that is to do me pleasure and to fulfill my will without any deceit or tarrying nor yet that thou shalt have any power of my body or soul earthly or ghostly nor yet to perish so much of my body as one haire of my head I conjure thee Sibylia by all the riall words aforesaid and by their vertues and powers I charge and binde thee by the vertue thereof to be obedient unto me and to all the words aforesaid and this bond to stand between thee and me upon pain of everlasting condemnation Fiat fiat fiat Amen CHAP. IX A license for Sibylia to goe and come by at all times I Conjure thee Sibyliae which art come hither before me by the commandement of thy Lord and mine that thou shalt have no powers is thy going or comming unto me imagining any evill in any manner of wayes in the earth or under the earth of evill doings to any person or persons I conjure and command thee Sibylia by all the riall work and vertues that be written in this Book that thou shalt not goe to the place from whence thou camest but shalt remaine peaceably invisibly and look thou be ready to come unto me when thou are called by any conjuration of words that be written in this book to come I say at my commandement and to answer unto me truly and duly of all things my will quickly to be fulfilled Vade in pace in nomine patris filii spirtus sancti And the holy ✚ crosse ✚ be between thee and me or between us and you and the Lion of Iuda the root of Iesse the kindred of David be between thee and mee ✚ Christ commeth ✚ Christ commandeth ✚ Christ giveth power ✚ Christ defend me ✚ and his innocent bloud ✚ from all perils of body and soul sleeping or waking Fiat fiat Amen CHAP. X. To know of treasure hidden in the earth WRite in paper these characters following on the saturday in the 〈◊〉 of ☽ and lay it where thou thinkest treasure to be if there be any the paper will burn else not And these be the characters This is the way to goe invisible by these three sisters of Fairies In the name of the Father and of the Son and of the Holy Ghost First goe to a fair parlor or chamber and an even ground and in no lost and from people nine dayes for it is the better and let all thy clothing be clean and sweet Then make a candle of Virgine wax and light it and make a faire fire of charcoles in a fair place in the midle of the parlour or chamber Then take fair clean water that runneth against the east and set it upon the fire and yet thou wathest thy selfe say these words going about the fire three times holding the candle in the right hand ✚ Panthon ✚ Craton ✚ Muriton ✚ Lisecognaton ✚ Seston ✚ Diaton ✚ Maton ✚ Tetâ—agrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Pentessaron ✚ Tendicata ✚ Then rehearse these names ✚ So thie ✚ Sorthia ✚ Sortheos ✚ 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 Son and by the Holy Ghost and by their vertues and powers and by the most mercifull and living God that will command his angell to blow the trump at the day of Judgement and he shall say Come come come to judgement and by all angels archangels thrones dominations principats potestaâ—es 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 doe appeare before me visibly in form and shape of faire women in white vestures and to bring with you to me the ring of invisibility by the which I may goe invisible at mine owne will and pleasure and that in all houres and minutes In nomine patris filii spiritus sancti Amen * Being appeared say this bond following O blessed virgins ✚ Milia ✚ Achili◠✚ I conjure you in the name of the Father in the name of the Son and in the name of the Holy Ghost 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 took of our blessed Lady the Virgine and by all the holy company in heaven I charge thee Sibylia by all the vertues aforesaid that thou be obedient unto me in the name of God that when and in what time and place I shall call thee by this foresaid conjuration written in this book looke thou be ready to come unto me at all houres and minutes and to bring unto me the ring of invisibility whereby I may goe invisible at my will and pleasure and that at all houres and minutes Fiat fiat Amen And if he come not the first night then doe the same the second night and so the third night untill they doe come for doubtlesse they will come and lie thou in thy bed in the same parlor or chamber And lay thy right hand out of the bed and look thou have a faire silken kercher bound abound thy head and be not afraid they will doe thee no harm For there will come before thee three fair women and all in white clothing and one of them will put a ring upon thy finger wherewith thou shalt goe 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 self And when thou wilt goe invisible put in on thy finger the same finger that they did put it on and every new ☽ renew it again For after the first time thou shalt ever have it and ever begin this work in the new of the ☽ and in the houre of ♃ and the ☽ in ♋ ♠♓ CHAP. XI An experiment following of Citrael c. angeli diei dominici Say first the prayers of the angels every day for the space of seaven dayes O Ye glorious angels written in this square be you my coadjutors and helpers in all qâ—estions and demands in all my businesse and other causes by him which shall â—ome to judge both the quick and the dead and the world by fire O angeli gloriosi in hac quadra scripti estote câ—adjutores auxiliatores in omnibus quaestionibus intervogationibus in omnibus negotiis caeterisque causis per eum qui venturus est judicare vivos mortuos mumdum per ignem Say this prayer fasting called Regina linguae ✚ Lemae ✚ solma ac ✚ elmay ✚ gezagra ✚ raamaasin ✚ ezierego ✚ mial ✚ egziephiaz Iosamin ✚ sabach ✚ ha ✚ aem ✚ re ✚ be ✚ esepha ✚ sephar ✚ â—â—mar ✚ semoit ✚ lemajo ✚ pheralon ✚ amic ✚
