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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62397	The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery.; Discoverie of witchcraft	Scot, Reginald, 1538?-1599.; Scot, Reginald, 1538?-1599. Discourse concerning the nature and substance of devils and spirits.	1665 (1665)	Wing S945A; ESTC R20054	529,066	395

whole and holy company of Heaven and by the dreadful day of doom and by all Angels and Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and their vertues and 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 blood that ran out of the side of our Lord Jesus Christ crucified and by the vertue hereof I conjure thee Sibylia to come to me and to appear to me at all times visibly as the Conjuration of words leadeth written in this Book I conjure thee Sibylia O blessed Virgin of Fairies by the opening of Heaven and by the renting of the Temple and by the darkness of the Sun at the time of his death and by the rising of the dead in the time of his glorious Resurrection and by the unspeakable Name of God ✚ Tetragrammaton ✚ and by King and Queen of Fairies and by their vertues I conjure thee Sibylia to appear before the Conjuration be read over four times and that visibly to appear as the the Conjuration leadeth written in this Book and to give me good counsel at all times and to come by treasures hidden in the earth and all other things that is to do me pleasure and to fulfil my will without any deceit or tarrying nor yet that thou shalt have any power of my body or soul earthly or ghostly nor yet to perish so much of my body as one hair of my head I conjure thee Sibylia by all the royal words aforesaid and by their vertues and powers I charge and bind thee by the vertue thereof to be obedient unto me and to all the words aforesaid and this bond to stand between thee and me upon pain of everlasting condemnation Fiat fiat fiat Amen CHAP. XVIII A License for Sibylia to go and come by at all times I Conjure thee Sibylia which art come hither before me by the commandement of thy Lord and mine that thou shalt have no power in thy going or coming unto me imagining any evil in any manner of wayes in the earth or under the earth of evil doings to any person or persons I conjure and command thee Sibylia by all the royal words and vertues that be written in this Book that thou shalt not go to the place from whence thou camest but shalt remain peaceably invisibly and look thou be ready to come unto me when thou art called by any conjuration of words that be written in this Book to come I say at my commandement and to answer unto me truly and duly of all things my will quickly to be fulfilled Vade in pace in Nomine Patris Filii Spiritus Sancti And the holy ✚ cross ✚ between thee and me or between us and you and the Lion of Juda the root of Jess the kindred of David be between thee and me ✚ Christ cometh ✚ Christ commandeth ✚ Christ giveth power ✚ Christ defend me ✚ and his innocent blood ✚ from all perils of body and soul sleeping and waking Fiat fiat Amen CHAP. XIX To know of Treasure hidden in the Earth WRite in paper these characters following on the Saturday in the hour of ☽ and lay it where thou thinkest Treasure to be if there be any the paper will burn else not And these be the characters This is the way to go invisible by these three Sisters of Fairies IN the Name of the Father and of the Son and of the Holy Ghost First go to a fair Parlor or Chamber and an even ground and in no loft and from people nine dayes for it is the better and let all thy cloathing be clean and sweet Then make a Candle of Virgin Wax and light it and make a fair fire of Charcoles in a fair place in the middle of the Parlour or Chamber Then take fair clean water that runneth against the East and set it upon the fire and if thou washest thy self say these words going about the fire three times holding the Candle in thy right hand ✚ Panthon ✚ Craton ✚ Muriton ✚ Bisecognaton ✚ Siston ✚ Diaton ✚ Maton ✚ Tetragrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Pentessaron ✚ Tendicata ✚ Then rehearse these names ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ Milia ✚ Achilia ✚ Sibylia ✚ In Nomine Patris et Filii et 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 merciful and living God that will command his Angel to blow the trump at the day of Judgment and he shall say Come come come to judgment and by all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and powers I conjure you thre sisters by the vertue of all the royal words aforesaid I charge you that you do appear before me visibly in form and shape of fair women in white vestures and to bring with you to me the Ring of Invisibility by the which I may go invisible at mine own will and pleasure and that in all hours and minutes In Nomine Patris Filii Spiritus Sancti Amen Being appeared say this bond following O blessed Virgins ✚ Milia ✚ Achilia ✚ I conjure you in the Name of the Father in the Name of the Son and the Name of the Holy Ghost and by their vertues I charge you to depart from me in peace for a time And Sibylia I conjure thee by the vertue of our Lord Jesus Christ and by the vertue of his flesh and precious blood that he took of our blessed Lady the Virgin and by all holy company in Heaven I charge thee Sibylia by all the vertues aforesaid that thou be obedient unto me in the Name of God that