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This digital edition by Joseph H. Peterson, Copyright © 1999. All rights reserved. If you find the documents in these archives useful, please do not copy except for individual private use.
This collection of magical texts was published at approximately the same time that John Dee was conducting his Mystical experiments. Scot's purpose was to counter the witch hunting craze of the Inquisition by ridiculing the texts and their implications. He also took the opportunity to attack the Catholic Church in general for superstitious practices.
Scot says "they are for the most part made by T. R. (for so much of his name he bewraieth) and John Cokars, invented and devised for the augmentation and maintenance of their living, for the edifieng of the poore, and for the propagating and inlarging of Gods glorie, as in the beginning of their booke of conjurations they protest." Their manuscript was dated 1570.
Scot's text was expanded in 1665 by an anonymous author, who was obviously much less sceptical about the genre.
In his lists of magical texts (chap. 31
and chap. 42) he mentions Ars Paulina,
Ars Almadel, Ars Notoria,
Honorius, Sepher Raziel, and others.
Scot also reprints J. Wier's (aka Wierus) Pseudomonarchia daemonum
(1563), which corresponds closely to Lemegeton Book 1 (Goetia).
For a discussion of Scot and these texts, see E.M. Butler's
Ritual Magic (Magic in History Series),
|8.||Certeine popish and magicall cures, for them that are bewitched in their privities.||47|
|9.||A strange cure done to one that was molested with Incubus.||47|
|6.||How men have beene bewitched, cousened or abused by dreames to dig and search for monie [money].||104|
|7.||The art and order to be used in digging for monie, revealed by dreames, how to procure pleasant dreames, of morning and midnight dreames.||104|
|8.||Sundrie receipts and ointments, made and used for the transportation of witches, and other miraculous effects: an instance therof reported and credited by some that are learned.||105|
|4.||The superstition of the heathen about the element of fier, and how it grew in such reverence among them, of their corruptions, and that they had some inkling of the godlie fathers dooings in that behalfe.||109|
|5.||Of the Romane sacrifices: of the estimation they had of augurie, of the lawe of the twelve tables.||110|
|6.||Colleges of augurors, their office, their number, the signification of augurie, that the practisers of that art were couseners, their profession, their places of exercise, their apparrell, their superstition.||110|
|7.||The times and seasons to exercise augurie, the maner and arder thereof, of the ceremonies thereunto belonging.||111|
|9.||Popish periapts, amulets and charmes, agnus Dei, a wastcote of proofe, a charme for the falling evill, a writing brought to S. Leo from heaven by an angell, the vertues of S. Saviors epistle, a charme against theeves, a writing found in Christs wounds, of the crosse, &c.||131|
|10.||How to make holie water, and the vertues therof. S. Rufins charme, of the wearing and bearing of the name of Jesus, that the sacrament of confession and the eucharist is of as much efficacie as other charmes, & magnified by L. Vairus.||135|
|14.||Choice of Charmes against the falling evill, the biting of a mad dog, the stinging of a scorpion, the toothach, for a woman in travell, for the Kings evill, to get a thorne out of any member, or a bone out of ones throte, charmes to be said fasting, or at the gathering of hearbs, for sore eies, to open locks, against spirits, for the bots in a horsse, and speciallie for the Duke of Albas horsse, for sowre wines, &c.||138|
|1.||Exposition of the word Iidoni.||216|
|2.||Johann Wier: Pseudomonarchia daemonum.||216|
|3.||The hours to bind demons.||226|
|5.||A confutation of the above.||227|
|6.||Symbols of the planets, etc.||228|
|7.||Symbols of the angels and magical seals.||231|
|8.||An experiment of the dead [to invoke the virgin fairy Sibylia].||232|
|9.||A licence for Sibylia to go and come.||235|
|10.||To discover hidden treasure; to go invisible.||236|
|11.||An experiment of Citrael.||237|
|12.||How to enclose a spirit in a christall stone.||238|
|13.||An experiment of Bealphares.||240|
|14.||To bind the spirit Bealphares, and to lose him again.||242|
|15.||Consecrating the holy water.||244|
|16.||To make a spirit appear in a crystal.||245|
|17.||An experiment of the dead.||246|
|18.||A bond to bind him to thee.||247|
|19.||To call him into your crystal stone.||249|
|20.||When to talk with spirits, to find out theft.||250|
|22.||A comparison with popish exorcism.||252|
|23.||A recent example of cousening by Franciscan friers.||253|
|24.||Who may be conjurors in the Romish church.||255|
|25.||7 reasons that exorcisms fail.||257|
|26.||Other gross absurdities of witchmongers.||258|
|27.||Conjurations from the pontifical and missal.||258|
|28.||That popish priests leave nothing unconjured; incense.||259|
|29.||Rules of popish exorcists and others all one. St. Martin.||260|
|30.||That it is a shame for papists to believe other conjurors...||261|
|31.||The books of conjurors.||262|
|32.||Magical arts confuted -- Nero, Agrippa, Gallus.||263|
|33.||Of Solomon's conjurations.||264|
|34.||Lessons read in all churches on St. Margaret's day.||265|
|35.||A delicate story of a Lombard; St. Vincent.||265|
|36.||The story of St. Margaret demonstrated to be ridiculous.||266|
|37.||A pleasant miracle wrought by a popish priest.||267|
|38.||The former miracle confuted; story of St. Lucy.||268|
|39.||Of visions, noises, apparitions -- with a confutation.||268|
|40.||Cardanus' opinion of strange noises; St. Boniface.||269|
|41.||Of a noise, and one that narrowly escaped drowning.||270|
|42.||Of theurgy, with a confutation.||270|
|A copy of a letter from one condemned for conjuring||271|
Supplementary material from 1665 edition.
|1.||Of Magical Circles, and the reason of their Institution.||215|
|2.||How to raise up the Ghost of one that hath hanged himself.||217|
|3.||How to raise up the Spirits, Paymon, Bathin, and Barma: And what wonderful things may be effected through their assistance.||218|
|4.||How to Consecrate all manner of Circles, fumigations, Fire, Magical Garments, and Utensills.||220|
|5.||Treating more practically of the Consecration of Circles, Fires, Garments, and Fumigations.||221|
|6.||How to raise and exorcize all sorts of Spirits belonging to the Airy Region.||222|
|7.||How to obtain the familiarity of the Genius or Good Angel, and cause him to appear.||223|
|8.||A form of Conjuring Luridan the Familiar, otherwise called Belelah.||224|
|9.||How to Conjure the Spirit Balkin the Master of Luridan.||226|
Certeine popish and magicall cures, for them that are bewitched in their privities.
For direct cure to such as are bewitched in the privie members, the first and speciall is confession: then follow in a row, holie water, and those ceremoniall trumperies, Ave Maries, and all maner of crossings; which are all said to be wholesome, except the witchcraft be perpetuall, and in that case the wife maie have a divorse of course.
Privie members: genitals.
Item, the eating of a haggister or pie helpeth one bewitched in that member.
|Haggister or pie: magpie.|
Item, the smoke of the tooth of a dead man.
Item, to annoint a mans bodie over with the gall of a crow.
Item, to fill a quill with quicke silver, and laie the same under the cushine, where such a one sitteth, or else to put it under the threshold of the doore of the house or chamber where he dwelleth.
Item, to spet into your owne bosome, if you be so bewitched, is verie good.
Item, to pisse through a wedding ring. If you would know who is hurt in his privities by witchcraft; 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 virga nullatenùs movetur, & nunquam potuit cognoscere; hoc est signum frigiditatis: sed quando movetur & erigitur, perficere autem non potest, est signum maleficii.
|Hostiensis: Henry of Segusio (1200-1271).|
But Sir Th. Moore hath such a cure in this matter, as I am ashamed to write, either in Latine or English: for in filthie bawderie it passeth all the tales that ever I heard. But that is rather a medicine to procure generation, than the cure of witchcraft, though it serve both turnes.
Item, when ones instrument of venerie is bewitched, certeine characters must be written in virgine parchment, celebrated and holied by a popish priest; and thereon also must the 141. Psalme be written, and bound Ad viri fascinati coxam.
Item, one Katharine Loe (having a husband not so readilie disposed that waie
as she wished him to be) made a waxen image to the likenes of hir husbands
bewitched member, and offered it up at S. Anthonies altar; so as, through the
holinesse of the masse it might be sanctified, to be more couragious, and of
better disposition and abilitie, &c.
A strange cure done to one that was molested with Incubus.
Now being wearied with the rehearsall of so manie lecheries most horrible, and very filthie and fabulous actions and passions of witches, together with the spirit Incubus, I will end with a true storie taken out of Jason Pratensis, which though it be rude, yet is it not altogither so uncleane as the rest.
|Jaso. Pratensis de celebri morbo, ca. 16.|
There came (saith he) of late a masse priest unto me, making pitious moane,
and saieng, that if I holpt him not, he should be undoone, and utterlie overthrowne;
so great was his infirmitie: for (saith he) I was woont to be faire and
fat, and of an excellent complexion; and lo how I looke, being now a verie
ghost consisting of skinne and bone, &c. What is the matter (quoth Jason?) I
will shew you sir, said the priest. There commeth unto mee, almost everie night,
a certeine woman, unknowne unto me, and lieth so heavie upon my brest, that
I cannot fetch my breath, neither have anie power to crie, neither doo my hands
serve me to shoove hir awaie, nor my feete to go from hir. I smiled (quoth
Jason) and told him that he was vexed with a disease called Incubus, or the mare;
and the residue was phantasie and vaine imagination. Naie (said the priest) it
cannot be so : for by our blessed ladie, I tell you nothing but that with waking I
saw with mine eies, and felt with mine hands. I see hir when she commeth upon me,
and strive to repell hir; but I am so infeebled that I cannot: and for
remedie I have runne about from place to place, but no helpe that I could get.
At length I went to an old frier that was counted an od fellow; and thought to
have had help at his hands, but the divell a whit had I of him; saving that for
remedie he willed me to praie to God; whome I am sure I wearied with my tedious
praiers long before. Then went I unto an old woman (quoth the priest) who was
said to be a cunning witch: and she willed me, that the next morning, about the
dawning of the daie, I should pisse, and immediatlie should cover the pispot, or
stop it with my right netherstocke, and before night the witch should come to
visit me. And although (quoth he) the respect of mine orders somewhat terrified
me from the execution ofhir advise; yet my necessities diverse waies, and speciallie
my paines moved me to make triall of hir words. And by the masse (quoth
the priest) hir prophesie fell out as sure as a club. For a witch came to my house,
and complained of a greefe in hir bladder, and that she could not pisse. But I
could neither by faire nor fowle meanes obteine at hir hands, that she would
leave molesting me by night; but she keepeth hir old custome, determining by
these filthie meanes to dispatch me. I could hardlie (saith Jason) reclaime him
from this mad humor; but by that time he had beene with me three or foure
times, he began to comfort himselfe, and at last perceiving it, he acknowledged
his disease, and recovered the same.
The priest is opinionative in the error of his phantasia.
The priest recovered.
How men have beene bewitched, cousened or abused by dreames to dig and search for monie [money].
How manie have beene bewitched with dreames, and thereby made to
consume themselves with digging and searching for monie, &c: whereof
they, or some other have drempt? I my selfe could manifest as having,
knowne how wise men have beene that waie abused by verie simple persons,
even where no dreame hath beene met withall, but waking dreames. And this
hath beene used heretofore, as one of the finest cousening feates : in so
much as there is a verie formall art thereof devised, with manie excellent
superstitions and ceremonies thereunto belonging, which I will set downe as
breeflie as maie be. Albeit that here in England, this proverbe hath beene
current; to wit, Dreames proove contrarie: according to the answer of the
priests boy to his master, who told his said boy that he drempt he kissed
his taile: Yea maister (saith he) but dreames proove contrarie, you must kisse
The art and order to be used in digging for monie, revealed by dreames, how to procure pleasant dreames, of morning and midnight dreames.
There must be made upon a hazell wand three crosses, and certeine words both blasphemous and impious must be said over it, and hereunto must be added certeine characters, & barbarous names. And whilest the treasure is a digging, there must be read the psalmes, De profundis, Missa, Misereatur nostri, Requiem, Pater noster, Ave Maria, Et ne nos inducas in tentationem, sed libera nos à malo, Amen. A porta inferi credo videre bona, &c. Expectate Dominum, Requiem æternam. And then a certeine praier. And if the time of digging be neglected, the divell will carie all the treasure awaie. See other more absolute conjurations for this purpose, in the word Iidoni following.
You shall find in Johannes Baptista Neapolitanus, diverse receipts by hearbes
and potions, to procure pleasant or fearefull dreames; and perfumes also to
that effect; who affirmeth, that dreames in the dead of the night are
commonlie preposterous and monstrous; and in the morning when the grosse humors be
spent, there happen more pleasant and certeine dreames, the bloud being more
pure than at other times: the reason whereof is there expressed.
Sundrie receipts and ointments, made and used for the transportation of witches, and other miraculous effects: an instance therof reported and credited by some that are learned.
It shall not be amisse here in this place to repeate an ointment greatlie to this purpose, rehearsed by the foresaid John Bapt. Neap. wherein although he maie be overtaken and cousened by an old witch, and made not onelie to beleeve, but also to report a false tale; yet bicause it greatlie overthroweth the opinion of M. Mal. Bodin, and sueh other, as write so absolutelie in maintenance of witches transportations, I will set downe his words in this behalfe. The receipt is as followeth.
®. The fat of yoong children, and seeth it with water in a brasen vessell,
reserving the thickest of that which remaineth boiled in the bottome, which they
laie up and keepe, untill occasion serveth to use it. They put hereunto Eleoselinum,
Aconitum, Frondes populeas, and Soote.
Another receipt to the same purpose.
®. Sium, acarum vulgare, pentaphyllon, the bloud of a flitter-mouse [=bat], solanum somniferum,
& oleum. They stampe all these togither, and then they rubbe all parts
of their bodies exceedinglie, till they looke red, and be verie hot, so as the pores
may be opened, and their flesh soluble and loose. They joine herewithall either
fat, or oile in steed thereof, that the force of the ointment maie the rather pearse
inwardly, and so be more effectuall. By this means (saith he) in a moone light night
they seeme to be carried in the aire, to feasting, singing, dansing, kissing,
culling, and other acts of venerie, with such you thes as they love and desire
most: for the force (saith he) of their imagination is so vehement, that almost all
that part of the braine, wherein the memorie consisteth, is full of such conceipts.
And whereas they are naturallie prone to beleeve anie thing ; so doo they receive
such impressions and stedfast imaginations into their minds, as even their spirits
are altered thereby; not thinking upon anie thing else, either by daie or by
night. And this helpeth them forward in their imaginations, that their usuall
food is none other commonlie but beets, rootes, nuts, beanes, peaze, &c.
|Vetule, quas à strigis similitudine, striges vocant, quæq; noctu puerulorum sanguinem in cunis cubantium exsorbent.|
Now (saith he) when I considered throughlie hereof, remaining doubtfull of
the matter, there fell into my hands a witch, who of hir owne accord did promise
me to fetch me an errand out of hand from farre countries, and willed all them,
whome I had brought to witnesse the matter, to depart out of the chamber.
And when she had undressed hir selfe, and froted hir bodie with certeine ointments
(which action we beheld through a chinke or little hole of the doore) she
fell downe thorough the force of those soporiferous or sleepie ointments into a
most sound and heavie sleepe : so as we did breake open the doore, and did beate
hir exceedinglie; but the force ofhir sleepe was such, as it tooke awaie from hir
the sense of feeling: and we departed for a time. Now when hir strength and
powers were wearie and decaied, shee awooke of hir owne accord, and began to
speake manie vaine and doting words, affirming that she had passed over both
seas and mountaines; delivering to us manie untrue and false reports: we earnestlie
denied them, she impudentlie affirmed them. This (saith he) will not so come to
passe with everie one, but onlie with old women that are melancholike,
whose nature is extreame cold, and their evaporation small; and they
both perceive and remember what they see in that case and taking of theirs.
The superstition of the heathen about the element of fier, and how it grew in such reverence among them, of their corruptions, and that they had some inkling of the godlie fathers dooings in that behalfe.
As touching the element of fier, & the superstition therof about those businesses,
you shall understand, that manie superstitious people and nations have received,
reverenced, & reserved fier, as the most holy thing among their sacrifices: insomuch
(I saie) as they have worshipped it among
their gods, calling it Orimasda (to wit) holie fier, and divine light. The Greekes
called it esian, the Romans Vesta, which is, The fier of the Lord. Surelie they
had heard of the fier that came downe from heaven, and consumed the oblations of the fathers;
and they understood it to be God himselfe. For there came
to the heathen, the bare names of things, from the doctrine of the godlie fathers
and patriarchs, and those so obscured with fables, and corrupted with lies, so
overwhelmed with superstitions, and disguised with ceremonies, that it is hard
to judge from whence they came. Some cause thereof (I suppose) was partlie
the translations of governements, whereby one nation learned follie of another;
and partlie blind devotion, without knowledge of Gods word: but speciallie the want of grace, which they sought not for, according to Gods commandement and will. And that the Gentiles had some inkling of the godlie fathers dooings,
may diverslie appeare. Doo not the Muscovits and Indian prophets at this daie,
like apes, imitate Esaie? Bicause he went naked certeine yeares, they forsooth
counterfet madnes, and drinke potions for that purpose; thinking that whatsoever
they saie in their madnes, will certeinelie come to passe. But hereof is more
largelie discoursed before in the word Kasam.
|Orimasda: Pahlavi Ohrmazd, Avestan Ahura Mazda, the name of God in Zoroastrianism. -JHP|
Of the Romane sacrifices: of the estimation they had of augurie, of the lawe of the twelve tables.
The Romans, even after they were growne to great civilitie, and enjoied a most nourishing state and commonwealth, would sometimes sacrifice themselves, sometimes their children, sometimes their friends, &c: consuming the same with fier, which they thought holie. Such estimation (I saie) was attributed to this art of divination upon the entrails of beasts, &c: at Rome, as the cheefe princes themselves exercised the same; namelie, Romulus, Fabius Maximus, &c: in so much as there was a decree made there, by the whole senate, that six of the cheefe magistrats sonnes should from time to time be put foorth, to learne the mysterie of these arts of augurie and divination, at Hetruria, where the cunning and knowledge thereof most abounded. When they came home well informed and instructed in this art, their estimation and dignitie was such, as they were accounted, reputed, and taken to be the interpretors of the gods, or rather betweene the gods and them. No high preest, nor anie other great officer was elected, but these did either absolutelie nominate them, or else did exhibit the names of two, whereof the senate must choose the one.
In their ancient lawes were written these words: Prodigia & portenta ad Hetruscos
aruspices (si senatus jusserit) deJerunto, Hetruriæq; principes disciplinam discunto. Quibus
divis decreverunt, procuranto, iisdem fulgara & ostenta pianto, auspicia servanto, auguri
parento: the effect of which words is this; Let all prodigious and portentous
matters be carried to the soothsaiers of Hetruria, at the will and commandement
of the senat; and let the yoong princes be sent to Hetruria, there to learne that
discipline, or to be instructed in that art and knowledge. Let there be alwaies
some solicitor, to learne with what gods they have decreed or determined their
matters, and let sacrifices be made unto them in times of lightening, or at anie
strange or supernaturall shew. Let all such conjecturing tokens be observed;
whatsoever the soothsaier commandeth, let it be religiouslie obeied.
Colleges of augurors, their office, their number, the signification of augurie, that the practisers of that art were couseners, their profession, their places of exercise, their apparrell, their superstition.
Romulus erected three colleges or centuries of those kinds of soothsaiers, which onelie (and none other) should have authoritie to expound the minds and admonishments of the gods. Afterwards that number was augmented to five, and after that to nine: for they must needs be od. In the end, they increased so fast, that they were feine to make a decree for staie from the further proceeding in those erections: like to our statute of Mortmaine. Howbeit, Silla (contrarie to all orders and constitutions before made) increased that number to foure and twentie.
And though Augurium be most properlie that divination, which is gathered by birds; yet bicause this word Nahas comprehendeth all other kinds of divination, as Extispicium, aruspicium, &c: which is as well the ghessing upon the entrailes of beasts, as divers other waies: omitting physiognomie and palmestrie, and such like, for the tediousnes and follie thereof; I will speake a littIe of such arts, as  were above measure regarded of our elders : neither mind I to discover the whole circumstance, but to refute the vanitie thereof, and speciallie of the professors of them, which are and alwaies have beene cousening arts, and in them conteined both speciall and severall kinds of witchcrafts. For the maisters of these faculties have ever taken upon them to occupie the pIace and name of God; blasphemouslie ascribing unto themselves his omnipotent power, to foretell, &c: whereas, in truth, they could or can doo nothing, but make a shew of that which is not.
One matter, to bewraie their counsening, is; that they could never worke nor
foreshew anie thing to the poore or inferior sort of people: for portentous shewes
(saie they) alwaies concerned great estates. Such matters as touched the baser
sort, were inferior causes; which the superstition of the people themselves
would not neglect to learne. Howbeit, the professors of this art descended not so
lowe, as to communicate with them: for they were preests (which in all ages
and nations have beene jollie fellowes) whose office was, to tell what should
come to passe, either touching good lucke, or bad fortune; to expound the
minds, admonitions, warnings and threatnings of the gods, to foreshew calamities,
&c: which might be (by their sacrifices and common contrition) remooved
and qualified. And before their entrance into that action, they had manie observations,
which they executed verie superstitiouslie; pretending that everie
bird and beast, &c, should be sent from the gods as foreshewes of somewhat.
And therefore first they used to choose a cleare daie, and faire wether to doo
their busines in: for the which their place was certeinelie assigned, as well in
Rome as in Hetruria, wherein they observed everie quarter of the element, which
waie to looke, and which way to stand, &c. Their apparell was verie preestlike,
of fashion altered from all others, speciallie at the time of their praiers, wherein
they might not omit a word nor a syllable: in respect whereof one read the service,
and all the residue repeated it after him, in the maner of a procession.
The times and seasons to exercise augurie, the maner and arder thereof, of the ceremonies thereunto belonging.
No lesse regard was there had of the times of their practise in that ministerie: for they must beginne at midnight, and end at noone, not travelling therein in the decaie of the day, but in the increase of the same; neither in the sixt or seventh houre of the daie, nor yet after the moneth of August; bicause then yoong birds flie about, and are diseased, and unperfect, mounting their fethers, and flieng out of the countrie: so as no certeine ghesse is to be made of the gods purposes by them at those seasons. But in their due times they standing with a bowed wand in their hand, their face toward the east, &c: in the top of an high tower, the weather being cleare, watch for birds, noting from whence they came, and whether they flie, and in what sort they wag their wings, &c.
Popish periapts, amulets and charmes, agnus Dei, a wastcote of proofe, a charme for the falling evill, a writing brought to S. Leo from heaven by an angell, the vertues of S. Saviors epistle, a charme against theeves, a writing found in Christs wounds, of the crosse, &c.
These vertues under these verses (written by pope Urbane the fift to the emperour of the Græcians) are conteined in a periapt or tablet, to be continuallie worne about one, called Agnus Dei, which is a little cake, having the picture of a lambe carrieng of a flag on the one side; and Christs head on the other side, and is hollow: so as the gospell of S. John, written in fine paper, is placed in the concavitie thereof: and it is thus compounded or made, even as they themselves report.