they are the breath of living creatures some that one of them begat another some that they were created of the least part of the masse whereof the earth was made and some that they are substances betweene God and man and that of them some are terrestriall some celestiall some watery some airy some firy some starry and some of each and every part of the elements and that they know our thoughts and carry our good works and prayers to God and returne his benefits backe unto us and that they are to be worshipped wherein they meete and agree iumpe with the papists as if you read the notes upon the second chapter to the Colossians in the Seminaries testament printed at Rhemes you shall manifestly see though as contrary to the word of God as blacke to white as apppeareth in the Apocalypse where the angell expresly forbad Iohn to worship him Againe some say that they are meane betwixt terrestiall and celestiall bodies communicating part of each nature and that although they be eternall yet that they are moved with affections and as there are birds in the aire fishes in the water and wormes in the earth so in the fourth element which is the fire is the habitation of spirits and divels And lest we should thinke them idle they say they have charge over men and government in all countries and nations Some say that they are onely imaginations in the mind of man Tertullian saith they are birds and fly faster then any sowle of the aire Some say that divels are not but when they are sent and therefore are called evill angels Some thinke that the divell sendeth his angels abroad and â—e himselfe maketh his continuall abode in hell his mansion place CHAP. III. The opinion of Psellus touching spirits of their severall orders and a confutation of his errors therein PSellus being of authority in the church of Rome and not impugnable by any catholike being also instructed in these supernaturall or rather diabolicall matters by a monke called Marcus who had been familiarly conversant a long time as he said with a certaine divell reporteth upon the same divels owne word which must needs understand best the state of this question that the bodyes of angels and divels consist not now of all one element though perhaps it were otherwise before the fall of Lucifer and that the bodyes of spirits and divels can feele and be felt do hurt and be hurt in so much as they lamenâ— when they are stricken and being put to the fire are burnt and yet that they themselves burne continnually in such sort as they leave ashes behind them in places where they have beeâ—e as manifest tryall thereof hath been if he say truly in the borders of Italy He also saith upon like credit and assurance that divels and spirits do avoid and shed from out of their bodyes such seed or nature as whereby certaine vermine are ingendered and that they are nourished with food as we are saving that they receive it not into their mouthes but sucke it up into their bodies in such sort as sponges soke up water Also he saith they have names shapes and dwelling places as indeed they have though not in temporall and corporâ—â— sort Furthermore he saith that there are six princiall kind of divels which are not only corporall but temporall and worldly The first sort consist of fire wandering in the region neere to the moone but have no power to go into the moone The second sort consisting of aire have their habitation more low and neere unto us these saith he are proud and great boasters very wise and deceitfull and when they come downe are seene with streames of fire at their taile He saith that these are commonly conjured up to make images laugh and lamps burne of their owne accord and that in Assyria they use much to prophesie in a bason of water Which kinde of incantation is usuall among our conjurors but it is here commonly performed in a pitcher or pot of water or else in a viall of glasse filled with water wherein they say at the first a little sound is heard without a voice which is a token of the divels comming Anon the water seemeth to be troubled and then there are heard small voyces wherewith they give their answers speaking so softly as no man can well heare them because saith Cardane they would not be argued or rebuked of lies But this I have else-where more largely described and confuted The third sort of divels Psellus saith are earthly the fourth watery or of the sea the fift under the earth the sixt sort are Lucifugi that is such as delight in darkenes and are scant indued with sense and so dull as they can scarse be moved with charmes or conjurations The same man saith that some divels are worse than other but yet that they all hate God and are enemies to man But the worser moity of divels are Aquei Subterranei and Lucifugi that is watery under the earth and shunners of light because saith he these hurt not the soules of men but destroy mens bodies like mad and ravening beasts molesting both the inward and outward