when and what time and place I shall call thee by this foresaid Conjuration written in this Book look thou be ready to come unto me at all hours and minutes and to bring unto me the Ring of Invisibility whereby I may go invisible at my will and pleasure and that at all hours and minutes Fiat fiat Amen And if they come not at the first night then do the same the second night and so the third night until they do come for doubtless they will come and lie thou in thy bed in the same Parlor or Chamber And lay thy right hand out of the bed and look thou have a fair silken Kercher bound about thy head and be not afraid they will do thee no harm For there will come before thee three fair women and all in white cloathing and one of them will put a Ring upon thy finger wherewith thou shalt go invisible Then with speed bind them with the bond aforesaid When thou hast this Ring on thy finger look in

The fift under the Earth The sixt sort are Lucifugi that is such as delight in darkness and are scant indued with sense and so dull as they can scarse be moved with Charms or Conjurations The same man saith That some Devils are worse than other but yet that they all hate God and are enemies to man But the worser moity of Devils are Aquei Subterranei and Lucifugi that is watery under the Earth and shunners of light Because saith he these hurt not the souls of men but destroy mens bodies like mad and ravening beasts molesting both inward and outward parts thereof Aquei are they that raise tempests and drown Seafaring men and do all other mischiefs on the water Subterranei and Lucifugi enter into the Bowels of men and torment them that they poss●ss with the phrinsie and the falling evill They also assault them that are miners or pioners which use to work in deep and dark holes under the earth Such Devils as are earthy and airy he saith enter by subtilty into the minds of men to deceive them provoking men to absurd and unlawful affections But herein his Philosophy is very unprobable for if the Divel be earthy he must needs be palpable if he palpable he be must needs kill them into whose bodies he entereth Item if he be of earth created then must he also be visible and untransformable in that point for Gods creation cannot be annihilated by the creature So as though it were granted that they might add to their substance matter and form c. yet it is most certain that they cannot diminish or alter the substance whereof they consist as not to be when they list spiritual or to relinquish and leave earth water fire air or this and that element whereof they are created But howsoever they imagine of water air or fire I am sure earth must alwayes be visible and palpable yea and air must alwayes be invisible and fire must be hot and water must be moist And of these three latter bodies specially of water and air no form nor shape can be exhibited to mortal eyes naturally or by the power of any creature CHAP. IV. 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 Spirits whisper in our minds and yet not speaking so lowd as our ears may hear them but in such sort as our souls speak altogether when they are dissolved making an example by lowd speaking afar off and a comparison of soft whispering neer at hand so as the Devil entreth so neer to the mind as the Ear need not hear him and that every part of a Devil or Spirit seeth heareth and speaketh c. But herein I will believe Paul better then Psellus or his Monk or the Monks Devil For Paul saith If the whole body were an eye where were hearing If the whole body were hearing where were smelling c. Whereby you may see what accord is betwixt Gods Word and Witchmongers The Papists proceed in this matter and say That these Spirits use great knavery and unspeakable bawdery in the breach and middle parts of man and woman by tickling and by other lecherous devices so that they fall jump in judgment and opinion though very erroneously with the foresaid Psellus of whose doctrine also this is a parcel to wit That these Devils hurt not Cattel for the hate they bear unto them but for love of their natural and temperate heat and moisture being brought up in deep dry and cold places Marry they hate the heat of the Sun and the Fire because that kind of heat dryeth too fast They throw down stones upon men but the blows thereof do no harm to them whom they hit because they are not cast with any force for saith he The Devils have little and small strength so as the stones do nothing but fray and terrifie men as scare-crows do Birds out of the Corn-fields But when these Devils enter into the pores then do they raise wonderful tumults in the body and mind of man And if it be a subterrene Devil it doth writhe and bow the possessed and speaketh by him using the spirit of the Patient as his instrument But he saith that when Lucifugus poss●ss●th a man he maketh him dumb and as it were dead and these be they that are cast out saith he only by F●sting and Prayer The same Psellus with his mates Bodin and the penners of M. Mal. and others do find fault with the Physitians that affirm such infirmities to be curable with diet and not by inchantments saying That Physitians do only attend upon the body and that which is perceiveable by outward sense and that as touching this kind of divine Philosophy they have no skill at all And to make D●vels and Spirits seem yet more corporal and terrene he saith That certain Devils