Ysion, Ysesy, and by all thy holie names, and by all thine holie he saints and she saints, by all thine angels and archangels, powers, dominations, and vertues, and by that name that Salomon did bind the divels, and shut them up, Elhrach, Ebanher, Agle, Goth, Ioth, Othie, Venoch, Nabrat, and by all thine holie names which are written in this booke, and by the vertue of them all, that thou enable me to congregate all thy spirits throwne downe from heaven, that they may give me a true answer of all my demands, and that they satisfie all my requests, without the hurt of my bodie or soule, or any thing else that is mine, through our Lord Jesus Christ thy sonne, which liveth and reigneth with thee in the unitie of the Holie-ghost, one God world without end.

Oh father omnipotent, oh wise sonne, oh Holie-ghost, the searcher of harts, oh you three in persons, one true godhead in substance, which didst spare Adam and Eve in their sins; and oh thou sonne, which diedst for their sinnes a most filthie death, susteining it upon the holie crosse; oh thou most mercifull, when I flie unto thy mercie, and beseech thee by all the means I can, by these the holie names of thy sonne; to wit, Alpha and Omega, and all other his names, grant me thy vertue and power, that I may be able to cite before me, thy spirits which were throwne downe from heaven, & that they may speake with me, & dispatch by & by without delaie, & with a good will, & without the hurt of my bodie, soule, or goods, &c: as is conteined in the booke called Annulus Salomonis.

Oh great and eternall vertue of the highest, which through disposition, these being called to judgement, Vaicheon, Stimulamaton, Esphares, Tetragrammaton, Olioram, Cryon, Esytion, Existion, Eriona, Onela, Brasim, Noym, Messias, Soter, Emanuel, Sabboth, Adonay, I worship thee, I invocate thee, I imploie thee with all the strength of my mind, that by thee, my present praiers, consecrations, and conjurations be hallowed: and whersoever wicked spirits are called, in the vertue of thy names, they may come togither from everie coast, and diligentlie fulfill the will of me the exorcist. Fiat, fiat, fiat, Amen.

CHAPTER V.
A confutation of the manifold vanities conteined in the precedent chapters, speciallie of commanding of divels.

He that can be persuaded that these things are true, or wrought indeed according to the assertion of couseners, or according to the supposition of witchmongers & papists, may soone be brought to beleeve that the moone is made of greene cheese. You see in this which is called Salomons conjuration, there is a perfect inventarie registred of the number of divels, of their names, of their offices, of their personages, of their qualities, of their powers, of their properties, of their kingdomes, of their governments, of their orders, of their dispositions, of their subjection, of their submission, and of the waies to bind or loose them; with a note what wealth, learning, office, commoditie, pleasure, &c: they can give, and may be forced to yeeld in spight of their harts, to such (forsooth) as are cunning in this art: of whome yet was never seene any rich man, or at least that gained any thing that waie; or any unlearned man, that became learned by that meanes; or any happie man, that could with the helpe of this art either deliver himselfe, or his freends, from adversitie, or adde unto his estate any point of felicitie: yet these men, in all worldlie happinesse, must needs exceed all others; if such things could be by them accomplished, according as it is presupposed. For if they may learne of Marbas, all secrets, and to cure all diseases; and of Furcas, wisdome, and to be cunning in all mechanicall arts; and to change anie mans shape, of Zepar: if Bune can make them rich and eloquent, if Beroth can tell them of all things, present, past, and to come; if Asmodaie can make them go invisible and shew them all hidden treasure; if Salmacke will afflict whom they list, & Allocer can procure them the love of any woman; if Amy can provide them excellent familiars, if Gaym can make them understand the voice of all birds and beasts, and Buer and Bifrons can make them live long; and finallie, if Orias could procure unto them great friends, and reconcile their enimies, & they in the end had all these at commandement; should they not live in all worldlie honor and felicitie? whereas contrariwise they lead their lives in all obloquie, miserie, and beggerie, and in fine come to the gallowes; as though they had chosen unto themselves the spirit Valefer, who they saie bringeth all them with whom he entreth into familiaritie, to no better end than the gibet or gallowes. But before I proceed further to the confutation of this stuffe, I will shew other conjurations, devised more latelie, and of more authoritie; wherein you shall see how fooles are trained to beleeve these absurdities, being woone by little and little to such credulitie. For the author heereof beginneth, as though all the cunning of conjurors were derived and fetcht from the planetarie motions, and true course of the stars, celestiall bodies, &c.

CHAPTER VI.
The names of the planets, their characters, togither with the twelve signes of the zodiake, their dispositions, aspects, and government, with other observations.

The Characters of the Planets.

Saturn. Jupiter. Mars. Sol. Venus. Mercury. Luna.

The five Planetary Aspects.

Conjunction. Sextile. Quadrat. Trine. Opposition.

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

Aries. Taurus. Gemini. Cancer. Leo. Virgo.

Libra. Scorpio. Sagittarius. Capricornus. Aquarius. Pisces.

Their Disposition or Inclinations.

Good signes.

Evil signes.

Signes indifferent.

Very good signes.

Very evil signes.

The disposition of the planets.

The aspects of the planets.

Is the best aspect, with good planets, and woorst with evill.

Is a meane aspect in goodnesse or badnesse.

Is verie good in aspect to good planets, & hurteth not in evill.

This aspect is of enimitie not full perfect.

This aspect is of enimitie most perfect.

How the daie is divided or distinguished.

A daie naturall is the space of foure and twentie houres, accounting the night withall, and beginneth at one of the clocke after midnight.
An artificiall daie is that space of time, which is betwixt the rising and falling of the

&c. All the rest is night, & beginneth at the

rising.

Hereafter followeth a table, showing how the daie and the night is divided by houres, and reduced to the regiment of the planets.

The division of the daie, and the planetarie regiment.

The division of the night, and the planetarie regiment.

CHAPTER VII.
The characters of the angels of the seaven daies, with their names: of figures, seales and periapts.

These figures are called the seales of the earth, without the which no spirit will appeere, except thou have them with thee.

CHAPTER VIII.
An experiment of the dead.

First fast and praie three daies, and absteine thee from all filthinesse; go to one that is new buried, such a one as killed himselfe or destroied himselfe wilfullie: or else get thee promise of one that shalbe hanged, and let him sweare an oth to thee, after his bodie is dead, that his spirit shall come to thee, and doo thee true service, at thy commandements, in all dales, houres, and minuts. And let no persons see thy doings, but thy fellow. And about eleven a clocke in the night, go to the place where he was buried, and saie with a bold faith & hartie desire, to have the spirit come that thou doost call for, thy fellow having a candle in his left hand, and in his right hand a christall stone, and saie these words following, the maister having a hazell wand in his right hand, and these names of God written thereupon, Tetragrammaton + Adonay + Agla + Craton + Then strike three strokes on the ground, and saie;

CONJURATION

Arise N. Arise N. Arise N. I conjure thee spirit N. by the resurrection of our Lord Jesu Christ, that thou doo obey to my words, and come unto me this night verelie and trulie, as thou beleevest to be saved at the daie of judgement. And I will sweare to thee on oth, by the perill of my soule, that if thou wilt come to me, and appeare to me this night, and shew me true visions in this christall stone, and fetch me the fairie Sibylia, that I may talke with hir visiblie, and she may come before me, as the conjuration leadeth: and in so doing, I will give thee an almesse deed, and praie for thee N. to my Lord God, wherby thou maiest be restored to thy salvation at the resurrection daie, to be received as one of the elect of God, to the everlasting glorie, Amen.

The maister standing at the head of the grave, his fellow having in his hands the candle and the stone, must begin the conjuration as followeth, and the spirit will appeare to you in the christall stone, in a faire forme of a child of twelve yeares of age. And when he is in, feele the stone, and it will be hot; and feare nothing, for he or shee will shew manie delusions, to drive you from your worke. Feare God, but feare him not. This is to constraine him, as followeth.

CONJURATION

I conjure thee spirit N. by the living God, the true God, and by the holie God, and by their vertues and powers which have created both thee and me, and all the world. I conjure thee N. by these holie names of God, Tetragrammaton + Adonay + Algramay + Saday + Sabaoth + Planaboth + Panthon + Craton + Neupmaton + Deus + Homo + Omnipotens + Sempiturnus + Ysus + Terra + Unigenitus + Salvator + Via + Vita + Manus + Fons + Origo + Filius + And by their vertues and powers, and by all their names, by the which God gave power to man, both to speake or thinke; so by their vertues and powers I conjure thee spirit N. that now immediatlie thou doo appeare in this christall stone, visiblie to me and to my fellow, without ani tarrieng or deceipt. I conjure thee N. by the excellent name of Jesus Christ Alpha and Omega, the first and the last. For this holie name of Jesus is above all names: for in this name of Jesus everie knee dooth bow and obeie, both of heavenlie things, earthlie things, and infernall. And everie toong doth confesse, that our Lord Jesus Christ is in the glorie of the father: neither is there anie other name given to man, whereby he must be saved. Therefore in the name of Jesus of Nazareth, and by his nativitie, resurrection, and ascension, and by all that apperteineth unto his passion, and by their vertues and powers I conjure thee spirit N. that thou doo appeare visiblie in this christall stone to me, and to my fellow, without anie dissimulation. I conjure thee N. by the bloud of the innocent lambe Jesus Christ, which was shed for us upon the crosse: for all those that doo beleeve in the vertue of his bloud, shalbe saved. I conjure thee N. by the vertues and powers of all the riall names and words of the living God of me pronounced, that thou be obedient unto me and to my words rehearsed. If thou refuse this to doo, I by the holie trinitie, and their vertues and powers doo condemne thee thou spirit N. into the place where there is no hope of remedie or rest, but everlasting horror and paine there dwelling, and a place where is paine upon paine, dailie, horriblie, and lementablie, thy paine to be there augmented as the starres in the heaven, as the gravell or sand in the sea: except thou spirit N. doo appeare to me and to my fellow visiblie, immediatlie in this christall stone, and in a faire forme and shape of a child of twelve yeares of age, and that thou alter not thy shape, I charge thee upon paine of everlasting condemnation. I conjure thee spirit N. by the golden girdle, which girded the loines of our Lord Jesus Christ: so thou spirit N. be thou bound into the perpetuall paines of hell fier, for thy disobedience and unreverent regard, that thou hast to the holie names and words, and his precepts. I conjure thee N. by the two edged sword, which John sawe proceed out of the mouth of the almightie; and so thou spirit N. be torne and cut in peeces with that sword, and to be condemned into everlasting paine, where the fier goeth not out, and where the worme dieth not. I conjure thee N. by the heavens, and by the celestiall citie of Jerusalem, and by the earth and the sea, and by all things conteined in them, and by their vertues & powers. I conjure thee spirit N. by the obedience that thou doost owe unto the principall prince. And except thou spirit N. doo come and a peare in this christall stone visiblie in my presence, here immediatlie as it is aforesaid. Let the great cursse of God, the anger of God, the shadowe and darknesse of death, and of eternall condemnation be upon thee spirit N. for ever and ever; bicause thou hast denied thy faith, thy health, & saivation. For thy great disobedience, thou art worthie to be condemned. Therefore let the divine trinitie, thrones, dominions, principats, potestats, virtutes, cherubim and seraphim, and all the soules of saints, both of men and women, condemne thee for ever, and be a witnesse against thee at the daie of judgement, bicause of thy disobedience. And let all creatures of our Lord Jesus Christ, saie thereunto; Fiat, fiat, fiat: Amen.

And when he is appeared in the christall stone, as is said before, bind him with this bond as followeth; to wit,

CONJURATION

I conjure thee spirit N. that art appeared to me in this christall stone, to me and to my fellow; I conjure thee by all the riall words aforesaid, the which did constraine thee to appeare therein, and their vertues; I charge thee spirit by them all, that thou shalt not depart out of this christall stone, untill my will being fulfilled, thou be licenced to depart. I conjure and bind thee spirit N. by that omnipotent God, which commanded the angell S. Michael to drive Lucifer out of the heavens with a sword of vengeance, and to fall from joy to paine; and for dread of such paine as he is in, I charge thee spirit N. that thou shalt not go out of the christall stone; nor yet to alter thy shape at this time, except I command thee otherwise; but to come unto me at all places, and in all houres and minuts, when and wheresoever I shall call thee, by the vertue of our Lord Jesus Christ, or by anie conjuration of words that is written in this booke, and to shew me and my freends true visions in this christall stone, of anie thing or things that we would see, at anie time or times: and also to go and to fetch me the fairie Sibylia, that I may talke with hir in all kind of talke, as I shall call hir by anie conjuration of words conteined in this booke. I conjure thee spirit N. by the great wisedome and divinitie of his godhead, my will to fulfill, as is aforesaid: I charge thee upon paine of condemnation, both in this world, and in the world to come, Fiat, fiat, fiat: Amen.

This done, go to a place fast by, and in a faire parlor or chamber, make a circle with chalke,as hereafter followeth: and make another circle for the fairie Sibylia to appeare in, foure foote from the circle thou art in, & make no names therein, nor cast anie holie thing therein, but make a circle round with chalke; & let the maister and his fellowe sit downe in the first circle, the maister having the booke in his hand, his fellow having the christall stone in his right hand, looking in the stone when the fairie dooth appeare. The maister also must have upon his brest this figure here written in parchment,

[Sorthie, Sorthia, Sorthios]

and beginne to worke in the new of the

and in the houre of

the

and the

to be in one of inhabiters signes, as

. This bond as followeth, is to cause the spirit in the christall stone, to fetch unto thee the fairie Sibylia. All things fulfilled, beginne this bond as followeth, and be bold, for doubles they will come before thee, before the conjuration be read seven times.

CONJURATION

I conjure thee spirit N. in this christall stone, by God the father, by God the sonne Jesus Christ, and by God the Holie-ghost, three persons and one God, and by their vertues. I conjure thee spirit, that thou doo go in peace, and also to come againe to me quicklie, and to bring with thee into that circle appointed, Sibylia fairie, that I may talke with hir in those matters that shall be to hir honour and glorie; and sol charge thee declare unto hir. I conjure thee spirit N. by the bloud of the innocent lambe, the which redeemed all the world; by the vertue thereof I charge thee thou spirit in the christall stone, that thou doo declare unto hir this message. Also I conjure thee spirit N. by all angels and archangels, thrones, dominations, principats, potestates, virtutes, cherubim and seraphim, and by their vertues and powers. I conjure the N. that thou doo depart with speed, and also to come againe with speed, and to bring with thee the fairie Sibylia, to appeare in that circle, before I doo read the conjuration in this booke seven times. Thus I charge thee my will to be fulfilled, upon paine of everlasting condemnation: Fiat,fiat, fiat; Amen.

Then the figure aforesaid pinned on thy brest, rehearse the words therein, and saie,

CONJURATION">

+ Sorthie + Sorthia + Sorthios +

then beginne your conjuration as followeth here, and saie;

CONJURATION

I conjure thee Sibylia, O gentle virgine of fairies, by the mercie of the Holie-ghost, and by the dreadfull dale of doome, and by their vertues and powers; I conjure thee Sibylia, O gentle virgine of fairies, and by all the angels of and their characters and vertues, and by all the spirits of and and their characters and vertues, and by all the characters that be in the firmament, and by the king and queene of fairies, and their vertues, and by the faith and obedience that thou bearest unto them. I conjure thee Sibylia by the bloud that ranne out of the side of our Lord Jesus Christ crucified, and by the opening of heaven, and by the renting of the temple, and by the darkenes of the sunne in the time of his death, and by the rising up of the dead in the time of his resurrection, and by the virgine Marie mother of our Lord Jesus Christ, and by the unspeakable name of God, Tetragrammaton. I conjure thee O Sibylia, O blessed and beautifull virgine, by all the riall words aforesaid; I conjure thee Sibylia by all their vertues to appeare in that circle before me visible, in the forme and shape of a beautifull woman in a bright and vesture white, adorned and garnished most faire, and to appeare to me quicklie without deceipt or tarrieng, and that thou faile not to fulfill my will & desire effectuallie. For I will choose thee to be my blessed virgine, & will have common copulation with thee. Therfore make hast & speed to come unto me, and to appeare as I said before: to whome be honour and glorie for ever and ever, Amen.

The which doone and ended, if shee come not, repeate the conjuration till they doo come: for doubtles they will come. And when she is appeared, take your censers, and incense hir with frankincense, then bind hir with the bond as followeth.