parts thereof Aquei are they that raise tempests and drowne seafaring men and do all other mischiefes on the water Subterranei and Lucifugi enter into the bowels of men and torment them that they possesse with the phrensie and the falling evill They also assault them that are miners or pioners which use to worke in deepe and darke holes under the earth Such divels as are earthy and aiery he saith enter by subtilty into the minds of men to deceive them provoking men to absurd and unlawfull affections But herein his philosophy is very unprobable for if the divell be earthy he must needs be palpable if he be palpable he must needs kill them into whose bodies he entereth Item if he be of 〈…〉 then must he also be visible and untransformable in that 〈…〉 God 's creation cannot be annihilated by the creature So as though it were granted that they might adde to their substance matter and forme c. yet it is most certaine that they cannot diminish or alter the substance whereof they consist as not to be when they liâ—t spirituall or to relinquish and leave earth water fire aire or this and that element whereof they are created But howsoever they imagine of water aire or fire I am sure earth must always be visible and palpable yea and aire must alwayes be invisible and fire must be hot add water must be moist And of these three latter bodies specially of water and aire no forme nor shape can be exhibited to mortall eye naturally or by the power of any creature CHAP. IIII. More absurd assertions of Psellus and such others concerning the actions and passions of spirits his definition of them and of his experience therein MOreover the same author saith that
Succubus wiâ—h incantations charmes conjutations c. do destroy c. the births of women with child the young of all cattel the corne of the field the grapes of the vines the fruit of the trees Item men women and all kind of cattel and beasts of the field and with their said inchantments c. do utterly extinguish suffocate and spoile all vineyards orchards meadowes pastures grasse greene corne and ripe corne and all other podware yea men and women themselves are by their imprecations so afflicted with externall and inward paines and diseases that men cannot beget nor women bring forth any children nor yet accomplish the duty of wedlock denying the faith which they in baptisme prosessed to the destruction of their own soules c. Our pleasuâ—â— therefore is that all impediments that may hinder the inquisitors office be utterly removed from among the people lest this blot of heresie proceed to poison and defile them that be yet Innocent And therefore we do ordaine by vertue of the apostolical authority that our inquisitors of high Almanie may execute the office of inquisition by all tortures and afflictions in all places and upon all persons what and wheresoever as well in every place and diocesse as upon any person and that as freely as though they were named expressed or cited in this our commission CHAP. VII â—oeticall authorities commonly alleadged by witchmongers for the proof of witches miraculous actions and for confirmation of their supernaturall power HEre have I a place and opportunity to discover the whole art of witchcraft even all their charmes periapts characters amulets â—rayers blessings cursings hurtings helpings knaveries cosenages c. But first I will shew what authorities are produced to defend and maintain the same and that in serious sort by Bodin Spinaeus Hemingins Variâ—â—s Danaeus Hyperius M. Mal. and the rest Carmina vel caelpossunt de ducere lunam Carminibus Circe socios mutavit Vlyssis Frigidus in pratis cantando rumpitur anguis Inchantments pluck out of the skie The moon though she be plac't one high Dame Circes with her charmes so fine Ulysses mates did turne to swine The snake with charmes is burst in twaine In meadows where she doth remain Againe out of the same poet they cite further matter Has berbas atque haec Ponto mihi lecta venena Ipsa dedit Maeris nascuntur plurima Ponto His ego saepè lupam fieri se condere sylvis Maerim saepè animas imis exirc sepulchris Atquesatas aliò vidi traducere messes These herbs did Meris give to me And poisons pluckt at Pontus For there they grow and multiply And do not so amongst us With these she made herself become A wolfe and hid her in the wood She fetcht up soules out of their tombe Removing corne from where it stood Furthermore out of Ovid they alleadge these following Nocte volant puerósque petunt nutricis egentes Et vitiant cunis corpora capta suis Carpere dicuntur lactentia viscera rostris Et plenum potu sanguine guttur habent To children they do fly by night And catch them while their nursses sleep And spoile their little bodies quite And home they bear them in their beake Again out of Virgil in form following Hinc mihi Massylae gentis monstrata sacerdos Hesperidum templi custos epulásque draconi Quae dabat sacros servabat in arbore ramos Spargens humida mella soporiferúmque papaver Haec se carminibus promittit solvere mentes Quas velit ast aliis duras immittere curas Sistere aquam fluviis vertere sidera retrò Nocturnósque ciet manes mugire videbis Sub pedibus terram descendere montibus ornos From thence a virgine Priest is come From out Massyla land Sometimes the Temple there she kept And from her heavenly hand The dragon meat did take she kept Also the