are belonging to certain Countries and speak the language of the same Countries and none other some the Assyrian some the Chaldaean and some the Persian tongue and that they feel stripes and fear hurt and specially the dint of the Sword in which respect Conjurors have Swords with them in their Circles to terrifie them and that they change shapes even as sodainly as men do change colour with blushing fear anger and other moods of the mind He saith further That there be brute beasts among them and yet Devils and subject to any kind of death insomuch as they are so foolish as they may be compared to Flies Fleas and Worms who have no respect to any thing but their food not regarding or remembring the whole from out of whence they came last Marry Devils compounded of Earth cannot often transform themselves but abide in some one shape such as they best like and most delight in to wit in the shape of Birds or Women and therefore the Greeks call them Neidas Nereidas and Dreidas in the feminine gender which Dreidae inhabited as some write the Islands beside Scotland called Druidae which by that means had their denomination and name Other Devils that dwell in dryer places transform themselves into the masculine kind Finally Psellus saith They know our thoughts and can prophesie of things to come His definition is That they are perpetual mindes in a passible body To verifie these toyes he saith That he himself saw in a certain night a man brought up by Aletus Lybius into a Mountain and that he took an hearb and spat thrice into his mouth and anointed his eyes with a certain Ointment so as thereby he saw great troops of Devils and perceived a Crow to flie into his mouth and since that hour he could prophesie at all times saving on Good-friday and Easter-sunday If the end of this tale were true it might not only have satisfied the Greek Church in keeping the day of Easter together with the Church

and all kind of Cattel and Beasts of the field and with their said Inchantments c. do utterly extinguish suffocate and spoil all Vineyards Orchards Meadows Pastures Grass green Corn and ripe Corn and all other Podware yea men and women themselves are by their imprecations so afflicted with external and inward pains 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 Baptism professed to the destruction of their own own souls c. Our pleasure 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 poyson and defile them that be yet innocent And therefore we do ordain by vertue of the Apostolical Authority that our Inquisitors of high Almaine 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 Diocess as upon any person and that as freely as though they were named expressed or cited in this our Commission CHAP. VII Poetical Authorities commonly alledged by Witchmongers for the proof of Witches miraculous Actions and for Confirmation of their Supernatural Power HEre have I a place and opportunity to discover the whole Art of Witchcraft even all their Charms Periapts Characters Amulets Prayers 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 Hemingius Varius Danaeus Hyperius M. Mal. and the rest Carmina vel caelo possunt deducere lunam Carminibus Circe socios mutavit Ulyssis Frigidus in pratis Cantando rumpitur anguis Inchantments pluck out of the Skie The Moon though she be plac't on high Dame Circe with her Charms so fine Ulysses mates did turn to Swine The Snake with Charms is burst in twain In Meadows where she doth remain Again out of the same Poet they cite further matter Has herbas atque haec Ponto mihi lecta venena Ipsa dedit Meris nascuntur plurima Ponto His ego saepè lupam fieri se condere sylvis Maerim saepè animas imis exire sepulchris Atque satas aliò vidi traducere messes These Herbs did Meris give to me And Poysons pluckt at Pontus For there they grow and multiply And do not so amongst us With these she made herself become A Wolf and hid her in the Wood She fetch up Souls out of their Tombe Removing Corn from where it stood Furthermore out of Ovid they alledge these following Nocte volant puerósque petunt nutricis egentes Et vitiant cunis corpora captae suis Carpere dicuntur lactentia viscera rostris Et plenum potu sanguine guttur habent To Children they do fly by night And catch them while their Nurses sleep And spoil their little bodies quite And home they bear them in their beak Again out of Virgil in form following Hinc mihi Massylae gentis monstratae sacerdos Hesperidum Templi custos epulásque draconi Quae dabat sacros servabat in aerbore ramos Spargens humida mella soporiferúmque papaver Haec se carminibus promittit solvere mentes Quas velit ast aliis dur as immittere curas Sistere aquam fluviis vertere sidera retrò Nocturnósque ciet manes mugire videbis Sub pedibus terram descendere montilus ornos Tho. Phaiers Translation of the former words of Virg. 