Balsamus & munda cera, cum chrismatis unda
Balme, virgine wax, and holie water, an Agnus Dei make:
|Englished by Abraham Fleming. Looke in the Beehive of the Romish church. Lib. 4. cap. 1. fol. 243.|
¶ A charme against shot, or a wastcote of proofe.
Before the comming up of these Agnus Deis, a holie garment called a wastcote for necessitie was much used of our forefathers, as a holy relike, &c: as given by  the pope, or some such archconjuror, who promised thereby all manner of immunitie to the wearer thereof; in somuch as he could not be hurt with anie shot or other violence. And otherwise, that woman that would weare it, should have quicke deliverance: the composition thereof was in this order following.
On Christmas daie at night, a threed must be sponne of flax, by a little
virgine girle, in the name of the divell: and it must be by hir woven, and also
wrought with the needle. In the brest or forepart thereof must be made with
needle worke two heads; on the head at the right side must be a hat, and a long
beard; the left head must have on a crowne, and it must be so horrible, that it
maie resemble Belzebub, and on each side of the wastcote must de made a crosse.
¶ Against the falling evill.
Moreover, this insuing is another counterfet charme of theirs, whereby the falling evill is presentlie remedied.
Gaspar fert myrrham, thus Melchior, Balthasar aurum,
This is as true a copie of the holie writing, that was brought downe from heaven by an angell to S. Leo pope of Rome; & he did bid him take it to king Charles, when he went to the battell at Roncevall. And the angell said, that what man or woman beareth this writing about them with good devotion, and saith everie daie three Pater nosters, three Aves, and one Creede, shall not that daie be overcome of his enimies, either bodilie or ghostlie; neither shalbe robbed or slaine of theeves, pestilence, thunder, or lightening; neither shall be hurt with fier or water, nor combred with spirits, neither shall have displeasure of lords or ladies: he shall not be condemned with false witnesse, nor taken with fairies, or anie maner of axes, nor yet with the falling evill. Also, if a woman be in travell, laie this writing upo hir bellie, she shall have easie deliverance, and the child right shape and christendome, and the mother purification of holy church, and all through vertue of these holie names of Jesus Christ following:
+ Jesus + Christus + Messias + Soter + Emmanuel + Sabbaoth + Adonai + Unigenitus + Majestas + Paracletus + Salvator noster + Agiros iskiros + Agios + Adanatos + Gasper + Melchior + & Balthasar + Matthæus + Marcus + Lucas + Johannes.
|Mostly Greek. Jesus, Christ, Messiah, Saviour, Emmanuel: Names of Jesus. Sabaoth, Adonai: Hebrew names of God. Unigenitus: Only begotten (son of God). Paraclete: Comforter or advocate. Salvator noster: (Latin) Our Saviour. Hagiros iskiros: Holy Almighty. Hagios Athanatos: Holy Immortal. Gaspar, Melchior, and Balthazar: Traditional names of the three Magi. Mathhew, Mark, Luke, and John: Names of the four Evangelists/Gospels. -JHP|
The epistle of S. Savior, which pope Leo went to king Charles, saieng, that whosoever carrieth the same about him, or in what daie so ever he shall read it, or shall see it, he shall not be killed with anie iron toole, nor be burned with fier, nor be drowned with water, neither anie evill man or other creature maie hurt him.
The crosse of Christ is a woonderfull defense + the crosse of Christ be alwaies with me + the crosse is it which I doo alwaies worship + the crosse of Christ is true health + the crosse of Christ dooth lose the bands of death + the crosse of Christ is the truth and the waie + I take my journie upon the crosse of the Lord + the crosse of Christ beateth downe everie evill + the crosse of Christ giveth all good things + the crosse of Christ taketh awaie paines everlasting + the crosse of Christ save me + O crosse of Christ be upon me, before me, and behind me + bicause the ancient enimie cannot abide the sight of thee + the  crosse of Christ save me, keepe me, governe me, and direct me + Thomas bearing this note of thy divine majestie + Alpha + Omega + first + and last + middest + and end + beginning + and first begotten + wisedome + vertue +.
¶ A popish periapt or charme, which must never be said, but carried about one, against theeves.
I doo go, and I doo come unto you with the love of God, with the humilitie of
Christ, with the holines of our blessed ladie, with the faith of Abraham, with the
justice of Isaac, with the vertue of David, with the might of Peter, with the constancie
of Paule, with the word of God, with the authoritie of Gregorie, with the
praier of Clement, with the floud of Jordan,
_p _p p c g e g a q q est p t 1 ka b g l k 2 a x
t g t b am g 2 4 2 1 q; p x c g k q a 9 9 p o q q r. Oh onelie Father + oh onlie
lord + And Jesus + passing through the middest of them + went + In the
name of the Father + and of the Sonne + and of the Holie-ghost +.
¶ Another amulet.
Joseph of Arimathea did find this writing upon the wounds of the side of Jesus Christ, written with Gods finger, when the bodie was taken away from the crosse. Whosoever shall carrie this writing about him, shall not die anie evill death, if he beleeve in Christ, and in all perplexities he shall soone be delivered, neither let him feare any danger at all.
Fons + alpha & omega +figa + figalis + Sabbaoth + Emmanuel + Adonai + o + Neray + Elay + Ihe + Rentone + Neger + Sahe + Pangeton + Commen + a + g + l + a + Matthæeus + Marcus + Lucas + Johannes + + + titulus triumphalis + Jesus Nasærenus rex Judæorum + ecce dominicæ crucis signum + fugite partes adversæ, vicit leo de tribu Judæ, radix, David, aleluijah, Kyrie eleeson, Christe eleeson, pater noster, ave Maria, & ne nos, & veniat super nos salutare tuum: Oremus, &c.
I find in a Primer intituled The houres of our Ladie, after the use of the
church of Yorke, printed anno 1516. a charme with this titling in red letters;
To all them that afore this image of pitie devoutlie shall saie five Pater nosters, five
Aves, and one Credo, pitiouslie beholding these armes of Christs passion, are
granted thirtie two thousand seven hundred fiftie five yeares of pardon. It is to be
thought that this pardon was granted in the time of pope Boniface the ninth;
for Platina saith that the pardons were sold so cheape, that the apostolicall
authoritie grew into contempt.
¶ A papisticall charme.
Signum sanctæ crucis defendat me à malis præsentibus, præteritis, & futuris, interioribus & exterioribus:that is, The signe of the crosse defend me from evils present, past, and to come, inward and outward.
¶ A charme found in the canon of the masse.
Also this charme is found in the canon of the masse,
Hæc sacrosancta commixtio corporis & sanguinis domini nostri Jesu Christi fiat mihi, omnibúsque sumentibus, salus mentis & corporis, & ad vitam promerendam, & capessendam, præparatio salutaris:that is, "Let this holie mixture of the bodie and bloud of our Lord Jesus Christ, be unto me, and unto all receivers thereof, health of mind and bodie, and to the deserving and receiving oflife an healthfull preparative.
¶ Other papisticall charmes.
Aqua benedicta, sit mihi salus & vita:
Let holie water be, both health and life to me.
|[Englished] By Ab. Fleming.|
But the papists have a harder charme than that; to wit, Fier and fagot, Fier and fagot.
¶ A charme of the holie crosse.
Nulla salus est in domo,
Furthermore as followeth.
Ista suos fortiores
It makes hir souldiers excellent, and crowneth them with victorie,
|Englished by Abraham Fleming. Looke in the Beehive of the Romish church lib. 4· cap. 3· fol. 251, 252.|
¶ A charme taken out of the Primer.
This charme following is taken out of the Primer aforesaid. Omnipotens + Dominus + Christus + Messias + with 34. names more, & as many crosses, &  then proceeds in this wise;
Ista nomina me protegant ab omni adversitate, plaga, & infirmitate corporis & animæ, plenè liberent, & assistent in auxilium ista nomina regum, Gasper, &c: & 12 apostoli (videlicet) Petrus, &c: & 4 evangelistæ (videlicet) Matthæus, &c: mihi assistent in omnibus necessitatibus meis, ac me defendant & liberent ab omnibus ericulis & corporis & animæ, & omnibus malis præteritis, præsentibus, & futuris, &c.
How to make holie water, and the vertues therof. S. Rufins charme, of the wearing and bearing of the name of Jesus, that the sacrament of confession and the eucharist is of as much efficacie as other charmes, & magnified by L. Vairus.
If I did well, I should shew you the confection of all their stuffe, and how they prepare it; but it would be too long. And therefore you shall onlie have in this place a few notes for the composition of certeine receipts, which in stead of an Apothecarie if you deliver to any morrowmasse preest, he will make them as well as the pope himselfe. Marie now they wax everie parlement deerer and deerer; although therewithall, they utter many stale drugs of their owne.
If you looke in the popish pontificall, you shall see how they make their holie water; to wit, in this sort:
I conjure thee thou creature of water, in the name of the father, and of the sonne, & of the Holie-ghost, that thou drive the divell out of everie corner and hole of this church, and altar; so as he remaine not within our precincts that are just and righteous.
And water thus used (as Durandus saith) hath power of his owne nature to drive away divels. If you will learne to make any more of this popish stuffe, you may go to the verie masse booke, and find manie good receipts: marrie if you search Durandus, &c: you shall find abundance.
In ecclesiæ dedicatione.
In rationali divinorum officiorum.
I know that all these charmes, and all these palterie confections (though they were farre more impious and foolish) will be mainteined and defended by massemongers, even as the residue will be by witchmongers; and therefore I will in this place insert a charme, the authoritie wherof is equall with the rest, desiring to have their opinions herein. I find in a booke called Pomœrium sermonum quadragesimalium, (32) that S. Francis seeing Rufinus provoked of the divell to thinke himselfe damned, charged Rufinus to saie this charme, when he next met with the divell; Aperi os, & ibi imponam stircus, which is as much to saie in English as, "Open thy mouth and I will put in a plumme:" a verie ruffinlie charme.
Leonard Vairus writeth, De veris, piis, ac sanctis amuletis fascinum atq; omnia veneficia destruentibus; wherein he speciallie commendeth the name of J esus to be worne. But the sacrament of confession he extolleth above all things, saieng, that whereas Christ with his power did but throwe divels out of mens bodies, the preest driveth the divell out of mans soule by confession. For (saith he) these words of the preest, when he saith, Ego te absolvo, are as effectuall to drive awaie the princes of darknes, through the mightie power of that saieng, as was the voice of God to drive awaie the darknes of the world, when at the beginning he said, Fiat lux. He commendeth also, as holesome things to drive awaie divels, the sacrament of the eucharist, and solitarines, and silence. Finallie he saith, that if there be added hereunto an Agnus Dei, and the same be worne about ones necke by one void of sinne, nothing is wanting that is good and holesome for this purpose. But he concludeth, that you must weare and make dints in your forhead, with crossing your selfe when you put on your shooes, and at everie other action, &: and that is also a present remedie to drive awaie divels, for they cannot abide it.
L. Vairus. lib de fascino 3. cap. 10. Idem, ibid.
Fiat Lux: "Let there be Light" (Gen 1.)
Agnus Dei: Laamb of God.
Choice of Charmes against the falling evill, the biting of a mad dog, the stinging of a scorpion, the toothach, for a woman in travell, for the Kings evill, to get a thorne out of any member, or a bone out of ones throte, charmes to be said fasting, or at the gathering of hearbs, for sore eies, to open locks, against spirits, for the bots in a horsse, and speciallie for the Duke of Albas horsse, for sowre wines, &c.
There be innumerable charmes of conjurers, bad physicians, lewd
surgians, melancholike witches, and couseners, for all diseases and greefes;
speciallie for such as bad physicians and surgions knowe not how to cure,
and in truth are good stuffe to shadow their ignorance, whereof I will repeate
For the falling evill.
Take the sicke man by the hand, and whisper these wordes softlie in his eare, I conjure thee by the sunne and moone, and by the gospell of this daie delivered by God to Rubert, Giles, Cornelius, and John, that thou rise and fall no more. ◊ Otherwise: Drinke in the night at a spring water out of a skull of one that hath beene slaine. ◊ Otherwise: Eate a pig killed with a knife that slew a man. ◊ Otherwise as followeth.
Ananizapta ferit mortem, dum lædere quærit,
Ananizapta smiteth death, whiles harme intendeth he,
|Englished by Abraham Fleming.|
¶ Against the biting of a mad dog.
Put a silver ring on the finger, within the which these words are graven + Habay + habar + hebar + & saie to the person bitten with a mad dog, I am thy saviour, loose not thy life: and then pricke him in the nose thrise, that at each time he bleed. ◊ Otherwise: Take pilles made of the skull of one that is hanged. ◊ Otherwise: Write upon a peece of bread, Irioni, khiriora, esser, khuder, feres; and let it be eaten by the partie bitten. ◊ Otherwise: O rex gloriæ Jesu Christe, veni cum pace: In nomine patris max, in nomine filii max, in nomine spiritus sancti prax: Gasper, Melchior, Balthasar + prax + max + Deus I max +
|J. Bodinus. lib. de dæmon 3. cap. 5.|
But in troth this is verie dangerous; insomuch as if it be not speedilie and cunninglie prevented, either death or frensie insueth, through infection of the humor left in the wound bitten by a mad dog: which bicause bad surgions cannot cure, they have therfore used foolish cousening charmes. But Dodonæus in his herball saith, that the hearbe Alysson cureth it: which experiment, I doubt  not, will proove more true than all the charms in the world. But where he saith, that the same hanged at a mans gate or entrie, preserveth him and his cattell from inchantment or bewitching, he is overtaken with follie.
¶ Against the biting of a scorpion.
Saie to an asse secretlie, and as it were whispering in his eare; I am bitten with a Scorpion.
¶ Against the toothach.
Scarifie the gums in the greefe, with the tooth of one that hath beene slaine. ◊ Otherwise: Galbes galbat, galdes galdat. ◊ Otherwise: A ab hur hus, &c. ◊ Otherwise: At saccaring of masse hold your teeth togither, and say Os non comminuetis ex eo. ◊ Otherwise: strigiles falcesq; dentatæ, dentium dolorem persanate; O horssecombs and sickles that have so many teeth, come heale me now of my toothach.
|That is, You shall not breake or diminish a bone of him.|
¶ A charme to release a woman in travell.
Throwe over the top of the house, where a woman in travell lieth, a stone, or any other thing that hath killed three living creatures; namelie, a man, a wild bore, and a she beare.
¶ To heale the Kings or Queenes evill, or any other sorenesse in the throte.
Remedies to cure the Kings or Queenes evill, is first to touch the place with the hand of one that died an untimelie death. ◊ Otherwise: Let a virgine fasting laie hir hand on the sore, and saie; Apollo denieth that the heate of the plague can increase, where a naked virgine quencheth it: and spet three times upon it.
¶ A charme read in the Romish church, upon saint Blazes daie, that will fetch a thorne out of anie place of ones bodie, a bone out of the throte, &c: Lect. 3.
For the fetching of a thorne out of any place of ones bodie, or a bone out of the throte, you shall read a charme in the Romish church upon S. Blazes daie; to wit, Call upon God, and remember S. Blaze. This S. Blaze could aiso heale all wild beasts that were sicke or lame, with laieng on of his hands: as appeareth in the lesson red on his daie, where you shall see the matter at large.
¶ A charme for the headach.
Tie a halter about your head, wherewith one hath beene hanged.
¶ A charme to be said each morning by a witch fasting, or at least before she go abroad.
The fier bites, the fier bites, the fier bites; Hogs turd over it, hogs turd over it, hogs turd over it; The father with thee, the sonne with me, the holie-ghost betweene us both to be: ter. Then spit over one shoulder, and then over the other, and then three times right forward.
¶ Another charme that witches use at the gathering of their medicinable hearbs.
Haile be thou holie hearbe
¶ An old womans charme, wherewith she did much good in the countrie, and grew famous thereby.
An old woman that healed all diseases of cattell (for the which she never tooke any reward but a penie and a loafe) being seriouslie examined by what words she brought these things to passe, confessed that after she had touched the sicke creature, she alwaies departed immediatelie; saieng:
My loafe in my lap,
Another like charme.
A Gentlewoman having sore eies, made hir mone to one, that promised hir helpe, if she would follow his advise: which was onelie to weare about hir necke a scroll sealed up, whereinto she might not looke. And she conceiving hope of cure thereby, received it under the condition, and left hir weeping and teares, wherewith she was woont to bewaile the miserable darknesse, which she doubted to indure: whereby in short time hir eies were well amended. But alas! she lost soone after that pretious jewell, and thereby returned to hir woonted weeping, and by consequence to hir sore eies. Howbeit, hir jewell or scroll being found againe, was looked into by hir deere friends, and this onelie posie was conteined therein:
The divell pull out both thine eies,
Whereby partlie you may see what constant opinion can doo, according to the saieng of Plato; If a mans fansie or mind give him assurance that a hurtfull thing shall doo him good, it may doo so, &c.
¶ A charme to open locks.
As the hearbes called Aethiopides will open all locks (if all be true that inchanters saie) with the help of certeine words: so be there charmes also and periapts, which without any hearbs can doo as much: as for example. Take a peece of wax crossed in baptisme, and doo but print certeine floures therein, and tie them in the hinder skirt of your shirt; and when you would undoo the locke, blow thrise therin, saieng:
Arato hoc partiko hoc maratarykin. I open this doore in thy name that I am forced to breake, as thou brakest hell gates, In nomine patris, & filii, & spiritus sancti, Amen.
¶ A charme to drive awaie spirits that haunt anie house.
Hang in everie of the foure corners of your house this sentence written upon virgine parchment;
Omnis spiritus laudet Dominum: Mosen habent & prophetas: Exurgat Deus et dissipentur inimici ejus.
|This is called and counted the Paracelsian charme. Psal. 150. Luk. 16. Psa. 64.|
¶ A prettie charme or conclusion for one possessed.
The possessed bodie must go upon his or hir knees to the church, how farre so ever it be off from their lodging; and so must creepe without going out of the waie, being the common high waie, in that sort, how fowle and durtie soever the same be; or whatsoever lie in the waie, not shunning anie thing whatsoever,  untill he come to the church, where he must heare masse devoutlie, and then followeth recoverie.
|Memorandum that hearing of masse be in no case omitted, quoth Nota.|
¶ Another for the same purpose.
There must be commended to some poore begger the saieng of five Pater nosters, and five Aves; the first to be said in the name of the partie possessed, or bewitched: for that Christ was led into the garden; secondlie, for that Christ did sweat both water and bloud; thirdlie, for that Christ was condemned; fourthlie, for that he was crucified guiltlesse; and fiftlie, for that he suffered to take awaie our sinnes. Then must the sicke bodie heare masse eight daies together, standing in the pIace where the gospell is said, and must mingle holie water with his meate and his drinke, and holie salt also must be a portion of the mixture.
¶ Another to the same effect.
The sicke man must fast three daies, and then he with his parents must come to church, upon an embering fridaie, and must heare the masse for that daie appointed, and so likewise the saturdaie and sundaie following. And the preest must read upon the sicke mans head, that gospell which is read in September, and in grape harvest, after the feast of holie crosse In diebus quatuor temporum, in ember daies: then let him write it and carrie it aboute his necke, and he shall be cured.
|Johannes Anglicus ex Constantino, Gualtero, Bernardo, Gilberto, &c.|
¶ Another charme or witch-craft for the same.
This office or conjuration following was first authorised and printed at Rome, and afterwards at Avenion, Anno. 1515. And least that the divell should lie hid in some secret part of the bodie, everie part thereof is named: Obsecro te Jesu Christe, &c: that is:
I beseech thee O Lord Jesus Christ, that thou pull out of everie member of this man all infirmities, from his head, from his haire, from his braine, from his forhead, from his eies, from his nose, from his eares, from his mouth, from his toong, from his teeth, from his jawes, from his throte, from his necke, from his backe, from his brest, from his paps, from his heart, from his stomach, from his sides, from his flesh, from his bloud, from his bones, from his legs, from his feete, from his fingers, from the soles of his feete, from his marrowe, from his sinewes, from his skin, and from everie joint of his members, &c.
Doubtles Jesus Christ could have no starting hole, but was hereby everie waie prevented and pursued; so as he was forced to doo the cure: for it appeareth hereby, that it had beene insufficient for him to have said; Depart out of this man thou uncleane spirit, and that when he so said he did not performe it. I doo not thinke that there will be found among all the heathens superstitious fables, or among the witches, conjurors, couseners, poets, knaves, fooles, &c: that ever wrote, so impudent and impious a lie or charme as is read in Barnardine de bustis; where, to cure a sicke man, Christs bodie, to wit: a wafer cake, was outwardlie applied to his side, and entred into his heart, in the sight of all the standers by. Now, if grave authors report such lies, what credit in these cases shall we attribute unto the old wives tales, that Sprenger, Institor, Bodine, and others write? Even as much as to Ovids Metamorphosis, Aesops fables, Moores Utopia, and diverse other fansies; which have as much truth in them, as a blind man hath sight in his eie.
|Barnardinus de Bustis, in Rosarium Sermonum. serm. 15.|
¶ A charme for the bots in a horsse.
You must both saie and doo thus upon the diseased horsse three daies together, before the sunne rising:
In nomine pa + tris & fi + lii & spiritus + sancti; Exorcizo te vermem per Deum pa + trem, & fi + lium & spiritum + sanctum: that is, In the name of God the Father, the Sonne, & the Holy-ghost, I conjure thee O worme by God the Father, the Sonne, & the Holy-ghost; that thou neither eat nor drinke the flesh bloud or bones of this horsse; and that thou hereby maist be made as patient as Job, and as good as S. John Baptist, when he baptised  Christ in Jordan, In nomine pa+tris & fi+lii & spiritus + sancti.
And then saie three Pater nosters, and three Aves, in the right eare of the horsse, to the glorie of the holie trinitie. Do+minus fili+us spiri+tus Mari+a.
There are also divers bookes imprinted, as it should appeare with the authoritie of the church of Rome, wherein are conteined manie medicinall praiers, not onelie against all diseases of horsses, but also for everie impediment and fault in a horsse: in so much as if a shoo fall off in the middest of his journie, there is a praier to warrant your horsses hoofe, so as it shall not breake, how far so ever he be from the Smithes forge.
Item, the Duke of Alba his horsse was consecrated, or canonized, in the lowe countries, at the solemne masse; wherein the popes bull, and also his charme was published (which I will hereafter recite) he in the meane time sitting as Vice-roy with his consecrated standard in his hand, till masse was done.
¶ A charme against vineager.
That wine wax not eager, write on the vessell, * Gustate & videte, quoniam suavis est Dominus.
The exposition of Iidoni, and where it is found, whereby the whole art of conjuration is deciphered.
|See also Book 10, chap 7. -JHP|
This word Iidoni is derived of Iada, which properlie
signifieth to knowe: it is sometimes translated, Divinus,
which is a divinor or soothsaier, as in Deut. 18. Levit.