fruit divine With herbs and liquors sweet that still To sleep did men incline The minds of men she saith from love With charmes she can unbind In whom she list but others can She cast to cares unkind The running streames do stand and from Their course the starres do wreath And souls she conjure can thou shalt See sister underneath The ground with roring gape and trees And mountaines turne upright c. Moreover out of Ovid they alledge as followeth Cùm volui ripis ipsis mirantibus amnes In fontes rediere suos concussáque sisto Stantia concuâ—io cantu freta nubila pesto Nubiláque induco ventos abigóque vocóque Vipereas rumpo verbis carmine fauces Viváque saxa suâ convulsáque robora terrâ Et sylvas inoveo jubeóque tremescere montes Et mugire solum manésque exire sepulchris Téque luna traho c. The rivers I can make retire Into the Fountains whence they flowe Whereat the bank themselves admire I can make standing waters go With charmes I drive both sea and cloud I make it calme and blowe aloud The vipers jawes the rocky stone With words and charmes I breake in twaine The force of earth congeal'd in one I move and shake both woods and plaine I make the souls of men arise I pull the moon out of the skies Also out of the same poet Verbáque ter dixit placidos facientia somnos Quae mare turbatum quae flumina concita sistant And thrice she spake the words that caus'd Sweet sleep and quiet rest She staid the raging of the sea And mighty flouds supprest Et miserum tenues in jecur urget acus She sticketh also needles fine In livers whereby men do pine Also out of other poets Carmine laesa Ceres sterilem vanescit in berbam Deficiunt laesi carmine fontis aquae Illicibus glandes cantantáqne vitibus uva Decidit nullo poma movente fluunt With charmes the corne is spoiled so As that it vades to barren grasse With charmes the Springs are dried lowe That none can see where watet was The grapes from vines the mast from okes And beats down fruit with charming strokes Quae sider a excantata voce Thessalâ Lunámque coelo diripit She plucks downe moon and starres from skie With chaunting voice of Thessaly Hanc ego de coelo ducentem sidera vidi Fluminis ac rapidi carmine vertititer Haec cantu findÃâ—que solum manésque sepulcbris Elicit tepido devorat ossa rego Cùm lubet haec tristi depellit lumina coelo Cùm lubet aestivo convocat orbe nives She plucks each starre out of his throne And turneth back the raging waves With charmes she makes the earth to cone And raiseth souls out of their graves She burns mens bones as with a fire And pulleth downe the lights from heaven And makes it snowe at her desire Even in the midst of summer-season Mens bausti nullâ sanie polluta veneni Incantata perit A man inchanted runneth mad That never any poison had Cessavere vices rerum
that divers spirits rested in and upon one man and yet no reall or corporall spirit meant As for example The Lord took of the spirit that was upon Moses and put it upon the seventy elders and when the spirit rested upon them they prophesied Why should not this be as substantiall and corporall a spirit as that wherewith the maid in the Acts of the Apostles was possessed Also Elisha intreated Elia that when he departed his spirit might double upon him We read also that the spirit of the Lord came upon Othinel upon Gidcon Ieptha Samson Balaam Saul David Ezekiel Zachary Amasay yea it is written that Caleb had another spirit than all the Israelites beside and in another place it is said that Daniâ—l had a more excellent spirit than any other So as though the spirits as well good as bad are said to be given by number and proportion yet the quality and not the quantity of them is alwayes thereby meant and presuposed Howbeit I must confesse that Christ had the spirit of God without measure as it is written in the Evangelist Iohn But where it is said that spirits can be made tame and at commandment I say to those grosse conceivers of Scripture with Salomon who as they falsly affirme was of all others the greatest conjuror saith thus in expresse words No man is lord over a spirit to retaine a spirit at his pleasure CHAP. VII Whether Spirits and soules can assume bodies and of their creation and substance wherein writers doe extreamly contend and vary SOme hold opinion that spirits and soules can assume and take unto them bodies at their pleasure of what shape or substance they lift of which mind all papists and some protestants are being more grosse than another sort which hold that such bodies are made to their hands Howbeit these doe varie in the elements wherewith these spirituall bodies are composed For as I have said some affirm that they consist of fire some think of air and some of the starres and other celestiall powers But if they be celestiall then as Peter Martyr saith must they follow the circular motion and if they be elementary then must they follow the motions of those elements of which their bodies consist Of air they cannot be for air is Corpus homogeneum so as every part of air is air whereof there can be no distinct members made For an organicall body must have bones sinews veins flesh c. which cannot be made of air Neither as Peter Martyr affirmeth can an airy body receive or have either shape or figure But some ascend up into the clouds where they find as they say diverse shapes and formes even in the air Unto which objection