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 mindes of men she saith from love With charms she can unbind In whom she list but others can She cast to cares unkind The running streams do stand and from Their course the Starrs do wreath And Souls she conjure can thou shaelt See sister underneath The ground with roring gape and trees And Mountains turn upright c. Moreover out of Ovid they alledge as followeth Cùm volui ripis ipsis mirantibus amnes In fontes rediere suos coneussáque sisto Stantia concutis cantu freta nubila pello Nubiláque induco ventos abigóque vocóque Vipere as rumpo verbis carmine fauces Viváque saexa suâ convulsáque robora terrâ Et sylvas moveo jubeóque tremiscere montes Et mugire solum manésque exire sepulchris Téque luna traho c. The Rivers I can make retire Into the Fountains whence they flow Whereat the banks themselves admire I can make standing Waters go With Charms I drive both Sea and Cloud I make it calm and blow aloud The Vipers jaws the rockie stone With Words and Charms I brake in twain The force of Earth congeal'd in one I move and shake both Woods and Plain 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 floods supprest Et miserum tenues in jecur urget acus She striketh also Needles fine In Livers whereby men do pine Also out of other Poets Carmine laesa Ceres sterilem vanescit in herbam Deficiunt laesi carmine fontis aquae Ilicibus glandes cantantáque viribus uva Decidit nullo poma movente fluunt With Charms the Corn is spoiled so As that it vades the barren grass With Charms the Springs are dried low That none can see where Water was The Grapes from Vines the Mast from Oakes And beats down fruit with charming strokes Quae sidera excantata voce Thessalâ Lunámque coelo diripit She plucks down Moon and Stars from Skie With chaunting voyce of Thessaly Hanc ego de coelo ducentem sidera vidi Fluminis ac rapidi Carmine vertitier Haec cantu finditque solum manésque Sepulchris Elicit tepido devorat ossa rogo Cùm lubet haec tristi depellit lumina coelo Cùm lubet aestivo convocat orbe nives She plucks each Star out of his throne And turneth back the raging waves With Charms she makes the Earth to cone And raiseth Souls out of their graves She burns mens Bones as with fire And pulleth down the Lights from Heaven And makes it snow at her desire Even in the midst of Summer-season Mens hausti nullâ sanie polluta veneni Incantata perit A man inchanted runneth mad That never any poyson had Cessavere vices rerum delatáque longâ Haesit nocte dies legi non paruit aether Torpuit preceps audito carmine mundus The course of Nature ceased quite The Air obeyed

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 arm them to indure misery grief danger and death it self But what happiness or goodness is to be reposed in that life which must be waited upon with such calamities and finally must have the help 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 attain to justice through the moral and natural actions and duties of this life because that never the Jews nor the Gentiles could e●press 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 own opinion concerning this Argument to the disproof of some Writers hereupon I For my part do also think this Argument about the Nature and Substance of Devils and Spirits to be so difficult as I am perswaded that no one Author hath in any certain 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 Devils or Spirits at last nor the fond and superstitious Treatises of Plato Proclus Plotinus Porphyrie or yet the vain and absurd opinions of Psellus Nider Sprenger Cumanus Bodin Michael Andreas Janus Matchaeus Laurentius Ananias Jambilchus who with many others write so ridiculously in these matters as if they were babes frayed with bugges Some affirming That the souls of the dead become spirits the good to be Angels the bad to be Devils Some That Spirits or Devils are only in this life Some That they are men Some That they are women Some That Devils are of such gender as they list themselves Some That they had no beginning nor shall have ending as the Manichees maintain Some That they are mortal 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 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 mass whereof the Earth was made and some That they are substances between God and Man and that of them some are Terrestrial some Celestial 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 return his benefits back unto us and that they are to be worshipped wherein they meet and agree jump 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 black to white as appeareth in the Apocalypse where the Angel expresly forbad John to worship him Again some say That they are mean betwixt Terrestrial and Celestial bodies communicating part of each nature and that although they be eternal yet that they are moved with affections and as there are Birds in the air Fishes in the water and Worms in the earth so in the fourth Element which is the fire is the habitation of Spirits and Devils And lest we should think them idle they say They have charge over men and Government in all Countries and Nations Some say That they are only imaginations in the mind of man Tertullian saith They are Birds and fly faster then any fowl of the air Some say That Devils are not but when they are sent and therefore are called evil Angels Some think That the Devil sendeth his Angels alroad and he himself maketh his continual abode in Hell his Mansion place CHAP. III. The opinion of Psellus touching Spirits of their several Orders and a Confutation of his Errors therein PSellus being of authority in the Church of Rome and not impugnable by any Catholick being also instructed in these supernatural or rather Diabolical matters by a Monk called Marcus who had been familiarly conversant a long time as he said with a certain Devil reporteth upon the same Devils own word which must needs understand best the state of this question That