CONJURATION

I doo conjure thee Sibylia, by God the Father, God the sonne, and God the Holie-ghost, three persons and one God, and by the blessed virgine Marie mother of our Lord Jesus Christ, and by all the whole and holie companie of heaven, and by the dreadfull daie of doome, and by all angels and archangels, thrones, dominations, principates, potestates, virtutes, cherubim and seraphim, and their vertues and powers. I conjure thee, and bind thee Sibylia, that thou shalt not depart out of the circle wherein thou art appeared, nor yet to alter thy shape, except I give thee licence to depart. I conjure thee Sibylia by the bloud that ranne out of the side of our Lord Jesus Christ crucified, and by the vertue hereof I conjure thee Sibylia to come to me, and to appeare to me at all times visiblie, as the conjuration of words leadeth, written in this booke, I conjure thee Sibylia, O blessed virgine of fairies, by the opening of heaven, and by the renting of the temple, and by the darknes of the sunne at the time of his death, and by the rising of the dead in the time of his glorious resurrection, and by the unspeakable name of God + Tetragrammaton + and by the king and queene of fairies, & by their vertues I conjure thee Sibylia to appeare, before the conjuration be read over foure times, and that visiblie to appeare, as the conjuration leadeth written in this booke, and to give me good counsell at all times, and to come by treasures hidden in the earth, and all other things that is to doo me pleasure, and to fulfill my will, without anie deceipt or tarrieng; nor yet that thou shalt have anie power of my bodie or soule, earthue or ghostlie, nor yet to perish so much of my bodie as one haire of my head. I conjure thee Sibylia by all the riall words aforesaid, and by their vertues and powers, I charge and bind thee by the vertue thereof, to be obedient unto me, and to all the words aforesaid, and this bond to stand betweene thee and me, upon paine of everlasting condemnation, Fiat, fiat, fiat, Amen.

CHAPTER IX.
A licence for Sibylia to go and come by at all times.

CONJURATION

I Conjure thee Sibylia, which art come hither before me, by the commandement of thy Lord and mine, that thou shalt have no powers, in thy going or comming unto me, imagining anie evill in anie maner of waies, in the earth or under the earth, of evill dooings, to anie person or persons. I conjure and command thee Sibylia by all the riall words and vertues that be written in this booke, that thou shalt not go to the place from whence thou camest, but shalt remaine peaceablie invisiblie, and looke thou be readie to come unto me, when thou art called by anie conjuration of words that be written in this booke, to come (I saie) at my commandement, and to answer unto me truelie and duelie of all things, my will quicklie to be fulfilled. Vade in pace, in nomine patris, & filii, & spiritus sancti. And the holie + crosse + be betweene thee and me, or betweene us and you, and the lion of Juda, the roote of Jesse, the kindred of David, be betweene thee & me + Christ commeth + Christ commandeth + Christ giveth power + Christ defend me + and his innocent bloud + from all perils of bodie and soule, sleeping or waking: Fiat, fiat, Amen.

CHAPTER X.
To know of treasure hidden in the earth.

Write in paper these characters following, on the saturdaie, in the houre of

, and laie it where thou thinkest treasure to be: if there be anie, the paper will burne, else not. And these be the characters.

This is the waie to go invisible by these three sisters of fairies.

CONJURATION

In the name of the Father, and of the Sonne, and of the Holie-ghost.

First go to a faire parlor or chamber, & an even ground, and in no loft, and from people nine daies; for it is the better: and let all thy clothing be cleane and sweete. Then make a candle of virgine waxe, and light it, and make a faire fier of charcoles, in a faire place, in the middle of the parlor or chamber. Then take faire cleane water, that runneth against the east, and set it upon the fier: and yer thou washest thy selfe, saie these words, going about the fier, three times, holding the candle in the right hand.

CONJURATION

+ Panthon + Graton + Muriton + Bisecognaton + Siston + Diaton + Maton + Tetragrammaton + Agla + Agarion + Tegra + Pentessaron + Tendicata +

Then reherse these names

CONJURATION
+ Sorthie + Sorthia + Sorthios + Milia + Achilia + Sibylia + in nomine patris, & filii, & spiritus sancti, Amen. I conjure you three sisters of fairies, Milia, Achilia, Sibylia, by the father, by the sonne, and by the Holie-ghost, and by their vertues and powers, and by the most mercifull and living God, that will command his angell to blowe the trumpe at the daie of judgement; and he shall saie, Come, come, come to judgement; and by all angels, archangels, thrones, dominations, principats, potestates, virtutes, cherubim and seraphim, and by their vertues and powers. I conjure you three sisters, by the vertue of all the riall words aforesaid: I charge you that you doo appeare before me visiblie, in forme and shape of faire women, in white vestures, and to bring with you to me, the ring of invisibilitie, by the which I may go invisible at mine owne will and pleasure, and that in all houres, and minuts: in nomine patris, & filii, & spiritus sancti, Amen.

Being appeared, saie this bond following.

CONJURATION

O blessed virgins + Milia + Achilia + I conjure you in the name of the father, in the name of the sonne, and in the name of the Holie-ghost, and by their vertues I charge you to depart from me in peace, for a time. And Sibylia, I conjure thee, by the vertue of our Lord Jesus Christ, and by the vertue of his flesh and pretious bloud, that he tooke of our blessed ladie the virgine, and by all the holie companie in heaven: I charge thee Sibylia, by all the vertues aforesaid, that thou be obedient unto me, in the name of God; that when, and at what time and place I shall call thee by this foresaid conjuration written in this booke, looke thou be readie to come unto me, at all houres and minuts, and to bring unto me the ring of invisibilitie, whereby I may go invisible at my will and pleasure, and that at all houres and minuts; Fiat, fiat, Amen.

And if they come not the first night, then doo the same the second night, and so the third night, untill they doo come: for doubtles they will come, and lie thou in thy bed, in the same parlor or chamber. And laie thy right hand out of the bed, and looke thou have a faire silken kercher bound about thy head, and be not afraid, they will doo thee no harme. For there will come before thee three faire women, and all in white clothing; and one of them will put a ring upon thy finger, wherwith thou shalt go invisible. Then with speed bind them with the bond aforesaid. When thou hast this ring on thy finger, looke in a glasse, and thou shalt not see thy selfe. And when thou wilt go invisible, put it on thy finger, the same finger that they did put it on, and everie new

renew it againe. For after the first time thou shalt ever have it, and ever begirne this worke in the new of the

and in the houre of

and the

CHAPTER XI.
An experiment following, of Citrael, &c: angeli diei dominici.

Saie first the praiers of the angels evrie daie, for the space of seaven daies.

Michael.
Gabriel.
Samael.
Raphael.
Sachiel.
Anael.
Cassiel.

CONJURATION

O Ye glorious angels written in this square, be you my O coadjutors, & helpers in all questions and demands, in all my busines, and other causes, by him which shall come to judge the quicke and the dead, and the world by fier. O angeli gloriosi in hac quadra scripti, estote coadjutores & auxiliatores in omnibus quæstionibus & interrogationibus, in omnibus negotiis, cæterísque causis, per eum qui venturus est judicare vivos & mortuos, & mundum per ignem.

Saie this praier fasting, called Regina linguæ [O queene or governesse of the toong].

CONJURATION

+ Lemaac + solmaac + elmay + gezagra + raamaasin + ezierego + mial + egziephiaz + Josamin + sabach + ha + aem + re + b + e + sepha + sephar + ramar + semoit + lemaio + pheralon + amic + phin + gergoin + letos + Amin + amin +.

In the name of the most pitifullest and mercifullest God of Israel and of paradise, of heaven and of earth, of the seas and of the infernalles, by thine omnipotent helpe may performe this worke, which livest and reignest ever one God world without end, Amen.

O most strongest and mightiest God, without beginning or ending, by thy clemencie and knowledge I desire, that my questions, worke, and labour may be fullie and trulie accomplished, through thy worthines, good Lord, which livest and reignest, ever one God, world without end, Amen.

O holie, patient, and mercifull great God, and to be worshipped, the Lord of all wisedome, cleare and just; I most hartilie desire thy holines and clemencie, to fulfill, performe and accomplish this my whole worke, thorough thy worthines, and blessed power: which livest and reignest, ever one God, Per omnia secula seculorum, Amen.

CHAPTER XII.
How to enclose a spirit in a christall stone.

This operation following, is to have a spirit inclosed into a christall stone or berill glasse, or into anie other like instrument, &c. First thou in the linesse, ab- new of the

being clothed with all new, and fresh, & cleane araie, and shaven, and that day to fast with bread and water, and being cleane confessed, saie the seaven psalmes, and the letanie, for the space of two daies, with this praier following.

CONJURATION

I desire thee O Lord God, my mercifull and most loving God, the giver of all graces, the giver of all sciences, grant that I thy welbeloved N. (although unworthie) may knowe thy grace and power, against all the deceipts and craftines of divels. And grant to me thy power, good Lord, to constraine them by this art: for thou art the true, and livelie, and eternall GOD, which livest and reignest ever one GOD through all worlds, Amen.

Thou must doo this five daies, and the sixt daie have in a redines, five bright swords: and in some secret place make one circle, with one of the said swords. And then write this name, Sitrael: which doone, standing in the circle, thrust in thy sword into that name. And write againe Malanthon, with another sword; and Thamaor, with another; and Falaur, with another; and Sitrami, with another; and doo as ye did with the first. All this done, turne thee to Sitrael, and kneeling saie thus, having the christall stone in thine hands.

CONJURATION

O Sitrael, Malantha, Thamaor, Falaur, and Sitrami, written in these circles, appointed to this worke, I doo conjure and I doo exorcise you, by the father, by the sonne, and by the Holy-ghost, by him which did cast you out of paradise, and by him which spake the word and it was done, and by him which shall come to judge the quicke and the dead, and the world by fier, that all you five infernall maisters and princes doo come unto me, to accomplish and to fulfill all my desire and request, which I shall command you. Also I conjure you divels, and command you, I bid you, and appoint you, by the Lord Jesus Christ, the sonne of the most highest God, and by the blessed and glorious virgine Marie, and by all the saints, both of men and women of God, and by all the angels, archangels, patriarches, and prophets, apostles, evangelists, martyrs, and confessors, virgins, and widowes, and all the elect of God. Also I conjure you, and everie of you, ye infernall kings, by heaven, by the starres, by the and by the and by all the planets, by the earth, fier, aier, and water, and by the terrestriall paradise, and by all things in them conteined, and by your hell, and by all the divels in it, and dwelling about it, and by your vertue and power, and by all whatsoever, and with whatsoever it be, which maie constreine and bind you. Therefore by all these foresaid vertues and powers, I doo bind you and constreine you into my will and power; that you being thus bound, may come unto me in great humilitie, and to appeare in your circles before me visiblie, in faire forme and shape of mankind kings, and to obeie unto me in all things, whatsoever I shall desire, and that you may not depart from me without my licence. And if you doo against my precepts, I will promise unto you that you shall descend into the profound deepenesse of the sea, except that you doo obeie unto me, in the part of the living sonne of God, which liveth and reigneth in the unitie of the Holie-ghost, by all world of worlds, Amen.

Saie this true conjuration five courses, and then shalt thou see come out of the northpart five kings, with a marvelous companie: which when they are come to the circle, they will allight downe off from their horsses, and will kneele downe before thee, saieng: Maister, command us what thou wilt, and we will out of hand be obedient unto thee. Unto whome thou shall saie; See that ye depart not from me, without my licence; and that which I will command you to doo, let it be done trulie, surelie, faithfullie and essentiallie. And then they all will sweare unto thee to doo all thy will. And after they have sworne, saie the conjuration immediatlie following.

CONJURATION

I conjure, charge, and command you, and everie of you, Sirrael, Malanthan, Thamaor, Falaur, and Sitrami, you infernall kings, to put into this christall stone one spirit learned and expert in all arts and sciences, by the vertue of this name of God Tetragrammaton, and by the crosse of our Lord Jesu Christ, and by the bloud of the innocent lambe, which redeemed all the world, and by all their vertues & powers I charge you, ye noble kings, that the said spirit may teach, shew, and declare unto me, and to my freends, at all houres and minuts, both night and dale, the truth of all things, both bodilie and ghostlie, in this world, whatsoever I shall request or desire, declaring also to me my verie name. And this I command in your part to doo, and to obeie thereunto, as unto your owne lord and maister.

That done, they will call a certeine spirit, whom they will command to enter into the centre of the circled or round christall. Then put the christall betweene the two circles, and thou shalt see the christall made blacke.
Then command them to command the spirit in the christall, not to depart out of the stone, till thou give him licence, & to fulfill thy will for ever. That done, thou shalt see them go upon the christall, both to answer your requests, & to tarrie your licence. That doone, the spirits will crave licence: and say; Go ye to your place appointed of almightie God, in the name of the father, &c. And then take up thy christall, and looke therein, asking what thou wilt, and it will shew it unto thee. Let all your circles be nine foote everie waie, & made as followeth. Worke this worke in

in the houre of the

. And when the spirit is inclosed, if thou feare him, bind him with some bond, in such sort as is elsewhere expressed alreadie in this our treatise.

A figure or type proportionall, shewing what forme must be observed and kept, in making the figure whereby the former secret of inclosing a spirit in christall is to be accomplished, &c. ³

CHAPTER XIII. An experiment of Bealphares.

This is proved the noblest carrier that ever did serve anie man upon the earth, & here beginneth the inclosing of the said spirit, & how to have a true answer of him, without anie craft or harme; and he will appeare unto thee in the likenesse of a faire man, or faire woman, the which spirit will come to thee at all times. And if thou wilt command him to tell thee of hidden treasures that be in anie place, he will tell it thee: or if thou wilt command him to bring to thee gold or silver, he will bring it thee: or if thou wilt go from one countrie to another, he will beare thee without anie harme of bodie or soule. Therefore he that will doo this worke, shall absteine from lecherousnes and dronkennesse, and from false swearing, and doo all the abstinence that he may doo; and namelie three dales before he go to worke, and in the third dale, when the night is come, and when the starres doo shine, and the element faire and cleare, he shall bath himselfe and his fellowes (if he have anie) all together in a quicke welspring. Then he must be cloathed in cleane white cloathes, and he must have another privie place, and beare with him inke and pen, wherewith he shall write this holy name of God almightie in his right hand + Agla + & in his left hand this name +

+ And he must have a drie thong of a lions or of a harts skin, and make thereof a girdle, and write the holie names of God all about, and in the end + A and

+ And upon his brest he must have this present figure or marke written in virgine parchment, as it is here shewed.

And it must be sowed upon a peece of new linnen, and so made fast upon thy brest. And if thou wilt have a fellow to worke with thee, he must be appointed in the same maner. You must have also a bright knife that was never occupied, and he must write on the one side of the blade of the knife + Agla + and on the other side of the knifes blade +

+ And with the same knife he must make a circle, as hereafter followeth: the which is called Salomons circle. When that he is made, go into the circle, and close againe the place, there where thou wentest in, with the same knife, and saie;

CONJURATION
Per crucis hoc signum + fugiat procul omne malignum; Et per idem signum + salvetur quodque benignum,

and make suffumigations to thy selfe, and to thy fellowe or fellowes, with frankincense, mastike, lignum aloes: then put it in wine, and saie with good devotion, in the worship of the high God almightie, all together, that he may defend you from all evils. And when he that is maister will close the spirit, he shall saie towards the east, with meeke and devout devotion, these psalmes and praiers as followeth here in order.

The two and twentieth psalme.

CONJURATION

O My God my God, looke upon me, whie hast thou forsaken me, and art so farre from my health, and from the words of my complaint?

And so foorth to the end of the same psalme, as it is to be founde in the booke.

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

CONJURATION
Have mercie upon me, O God, after thy great goodnes, according to the multitude of thy sneraes, doo awaie mine offenses.

And so foorth to the end of the same psalme, concluding it with,

CONJURATION
Glorie to the Father and to the Sonne, and to the Holie-ghost, As it was in the beginning, is now, and ever shall be, world without end, Amen.

Then saie this verse:

CONJURATION
O Lord leave not my soule with the wicked; nor my life with the bloudthirstie.

Then saie a Pater noster an Ave Maria, and a Credo, & ne nos inducas.

CONJURATION

O Lord shew us thy mercie, and we shall be saved. Lord heare our praler, and let our crie come unto thee. Let us praie.

O Lord God almightie, as thou warnedst by thine angell, the three kings of Cullen, Jasper, Melchior, and Balthasar, when they came with worshipfull presents towards Bethleem: Jasper brought myrrh; Melchior, incense; Balthasar, gold; worshipping the high king of all the world, Jesus Gods sonne of heaven, the second person in trinitie, being borne of the holie and cleane virgine S. Marie, queene of heaven, empresse of hell, and ladie of all the world: at that time the holie angell Gabriel warned and bad the foresaid three kings, that they should take another waie, for dread of perill, that Herod the king by his ordinance would have destroied these three noble kings, that meekelie sought out our Lord and saviour. As wittilie and truelie as these three kings turned for dread, and tooke another waie: so wiselie and so truelie, O Lord GOD, of thy mightifull mercie, blesse us now at this time, for thy blessed passion save us, and keepe us all together from all evill; and thy holie angell defend us. Let us praie.

