Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	friend_n	great_a	love_v	6,235	5	6.3276	4	true

Text snippets containing the quad

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

great Earl and a President he is seen like a Bull and if he take unto him a Mans face he maketh men wonderful cunning in Astronomy and in all the liberal Sciences he giveth good familiars and wise knowing the power and virtue of herbs and stones which are pretious and ruleth Thirty six Legions Ipos aliàs Ayporos is a great Earl and a Prince appearing in the shape of an Angel and yet indeed more obscure and filthy than a Lyon with a Lyons head a Gooses feet and a Hares tail he knoweth things to come and past he maketh a man witty and bold and hath under his jurisdiction Thirty six Legions Naberius aliàs Carberus is a valiant Marquess shewing himself in the form of a Crow when he speaketh with a hoarse voyce he maketh a man amiable and cunning in all Arts and specially in Rhetorick he procureth the loss of Prelacies and Dignities Nineteen Legions hear and obey him Glasya Labolas aliàs Caacrinolaas or Caassimolar is a great President who cometh forth like a Dog and hath wings like a Griffin he giveth the knowledge of Arts and is the Captain of all Manslayers he understandeth things present and to come he gaineth the minds and love of friends and foes he maketh a man go invisible and hath the rule of Thirty six Legions Zepar is a great Duke appearing as a Souldier inflaming Women with the love of Men and when he is hidden he changeth their shape until they may enjoy their beloved he also maketh them barren and Twenty six Legions are at his obey and commandement Bileth is a great King and a terrible riding on a pale Horse before whom go Trumpets and all kind of melodious Musick When he is called up by an Exorcist he appeareth rough and furious to deceive him Then let the Exocist or Conjuror take heed to himself and to allay his courage let him hold a hazel bat in his hand wherewithal 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 himself and come in and do whatsoever the Exorcist commandeth him and he shall be safe If Bileth the King be more stubborn and refuse to enter into the Circle at the first call and the Conjuror shew himself fearful or if he have not the chain of Spirits certainly he will never fear nor regard him after Also if the place be unapt for a triangle to be made without the Circle then set there a boll of Wine and the Exorcist shall certainly know when he cometh out of his house with his fellows and that the aforesaid Bileth will be his helper his friend and obedient unto him when he cometh forth And when he cometh let the Exorcist receive him courteously and glorifie him in his pride and therefore he shall adore him as other Kings do because he saith nothing without other Princes Also if he be cited by an Exorcist alwayes a silver Ring of the middle finger of the left hand must be held against the Exorcists face as they do for Amaimon And the dominion and power of so great a Prince is not to be determined for there is none under the power and dominion of the Conjuror but he that detaineth both men and women in doting love till the Exorcist hath had his pleasure He is of the orders of Powers hoping to return to the seventh Throne which is not altogether credible and he ruleth Eighty five Legions Sitri aliàs Bitru is a great Prince appearing with the face of a Leopard and having wings as a Griffin when he taketh humane shape he is very beautiful he inflameth a man with a womans love and also stirreth up women to love men being commanded he willingly detaineth secrets of Women laughing at them and mocking them to make them luxuiously naked and there obey him Sixty Legions Paimon is more obedient to Lucifer than any other Kings are Lucifer is here to be understood he that was drowned in the depth of his knowledge he would needs be like God and for his arrogancy was thrown out into destruction of whom it is said Every pretious stone is thy covering Paimon is constrained by divine virtue to stand before the Exorcist where he putteth on the likeness of a man he sitteth on a beast called a Dromedary which is a swift runner and weareth a glorious crown and hath an effeminate countenance there goeth before him an host of men with Trumpets and well sounding Cymbals and all Musical Instruments At the first he appeareth with a great cry and roaring as in Circulo Solomonis and in the Art is declared And if this Paimon speak sometimes that the Conjuror understand him not let him not therefore be dismayed But when he hath delivered him the first obligation to observe his desire he must bid him also answer him distinctly and plainly to the questions he shall ask you of all Philosophy Wisdome and Science and of all other secret things And if you will know 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 cometh he will teach you abundantly Consecrations also as well as Sacrifices as otherwise may be reckoned He giveth dignities and confirmations he bindeth them that resist him in his own chains 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 look toward the Northwest because there is his house When he is called up let the