the bodies of Angels and Devils consist not now of all one element though perhaps it were otherwise before the fall of Lucifer and That the bodies of Spirits and Devils can feel and be felt do hurt and be hurt in so much as they lament when they are striken and being put to the fire are burnt and yet that they themselves burn continually in such sort as they leave ashes behind them in places where they have been as manifest tryal thereof hath been if he say truly in the borders of Italy He also saith upon like credit and assurance That Devils and Spirits do avoid and shed from out of their bodies such seed or nature as whereby certain vermin are ingendered and that they are nourished with food as we are saving that they receive it not into their mouths but suck it it up into their bodies in such sort as sponges soke up waser Also he saith They have names shapes and dwelling places as indeed they have though not in temporal and corporal sort Furthermore he saith That there are six principal kind of Devils which are not only corporal but temporal and worldly The first sort consist of fire wandering in the Region neer to the Moon but have no power to go into the Moon The second sort consisting of air have their habitation more low and neer unto us These saith he are proud and great boasters very wise and deceitful and when they come down are seen with streams of fire at their tail He saith That these are commonly conjured up to make Images laugh and Lamps burn of their own accord and that in Assyria they use much to prophesie in a Bason of Water Which kind of Incantation is usual among our Conjurors but it is here commonly performed in a Pitcher or Pot of water or else in a Vial of Glass filled with water wherein they say at the first a little sound is heard without a voyce which is a token of the Devils coming 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 hear them because saith Cardan they would not be argued or rebuked of lyes But this I have elsewhere more largely described and confuted The third sort of Devils are earthly the fourth watery or of the Sea

as he saith that he can do 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 puteth no difference between God and the Devil For further confirmation of this his foolish assertion that Devils are more valiant by night than by day he alledgeth the 104. Psalm wherein is written Thou makest darkness 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 Beasts to be Devils or Devils to be Beasts Oh barbarous blindness This Bodin also saith That the Devil 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 he is not ashamed to quote in that behalf But now I will declare how the Scripture teacheth our dull capacities to conceive what manner of thing the Devil is by the very names appropriated unto him in the same CHAP. XIX That such Devils as are mentioned in the Scriptures have in their names their nature and qualities expressed with instances thereof SUch Devils are mentioned in the Scriptures by name have in their names their nature and qualities expressed being for the most part the idols of certain 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 Devil Beelzebub was among the Jews reputed the principal Devil The Grecians called him Pluto the Latins Sumanus quasi summum deorum manium the chief ghost or spirit of the dead whom they supposed to walk by night although they absurdly believed 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 do our Papists howbeit none otherwise but that the soul is a ghost when it walketh on the earth after the dissolution of the body or appeareth to any man either out of Heaven Hell or Purgatory and not otherwise Nisroch signifieth a delicate tentation and was worshipped by Senacharib in Assyria Tartak is in English fettered and was the Devil or Idol of the Hevites Baal-peor otherwise called Priapus the gaping or naked god was worshipped among the Moabites Adramelech that is the cloke or power of the King was an Idol at Sepharvais which was a City of the Assyrians Chem●sh that is feeling or departing was worshipped among the Moabites Dagon that is corn or grief was the Idol of the Philistines Astarte that is a fold or flock is the name of a she idol at Sydonia whom Solomon worshipped some think it was Venus Malcham that is a King was an Idol or Devil which the sons of Ammon worshipped Sometimes also we find in the Scriptures that Devils and Spirits take their names of wicked men or of the houses or states of abominable persons as Astaroth which as Josephus saith was the Idol of the Philistines whom the Jews took from them at Solomons commandment and was also worshipped of Solomon Which though it signifie riches flocks c. yet it was once a City belonging to Og the the King of Basan where they say the Giants dwelt In these respects Astaroth is one of the special Devils named in Solomon's Conjuration and greatly imployed by the Conjurors I have sufficiently proved in these quotations that these Idols are Dii gentium the gods of the Gentiles and then the Prophet David may satisfie you that they are Devils who saith Dii Gentium daemonia sunt The gods of the Gentiles are Devils What a Devil was the Rood of Grace to be thought but such a one as before is mentioned and described who took his name of his curteous and gracious behaviour toward his worshippers or rather those that offered unto him The idolatrous