O Lord, king of all kings, which conteinest the throne of heavens, and beholdest all deepes, weighest the hilles, and shuttest up with thy hand the earth; heare us, most meekest GOD, and grant unto us (being unworthie) according to thy great mercie, to have the veritie and vertue of knowledge of hidden treasures by this spirit invocated, through thy helpe O Lord Jesus Christ, to whome be all honour and glorie, from worlds to worlds everlastinglie, Amen.

Then saie these names

CONJURATION
+ Helie + helyon + esseiere + Deus æternus + eloy + clemens + heloye + Deus sanctus + sabaoth + Deus exercituum + adonay + Deus mirabilis + iao + verax + anepheneton + Deus ineffabilis + sodoy + dominator dominus + ôn fortissimus + Deus + qui, the which wouldest be praied unto of sinners: receive (we beseech thee) these sacrifices of praise, and our meeke praiers, which we unworthie doo offer unto thy divine majestie. Deliver us, and have mercie upon us, and prevent with thy holie spirit this worke, and with thy blessed helpe to followe after; that this our worke begunne of thee, may be ended by thy mightie power, Amen.

Then saie this anon after

CONJURATION
+ Homo + sacarus + museolameas + cherubozca +

being the figure upon thy brest aforesaid, the girdle about thee, the circle made, blesse the circle with holie water, and sit downe in the middest, and read this conjuration as followeth, sitting backe to backe at the first time.

CONJURATION
I exorcise and conjure Bealphares, the practiser and preceptor of this art, by the maker of heavens and of earth, and by his vertue, and by his unspeakable name Tetragrammaton, and by all the holie sacraments, and by the holie majestie and deitie of the living God. I conjure and exorcise thee Bealphares by the vertue of all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by their vertues, and by the most truest and speciallest name of your maister, that you doo come unto us, in faire forme of man or womankind, here visiblie, before this circle, and not terrible by anie manner of wales. This circle being our tuition and protection, by the mercifull goodnes of our Lord and Saviour Jesus Christ, and that you doo make answer truelie, without craft or deceipt, unto all my demands and questions, by the vertue and power of our Lord Jesus Christ, Amen.

CHAPTER XIV. To bind the spirit Bealphares, and to lose him againe.

Now when he is appeared, bind him with these words which followe.

CONJURATION

I conjure thee Bealphares, by God the father, by God the sonne, and by God the Holie-ghost, and by all the holie companie in heaven; and by their vertues and powers I charge thee Bealphares, that thou shalt not depart out of my sight, nor yet to alter thy bodilie shape, that thou art appeared in, nor anie power shalt thou have of our bodies or soules, earthiie or ghostlie, but to be obedient to me, and to the words of my conjuration, that be written in this booke. I conjure thee Bealphares, by all angels and archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by their vertues and powers. I conjure and charge, bind and constreine thee Bealphares, by all the riall words aforesaid, and by their vertues, that thou be obedient unto me, and to come and appeare visiblie unto me, and that in all daies, houres, and minuts, whersoever I be, being called by the vertue of our Lord Jesu Christ, the which words are written in this booke. Looke readie thou be to appeare unto me, and to give me good counsell, how to come by treasures hidden in the earth, or in the water, and how to come to dignitie and knowledge of all things, that is to saie, of the magike art, and of grammar, dialectike, rhetorike, arythmetike, musike, geometrie, and of astronomie, and in all other things my will quicklie to be fulfilled: I charge thee upon paine of everlasting condemnation, Fiat, fiat, fiat, Amen.

When he is thus bound, aske him what thing thou wilt, and he will tell thee, and give thee all things that thou wilt request of him, without anie sacrifice dooing to him, and without forsaking thy God, that is, thy maker. And when the spirit hath fulfilled thy will and intent, give him licence to depart as followeth.

A licence for the spirit to depart

CONJURATION

Go unto the place predestinated and appointed for thee, where thy Lord GOD hath appointed thee, untill I shall call thee againe. Be thou readie unto me and to my call, as often as I shall call thee, upon palne of everlasting damnation.

And if thou wilt, thou maiest recite, two or three times, the last conjuration, untill thou doo come to this tearme, In throno. If he will not depart, and then say

CONJURATION

In throno, that thou depart from this place, without hurt or damage of anie bodie, or of anie deed to be doone; that all creatures may knowe, that our Lord is of all power, most mightiest, and that there is none other God but he, which is three, and one, living for ever and ever. And the malediction of God the father omnipotent, the sonne and the holie ghost, descend upon thee, and dwell alwales with thee, except thou doo depart without damage of us, or of any creature, or anie other evill deed to be doone: & thou to go to the place predestinated. And by our Lord Jesus Christ I doo else send thee to the great pit of hell, except (I saie) that thou depart to the place, whereas thy Lord God hath appointed thee. And see thou be readie to me and to my call, at all times and places, at mine owne will and pleasure, daie or night, without damage or hurt of me, or of anie creature; upon palne of everlasting damnation: Fiat, fiat, fiat; Amen, Amen. The peace of Jesus Christ bee betweene us and you; in the name of the father, and of the sonne, and of the Holie-ghost; Amen. Per crucis hoc + signum, &c.

Saie

CONJURATION

In principio erat verbum, & verbum erat apud Deum; In the beginning was the word, and the word was with God, and God was the word: and so forward, as followeth in the first chapter of saint Johns Gospell, staieng at these words, Full of grace and truth: to whom be all honour and glorie world without end, Amen.

The fashion or forme of the conjuring knife, with the names theron to bee graven or written.

A type or figure of the circle for the maister and his fellowes to sit in, shewing how and after what fashion it should be made.

This is the circle for the maister to sit in, and his fellowe or fellowes, at the first calling, sit backe to backe, when he calleth the spirit; and for the fairies make this circle with chalke on the ground, as is said before. This spirit Bealphares being once called and found, shall never have power to hurt thee. Call him in the houre of

[Jupiter] or

[Venus] the

[Moon] increasing.

CHAPTER XV. The making of the holie water.

CONJURATION
Exorciso te creaturam salis, per Deum vivum + per Deum + verum + per Deum sanctum + per Deum qui te per Elizæum prophetam in aquam mitti jussit, ut sanaretur sterilitas aquæ, ut efficiaris sal exorcisatus in salutem credentium; ut sis omnibus te sumentibus sanitas animæ & corporis, & effugiat at que discedat ab eo loco, qui aspersus fuerit omnis phantasia & nequitia, vel versutia diabolicæ fraudis, omnisq; spiritus immundus, adjuratus per eum, qui venturus est judicare vivos & mortuos, & sæculum per ignem, Amen. Oremus:

Immensam clementiam tuam, omnipotens ceterne Deus, humiliter imploramus, ut hanc creaturam salis, quam in usum generis humani tribuisti, bene+dicere & sancti+ficare tua pietate digneris, ut sit omnibus sumentibus salus mentis & corporis, ut quicquid ex eo tactum fuerit, vel respersum, careat omni immundicia, omniq; impugnatione spiritualis nequitiæ, per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate spiritus sancti, Deus per omnia sæcula sæculorum, Amen.

To the water saie also as followeth.

CONJURATION
Exorciso te creaturam aqua in nomine + patris + & Jesu Christi filii ejus Domini nostri, & in virtute spiritus + sancti + ut fias aqua exorcisata, ad effugandam omnem potestatem inimici, & ipsum inimicum eradicare & explantare valeas, cum angelis suis apostatis, per virtutem ejusdem Domini nostri Jesu Christi, qui venturus est judicare vivos & mortuos, & sæculum per ignem, Amen. Oremus:

Deus, qui ad salutem humani generis maxima qua que sacramenta in aquarum substantia condidisti, adesto propitius invocationibus nostris, & elemento huic multimodis purificationibus præparato, virtutem tuæ bene+didionis infunde, ut creatura tua mysteriis tuis serviens, ad abigendos dæmones, morbosq; pellendos, divinæ gratiæ sumat effectum, ut quicquid in domibus, vel in locis fidelium hæc unda resperserit, careat omni immundicia, liberetur à noxa, non illic resideat spiritus pestilens, non aura corrumpens, discedant omnes insidiæ latentis inimici, & si quid est, quod aut incolumitati habitantium invidet aut quieti, aspersione hujus aquæ effugiat, ut salubritas per invocationem sancti tui nominis expetita ab omnibus sit impugnationibus defensa, per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat, in unitate spiritus sancti Deus per omnia sæcula sæculorum, Amen.

Then take the salt in thy hand, and saie putting it into the water, making in the maner of a crosse.

CONJURATION
Commixtio salis & aqua pariter fiat, in nomine patris, & filii, & spiritus sancti, Amen. Dominus vobiscum, Et cum spiritu tuo, Oremus: Deus invictæ virtutis author, & insuperabilis imperii rex, ac semper magnificus triumphator, qui adversæ dominationis vires reprimis, qui inimici rugientis sævitiam superas, qui hostiles nequitias potens expugnas; te Domine trementes & supplices deprecamur ac petimus, ut hane creaturam salis & aquæ aspicias, benignus illustres, pietatis tuæ rore sancti fices, ubicunq; fuerit aspersa, per invocationem sancti tui nominis, omnis infestatio immundi spiritus abjiciatur, terrórq; venenosi serpentis procul pellatur, & præsentia sancti spiritus nobis misericordiam tuam poscentibus ubiq; adesse dignetur, per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate spiritus sancti Deus per omnia sæcula sæculorum, Amen.

Then sprinkle upon anie thing, and saie as followeth.

CONJURATION
Asperges me Domine hyssopo, & mundabor, lavabis me, & supra nivem dealbabor.

Miserere mei Deus, secundum magnam misericordiam tuam, & supra nivem dealbabor. Gloria patri, & filio, & spiritui sancto:

Sicut erat in principio, & nunc, & semper, & in sæcula sæculorum, Amen.

Et supra nivem dealbabor, asperges me, &c. Ostende nobis Domine misericordiam tuam, & salutare tuum da nobis; exaudi nos Domine sancte, pater omnipotens, æterne Deus, & mittere dignare sanctum angelum tuum de cælis, qui custodiat, foveat, visitet, & defendat omnes habitantes in hoc habitaculo, per Christum Dominum nostrum, Amen, Amen. ⁴

CHAPTER XVI. To make a spirit to appeare in a christall.

CONJURATION
I DOO conjure thee N. by the father, and the sonne, and the Holie-ghost, the which is the beginning and the ending, the first and the last, and by the latter daie of iudgement, that thou N. doo appeare, in this christall stone, or anie other instrument, at my pleasure, to mee and to my felow, gentlie and beautifullie, in faire forme of a boy of twelve yeares of age, without hurt or damage of anie of our bodies or soules; and certeinlie to informe and to shew me, without anie guile or craft, all that we doo desire or demand of thee to know, by the vertue of him, which shall come to judge the quicke and the dead, and the world by fier, Amen.

Also I conjure and exorcise thee N. by the sacrament of the altar, and by the substance therof, by the wisedome of Christ, by the sea, and by his vertue, by the earth, & by all things that are above the earth, and by their vertues, by the and the by by and and by their vertues, by the apostles, martyrs, confessors, and the virgins and widowes, and the chast, and by all saints of men or of women, and innocents, and by their vertues, by all the angels and archangels, thrones, dominations, principats,potestats, virtutes, cherubim, and seraphim, and by their vertues, & by the holie names of God, Tetragrammaton, El, Ousion, Agla, and by all the other holie names of God, and by their vertues, by the circumcision, passion, and resurrection of our Lord Jesus Christ, by the heavines of our ladie the virgine, and by the joy which she had when she sawe hir sonne rise from death to life, that thou N. doo appeare in this christall stone, or in anie other instrument, at my pleasure, to me and to my felow, gentlie, and beautifullie, and visiblie, in faire forme of a child of twelve yeares of age, without hurt or damage of anie of our bodies or soules, and trulie to informe and shew unto me & to my felow, without fraud or guile, all things according to thine oth and promise to me, whatsoever I shall demand or desire of thee, without anie hinderance or tarrieng, and this conjuration be read of me three times, upon paine of eternall condemnation, to the last daie of judgement: Fiat, fiat, fiat, Amen.

And when he is appeared, bind him with the bond of the dead above written: then saie as followeth.

CONJURATION

I charge thee N. by the father, to shew me true visions in this christall stone, if there be anie treasure hidden in such a place N. & wherin it lieth, and how manie foot from this peece of earth, east, west, north, or south.

CHAPTER XVII. An experiment of the dead.

First go and get of some person that shalbe put to death, a promise, and sweare an oth unto him, that if he will come to thee, after his death, his spirit to be with thee, and to remalne with thee all the daies of thy life, and will doo thee true service, as it is conteined in the oth and promise following. Then laie thy hand on thy booke, and sweare this oth unto him.

CONJURATION

I N. doo sweare and promise to thee N. to give for thee an almesse everie moneth, and also to praie for thee once in everie weeke, to saie the Lords praier for thee, and so to continue all the daies of my life, as God me helpe and holie doome, and by the contents of this booke. Amen.

Then let him make his oth to thee as followeth, and let him saie after thee, laieng his hand upon the booke.

CONJURATION

I N. doo sweare this oth to thee N. by God the father omnipotent, by God the son Jesus Christ, and by his pretious bloud which hath redeemed all the world, by the which bloud I doo trust to be saved at the generall daie of judgment, and by the vertues therof, I N. doo sweare this oth to thee N. that my spirit that is within my bodie now, shall not ascend, nor descend, nor go to anie place of rest, but shall come to thee N. and be verie well pleased to remaine with thee N. all the daies of thy life, and so to be bound to thee N. and to appeare to thee N. in anie christall stone, glasse, or other mirror, and so to take it for my resting place. And that, so soone as my spirit is departed out of my bodie, streightwaie to be at your commandements, and that in and at all daies, nights, houres, and minutes, to be obedient unto thee N. being called of thee by the vertue of our Lord Jesu Christ, & out of hand to have common talke with thee at all times, and in all houres & minuts, to open and declare to thee N. the truth of all things present, past, and to come, and how to worke the magike art, and all other noble sciences, under the throne of God. If I doo not performe this oth and promise to thee N. but doo flie from anie part thereof; then to be condemned for ever and ever. Amen.

Also I N. doo sweare to thee by God the Holie-ghost, and by the great wisedome that is in the divine Godhead, and by their vertues, and by all the holie angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by all their vertues doo I N. sweare, and promise thee to be obedient as is rehearsed. And heere, for a witnesse, doo I N. give thee N. my right hand, and doo plight thee my faith and troth, as God me helpe and holiedoome. And by the holie contents in this booke doo I N; sweare, that my spirit shall be thy true servant, all the daies of thy life, as is before rehearsed. And here for a witnesse, that my spirit shall be obedient to thee N. and to those bonds of words that be written in this N. before the bonds of words shall be rehearsed thrise; else to be damned for ever: and thereto saie all faithfull soules and spirits, Amen, Amen.

Then let him sweare this oth three times, and at everie time kisse the booke, and at everie time make marks to the bond. Then perceiving the time that he will depart, get awaie the people from you, and get or take your stone or glasse, or other thing in your hand, and saie the Pater noster, Ave, and Credo, and this praier as followeth. And in all the time of his departing, rehearse the bonds of words; and in the end of everie bond, saie oftentimes; Remember thine oth and promise. And bind him stronglie to thee, and to thy stone, and suffer him not to depart, reading thy bond 24 times. And everie daie when you doo call him by your other bond, bind him stronglie by the first bond: by the space of 24 daies applie it, & thou shalt be made a man for ever.

Now the Pater noster, Ave, and Credo must be said, and then the praier immediatlie following.

CONJURATION

O God of Abraham, God of Isaac, God of Jacob, God of Tobias; the which diddest deliver the three children from the hot burning oven, Sidrac, Misac and Abdenago, and Susanna from the false crime, and Daniel from the lions power: even so O Lord omnipotent, I beseech thee, for thy great mercie sake, to helpe me in these my works, and to deliver me this spirit of N. that he may be a true subject to me N. all the daies of my life, and to remaine with me, and with this N. all the daies of my life. O glorious God, Father, Sonne, and Holie-ghost, I beseech thee to help me at this time, and to give me power by thine holie name, merits and vertues, wherby I may conjure & constreine this spirit of N. that he may be obedient unto me, and may fulfill his oth and promise, at all times, by the power of all thine holines. This grant O Lord God of hosts, as thou art righteous and holy, and as thou art the word, and the word God, the beginning and the end, sitting in the thrones of thine everlasting kingdoms, & in the divinitie of thine everlasting Godhead, to whom be all honour and glorie, now and for ever and ever, Amen, Amen.