Exorcist receive him constantly without fear let him ask what questions or demands he list and no doubt he shall obtain the same of him And the Exorcist must beware he forget not the Creator for those things that have been rehearsed before of Paimon some say he is of the order of Dominions others say of the order of Cherubims There follow him Two hundred Legions partly of the order of Angels and partly of Potestates Note that if Paimon be cited alone by an offering or sacrifice two Kings follow him to wit Bebal and Abalam and other Potentates in his host are Twenty five Legions because the Spirits subject to them are not alwayes with them except they be compelled to appear by divine vertue Some say that the King Belial was created immediately after Lucifer and therefore they think 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 heavenly Angels which were lacking Although Belial went before all them that were thrown down to the earth yet he went not

sort restored These are no jests for they be written by them that were and are judges upon the lives and deaths of those persons CHAP. V. Of Bishop Sylvanus his Lechery opened and covered again How Maids having yellow hair are most combered with Incubus How marryed men are bewitched to use other mens wives and to refuse their own YOu shall read in the Legend how in the night-time Incubus came to a Ladies bed-side and made hot love unto her whereat she being offended cryed out so loud that company came and found him under her bed in the likeness of the holy Bishop Sylvanus which holy man was much defamed thereby until at the length this infamy was purged by the confession of a Devil made at S. Jeroms tombe O excellent piece of Witchcraft wrought by Sylvanus Item S. Christine would needs take unto her another maids Incubus and lie in her room and the story saith that she was shrewdly accloyed But she was a shrew indeed that would needs change beds with her fellow that was troubled every night with Incubus and deal with him her self But here the Inquisitors note may not be forgotten to wit that Maids having yellow hair are most molested with this Spirit Also it is written in the Legend of S. Bernard that a pretty Wench that had had the use of Incubus his body by the space of six or seven years in Aquitania being belike weary of him for that he waxed old would needs go to S. Bernard another while But Incubus told her that if she would so forsake him being so long her true lover he would be revenged upon her c. But befal what would she went to S. Bernard who took her his staffe and bad her lay it in the bed beside her And indeed the Devil fearing the bed-staffe or that S. Bernard lay there himself durst not approach into her chamber that night what he did afterwards I am uncertain Marry you may find other circumstances hereof and many other like bawdy lies in the golden Legend But here again we may not forget the Inquisitors note to wit that many are so Bewitched that they cannot use their own wives but any other bodies they may well enough away withal Which Witchcraft is practised among many bad husbands for whom it were a good excuse to say they were Bewitched CHAP. VI. How to procure the dissolving of Bewitched love also to enforce a man how proper soever he be to love an old hag and of a bawdy trick of a Priest in Gelderland THe Priests say That the best cure for a woman thus molested next to confession is excommunication But to procure the dissolving of Bewitched and Constrained love the party bewitched must make a jakes of the lovers shoe And to enforce a man how proper soever he be to love an old hag she giveth unto him to eat among other meats her own dung and this way an old Witch made three Abbats of one house successively to die for her love as she her self confessed by the report of M. Mal. In Gelderland a Priest perswaded a sick Woman that she was Bewitched and except he might sing a mass upon her belly she could not be holpen whereupon she consented and lay naked on the Alter whilst he sung Mass to the satisfying of his lust but not to the release of her grief Other cures I will speak of in other places more civil Howbeit certain miraculous cures both full of bawdery and lies must either have place here or none at all CHAP. VII Of divers Saints and holy persons which were exceeding Bawdy and Lecherous and by certain miraculous means became chast CAssianus writeth That S. Syren being of body very Lecherous and of mind wonderful religious fasted and prayed to the end in holy might be reduced miraculously to chastity At length came an Angel unto him by night and cut out of his flesh certain kernels which were the sparks of concupiscence so as afterwards he never had any more motions of the flesh It is also reported that the Abbot Equiciu being naturally as unchast as the other fell to his beads so devoutly for recovery of honesty that there came an Angel unto him in an Apparation that seemed to geld him and after that forsooth he was as chast as though he had never a stone in his breech and before that time being a Ruler over Monks he became afterwards a Governour over Nuns Even as it is said Helias the holy Monk gathered thirty Virgins into a Monastery over whom he