20: sometimes Ariolus, which is one that also taketh upon
him to foretell things to come, and is found Levit. 19,
2 Kings. 23. Esai. 19. To be short, the opinion
of them that are most skilfull in the toongs, is, that it comprehendeth
all them, which take upon them to knowe all things past and to
come, and to give answers accordinglie. It alwaies followeth the
word Ob, and in the scriptures is not named severallie
from it, and differeth little from the same in sense, and doo
both concerne oracles uttered by spirits, possessed peoplle, or
couseners. What will not couseners or witches take upon them to doo? Wherein
will they professe ignorance? Aske them anie question, they will undertake to
resolve you, even of that which none but God knoweth. And to bring their purposes
the better to passe, as also to winne further credit unto the counterfet art
which they professe, they procure confederates, whereby they worke wonders.
And when they have either learning, eloquence, or nimblenesse of hands to
accompanie their confederacie, or rather knaverie, then (forsooth) they passe
the degree of witches, and intitle themselves to the name of conjurors. And these
deale with no inferiour causes: these fetch divels out of hell, and angels out of
heaven; these raise up what bodies they list, though they were dead, buried, and
rotten long before; and fetch soules out of heaven or hell with much more
expedition than the pope bringeth them out of purgatorie. These I saie (among
the simple, and where they feare no law nor accusation) take upon them also
the raising of tempests, and earthquakes, and to doo as much as God himselfe
can doo. These are no small fooles, they go not to worke with a baggage tode, or
a cat, as witches doo; but with a kind of majestie, and with authoritie they call
up by name, and have at their commandement seventie and nine principall and
princelie divels, who have under them, as their ministers, a great multitude of
legions of pettie divels; as for example.
[J. Wierus in Pseudomonarchia daemonum. Salomons notes of conjuration.]
An inventarie of the names, shapes, powers, governement, and effects of divels and
spirits, of their severall segniories and degrees: a strange discourse woorth the
Baell. THEIR first and principall king (which is of the power of the east) is called Baëll who when he is conjured up, appeareth with three heads; the first, like a tode; the second, like a man; the third, like a cat. He speaketh with a hoarse voice, he maketh a man go invisible, he hath under his obedience and rule sixtie and six legions of divels.
Agares. The first duke under the power of the east, is named Agares, he commeth up  mildile in the likenes of a faire old man, riding upon a crocodile, and carrieng a hawke on his fist; hee teacheth presentlie all maner of toongs, he fetcheth backe all such as runne awaie, and maketh them runne that stand still; he overthroweth all dignities supernaturall and temporall, hee maketh earthquakes, and is of the order of vertues, having under his regiment thirtie one legions.
Marbas, alias Barbas is a great president, and appeareth in the forme of a mightie lion; but at the commandement of a conjuror commeth up in the likenes of a man, and answereth fullie as touching anie thing which is hidden or secret: he bringeth diseases, and cureth them, he promoteth wisedome, and the knowledge of mechanicall arts, or handicrafts; he changeth men into other shapes, and under his presidencie or gouvernement are thirtie six legions of divels conteined.
Amon, or Aamon, is a great and mightie marques, and commeth abroad in the likenes of a woolfe, having a serpents taile, spetting out and breathing flames of fier; when he putteth on the shape of a man, he sheweth out dogs teeth, and a great head like to a mightie raven; he is the strongest prince of all other, and understandeth of all things past and to come, he procureth favor, and reconcileth both freends and foes, and ruleth fourtie legions of divels.
Barbatos, a great countie or earle, and also a duke, he appeareth in Signo sagittarii sylvestris, with foure kings, which bring companies and great troopes. He understandeth the singing of birds, the barking of dogs, the lowings of bullocks, and the voice of all living creatures. He detecteth treasures hidden by magicians and inchanters, and is of the order of vertues, which in part beare rule: he knoweth all things past, and to come, and reconcileth freends and powers; and governeth thirtie legions of divels by his authoritie.
Buer is a great president, and is seene in this signe; he absolutelie teacheth philosophie morall and naturall, and also logicke, and the vertue of herbes: he giveth the best familiars, he can heale all diseases, speciallie of men, and reigneth over fiftie legions.
Gusoin is a great duke, and a strong, appearing in the forme of a Xenophilus, he answereth all things, present, past, and to come, expounding all questions. He reconcileth freendship, and distributeth honours and dignities, and ruleth over fourtie legions of divels.
Botis, otherwise Otis, a great president and an earle he commeth foorth in the shape of an ouglie viper, and if he put on humane shape, he sheweth great teeth, and two hornes, carrieng a sharpe sword in his hand: he giveth answers of things present, past, and to come, and reconcileth friends, and foes, ruling sixtie legions.
Bathin, sometimes called Mathim, a great duke and a strong, he is seene in the shape of a verie strong man, with a serpents taile, sitting on a pale horsse, understanding the vertues of hearbs and pretious stones, transferring men suddenlie from countrie to countrie, and ruleth thirtie legions of divels.
Purson, alias Curson, a great king, he commeth foorth like a man with a lions face, carrieng a most cruell viper, and riding on a beare; and before him go alwaies trumpets, he knoweth things hidden, and can tell all things present, past, and to come: he bewraieth treasure, he can take a bodie either humane or aierie; he answereth truelie of all things earthlie and secret, of the divinitie and creation of the world, and bringeth foorth the best familiars; and there obeie him two and twentie legions of divels, partlie of the order of vertues, & partlie of the order of thrones.
Eligor, alias Abigor, is a great duke, and appeereth as a goodlie knight, carrieng a lance, an ensigne, and a scepter: he answereth fullie of things hidden, and of warres, and how souldiers should meete: he knoweth things to come, and procureth the favour of lords and knights, governing sixtie legions of divels.
Leraie, alias Oray, a great marquesse, shewing himselfe in the likenesse of a galant archer, carrieng a bowe and a quiver, he is author of all battels, he dooth putrifie all such wounds as are made with arrowes by archers, Quos optimos objicit tribus diebus, and he hath regiment over thirtie legions. 
Valefar, alias Malephar, is a strong duke, comming foorth in the shape of a lion, and the head of a theefe, he is verie familiar with them to whom he maketh himself acquainted, till he hath brought them to the gallowes, and ruleth ten legions.
Morax, alias Foraii, a great earle and a president, he is seene like a bull, and if he take unto him a mans face, he maketh men wonderfull cunning in astronomie, & in all the liberall sciences: he giveth good familiars and wise, knowing the power & vertue of hearbs and stones which are pretious, and ruleth thirtie six legions.
Ipos, alias Ayporos, is a great earle and a prince, appeering in the shape of an angell, and yet indeed more obscure and filthie than a lion, with a lions head, a gooses feet, and a hares taile: he knoweth things to come and past, he maketh a man wittie, and bold, and hath under his jurisdiction thirtie six legions.
Naberius, alias Cerberus, is a valiant marquesse, shewing himselfe in the forme of a crowe, when he speaketh with a hoarse voice: he maketh a man amiable and cunning in all arts, and speciallie in rhetorike, he procureth the losse of prelacies and dignities: nineteene legions heare and obeie him.
Glasya Labolas, alias Caacrinolaas, or Caassimolar, is a great president, who commeth foorth like a dog, and hath wings like a griffen, he giveth the knowledge of arts, and is the captaine of all mansleiers: he understandeth things present and to come, he gaineth the minds and love of freends and foes, he maketh a man go invisible, and hath the rule of six and thirtie legions.
Zepar is a great duke, appearing as a souldier, inflaming women with the loove of men, and when he is bidden he changeth their shape, untill they maie enjoie their beloved, he also maketh them barren, and six and twentie legions are at his obeie and commandement.
Bileth is a great king and a terrible, riding on a pale horsse, before whome go trumpets, and all kind of melodious musicke. When he is called up by an exorcist, he appeareth rough and furious, to deceive him. Then let the exorcist or conjuror take heed to himself; and to allaje his courage, let him hold a hazell bat in his hand, wherewithall he must reach out toward the east and south, and make a triangle without besides the circle; but if he hold not out his hand unto him, and he bid him come in, and he still refuse the bond or chain of spirits; let the conjuror proceed to reading, and by and by he will submit himselfe, and come in, and doo whatsoever the exorcist commandeth him, and he shalbe safe. If Bileth the king be more stubborne, and refuse to enter into the circle at the first call, and the conjuror shew himselfe fearfull, or if he have not the chaine of spirits, certeinelie he will never feare nor regard him after. Also, if the place he unapt for a triangle to be made without the circle, then set there a boll of wine, and the exorcist shall certeinlie knowe when he commeth out of his house, with his fellowes, and that the foresaid Bileth will be his helper, his friend, and obedient unto him when he commeth foorth. And when he commeth, let the exorcist receive him courteouslie, and glorifie him in his pride, and therfore he shall adore him as other kings doo, bicause he saith nothing without other princes. Also, if he be cited by an exorcist, alwaies a silver ring of the middle finger of the left hand must be held against the exorcists face, as they doo for Amaimon. And the dominion and power of so great a prince is not to be pretermitted; for there is none under the power & dominion of the conjuror, but he that deteineth both men and women in doting love, till the exorcist hath had his pleasure. He is of the orders of powers, hoping to returne to the seaventh throne, which is not altogether credible, and he ruleth eightie five legions.
Sitri, alias Bitru, is a great prince, appeering with the face of a leopard, and having wings as a griffen: when he taketh humane shape, he is verie beautiful, he inflameth a man with a womans love, and also stirreth up women to love men, being commanded he willinglie deteineth secrets of women, laughing at them and mocking them, to make them luxuriouslie naked, and there obeie him sixtie legions.
Paimon is more obedient in Lucifer than other kings are. Lucifer is heere to be understood he that was drowned in the depth of his knowledge: he would needs  be like God, and for his arrogancie was throwne out into destruction, of whome it is said; Everie pretious stone is thy covering (Ezech. 88.). Paimon is constrained by divine vertue to stand before the exorcist; where he putteth on the likenesse of a man: he sitteth on a beast called a dromedarie, which is a swift runner, and weareth a glorious crowne, and hath an effeminate countenance. There goeth before him an host of men with trumpets and well sounding cymbals, and all musicall instruments. At the first he appeereth with a great crie and roring, as in Circulo Salomonis, and in the art is declared. And if this Paimon speake sometime that the conjuror understand him not, let him not therefore be dismaied. But when he hath delivered him the first obligation to observe his desire, he must bid him also answer him distinctlie and plainelie to the questions he shall aske you, of all philosophie, wisedome, and science, and of all other secret things. And if you will knowe the disposition of the world, and what the earth is, or what holdeth it up in the water, or any other thing, or what is Abyssus, or where the wind is, or from whence it commeth, he will teach you aboundantlie. Consecrations also as well of sacrifices as otherwise may be reckoned. He giveth dignities and confirmations; he bindeth them that resist him in his owne chaines, and subjecteth them to the conjuror; he prepareth good familiars, and hath the understanding of all arts. Note, that at the calling up of him, the exorcist must looke towards the northwest, bicause there is his house. When he is called up, let the exorcist receive him constantlie without feare, let him aske what questions or demands he list, and no doubt he shall obteine the same of him. And the exorcist must beware he forget not the creator, for those things, which have beene rehearsed before of Paimon, some saie he is of the order of dominations; others saie, of the order of cherubim. There follow him two hundred legions, partlie of the order of angels, and partlie of potestates. Note that if Paimon be cited alone by an offering or sacrifice, two kings followe him; to wit, Beball & Abalam, & other potentates: in his host are twentie five legions, bicause the spirits subject to them are not alwaies with them, except they be compelled to appeere by divine vertue.
Some saie that the king Beliall was created immediatlie after Lucifer, and therefore they thinke that he was father and seducer of them which fell being of the orders. For he fell first among the worthier and wiser sort, which went before Michael and other heavenlie angels, which were lacking. Although Beliall went before all them that were throwne downe to the earth, yet he went not before them that tarried in heaven. This Beliall is constrained by divine venue, when he taketh sacrifices, gifts, and offerings, that he againe may give unto the offerers true answers. But he tarrieth not one houre in the truth, except he be constrained by the divine power, as is said. He taketh the forme of a beautifull angell, sitting in a firie chariot; he speaketh faire, he distributeth preferments of senatorship, and the favour of friends, and excellent familiars: he hath rule over eightie legions, partlie of the order of vertues, partlie of angels; he is found in the forme of an exorcist in the bonds of spirits. The exorcist must consider, that this Beliall doth in everie thing assist his subjects. If he will not submit himselfe, let the bond of spirits be read: the spirits chaine is sent for him, wherewith wise Salomon gathered them togither with their legions in a brasen vessell, where were inclosed among all the legions seventie two kings, of whome the cheefe was Bileth, the second was Beliall, the third Asmoday, and above a thousand thousand legions. Without doubt (I must confesse) I learned this of my maister Salomon; but he told me not why he gathered them together, and shut them up so: but I beleeve it was for the pride of this Beliall. Certeine nigromancers doo saie, that Salomon, being on a certeine daie seduced by the craft of a certeine woman, inclined himselfe to praie before the same idoll, Beliall by name: which is not credible. And therefore we must rather thinke (as it is said) that they were gathered together in that great brasen vessell for pride and arrogancie, and throwne into a deepe lake or hole in Babylon. For wise Salomon did accomplish his workes by the divine power, which never forsooke him. And therefore we must thinke he worshipped not the image Beliall; for then he could not have constrained the spirits by divine vertue: for this Beliall, with three  kings were in the lake. But the Babylonians woondering at the matter, supposed that they should find therein a great quantitie of treasure, and therefore with one consent went downe into the lake, and uncovered and brake the vessell, out of the which immediatlie flew the capteine divels, and were delivered to their former and proper places. But this Beliall entred into a certeine image, and there gave answer to them that offered and sacrificed unto him: as Tocz. in his sentences reporteth, and the Babylonians did worship and sacrifice thereunto.
Bune is a great and a strong Duke, he appeareth as a dragon with three heads, the third whereof is like to a man; he speaketh with a divine voice, he maketh the dead to change their place, and divels to assemble upon the sepulchers of the dead: he greatlie inricheth a man, and maketh him eloquent and wise, answering trulie to all demands, and thirtie legions obeie him.
Forneus is a great marquesse, like unto a monster of the sea, he maketh men woondeffull in rhetorike, he adorneth a man with a good name, and the knowledge of toongs, and maketh one beloved as well of foes as freends: there are under him nine and twentie legions, of the order partlie of thrones, and partlie of angels.
Ronove a marquesse and an earle, he is resembled to a monster, he bringeth singular understanding in rhetorike, faithfull servants, knowledge of toongs, favour of freends and foes; and nineteene legions obeie him.
Berith is a great and a terrible duke, and hath three names. Of some he is called Beall; of the Jewes Berithi; of Nigromancers Bolfry: he commeth foorth as a red souldier, with red clothing, and upon a horsse of that colour, and a crowne on his head. He answereth trulie of things present, past, and to come. He is compelled at a certeine houre, through divine vertue, by a ring of art magicke. He is also a lier, he turneth all mettals into gold, he adorneth a man with dignities, and confirmeth them, he speaketh with a cleare and a subtill voice, and six and twentie legions are under him.
Astaroth is a great and a strong duke, comming foorth in the shape of a fowle angell, sitting upon an infernall dragon, and carrieng on his right hand a viper: he answereth trulie to matters present, past, and to come, and also of all secrets. He talketh willinglie of the creator of spirits, and of their fall, and how they sinned and fell: he saith he fell not of his owne accord. He maketh a man woonderfull learned in the liberall sciences, he ruleth fourtie legions. Let everie exorcist take heed, that he admit him not too neere him, bicause of his stinking breath. And therefore let the conjuror hold neere to his face a magicall ring, and that shall defend him.
Foras, alias Forcas is a great president, and is seene in the forme of a strong man, and in humane shape, he understandeth the vertue of hearbs and pretious stones: he teacheth fullie logicke, ethicke, and their parts: he maketh a man invisible, wittie, eloquent, and to live long; he recovereth things lost, and discovereth treasures, and is lord over nine and twentie legions.
Furfur is a great earle, appearing as an hart, with a firie taile, he lieth in everie thing, except he be brought up within a triangle; being bidden, he taketh angelicall forme, he speaketh with a hoarse voice, and willinglie maketh love betweene man and wife; he raiseth thunders and lightnings, and blasts. Where he is commanded, he answereth well, both of secret and also of divine things, and hath rule and dominion over six and twentie legions.
Marchosias is a great marquesse, he sheweth himselfe in the shape of a cruell shee woolfe, with a griphens wings, with a serpents taile, and spetting I cannot tell what out of his mouth. When he is in a mans shape, he is an excellent fighter, he answereth all questions trulie, he is faithfull in all the conjurors businesse, he was of the order of dominations, under him are thirtie legions: he hopeth after 1200. yeares to returne to the seventh throne, but he is deceived in that hope.
Malphas is a great president, he is seene like a crowe, but being cloathed with humane image, speaketh with a hoarse voice, be buildeth houses and high towres wonderfullie, and quicklie bringeth artificers togither, he throweth downe also the enimies edifications, he helpeth to good familiars, he receiveth  sacrifices willinglie, but he deceiveth all the sacrificers, there obeie him fourtie legions.
Vepar, alias Separ, a great duke and a strong, he is like a mermaid, he is the guide of the waters, and of ships laden with armour; he bringeth to passe (at the commandement of his master) that the sea shalbe rough and stormie, and shall appeare full of shippes; he killeth men in three daies, with putrifieng their wounds, and producing maggots into them; howbeit, they maie be all healed with diligence, he ruleth nine and twentie legions.
Sabnacke, alias Salmac, is a great marquesse and a strong, he commeth foorth as an armed soldier with a lions head, sitting on a pale horsse, he dooth marvelouslie change mans forme and favor, he buildeth high towres full of weapons, and also castels and cities; he inflicteth men thirtie daies with wounds both rotten and full of maggots, at the exorcists commandement, he provideth good familiars, and hath dominion over fiftie legions.
Sidonay, alias Asmoday, a great king, strong and mightie, he is seene with three heads, whereof the first is like a bull, the second like a man, the third like a ram, he hath a serpents taile, he belcheth flames out of his mouth, he hath feete like a goose, he sitteth on an infernall dragon, he carrieth a lance and a flag in his hand, he goeth before others, which are under the power of Amaymon. When the conjuror exerciseth this office, let him be abroad, let him be warie and standing on his feete; if his cap be on his head, he will cause all his dooings to be bewraied, which if he doo not, the exorcist shalbe deceived by Amaymon in everie thing. But so soone as he seeth him in the forme aforesaid, he shall call him by his name, saieng; Thou art Asmoday; he will not denie it, and by and by he boweth downe to the ground; he giveth the ring of venues, he absolutelie teacheth geometrie, arythmetike, astronomie, and handicrafts. To all demands he answereth fullie and trulie, he maketh a man invisible, he sheweth the places where treasure lieth, and gardeth it, if it be among the legions of Amaymon, he hath under his power seventie two legions.
Gaap, alias Tap, a great president and a prince, he appeareth in a meridionall signe, and when he taketh humane shape he is the guide of the foure principall kings, as mightie as Bileth. There were certeine necromancers that offered sacrifices and burnt offerings unto him; and to call him up, they exercised an art, saieng that Salomon the wise made it. Which is false: for it was rather Cham, the sonne of Noah, who after the floud began first to invocate wicked spirits. He invocated Bileth, and made an art in his name, and a booke which is knowne to manie mathematicians. There were burnt offerings and sacrifices made, and gifts given, and much wickednes wrought by the exorcists, who mingled therewithall the holie names of God, the which in that art are everie where expressed. Marie there is an epistle of those names written by Salomon, as also write Helias Hierosolymitanus and Helisæus. It is to be noted, that if anie exorcist have the art of Bileth, and cannot make him stand before him, nor see him, I may not bewraie how and declare the meanes to conteine him, bicause it is abhomination, and for that I have learned nothing from Salomon of his dignitie and office. But yet I will not hide this; to wit, that he maketh a man woonderfull in philosophie and all the liberall sciences: he maketh love, hatred, insensibilitie, invisibilitie, consecration, and consecration of those things that are belonging unto the domination of Amaymon, and delivereth familiars out of the possession of other conjurors, answering truly and perfectly of things present, past, & to come, & transferreth men most speedilie into other nations, he ruleth sixtie six legions, & was of the order of potestats.
Shax, alias Scox, is a darke and a great marquesse, like unto a storke, with a hoarse and subtill voice: he dooth marvellouslie take awaie the sight, hearing and understanding of anie man, at the commandement of the conjuror: he taketh awaie monie out of everie kings house, and carrieth it backe after 1200. yeares, if he be commanded, he is a horssestealer, he is thought to be faithfull in all commandements: and although he promise to be obedient to the conjuror in all things; yet is he not so, he is a lier, except he be brought into a triangle, and there he speaketh divinelie, and telleth of things which are hidden, and not  kept of wicked spirits, he promiseth good familiars, which are accepted if they be not deceivers, he hath thirtie legions.
Procell is a great and a strong duke, appearing in the shape of an angell, but speaketh verie darklie of things hidden, he teacheth geometrie and all the liberall arts, he maketh great noises, and causeth the waters to rore, where are none, he warmeth waters, and distempereth bathes at certeine times, as the exorcist appointeth him, he was of the order of potestats, and hath fourtie eight legions under his power.
Furcas is a knight and commeth foorth in the similitude of a cruell man, with a long beard and a hoarie head, he sitteth on a pale horsse, carrieng in his hand a sharpe weapon, he perfectlie teacheth practike philosophie, rhetorike, logike, astronomie, chiromancie, pyromancie, and their parts: there obeie him twentie legions.
Murmur is a great duke and an earle, appearing in the shape of a souldier, riding on a griphen, with a dukes crowne on his head; there go before him two of his ministers, with great trumpets, he teacheth philosophie absolutelie, he constraineth soules to come before the exorcist, to answer what he shall aske them, he was of the order partlie of thrones, and partlie of angels, and ruleth thirtie legions.
Caim is a great president, taking the forme of a thrush, but when he putteth on man's shape, he answereth in burning ashes, carrieng in his hand a most sharpe swoord, he maketh the best disputers, he giveth men the understanding of all birds, of the lowing of bullocks, and barking of dogs, and also of the sound and noise of waters, he answereth best of things to come, he was of the order of angels, and ruleth thirtie legions of divels.
Raum, or Raim is a great earle, he is seene as a crowe, but when he putteth on humane shape, at the commandement of the exorcist, he stealeth woonderfullie out of the kings house, and carrieth it whether he is assigned, he destroieth cities, and hath great despite unto dignities, he knoweth things present, past, and to come, and reconcileth freends and foes, he was of the order of thrones, and governeth thirtie legions.
Halphas is a great earle, and commeth abroad like a storke, with a hoarse voice, he notablie buildeth up townes full of munition and weapons, he sendeth men of warre to places appointed, and hath under him six and twentie legions.
Focalor is a great duke comming foorth as a man, with wings like a griphen, he killeth men, and drowneth them in the waters, and overturneth ships of warre, commanding and ruling both winds and seas. And let the conjuror note, that if he bid him hurt no man, he willinglie consenteth thereto: he hopeth after 1000. yeares to returne to the seventh throne, but he is deceived, he hath three legions.
Vine is a great king and an earle, he showeth himselfe as a lion, riding on a blacke horsse, and carrieth a viper in his hand, he gladlie buildeth large towres, he throweth downe stone walles, and maketh waters rough. At the commandement of the exorcist he answereth of things hidden, of witches, and of things present, past, and to come.