CHAPTER XVIII. A bond to bind him to thee, and to thy N. as followeth.

CONJURATION
I N. conjure and constreine the spirit of N. by the living God, by the true God, and by the holie God, and by their vertues and powers I conjure and constreine the spirit of thee N. that thou shalt not ascend nor descend out of thy bodie, to no place of rest, but onelie to take thy resting place with N. and with this N. all the daies of my life, according to thine oth and promise. I conjure and constreine the spirit of N. by these holie names of God + Tetragrammaton + Adonay + Agla + Saday + Sabaoth + planabothe + panthon + craton + neupmaton + Deus + homo + omnipotens + sempiternus + ysus + terra + unigenitus + salvator + via + vita + manus + fons + origo + filius + and by their vertues and powers I conjure and constreine the spirit of N. that thou shalt not rest nor remaine in the fier, nor in the water, in the aier, nor in anie privie place of the earth, but onelie with me N. and with this N. all the daies of my life. I charge the spirit of N. upon paine of everlasting condemnation, remember thine oth and promise. Also I conjure the spirit of N. and constreine thee by the excellent name of Jesus Christ, A and , the first and the last; for this holie name of Jesus is above all names, for unto it all knees doo bow and obey, both of heavenlie things, earthlie things, and infernalles. Nor is there anie other name given to man, whereby we have anie salvation, but by the name of Jesus. Therefore by the name, and in the name of Jesus of Nazareth, and by his nativitie, resurrection and ascension, and by all that apperteineth to his passion, and by their vertues and powers, I doo conjure and constreine the spirit of N. that thou shalt not take anie resting place in the nor in the nor in nor in nor in nor in nor in nor in anie of the twelve signes, nor in the concavitie of the clouds, nor in anie other privie place, to rest or staie in, but onelie with me N. or with this N. all the daies of my life. If thou be not obedient unto me, according to thine oth and promise, I N. doo condemne the spirit of N. into the pit of hell for ever, Amen.

I conjure and constreine the spirit of N. by the bloud of the innocent lambe Jesus Christ, the which was shed upon the crosse, for all those that doo obeie unto it, and beleeve in it, shall be saved and by the vertue thereof, and by all the aforesaid riall names and words of the living God by mee pronounced, I doo conjure and constreine the spirit of N. that thou be obedient unto me, according to thine oth and promise. If thou doo refuse to doo as is aforesaid, I N. by the holie trinitie, and by his vertue and power doo comdemne the spirit of N. into the place whereas there is no hope of remedie, but everlasting condemnation, and horror, and paine upon paine, dailie, horriblie, & lamentablie the paines there to be augmented, so thicke as the stars in the firmament, and as the gravell sand in the sea: except thou spirit of N. obeie me N. as is afore rehearsed; else I N. doo condemne the spirit of N. into the pit of everlasting condemnation; Fiat, fiat, Amen. Also I conjure thee, and constreine the spirit of N. by all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim & seraphim, & by the foure evangelists, Matthew, Marke, Luke, and John, and by all things conteined in the old lawe and the new, and by their vertues, and by the twelve apostles, and by all patriarchs, prophets, martyrs, confessors, virgins, innocents, and by all the elect and chosen, is, and shall be, which followeth the lambe of God; and by their vertues and powers I conjure and constreine the spirit of N. stronglie, to have common talke with me, at all times, and in all daies, nights, houres, and minuts, and to talke in my mother toong plainelie, that I may heare it, and understand it, declaring the truth unto me of all things, according to thine oth and promise; else to be condemned for ever; Fiat, fiat, Amen.

Also I conjure and constreine the spirit of N. by the golden girdle, which girded the loines of our Lord Jesus Christ, so thou spirit of N. be thou bound, and cast into the pit of everlasting condemnation, for thy great disobedience and unreverent regard that thou hast to the holie names and words of God almightie, by me pronounced: Fiat, Amen.

Also I conjure, constreine, command, and bind the spirit of N. by the two edged sword, which John saw proceed out of the mouth of God almightie: except thou be obedient as is aforesaid, the sword cut thee in peeces, and condemne thee into the pit of everlasting paines, where the fier goeth not out, and where the worme dieth not; Fiat, fiat, fiat, Amen.

Also I conjure and constreine the spirit of N. by the throne of the Godhead, and by all the heavens under him, and by the celestiall citie new Jerusalem, and by the earth, by the sea, and by all things created and conteined therein, and by their vertues and powers, and by all the infernalles, and by their vertues and powers, and all things conteined therein, and by their vertues and powers, I conjure and constreine the spirit of N that now immediatlie thou be obedient unto me, at all times hereafter, and to those words of me pronounced, according to thine oth and promise: else let the great cursse of God, the anger of God, the shadowe and darknesse of everlasting condemnation be upon thee thou spirit of N. for ever and ever, bicause thou hast denied thine health, thy faith, and salvation, for thy great disobedience thou are worthie to be condemned. Therefore let the divine trinitie, angels, and archangels, thrones, dominations, principats, potestates, virtutes, cherubim and seraphim, and all the soules of the saints, that shall stand on the right hand of our Lord Jesus Christ, at the generall dale of judgement, condemne the spirit of N. for ever and ever, and be a witnesse against thee, bicause of thy great disobedience, in and against thy promises, Fiat, fiat, Amen.

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

to bind or inchant anie thing, and in the houre of

for peace and concord, in the houre of

to marre, to destroie, and to make sicke, in the houre of the

to bind toongs and other bonds of men, in the houre of

to increase love, joy, and good will, in the houre of

to put awaie enimitie or hatred, to know of theft, in the houre of the

for love, goodwill and concord,

lead

tinne

iron

gold

coppar

quicksilver

silver, &c.

CHAPTER XIX. This bond as followeth, is to call him into your christall stone, or glasse, &c.

CONJURATION

Also I doo conjure thee spirit N. by God the father, by God the sonne, and by God the holie-ghost, A and , the first and the last, and by the latter daie of judgement, of them which shall come to judge the quicke and the dead, and the world by fier, and by their vertues and powers I constreine thee spirit N. to come to him that holdeth the christall stone in his hand, & to appeare visiblie, as hereafter foloweth. Also I conjure thee spirit N. by these holie names of God + Tetragrammaton + Adonay + El + Ousion + Agla + Jesus + of Nazareth + and by the vertues thereof and by his nativitie, death, buriall, resurrection, and ascension, and by all other things apperteining unto his passion, and by the blessed virgine Marie mother of our Lord Jesu Christ, and by all the joy which shee had when shee saw hir sonne rise from death to life, and by the vertues and powers therof I constreine thee spirit N. to come into the christall stone, & to appeare visiblie, as herafter shalbe declared. Also I conjure thee N. thou spirit, by all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by the , and by the twelve signes, and by their vertues and powers, and by all things created and confirmed in the firmament, and by their vertues & powers I constreine thee spirit N. to appeare visiblie in that christall stone, in faire forme and shape of a white angell, a greene angell, a blacke angell, a man, a woman, a boie, a maiden virgine, a white grehound, a divell with great hornes, without anie hurt or danger of our bodies or soules, and trulie to informe and shew unto us, true visions of all things in that christall stone, according to thine oth and promise, and that without anie hinderance or tarrieng, to appeare visiblie, by this bond of words read over by mee three times, upon paine of everlasting condemnation; Fiat, fiat, Amen.

Then being appeared, saie these words following.

CONJURATION

I conjure thee spirit, by God the father, that thou shew true visions in that christall stone, where there be anie N. in such a place or no, upon paine of everlasting condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the sonne Jesus Christ, that thou doo shew true visions unto us, whether it be gold or silver, or anie other metals, or whether there were anie or no, upon paine of condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the Holie-ghost, the which dooth sanctifie all faithfull soules and spirits, and by their vertues and powers I constreine thee spirit N. to speake, open, and to declare, the true waie, how we may come by these treasures hidden in N. and how to have it in our custodie, & who are the keepers thereof, and how manie there be, and what be their names, and by whom it was laid there, and to shew me true visions of what sort and similitude they be, and how long they have kept it, and to knowe in what daies and houres we shall call such a spirit, N. to bring unto us these treasures, into such a place N. upon paine of everlasting condemnation + Also I constreine thee spirit N. by all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim & seraphim, that you doo shew a true vision in this christall stone, who did conveie or steale away such a N. and where it is, & who hath it, and how farre off, and what is his or hir name, and how and when to come unto it, upon paine of eternall condemnation, Fiat, Amen. Also I conjure thee spirit N. by the and by all the characters in the firmament, that thou doo shew unto me a true vision in this christall stone, where such N. and in what state he is, and how long he hath beene there, and what time he will be in such a place, what daie and houre: and this and all other things to declare plainelie, in paine of hell fier; Fiat, Amen.

A licence to depart.

CONJURATION

Depart out of the sight of this christall stone in peace for a time, and readie to appeare therein againe at anie time or times I shall call thee, by the vertue of our Lord Jesus Christ, and by the bonds of words which are written in this booke, and to appeere visiblie, as the words be rehersed. I constreine thee spirit N. by the divinitie of the Godhead, to be obedient unto these words rehearsed, upon paine of everlasting condemnation, both in this world, and in the world to come; Fiat, fiat, fiat, Amen.

CHAPTER XX. When to talke with spirits, and to have true answers to find out a theefe.

The daies and houres of

and the

is best to doo all crafts of necromancie, & for to speake with spirits, and for to find theft, and to have true answer thereof, or of anie other such like. And in the daies and houres of

is best to doo all experiments of love, and to purchase grace, and for to be invisible, and to doo anie operation, whatsoever it be, for anie thing, the

being in a convenient signe. As when thou laborest for theft, see the moone be in an earthie signe, as

, or of the aier, as

. And if it be for love, favor or grace, let the

be in a signe of the fier, as

, and for hatred, in a signe of the water, as

. For anie other experiment, let the

be in

. And if thou findest the

& the

in one signe that is called in even number, then thou maiest write, consecrate, conjure, and make readie all maner of things that thou wilt doo, &c.

To speake with spirits.

Call these names,

CONJURATION

Orimoth, Belimoth, Lymocke,

and say thus:

CONJURATION

I conjure you up by the names of the angels Satur and Azimor, that you intend to me in this houre, and send unto me a spirit called Sagrigrit, that hee doo fulfill my commandement and desire, and that also can understand my words for one or two yeares, or as long as I will, &c.

CHAPTER XXI. A confutation of conjuration, especiallie of the raising, binding and dismissing of the divell, of going invisible, and other lewd practises.

This farre have we waded in shewing at large the vanitie of necromancers, conjurors, and such as pretend to have reall conference and consultation with spirits and divels: wherein (I trust) you see what notorious blasphemie is committed, besides other blind superstitious ceremonies, a disordered heap, which are so far from building up the endevors of these blacke art practitioners, that they doo altogether ruinate & overthrow them, making them in their follies and falshoods as bare and naked as an anatomie. As for these ridiculous conjurations, last rehearsed, being of no small reputation among the ignorant, they are for the most part made by T. R. (for so much of his name he bewraieth) and John Cokars, invented and devised for the augmentation and maintenance of their living, for the edifieng of the poore, and for the propagating and inlarging of Gods glorie, as in the beginning of their booke of conjurations they protest; which in this place, for the further manifestation of their impietie, and of the witchmongers follie and credulitie, I thought good to insert, whereby the residue of their proceedings may be judged, or rather detected. For if we seriouslie behold the matter of conjuration, and the drift of conjurors, we shall find them, in mine opinion, more faultie than such as take upon them to be witches, as manifest offenders against the majestie of God, and his holie lawe, and as apparent violators of the lawes and quietnesse of this realme: although indeed they bring no such thing to passe, as is surmised and urged by credulous persons, couseners, hers, and witchmongers. For these are alwaies learned, and rather abusers of others, than they themselves by others abused.
But let us see what appearance of truth or possibilitie is wrapped within these mysteries, and let us unfold the deceipt. They have made choice of certeine words, whereby they saie they can worke miracles, &c. And first of all, that they call divels & soules out of hell (though we find in the scriptures [Luk. 16. &c.] manifest proofes that all passages are stopped concerning the egresse out of hell) so as they may go thither, but they shall never get out, for Ab inferno nulla est redemptio, out of hell there is no redemption. Well, when they have gotten them up, they shut them in a circle made with chalke, which is so stronglie beset and invironed with crosses and names, that they cannot for their lives get out; which is a verie probable matter. Then can they bind them, and lose them at their pleasures, and make them that have beene hers from the beginning, to tell the truth: yea, they can compell them to doo anie thing. And the divels are forced to be obedient unto them, and yet cannot be brought to due obedience unto God their creator. This done (I saie) they can worke all maner of miracles (saving blew miracles) and this is beleeved of manie to be true:

CONJURATION

Tam credula mens hominis, & arrectæ fabulis aures,

So light of beleefe is the mind of man,

And attentive to tales his eares now and than.
(Englished by Abraham Fleming)

But if Christ (onelie for a time) left the power of working miracles among his apostles and disciples for the confirmation of his gospell, and the faith of his elect: yet I denie altogether, that he left that power with these knaves, which hide their cousening purposes under those lewd and foolish words, according to that which Peter saith [2. Pet. 2. Epes. 5. Ps. 72, & 78.]; With feined words they make merchandize of you. And therfore the counsell is good that Paule giveth us, when he biddeth us take heed that no man deceive us with vaine words. For it is the Lord only that worketh great woonders, and bringeth mightie things to passe. It is also written [Sap. 16. Eccles. 43.], that Gods word, and not the words of conjurors, or the charmes of witches, healeth all things, maketh tempests, and stilleth them.
But put case the divell could be fetched up and fettered, and loosed againe at their pleasure, &c: I marvell yet, that anie can be so bewitched, as to be made to beleeve, that by vertue of their words, anie earthlie creature can be made invisible. We thinke it a lie, to saie that white is blacke, and blacke white: but it is a more shamelesse assertion to affirme, that white is not, or blacke is not at all; and yet more impudencie to hold that a man is a horsse; but most apparent impudencie to saie, that a man is no man, or to be extenuated into such a quantitie, as therby he may be invisible, and yet remaine in life and health, &c: and that in the cleare light of the daie, even in the presence of them that are not blind. But surelie, he that cannot make one haire white or blacke, whereof (on the other side) not one falleth from the head without Gods speciall providence, can never bring to passe, that the visible creature of God shall become nothing, or lose the vertue and grace powred therinto by God the creator of all things.
If they saie that the divell covereth them with a cloud or veile, as M. Mal. Bodin, & manie other doo affirme; yet (me thinkes) we should either see the cover, or the thing covered. And though perchance they saie in their harts; Tush, the Lord seeth not, who indeed hath blinded them, so as seeing, they see not: yet they shall never be able to persuade the wise, but that both God and man dooth see both them and their knaveriem this behalfe. I have heard of a foole, who was made beleeve that he should go invisible, and naked ; while he was well whipped by them, who (as he thought) could not see him. Into which fooles paradise they saie he was brought, that enterprised to kill the prince of Orenge. ⁵

CHAPTER XXII. A comparison betweene popish exorcists and other conjurors, a popish conjuration published by a great doctor of the Romish church, his rules and cautions.

I see no difference betweene these and popish conjurations; for they agree in order, words, and matter, differing in no circumstance, but that the papists doo it without shame openlie, the other doo it in hugger mugger secretlie. The papists (I saie) have officers in this behalfe, which are called exorcists or conjurors, and they looke narrowlie to other cousenors, as having gotten the upper hand over them. And bicause the papists shall be without excuse in this behalfe, and that the world may see their cousenage,impietie, and follie to be as great as the others, I will cite one conjuration (of which sort I might cite a hundred) published by Jacobus de Chusa, [in lib. de apparitionib. quorundam spirituum] a great doctor of the Romish church, which serveth to find out the cause of noise and spirituall rumbling in houses, churches, or chappels, and to conjure walking spirits: which evermore is knaverie and cousenage in the highest degree. Marke the cousening devise hereof, and conferre the impietie with the others.

Observations for the exorcising preest.