P. Martyr answereth saying and that truly that clouds are not altogether air but have a mixture of other elements mingled with them CHAP. XVIII Certaine popish reasons concerning spirits made of air of day divels and night divels and why the divell loveth no salt in his meat MAny affirm upon a fable cited by M. Mal. that spirits are of air because they have been cut as he saith in sunder and closed presently again and also because they vanish away so suddenly But of such apparitions I have already spoken and am shortly to say more which are rather seen in the imagination of the weak and diseased than in verity and truth Which sights and apparitions as they have been common among the unfaithfull so now since the preaching of the Gospell they are most rare And as among fainthearted people namely women children and sick folks they usually swarmed so among strong bodies and good stomachs they never used to appeare as elsewhere I have proved which argueth that they were only phantasticall and imaginary Now say they that imagine divels and spirits to be made of air that it must needs bee that they consist of that element because otherwise when they vanish suddenly away they should leave some earthy substance behinde them If they were of water then should they moisten the place where they stand and must needs be shed on the floore If they consisted of fire then would they burn any thing that touched them and yet say they Abraham and Lot washed their feet and were neither scalded nor burnt I finde it not in the Bible but in Bodin that there are day divels and night divels The same fellow saith that Deber is the name of that divell which hurteth by night and Cheleb is he that hurreth by day howbeit he confesseth that Satan can hurt both by day and night although it be certain as he saith that he can doe more harm by night than by day producing for example how in a night he slew the first born of Egypt And yet it appeareth plainly in the text that the Lord himself did it Whereby it seemeth that Bodin putteth no difference between God and the divell For further confirmation of this his foolish assertion that divels are more valiant by night than by day he alleadgeth the 104 Psalme wherein is written Thou makest darknesse and it is night wherein all the beasts of the Forrest creep forth the lions roar c. when the sun riseth they retire c. So as now he maketh all beast to be divels or divels to be beasts Oh barbarous blindnesse This Bodin also saith that the divell loveth no salt in his meat for that it is a sign of eternity and used by Gods commandement in all sacrifices abusing the Scriptures which hee is not ashamed to quote in that behalfe But now I will declare how the Scripture teacheth our dull capacities to conceive what manner of thing the divell is by the very names appropriated unto him in the same CHAP. XIX That such divels as are mentioned in the scriptures have in their names their nature and qualities expressed with instances thereof SUch divels are mentioned in the Scriptures by name have in their names their nature and qualities expressed being for the most part the idols of certaine nations idolatrously erected in stead or rather in spight of God For Beelzebub which signifieth the lord of the flies because he taketh every simple thing in his web was an idol or oracle erected at Ekron to whom Ahaziah sent to know whether he should recover his disease as though there had been no God in Israel This divell Beelzebub was among the Jews reputed the principall divell The Grecians called him Pluto the Latines Sumanus quasi summum deorum manium the chief ghost of spirit of the dead whom they supposed to walk by night although they absurdly beleeved also that the soul died with the body So as they did put a difference between the ghost of a man and the soul of a man and so doe our papists howbeit none otherwise but that the soul is a ghost when it walketh on the earth after the dissolution of the body
because thou hast denyed thy faith thy health and salvation For thy great disobedience thou art worthy to be condemned Therefore let the divine trinity thrones dominions principats potestats virtutes cherubim and seraphim and all the soules of saints both of men and women condemn thee for ever and be a witnesse against thee at the day of judgement because of thy disobedience And let all creatures of our Lord Jesus Christ say thereunto Fiat fiat fiat Amen And when he is appeared in the crystall stone as is said before bind him with this bond as followeth to wit I conjure thee spirit N. that an appeared to me in this crystall stone to me and to my fellow I conjure thee by all the royall words aforesaid the which did constrain thee to appeare therein and their vertues I charge thee by them all that thou shall not depart out of this crystall stone untill my will being fulfilled thou be licensed to depart I conjure and bind thee spirit N. by that omnipotent God which commanded the angell S. Michaâ—ll 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 goe out of the crystall 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 minutes when and wheresoever I shall call thee by the vertue of our Lord Jesus Christ or by any conjuration of words that is written in this book and to shew me and my friends true visions in this crystall stone of any thing or things that we