Bifrons is seene in the similitude of a monster, when he taketh the image of a man, he maketh one woonderfull cunning in astrologie, absolutelie declaring the mansions of the planets, he dooth the like in geometrie, and other admesurements, he perfectlie understandeth the strength and vertue of hearbs, pretious stones, and woods, he changeth dead bodies from place to place, he seemeth to light candles upon the sepulchres of the dead, and hath under him six and twentie legions.
Gamigin is a great marquesse, and is seene in the forme of a little horsse, when he taketh humane shape he speaketh with a hoarse voice, disputing of all liberall sciences; he bringeth also to passe, that the soules, which are drowned in the sea, or which dwell in purgatorie (which is called Cartagra, that is, affliction of soules) shall take aierie bodies, and evidentlie appeare and answer to interrogatories at the conjurors commandement; he tarrieth with  the exorcist, untill he have accomplished his desire, and hath thirtie legions under him.
Zagan is a great king and a president, he commeth abroad like a bull, with griphens wings, but when he taketh humane shape, he maketh men wittie, he turneth all mettals into the coine of that dominion, and turneth water into wine, and wine into water, he also turneth bloud into wine, & wine into bloud, & a foole into a wise man, he is head of thirtie and three legions.
Orias is a great marquesse, and is seene as a lion riding on a strong horsse, with a serpents taile, and carrieth in his right hand two great serpents hissing, he knoweth the mansion of planets and perfectlie teacheth the vertues of the starres, he transformeth men, he giveth dignities, prelacies, and confirmations, and also the favour of freends and foes, and hath under him thirtie legions.
Valac is a great president, and commeth abroad with angels wings like a boie, riding on a twoheaded dragon, he perfectlie answereth of treasure hidden, and where serpents may be seene, which he delivereth into the conjurors hands, void of anie force or strength, and hath dominion over thirtie legions of divels.
Gomory a strong and a mightie duke, he appeareth like a faire woman, with a duchesse crownet about hir midle, riding on a camell, he answereth well and truelie of things present, past, and to come, and of treasure hid, and where it lieth: he procureth the love of women, especiallie of maids, and hath six and twentie legions.
Decarabia or Carabia, he commeth like a * and knoweth the force of herbes and pretious stones, and maketh all birds flie before the exorcist, and to tarrie with him, as though they were tame, and that they shall drinke and sing, as their maner is, and hath thirtie legions.
Amduscias a great and a strong duke, he commeth foorth as an unicorne, when he standeth before his maister in humane shape, being commanded, he easilie bringeth to passe, that trumpets and all musicall instruments may be heard and not seene, and also that trees shall bend and incline, according to the conjurors will, he is excellent among familiars, and hath nine and twentie legions.
Andras is a great marquesse, and is seene in an angels shape with a head like a blacke night raven, riding upon a blacke and a verie strong woolfe, flourishing with a sharpe sword in his hand, he can kill the maister, the servant, and all assistants, he is author of discords, and ruleth thirtie legions.
Andrealphus is a great marquesse, appearing as a pecocke, he raiseth great noises, and in humane shape perfectlie teacheth geometrie, and all things belonging to admeasurements, he maketh a man to be a subtill disputer, and cunning in astronomie, and transformeth a man into the likenes of a bird, and there are under him thirtie legions.
Ose is a great president, and commeth foorth like a leopard, and counterfeting to be a man, he maketh one cunning in the liberall sciences, he answereth truelie of divine and secret things, he transformeth a mans shape, and bringeth a man to that madnes, that he thinketh himselfe to be that which he is not; as that he is a king or a pope, or that he weareth a crowne on his head, Durátque id regnum ad horam.
Aym or Haborim is a great duke and a strong, he commeth foorth with three heads, the first like a serpent, the second like a man having two * the third like a cat, he rideth on a viper, carrieng in his hand a light fier brand, with the flame whereof castels and cities are fiered, he maketh one wittie everie kind of waie, he answereth truelie of privie matters, and reigneth over twentie six legions.
Orobas is a great prince, he commeth foorth like a horsse, but when he putteth on him a mans idol, he talketh of divine vertue, he giveth true answers of things present, past, and to come, and of the divinitie, and of the creation, he deceiveth none, nor suffereth anie to be tempted, he giveth dignities and prelacies, and the favour of freends and foes, and hath rule over twentie legions. 
Vapula is a great duke and a strong, he is seene like a lion with griphens wings, he maketh a man subtill and wonderfull in handicrafts, philosophie, and in sciences conteined in bookes, and is ruler over thirtie six legions.
Cimeries is a great marquesse and a strong, ruling in the parts of Aphrica; he teacheth perfectue grammar, logicke, and rhetorike, he discovereth treasures and things hidden, he bringeth to passe, that a man shall seeme with expedition to be turned into a soldier, he rideth upon a great blacke horsse, and ruleth twentie legions.
Amy is a great president, and appeareth in a flame of fier, but having taken mans shape, he maketh one marvelous in astrologie, and in all the liberall sciences, he procureth excellent familiars, he bewraieth treasures preserved by spirits, he hath the governement of thirtie six legions, he is partlie of the order of angels, partlie of potestats, he hopeth after a thousand two hundreth yeares to returne to the seventh throne: which is not credible.
Flauros a strong duke, is seene in the forme of a terrible strong leopard, in humane shape, he sheweth a terrible countenance, and fierie eies, he answereth trulie and fullie of things present, past, and to come; if he be in a triangle, he lieth in all things and deceiveth in other things, and beguileth in other busines, he gladlie talketh of the divinitie, and of the creation of the world, and of the fall; he is constrained by divine vertue, and so are all divels or spirits, to burne and destroie all the conjurors adversaries. And if he be commanded, he suffereth the conjuror not to be tempted, and he hath twentie legions under him.
Balam is a great and a terrible king, he commeth foorth with three heads, the first of a bull, the second of a man, the third of a ram, he hath a serpents taile, and flaming eies, riding upon a furious beare, and carrieng a hawke on his fist, he speaketh with a hoarse voice, answering perfectlie of things present, past, and to come, hee maketh a man invisible and wise, hee governeth fourtie legions, and was of the order of dominations.
Allocer is a strong duke and a great, he commeth foorth like a soldier, riding on a great horsse, he hath a lions face, verie red, and with flaming eies, he speaketh with a big voice, he maketh a man woonderfull in astronomie, and in all the liberall sciences, he bringeth good familiars, and ruleth thirtie six legions.
Saleos is a great earle, he appeareth as a gallant soldier, riding on a crocodile, and weareth a dukes crowne, peaceable, &c.
Vuall is a great duke and a strong, he is seene as a great and terrible dromedarie, but in humane forme, he soundeth out in a base voice the Ægyptian toong. This man above all other procureth the especiall love of women, and knoweth things present, past, and to come, procuring the love of freends and foes, he was of the order of potestats, and governeth thirtie seven legions.
Haagenti is a great president, appearing like a great bull, having the wings of a griphen, but when he taketh humane shape, he maketh a man wise in everie thing, he changeth all mettals into gold, and changeth wine and water the one into the other, and commandeth as manie legions as Zagan.
Phoenix is a great marquesse, appearing like the bird Phoenix, having a childs voice: but before he standeth still before the conjuror, he singeth manie sweet notes. Then the exorcist with his companions must beware he give no eare to the melodie, but must by and by bid him put on humane shape; then will he speake marvellouslie of all woonderfull sciences. He is an excellent poet, and obedient, he hopeth to returne to the seventh throne after a thousand two hundreth yeares, and governeth twentie legions.
Stolas is a great prince, appearing in the forme of a nightraven,
before the exorcist, he taketh the image and shape of
a man, and teacheth astronomie, absolutelie understanding the
vertues of herbes and pretious stones; there are under him twentie
|¶ Note that a legion is 6 6 6 6, and now by multiplication count how manie legions doo arise out of everie particular.|
This was the work of one T. R. written in faire letters of red & blacke upõ parchment, and made by him, Ann. 1570. to the maintenance of his living, the edifieng of the poore, and the glorie of gods holie name: as he himselfe saith.
CHAPTER III. The houres wherin principall divels may be bound, to wit, raised and restrained from dooing of hurt.
AMAYMON king of the east, Gorson king of the south, Zimimar king of the
north, Goap king and prince of the west, may be bound from the third
houre, till noone, and from the ninth houre till evening. Marquesses may
be bound from the ninth houre till compline, and from compline
till the end of the daie. Dukes may be hound from the first houre
till noone; and cleare wether is to be observed. Prelates may
be bound in anie houre of the daie. Knights from daie dawning,
till sunne rising; or from evensong, till the sunne set. A President
may not be bound in anie houre of the daie, except the king, whome
he obeieth, be invocated; nor in the shutting of the evening.
Counties or erles may be bound at anie houre of the daie, so it
be in the woods or feelds, where men resort not.
CHAPTER IV. The forme of adjuring or citing of the spirits aforesaid to arise and appeare.
WHEN you will have anie spirit,you must know his name and office; you must also fast, and be cleane from all pollusion, three or foure daies before; so will the spirit be the more obedient unto you. Then make a circle, and call up the spirit with great intention,and holding a ring in your hand, rehearse in your owne name, and your companions (for one must alwaies be with you) this praier following, and so no spirit shall annoie you, and your purpose shall take effect.
|And note how this agreeth with popish charmes and conjurations.|
In the name of our Lord Jesus Christ the + father + and the sonne + and the Hollie-ghost + holie trinitie and unseparable unitie, I call upon thee, that thou maiest be my salvation and defense, and the protection of my bodie and soule, and of all my goods through the vertue of thy holie crosse, and through the vertue of thy passion, I beseech thee O Lord Jesus Christ, by the merits of thy blessed mother S. Marie, and of all thy saints, that thou give me grace and divine power over all the wicked spirits, so as which of them soever I doo call by name, they may come by and by from everie coast, and accomplish my will, that they neither be hurtfull or fearefull unto me, but rather obedient and diligent about me. And through thy vertue streightlie commanding them, let them fulfill my commandements, Amen. Holie, holie, Lord God of sabboth, which wilt come to judge the quicke and the dead, thou which art A and Omega, first and last, King of kings and Lord of lords, Ioth, Aglanabrath, El, Abiel, Anathiel, Amazim, Sedomel, Gayes, Heli, Messias, Tolimi, Elias, Ischiros, Athanatos, Imas. By these thy holie names, and by all other I doo call upon thee, and beseech  thee O Lord Jesus Christ, by thy nativitie and baptisme, by thy crosse and passion, by thine ascension, and by the comming of the Holie-ghost, by the bitternesse of thy soule when it departed from thy bodie, by thy five wounds, by the bloud and water which went out of thy bodie, by thy vertue, by the sacrament which thou gavest thy disciples the daie before thou sufferedst, by the holie trinitie, and by the inseparable unitie, by blessed Marie thy mother, by thine angels, archangels, prophets, patriarchs, and by all thy saints, and by all the sacraments which are made in thine honour, I doo worship and beseech thee, I blesse and desire thee, to accept these pralers, conjurations, and words of my mouth, which I will use. I require thee O Lord Jesus Christ, that thou give me thy vertue & power over all thine angels (which were throwne downe from heaven to deceive mankind) to drawe them to me, to tie and bind them, & also to loose them, to gather them togither before me, & to command them to doo all that they can, and that by no meanes they contemne my voice, or the words of my mouth; but that they obeie me and my saiengs, and feare me. I beseech thee by thine humanitie, mercie and grace, and I require thee Adonay, Amay, Horta, Vege dora, Mitai, Hel, Suranat, Ysion, Ysesy, and by all thy holie names, and by all thine holie he saints and she saints, by all thine angels and archangels, powers, dominations, and vertues, and by that name that Salomon did bind the divels, and shut them up, Elhrach, Ebanher, Agle, Goth, Ioth, Othie, Venoch, Nabrat, and by all thine holie names which are written in this booke, and by the vertue of them all, that thou enable me to congregate all thy spirits throwne downe from heaven, that they may give me a true answer of all my demands, and that they satisfie all my requests, without the hurt of my bodie or soule, or any thing else that is mine, through our Lord Jesus Christ thy sonne, which liveth and reigneth with thee in the unitie of the Holie-ghost, one God world without end.
CHAPTER V. A confutation of the manifold vanities conteined in the precedent chapters, speciallie of commanding of divels.
HE that can be persuaded that these things are true, or wrought
indeed according to the assertion of couseners, or according to
the supposition of witchmongers & papists, may soone be brought
to beleeve that the moone is made of greene cheese. You see in
this which is called Salomons
conjuration, there is a perfect inventarie registred of the number of divels, of their
names, of their offices, of their personages, of their qualities, of their powers,
of their properties, of their kingdomes, of their governments, of their orders, of
their dispositions, of their subjection, of their submission, and of the waies to
bind or loose them; with a note what wealth, learning, office, commoditie,
pleasure, &c: they can give, and may be forced to yeeld in spight of their harts,
to such (forsooth) as are cunning in this art: of whome yet was never seene any
rich man, or at least that gained any thing that waie; or any unlearned man,
that became learned by that meanes; or any happie man, that could with the
helpe of this art either deliver himselfe, or his freends, from adversitie, or adde
unto his estate any point of felicitie: yet these men, in all worldlie happinesse,
must needs exceed all others; if such things could be by them accomplished,
according as it is presupposed. For if they may learne of Marbas, all secrets, and
to cure all diseases; and of Furcas, wisdome, and to be cunning in all mechanicall
arts; and to change anie mans shape, of Zepar: if Bune can make them rich
and eloquent, if Beroth can tell them of all things, present,
past, and to come; if Asmodaie can make them go invisible and
shew them all hidden treasure; if Salmacke will afflict whom they
list, & Allocer can procure them the love of any woman; if
Amy can provide them excellent familiars, if Gaym can make them
understand the voice of all birds and beasts, and Buer and Bifrons
can make them live long; and finallie, if Orias could procure
unto them great friends, and reconcile their enimies, & they
in the end had all these at commandement; should they not live
in all worldlie honor and felicitie? whereas contrariwise they
lead their lives in all obloquie, miserie, and beggerie, and in
fine come to the gallowes; as though they had chosen unto themselves
the spirit Valefer, who they saie bringeth all them with whom
he entreth into familiaritie, to no better end
than the gibet or gallowes. But before I proceed further
to the confutation of this
stuffe, I will shew other conjurations, devised more latelie, and of more
authoritie; wherein you shall see how fooles are trained to beleeve these absurdities,
being woone by little and little to such credulitie. For the author heereof
beginneth, as though all the cunning of conjurors were derived and fetcht from
the planetarie motions, and true course of the stars, celestiall bodies, &c.
CHAPTER VI. The names of the planets, their characters, togither with the twelve signes of the zodiake, their dispositions, aspects, and government, with other observations.
The disposition of the planets.
The aspects of the planets.
Is the best aspect, with good planets, and woorst with evill.
How the daie is divided or distinguished.
A daie naturall is the space of foure and twentie houres, accounting the night withall, and beginneth at one of the clocke after midnight.
An artificiall daie is that space of time, which is betwixt the
rising and falling of the &c. All the rest is night, &
beginneth at the rising.
Hereafter followeth a table, showing how the daie and the night is divided by houres, and reduced to the regiment of the planets.
The division of the daie, and the planetarie regiment.
The division of the night, and the planetarie regiment.
Chapter VII. The characters of the angels of the seaven daies, with their names: of figures, seales and periapts.
Names and seals of the planetary angels: Compare Heptameron.
The words on the first seal read: “Panthon [Craton] Usion Messyas Sother Emanuel Sabaoth Adonay.” (Gk. [Ruler] of All, Blessed, Messiah, Savior, Emanuel Sabaoth, Adonai.) In triangle: “Lap tenop † Rynthaoth † Dat tha gen”. Second seal: “Otheos yon / Alpha et Omega / ely eloy / Aries Leo.” In center: “On, la (probably an error for “ya”) / Mala iij Mala iij.” -JHP
These figures are called the seales of the earth, without the which no spirit will appeere, except thou have them with thee.
Chapter VIII. An experiment of the dead.
FIRST fast and praie three daies, and absteine thee from all filthinesse;
go to one that is new buried, such a one as killed himselfe or destroied himselfe
wilfullie: or else get thee promise of one that shalbe hanged, and let
him sweare an oth to thee, after his bodie is dead, that his spirit shall come to
thee, and doo thee true service, at thy commandements, in all dales, houres, and
minuts. And let no persons see thy doings, but thy fellow. And about eleven a
clocke in the night, go to the place where he was buried, and saie with a bold
faith & hartie desire, to have the spirit come that thou doost call for, thy fellow
having a candle in his left hand, and in his right hand a christall stone, and saie
these words following, the maister having a hazell wand in his right hand, and
these names of God written thereupon, Tetragrammaton + Adonay + Agla +
Craton + Then strike three strokes on the ground, and saie;
Arise N. Arise N. Arise N. I conjure thee spirit N. by the resurrection of our Lord Jesu Christ, that thou doo obey to my words, and come unto me this night verelie and trulie, as thou beleevest to be saved at the daie of judgement. And I will sweare to thee on oth, by the perill of my soule, that if thou wilt come to me, and appeare to me this night, and shew me true visions in this christall stone, and fetch me the fairie Sibylia, that I may talke with hir visiblie, and she may come before me, as the conjuration leadeth: and in so doing, I will give thee an almesse deed, and praie for thee N. to my Lord God, wherby thou maiest be restored to thy salvation at the resurrection daie, to be received as one of the elect of God, to the everlasting glorie, Amen.
The maister standing at the head of the grave, his
fellow having in his hands the candle and the stone, must begin
the conjuration as followeth, and the spirit will appeare to you
in the christall stone, in a faire forme of a child of twelve
yeares of age. And when he is in, feele the stone, and it will
be hot; and feare nothing, for he or shee will shew manie delusions,
to drive you from your worke. Feare God, but feare him not. This
is to constraine him, as followeth.
I conjure thee spirit N. by the living God, the true God, and by the holie God, and by their vertues and powers which have created both thee and me, and all the world. I conjure thee N. by these holie names of God, Tetragrammaton + Adonay + Algramay + Saday + Sabaoth + Planaboth + Panthon + Craton +  Neupmaton + Deus + Homo + Omnipotens + Sempiturnus + Ysus + Terra + Unigenitus + Salvator + Via + Vita + Manus + Fons + Origo + Filius + And by their vertues and powers, and by all their names, by the which God gave power to man, both to speake or thinke; so by their vertues and powers I conjure thee spirit N. that now immediatlie thou doo appeare in this christall stone, visiblie to me and to my fellow, without ani tarrieng or deceipt. I conjure thee N. by the excellent name of Jesus Christ A and Omega, the first and the last. For this holie name of Jesus is above all names: for in this name of Jesus everie knee dooth bow and obeie, both of heavenlie things, earthlie things, and infernall. And everie toong doth confesse, that our Lord Jesus Christ is in the glorie of the father: neither is there anie other name given to man, whereby he must be saved. Therefore in the name of Jesus of Nazareth, and by his nativitie, resurrection, and ascension, and by all that apperteineth unto his passion, and by their vertues and powers I conjure thee spirit N. that thou doo appeare visiblie in this christall stone to me, and to my fellow, without anie dissimulation. I conjure thee N. by the bloud of the innocent lambe Jesus Christ, which was shed for us upon the crosse: for all those that doo beleeve in the vertue of his bloud, shalbe saved. I conjure thee N. by the vertues and powers of all the riall names and words of the living God of me pronounced, that thou be obedient unto me and to my words rehearsed. If thou refuse this to doo, I by the holie trinitie, and their vertues and powers doo condemne thee thou spirit N. into the place where there is no hope of remedie or rest, but everlasting horror and paine there dwelling, and a place where is paine upon paine, dailie, horriblie, and lementablie, thy paine to be there augmented as the starres in the heaven, as the gravell or sand in the sea: except thou spirit N. doo appeare to me and to my fellow visiblie, immediatlie in this christall stone, and in a faire forme and shape of a child of twelve yeares of age, and that thou alter not thy shape, I charge thee upon paine of everlasting condemnation. I conjure thee spirit N. by the golden girdle, which girded the loines of our Lord Jesus Christ: so thou spirit N. be thou bound into the perpetuall paines of hell fier, for thy disobedience and unreverent regard, that thou hast to the holie names and words, and his precepts. I conjure thee N. by the two edged sword, which John sawe proceed out of the mouth of the almightie; and so thou spirit N. be torne and cut in peeces with that sword, and to be condemned into everlasting paine, where the fier goeth not out, and where the worme dieth not. I conjure thee N. by the heavens, and by the celestiall citie of Jerusalem, and by the earth and the sea, and by all things conteined in them, and by their vertues & powers. I conjure thee spirit N. by the obedience that thou doost owe unto the principall prince. And except thou spirit N. doo come and a peare in this christall stone visiblie in my presence, here immediatlie as it is aforesaid. Let the great cursse of God, the anger of God, the shadowe and darknesse of death, and of eternall condemnation be upon thee spirit N. for ever and ever; bicause thou hast denied thy faith, thy health, & salvation. For thy great disobedience, thou art worthie to be condemned. Therefore let the divine trinitie, thrones, dominions, principats, potestats, virtutes, cherubim and seraphim, and all the soules of saints, both of men and women, condemne thee for ever, and be a witnesse against thee at the daie of judgement, bicause of thy disobedience. And let all creatures of our Lord Jesus Christ, saie thereunto; Fiat, fiat, fiat: Amen.
And when he is appeared in the christall stone, as is said before, bind him
with this bond as followeth; to wit,
I conjure thee spirit N. that art appeared to me in this christall stone, to me and to my fellow; I conjure thee by all the riall words aforesaid, the which did constraine thee to appeare therein, and their vertues; I charge thee spirit by them all, that thou shalt not depart out of this christall stone, untill my will being fulfilled, thou be licenced to depart. I conjure and bind thee spirit N. by that omnipotent God, which commanded the angell S. Michael to drive Lucifer out of the heavens with a sword of vengeance, and to fall from joy to paine; and for dread of such paine as he is in, I charge thee spirit N. that thou shalt not go out of the christall stone; nor yet to alter thy shape at this time, except I command thee otherwise; but to come unto me at  all places, and in all houres and minuts, when and wheresoever I shall call thee, by the vertue of our Lord Jesus Christ, or by anie conjuration of words that is written in this booke, and to shew me and my freends true visions in this christall stone, of anie thing or things that we would see, at anie time or times: and also to go and to fetch me the fairie Sibylia, that I may talke with hir in all kind of talke, as I shall call hir by anie conjuration of words conteined in this booke. I conjure thee spirit N. by the great wisedome and divinitie of his godhead, my will to fulfill, as is aforesaid: I charge thee upon paine of condemnation, both in this world, and in the world to come, Fiat, fiat, fiat: Amen.