First (forsooth) he saith it is expedient to fast three daies, and to celebrate a certeine number of masses, and to repeate the seven psalmes penitentiall: then foure or five preests must be called to the place where the haunt or noise is, then a candle hallowed on candlemas daie must be lighted, and in the lighting thereof also must the seven psalmes be said, and the gospell of S. John. Then there must be a crosse and a censer with frankincense, and therewithall the place must be censed or perfumed, holie water must be sprinkled, and a holie stoale must be used, and (after diverse other ceremonies) a praier to God must be made, in maner and forme following:

CONJURATION
O Lord Jesus Christ, the knower of all secrets, which alwaies revealest all hoalsome and profitable things to thy faithfull children, and which sufferest a spirit to shew himselfe in this place, we beseech thee for thy bitter passion, &c: vouchsafe to command this spirit, to reveale and signifie unto us thy servants, without our terror or hurt, what he is, to thine honour, and to his comfort; In nomine patris, &c.

And then proceed in these words:

CONJURATION

We beseech thee, for Christs sake, O thou spirit, that if there be anie of us, or among us, whom thou wouldest answer, name him, or else manifest him by some signe. Is it frier P. or doctor D. or doctor Burc. or sir Feats, or sir John, or sir Robert: Et sic de cæteris circunstantibus.

For it is well tried (saith the glosse) he will not answer everie one. If the spirit make anie sound of voice, or knocking, at the naming of anie one, he is the cousener (the conjuror I would saie) that must have the charge of this conjuration or examination. And these forsooth must be the interrogatories, to wit:

CONJURATION

Whose soule art thou? Wherefore camest thou? What wouldest thou have? Wantest thou any suifrages, masses, or almes? How manie masses will serve thy turne, three, six, ten, twentie, thirtie, &c? By what preest? Must he be religious or secular? Wilt thou have anie fasts? What? How manie? How great? And by what persons? Among hospitalles? Lepres? Or beggars? What shall be the signe of thy perfect deliverance? Wherefore liest thou in purgatorie?

And such like. This must be doone in the night.
If there appeare no signe at this houre, it must be deferred untill another houre. Holie water must be left in the place. There is no feare (they saie) that such a spirit will hurt the conjuror: for he can sinne no more, as being in the meane state betweene good and evill, and as yet in the state of satisfaction. If the spirit doo hurt, then it is a damned soule, and not an elect. Everie man may not be present hereat, speciallie such as be weake of complexion. They appeare in diverse maners, not alwaies in bodie, or bodilie shape (as it is read in the life of S. Martine, that the divell did) but sometimes invisible, as onelie by sound, voice, or noise. Thus farre Jacobus de Chusa.
But bicause you shall see that these be not emptie words, nor slanders; but that in truth such things are commonlie put in practise in the Romish church, I wili here set downe an instance, latelie and truelie, though lewdlie performed: and the same in effect as followeth.

CHAPTER XXIII.

A late experiment, or cousening conjuration practised at Orleance by the Franciscane Friers, ⁶ how it was detected, and the judgement against the authors of that comedie.

In the yeare of our Lord 1534. at Orleance in France, the Majors wife died, willing and desiring to be buried without anie pompe or noise, &c. Hir husband, who reverenced the memoriall of hir, did even as she had willed him. And bicause she was buried in the church of the Franciscans, besides her father and grandfather, and gave them in reward onelie six crownes, whereas they hoped for a greater preie; shortlie after it chanced, that as he felled certeine woods and sold them, they desired him to give them some part thereof freelie without monie: which he flatlie denied. This they tooke verie greevouslie. And whereas before they misliked him, now they conceived such displeasure as they devised this meanes to be revenged; to wit, that his wife was damned for ever. The cheefe workemen and framers of this tragedie were Colimannus, and Stephanus Aterbatensis, both doctors of divinitie; this Coliman. was a great conjuror, & had all his implements in a readines, which he was woont to use in such busines. And thus they handled the matter. They place over the arches of the church, a yoong novice; who about midnight, when they came to mumble their pralers, as they were woont to do, maketh a great rumbling, and noise. Out of hand the moonks beganne to conjure and to charme, but he answered nothing. Then being required to give a signe, whether he were a dumme spirit or no, he beganne to rumble againe: which thing they tooke as a certeine signe. Having laid this foundation, they go unto certeine citizens, cheefe men, and such as favoured them, declaring that a heavie chance had happened at home in their monasterie; not shewing what the matter was, but desiring them to come to their mattens at midnight. When these citizens were come, and that praiers were begunne, the counterfet spirit beginneth to make a marvellous noise in the top of the church. And being asked what he meant, and who he was, gave signes that it was not lawfull for him to speake. Therefore they commanded him to make answer by tokens and signes to certeine things they would demand of him. Now was there a hole made in the vawt, through the which he might heare and understand the voice of the conjuror. And then had he in his hand a litle boord, which at everie question, he strake, in such sort as he might easilie be heard beneath. First they asked him, whether he were one of them that had beene buried in the same place. Afterwards they reckoning manie by name, which had been buried there; at the last also they name the Maiors wife: and there by and by the spirit gave a signe that he was hir soule. He was further asked, whether he were damned or no; and if he were, for what cause, for what desert, or fault; whether for covetousnes, or wanton lust, for pride or want of charitie; or whether it were for heresie, or for the sect of Luther newlie sproong up: also what he meant by that noise and stirre he kept there; whether it were to have the bodie now buried in holie ground to be digged up againe, and laid in some other place. To all which points he answered by signes, as he was commanded, by the which he affirmed or denied anie thing, according as he strake the boord twise or thrise together. And when he had thus given them to understand, that the verie cause of his damnation was Luthers heresie, and that the bodie must needs be digged up againe: the moonks requested the citizens, whose presence they had used or rather abused, that they would beare witnesse of those things which they had seene with their eies; and that they would subscribe to such things as were doone a few days before. The citizens taking good advise on the matter, least they should offend the Major, or bring themselves in trouble, refused so to doo. But the moonks notwithstanding take from thence the sweete bread, which they called the host and bodie of our Lord, with all the relikes of saintes, and carrie them to another place, and there saie their masse. The bishops substitute judge (whome they called Officiall) understanding that matter, commeth thither, accompanied with certeine honest men, to the intent he might knowe the whole circumstance more exaetlie: and therefore he commandeth them to make conjuration in his presence; and also he requireth certeine to be chosen to go up into the top of the vawt, and there to see whether any ghost appeered or not. Stephanus Aterbatensis stiffelie denied that to be lawfull, and marvellouslie persuading the contrarie, affirmed that the spirit in no wise ought to be troubled. And albeit the Official urged them verie much, that there might be some conjuring of the spirit; yet could he nothing prevaile.
Whilest these things were dooing, the Maior, when he had shewed the other Justices of the citie, what he would have them to doo, tooke his journie to the king, and opened the whole matter unto him. And bicause the moonks refused judgement upon plea of their owne lawes and liberties, the king choosing out certeine of the aldermen of Park, giveth them absolute and full authoritie to make inquirie of the matter. The like dooth the Chancelor maister Anthonius Pratensis cardinall and legat for the pope throughout France. Therefore, when they had no exception to alledge, they were conveied unto Paris, and there constrained to make their answer. But yet could nothing be wroong out of them by confession, whereupon they were put apart into divers prisons: the novice being kept in the house of maister Fumanus, one of the aldermen, was oftentimes examined, and earnestlie requested to utter the truth, but would notwithstanding confesse nothing; bicause he feared that the moonks would afterwards put him to death for staining their order, and putting it to open shame. But when the judges had made him sure promise that he should escape punishment, and that he should never come into their handling, he opened unto them the whole matter as it was doone: and being brought before his fellowes, avouched the same to their faces. The moonks, albeit they were convicted, and by these meanes almost taken tarde with the deed doing; yet did they refuse the judges, bragging and vaunting themselves on their priviledges, but all in vaine. For sentence passed upon them, and they were condemned to be carried backe againe to Orleance, and there to be cast in prison, and so should finallie be brought foorth into the cheefe church of the citie openlie, and from thence to the place of execution, where they should make open confession of their trespasses.
Surelie this was most common among moonks and friers, who mainteined their religion, their lust, their liberties, their pompe, their wealth, their estimation and knaverie by such cousening practises. Now I will shew you more speciall orders of popish conjurations, that are so shameleslie admitted into the church of Rome, that they are not onelie suffered, but commanded to be used, not by night secretlie, but by daie impudentlie. And these forsooth concerne the curing of bewitched persons, and such as are possessed; to wit, such as have a divell put into them by witches inchantments. And herewithall I will set downe certeine rules delivered unto us by such popish doctors, as are of greatest reputation.

CHAPTER XXIV.

Who may be conjurors in the Romish church besides priests, a ridiculous definition of superstition, what words are to be used and not used in exoreismes, rebaptisme allowed, it is lawfull to conjure any thing, differences betweene holie water and coniuration.

Thomas Aquinas saith [in 4 dist. 23. sent.], that anie bodie, though he be of an inferior or superior order, yea though of none order at all (and as Gulielmus Durandus glossator Raimundi affirmeth, a woman so she blesse not the girdle or the garment, but the person of the bewitched) hath power to exercise the order of an exorcist or conjuror, even as well as any preest may saie masse in a house unconsecrated. But that is (saith M. Mal.) rather through the goodnesse and licence of the pope, than through the grace of the sacrament. Naie, there are examples set downe, where some being bewitched were cured (as M. Mal. taketh it) without any conjuration at all. Marrie there were certeine Pater nosters, Aves, and Credos said, and crosses made, but they are charmes, they saie, and no conjurations. For they saie that such charmes are lawful], bicause there is no superstition in them, &c.
And it is woorth my labour, to shew you how papists define superstition, and how they expound the definition thereofi Superstition (saie they) is a religion observed beyond measure, a religion practised with evill and unperfect circumstances. Also, whatsoever usurpeth the name of religion, through humane tradition, without the popes authoritie, is superstitious: as to adde to joine anie hymnes to the masse, to interrupt anie diriges, to abridge anie part of the creed in the singing thereof, or to sing when the organs go, and not when the quier singeth, not to have one to helpe the priest to masse: and such like, &c.
These popish exorcists doo manie times forget their owne rules. For they should not directlie in their conjurations call upon the divell (as they doo) with intreatie, but with authoritie and commandement. Neither should they have in their charmes and conjurations anie unknowne names. Neither should there be (as alwaies there is) anie falshood conteined in the matter of the charme of conjuration, as (saie they) old women have in theirs, when they saie; The blessed virgine passed over Jordan, and then S. Steven met hir, and asked hir, &c. Neither should they have anie other vaine characters, but the crosse (for those are the words:) and manie other such cautions have they, which they observe not, for they have made it lawfull elsewhere.
But Thomas their cheefe piller prooveth their conjuring and charmes lawfull by S. Marke, who saith [Mk. 16, 17]; Signa eos qui credidaerunt; And, In nomine meo dæmonia ejicient, &c; whereby he also prooveth that they maie conjure serpents. And there he taketh paines to proove, that the words of God are of as great holinesse as relikes of saints, whereas (in such respect as they meane) they are both alike, and indeed nothing woorth. And I can tell them further, that so they maie be carried, as either of them maie doo a man much harme either in bodie or soule.
But they proove this by S. Augustine, saieng; Non est minus verbum Dei, quàm corpus Christi: whereupon they conclude thus; By all mens opinions it is lawfull to carrie about reverentlie the relikes of saints; Ergo it is lawfull against evill spirits, to invocate the name of God everie waie; by the Pater noster, the Ave, the nativitie, the passion, the five wounds, the title triumphant, by the seven words spoken on the crosse, by the nailes, &c: and there maie be hope reposed in them. Yea, they saie [Mal. malef. par. 3. quæ 2.] it is lawfull to conjure all things, bicause the divell maie have power in all things. And first, alwaies the person or thing, wherein the divell is, must be exorcised, and then the divell must be conjured. Also they affirme, that it is as expedient to consecrate and conjure porrage and meate, as water and salt, or such like things.
The right order of exorcisme in rebaptisme of a person possessed or bewitched, requireth that exsufflation and abrenunciation be doone toward the west. Item, there must be erection of hands, confession, profession, oration, benediction, imposition of hands, denudation and unction, with holie oile after baptisme, communion, and induition of the surplis. But they saie that this needeth not, where the bewitched is exorcised: but that the bewitched be first confessed, and then to hold a candle in his hand, and in steed of a surplise to tie about his bare bodie a holie candle of the length of Christ, or of the crosse whereupon he died, which for monie maie be had at Rome. Ergo (saith M. Mal.) this maie be said; I conjure thee Peter or Barbara being sicke, but regenerate in the holie water of baptisme, by the living God, by the true God, by the holie God, by the God which redeemed thee with his pretious bloud, that thou maiest be made a conjured man, that everie fantasie and wickednesse of diabolicall deceipt doo avoid and depart from thee, and that everie uncleane spirit be conjured through him that shall come to judge the quicke and the dead, and the world by fier, Amen: Oremus, &c. And this conjuration, with Oremus, and a praier, must be thrise repeated, and at the end alwaies must be said; Ergo maledicte diabole recognosce sententiam tuam, &c. And this order must alwaies be followed. And finallie, there must be diligent search made, in everie corner, and under everie coverlet and pallet, and under everie threshhold of the doores, for instruments of witchcraft. And if anie be found, they must streightwaie be throwne into the fier. Also they must change all their bedding, their clothing, and their habitation. And if nothing be found, the partie that is to be exorcised or conjured, must come to the church rath in the morning: and the holier the daie is, the better, speciallie our Ladie daie. And the preest, if he be shriven himselfe and in perfect state, shall doo the better therein. And let him that is exorcised hold a holie candle in his hand, &c. Alwaies provided, that the holie water be throwne upon him, and a stoale put about his necke, with Deus in adjutorium, and the Letanie, with invocation of saints. And this order maie continue thrise a weeke, so as (saie they) through multiplication of intercessors, or rather intercessions, grace maie be obteined, and favor procured.
There is also some question in the Romish church, whether the sacrament of the altar is to be received before or after the exorcisme. Item in shrift, the confessor must learne whether the partie be not excommunicate, and so for want of absolution, endure this vexation. Thomas sheweth the difference betwixt holie water and conjuration, saieng that holie water driveth the divell awaie from the externall and outward parts; but conjurations from the internall and inward parts; and therefore unto the bewitched partie both are to be applied.

CHAPTER XXV.

The seven reasons why some are not rid of the divell with all their popish conjurations, why there were no conjurors in the primitive church, and why the divell is not so soone cast out of the bewitched as of the possessed.

The reason why some are not remedied for all their conjurations, the papists say is for seven causes. First, for that the faith of the standers by is naught; secondlie, for that theirs that present the partie is no better; thirdlie, bicause of the sinnes of the bewitched; fourthlie, for the neglecting of meete remedies; fiftlie, for the reverence of vertues going out into others; sixtlie, for the purgation; seventhlie, for the merit of the partie bewitched. And lo, the first foure are proved by Matthew the 7. and Marke the 4. when one presented his sonne, and the multitude wanted faith, & the father said, Lord help mine incredulitie or unbeleefe. Wherupon was said, Oh faithlesse and perverse generation, how long shall I be with you? And where these words are written; And Jesus rebuked him, &c. That is to saie, saie they, the possessed or bewitched for his sinnes. For by the neglect of due remedies it appeereth, that there were not with Christ good and perfect men: for the pillers of the faith; to wit, Peter, James, and John were absent. Neither was there fasting and praier, without the which that kind of divels could not be cast out. For the fourth point; to wit, the fault of the exorcist in faith maie appeare; for that aiterwards the disciples asked the cause of their impotencie therin. And Jesus answered, it was for their incredulitie; saieng that if they had as much faith as a graine of mustard seed, they should move mountaines, &c. The lift is prooved by Vitas patrum, the lives of the fathers, where it appeereth that S. Anthonie could not doo that cure, when his scholar Paule could doo it, and did it. For the proofe of the sixt excuse it is said, that though the fault be taken awaie therby; yet it followeth not that alwaies the punishment is released. Last of all it is said, that it is possible that the divell was not conjured out of the partie before baptisme by the exorcist, or the midwife hath not baptised him well, but omitted some part of the sacrament. If any object that there were no exorcists in the primitive church, it is answered, that the church cannot now erre. And saint Gregorie would never have instituted it in vaine. And it is a generall rule, that who or whatsoever is newlie exorcised must be rebaptised: as also such as walke or talke in their sleepe; for (saie they) call them by their names, and presentlie they wake, or fall if they clime: whereby it is gathered, that they are not trulie named in baptisme. Item they saie, it is somewhat more difficult to conjure the divell out of one bewitched, than out of one possessed: bicause in the bewitched, he is double; in the other single. They have a hundred such beggerlie, foolish, and frivolous notes in this behalfe.

CHAPTER XXVI.

Other grosse absurdities of witchmongers in this matter of conjurations.