ruled and reigned by the space of two years and grew so proud and hot in the cod-piece that he was fain to forsake his holy house and flie to a desert where he fasted and prayed two dayes saying Lord quench my hot Lecherous humors or kill me Whereupon in the night following there came unto him three Angels and demanded of him why he forsook his charge but the holy man was ashamed to tell them Howbeit they asked him further saying Wilt thou return to these damsels if we free thee from all concupiscence Yea quoth he with all my heart And when they had sworn him solemnly so to do they took him up and gelded him and one of them holding his hands and another his feet the third cut out his stones But the story saith it was not so ended but in a Vision Which I believe because within five dayes he returned to his Minions who pitteously mourned for him all this while and joyfully embraced his sweet company at his return The like story doth Nider write of Thomas whom two angels cured of that lecherous disease by putting about him a girdle which they brought down with them from heaven CHAP. VIII Certain Popish and Magical cures for them that are bewitched in their Privities FOr direct cure to such as are Bewitched in the Privy members the first and special is Confession then follow in a row holy-water and those ceremonial trumperies Ave Maries and all manner of crossings which are all said to be wholesome except the Witchcraft be perpetual and in that case the wife may have a divorse of course Item The eating of a Haggister or pie helpeth one Bewitched in that member Item The smoak of a tooth of a dead man Item To annoint a mans body over with the gall of a Crow Item To fill a quill with Quick-silver and lay the same under the cushion where such a one sitteth or else to put it under the threshold of the door of the house or chamber where he dwelleth Item To spit into your own bosome if you be so Bewitched is very good Item To piss through a Wedding-ring If you would know who is hurt in his privities by Witchraft and who otherwise is therein diseased Hostiensis answereth but so as I am ashamed to English it and therefore have here set down his experiment in Latine Quando

the benefit of the brain and so of the sense and understanding of the mind And from some it taketh away life and that is more common then the other These be called Philtra or Pocula amatoria or Venenosa pocula or Hippomanes which bad and blind Physitians rather practise than Witches or Conjurers c. But of what value these bables are towards the end why they are provided may appear by the opinions of Poets themselves from whence was derived the estimation of that stuffe And first you shall hear what Ovid saith who wrote of the very art of love and that so cunningly and feelingly that he is reputed the special doctor in that science Fallitur Aemonias si quis decurrit ad artes Datque quod à teneri fronte revellet equi Non facient ut vivat amor Medeides herbae Mistaque cum Magicis mersae venena sonis Phasias Aesonidem Circe tenuisset Ulyssem Si modo servari carmine posset amor Nec data profuerint pallentia philtra puellis Philtra nocent animis vimque furoris habent Englished by Abraham Fleming Who so doth run to Hamon arts I dub him for a dolt And giveth that which he doth pluck from forehead of a colt Medias herbs will not procure that love shall lasting live Nor steeped poyson mixt with Magick charmes the same can give The Witch Medea had full fast held Jason for her own So had the grand Witch Circe too Ulysses if alone With Charmes maintain'd and kept might be the love of twain in one No slibbersawces given to Maids to make them pale and wan Will help such slibbersawces marre the minds of maid and man And have in them a furious force of Phrensie now and than Viderit Aemoniae si quis mala pdula terrae Et magicas artes posse juvare putat English by Abraham Flemming If any think that evil herbs in Haeman land which be Or Witchcraft able is to help let him make proof and see These Verses precedent do shew that Ovid knew that those beggerly Sorceries might rather kill one or make him stark mad than do him good towards the attainment of his pleasure of love and therefore he giveth his counsel to them that are amorous in such hot manner that either they must enjoy their love or else needs dye saying Sit procul omne nefas ut ameris amabilis esto Farre off be all unlawful means thou amiable be Loving I mean that she with love may quit the love of thee CHAP. VII It is proved by more credible writers that Love-cups rather ingender death through venom than love by art and with what toyes they destroy cattel and procure love BUt because there is no hold nor trust to these Poets who say and unsay dallying with these causes so as indeed the wife may perceive they have them in derision let us see what other graver Authors speak hereof Eusebius Caesariensis writeth that the Poet Lucretius was killed with one of those lovers poysoned cups Hierom reporteth that one Livia herewith killed her husband whom she too much hated and Lucilla killed hers whom she too much loved Callisthenes killed Lucius Lucullus the Emperour with a love-pot as Plutarch and Cornelius Nepos say Pliny and Josephus