This done, go to a place fast by, and in a faire parlor or chamber, make a
circle with chalke,as hereafter followeth: and make another circle for the fairie
Sibylia to appeare in, foure foote from the circle thou art in, & make no names
therein, nor cast anie holie thing therein, but make a circle round with chalke;
& let the maister and his fellowe sit downe in the first circle,
the maister having the booke in his hand, his fellow having the
christall stone in his right hand, looking in the stone when the
fairie dooth appeare. The maister also must have upon his brest this figure
here written in parchment,
I conjure thee spirit N. in this christall stone, by God the father, by God the sonne Jesus Christ, and by God the Holie-ghost, three persons and one God, and by their vertues. I conjure thee spirit, that thou doo go in peace, and also to come againe to me quicklie, and to bring with thee into that circle appointed, Sibylia fairie, that I may talke with hir in those matters that shall be to hir honour and glorie; and sol charge thee declare unto hir. I conjure thee spirit N. by the bloud of the innocent lambe, the which redeemed all the world; by the vertue thereof I charge thee thou spirit in the christall stone, that thou doo declare unto hir this message. Also I conjure thee spirit N. by all angels and archangels, thrones, dominations, principats, potestates, virtutes, cherubim and seraphim, and by their vertues and powers. I conjure the N. that thou doo depart with speed, and also to come againe with speed, and to bring with thee the fairie Sibylia, to appeare in that circle, before I doo read the conjuration in this booke seven times. Thus I charge thee my will to be fulfilled, upon paine of everlasting condemnation: Fiat,fiat, fiat; Amen.
Then the figure aforesaid pinned on thy brest, rehearse the words therein, and saie,
+ Sorthie + Sorthia + Sorthios +then beginne your conjuration as followeth here, and saie;
I conjure thee Sibylia, O gentle virgine of fairies, by the mercie of the Holie-ghost, and by the dreadfull dale of doome, and by their vertues and powers; I conjure thee Sibylia, O gentle virgine of fairies, and by all the angels of and their characters and vertues, and by all the spirits of and and their characters and vertues, and by all the characters that be in the firmament, and by the king and queene of fairies, and their vertues, and by the faith and obedience that thou bearest unto them. I conjure thee Sibylia by the bloud that ranne out of the side of our Lord Jesus Christ crucified, and by the opening of heaven, and by the renting of the temple, and by the darkenes of the sunne in the time of his death, and by the rising up of the dead in the time of his resurrection, and by the virgine Marie mother of our Lord Jesus Christ, and by the unspeakable name of God, Tetragrammaton. I conjure thee O Sibylia, O blessed and beautifull virgine, by all the riall words aforesaid; I conjure thee Sibylia by all their vertues to appeare in that circle before me visible, in the forme and shape of a beautifull  woman in a bright and vesture white, adorned and garnished most faire, and to appeare to me quicklie without deceipt or tarrieng, and that thou faile not to fulfill my will & desire effectuallie. For I will choose thee to be my blessed virgine, & will have common copulation with thee. Therfore make hast & speed to come unto me, and to appeare as I said before: to whome be honour and glorie for ever and ever, Amen.
The which doone and ended, if shee come not, repeate the conjuration till they doo come: for doubtles they will come. And when she is appeared, take your censers, and incense hir with frankincense, then bind hir with the bond as followeth.
¶ I doo conjure thee Sibylia, by God the Father, God the sonne, and God the Holie-ghost, three persons and one God, and by the blessed virgine Marie mother of our Lord Jesus Christ, and by all the whole and holie companie of heaven, and by the dreadfull daie of doome, and by all angels and archangels, thrones, dominations, principates, potestates, virtutes, cherubim and seraphim, and their vertues and powers. I conjure thee, and bind thee Sibylia, that thou shalt not depart out of the circle wherein thou art appeared, nor yet to alter thy shape, except I give thee licence to depart. I conjure thee Sibylia by the bloud that ranne out of the side of our Lord Jesus Christ crucified, and by the vertue hereof I conjure thee Sibylia to come to me, and to appeare to me at all times visiblie, as the conjuration of words leadeth, written in this booke, I conjure thee Sibylia, O blessed virgine of fairies, by the opening of heaven, and by the renting of the temple, and by the darknes of the sunne at the time of his death, and by the rising of the dead in the time of his glorious resurrection, and by the unspeakable name of God + Tetragrammaton + and by the king and queene of fairies, & by their vertues I conjure thee Sibylia to appeare, before the conjuration be read over foure times, and that visiblie to appeare, as the conjuration leadeth written in this booke, and to give me good counsell at all times, and to come by treasures hidden in the earth, and all other things that is to doo me pleasure, and to fulfill my will, without anie deceipt or tarrieng; nor yet that thou shalt have anie power of my bodie or soule, earthue or ghostlie, nor yet to perish so much of my bodie as one haire of my head. I conjure thee Sibylia by all the riall words aforesaid, and by their vertues and powers, I charge and bind thee by the vertue thereof, to be obedient unto me, and to all the words aforesaid, and this bond to stand betweene thee and me, upon paine of everlasting condemnation, Fiat, fiat, fiat, Amen.
CHAPTER IX. A licence for Sibylia to go and come by at all times.
I CONJURE thee Sibylia, which art come hither before me, by the commandement of thy Lord and mine, that thou shalt have no powers, in thy going or comming unto me, imagining anie evill in anie maner of waies, in the earth or under the earth, of evill dooings, to anie person or persons. I conjure and command thee Sibylia by all the riall words and vertues that be written in this booke, that thou shalt not go to the place from whence thou camest, but shalt remaine peaceablie invisiblie, and looke thou be readie to come unto me, when thou art called by anie conjuration of words that be written in this booke, to come (I saie) at my commandement, and to answer unto me truelie and duelie of all things, my will quicklie to be fulfilled. Vade in pace, in nomine patris, & filii, & spiritus sancti. And the holie + crosse + be betweene thee and me, or betweene us and you, and the lion of Juda, the roote of Jesse, the kindred of David, be betweene thee & me + Christ commeth + Christ commandeth + Christ giveth power + Christ defend me + and his innocent bloud + from all perils of bodie and soule, sleeping or waking: Fiat, fiat, Amen.
CHAPTER X. To know of treasure hidden in the earth.
WRITE in paper these characters following, on the saturdaie, in
the houre of , and laie it where thou thinkest treasure to be:
if there be anie, the paper will burne, else not. And these be
This is the waie to go invisible by these three sisters of fairies.
In the name of the Father, and of the Sonne, and of the Holie-ghost.
First go to a faire parlor or chamber, & an even ground, and in no loft, and from people nine daies; for it is the better: and let all thy clothing be cleane and sweete. Then make a candle of virgine waxe, and light it, and make a faire fier of charcoles, in a faire place, in the middle of the parlor or chamber. Then take faire cleane water, that runneth against the east, and set it upon the fier: and yer thou washest thy selfe, saie these words, going about the fier, three times, holding the candle in the right hand
+ Panthon + Graton + Muriton + Bisecognaton + Siston + Diaton + Maton + Tetragrammaton + Agla + Agarion + Tegra + Pentessaron + Tendicata +
Then reherse these names
+ Sorthie + Sorthia + Sorthios + Milia + Achilia + Sibylia + in nomine patris, & filii, & spiritus sancti, Amen. I conjure you three sisters of fairies, Milia, Achilia, Sibylia, by the father, by the sonne, and by the Holie-ghost, and by their vertues and powers, and by the most mercifull and living God, that will command his angell to blowe the trumpe at the daie of judgement; and he shall saie, Come, come, come to judgement; and by all angels, archangels, thrones, dominations, principats, potestates, virtutes, cherubim and seraphim, and by their vertues and powers. I conjure you three sisters, by the vertue of all the riall words aforesaid: I charge you that you doo appeare before me visiblie, in forme and shape of faire women, in white vestures, and to bring with you to me, the ring of invisibilitie, by the which I may go invisible at mine owne will and pleasure, and that in all houres, and minuts: in nomine patris, & filii, & spiritus sancti, Amen.
Being appeared, saie this bond following.
O blessed virgins + Milia + Achilia + I conjure you in the name of the father, in the name of the sonne, and in the name of the Holie-ghost, and by their vertues I charge you to depart from me in peace, for a time. And Sibylia, I conjure thee, by the vertue of our Lord Jesus Christ, and by the vertue of his flesh and pretious bloud, that he tooke of our blessed ladie the virgine, and by all the holie companie in heaven: I charge thee Sibylia, by all the vertues aforesaid, that thou be obedient unto me, in the name of God; that when, and at what time and place I shall call thee by this foresaid conjuration written in this booke, looke thou be readie to come unto me, at all houres and minuts, and to bring unto me the ring of invisibilitie, whereby I may go invisible at my will and pleasure, and that at all houres and minuts; Fiat, fiat, Amen.
And if they come not the first night, then doo the same the second
night, and so the third night, untill they doo come: for doubtles
they will come, and lie thou in thy bed, in the same parlor or
chamber. And laie thy right hand out of the bed, and looke thou
have a faire silken kercher bound about thy head, and be not afraid,
they will doo thee no harme. For there will come before thee three
faire women, and all in white clothing; and one of them will put a ring upon thy
finger, wherwith thou shalt go invisible. Then with speed bind them with the
bond aforesaid. When thou hast this ring on thy finger, looke in a glasse, and
thou shalt not see thy selfe. And when thou wilt go invisible, put it on thy finger,
the same finger that they did put it on, and everie new renew
it againe. For after the first time thou shalt ever have it, and
ever begirne this worke in the new of the
and in the houre of and the
CHAPTER XI. An experiment following, of Citrael, &c: angeli diei dominici.
¶ Saie first the praiers of the angels evrie daie, for the space of seaven daies.
O Ye glorious angels written in this square, be you my O coadjutors, & helpers in all questions and demands, in all my busines, and other causes, by him which shall come to judge the quicke and the dead, and the world by fier. O angeli gloriosi in hac quadra scripti, estote coadjutores & auxiliatores in omnibus quæstionibus & interrogationibus, in omnibus negotiis, cæterísque causis, per eum qui venturus est judicare vivos & mortuos, & mundum per ignem.
¶ Saie this praier fasting, called Regina linguæ [O queene or governesse of the toong].
+ Lemaac + solmaac + elmay + gezagra + raamaasin + ezierego + mial + egziephiaz + Josamin + sabach + ha + aem + re + b + e + sepha + sephar + ramar + semoit + lemaio + pheralon + amic + phin + gergoin + letos + Amin + amin +.
|Compare Ars Notoria, p. 107: Lemach sabrice elchyan gezagan tomaspin hegety gemial exyophyam soratum salathahom bezapha saphatez Calmichan samolich lena zotha phete him hapnies sengengeon lethis, Amen.|
In the name of the most pitifullest and mercifullest God of Israel and of paradise, of heaven and of earth, of the seas and of the infernalles, by thine omnipotent helpe may performe this worke, which livest and reignest ever one God world without end, Amen.
CHAPTER XII. How to enclose a spirit in a christall stone.
THIS operation following, is to have a spirit inclosed into a christall stone
or berill glasse, or into anie other like instrument, &c. ¶ First thou in the linesse, ab-
new of the being clothed with all new, and fresh, & cleane araie, and
shaven, and that day to fast with bread and water, and being cleane confessed,
saie the seaven psalmes, and the letanie, for the space of two daies, with this praier following.
I desire thee O Lord God, my mercifull and most loving God, the giver of all graces, the giver of all sciences, grant that I thy welbeloved N. (although unworthie) may knowe thy grace and power, against all the deceipts and craftines of divels. And grant to me thy power, good Lord, to constraine them by this art: for thou art the true, and livelie, and eternall GOD, which livest and reignest ever one GOD through all worlds, Amen.
Thou must doo this five daies, and the sixt daie have in a redines, five bright swords: and in some secret place make one circle, with one of the said swords. And then write this name, Sitrael: which doone, standing in the circle, thrust in thy sword into that name. And write againe Malanthon, with another sword; and Thamaor, with another; and Falaur, with another; and Sitrami, with another; and doo as ye did with the first. All this done, turne thee to Sitrael, and kneeling saie thus, having the christall stone in thine hands.
O Sitrael, Malantha, Thamaor, Falaur, and Sitrami, written in these circles, appointed to this worke, I doo conjure and I doo exorcise you, by the father, by the sonne, and by the Holy-ghost, by him which did cast you out of paradise, and by him which spake the word and it was done, and by him which shall come to judge the quicke and the dead, and the world by fier, that all you five infernall maisters and princes doo come unto me, to accomplish and to fulfill all my desire and request, which I shall command you. Also I conjure you divels, and command you, I bid you, and appoint you, by the Lord Jesus Christ, the sonne of the most highest God, and by the blessed and glorious virgine Marie, and by all the saints, both of men and women of God, and by all the angels, archangels, patriarches, and prophets, apostles, evangelists, martyrs, and confessors, virgins, and widowes, and all the elect of God. Also I conjure you, and everie of you, ye infernall kings, by heaven, by the starres, by the and by the and by all the planets, by the earth, fier, aier, and water, and by the terrestriall paradise, and by all things in them conteined, and by your hell, and by all the divels in it, and dwelling about it, and by your vertue and power, and by all whatsoever, and with whatsoever it be, which maie constreine and bind you. Therefore by all these foresaid vertues and powers, I doo bind you and constreine you into my will and power; that you being thus bound, may come unto me in great humilitie, and to appeare in your circles before me visiblie, in faire forme and shape of mankind kings, and to obeie unto me in all things, whatsoever I shall desire, and that you may not depart from me without my licence. And if you doo against my precepts, I will promise unto you that you shall descend into the profound deepenesse of the sea, except that you doo obeie unto me, in the part of the living sonne of God, which liveth and reigneth in the unitie of the Holie-ghost, by all world of worlds, Amen.
Saie this true conjuration five courses, and then shalt thou see come out of the northpart five kings, with a marvelous companie: which when they are come to the circle, they will allight downe off from their horsses, and will kneele downe before thee, saieng: Maister, command us what thou wilt, and we will out of hand be obedient unto thee. Unto whome thou shall saie; See that ye depart not from me, without my licence; and that which I will command you to doo, let it be done trulie, surelie, faithfullie and essentiallie. And then they all will  sweare unto thee to doo all thy will. And after they have sworne, saie the conjuration immediatlie following.
I conjure, charge, and command you, and everie of you, Sirrael, Malanthan, Thamaor, Falaur, and Sitrami, you infernall kings, to put into this christall stone one spirit learned and expert in all arts and sciences, by the vertue of this name of God Tetragrammaton, and by the crosse of our Lord Jesu Christ, and by the bloud of the innocent lambe, which redeemed all the world, and by all their vertues & powers I charge you, ye noble kings, that the said spirit may teach, shew, and declare unto me, and to my freends, at all houres and minuts, both night and dale, the truth of all things, both bodilie and ghostlie, in this world, whatsoever I shall request or desire, declaring also to me my verie name. And this I command in your part to doo, and to obeie thereunto, as unto your owne lord and maister.
That done, they will call a certeine spirit, whom they will command to enter into the centre of the circled or round christall. Then put the christall betweene the two circles, and thou shalt see the christall made blacke.
Then command them to command the spirit in the christall, not to depart out
of the stone, till thou give him licence, & to fulfill thy will for ever. That done,
thou shalt see them go upon the christall, both to answer your requests, & to
tarrie your licence. That doone, the spirits will crave licence: and say; Go ye
to your place appointed of almightie God, in the name of the father, &c. And
then take up thy christall, and looke therein, asking what thou wilt, and it will
shew it unto thee. Let all your circles be nine foote everie waie, & made as
followeth. Worke this worke in
or in the houre of the or
. And when the spirit is inclosed, if thou feare him, bind
him with some bond, in such sort as is elsewhere expressed alreadie
in this our treatise.
A figure or type proportionall, shewing what forme must be observed and kept, in making the figure whereby the former secret of inclosing a spirit in christall is to be accomplished, &c.
|Ps. 117:16 (Vulgate, 118 in KJV): “dextera Domini fecit virtutem dextera Domini exaltavit me dextera Domini fecit virtutem”: (The Lord’s right hand is lifted high; the Lord’s right hand has done mighty things!) -JHP|
CHAPTER XIII. An experiment of Bealphares.
THIS is proved the noblest carrier that ever did serve anie man upon the earth, & here beginneth the inclosing of the said spirit, & how to have a true answer of him, without anie craft or harme; and he will appeare unto thee in the likenesse of a faire man, or faire woman, the which spirit will come to thee at all times. And if thou wilt command him to tell thee of hidden treasures that be in anie place, he will tell it thee: or if thou wilt command him to  bring to thee gold or silver, he will bring it thee: or if thou wilt go from one countrie to another, he will beare thee without anie harme of bodie or soule. Therefore he that will doo this worke, shall absteine from lecherousnes and dronkennesse, and from false swearing, and doo all the abstinence that he may doo; and namelie three dales before he go to worke, and in the third dale, when the night is come, and when the starres doo shine, and the element faire and cleare, he shall bath himselfe and his fellowes (if he have anie) all together in a quicke welspring. Then he must be cloathed in cleane white cloathes, and he must have another privie place, and beare with him inke and pen, wherewith he shall write this holy name of God almightie in his right hand + Agla + & in his left hand this name And he must have a drie thong of a lions or of a harts skin, and make thereof a girdle, and write the holie names of God all about, and in the end + A and + And upon his brest he must have this present figure or marke written in virgine parchment, as it is here shewed.
|The third and fifth symbol look very similar to the stylized "e" seen in the diagram of the magic circle above. Given this fact, it seems likely that these characters are a stylized way of writing the sacred name Jehovah: "+ IEVE +". -JHP|
And it must be sowed upon a peece of new linnen, and so made fast upon thy brest. And if thou wilt have a fellow to worke with thee, he must be appointed in the same maner. You must have also a bright knife that was never occupied, and he must write on the one side of the blade of the knife + Agla + and on the other side of the knifes blade And with the same knife he must make a circle, as hereafter followeth: the which is called Salomons circle. When that he is made, go into the circle, and close againe the place, there where thou wentest in, with the same knife, and saie;
Per crucis hoc signum + fugiat procul omne malignum; Et per idem signum + salvetur quodque benignum,
and make suffumigations to thy selfe, and to thy fellowe or fellowes,
with frankincense, mastike, lignum aloes: then put it in wine, and saie with good
devotion, in the worship of the high God almightie, all together, that he may
defend you from all evils. And when he that is maister will close the spirit, he
shall saie towards the east, with meeke and devout devotion, these psalmes and
praiers as followeth here in order.
¶ The two and twentieth psalme.
O My God my God, looke upon me, whie hast thou forsaken me, and art so farre from my health, and from the words of my complaint? ¶
And so foorth to the end of the same psalme, as it is to
be founde in the booke.
This psalme also following, being the fiftie one psalme, must be said three times over, &c.
Have mercie upon me, O God, after thy great goodnes, according to the multitude of thy sneraes, doo awaie mine offenses. ¶
And so foorth to the end of the same psalme, concluding it with,
Glorie to the Father and to the Sonne, and to the Holie-ghost, As it was in the beginning, is now, and ever shall be, world without end, Amen.
Then saie this verse:
O Lord leave not my soule with the wicked; nor my life with the bloudthirstie.
Then saie a Pater noster an Ave Maria, and a Credo, & ne nos inducas.
O Lord shew us thy mercie, and we shall be saved. Lord heare our praler, and let our crie come unto thee. Let us praie.
Then saie these names
+ Helie + helyon + esseiere + Deus æternus + eloy + clemens + heloye + Deus sanctus + sabaoth + Deus exercituum + adonay + Deus mirabilis + iao + verax + anepheneton + Deus ineffabilis + sodoy + dominator dominus + ôn fortissimus + Deus + qui, the which wouldest be praied unto of sinners: receive (we beseech thee) these sacrifices of praise, and our meeke praiers, which we unworthie doo offer unto thy divine majestie. Deliver us, and have mercie upon us, and prevent with thy holie spirit this worke, and with thy blessed helpe to followe after; that this our worke begunne of thee, may be ended by thy mightie power, Amen.
Then saie this anon after
+ Homo + sacarus + museolameas + cherubozca +
being the figure upon thy brest aforesaid, the
girdle about thee, the circle made, blesse the circle with holie water, and
sit downe in the middest, and read this conjuration as followeth, sitting backe to
backe at the first time.
I exorcise and conjure Bealphares, the practiser and preceptor of this art, by the maker of heavens and of earth, and by his vertue, and by his unspeakable name Tetragrammaton, and by all the holie sacraments, and by the holie majestie and deitie of the living God. I conjure and exorcise thee Bealphares by the vertue of all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by their vertues, and by the most truest and speciallest name of your maister, that you doo come unto us, in faire forme of man or womankind, here visiblie, before this circle, and not terrible by anie manner of wales. This circle being our tuition and protection, by the mercifull goodnes of our Lord and Saviour Jesus Christ, and that you doo make answer truelie, without craft or deceipt, unto all my demands and questions, by the vertue and power of our Lord Jesus Christ, Amen.
CHAPTER XIV. To bind the spirit Bealphares, and to lose him againe.
NOW when he is appeared, bind him with these words which followe.
¶ I conjure thee Bealphares, by God the father, by God the sonne, and by God the Holie-ghost, and by all the holie companie in heaven; and by their vertues and powers I charge thee Bealphares, that thou shalt not depart out of my sight, nor yet to alter thy bodilie shape, that thou art appeared in, nor anie power shalt thou have of our bodies or soules, earthiie or ghostlie, but to be obedient to me, and to the words of my conjuration, that be written in this booke. I conjure thee Bealphares, by all angels and archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by their vertues and powers. I conjure and charge, bind and constreine thee Bealphares, by all the riall words aforesaid, and by their vertues, that thou be obedient unto me, and to come and appeare visiblie unto me, and that in all daies, houres, and  minuts, whersoever I be, being called by the vertue of our Lord Jesu Christ, the which words are written in this booke. Looke readie thou be to appeare unto me, and to give me good counsell, how to come by treasures hidden in the earth, or in the water, and how to come to dignitie and knowledge of all things, that is to saie, of the magike art, and of grammar, dialectike, rhetorike, arythmetike, musike, geometrie, and of astronomie, and in all other things my will quicklie to be fulfilled: I charge thee upon paine of everlasting condemnation, Fiat, fiat, fiat, Amen.
When he is thus bound, aske him what thing thou wilt, and he will
tell thee, and give thee all things that thou wilt request of
him, without anie sacrifice dooing to him, and without forsaking
thy God, that is, thy maker. And when the spirit hath fulfilled
thy will and intent, give him licence to depart as followeth.
A licence for the spirit to depart
Go unto the place predestinated and appointed for thee, where thy Lord GOD hath appointed thee, untill I shall call thee againe. Be thou readie unto me and to my call, as often as I shall call thee, upon palne of everlasting damnation.And if thou wilt, thou maiest recite, two or three times, the last conjuration, untill thou doo come to this tearme, In throno. If he will not depart, and then say
In throno, that thou depart from this place, without hurt or damage of anie bodie, or of anie deed to be doone; that all creatures may knowe, that our Lord is of all power, most mightiest, and that there is none other God but he, which is three, and one, living for ever and ever. And the malediction of God the father omnipotent, the sonne and the holie ghost, descend upon thee, and dwell alwales with thee, except thou doo depart without damage of us, or of any creature, or anie other evill deed to be doone: & thou to go to the place predestinated. And by our Lord Jesus Christ I doo else send thee to the great pit of hell, except (I saie) that thou depart to the place, whereas thy Lord God hath appointed thee. And see thou be readie to me and to my call, at all times and places, at mine owne will and pleasure, daie or night, without damage or hurt of me, or of anie creature; upon palne of everlasting damnation: Fiat, fiat, fiat; Amen, Amen. ¶ The peace of Jesus Christ bee betweene us and you; in the name of the father, and of the sonne, and of the Holie-ghost; Amen. Per crucis hoc + signum, &c.