would see at any time or times and also to goe and fetch me the fairy Sibylla that I may talk with her in all kinde of talk as I shall call her by any conjuration of words contained in this book I conjure thee spirit N. by the great wisdome and divinity of his Godhead my will to fulfill as is aforesaid I charge thee upon pain of condemnation both in this world and in the world to come Fiat fiat fiat Amen I conjure thee spirit N. in this crystall stone by God the father by God the son Jesus Christ and by God the Holy Ghost three persons and one God and by their vertues I conjure thee spirit that thou do goe in peace and also to come again to me quickly and to bring with thee into that circle appointed Sibylia fairie that I may talk with her in those matters that shall be to her honour and glory and so I change thee declare unto her I conjure thee spirit N. by the bloud of the innocent lamb the which redeemed all the world by the vertue thereof I charge thee thou spirit in the crystal stone that thou do declare unto her this message Also I conjure thee spirit N. by all angels and archangels thrones dominations principats potestates virtues cherubim and seraphim and by their vertues and powers I conjure thee N. that thou do depart with speed and also to come again with speed and to bring with thee the fairie Sibylia to appeare in that circle before I doe read the conjuration in this booke seven times Thus I charge thee my will to be fulfilled upon pain of everlasting condemnation Fiat fiat fiat Amen Then the figure aforesaid pinned on thy brest rehearse the words therein and say ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ then begin your conjuration as followeth here and say I conjure thee Sibylia O gentle virgine of fairies by the mercy of the Holy Ghost and by the dreadfull day of doom and by their vertues and powers I conjure thee Sibylia O gentle virgin 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 firmanent and by the king and queen of fairies and their vertues and by the faith and obedience that thou bearest unto them I conjure thee Sibylia by the bloud that ran out of the side of our Lord Jesus Christ crucified and by the opening of heaven and by the renting of the Temple and by the darknesse 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 Virgin Mary 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 form and shape of a beautifull woman in a bright and white vesture adorned and garnished most fair and to appeare to me quickly without deceit or tarrying and that thou faile not to fulfill my will and desire effectually For I will choose thee to be my blessed virgin and will have common copulation with thee Therefore make hast and speed to come unto me and to appear as I have said before To whom be honor and glory for ever ever Amen The which done and ended if thee come not repeat the conjuration till they doe come for doubtlesse they will come And when shee is appeared take your censers and incense her with frankincense then bind her with the bond as followeth I doe conjure thee Sibylia by God the Father God the Son and God the Holy Ghost three persons and one God and by the blessed virgine Mary mother of our Lord Jesus Christ and by all the whole and holy company of heaven and by the dreadfull day 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 binde 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 ran out of the side of our Lord Jesus Christ crucified and by the vertue hereof I conjure thee Sibylia to come to me and to appeare to me at all times visibly as the conjuration of words leadeth written in this book I conjure thee Sibylia O blessed Virgine of fairies by the opening of heaven and by the renting of the Temple and by the darknesse of the Sun 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 queen of fairies and by their vertues I conjure thee Sibylia to appeare before the conjuration be read over four times and that visibly to appeare as the conjuration leadeth written in this book and to give mee good counsell at all times and to come by treasures hidden in the earth and all other things
fascination and witchcraft by malicious and angry eies unto displeasure so are there witching aspects tending contrari wise to love or at the least to the procuring of good will and liking For if the fascination or witchcraft be brought to passe or provoked by the desire by the wishing and coveting of any beautifull shape or savour the venome is strained through the eyes though it be from a far and the imagination of a beautiful forme resteth in the heart of the lover and kindleth the fire wherewith it is afflicted And because the most delicate sweet and tender bloud of the beloved doth there wander his countenance is there represented shining in his owne bloud and cannot there be quiet and is so haled from thence that the bloud of him that is wounded reboundeth and slippeth into the wounder according to the saying of Lucretius the poet to the like purpose and meaning in these verses Idque petit corpus mens unde est saucia amore Namque omnes plerunque cadunt in vulnus illâ—m Emicat in parlem sanguis unde icimur ictu Et si cominus est os tum rubor occupat humor And to that body t is rebounded From whence the mind by love is wounded For in a manner all and some Into that wound of love do come And to that part the bloud doth