knavery whereof being now bewrayed it is among the godly reputed a Devil rather than a God and so are divers others of the same stamp CHAP. XX. Divers names of the Devil whereby his Nature and Disposition is manifested IT hath also pleased God to inform our weak capacities as it were by similitudes and examples or rather by comparisons to understand what manner of thing the Devil is by the very names appropriated and attributed unto him in the Scriptures wherein sometimes he is called by one name sometimes by another by metaphors according to his conditions Elephas is called in Job Behemoth which is Bruta whereby the greatness and brutishness of the Devil is figured Leviathan is not much different from Elephas whereby the Devils great subtilty and power is shewed unto us Mammon the covetous desire of money wherewith the Devil overcometh the reprobate Daemon signifieth one that is cunning or crafty Cacodaemon is perversly knowing All those which in ancient times were worshipped as Gods were so called Diabolus is Calumniator an accuser or a slanderer Satan is Adversarius an Adversary that troubleth and molesteth Abaddon a Destroyer Legio because they are many Prince of the air Prince of the world A King of the Sons of pride A roaring Lion An homicide or man-slayer a lyer and the Father of lyes The Author of sin A spirit Yea sometimes he is called the spirit of the Lord as the executioner and minister of his displeasure c. Sometimes the spirit of fornication c. And many other like epithets or additions are given him for his name He is also called the Angel of the Lord. The cruel Angel of Satan The Angel of Hell The great Dragon for his pride and force The red Dragon for his bloodiness A Serpent An Owl a Kite a Satyr a Crow a Pellican a Hedghog a Griph a Stork c. CHAP. XXI That the Idols or Gods of the Gentiles are Devils their divers names and in what affairs their labours and authorities are imployed wherein also the blind superstition of the Heathen people is discovered ANd for so much as the Idols of the Gentiles are called Devils and are among the unlearned confounded and intermedled with the Devils that are named in the Scriptures I thought it convenient here to give you a note of them to whom the Gentiles gave names according to the offices unto them assigned Penates are the domestical gods or rather Devils that are said to make men live quietly within doores But some think these rather to be such as the Gentiles thought to be set over Kingdoms and that Lares are such

believed by many to Germinate and procreate one another so likewise are the infernal Spirits capable of multiplication in their power and essence according to their Orders Ranks and Thrones by means of the strong imagination in a Witch or malevolous person earnestly desiring their assistance 4. Not that the Spirits or Devils so begotten do any whit add or contribute to the number in general for as they are capable of increasing into distinct and separated substances so are they likewise again contracted and as it were annihilated when the force of that Imagination is gone which was the cause of their production The nature of a spirit whither heavenly or hellish being to dilate or contract themselves into as narrow compass as they please so that in a moment they can be as big in circumference as an hundred worlds and on a sodain reduce themselves to the compass of an atome 5. Neither are they so much limited as Tradition would have them for they are not at all shut up in any separated place but can remove millions of miles in the twinkling of an eye yet are they still where they were at first for out of their own element or quality they can never come go whither they will they are in darkness and the cause is within them not without them as one whose mind is troubled here in England can remove his Carcase from the place where it was before but should he go to the utmost bounds of the Earth he cannot leave his perplexed and tormented minde behind him 6. As for the shapes and various likenesses of Devils It is generally believed that according to their various capacities in wickedness so their shapes are answerable after a Magical manner resembling spiritually some horrid and ugly monsters as their conspiracies against the power of God were high and monstrous when they fell from Heaven for the condition of some of them is nothing but continual horrour and despair others triumph in firie might and pomp attempting to pluck God from out of his Throne but the quality of Heaven is shut from them that they can never find it which doth greatly add to their torment and misery 7. But that they are materially vexed and scorched in flames of fire is inferiour to any to give credit to who is throughly verst in their nature and existence for their substance is spiritual yea their power is greater then to be detain'd or tormented with any thing without them doubtless their misery is sufficiently great but not through outward flames for their Bodies are able to pierce through Wood and Iron Stone and all Terrestrial things Neither is all the fire or fewel of this World able to torment them for in a moment they can pierce it through and through But the infinite source of their misery is in themselves and is continually before them so that they can never enjoy any rest being absent from the presence of God which torment is greater to them then all the tortures