In principio erat verbum, & verbum erat apud Deum; In the beginning was the word, and the word was with God, and God was the word: and so forward, as followeth in the first chapter of saint Johns Gospell, staieng at these words, Full of grace and truth: to whom be all honour and glorie world without end, Amen.
The fashion or forme of the conjuring knife, with the names theron to bee graven or written.
A type or figure of the circle for the maister and his fellowes to sit in, shewing how and after what fashion it should be made.
This is the circle for the maister to sit in, and his fellowe
or fellowes, at the first calling, sit backe to backe, when he
calleth the spirit; and for the fairies make this circle with
chalke on the ground, as is said before. This spirit Bealphares
being once called and found, shall never have power to hurt thee.
Call him in the houre of
CHAPTER XV. The making of the holie water.
EXORCISO te creaturam salis, per Deum vivum + per Deum + verum + per Deum sanctum + per Deum qui te per Elizæum prophetam in aquam mitti jussit, ut sanaretur sterilitas aquæ, ut efficiaris sal exorcisatus in salutem credentium; ut sis omnibus te sumentibus sanitas animæ & corporis, & effugiat at que discedat ab eo loco, qui aspersus fuerit omnis phantasia & nequitia, vel versutia diabolicæ fraudis, omnisq; spiritus immundus, adjuratus per eum, qui venturus est judicare vivos & mortuos, & sæculum per ignem, Amen. Oremus:
To the water saie also as followeth.
Exorciso te creaturam aqua in nomine + patris + & Jesu Christi filii ejus Domini nostri, & in virtute spiritus + sancti + ut fias aqua exorcisata, ad effugandam omnem potestatem inimici, & ipsum inimicum eradicare & explantare valeas, cum angelis suis apostatis, per virtutem ejusdem Domini nostri Jesu Christi, qui venturus est judicare vivos & mortuos, & sæculum per ignem, Amen. Oremus:
Then take the salt in thy hand, and saie putting it into the water, making in the maner of a crosse.
Commixtio salis & aqua pariter fiat, in nomine patris, & filii, & spiritus sancti, Amen. Dominus vobiscum, Et cum spiritu tuo, Oremus: ¶ Deus invictæ virtutis author, & insuperabilis imperii rex, ac semper magnificus triumphator, qui adversæ dominationis vires reprimis, qui inimici rugientis sævitiam superas, qui hostiles nequitias potens expugnas; te Domine trementes & supplices deprecamur ac petimus, ut hane creaturam salis & aquæ aspicias, benignus illustres, pietatis tuæ rore sancti fices, ubicunq; fuerit aspersa, per invocationem sancti tui nominis, omnis infestatio immundi spiritus abjiciatur, terrórq; venenosi serpentis procul pellatur, & præsentia sancti spiritus nobis misericordiam tuam poscentibus ubiq; adesse dignetur, per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate spiritus sancti Deus per omnia sæcula sæculorum, Amen.
Then sprinkle upon anie thing, and saie as followeth.
Asperges me Domine hyssopo, & mundabor, lavabis me, & supra nivem dealbabor.
This is from the ordinary of the Tridentine mass (P = priest; C = congregation):
P: Asperges me
C: Domine, hyssopo, et mundabor: lavabis me, et super nivem dealbabor.
(Ps. 50) Misere mei, Deus, secundum magnam misericordiam tuam.
Gloria Patri, et Filio, et Spiritui Sancto, Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen. Asperges me, Domine, hyssopo, et mundabor: lavabis me, et super nivem dealbabor.
(P: Thou shalt sprinkle me,
C: Lord, with hyssop and I shall be cleansed; thou shalt wash me, and I shall be made whiter than snow.
Have mercy on me, O God, according to thy great mercy. Glory be to the Father and to the Son and to the Holy Spirit.
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Thou shalt sprinkle me, Lord, with hyssop and I shall be cleansed; thou shalt wash me, and I shall be made whiter than snow.)
CHAPTER XVI. To make a spirit to appeare in a christall.
I DOO conjure thee N. by the father, and the sonne, and the Holie-ghost, the which is the beginning and the ending, the first and the last, and by the latter daie of iudgement, that thou N. doo appeare, in this christall stone, or anie other instrument, at my pleasure, to mee and to my felow, gentlie and beautifullie, in faire forme of a boy of twelve yeares of age, without hurt or damage of anie of our bodies or soules; and certeinlie to informe and to shew me, without anie guile or craft, all that we doo desire or demand of thee to know, by the vertue of him, which shall come to judge the quicke and the dead, and the world by fier, Amen.
And when he is appeared, bind him with the bond of the dead above
written: then saie as followeth.
¶ I charge thee N. by the father, to shew me true visions in this christall stone, if there be anie treasure hidden in such a place N. & wherin it lieth, and how manie foot from this peece of earth, east, west, north, or south.
CHAPTER XVII. An experiment of the dead.
FIRST go and get of some person that shalbe put to death, a promise, and
sweare an oth unto him, that if he will come to thee, after his death, his
spirit to be with thee, and to remalne with thee all the daies of thy life, and
will doo thee true service, as it is conteined
in the oth and promise following. Then laie thy hand on thy booke,
and sweare this oth unto him.
I N. doo sweare and promise to thee N. to give for thee an almesse everie moneth, and also to praie for thee once in everie weeke, to saie the Lords praier for thee, and so to continue all the daies of my life, as God me helpe and holie doome, and by the contents of this booke. Amen.
Then let him make his oth to thee as followeth, and let him saie
after thee, laieng his hand upon the booke.
¶ I N. doo sweare this oth to thee N. by God the father omnipotent, by God the son Jesus Christ, and by his pretious bloud which hath redeemed all the world, by the which bloud I doo trust to be saved at the generall daie of judgment, and by the vertues therof, I N. doo sweare this oth to thee N. that my spirit that is within my bodie now, shall not ascend, nor descend, nor go to anie place of rest, but shall come to thee N. and be verie well pleased to remaine with thee N. all the daies of thy life, and so to be bound to thee N. and to appeare to thee N. in anie christall stone, glasse, or other mirror, and so to take it for my resting place. And that, so soone as my spirit is departed out of my bodie, streightwaie to be at your commandements, and that in and at all daies, nights, houres, and minutes, to be obedient unto thee N. being called of thee by the vertue of our Lord Jesu Christ, & out of hand to have common talke with thee at all times, and in all houres & minuts, to open and declare to thee N. the truth of all things present, past, and to come, and how to worke the magike art, and all other noble sciences, under the throne of  God. If I doo not performe this oth and promise to thee N. but doo flie from anie part thereof; then to be condemned for ever and ever. Amen.
Then let him sweare this oth three times, and at everie time kisse the booke, and at everie time make marks to the bond. Then perceiving the time that he will depart, get awaie the people from you, and get or take your stone or glasse, or other thing in your hand, and saie the Pater noster, Ave, and Credo, and this praier as followeth. And in all the time of his departing, rehearse the bonds of words; and in the end of everie bond, saie oftentimes; Remember thine oth and promise. And bind him stronglie to thee, and to thy stone, and suffer him not to depart, reading thy bond 24 times. And everie daie when you doo call him by your other bond, bind him stronglie by the first bond: by the space of 24 daies applie it, & thou shalt be made a man for ever.
Now the Pater noster, Ave, and Credo must be said, and then the
praier immediatlie following.
O God of Abraham, God of Isaac, God of Jacob, God of Tobias; the which diddest deliver the three children from the hot burning oven, Sidrac, Misac and Abdenago, and Susanna from the false crime, and Daniel from the lions power: even so O Lord omnipotent, I beseech thee, for thy great mercie sake, to helpe me in these my works, and to deliver me this spirit of N. that he may be a true subject to me N. all the daies of my life, and to remaine with me, and with this N. all the daies of my life. O glorious God, Father, Sonne, and Holie-ghost, I beseech thee to help me at this time, and to give me power by thine holie name, merits and vertues, wherby I may conjure & constreine this spirit of N. that he may be obedient unto me, and may fulfill his oth and promise, at all times, by the power of all thine holines. This grant O Lord God of hosts, as thou art righteous and holy, and as thou art the word, and the word God, the beginning and the end, sitting in the thrones of thine everlasting kingdoms, & in the divinitie of thine everlasting Godhead, to whom be all honour and glorie, now and for ever and ever, Amen, Amen.
CHAPTER XVIII. A bond to bind him to thee, and to thy N. as followeth.
I N. conjure and constreine the spirit of N. by the living God, by the true God, and by the holie God, and by their vertues and powers I conjure and constreine the spirit of thee N. that thou shalt not ascend nor descend out of thy bodie, to no place of rest, but onelie to take thy resting place with N. and with this N. all the daies of my life, according to thine oth and promise. I conjure and constreine the spirit of N. by these holie names of God + Tetragrammaton  + Adonay + Agla + Saday + Sabaoth + planabothe + panthon + craton + neupmaton + Deus + homo + omnipotens + sempiternus + ysus + terra + unigenitus + salvator + via + vita + manus + fons + origo + filius + and by their vertues and powers I conjure and constreine the spirit of N. that thou shalt not rest nor remaine in the fier, nor in the water, in the aier, nor in anie privie place of the earth, but onelie with me N. and with this N. all the daies of my life. I charge the spirit of N. upon paine of everlasting condemnation, remember thine oth and promise. Also I conjure the spirit of N. and constreine thee by the excellent name of Jesus Christ, A and , the first and the last; for this holie name of Jesus is above all names, for unto it all knees doo bow and obey, both of heavenlie things, earthlie things, and infernalles. Nor is there anie other name given to man, whereby we have anie salvation, but by the name of Jesus. Therefore by the name, and in the name of Jesus of Nazareth, and by his nativitie, resurrection and ascension, and by all that apperteineth to his passion, and by their vertues and powers, I doo conjure and constreine the spirit of N. that thou shalt not take anie resting place in the nor in the nor in nor in nor in nor in nor in nor in anie of the twelve signes, nor in the concavitie of the clouds, nor in anie other privie place, to rest or staie in, but onelie with me N. or with this N. all the daies of my life. If thou be not obedient unto me, according to thine oth and promise, I N. doo condemne the spirit of N. into the pit of hell for ever, Amen.
Being thus bound, he must needs be obedient unto thee, whether
be will or no: proove this. And here followeth a bond to call
him to your N. and to shew you true visions at all times, as in
the houre of to bind or inchant anie thing, and in the houre
of for peace and concord,
in the houre of to marre, to destroie, and to make sicke,
in the houre of the to bind toongs and other
bonds of men, in the houre of to increase love, joy, and good
will, in the houre of to put awaie enimitie or hatred, to know
of theft, in the houre of the for love, goodwill and concord,
iron gold coppar
quicksilver silver, &c.
CHAPTER XIX. This bond as followeth, is to call him into your christall stone, or glasse, &c.
ALSO I doo conjure thee spirit N. by God the father, by God the sonne, and by God the holie-ghost, A and , the first and the last, and by the latter daie of judgement, of them which shall come to judge the quicke and the dead, and the world by fier, and by their vertues and powers I constreine thee spirit N. to come to him that holdeth the christall stone in his hand, & to appeare visiblie, as hereafter foloweth. Also I conjure thee spirit N. by these holie names of God + Tetragrammaton + Adonay + El + Ousion + Agla + Jesus + of Nazareth + and by the vertues thereof and by his nativitie, death, buriall, resurrection, and ascension, and by all other things apperteining unto his passion, and by the blessed virgine Marie mother of our Lord Jesu Christ, and by all the joy which shee had when shee saw hir sonne rise from death to life, and by the vertues and powers therof I constreine thee spirit N. to come into the christall stone, & to appeare visiblie, as herafter shalbe declared. Also I conjure thee N. thou spirit, by all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim and seraphim, and by the , and by the twelve signes, and by their vertues and powers, and by all things created and confirmed in the firmament, and by their vertues & powers I constreine thee spirit N. to appeare visiblie in that christall stone, in faire forme and shape of a white angell, a greene angell, a blacke angell, a man, a woman, a boie, a maiden virgine, a white grehound, a divell with great hornes, without anie hurt or danger of our bodies or soules, and trulie to informe and shew unto us, true visions of all things in that christall stone, according to thine oth and promise, and that without anie hinderance or tarrieng, to appeare visiblie, by this bond of words read over by mee three times, upon paine of everlasting condemnation; Fiat, fiat, Amen.
Then being appeared, saie these words following.
I conjure thee spirit, by God the father, that thou shew true visions in that christall stone, where there be anie N. in such a place or no, upon paine of everlasting condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the sonne Jesus Christ, that thou doo shew true visions unto us, whether it be gold or silver, or anie other metals, or whether there were anie or no, upon paine of condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the Holie-ghost, the which dooth sanctifie all faithfull soules and spirits, and by their vertues and powers I constreine thee spirit N. to speake, open, and to declare, the true waie, how we may come by these treasures hidden in N. and how to have it in our custodie, & who are the keepers thereof, and how manie there be, and what be their names, and by whom it was laid there, and to shew me true visions of what sort and similitude they be, and how long they have kept it, and to knowe in what daies and houres we shall call such a spirit, N. to bring unto us these treasures, into such a place N. upon paine of everlasting condemnation + Also I constreine thee spirit N. by all angels, archangels, thrones, dominations, principats, potestats, virtutes, cherubim & seraphim, that you doo shew a true vision in this christall stone, who did conveie or steale away such a N. and where it is, & who hath it, and how farre off, and what is his or hir name, and how and when to come unto it, upon paine of eternall condemnation, Fiat, Amen. Also I conjure thee spirit N. by the and by all the characters in the firmament, that thou doo shew unto me a true vision in this christall stone, where such N. and in what state he is, and how long he hath beene there, and what time he will be in such a place, what daie and houre: and this and all other things to declare plainelie, in paine of hell fier; Fiat, Amen.
A licence to depart.
Depart out of the sight of this christall stone in peace for a time, and readie to appeare therein againe at anie time or times I shall call thee, by the vertue of our Lord Jesus Christ, and by the bonds of words which are written in this booke, and to appeere visiblie, as the words be rehersed. I constreine thee spirit N. by the divinitie of the Godhead, to be obedient unto these words rehearsed, upon paine of everlasting condemnation, both in this world, and in the world to come; Fiat, fiat, fiat, Amen.
CHAPTER XX. When to talke with spirits, and to have true answers to find out a theefe.
THE daies and houres of
is best to doo all crafts
of necromancie, & for to speake with spirits, and for to find
theft, and to have true answer thereof, or of anie other such
like. ¶ And in the daies and houres of
is best to doo all experiments of love, and to purchase
grace, and for to be invisible, and to doo anie operation, whatsoever
it be, for anie thing, the being in a
convenient signe. ¶ As when thou laborest for theft, see the moone be in
an earthie signe, as
, or of the aier, as
. ¶ And if it
be for love, favor or grace, let the be in a
signe of the fier, as
, and for hatred, in a signe of the water, as
For anie other experiment, let the be in
. ¶ And if thou findest the
in one signe that is called in even number,
then thou maiest write, consecrate, conjure, and make readie all
maner of things that thou wilt doo, &c.
To speake with spirits.
Call these names,
Orimoth, Belimoth, Lymocke,and say thus:
I conjure you up by the names of the angels Satur and Azimor, that you intend to me in this houre, and send unto me a spirit called Sagrigrit, that hee doo fulfill my commandement and desire, and that also can understand my words for one or two yeares, or as long as I will, &c.
CHAPTER XXI. A confutation of conjuration, especiallie of the raising, binding and dismissing of the divell, of going invisible, and other lewd practises.
THUS farre have we waded in shewing at large the vanitie of necromancers, conjurors, and such as pretend to have reall conference and consultation with spirits and divels: wherein (I trust) you see what notorious blasphemie is committed, besides other blind superstitious ceremonies, a disordered heap, which are so far from building up the endevors of these blacke art practitioners, that they doo altogether ruinate & overthrow them, making them in their follies and falshoods as bare and naked as an anatomie. As for these ridiculous conjurations, last rehearsed, being of no small reputation among the ignorant, they are for the most part made by T. R. (for so much of his name he bewraieth) and John Cokars, invented and devised for the augmentation and maintenance of their living, for the edifieng of the poore, and for the propagating and inlarging of Gods glorie, as in the beginning of their booke of conjurations they protest; which in this place, for the further manifestation of their impietie, and of the witchmongers follie and credulitie, I thought good to insert, whereby the residue of their proceedings may be judged, or rather detected. For if we seriouslie behold the matter of conjuration, and the drift of conjurors, we shall find them, in mine opinion, more faultie than such as take upon them to be witches, as manifest offenders against the majestie of God, and his holie lawe, and as apparent violators of the lawes and quietnesse of this realme: although indeed they bring no such thing to passe, as is surmised and urged by credulous persons, couseners, hers, and witchmongers. For these are alwaies learned, and rather abusers of others, than they themselves by others abused.
But let us see what appearance of truth or possibilitie is wrapped
within these mysteries, and let us unfold the deceipt. They have
made choice of certeine words, whereby they saie they can worke
miracles, &c. And first of all, that they call divels &
soules out of hell (though we find in the scriptures [Luk. 16. &c.] manifest
proofes that all passages are stopped concerning the egresse out
of hell) so as they may go thither, but they shall never get out,
for Ab inferno nulla est redemptio, out of hell there is no redemption.
Well, when they have gotten them up, they shut them in a circle
made with chalke, which is so stronglie beset and invironed with
crosses and names, that they cannot for their lives get out; which
is a verie probable matter. Then can they bind them, and lose
them at their pleasures, and make them that have beene hers from
the beginning, to tell the truth: yea, they can compell them to
doo anie thing. And the divels are forced to be obedient unto
them, and yet cannot be brought to due obedience unto God their
creator. This done (I saie) they can worke all maner of miracles
(saving blew miracles) and this is beleeved of manie to be true:
Tam credula mens hominis, & arrectæ fabulis aures,
But if Christ (onelie for a time) left the power of working miracles among his apostles and disciples for the confirmation of his gospell, and the faith of his elect: yet I denie altogether, that he left that power with these knaves, which hide their cousening purposes under those lewd and foolish words, according to that which Peter saith [2. Pet. 2. Epes. 5. Ps. 72, & 78.]; With feined words they make merchandize of you. And therfore the counsell is good that Paule giveth us, when he biddeth us take heed that no man deceive us with vaine words. For it is the Lord only that worketh great woonders, and bringeth mightie things to passe. It is also written [Sap. 16. Eccles. 43.], that Gods word, and not the words of conjurors, or the charmes of witches, healeth all things, maketh tempests, and stilleth them.
But put case the divell could be fetched up and fettered, and loosed againe at their pleasure, &c: I marvell yet, that anie can be so bewitched, as to be made to beleeve, that by vertue of their words, anie earthlie creature can be made invisible. We thinke it a lie, to saie that white is blacke, and blacke white: but it is a more shamelesse assertion to affirme, that white is not, or blacke is not at all; and yet more impudencie to hold that a man is a horsse; but most apparent impudencie to saie, that a man is no man, or to be extenuated into such a quantitie, as therby he may be invisible, and yet remaine in life and health, &c: and that in the cleare light of the daie, even in the presence of them that are not blind. But surelie, he that cannot make one haire white or blacke, whereof (on the other side) not one falleth from the head without Gods speciall providence, can never bring to passe, that the visible creature of God shall become nothing, or lose the vertue and grace powred therinto by God the creator of all things.
If they saie that the divell covereth them with a cloud or veile, as M. Mal. Bodin, & manie other doo affirme; yet (me thinkes) we should either see the cover, or the thing covered. And though perchance they saie in their harts; Tush, the Lord seeth not, who indeed hath blinded them, so as seeing, they see not: yet they shall never be able to persuade the wise, but that both God and man dooth see both them and their knaveriem this behalfe. I have heard of a foole, who was made beleeve that he should go invisible, and naked ; while he was well whipped by them, who (as he thought) could not see him. Into which fooles paradise they saie he was brought, that enterprised to kill the prince of Orenge.
|[John Jaure gui servant to Gasper. Anastro both Spaniards. Ann. Dom. 1582. March 18. after dinner upon a sundaie this mischeefe was done. Read the whole discourse hereof printed at London for Tho: Chard and Will: Brome booksellers.]|
CHAPTER XXII. A comparison betweene popish exorcists and other conjurors, a popish conjuration published by a great doctor of the Romish church, his rules and cautions.
I SEE no difference betweene these and popish conjurations; for they agree in order, words, and matter, differing in no circumstance, but that the papists doo it without shame openlie, the other doo it in hugger mugger secretlie. The papists (I saie) have officers in this behalfe, which are called exorcists or conjurors, and they looke narrowlie to other cousenors, as having gotten the upper hand over them. And bicause the papists shall be without excuse in this behalfe, and that the world may see their cousenage,impietie, and follie to be as great as the others, I will cite one conjuration (of which sort I might cite a hundred) published by Jacobus de Chusa, [in lib. de apparitionib. quorundam spirituum] a great doctor of the Romish church, which serveth to find out the cause of noise and spirituall rumbling in houses, churches, or chappels, and to conjure walking spirits: which evermore is knaverie and cousenage in the highest degree. Marke the cousening devise hereof, and conferre the impietie with the others. 
Observations for the exorcising preest.
First (forsooth) he saith it is expedient to fast three daies, and to celebrate a
certeine number of masses, and to repeate the seven psalmes penitentiall: then
foure or five preests must be called to the place where the haunt or noise is, then
a candle hallowed on candlemas daie must be lighted, and in the lighting thereof
also must the seven psalmes be said, and the
gospell of S. John. Then there must be a crosse and a censer with
frankincense, and therewithall the place must be censed or perfumed,
holie water must be sprinkled, and a holie stoale must be used,
and (after diverse other ceremonies) a praier to God must be made,
in maner and forme following:
O Lord Jesus Christ, the knower of all secrets, which alwaies revealest all hoalsome and profitable things to thy faithfull children, and which sufferest a spirit to shew himselfe in this place, we beseech thee for thy bitter passion, &c: vouchsafe to command this spirit, to reveale and signifie unto us thy servants, without our terror or hurt, what he is, to thine honour, and to his comfort; In nomine patris, &c.
And then proceed in these words:
We beseech thee, for Christs sake, O thou spirit, that if there be anie of us, or among us, whom thou wouldest answer, name him, or else manifest him by some signe. Is it frier P. or doctor D. or doctor Burc. or sir Feats, or sir John, or sir Robert: Et sic de cæteris circunstantibus.For it is well tried (saith the glosse) he will not answer everie one. If the spirit make anie sound of voice, or knocking, at the naming of anie one, he is the cousener (the conjuror I would saie) that must have the charge of this conjuration or examination. And these forsooth must be the interrogatories, to wit:
Whose soule art thou? Wherefore camest thou? What wouldest thou have? Wantest thou any suifrages, masses, or almes? How manie masses will serve thy turne, three, six, ten, twentie, thirtie, &c? By what preest? Must he be religious or secular? Wilt thou have anie fasts? What? How manie? How great? And by what persons? Among hospitalles? Lepres? Or beggars? What shall be the signe of thy perfect deliverance? Wherefore liest thou in purgatorie?
And such like. This must be doone in the night.