flee From whence with stroke we striken bee If hard at hand and near in place Then ruddie colour fils the face Thus much may seem sufficient touching this matter of natural magick whereunto though much more may be annexed yet for the avoiding of tediousnesse and for speedier passage to that which remaineth I will break off this present treatise And now somewhat shal be said conâ—erning divels and spirits in the discourse following A Discourse upon divels and spirits and first of Philosophers opinions also the manner of their reasoning hereupon and the same confuted CHAP. I. THere is no question nor theme saith Hierome Cardons so difficult to deal in nor so noble an argument to dispute upon as this of divels and spirits For that being confessed or doubted of the eternity of the soul is either affirmed or denied The heathen philosophers reason hereof amongst themselves in this sort First they that maintain the perpetuity of the soul say that if the soul died with the body to what end should men take pains either to live wel or die wel when no reward for vertue nor punishment for vice insueth after this life the which otherwise they might spend in ease and security The other sort say that vertue and honesty is to be pursued Nou spe praemii sed virtutis amore that is Not for hope of reward but for love of vertue If the soul live ever say the other the least portion of life is here And therefore we that maintain the perpetuity of the soul may be of the better comfort and courage to sustain with more constancy the losse of children yea and the losse of life it self whereas if the soul were mortal all our hope and felicity were to be placed in this life which many Atheists I warrant you at this day do But both the one and the other missed the cushion For to do any thing without Christ is to weary our selves in vain sith in him only oâ—â— corruptions are purged And therefore the folly of the Gentiles that place Summum bonum in the felicity of the body or in the happinesse or pleasures of the mind is not only to be derided but also abhorred For both our bodies and mindes are intermedled with most miserable calaâ—â—ties and therefore therein cannot consist perfect felicity But in the word of God is exhibited and offered unto us that hope which is mos◠〈◊〉 absolute sound and sincere not to be answered or denyed by the judgement of philosophers themselves For they that preferre temperance before all other things as Summum bonum must needs see it to be but a witnesse of their natural calamity corruption and wickednesse and that it serveth for nothing but to restrain the dissolutenesse which hath place in their mindes infected with vices which are to be bridled with such corrections yea and the best of them all faileth in some point of modesty Wherefore serveth our philosophers prudence but to provide for their owne folly and misery whereby they might else be utterly overthrown And if their nature were not intangled in errors they should have no need of such circumspection The justice whereof they speake serveth but to keepe them from ravine theft and violence and yet none of them all are so just but that the very best and uprightest of them fall into great infirmities both doing and suffering much wrong and injury And what is their fortitude but to arme them to endure misery griefe danger death it selfe But what happinesse or goodnesse is to be reposed in that life which must be waited upon with such calamities and finally must have the helpe of death to finish it I say if it be so miserable why do they place Summum bonum therein S. Paul to the Romans sheweth that it cannot be that we should attaine to justice through the morall and naturall actions and duties of this life because that never the Jewes nor the Gentiles could expresse so much in their lives as the very law of nature or of Moses required And therefore he that worketh without Christ doth as he that reckoneth without his host CHAP. II. Mine owne opinion concerning this argument to the disproofe of some writers hereupon I For my part do also thinke this argument about the nature and substance of divels and spirits to be so difficult as I am perswaded that no one author hath in any certaine or perfect sort hitherto written thereof In which respect I can neither allow the ungodly and prophane sects and doctrines of the Sadduces and Peripateticks who deny that there are any divels or spirits at all nor the fond and superstitious â—reatise of Plato Proclus Plotinus Porphyâ—ie or yet the vaine and absurd opinions of Psellus Nider Sprenger Cumanus Bodin Michael Andreas Ianus Matchaeus Laurentius Ananias Iamblichus c who with many others write so ridiculously in these matters as if they were babes fraied with bugges some affirming that the soules of the dead become spirits the good to be angels the bad to be divels some that spirits or divels are onely in this life some that they are men some that they are women some that divels are of such gender as they lift themselves some that they had no beginning nor shall have ending as the Manichees maintaine some that they are mortall and die as Plutarch affirmeth of Pan some that they have no bodies at all but receive bodies according to their phantasies and imaginations some that their bodies are given unto them some that they make themselves Some say they are wind some that