report that Caesonia killed her husband Caligula amatorio poculo with a Lovers-cup which was indeed stark poyson Aristotle saith That all which is believed touching the efficacy of these matters is lyes and old wives tales He that will read more arguments and histories concerning these poysons let him look in J. Wier de Veneficiis The toyes which are said to procure love and are exhibited in their poyson loving cups are these the hair growing in the nethermost part of a Wolves tail a Wolves yard a little fish called Remora the brain of a Cat of a Newt or of a Lizzard the bone of a green Frog the flesh thereof being consumed with Pismires or Ants the left bone whereof ingendreth as they say love the bone on the right side hate Also it is said that a frog bones the flesh being eaten off round about with Ants whereof some will swim and some will sink those that sink being hanged up with a white linnen cloth ingender love but if a man be touched therewith hate is bred thereby Another experiment is thereof with young Swallows whereof one brood or nest being taken and buryed in a crock under the ground till they be starved up they that be sound open-mouthed serve to engender love they whose mouths are shut serve to procure hate Besides these many other follies there be to this purpose proposed to the simple as namely the garments of the dead candles that burn before a dead corps and needles wherewith dead bodies are sown or sockt into their sheets and divers other things which for the reverence of the Reader and in respect of the unclean speech to be used in the description thereof I omit which if you read Dioscorides or divers other learned Physicians you may see at large In the mean while he that desireth to see more experiments concerning this matter let him read Leonardus Vairus de fascin now this present year 1583. newly published wherein with an incestuous mouth he affirmeth directly that Christ and his Apostles were Venefici very fondly prosecuting that argument and with as much Popish folly as may be labouring to prove it lawful to charm and inchant Vermine c. CHAP. VIII Jolin Bodin triumphing against John Wier is overtaken with false Greek and false interpretation thereof MOnsieur Bodin triumpeth over Doctor Wier herein pronouncing a heavy sentence upon him because he referreth this word to Poyson But he reigneth or rather rideth over him much more for speaking false Greek affirming that he calleth Veneficos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as true as the rest of the reports and fables of Witches miracles contained in his book of Devilish devises For in truth he hath no such word but saith they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true accent being omitted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being enterposed which should have been left out which is nothing to the substance of the matter but must needs be the Printers fault But Bodin reasoneth in this wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes put for Magos or Praes●igiutores Ergo in the translation of the Septuagint it is so to be taken Wherein he manifesteth his bad Logick more then the others ill Greek For it is well known to the learned in this tongue that the usual and proper signification of this word with all its derivations and compounds doth signifie Venificos Poysoners by Medicine Which when it is most usual and proper why should the Translators take it in a signification less usual and nothing proper Thus therefore he reasoneth and concludeth with his new-found Logick and old found Greek Sometimes it signifieth so though

and inwardly impeached by Witches and of divers that had their genitals taken from them by Witches and by the same means again restored Page 43 CHAP. V. Of Bishop Sylvanus his leachery opened and covered again how Maids having yellow hair are most cumbred with Incubus how married Men are bewitched to use other mens wives to refuse their own Page 44 CHAP. VI. How to procure the dissolving of bewitched love also to enforce a man how proper soever he be to love an old hag and of a bawdy tricky of a Priest in Gelderland ibid. CHAP. VII Of divers Saints and holy persons which were exceeding bawdy and lecherous and by certain miraculous means became chast Page 45 CHAP. VIII Certain Popish and Magical cures for them that are bewitched in their Privities ibid. CHAP. IX A strange cure done to one that was molested with Incubus Page 46 CHAP. X. A Confutation of the former follies touching Incubus which by examples and proofs of like stuffe is shewed to be flat knavery wherein the carnal copulation with spirits is overthrown Page 47 CHAP. XI That Incubus is a natural disease with remedies for the same besides magica cures herewithal expressed Page 48 CHAP. XII The censure of G. Chaucer upon the knavery of Incubus Page 49 BOOK V. CHAP. I. OF Transformations ridiculous examples brought by the Adversaries for the confirmation of their foolish doctrin Page 50 CHAP. II. Absurd reasons brought by Bodin and such others for confirmation of Transformations Page 52 CHAP. III. Of a Man turned into an Ass and returned again unto a man by one of Bodins Witches S. Agust opinion thereof Page 53 CHAP. IV. A