Surelie I cannot see what difference or distinction the witchmongers doo put betweene the knowledge and power of God and the divell; but that they think, if they praie, or rather talke to God, till their hearts ake, he never heareth them; but that the divell dooth knowe everie thought and imagination of their minds, and both can and also will doo any thing for them. For if anie that meaneth good faith with the divell read certeine conjurations, he commeth up (they saie) at a trice. Marrie if another that hath none intent to raise him, read or pronounce the words, he will not stirre. And yet J. Bodin confesseth, that he is afraid to read such conjurations as John Wierus reciteth; least (belike) the divell would come up, and scratch him with his fowle long nailes. In which sort I woonder that the divell dealeth with none other, than witches and conjurors. I for my part have read a number of their conjurations, but never could see anie divels of theirs, except it were in a plaie. But the divell (belike) knoweth my mind; to wit, that I would be loth to come within the compasse of his clawes. But lo what reason such people have. Bodin, Bartholomeus Spineus, Sprenger, and Institor, &c: doo constantlie affirme, that witches are to be punished with more extremitie than conjurors; and sometimes with death, when the other are to be pardoned doing the same offense: bicause (say they) the witches make a league with the divell, & so doo not conjurors. Now if conjurors make no league by their owne confession, and divels indeed know not our cogitations (as I have sufficientlie prooved) then would I weet of our witchmongers the reason, (if I read the conjuration and performe the ceremonie) why the divell will not come at my call? But oh absurd credulitie! Even in this point manie wise & learned men have beene & are abused: wheras, if they would make experience, or dulie expend the cause, they might be soone resolved; specially when the whole art and circumstance is so contrarie to Gods word, as it must be false, if the other be true. So as you may understand, that the papists do not onlie by their doctrine, in bookes & sermons teach & publish conjurations, & the order thereof whereby they may induce men to bestowe, or rather cast awaie their monie upon masses and suffrages for their soules; but they make it also a parcell of their sacrament of orders (of the which number a conjuror is one) and insert manie formes of conjurations into their divine service, and not onelie into their pontificals, but into their masse bookes; yea into the verie canon of the masse.

CHAPTER XXVII.

Certaine conjurations taken out of the pontificall and out of the missall.

But see yet a little more of popish conjurations, and conferre them with the other. In the pontificall you shall find this conjuration, which the other conjurors use as solemnelie as they:

CONJURATION

I conjure thee thou creature of water in the name of the fa+ther, of the so+nne, and of the Holie+ghost, that thou drive awaie the divell from the bounds of the just, that he remaine not in the darke corners of this church and altar.

You shall find in the same title, these words following, to be used at the hallowing of the churches. There must a crosse of ashes be made upon the pavement, from one end of the church to the other, one handfull broad: and one of the priests must write on the one side thereof the Greeke alphabet, and on the otherside the Latin alphabet, Durandus yeeldeth this reason thereof; to wit, It representeth the union in faith of the Jewes and Gentiles. And yet well agreeing to himselfe he saith even there, that the crosse reaching from the one end to the other, signifieth that the people, which were in the head, shalbe made the taile.

A conjuration written in the masse booke. Fol. I.

CONJURATION

I conjure thee O creature of salt by God, by the God + that liveth, by the true + God, by the holie + God, which by Elizæus the prophet commanded, that thou shouldest be throwne into the water, that it thereby might be made whole and sound, that thou salt

here let the preest looke upon the salt

maist be conjured for the health of all beleevers, and that thou be to all that take thee, health both of bodie and soule; and let all phantasies and wickednesse, or diabolicall craft or deceipt, depart from the place whereon it is sprinkled; as also everie uncleane spirit, being conjured by him that judgeth both the quicke and the dead by fier.

Resp:

CONJURATION
Amen.

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

Oremus.

CONJURATION
Almightie and everlasting God, we humblie desire thy clemency

here let the preest looke upon the salt

that thou wouldest vouchsafe, through thy pietie, to bl+esse and sanc+tifie this creature of salt, which thou hast given for the use of mankind, that it may be to all that receive it, health of mind and bodie; so as whatsoever shall be touched thereby, or sprinkled therewith, may be void of all uncleannesse, and all resistance of spirituall iniquitie, through our Lord, Amen.

What can be made but a conjuration of these words also, which are written in the canon, or rather in the saccaring of masse?

CONJURATION

This holie commixtion of the bodie and bloud of our Lord Jesus Christ, let it be made to me, and to all the receivers thereof, health of mind and bodie, and a wholesome preparative for the deserving and receiving of everlasting life, through our Lord Jesus, Amen.

CHAPTER XXVIII.

That popish priests leave nothing unconjured, aforme of exorcisme for incense.

Although the papists have manie conjurations, so as neither water, nor fier, nor bread, nor wine, nor wax, nor tallowe, nor church, nor churchyard, nor altar, nor altar cloath, nor ashes, nor coles, nor belles, nor bell ropes, nor copes, nor vestments, nor oile, nor salt, nor candle, nor candle-sticke, nor beds, nor bedstaves, &c; are without their forme of conjuration: yet I will for brevitie let all passe, and end here with incense, which they doo conjure in this sort +.

CONJURATION

I conjure thee most filthy and horrible spirit, and everie vision of our enimie, &c: that thou go and depart from out of this creature of frankincense, with all thy deceipt and wickednes, that this creature may be sanctified, and in the name of our Lord + Jesus + Christ + that all they that taste, touch, or smell the same, may receive the virtue and assistance of the Holie-ghost; so as wheresoever this incense or frankincense shall remaine, that there thou in no wise be so bold as to approch or once presume or attempt to hurt: but what uncleane spirit so ever thou be, that thou with all thy craft and subtiltie avoid and depart, being conjured by the name of God the father almightie, &c. And that wheresoever the fume or smoke thereof shall come, everie kind and sort of divels may be driven awaie, and expelled; as they were at the increase of the liver of fish, which the archangell Raphaell made, &c.

CHAPTER XXIX.

The rules and lawes of popish Exorcists and other conjurors all one, with a confutation of their whole power, how S. Martine conjured the divell

The papists you see, have their certeine generall rules and lawes, as to absteine from sinne, and to fast, as also otherwise to be cleane from all pollusions, &c: and even so likewise have the other conjurors. Some will saie that papists use divine service, and praiers; even so doo common conjurors as you see) even in the same papisticall forme, no whit swarving from theirs in aith and doctrine, nor yet in ungodlie and unreasonable kinds of petitions. Me thinks it may be a sufficient argument, to overthrow the calling up and miraculous works of spirits, that it is written; God onelie knoweth and searcheth the harts, and onelie worketh great woonders. The which argument being prosecuted to the end, can never be answered: insomuch as that divine power is required in that action. [I. Sam. 16, 7. I. Reg. 8, 39. Jere. 17, 10. Psal. 44, 21. Psal. 72, 18.]
And if it be said, that in this conjuration we speake to the spirits, and they heare us, & therefore need not know our thoughts and imaginations: I first aske them whether king Baell, or Amoimon, which are spirits reigning in the furthest regions of the east (as they saie) may heare a conjurors voice, which calleth for them, being in the extreamest parts of the west, there being such noises interposed, where perhaps also they may be busie, and set to worke on the like affaires. Secondlie, whether those spirits be of the same power that God is, who is everiewhere, filling all places, and able to heare all men at one instant, &c. Thirdlie, whence commeth the force of such words as raise the dead, and command divels. If sound doo it, then may it be doone by a taber and a pipe, or any other instrument that hath no life. If the voice doo it, then may it be doone by any beasts or birds. If words, then a parret may doo it. If in mans words onlie, where is the force, in the first, second, or third syllable? If in syllables, then not in words. If in imaginations, then the divell knoweth our thoughts. But all this stuffe is vaine and fabulous.
It is written [Sap. 1. 14. Ecclesi. 9. Gen. 1.]; All the generations of the earth were healthfull and there is no poison of destruction in them. Why then doo they conjure holsome creatures; as salt, water, &c: where no divels are? God looked upon all his works, and sawe they were all good. What effect (I praie you) had the 7. sonnes of Sceva [Act. 19.]; which is the great objection of witchmongers? They would needs take upon them to conjure divels out of the possessed. But what brought they to passe? Yet that was in the time, whilest God suffered miracles commonlie to be wrought. By that you may see what conjurors can doo.
Where is such a promise to conjurors or witches, as is made in the Gospell [Mark 16.17.] to the faithfull? where it is written; In my name they shall cast out divels, speake with new toongs: if they shall drinke any deadlie thing, it shall not hurt them; they shall take awaie serpents, they shall laie hands on the sicke, and they shall recover. According to the promise, this grant of miraculous working was performed in the primitive church, for the confirmation of Christs doctrine, and the establishing of the Gospell.
But as in another p]ace I have prooved, the gift thereof was but for a time, and is now ceased; neither was it ever made to papist, witch, or conjuror. They take upon them to call up and cast out divels; and to undoo with one divell, that which another divell hath doone. If one divell could cast out another, it were a kingdome divided, and could not stand. Which argument Christ himselfe maketh: and therfore I maie the more boldlie saie even with Christ, that they have no such power. For besides him, there is no saviour, none can deliver out of his hand. Who but hee can declare, set in order, appoint, and tell what is to come? He destroieth the tokens of soothsaiers, and maketh the conjecturers fooles, &c. He declareth things to come, and so cannot witches. [Isai. 43. 11. verse. 13. cap. 44. verse. 7. verse. 25.] There is no helpe in inchanters and soothsaiers, and other such vaine sciences. For divels are cast out by the finger of God, which Matthew calleth the spirit of God, which is the mightie power of God, and not by the vertue of the bare name onelie, being spoken or pronounced: for then might everie wicked man doo it. And Simon Magus needed not then to have proffered monie to have bought the power to doo miracles and woonders:for he could speake and pronounce the name of God, as well as the apostles. Indeed they maic soone throwe out all the divels that are in frankincense, and such like creatures, wherein no divels are: but neither they, nor all their holie water can indeed cure a man possessed with a divell, either in bodie or mind; as Christ did. Naie, why doo they not cast out the divell that possesseth their owne soules? [Isai. 46. 10. cap. 47. vers. 12. 13, &c. Luke, 11. 20. Matt. 12. 28. Acts, 8. 19.]
Let me heare anie of them all speake with new toongs, let them drinke but one dramme of a potion which I will prepare for them, let them cure the sicke by laieng on of hands (though witches take it upon them, and witchmongers beleeve it) and then I will subscribe unto them. But if they, which repose such certeintie in the actions of witches and conjurors, would diligentlie note their deceipt, and how the scope whereat they shoote is monie (I meane not such witches as are falselie accused, but such as take upon them to give answers, &c: as mother Bungie did) they should apparentlie see the cousenage. For they are abused, as are manie beholders of jugglers, which suppose they doo miraculouslie, that which is doone by slight and subtiltie.
But in this matter of witchcrafts and conjurations, if men would rather trust their owne eies, than old wives tales and lies, I dare undertake this matter would soone be at a perfect point; as being easier to be perceived than juggling. But I must needs confesse, that it is no great marvell, though the simple be abused therein, when such lies concerning those matters are mainteined by such persons of account, and thrust into their divine service. As for example: It is written that S. Martine thrust his fingers into ones mouth that had a divell within him, and used to bite folke; and then did bid him devoure them if he could. And bicause the divell could not get out at his mouth, being stopt with S. Martins fingers, he was fame to run out at his fundament. O stinking lie!

CHAPTER XXX.

That it is a shame for papists to beleeve other conjurors dooings, their owne being of so litle force, Hipocrates his opinion herein.

And still me thinks papists (of all others) which indeed are most credulous, and doo most mainteine the force of witches charmes, and of conjurors cousenages, should perceive and judge conjurors dooings to be void of effect. For when they see their owne stuffe, as holie water, salt, candles, &c: conjured by their holie bishop and preests; & that in the words of consecration or conjuration (for so their owne doctors terme them) they adjure the water, &c: to heale, not onelie the soules infirmitie, but also everie maladie, hurt, or ach of the bodie; and doo also command the candles, with the force of all their authoritie and power, and by the effect of all their holie words, not to consume: and yet neither soule nor bodie anie thing recover, nor the candles last one minute the longer: with what face can they defend the others miraculous workes; as though the witches and conjurors actions were more effectuall than their owne? Hippocrates being but a heathen, and not having the perfect knowledge of God, could see and perceive their cousenage and knaverie well enough, who saith; They which boast so, that they can remoove or helpe the infections of diseases, with sacrifices, conjurations, or other magicall instruments or meanes, are but needie fellowes, wanting living; and therefore referre their words to the divell: bicause they would seeme to know somewhat more than the common people. It is marvell that papists doo affirme, that their holie water, crosses, or bugges words have such vertue and violence, as to drive awaie divels: so as they dare not approch to anie place or person besmeered with such stuffe; when as it appeareth in the gospell, that the divell presumed to assault and tempt Christ himselfe. For the divell indeed most ernestlie busieth himselfe to seduce the godlie: as for the wicked, he maketh reckoning and just accompt of them, as of his owne alreadie. But let us go forward in our refutation.

CHAPTER XXXI.

How conjurors have beguiled witches, what bookes they carie about to procure credit to their art, wicked assertions against Moses and Joseph.

Thus you see that conjurors are no small fooles. For whereas witches being poore and needie, go from doore to doore for releefe, have they never so manie todes or cats at home, or never so much hogs doong and charvill about them, or never so manie charmes in store: these conjurors (I saie) have gotten them offices in the church of Rome, wherby they have obteined authoritie & great estimation. And further, to adde credit to that art, these conjurors carrie about at this daie, bookes intituled under the names of Adam, Abel, Tobie, & Enoch; which Enoch they repute the most divine fellow in such matters. They have also among them bookes that they saie Abraham, Aaron and Salomon made. Item they have bookes of Zacharie, Paule, Honorius, Cyprian, Jerome, Jeremie, Albert, and Thomas: also of the angels, Riziel, Razael, [Raziel] and Raphael; and these doubtlesse were such bookes as were said to have beene burnt in the lesser Asia [Acts. 19.]. And for their further credit they boast, that they must be and are skilfull and learned in these arts; to wit, Ars Almadell, ars Notoria, ars Bulaphiæ ars Arthephii, ars Pomena, ars Revelationis, &c. Yea, these conjurors in corners sticke not (with Justine [lib. 16.]) to report and affirme, that Joseph, who was a true figure of Christ that delivered and redeemed us, was learned in these arts, and thereby prophesied and expounded dreames: and that those arts came from him to Moses, and finallie from Moses to them: which thing both Plinie [lib. 30. cap. 2.] and Tacitus affirme of Moses. Also Strabo in his cosmographie [lib. 16.] maketh the verie like blasphemous report. And likewise Apollonius, Molon, Possidonius, Lisimachus, and Appian terme Moses both a magician and a conjuror: whom Eusebius confuteth with manie notable arguments. For Moses differed as much from a magician, as truth from falshood, and pietie from vanitie: for in truth, he confounded all magicke, and made the world see, and the cunningest magicians of the earth confesse, that their owne dooings were but illusions, and that his miracles were wrought by the finger of God. But that the p oore old witches knowledge reacheth thus farre (as Danæus affirmeth it dooth [in dialog. de sortiariis.]) is untrue: for their furthest fetches that I can comprehend, are but to fetch a pot of milke, &c: from their neighbors house, halfe a mile distant from them.

CHAPTER XXXII.

All magicall arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written thereof and prooved by experience.

Surelie Nero prooved all these magicall arts to be vaine and fabulous lies, and nothing but cousenage and knaverie. He was a notable prince, having gifts of nature enow to have conceived such matters, treasure enough to have emploied in the search thereof, he made no conscience therein, he had singular conferences thereabout; he offered, and would have given halfe his kingdome to have learned those things, which he heard might be wrought by magicians; he procured all the cunning magicians in the world to come to Rome, he searched for bookes also, and all other things necessarie for a magician; and never could find anie thing in it, but cousenage and legierdemaine. At length he met with one Tiridates, the great magician, who having with him all his companions, and fellowe magicians, witches, conjurors, and couseners, invited Nero to certeine magicall bankets and exercises. Which when Nero required to learne, he (to hide his cousenage) answered that he would not, nor could not teach him, though he would have given him his kingdome. The matter of his refusall (I saie) was, least Nero should espie the cousening devises thereof. Which when Nero conceived, and sawe the same, and all the residue of that art to be vaine, lieng and ridiculous, having onelie shadowes of truth, and that their arts were onelie veneficall; he prohibited the same utterlie, and made good and strong lawes against the use and the practisers thereof: as Plinie and others doo report. It is marvell that anie man can be so much abused, as to suppose that sathan may be commanded, compelled, or tied by the power of man: as though the divell would yeeld to man, beyond nature; that will not yeeid to God his creator, according to the rules of nature. And in so much as there be (as they confesse) good angels as well as bad; I would know whie they call up the angels of hell, and not call downe the angels of heaven. But this they answer (as Agrippa saith [de vanitat. scient.].) Good angels (forsooth) doo hardlie appeare, and the other are readie at hand. Here I may not omit to tell you how Cor. Agrippa bewraieth, detecteth, and defaceth this art of conjuration, who in his youth travelled into the bottome of all these magicall sciences, and was not onelie a great conjuror and practiser thereof, but also wrote cunninglie De occulta philosophia. Howbeit, afterwards in his wiser age, he recanteth his opinions, and lamenteth his follies in that behalfe, and discovereth the impietie and vanities of magicians, and inchanters, which boast they can doo miracles: which action is now ceased (saith he) and assigneth them a place with Jannes and Jambres, affirming that this art teacheth nothing but vaine toies for a shew. Carolus Gallus also saith; I have tried oftentimes, by the witches and conjurors themselves, that their arts (especiallie those which doo consist of charmes, impossibilities, conjurations, and witchcrafts, whereof they were woont to boast) to be meere foolishnes, doting lies, and dreames. I for my part can saie as much, but that I delight not to alledge mine owne proofes and authorities; for that mine adversaries will saie they are parciall, and not indifferent.