of this world combin'd together 8. The wicked souls that are departed this life are also capable of appearing again and answering the Conjurations of Witches and Magicians for a time according to Nagar the Indian and the Pythagoreans And it cannot be easily conceived that their torment is much different stom the rest of the Devils for the Scripture saith every one is rewarded according to their works And that which a man sows that he shall reap Now as the damned Spirits when they lived on earth did heap up vanity and load their souls with iniquity as a treasure to carry with them into that Kingdom which sin doth naturally lead into so when they are there the same abominations which here they committed do they ruminate and feed upon and the greater they have been the greater is the torment that ariseth before them every moment 9. And although these Infernal Spirits are open Enemies to the very means which God hath appointed for mans salvation yet such is the degenerate and corrupted mind of mankind that there is in the same an itching after them for converse and familiarity to procure their assistance in any thing that their vain imagination suggesteth them with to effect which they inform themselves in every Tradition of Conjuration and Exorcism as also in the names natures and powers of Devils in general and are ever restless till their souls be totally devoted to that accursed and detestable nature which is at enmity with God and goodness 10. Now to proceed in the description of these Infernal Spirits and separated Daemons or Astral Beings as also of those in the Angelical Kingdom they that pertain to the Kingdom of Heaven are either Angels which are divided into their degrees and orders or else the righteous souls departed who are entred into rest And it cannot be but that the life of Angels and Souls departed is the same in Heaven as also the food that nourisheth them and the fruits that spring before them Nor is it possible for any how expert so ever in Magical Arts to compel either of them of what degree soever they be to present themselves or appear before them Although many have written large Discourses and Forms of Convocation to compel the Angels unto communication with them by Magical Rites and Ceremonies 11. It may indeed be believed that seeing there are infinite numbers of Angels they are also imployed for the glory of God and protection of mankind but not subject to Conjurations And that they accompany many righteous men Invisibly and protect Cities and Countries from Plagues War and infestings of wicked Spirits against which Principalities and Powers of Darkness it is their place to contend and war to the confusion of the Kingdom of Darkness 12. But such Spirits as belong to this outward World and are of the Elemental quality subject to a beginning and ending and to degrees of continuance These may be solicited by Conjurations and can also inform Magicians in all the secrets of Nature yet so darkly because they want the outward organ that it is hardly possible for any that hath fellowship with them to learn any manual operation perfectly and distinctly from them 13. Many have insisted upon the Natures of these Astral Spirits some alledging That they are part of the faln Angels and consequently subject to the torments of Hell at the last Judgment Others That they are the departed souls of men and women confined to these outward Elements until the Consummation Lastly others As Del rio Nagar the Indian Magician and the Platonists affirm That their nature is middle between Heaven and Hell and that they reign in a third Kingdom from both having no other judgment or doom to expect for ever 14. But to speak more nearly unto their natures they are of the source of the Stars and have their degrees of continuance where of some live hundreds some thousands of years Their

these dubious Spirits do properly belong then are they frequently sollicited to mediate in such treacherous actions as the hellish Spirits have conspired against the Lives of mortal men 30. More particularly These Spirits that belong to the fiery Element are most officious in this kinde of service being naturally such as the Antecedent matter hath sufficiently demonstrated but according to the ranks and Categoryes to which they belong some of them are more inveterate and malicious in their undertakings then the rest But every kinde of Astral Spirit is obsequious to the Kingdome of darkness that the devilish Spirits can effect little or nothing without their assistance in this external principle of the Starrs and Elements upon the bodies or possessions of Mankind because their bodies are too crude and rough for the conveyance of their influence either in Dreams Raptures Philtres Charms or Constellations as the following Chapter of the nature of Infernal beings shall make plain wherein the nature and capacity of every damned Spirit is decyphered according to the truth of the antient Philosophy 31. Leave we now the Spirits of the fire to illustrate the natures of subterranean Beings whose Orders Species and Degrees are various for they consist in these distinctions viz. Spirits of men deceased Souls of men deceased separated Spirits Astral separate Spirits semi-Infernal Spirits appropriate to the Constellations where any of the seven metals viz. Saturn Jupiter Mars Sol Luna Venus Mercury are found in the bowels of the Earth and as