Summary of the former Fable with a Refutation thereof after due Examination of the same Page 54 CHAP. V. That the body of a man cannot be turned into the body of a beast by a Witch is proved by strong Reasons Scriptures and Authorities Page 55 CHAP. VI. The Witchmongers Objections concerning Nebuchadnezzar answered and their error concerning Lycanthropia confuted Page 57 CHAP. VII A special objection answered concerning Transportations with the consent of divers Writers thereupon Page 58 CHAP. VIII The Witchmongers Objection concerning the History of Job answered Page 59 CHAP. IX What several sorts of Witches are mentioned in the Scriptures and how the word Witch is there applyed Page 61 BOOK VI. CHAP. I. THe Exposition of this Hebrew word Chasaph wherein is answered the Objection contained in Exod. 22. to wit Thou shalt not suffer a Witch to live and of Simon Magus Act. 8. Page 63 CHAP. II. The place of Denteronomie Expounded wherein are recited all kind of Witches also their opinions confuted which hold that they can work such miracles as are imputed unto them Page 64 CHAP. III. That women have used poysoning in all ages more then men and of the inconvenience of poysoning Page 66 CHAP. IV. Of divers poysoning practices otherwise called Veneficia committed in Italy Genua Millen Wittenberge also how they were discovered and executed Page 67 CHAP. V. A great objection answered concerning this kind of Witchcraft called Veneficium Page 68 CHAP. VI. In what kind of confections that Witchcrafty which is called Veneficium consisteth of Love-cups and the same confuted by Poets ibid. CHAP. VII It is proved by more credible Writers that Love-cups rather ingender death through venom than love by art and with what toys they destroy Cattel and procure love Page 69 CHAP. VIII J. Bodin triumphing against J. Wier overtaken with false Greek and false interpretation thereof Page 70 BOOK VII CHAP. I. OF the Hebrew word Ob what it signifieth where it is found of Pythonisses called Ventriloquae who they be and what their practices are experience and examples thereof shewed Page 71 CHAP. II. How the lewd practice of the Pythonist of Westwel came to light and by whom she was examined and that all her Diabolical speech was but ventriloquie and plain cosenage which it proved by her own confession Page 73 CHAP. III. Bodin's stuffe concerning the Pythonist of Endor with a true story of a counterfeit Dutchman Page 74 CHAP. IV. Of the great Oracle of Apollo the Pythonist and how men of all sorts have been deceived and that even the Apostles have mistaken the nature of spirits with an unanswerable argument that spirits can take no shapes Page 75 CHAP. V. Why Apollo was called Pytho whereof those Witches were called Pythonists Gregory his Letter to the Devil Page 76 CHAP. VI. Apollo who was called Pytho compared to the Rood of Grace Gregories Letter to the Devil confuted Page 77 CHAP. VII How divers great Clarks and good Authors have been abused in this matter of Spirits through false reports and by means of their credulity have published lies which are confuted by Arist and the Scrip. ibid. CHAP. VIII Of the Witch of Endor and whether she accomplished the raising of Samuel truly or by deceit the opinion of some Divines hereupon Page 78 CHAP. IX That Samuel was not raised indeed and how Bodin and all Papists dote herein and that souls cannot be raised by Witchcraft Page 79 CHAP. X. That neither the Devil nor Samuel was raised but that it was a meer cosenage according to the guise of our Pythonists Page 80 CHAP. XI The Objection of the Witchmongers concerning this place fully answered and what circumstances are to be considered for the understanding of this story which is plainly opened from the beginning of 1 Sam. 28 to the 12. verse ibid. CHAP. XII 12 13 14. 1 Sam. 28. expounded wherein is shewed that Saul was cosened and abused by the Witch and that Samuel was not raised is proved by the Witches own talk Page 82. CHAP. XIII The residue of 1 Sam. 28. expounded wherein is declared how cunningly this Witch brought Saul resolutely to believe that she raised Samuel what words are used to colour the cosenage and how all might also be wrought by Ventriloquie Page 83 CHAP. XIV Opinions of some learned men that Samuel was indeed raised not by the Witches art or power but by the special miracle of God that there are no such Visions in these our days and that our Witches cannot do the like Page 84 CHAP. XV. Of vain Apparitions how people have been brought to fear Bugs which is partly reformed by Preaching of the Gospel the true effect of Christs miracles Page 85 CHAP. XVI Witches Miracles compared to Christs that God is the Creator of all things of Apollo and of his names and portraiture Page 86 BOOK VIII CHAP. I. THat Miracles are ceased Page 85 CHAP. II. That the gift of Prophesie is ceased Page 88 CHAP. III. That Oracles are ceased Page 89 CHAP. IV. A Tale written by many grave Authors and believed by many wise men of the Devils death Another story written by Papists and beleived of all Catholikes approving the Devils honesty conscience and courtesie Page 90 CHAP. V. The Judgment of the Ancient Fathers touching Oracles and their abolishment and that they