CHAPTER XXXIII.

Of Salomons conjurations, and of the opinion conceived of his cunning and practise therein.

It is affirmed by sundrie authors, that Salomon was the first inventor of those conjurations; and thereof Josephus is the first reporter, who in his fift booke De Judæorum antiquitatibus, cap. 22. rehearseth soberlie this stone following; which Polydore Virgil, and manie other repeat verbatim, in this wise, and seeme to credit the fable, whereof there is skant a true word.
Salomon was the greatest philosopher, and did philosophic about all things, and had the full and perfect knowlege of all their proprieties: but he had that gift given from above to him, for the profit and health of mankind: which is effectuall against divels. He made also inchantments, wherewith diseases are driven awaie; and left diverse maners of conjurations written, whereunto the divels giving place are so driven awaie, that they never returne. And this kind of healing is very common among my countrimen: for I sawe a neighbour of mine, one Eleazer, that in the presence of Vespasian and his sonnes, and the rest of the souldiers, cured many that were possessed with spirits. The maner and order of his cure was this. He did put unto the nose of the possessed a ring, under the scale wherof was inclosed a kind of roote, whose verture Salomon declared, and the savour thereof drewe the divell out at his nose; so as downe fell the man, and then Eleazer conjured the divell to depart, & to return no more to him. In the meane time he made mention of Salomon, reciting incantations of Salomons owne making. And then Eleazer being willing to shew to standers by his cunning, and the wonderfull efficacie of his art, did set not faire from thence, a pot or basen full of water, & commanded the divell that went out of the man, that by the overthrowing thereof, he would give a signe to the beholders, that he had utterlie forsaken and leaft the man. Which thing being doone, none there doubted how great Salomons knowledge and wisedome was. Wherin a jugling knacke was produced, to confirme a cogging cast of knaverie or cousenage.
Another stone of Salomons conjuration I find cited in the sixt lesson, read in the church of Rome upon S. Margarets daie, far more ridiculous than this. Also Peter Lombard maister of the sentences, and Gratian his brother, the compiler of the golden decrees; and Durandus in his Rationale divinorum, doo all soberlie affirme Salomons cunning in this behalfe; and speciallie this tale; to wit, that Salomon inclosed certeine thousand divels in a brasen bowle, and left it in a deepe hole or lake, so as afterwards the Babylonians found it, and supposing there had beene gold or silver therein, brake it, and out flew all the divels, &c. And that this fable is of credit, you shall perceive, in that it is thought woorthie to be read in the Romish church as parcell of their divine service [Lect. 5. & 6.]. Looke in the lessons of S. Margarets daie the virgine, and you shall find these words verbatim: which I the rather recite, bicause it serveth me for divers turnes; to wit, for Salomons conjurations, for the tale of the brasen vessell, and for the popes conjurations, which extended both to faith and doctrine, and to shew of what credit their religion is, that so shamefullie is stained with lies and fables.

CHAPTER XXXIV.

Lessons read in all churches, where the pope hath authoritie, on S. Margarets daie, translated into Enghsh word for word.

Holie Margaret required of GOD, that she might have a conflict face to face with hir secret enimie the divell; and rising from praier, she sawe a terrible dragon, that would have devoured hir, but she made the signe of the crosse, and the dragon burst in the middest.
Afterwards, she sawe another man sitting like a Niger, having his hands bound fast to his knees, she taking him by the haire of the head, threw him to the ground, and set hir foote on his head; and hir praiers being made, a light shined from heaven into the prison where she was, and the crosse of Christ was scene in heaven, with a doove sitting thereon, who said; Blessed art thou O Margaret, the gates of paradise attend thy comming. Then she giving thanks to God, said to the divell, Declare to me thy name. The divell said; Take awaie thy foote from my head, that I may be able to speake, and tell thee: which being done, the divell said, I am Veltis, one of them whome Salomon shut in the brasen vessell, and the Babylonians comming, and supposing there had beene gold therein, brake the vessell, and then we flew out: ever since lieng in wait to annoie the just. But seeing I have recited a part of hir storie, you shall also have the end therof: for at the time of hir execution this was hir praier following.

CONJURATION

Grant therefore O father, that whosoever writeth, readeth, or heareth my passion, or maketh memoriall of me, may deserve pardon for all his sinnes: whosoever calleth on me, being at the point of death, deliver him out of the hands of his adversaries. And I also require, O Lord, that whosoever shall build a church in the honor of me, or ministreth unto me anie candles of his just labour, let him obteine whatsoever he asketh for his health. Deliver all women in travell that call upon me, from the danger thereof.

Hir praier ended, there were manic great thunderclaps, and a doove came downe from heaven, saieng; Blessed art thou O Margaret the spouse of Christ. Such things as thou hast asked, are granted unto thee; therefore come thou into everlasting rest, &c. Then the hangman (though she did bid him) refused to cut off hir head: to whome she said; Except thou doo it, thou canst have no part with me, and then lo he did it, &c. But sithens I have beene, and must be tedious, I thought good to refresh my reader with a lamentable storie, depending upon the matter precedent, reported by manic grave authors, word for word, in maner and forme following.

CHAPTER XXXV.

A delicate storie of a Lombard, who by S. Margarets example would needs fight with a reall divell.

There was (after a sermon made, wherein this storie of S. Margaret was recited, for in such stuffe consisted not onelie their service, but also their sermons in the blind time of poperie:) there was (I saie) a certeine yoong man, being a Lombard, whose simplicitie was such, as he had no respect unto the commoditie of worldlie things, but did altogither affect the salvation of his soule, who hearing how great S. Margarets triumph was, began to consider with himselfe, how full of slights the divell was. And among other things thus he said; Oh that God would suffer, that the divell might fight with me hand to hand in visible forme! I would then surelie in like maner overthrow him, and would fight with him till I had the victorie. And therefore about the twelfe houre he went out of the towne, and finding a convenient place where to praie, secretlie kneeling on his knees, he praied among other things, that God would suffer the divell to appeare unto him in visible forme, that according to the example of S. Margaret, he might overcome him in battell. And as he was in the middest of his praiers, there came into that place a woman with a hooke in hir hand, to gather certeine hearbs which grew there, who was dumme borne. And when she came into the place, and saw the yoong man among the hearbs on his knees, she was afraid, and waxed pale, and going backe, she rored in such sort, as hir voice could not be understood, and with hir head and fists made threatning signes unto him. The yoong man seeing such an ilfavoured fowle queane, that was for age decrepit and full of wrinkles, with a long bodie, leane of face, pale of colour, with ragged cloathes, crieng verie lowd, and having a voice not understandable, threatning him with the hooke which she carried in hir hand, he thought surelie she had beene no woman, but a divell appearing unto him in the shape of a woman, and thought God had heard his praiers. For the which causes he fell upon hir lustilie, and at length threw hir downe to the ground, saieng; Art thou come thou curssed divell, art thou come? No no, thou shalt not overthrow me in visible fight, whome thou hast often overcome in invisible temptation.
And as he spake these words, he caught hir by the haire, and drew hir about, beating hir sometimes with his hands, sometimes with his heeles, and sometimes with the hooke so long, and wounded hir so sore, that he left hir a dieng. At the noise whereof manie people came running unto them, and seeing what was doone, they apprehended the yoong man, and thrust him into a vile prison. S. Vincent by vertue of his holines understanding all this matter, caused the bodie that seemed dead to be brought unto him, and thereupon (according to his maner) he laid his hand upon hir, who immediatlie revived, and he called one of his chaplines to heare hir confession. But they that were present said to the man of God, that it were altogether in vaine so to doo, for that she had beene from hir nativitie dumbe, and could neither heare nor understand the priest, neither could in words confesse hir sinnes. Notwithstanding, S. Vincent bad the priest heare hir confession, affirming that she should verie distinctlie speake all things unto him. And therfore, whatsoever the man of God commanded, the priest did confidentlie accomplish and obeie: and as soone as the priest approched unto hir, to heare hir confession, she, whome all Cathalonia knew to be dumbe borne, spake, and confessed hir selfe, pronouncing everie word as distinctue, as though she had never beene dumbe. After hir confession she required the eucharist and extreame unction to be ministred unto hir, and at length she commended hir selfe to God; and in the presence of all that came to see that miracle, she spake as long as she had anie breath in hir bodie. The yoong man that killed hir being saved from the gallowes by S. Vincents meanes, and at his intercession, departed home into Italie. This stone last rehearsed is found in Speculo exemplorum, and repeated also by Robert Garocul: bishop of Aquinas, and manie others, and preached publikelie in the church of Rome.

CHAPTER XXXVI.

The storie of Saint Margaret prooved to be both ridiculous and impious in everie point.

First, that the storie of S. Margaret is a fable, may be prooved by the incredible, impossible, foolish, impious, and blasphemous matters conteined therein, and by the ridiculous circumstance thereof. Though it were cruellie doone of hir to beat the divell, when his hands were bound; yet it was courteouslie doone of hir, to pull awaie hir foot at his desire. He could not speake so long as she troad on his head, and yet he said; Tread off, that I may tell you what I am. She sawe the heavens open, and yet she was in a close prison. But hir sight was verie cleare, that could see a little dove sitting upon a crosse so farre off. For heaven is higher than the sunne; and the sunne, when it is neerest to us, is 3966000. miles from us. And she had a good paire of eares, that could heare a dove speake so farre off. And she had good lucke, that S. Peter, who (they saie) is porter, or else the pope, who hath more dooings than Peter, had such leisure as to staie the gates so on for hir. Salomon provided no good place, neither tooke good order with his brasen bowle. I marvell how they escaped that let out the divels. It is marvell also they melted it not with their breath long before: for the divels carrie hell and hell fier about with them alwaies; in so much as (they saie) they leave ashes evermore where they stand. Surelie she made in hir praier an unreasonable request. But the date of hir patent is out: for I beleeve that whosoever at this daie shall burne a pound of good candle before hir, shall be never the better, but three pence the worsse. But now we may find in S. Margarets life, who it is that is Christes wife: whereby we are so much wiser than we were before. But looke in the life of S. Katharine, in the golden legend, and you shall find that he was also married to S. Katharine, and that our ladie made the marriage, &c. An excellent authoritie for bigamie. Here I will also cite other of their notable stories, or miracles of authoritie, and so leave shaming of them, or rather troubling you the readers thereof. Neither would I have written these fables, but that they are authentike among the papists, and that we that are protestants may be satisfied, as well of conjurors and witches miracles, as of the others: for the one is as grosse as the other.

CHAPTER XXXVII.

A pleasant miracle wrought by a popish preest.

What time the Waldenses heresies beganne to spring, certeine wicked men, being upheld and mainteined by diabolicall vertue, shewed certeine signes and woonders, wherby they strengthened and confirmed their heresies, and perverted in faith many faithfull men; for they walked on the water and were not drowned. But a certeine catholike preest seeing the same, and knowing that true signes could not be joined with false doctrine, brought the bodie of our Lord, with the pix, to the water, where they shewed their power and vertue to the people, and said in the hearing of all that were present:

CONJURATION

I conjure thee O divell, by him, whom I carrie in my hands, that thou exercise not these great visions and phantasies by these men, to the drowning of this people.

Notwithstanding these words, when they walked still on the water, as they did before, the preest in a rage threw the bodie of our Lord, with the pix into the river, and by and by, so soone as the sacrament touched the element, the phantasie gave place to the veritie; and they being prooved and made false, did sinke like lead to the bottome, and were drowned; the pix with the sacrament immediatlie was taken awaie by an angell. The preest seeing all these things, was verie glad of the miracle, but for the losse of the sacrament he was verie pensive, passing awaie the whole night in teares and moorning: in the morning he found the pix with the sacrament upon the altar.

CHAPTER XXXVIII.

The former miracle confuted, with a strange storie of saint Lucie.

How glad Sir John was now it were follie for me to saie. How would he have plagued the divell, that threw his god in the river to be drowned? But if other had had no more power to destroie the Waldenses with sword and fier, than this preest had to drowne them with his conjuring boxe & cousening sacraments, there should have beene many a life saved. But I may not omit one fable, which is of authoritie, wherein though there be no conjuration expressed, yet I warrant you there was cousenage both in the dooing and telling thereof.

You shall read in the lesson on saint Lucies daie, that she being condemned, could not be remooved from the place with a teeme of oxen, neither could any fier burne hir, insomuch as one was faine to cut off hir head with a sword, and yet she could speake afterwards as long as she list. And this passeth all other miracles, except it be that which Bodin and M. Mal. recite out of Nider, of a witch that could not be burned, till a scroll was taken awaie from where she hid it, betwixt hir skin and flesh.

CHAPTER XXXIX.

Of visions, noises, apparitions, and imagined sounds, and of other illusions, of wandering soules: with a confutation thereof

Manie thorough melancholic doo imagine, that they see or heare visions, spirits, ghosts, strange noises, &c: as I have alreadie prooved before, at large. Manie againe thorough feare proceeding from a cowardlie nature and complexion, or from an effeminate and fond bringing up, are timerous and afraid of spirits, and bugs, &c. Some through imperfection of sight also are afraid of their owne shadowes, and (as Aristotle saith) see themselves sometimes as it were in a glasse. And some through weakenesse of bodie have such unperfect imaginations. Droonken men also sometimes suppose they see trees walke, &c: according to that which Salomon saith to the droonkards; Thine eies shall see strange visions, and mervellous appearances.
In all ages moonks and preests have abused and bewitched the world with counterfet visions; which proceeded through idlenes, and restraint of marriage, wherby they grew hot and lecherous, and therefore devised such meanes to compasse and obteine their loves. And the simple people being then so superstitious, would never seeme to mistrust, that such holie men would make them cuckholds, but forsooke their beds in that case, and gave roome to the cleargie. Item, little children have beene so scared with their mothers maids, that they could never after endure to be in the darke alone, for feare of bugs. Manie are deceived by glasses through art perspective. Manie hearkening unto false reports, conceive and beleeve that which is nothing so. Manie give credit to that which they read in authors. But how manie stories and bookes are written of walking spirits and soules of men, contrarie to the word of God; a reasonable volume cannot conteine. How common an opinion was it among the papists, that all soules walked on the earth, after they departed from their bodies? In so much as it was in the time of poperie a usuall matter, to desire sicke people in their death beds, to appeare to them after their death, and to reveale their estate. The fathers and ancient doctors of the church were too credulous herein, &c. Therefore no mervell, though the common simple sort of men, and least of all, that women be deceived herein. God in times past did send downe visible angels and appearances to men; but now he dooth not so. Through ignorance of late in religion, it was thought, that everie churchyard swarmed with soules and spirits: but now the word of God being more free, open, and knowne, those conceipts and illusions are made more manifest and apparent, &c.
The doctors, councels, and popes, which (they saie) cannot erre, have confirmed the walking, appearing, & raising of soules. But where find they in the scriptures anie such doctrine? And who certified them, that those appearances were true? Trulie all they cannot bring to passe, that the lies which have beene spread abroad herein, should now beginne to be true, though the pope himselfe subscribe, seale, and sweare thereunto never so much. Where are the soules that swarmed in times past? Where are the spirits? Who heareth their noises? Who seeth their visions? Where are the soules that made such mone for trentals, whereby to be eased of the paines in purgatorie? Are they all gone into Italie, bicause masses are growne deere here in England? Marke well this illusion, and see how contrarie it is unto the word of God. Consider how all papists beleeve this illusion to be true, and how all protestants are driven to saie it is and was popish illusion. Where be the spirits that wandered to have buriall for their bodies? For manie of those walking soules went about that busines. Doo you not thinke, that the papists shew not themselves godlie divines, to preach and teach the people such doctrine; and to insert into their divine service such fables as are read in the Romish church, all scripture giving place thereto for the time? You shall see in the lessons read there upon S. Stevens daie, that Gamaliel Nichodemus his kinsman, and Abdias his sonne, with his freend S. Steven, appeared to a certeine preest, called Sir Lucian, requesting him to remove their bodies, and to burie them in some better place (for they had lien from the time of their death, untill then, being in the reigne of Honorius the emperor; to wit, foure hundred yeeres buried in the field of Gamaliel, who in that respect said to Sir Lucian; Non mei solummodo causa solicitus sum, sed potius pro illis qui mecum sunt; that is, I am not onlie carefull for my selfe, but cheefelie for those my friends that are with me. Whereby the whole course may be perceived to be a false practise, and a counterfet vision, or rather a lewd invention. For in heaven mens soules remaine not in sorow and care; neither studie they there how to compasse and get a worshipfull buriall here in earth. If they did, they would not have foreslowed it so long. Now therefore let us not suffer our selves to be abused anie longer, either with conjuring preests, or melancholicall witches; but be thankfull to God that hath delivered us from such blindness and error.