If there appeare no signe at this houre, it must be deferred untill another houre. Holie water must be left in the place. There is no feare (they saie) that such a spirit will hurt the conjuror: for he can sinne no more, as being in the meane state betweene good and evill, and as yet in the state of satisfaction. If the spirit doo hurt, then it is a damned soule, and not an elect. Everie man may not be present hereat, speciallie such as be weake of complexion. They appeare in diverse maners, not alwaies in bodie, or bodilie shape (as it is read in the life of S. Martine, that the divell did) but sometimes invisible, as onelie by sound, voice, or noise. Thus farre Jacobus de Chusa.
But bicause you shall see that these be not emptie words, nor
slanders; but that in truth such things are commonlie put in practise
in the Romish church, I wili here set downe an instance, latelie
and truelie, though lewdlie performed:
and the same in effect as followeth.
A late experiment, or cousening conjuration practised at Orleance by the Franciscane Friers, how it was detected, and the judgement against the authors of that comedie.
IN the yeare of our Lord 1534. at Orleance in France, the Majors wife died, willing and desiring to be buried without anie pompe or noise, &c. Hir husband, who reverenced the memoriall of hir, did even as she had willed him. And bicause she was buried in the church of the Franciscans, besides her father and grandfather, and gave them in reward onelie six crownes, whereas they hoped for a greater preie; shortlie after it chanced, that as he felled certeine  woods and sold them, they desired him to give them some part thereof freelie without monie: which he flatlie denied. This they tooke verie greevouslie. And whereas before they misliked him, now they conceived such displeasure as they devised this meanes to be revenged; to wit, that his wife was damned for ever. The cheefe workemen and framers of this tragedie were Colimannus, and Stephanus Aterbatensis, both doctors of divinitie; this Coliman. was a great conjuror, & had all his implements in a readines, which he was woont to use in such busines. And thus they handled the matter. They place over the arches of the church, a yoong novice; who about midnight, when they came to mumble their pralers, as they were woont to do, maketh a great rumbling, and noise. Out of hand the moonks beganne to conjure and to charme, but he answered nothing. Then being required to give a signe, whether he were a dumme spirit or no, he beganne to rumble againe: which thing they tooke as a certeine signe. Having laid this foundation, they go unto certeine citizens, cheefe men, and such as favoured them, declaring that a heavie chance had happened at home in their monasterie; not shewing what the matter was, but desiring them to come to their mattens at midnight. When these citizens were come, and that praiers were begunne, the counterfet spirit beginneth to make a marvellous noise in the top of the church. And being asked what he meant, and who he was, gave signes that it was not lawfull for him to speake. Therefore they commanded him to make answer by tokens and signes to certeine things they would demand of him. Now was there a hole made in the vawt, through the which he might heare and understand the voice of the conjuror. And then had he in his hand a litle boord, which at everie question, he strake, in such sort as he might easilie be heard beneath. First they asked him, whether he were one of them that had beene buried in the same place. Afterwards they reckoning manie by name, which had been buried there; at the last also they name the Maiors wife: and there by and by the spirit gave a signe that he was hir soule. He was further asked, whether he were damned or no; and if he were, for what cause, for what desert, or fault; whether for covetousnes, or wanton lust, for pride or want of charitie; or whether it were for heresie, or for the sect of Luther newlie sproong up: also what he meant by that noise and stirre he kept there; whether it were to have the bodie now buried in holie ground to be digged up againe, and laid in some other place. To all which points he answered by signes, as he was commanded, by the which he affirmed or denied anie thing, according as he strake the boord twise or thrise together. And when he had thus given them to understand, that the verie cause of his damnation was Luthers heresie, and that the bodie must needs be digged up againe: the moonks requested the citizens, whose presence they had used or rather abused, that they would beare witnesse of those things which they had seene with their eies; and that they would subscribe to such things as were doone a few days before. The citizens taking good advise on the matter, least they should offend the Major, or bring themselves in trouble, refused so to doo. But the moonks notwithstanding take from thence the sweete bread, which they called the host and bodie of our Lord, with all the relikes of saintes, and carrie them to another place, and there saie their masse. The bishops substitute judge (whome they called Officiall) understanding that matter, commeth thither, accompanied with certeine honest men, to the intent he might knowe the whole circumstance more exaetlie: and therefore he commandeth them to make conjuration in his presence; and also he requireth certeine to be chosen to go up into the top of the vawt, and there to see whether any ghost appeered or not. Stephanus Aterbatensis stiffelie denied that to be lawfull, and marvellouslie persuading the contrarie, affirmed that the spirit in no wise ought to be troubled. And albeit the Official urged them verie much, that there might be some conjuring of the spirit; yet could he nothing prevaile.
Whilest these things were dooing, the Maior, when he had shewed the other Justices of the citie, what he would have them to doo, tooke his journie to the king, and opened the whole matter unto him. And bicause the moonks refused judgement upon plea of their owne lawes and liberties, the king choosing out certeine of the aldermen of Park, giveth them absolute and full authoritie to  make inquirie of the matter. The like dooth the Chancelor maister Anthonius Pratensis cardinall and legat for the pope throughout France. Therefore, when they had no exception to alledge, they were conveied unto Paris, and there constrained to make their answer. But yet could nothing be wroong out of them by confession, whereupon they were put apart into divers prisons: the novice being kept in the house of maister Fumanus, one of the aldermen, was oftentimes examined, and earnestlie requested to utter the truth, but would notwithstanding confesse nothing; bicause he feared that the moonks would afterwards put him to death for staining their order, and putting it to open shame. But when the judges had made him sure promise that he should escape punishment, and that he should never come into their handling, he opened unto them the whole matter as it was doone: and being brought before his fellowes, avouched the same to their faces. The moonks, albeit they were convicted, and by these meanes almost taken tarde with the deed doing; yet did they refuse the judges, bragging and vaunting themselves on their priviledges, but all in vaine. For sentence passed upon them, and they were condemned to be carried backe againe to Orleance, and there to be cast in prison, and so should finallie be brought foorth into the cheefe church of the citie openlie, and from thence to the place of execution, where they should make open confession of their trespasses.
Surelie this was most common among moonks and friers, who mainteined
their religion, their lust, their liberties, their pompe, their
wealth, their estimation and knaverie by such cousening practises.
Now I will shew you more speciall orders of popish conjurations,
that are so shameleslie admitted into the church of Rome, that
they are not onelie suffered, but commanded to be used, not by
night secretlie, but by daie impudentlie. And these forsooth concerne
the curing of bewitched persons, and such as are possessed; to
wit, such as have a divell put into them by witches inchantments.
And herewithall I will set downe certeine rules delivered unto
us by such popish doctors, as are of greatest reputation.
Who may be conjurors in the Romish church besides priests, a ridiculous definition of superstition, what words are to be used and not used in exoreismes, rebaptisme allowed, it is lawfull to conjure any thing, differences betweene holie water and coniuration.
THOMAS AQUINAS saith [in 4 dist. 23. sent.], that anie bodie, though he be of an inferior or superior order, yea though of none order at all (and as Gulielmus Durandus glossator Raimundi affirmeth, a woman so she blesse not the girdle or the garment, but the person of the bewitched) hath power to exercise the order of an exorcist or conjuror, even as well as any preest may saie masse in a house unconsecrated. But that is (saith M. Mal.) rather through the goodnesse and licence of the pope, than through the grace of the sacrament. Naie, there are examples set downe, where some being bewitched were cured (as M. Mal. taketh it) without any conjuration at all. Marrie there were certeine Pater nosters, Aves, and Credos said, and crosses made, but they are charmes, they saie, and no conjurations. For they saie that such charmes are lawful], bicause there is no superstition in them, &c.
And it is woorth my labour, to shew you how papists define superstition, and how they expound the definition thereofi Superstition (saie they) is a religion observed beyond measure, a religion practised with evill and unperfect circumstances. Also, whatsoever usurpeth the name of religion, through humane tradition, without the popes authoritie, is superstitious: as to adde to joine  anie hymnes to the masse, to interrupt anie diriges, to abridge anie part of the creed in the singing thereof, or to sing when the organs go, and not when the quier singeth, not to have one to helpe the priest to masse: and such like, &c.
These popish exorcists doo manie times forget their owne rules. For they should not directlie in their conjurations call upon the divell (as they doo) with intreatie, but with authoritie and commandement. Neither should they have in their charmes and conjurations anie unknowne names. Neither should there be (as alwaies there is) anie falshood conteined in the matter of the charme of conjuration, as (saie they) old women have in theirs, when they saie; The blessed virgine passed over Jordan, and then S. Steven met hir, and asked hir, &c. Neither should they have anie other vaine characters, but the crosse (for those are the words:) and manie other such cautions have they, which they observe not, for they have made it lawfull elsewhere.
But Thomas their cheefe piller prooveth their conjuring and charmes lawfull by S. Marke, who saith [Mk. 16, 17]; Signa eos qui credidaerunt; And, In nomine meo dæmonia ejicient, &c; whereby he also prooveth that they maie conjure serpents. And there he taketh paines to proove, that the words of God are of as great holinesse as relikes of saints, whereas (in such respect as they meane) they are both alike, and indeed nothing woorth. And I can tell them further, that so they maie be carried, as either of them maie doo a man much harme either in bodie or soule.
But they proove this by S. Augustine, saieng; Non est minus verbum Dei, quàm corpus Christi: whereupon they conclude thus; By all mens opinions it is lawfull to carrie about reverentlie the relikes of saints; Ergo it is lawfull against evill spirits, to invocate the name of God everie waie; by the Pater noster, the Ave, the nativitie, the passion, the five wounds, the title triumphant, by the seven words spoken on the crosse, by the nailes, &c: and there maie be hope reposed in them. Yea, they saie [Mal. malef. par. 3. quæ 2.] it is lawfull to conjure all things, bicause the divell maie have power in all things. And first, alwaies the person or thing, wherein the divell is, must be exorcised, and then the divell must be conjured. Also they affirme, that it is as expedient to consecrate and conjure porrage and meate, as water and salt, or such like things.
The right order of exorcisme in rebaptisme of a person possessed or bewitched, requireth that exsufflation and abrenunciation be doone toward the west. Item, there must be erection of hands, confession, profession, oration, benediction, imposition of hands, denudation and unction, with holie oile after baptisme, communion, and induition of the surplis. But they saie that this needeth not, where the bewitched is exorcised: but that the bewitched be first confessed, and then to hold a candle in his hand, and in steed of a surplise to tie about his bare bodie a holie candle of the length of Christ, or of the crosse whereupon he died, which for monie maie be had at Rome. Ergo (saith M. Mal.) this maie be said; I conjure thee Peter or Barbara being sicke, but regenerate in the holie water of baptisme, by the living God, by the true God, by the holie God, by the God which redeemed thee with his pretious bloud, that thou maiest be made a conjured man, that everie fantasie and wickednesse of diabolicall deceipt doo avoid and depart from thee, and that everie uncleane spirit be conjured through him that shall come to judge the quicke and the dead, and the world by fier, Amen: Oremus, &c. And this conjuration, with Oremus, and a praier, must be thrise repeated, and at the end alwaies must be said; Ergo maledicte diabole recognosce sententiam tuam, &c. And this order must alwaies be followed. And finallie, there must be diligent search made, in everie corner, and under everie coverlet and pallet, and under everie threshhold of the doores, for instruments of witchcraft. And if anie be found, they must streightwaie be throwne into the fier. Also they must change all their bedding, their clothing, and their habitation. And if nothing be found, the partie that is to be exorcised or conjured, must come to the church rath in the morning: and the holier the daie is, the better, speciallie our Ladie daie. And the preest, if he be shriven himselfe and in perfect state, shall doo the better therein. And let him that is exorcised hold a holie candle in his hand, &c. Alwaies provided, that the holie water be throwne upon him, and a stoale put about his necke, with Deus in adjutorium, and the Letanie, with invocation of saints. And this order maie continue thrise a  weeke, so as (saie they) through multiplication of intercessors, or rather intercessions, grace maie be obteined, and favor procured.
There is also some question in the Romish church, whether the
sacrament of the altar is to be received before or after the exorcisme.
Item in shrift, the confessor must learne whether the partie be
not excommunicate, and so for want of absolution, endure this
vexation. Thomas sheweth the difference betwixt holie water and
conjuration, saieng that holie water driveth the divell awaie
from the externall and outward parts; but conjurations from the
internall and inward parts; and therefore unto the bewitched partie
both are to be applied.
The seven reasons why some are not rid of the divell with all their popish conjurations, why there were no conjurors in the primitive church, and why the divell is not so soone cast out of the bewitched as of the possessed.
THE reason why some are not remedied for all their conjurations, the
papists say is for seven causes. First, for that the faith of the standers by is
naught; secondlie, for that theirs that present the partie is no better;
thirdlie, bicause of the sinnes of the bewitched; fourthlie, for the neglecting of
meete remedies; fiftlie, for the reverence of vertues going out into others;
sixtlie, for the purgation; seventhlie, for the merit of the partie bewitched. And
lo, the first foure are proved by Matthew the 7. and Marke the 4. when one
presented his sonne, and the multitude wanted faith, & the father said, Lord
help mine incredulitie or unbeleefe. Wherupon was said, Oh faithlesse and
perverse generation, how long shall I be with you? And where these words are
written; And Jesus rebuked him, &c. That is to saie, saie they, the possessed or
bewitched for his sinnes. For by the neglect of due remedies it appeereth, that
there were not with Christ good and perfect men: for the pillers of the faith; to
wit, Peter, James, and John were absent. Neither was there fasting and praier,
without the which that kind of divels could not be cast out. For the fourth point;
to wit, the fault of the exorcist in faith maie appeare; for that
aiterwards the disciples asked the cause of their impotencie therin.
And Jesus answered, it was for their incredulitie; saieng that
if they had as much faith as a graine of mustard seed, they should
move mountaines, &c. The lift is prooved by Vitas patrum,
the lives of the fathers, where it appeereth that S. Anthonie could
not doo that cure, when his scholar Paule could doo it, and did
it. For the proofe of the sixt excuse it is said, that though
the fault be taken awaie therby; yet it followeth not that alwaies
the punishment is released. Last of all it is said, that it is
possible that the divell was not conjured out of the partie before
baptisme by the exorcist, or the midwife hath not baptised him
well, but omitted some part
of the sacrament. If any object that there were no exorcists in the primitive
church, it is answered, that the church cannot now erre. And saint Gregorie
would never have instituted it in vaine. And it is a generall rule, that who or
whatsoever is newlie exorcised must be rebaptised: as also such as walke or
talke in their sleepe; for (saie they) call them by their names, and presentlie
they wake, or fall if they clime: whereby it is gathered, that they are not trulie
named in baptisme. Item they saie, it is somewhat more difficult to conjure
the divell out of one bewitched, than out of one possessed: bicause in the
bewitched, he is double; in the other single. They have a hundred such
beggerlie, foolish, and frivolous notes in this behalfe.
Other grosse absurdities of witchmongers in this matter of conjurations.
SURELIE I cannot see what difference or distinction the witchmongers
doo put betweene the knowledge and power of God and the divell;
but that they think, if they praie, or rather talke to God, till
their hearts ake, he never
heareth them; but that the divell dooth knowe everie thought and
imagination of their minds, and both can and also will doo any
thing for them. For if anie that meaneth good faith with the divell
read certeine conjurations, he commeth up (they saie) at a trice.
Marrie if another that hath none intent to raise him, read or
pronounce the words, he will not stirre. And yet J. Bodin confesseth,
that he is afraid to read such conjurations as John Wierus reciteth;
least (belike) the divell would come up, and scratch him with
his fowle long nailes. In which sort I woonder that the divell
dealeth with none other, than witches and conjurors. I for my
part have read a number of their conjurations, but never could
see anie divels of theirs, except it were in a plaie. But the
divell (belike) knoweth my mind; to wit, that I would be loth
to come within the compasse of his clawes. But lo what reason
such people have. Bodin, Bartholomeus Spineus, Sprenger, and Institor,
&c: doo constantlie affirme, that witches are to be punished
with more extremitie than conjurors; and sometimes with death,
when the other are to be pardoned doing the same offense: bicause
(say they) the witches make a league with the divell, & so
doo not conjurors. Now if conjurors make no league by their owne
confession, and divels indeed know not our cogitations (as I have
sufficientlie prooved) then would I weet of our witchmongers the
reason, (if I read the conjuration and performe the ceremonie)
why the divell will not come at my call? But oh absurd credulitie!
Even in this point manie wise & learned men have beene &
are abused: wheras, if they would make experience, or dulie expend
the cause, they might be soone resolved; specially when the whole
art and circumstance is so contrarie to Gods word, as it must
be false, if the other be true. So as you may understand, that
the papists do not onlie by their doctrine, in bookes & sermons
teach & publish conjurations, & the order thereof whereby
they may induce men to bestowe, or rather cast awaie their monie
upon masses and suffrages for their soules; but they make it also
a parcell of their sacrament of orders (of the which number a
conjuror is one) and insert manie formes of conjurations into
their divine service, and not onelie into their pontificals, but
into their masse bookes; yea into the verie canon of the masse.
Certaine conjurations taken out of the pontificall and out of the missall.
BUT see yet a little more of popish conjurations, and conferre them with the other. In the pontificall you shall find this conjuration, which the other conjurors use as solemnelie as they:
I conjure thee thou creature of water in the name of the fa+ther, of the so+nne, and of the Holie+ghost, that thou drive awaie the divell from the bounds of the just, that he remaine not in the darke corners of this church and altar.
You shall find in the same title, these words following, to be used
at the hallowing of the churches. There must a crosse of ashes be made
upon the pavement, from one end of the church to the other, one handfull broad: and
one of the priests must write on the one side
thereof the Greeke alphabet, and on the otherside the Latin alphabet, Durandus
yeeldeth this reason thereof; to wit, It representeth the union in faith of the
Jewes and Gentiles. And yet well agreeing to himselfe he saith even there, that
the crosse reaching from the one end to the other, signifieth that the people,
which were in the head, shalbe made the taile.
¶ A conjuration written in the masse booke. Fol. I.
I conjure thee O creature of salt by God, by the God + that liveth, by the true + God, by the holie + God, which by Elizæus the prophet commanded, that thou shouldest be throwne into the water, that it thereby might be made whole and sound, that thou salt [here let the preest looke upon the salt] maist be conjured for the health of all beleevers, and that thou be to all that take thee, health both of bodie and soule; and let all phantasies and wickednesse, or diabolicall craft or deceipt, depart from the place whereon it is sprinkled; as also everie uncleane spirit, being conjured by him that judgeth both the quicke and the dead by fier.
Then followeth a praier to be said, without Dominus vobiscum;
but yet with Oremus; as followeth:
Almightie and everlasting God, we humblie desire thy clemency [here let the preest looke upon the salt] that thou wouldest vouchsafe, through thy pietie, to bl+esse and sanc+tifie this creature of salt, which thou hast given for the use of mankind, that it may be to all that receive it, health of mind and bodie; so as whatsoever shall be touched thereby, or sprinkled therewith, may be void of all uncleannesse, and all resistance of spirituall iniquitie, through our Lord, Amen.
What can be made but a conjuration of these words also, which are written in the canon, or rather in the saccaring of masse?
This holie commixtion of the bodie and bloud of our Lord Jesus Christ, let it be made to me, and to all the receivers thereof, health of mind and bodie, and a wholesome preparative for the deserving and receiving of everlasting life, through our Lord Jesus, Amen.
That popish priests leave nothing unconjured, aforme of exorcisme for incense.
ALTHOUGH the papists have manie conjurations, so as neither water, nor fier, nor bread, nor wine, nor wax, nor tallowe, nor church, nor churchyard, nor altar, nor altar cloath, nor ashes, nor coles, nor belles, nor bell ropes, nor copes, nor vestments, nor oile, nor salt, nor candle, nor candle-sticke, nor beds, nor bedstaves, &c; are without their forme of conjuration: yet I will for brevitie let all passe, and end here with incense, which they doo conjure in this sort +.
I conjure thee most filthy and horrible spirit, and everie vision of our enimie, &c: that thou go and depart from out of this creature of frankincense, with all thy deceipt and wickednes, that this creature may be sanctified, and in the name of our Lord + Jesus + Christ + that all they that taste, touch, or smell the same, may receive the virtue and assistance of the Holie-ghost; so as wheresoever this incense or frankincense shall remaine, that there thou in no wise be so bold as to approch or once presume or attempt to hurt: but what uncleane spirit so ever thou be, that thou with all thy craft and subtiltie avoid and depart, being conjured by the name of God the father almightie, &c. And that wheresoever the fume or smoke thereof shall come, everie kind and sort of divels may be driven awaie, and expelled; as they were at the increase of the liver of fish, which the archangell Raphaell made, &c.
The rules and lawes of popish Exorcists and other conjurors all one, with a confutation of their whole power, how S. Martine conjured the divell
THE papists you see, have their certeine generall rules and lawes, as to absteine from sinne, and to fast, as also otherwise to be cleane from all pollusions, &c: and even so likewise have the other conjurors. Some will saie that papists use divine service, and praiers; even so doo common conjurors as you see) even in the same papisticall forme, no whit swarving from theirs in aith and doctrine, nor yet in ungodlie and unreasonable kinds of petitions. Me thinks it may be a sufficient argument, to overthrow the calling up and miraculous works of spirits, that it is written; God onelie knoweth and searcheth the harts, and onelie worketh great woonders. The which argument being prosecuted to the end, can never be answered: insomuch as that divine power is required in that action. [I. Sam. 16, 7. I. Reg. 8, 39. Jere. 17, 10. Psal. 44, 21. Psal. 72, 18.]
And if it be said, that in this conjuration we speake to the spirits, and they heare us, & therefore need not know our thoughts and imaginations: I first aske them whether king Baell, or Amoimon, which are spirits reigning in the furthest regions of the east (as they saie) may heare a conjurors voice, which calleth for them, being in the extreamest parts of the west, there being such noises interposed, where perhaps also they may be busie, and set to worke on the like affaires. Secondlie, whether those spirits be of the same power that God is, who is everiewhere, filling all places, and able to heare all men at one instant, &c. Thirdlie, whence commeth the force of such words as raise the dead, and command divels. If sound doo it, then may it be doone by a taber and a pipe, or any other instrument that hath no life. If the voice doo it, then may it be doone by any beasts or birds. If words, then a parret may doo it. If in mans words onlie, where is the force, in the first, second, or third syllable? If in syllables, then not in words. If in imaginations, then the divell knoweth our thoughts. But all this stuffe is vaine and fabulous.
It is written [Sap. 1. 14. Ecclesi. 9. Gen. 1.]; All the generations of the earth were healthfull and there is no poison of destruction in them. Why then doo they conjure holsome creatures; as salt, water, &c: where no divels are? God looked upon all his works, and sawe they were all good. What effect (I praie you) had the 7. sonnes of Sceva [Act. 19.]; which is the great objection of witchmongers? They would needs take upon them to conjure divels out of the possessed. But what brought they to passe? Yet that was in the time, whilest God suffered miracles commonlie to be wrought. By that you may see what conjurors can doo.
Where is such a promise to conjurors or witches, as is made in the Gospell [Mark 16.17.] to the faithfull? where it is written; In my name they shall cast out divels, speake with new toongs: if they shall drinke any deadlie thing, it shall not hurt them; they shall take awaie serpents, they shall laie hands on the sicke, and they shall recover. According to the promise, this grant of miraculous working was performed in the primitive church, for the confirmation of Christs doctrine, and the establishing of the Gospell.