farr as the natures of Minerals are distinct one from the other so much distant are these Subterranean Spirits in Nature and Faculty in respect of their places shapes names and qualities 32. But they are not all confined unto the metallick Kingdome for there are also Spirits of the Mountains Vallies Caves Deeps Hiata's or Chasma's of the Earth hidden Treasures Tombs Vaults and Sepultures of the Dead To the last belong the Astral Spirits of deceased Mortals that delight to hover over the antient Carcases to which they belong'd seeking still to be dissolved and diligently enquiring the Cause of their retention such are resident in silent Caves and solitary Vaults where the deceased lie till the Humidum Radicale be exciccate and totally dryd up after which their tricks are no more manifest but are utterly extinguished and annihilated 33. To the next belong such Spirits as are Protectors of hidden Treasures from a natural Cause from whence they do exceedingly envy mans benefit and accommodation in the discovery thereof ever haunting such places where money is conceal'd and retaining malevolent and poysonous Influences to blast the Lives and Limbs of those that dare to attempt the discovery thereof Peters of Devonshire with his confederates who by Conjuration attempted to dig for such defended Treasures was crumbled into Atomes as it were being reduced to Ashes with his Companions in the twinkling of an eye 34. And upon this particular we have plenty of Examples of the destruction of such as by Magical experiments have discovered hidden Treasures which instances do rather seem to prove That such as haunt these places do more nearly belong to the Infernal then to the Astral Hierarchy in regard that they are so infesting and inveterate to Mortal men that the Grand Intention of the Prince of darkness may be accomplished in their designs 35. But of all the rest such as haunt Mines and mettle men are the most pernicious and frequent from the same Cause with the former The nature of such is very violent they do often slay whole Companies of Labourers they do sometimes send inundations that destroy both the Mines and Miners they bring noxious and malignant vapours to stifle the laborious workmen briefly their whole delight and faculty consists in tormenting killing and crushing men that seek such Treasures that mankind may never partake thereof to relieve their Cares and worldly necessities 36. Such was Anaebergius a most virulent Animal that did utterly confound the undertakings of those that laboured in the richest Silver mine in Germany called Corona Rosacea He would often shew himself in the likeness of a he-goat with Golden horns pushing down the workmen with great violence sometimes like a Horse breathing flames and pestilence at his Nostrils At other times he represented a Monk in all his Pontificalilus flouting at their Labour and imitating their Actions with scorn and dedignation till by his daily and continued molestation he gave them no further ability of perseverance 37. Thus I have hinted the various distinctions and sub-distinctions of Astral Spirits proper or common illustrating their natures according to the opinions of the Learned from thence I proceed to say what the Infernal Hierarchy is and whereof it doth consist in this fifth Chapter following CHAP. V. Of the Infernal Spirits or Devils and damned Souls treating what their Natures Names and Powers are c. 1. LEaving the Astral Kingdome I will now proceed to describe the natures and distinctions of Infernal Spirits or Devils and damned Souls who are to be considered according to their ranks and orders exactly correspondent to the Quires and Hierarchies of the Angels or Celestial beings wherein I will insist upon their names shapes places times orders powers and capacities proceeding gradually from a general narration to a particular Anatomy of every sort of Spirit in its proper place and order 2. As for the Locality or Circumscription of the Kingdome of darkness it is farr otherwise to be considered then the vulgar account it who esteem the hellish habitation a distinct Chasma or Gulph in a certain place above under or in the Center of the Earth where innumerable Devils and wicked Souls inhabit who are perpetually scorched and tormented with material flames of fire This is the opinion which naturally all men are addicted and prone unto But if we will rightly consider the Kingdome of Heaven and Hell in respect of one another we must look upon the similitude of light and darkness in this outward world who are not circumscribed nor separate as to Locality from one another for when the sun arises the darkness of the night disappeareth not that it removes it self to some other place or Country but the brightness of the light overpowereth it and swallows it up so that though it disappeareth yet it is as really there as the light is 3. This is also to be considered in the description of the Habitations of good or evill beings that they are really in one another yet not comprehended of one another neither indeed can they be for the evil Spirits if they should remove ten thousand miles yet are they in the same quality and source never able to finde out or discover where the Kingdome of Heaven is to be found though it be really through and through with the dark Kingdome but in another quality which makes them strangers to one another 4. A similitude hereof we