CHAPTER XL.

Cardanus opinion of strange noises, how counterfit visions grow to be credited, of popish appeerances, of pope Boniface.

Cardanus speaking of noises, among other things, saith thus; A noise is heard in your house; it may be a mouse, a cat, or a dog among dishes; it may be a counterfet or a theefe indeed, or the fault may be in your eares. I could recite a great number of tales, how men have even forsaken their houses, bicause of such apparitions and noises: and all bath beene by meere and ranke knaverie. And wheresoever you shall heare, that there is in the night season such rumbling and fearefull noises, be you well assured that it is flat knaverie, performed by some that seemeth most to complaine, and is least mistrusted. And hereof there is a verie art, which for some respects I will not discover. The divell seeketh dailie as well as nightlie whome he may devoure, and can doo his feats as well by daie as by night, or else he is a yoong divell, and a verie bungler. But of all other couseners, these conjurors are in the highest degree, and are most worthie of death for their blasphemous impietie. But that these popish visions and conjurations used as well by papists, as by the popes themselves, were meere cousenages; and that the tales of the popes recited by Bruno and Platina, of their magicall devises, were but plaine cousenages and knaveries, may appeare by the historic of Bonifacius the eight, who used this kind of inchantment, to get away the popedome from his predecessor Coelestinus. He counterfetted a voice through a cane reed, as though it had come from heaven, persuading him to yeeld up his authoritie of popeship, and to institute therein one Bonifacius, a worthier man: otherwise he threatened him with damnation. And therfore the foole yedded it up accordinglie, to the said Bonifacius, An. 1264. of whom it was said; He came in like a fox, lived like a woolfe, and died like a dog.
There be innumerable examples of such visions, which when they are not detected, go for true stories: and therefore when it is answered that some are true tales and some are false, untill they be able to shew foorth before your eies one matter of truth, you may replie upon them with this distinction; to wit: visions tried are false visions, undecided and untried are true.

CHAPTER XLI.

Of the noise or sound of eccho, of one that narrowlie escaped drowning thereby, &c.

Alas! how manie naturall things are there so strange, as to manie seeme miraculous; and how manic counterfet matters are there, that to the simple seeme yet more wonderfull? Cardane [H. Card. lib. de subtilitat. 18.] telleth of one Gomensis, who comming late to a rivers side, not knowing where to passe over, cried out alowd for some bodie to shew him the foord: who hearing an eccho to answer according to his last word, supposing it to be a man that answered him and informed him of the waie, he passed through the river, even there where was a deepe whirlepoole, so as he hardlie escaped with his life; and told his freends, that the divell had almost persuaded him to drowne himselfe. And in some places these noises of eccho are farre more strange than other, speciallie at Ticinum in Italie, in the great hall, where it rendereth sundrie and manifold noises or voices, which seeme to end so lamentablie, as it were a man that laie a dieng; so as few can be persuaded that it is the eccho, but a spirit that answereth.
The noise at Winchester was said to be a verie miracle, and much wondering was there at it, about the yeare 1569. though indeed a meere naturall noise ingendered of the wind, the concavitie of the place, and other instrumentall matters helping the sound to seeme strange to the hearers; speciallie to such as would adde new reports to the augmentation of the woonder.

CHAPTER XLII.

Of Theurgie, with a confutation thereof a letter sent to me concerning these matters.

There is yet another art professed by these consening conjurors, which some fond divines affirme to be more honest and lawfull than necromancie, which is called Theurgie; wherein they worke by good angels. Howbeit, their ceremonies are altogether papisticall and superstitious, consisting in cleanlines partlie of the mind, partlie of the bodie, and partlie of things about and belonging to the bodie; as in the skinne, in the apparell, in the house, in the vessell and houshold stuffe, in oblations and sacrifices; the cleanlines whereof they saie, dooth dispose men to the contemplation of heavenlie things. They cite these words of Esaie for their authoritie; to wit: Wash your selves and be cleane, &c. In so much as I have knowne diverse superstitious persons of good account, which usuallie washed all their apparell upon conceits ridiculouslie. For uncleanlinesse (they say) corrupteth the aire, infecteth man, and chaseth awaie deane spirits. Hereunto belongeth the art of Almadel, the art of Paule [Ars Paulina], the art of Revelations, and the art Notarie [Ars Notoria]. But (as Agrippa saith) the more divine these arts seeme to the ignorant, the more damnable they be. But their false assertions, their presumptions to worke miracles, their characters, their strange names, their diffuse phrases, their counterfet holines, their popish ceremonies, their foolish words mingled with impietie, their barbarous and unlearned order of construction, their shameles practises, their paltrie stuffe, their secret dealing, their beggerlie life, their bargaining with fooles, their cousening of the simple, their scope and drift for monie dooth bewraie all their art to be counterfet cousenage. And the more throughlie to satisfie you herein, I thought good in this place to insert a letter, upon occasion sent unto me, by one which at this resent time lieth as a prisoner condemned for this verie matter in the kings bench, and reprived by hir majesties mercie, through the good mediation of a most noble and vertuous personage, whose honorable and godlie disposition at this time I will forbeare to commend as I ought. The person truelie that wrote this letter seemeth unto me a good bodie, well reformed, and penitent, not expecting anie gaines at my hands, but rather fearing to speake that which he knoweth further in this matter, least displeasure might ensue and follow.

The copie of a letter sent unto me R. S. by T. E.

Maister of art, and practiser both of physicke, and atso in times past, of certeine vaine sciences; now condemned to die for the same: wherein he openeth the truth touching these deceits.

Maister R. Scot, according to your request, I have drawne out certeine abuses worth the noting, touching the worke you have in hand; things which I my selfe have seene within these xxvi. yeares, among those which were counted famous and skilfull in those sciences. And bicause the whole discourse cannot be set downe, without nominating certeine persons, of whom some are dead & some living, whose freends remaine yet of great credit in respect therof I knowing that mine enimies doo alreadie in number exceed my freends; I have considered with my selfe, that it is better for me to staie my hand, than to commit that to the world, which may increase my miserie more than releeve the same. Notwithstanding, bicause I am noted above a great manie others to have had some dealings in those vaine arts and wicked practises; I am therefore to signifie unto you, and I speake it in the presence of God, that among all those famous and noted practisers, that I have beene conversant withall these xxvi. yeares, I could never see anie matter of truth to be doone in those wicked sciences, but onelie meere cousenings and illusions. And they, whome I thought to be most skilfull therein, sought to see some things at my hands, who had spent my time a dozen or fourteen years, to my great losse and hinderance, and could never at anie time see anie one truth, or sparkle of truth therein. Yet at this present I stand worthilie condemned for the same; for that, contrarie to my princes lawes, and the lawe of God, and also to mine owne conscience, I did spend my time in such vaine and wicked studies and practises: being made and remaining a spectacle for all others to receive warning by. The Lord grant I may be the last (I speake it from my hart) and I wish it, not onlie in my native coutrie, but also through the whole face of the earth, speciallie among Christians. For mine owne part I lament my time lost, & have repented me five years past: at which time I sawe a booke, written in the old Saxon toong, by one Sir John Malborne a divine of Oxenford, three hundred yeares past: wherein he openeth all the illusions & inventions of those arts and sciences: a thing most worthie the noting. I left the booke with the parson of Slangham in Sussex, where if you send for it in my name, you may have it. You shall thinke your labour well bestowed, and it shall greatlie further the good enterprise you have in hand: and there shall you see the whole science throughlie discussed, and all their illusions and cousenages deciphered at large. Thus craving pardon at your hands for that I promised you, being verie fearefull, doubtfull, and loth to set my hand or name under any thing that may be offensive to the world, or hurtfull to my selfe, considering my case, except I had the better warrant from my L. of Leicester, who is my verie good Lord, and by whome next under God (hir Majestie onelie excepted) I have beene preserved; and therefore loth to doo any thing that may offend his Lordships eares. And so I leave your Worship to the Lords keeping, who bring you and all your actions to good end and purpose, to Gods glorie, and to the profit of all Christians.
From the bench this 8. of March, 1582.
Your Worships poore and desolate friend and servant, T. E.

I sent for this booke of purpose, to the parson of Slangham, and procured his best friends, men of great worship and credit, to deale with him, that I might borrowe it for a time. But such is his follie and superstition, that although he confessed he had it; yet he would not lend it: albeit a friend of mine, being knight of the shire would have given his word for the restitution of the same safe and sound.
The conclusion therefore shall be this, whatsoever heeretofore hath gone for currant, touching all these fallible arts, whereof hitherto I have written in ample sort, he now counted counterfet, and therefore not to be allowed no not by common sense, much lesse by reason, which should sift such cloked and pretended practises, turmng them out of their rags and patched clowts, that they may appeere discovered, and shew themselves in their nakednesse. Which will be the end of everie secret intent, privie purpose, hidden practise, and close devise, have they never such shrowds and shelters for the time: and be they with never so much cautelousnesse and subtill circumspection clouded and shadowed, yet will they at length be manifestlie detected by the light, according to that old rimed verse:

CONJURATION
Quicquid nix celat, solis calor omne revelat:

What thing soever snowe dooth hide,
Heat of the sunne dooth make it spide.

And according to the verdict of Christ, the true Nazarite, who never told untruth, but who is the substance and groundworke of truth it selfe, saieng; Nihil est tam occultum quod non sit detegendum, Nothing is so secret, but it shall be knowne and revealed. [Matt. 10, 26. Mark 4, 22. Luke. 8, 17.]

END

End Notes

[1]  The first list is from the Pseudomonarchia daemonum by Johann Weyer (aka Wier, Wierus), which he included in his De praestigiis daemonum in 1583, and in 1584 Reginald Scot included the same list in The Discoverie of Witchcraft.
Scot's edition of the Pseudomonarchia Daemonum is in all probability the source text for the Goetia. While the Goetia includes 4 Daemons that the Pseudomonarchia Daemonum does not (Vassago and the last three), Peterson points out that "The fourth spirit in Weyers text, Pruflas alias Bufas, was accidently left out of Reginald Scots English translation (found in his highly rational 1584 Discovery of Witchcraft), or was already missing from the edition of Weyer used by Scot. It is also the only spirit from Weyers list that is not found in the Lemegeton.". It seems to me that the Goetia includes some of Scot's slight mistranslations of names as well. Noone's sure why the order of the daemons got so mixed up between the Goetia and the Pseudomonarchia Daemonum
Please see: Clavicula Salomonis Regis Goetia S.L. MacGregor Mathers & Aleister Crowley

[2]   Note that a legion is 6 6 6 6, and now by multiplication count how manie legions doo arise out of everie particular.

[3]   Ps. 117:16 : “dextera Domini fecit virtutem dextera Domini exaltavit me dextera Domini fecit virtutem”: The Lord’s right hand is lifted high; the Lord’s right hand has done mighty things!

[4]   This is from the ordinary of the Tridentine mass (P = priest; C = congregation):

P: Asperges me
C: Domine, hyssopo, et mundabor: lavabis me, et super nivem dealbabor.
(Ps. 50) Misere mei, Deus, secundum magnam misericordiam tuam.
Gloria Patri, et Filio, et Spiritui Sancto, Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen. Asperges me, Domine, hyssopo, et mundabor: lavabis me, et super nivem dealbabor.
(P: Thou shalt sprinkle me,
C: Lord, with hyssop and I shall be cleansed; thou shalt wash me, and I shall be made whiter than snow.
Have mercy on me, O God, according to thy great mercy. Glory be to the Father and to the Son and to the Holy Spirit.
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Thou shalt sprinkle me, Lord, with hyssop and I shall be cleansed; thou shalt wash me, and I shall be made whiter than snow.)

[5] John Jaure gui servant to Gasper. Anastro both Spaniards. Ann. Dom. 1582. March 18. after dinner upon a sundaie this mischeefe was done. Read the whole discourse hereof printed at London for Tho: Chard and Will: Brome booksellers.

[6] Franciscan Friars.

The Discovery of Witchcraft 1584Excerpts

Reginald Scot

Contents

Book I

BOOK XIII

BOOK XIV

BOOKE XV.

BOOK XIIICHAPTER 22THE ART OF JUGGLING DISCOVERED, AND IN WHAT POINTS IT DOOTH PRINCIPALLIE CONSIST.

BOOK XIV

BOOKE XV.

"CONJURATION"

The Characters of the Planets.

The five Planetary Aspects.

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

Their Disposition or Inclinations.

Good signes.

Evil signes.

Signes indifferent.

Very good signes.

Very evil signes.

The disposition of the planets.

The aspects of the planets.

How the daie is divided or distinguished.

The division of the daie, and the planetarie regiment.

The division of the night, and the planetarie regiment.

The two and twentieth psalme.

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

A licence for the spirit to depart

The fashion or forme of the conjuring knife, with the names theron to bee graven or written.

A type or figure of the circle for the maister and his fellowes to sit in, shewing how and after what fashion it should be made.

Then being appeared, saie these words following.

A licence to depart.

To speake with spirits.

Observations for the exorcising preest.

A late experiment, or cousening conjuration practised at Orleance by the Franciscane Friers, 6 how it was detected, and the judgement against the authors of that comedie.

Who may be conjurors in the Romish church besides priests, a ridiculous definition of superstition, what words are to be used and not used in exoreismes, rebaptisme allowed, it is lawfull to conjure any thing, differences betweene holie water and coniuration.

The seven reasons why some are not rid of the divell with all their popish conjurations, why there were no conjurors in the primitive church, and why the divell is not so soone cast out of the bewitched as of the possessed.

Other grosse absurdities of witchmongers in this matter of conjurations.

Certaine conjurations taken out of the pontificall and out of the missall.

A conjuration written in the masse booke. Fol. I.

Oremus.

That popish priests leave nothing unconjured, aforme of exorcisme for incense.

The rules and lawes of popish Exorcists and other conjurors all one, with a confutation of their whole power, how S. Martine conjured the divell

That it is a shame for papists to beleeve other conjurors dooings, their owne being of so litle force, Hipocrates his opinion herein.

How conjurors have beguiled witches, what bookes they carie about to procure credit to their art, wicked assertions against Moses and Joseph.

All magicall arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written thereof and prooved by experience.

Of Salomons conjurations, and of the opinion conceived of his cunning and practise therein.

Lessons read in all churches, where the pope hath authoritie, on S. Margarets daie, translated into Enghsh word for word.

A delicate storie of a Lombard, who by S. Margarets example would needs fight with a reall divell.

The storie of Saint Margaret prooved to be both ridiculous and impious in everie point.

A pleasant miracle wrought by a popish preest.

The former miracle confuted, with a strange storie of saint Lucie.

Of visions, noises, apparitions, and imagined sounds, and of other illusions, of wandering soules: with a confutation thereof

Cardanus opinion of strange noises, how counterfit visions grow to be credited, of popish appeerances, of pope Boniface.

Of the noise or sound of eccho, of one that narrowlie escaped drowning thereby, &c.

Of Theurgie, with a confutation thereof a letter sent to me concerning these matters.

Maister of art, and practiser both of physicke, and atso in times past, of certeine vaine sciences; now condemned to die for the same: wherein he openeth the truth touching these deceits.

The Discovery of Witchcraft 1584
Excerpts

BOOK XIII
CHAPTER 22
THE ART OF JUGGLING DISCOVERED, AND IN WHAT POINTS IT DOOTH PRINCIPALLIE CONSIST.

A late experiment, or cousening conjuration practised at Orleance by the Franciscane Friers, ⁶ how it was detected, and the judgement against the authors of that comedie.