But as in another p]ace I have prooved, the gift thereof was but for a time, and is now ceased; neither was it ever made to papist, witch, or conjuror. They take upon them to call up and cast out divels; and to undoo with one divell, that which another divell hath doone. If one divell could cast out another, it were a kingdome divided, and could not stand. Which argument Christ himselfe maketh: and therfore I maie the more boldlie saie even with Christ, that they have no such power. For besides him, there is no saviour, none can deliver out of his hand. Who but hee can declare, set in order, appoint, and tell what is to come? He destroieth the tokens of soothsaiers, and maketh the conjecturers fooles, &c. He declareth things to come, and so cannot witches. [Isai. 43. 11. verse. 13. cap. 44. verse. 7. verse. 25.] 
There is no helpe in inchanters and soothsaiers, and other such vaine sciences. For divels are cast out by the finger of God, which Matthew calleth the spirit of God, which is the mightie power of God, and not by the vertue of the bare name onelie, being spoken or pronounced: for then might everie wicked man doo it. And Simon Magus needed not then to have proffered monie to have bought the power to doo miracles and woonders:for he could speake and pronounce the name of God, as well as the apostles. Indeed they maic soone throwe out all the divels that are in frankincense, and such like creatures, wherein no divels are: but neither they, nor all their holie water can indeed cure a man possessed with a divell, either in bodie or mind; as Christ did. Naie, why doo they not cast out the divell that possesseth their owne soules? [Isai. 46. 10. cap. 47. vers. 12. 13, &c. Luke, 11. 20. Matt. 12. 28. Acts, 8. 19.]
Let me heare anie of them all speake with new toongs, let them drinke but one dramme of a potion which I will prepare for them, let them cure the sicke by laieng on of hands (though witches take it upon them, and witchmongers beleeve it) and then I will subscribe unto them. But if they, which repose such certeintie in the actions of witches and conjurors, would diligentlie note their deceipt, and how the scope whereat they shoote is monie (I meane not such witches as are falselie accused, but such as take upon them to give answers, &c: as mother Bungie did) they should apparentlie see the cousenage. For they are abused, as are manie beholders of jugglers, which suppose they doo miraculouslie, that which is doone by slight and subtiltie.
But in this matter of witchcrafts and conjurations, if men would
rather trust their owne eies, than old wives tales and lies, I
dare undertake this matter would soone be at a perfect point;
as being easier to be perceived than juggling. But I must needs
confesse, that it is no great marvell, though the simple be abused
therein, when such lies concerning those matters are mainteined
by such persons of account, and thrust into their divine service.
As for example: It is
written that S. Martine thrust his fingers into ones mouth that had a divell
within him, and used to bite folke; and then did bid him devoure them if he
could. And bicause the divell could not get out at his mouth, being stopt with
S. Martins fingers, he was fame to run out at his fundament. O stinking lie!
That it is a shame for papists to beleeve other conjurors dooings, their owne being of so litle force, Hipocrates his opinion herein.
AND still me thinks papists (of all others) which indeed are most
credulous, and doo most mainteine the force of witches charmes,
and of conjurors cousenages, should perceive and judge conjurors
dooings to be void of effect. For when they see their owne stuffe,
as holie water, salt, candles, &c:
conjured by their holie bishop and preests; & that in the
words of consecration or conjuration (for so their owne doctors
terme them) they adjure the water, &c: to heale, not onelie
the soules infirmitie, but also everie maladie, hurt, or ach of
the bodie; and doo also command the candles, with the force of
all their authoritie and power, and by the effect of all their
holie words, not to consume:
and yet neither soule nor bodie anie thing recover, nor the candles
last one minute the longer: with what face can they defend the
others miraculous workes; as though the witches and conjurors
actions were more effectuall than their owne? Hippocrates being
but a heathen, and not having the perfect knowledge of God, could
see and perceive their cousenage and knaverie well enough, who
saith; They which boast so, that they can remoove or helpe the
infections of diseases, with sacrifices, conjurations, or other
magicall instruments or meanes, are but needie fellowes, wanting
living; and therefore referre their words to the
divell: bicause they would seeme to know somewhat more than the
common people. It is marvell that papists doo affirme, that their
holie water, crosses, or bugges words have such vertue and violence,
as to drive awaie divels: so as they dare not approch to anie
place or person besmeered with such stuffe; when as it appeareth
in the gospell, that the divell presumed to assault and tempt
Christ himselfe. For the divell indeed most ernestlie busieth
himselfe to seduce the godlie: as for the wicked, he maketh reckoning
and just accompt of them, as of his owne alreadie. But let us
go forward in our refutation.
How conjurors have beguiled witches, what bookes they carie about to procure credit to their art, wicked assertions against Moses and Joseph.
THUS you see that conjurors are no small fooles. For whereas witches
being poore and needie, go from doore to doore for releefe, have
they never so manie todes or cats at home, or never so much hogs
doong and charvill about them, or never so manie charmes in store: these
conjurors (I saie) have gotten them offices in the church of Rome,
wherby they have obteined
authoritie & great estimation. And further, to adde credit to that art,
these conjurors carrie about at this daie, bookes intituled under the names of
Adam, Abel, Tobie, & Enoch; which Enoch they repute
the most divine fellow in
such matters. They have also among them bookes that they saie Abraham, Aaron
and Salomon made. Item they have bookes of Zacharie,
Paule, Honorius, Cyprian, Jerome, Jeremie, Albert, and Thomas:
also of the angels, Riziel, Razael, [Raziel] and Raphael; and these doubtlesse
were such bookes as were said to have beene
burnt in the lesser Asia [Acts. 19.]. And for their further credit
they boast, that they must be and are skilfull and learned in these
arts; to wit, Ars Almadell,
ars Bulaphiæ ars Arthephii,
ars Pomena, ars Revelationis, &c. Yea, these conjurors
in corners sticke not (with Justine [lib. 16.]) to report
and affirme, that Joseph, who was a true figure of Christ that
delivered and redeemed us, was learned in these arts, and thereby
prophesied and expounded dreames: and that those arts came from
him to Moses, and finallie from Moses to them: which thing both Plinie [lib. 30. cap. 2.]
and Tacitus affirme of Moses. Also Strabo in his cosmographie [lib. 16.]
maketh the verie like blasphemous report.
And likewise Apollonius, Molon, Possidonius, Lisimachus, and Appian
terme Moses both a magician and a conjuror: whom Eusebius confuteth
with manie notable arguments. For Moses differed as much from
a magician, as truth from falshood, and pietie from vanitie: for
in truth, he confounded all magicke, and made the world see, and
the cunningest magicians of the earth confesse, that their owne
dooings were but illusions, and that his miracles were wrought
by the finger of God. But that the poore old witches knowledge
reacheth thus farre (as Danæus affirmeth it dooth
[in dialog. de sortiariis.])
is untrue: for their furthest
fetches that I can comprehend, are but to fetch a pot of milke, &c: from their
neighbors house, halfe a mile distant from them.
All magicall arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written thereof and prooved by experience.
SURELIE Nero prooved all these magicall arts to be vaine and
fabulous lies, and nothing but cousenage and knaverie. He was
a notable prince, having gifts of nature enow to have conceived
such matters, treasure enough to have emploied in the search thereof,
he made no conscience therein, he had singular conferences thereabout;
he offered, and would have given halfe his kingdome to have learned
those things, which he heard might be wrought by magicians; he
procured all the cunning magicians in the world to come to Rome,
he searched for bookes also, and all other things necessarie for
a magician; and never could find anie thing in it, but cousenage
and legierdemaine. At
length he met with one Tiridates, the great magician, who having with him all
his companions, and fellowe magicians, witches, conjurors, and couseners, invited
Nero to certeine magicall bankets and exercises. Which when Nero required
to learne, he (to hide his cousenage) answered that he would not, nor
could not teach him, though he would have given him his kingdome. The
matter of his refusall (I saie) was, least Nero should espie the cousening devises
thereof. Which when Nero conceived, and sawe the same, and all the residue
of that art to be vaine, lieng and ridiculous, having onelie shadowes of truth,
and that their arts were onelie veneficall; he prohibited the same utterlie, and
made good and strong lawes against the use and the practisers thereof: as Plinie
and others doo report. It is marvell that anie man can be so much abused, as
to suppose that sathan may be commanded, compelled, or tied by
the power of man: as though the divell would yeeld to man, beyond
nature; that will not yeeid to God his creator, according to the
rules of nature. And in so much as there be (as they confesse)
good angels as well as bad; I would know whie they call up the
angels of hell, and not call downe the angels of heaven. But this
they answer (as Agrippa saith [de vanitat. scient.].) Good angels
(forsooth) doo hardlie appeare, and the other are readie at hand. Here
I may not omit to tell you how Cor. Agrippa
bewraieth, detecteth, and defaceth this art of conjuration, who
in his youth travelled into the bottome of all these magicall
sciences, and was not onelie a great conjuror and practiser thereof,
but also wrote cunninglie De occulta philosophia. Howbeit, afterwards
in his wiser age, he recanteth his opinions, and lamenteth his
follies in that behalfe, and discovereth the impietie and vanities
of magicians, and inchanters, which boast they can doo miracles:
which action is now ceased (saith he) and assigneth them a place
with Jannes and Jambres, affirming that this art teacheth nothing
but vaine toies for a shew. Carolus Gallus also saith; I have
tried oftentimes, by the witches and conjurors themselves, that
their arts (especiallie those which doo consist of charmes, impossibilities,
conjurations, and witchcrafts, whereof they were woont to boast)
to be meere foolishnes, doting lies, and dreames. I for my part
can saie as much, but that I delight not to alledge mine owne
proofes and authorities; for that mine adversaries will saie they
are parciall, and not indifferent.
Of Salomons conjurations, and of the opinion conceived of his cunning and practise therein.
IT is affirmed by sundrie authors, that Salomon was the first inventor of those conjurations; and thereof Josephus is the first reporter, who in his fift booke De Judæorum antiquitatibus, cap. 22. rehearseth soberlie this stone following; which Polydore Virgil, and manie other repeat verbatim, in this wise, and seeme to credit the fable, whereof there is skant a true word.
Salomon was the greatest philosopher, and did philosophic about all things, and had the full and perfect knowlege of all their proprieties: but he had that gift given from above to him, for the profit and health of mankind: which is effectuall against divels. He made also inchantments, wherewith diseases are driven awaie; and left diverse maners of conjurations written, whereunto the divels giving place are so driven awaie, that they never returne. And this kind of healing is very common among my countrimen: for I sawe a neighbour of mine, one Eleazer, that in the presence of Vespasian and his sonnes, and the rest of the souldiers, cured many that were possessed with spirits. The maner and order of his cure was this. He did put unto the nose of the possessed a ring, under the scale wherof was inclosed a kind of roote, whose verture Salomon declared, and the savour thereof drewe the divell out at his nose; so as downe fell the man, and then Eleazer conjured the divell to depart, & to return no more to him. In the meane time he made mention of Salomon, reciting incantations of Salomons owne making. And then Eleazer being willing to shew to standers by his cunning, and the wonderfull efficacie of his art, did set not faire from thence, a pot or basen full of water, & commanded the divell that went out of the man, that by the overthrowing thereof, he would give a signe to the beholders, that he had utterlie forsaken and leaft the man. Which thing being doone, none there doubted how great Salomons knowledge and wisedome was. Wherin a jugling knacke was produced, to confirme a cogging cast of knaverie or cousenage.
Another stone of Salomons conjuration I find cited in the sixt lesson, read in
the church of Rome upon S. Margarets daie, far more ridiculous than this. Also
Peter Lombard maister of the sentences, and Gratian his brother, the compiler of
the golden decrees; and Durandus in his Rationale divinorum, doo all soberlie
affirme Salomons cunning in this behalfe; and speciallie this tale; to wit, that
Salomon inclosed certeine thousand divels in a brasen bowle, and left it in a
deepe hole or lake, so as afterwards the Babylonians found it,
and supposing there had beene gold or silver therein, brake it,
and out flew all the divels, &c. And that this fable is of
credit, you shall perceive, in that it is thought woorthie
to be read in the Romish church as parcell of
their divine service [Lect. 5. & 6.]. Looke in the lessons
of S. Margarets daie the virgine, and you shall find these words verbatim:
which I the rather recite, bicause it serveth me for divers turnes;
to wit, for Salomons conjurations, for the tale of the brasen
vessell, and for the popes conjurations, which extended both to
faith and doctrine, and to shew of what credit their religion
is, that so shamefullie is stained with lies and fables.
Lessons read in all churches, where the pope hath authoritie, on S. Margarets daie, translated into Enghsh word for word.
HOLIE Margaret required of GOD, that she might have a conflict face to face with hir secret enimie the divell; and rising from praier, she sawe a terrible dragon, that would have devoured hir, but she made the signe of the crosse, and the dragon burst in the middest.
Afterwards, she sawe another man sitting like a Niger, having his hands bound fast to his knees, she taking him by the haire of the head, threw him to the ground, and set hir foote on his head; and hir praiers being made, a light shined from heaven into the prison where she was, and the crosse of Christ was scene in heaven, with a doove sitting thereon, who said; Blessed art thou O Margaret, the gates of paradise attend thy comming. Then she giving thanks to God, said to the divell, Declare to me thy name. The divell said; Take awaie thy foote from my head, that I may be able to speake, and tell thee: which being done, the divell said, I am Veltis, one of them whome Salomon shut in the brasen vessell, and the Babylonians comming, and supposing there had beene gold therein, brake the vessell, and then we flew out: ever since lieng in wait to annoie the just. But seeing I have recited a part of hir storie, you shall also have the end therof: for at the time of hir execution this was hir praier following.
Grant therefore O father, that whosoever writeth, readeth, or heareth my passion, or maketh memoriall of me, may deserve pardon for all his sinnes: whosoever calleth on me, being at the point of death, deliver him out of the hands of his adversaries. And I also require, O Lord, that whosoever shall build a church in the honor of me, or ministreth unto me anie candles of his just labour, let him obteine whatsoever he asketh for his health. Deliver all women in travell that call upon me, from the danger thereof.
Hir praier ended, there were manic great thunderclaps, and a doove came
downe from heaven, saieng; Blessed art thou O Margaret the spouse of Christ.
Such things as thou hast asked, are granted unto thee; therefore come thou into
everlasting rest, &c. Then the hangman (though she did bid him) refused to
cut off hir head: to whome she said; Except thou doo it, thou canst have no
part with me, and then lo he did it, &c. But sithens I have
beene, and must be tedious, I thought good to refresh my reader
with a lamentable storie, depending upon the matter precedent,
reported by manic grave authors, word for word, in maner and forme
A delicate storie of a Lombard, who by S. Margarets example would needs fight with a reall divell.
THERE was (after a sermon made, wherein this storie of S. Margaret was recited, for in such stuffe consisted not onelie their service, but also their sermons in the blind time of poperie:) there was (I saie) a certeine yoong man, being a Lombard, whose simplicitie was such, as he had no respect unto the commoditie of worldlie things, but did altogither affect the salvation of his soule, who hearing how great S. Margarets triumph was, began to consider with himselfe, how full of slights the divell was. And among other things thus he  said; Oh that God would suffer, that the divell might fight with me hand to hand in visible forme! I would then surelie in like maner overthrow him, and would fight with him till I had the victorie. And therefore about the twelfe houre he went out of the towne, and finding a convenient place where to praie, secretlie kneeling on his knees, he praied among other things, that God would suffer the divell to appeare unto him in visible forme, that according to the example of S. Margaret, he might overcome him in battell. And as he was in the middest of his praiers, there came into that place a woman with a hooke in hir hand, to gather certeine hearbs which grew there, who was dumme borne. And when she came into the place, and saw the yoong man among the hearbs on his knees, she was afraid, and waxed pale, and going backe, she rored in such sort, as hir voice could not be understood, and with hir head and fists made threatning signes unto him. The yoong man seeing such an ilfavoured fowle queane, that was for age decrepit and full of wrinkles, with a long bodie, leane of face, pale of colour, with ragged cloathes, crieng verie lowd, and having a voice not understandable, threatning him with the hooke which she carried in hir hand, he thought surelie she had beene no woman, but a divell appearing unto him in the shape of a woman, and thought God had heard his praiers. For the which causes he fell upon hir lustilie, and at length threw hir downe to the ground, saieng; Art thou come thou curssed divell, art thou come? No no, thou shalt not overthrow me in visible fight, whome thou hast often overcome in invisible temptation.
And as he spake these words, he caught hir by the haire, and drew
hir about, beating hir sometimes with his hands, sometimes with
his heeles, and sometimes with the hooke so long, and wounded
hir so sore, that he left hir a dieng. At the noise whereof manie
people came running unto them, and seeing what was doone, they
apprehended the yoong man, and thrust him into a vile prison.
S. Vincent by vertue of his holines understanding all this matter,
caused the bodie that seemed dead to be brought unto him, and
thereupon (according to his maner) he laid his hand upon hir,
who immediatlie revived, and he called one of his chaplines to
heare hir confession. But they that were present said to the man
of God, that it were altogether in vaine so to doo, for that she
had beene from hir nativitie dumbe, and could neither heare nor
understand the priest, neither could in words confesse hir sinnes.
Notwithstanding, S. Vincent bad the priest heare hir confession,
affirming that she should verie distinctlie speake all things
unto him. And therfore, whatsoever the man of God commanded, the
priest did confidentlie accomplish and obeie: and as soone as
the priest approched unto hir, to heare hir confession, she, whome
all Cathalonia knew to be dumbe borne, spake, and confessed hir
selfe, pronouncing everie word as distinctue, as though she had
never beene dumbe. After hir confession she required the eucharist
and extreame unction to be ministred unto hir, and at length she
commended hir selfe to God; and in the presence of all that came
to see that miracle, she spake as long as she had anie breath
in hir bodie. The yoong man that killed hir being saved from the
gallowes by S. Vincents meanes, and at his intercession, departed
home into Italie. This stone last rehearsed is found in Speculo
exemplorum, and repeated also by Robert Garocul: bishop of Aquinas,
and manie others, and preached publikelie in the church of Rome.
The storie of Saint Margaret prooved to be both ridiculous and impious in everie point.
FIRST, that the storie of S. Margaret is a fable, may be prooved by the
incredible, impossible, foolish, impious, and blasphemous matters conteined
therein, and by the ridiculous circumstance thereof. Though it were
cruellie doone of hir to beat the divell, when his hands were bound; yet it was
courteouslie doone of hir, to pull awaie hir foot at his desire.
He could not speake so long as she troad on his head, and yet
he said; Tread off, that I may tell you what I am. She sawe the
heavens open, and yet she was in a close prison. But hir sight
was verie cleare, that could see a little dove sitting upon a
crosse so farre off. For heaven is higher than the sunne; and
the sunne, when it is neerest to us, is 3966000. miles from us.
And she had a good paire of eares, that could heare a dove speake
so farre off. And she had good lucke, that S. Peter, who (they
saie) is porter, or else the pope, who hath more dooings than
Peter, had such leisure as to staie the gates so on for hir. Salomon
provided no good place, neither tooke good order with his brasen
bowle. I marvell how they escaped that let out the divels. It
is marvell also they melted it not with their breath long before:
for the divels carrie hell and hell fier about with them alwaies;
in so much as (they saie) they leave ashes evermore where they
stand. Surelie she made in hir praier an unreasonable request.
But the date of hir patent is out: for I beleeve that whosoever
at this daie shall burne a pound of good candle before hir, shall
be never the better, but three pence the worsse. But now we may
find in S. Margarets life, who it is that is Christes wife: whereby
we are so much wiser than we were before. But looke in the life
of S. Katharine, in the golden legend, and you shall find that
he was also married to S. Katharine, and that our ladie made the
marriage, &c. An excellent authoritie for bigamie. Here I
will also cite other of their notable stories, or miracles of
authoritie, and so leave shaming of them, or rather troubling
you the readers thereof. Neither would I have written these fables,
but that they are authentike among the papists, and that we that
are protestants may be satisfied, as well of conjurors and witches
miracles, as of the others: for the one is as grosse as the other.
A pleasant miracle wrought by a popish preest.
WHAT time the Waldenses heresies beganne to spring, certeine wicked men, being upheld and mainteined by diabolicall vertue, shewed certeine signes and woonders, wherby they strengthened and confirmed their heresies, and perverted in faith many faithfull men; for they walked on the water and were not drowned. But a certeine catholike preest seeing the same, and knowing that true signes could not be joined with false doctrine, brought the bodie of our Lord, with the pix, to the water, where they shewed their power and vertue to the people, and said in the hearing of all that were present:
I conjure thee O divell, by him, whom I carrie in my hands, that thou exercise not these great visions and phantasies by these men, to the drowning of this people.
Notwithstanding these words, when they walked still on the water, as they did
before, the preest in a rage threw the bodie of our Lord, with
the pix into the river, and by and by, so soone as the sacrament
touched the element, the phantasie gave place to the veritie;
and they being prooved and made false, did sinke like lead to
the bottome, and were drowned; the pix with the sacrament immediatlie
was taken awaie by an angell. The preest seeing all these things,
was verie glad of the miracle, but for the losse of the sacrament
he was verie pensive, passing awaie the whole night in teares
and moorning: in the morning he found the pix with the sacrament
upon the altar.
The former miracle confuted, with a strange storie of saint Lucie.
HOW glad Sir John was now it were follie for me to saie. How would
he have plagued the divell, that threw his god in the river to be drowned?
But if other had had no more power to destroie the Waldenses with
sword and fier, than this preest had to drowne them with his conjuring
boxe & cousening sacraments, there should have beene many a
life saved. But I may not omit one fable, which is of authoritie,
wherein though there be no conjuration expressed, yet I warrant
you there was cousenage both in the dooing and telling thereof.
You shall read in the lesson on saint Lucies daie, that she
being condemned, could not be remooved from the place with a teeme
of oxen, neither could any fier burne hir, insomuch as one was
faine to cut off hir head with a sword, and yet she could speake
afterwards as long as she list. And this passeth all other miracles,
except it be that which Bodin and M. Mal. recite out of Nider,
of a witch that could not be burned, till a scroll was taken awaie
from where she hid it, betwixt hir skin and flesh.
Of visions, noises, apparitions, and imagined sounds, and of other illusions, of wandering soules: with a confutation thereof
MANIE thorough melancholic doo imagine, that they see or heare visions, spirits, ghosts, strange noises, &c: as I have alreadie prooved before, at large. Manie againe thorough feare proceeding from a cowardlie nature and complexion, or from an effeminate and fond bringing up, are timerous and afraid of spirits, and bugs, &c. Some through imperfection of sight also are afraid of their owne shadowes, and (as Aristotle saith) see themselves sometimes as it were in a glasse. And some through weakenesse of bodie have such unperfect imaginations. Droonken men also sometimes suppose they see trees walke, &c: according to that which Salomon saith to the droonkards; Thine eies shall see strange visions, and mervellous appearances.
In all ages moonks and preests have abused and bewitched the world with counterfet visions; which proceeded through idlenes, and restraint of marriage, wherby they grew hot and lecherous, and therefore devised such meanes to compasse and obteine their loves. And the simple people being then so superstitious, would never seeme to mistrust, that such holie men would make them cuckholds, but forsooke their beds in that case, and gave roome to the cleargie. Item, little children have beene so scared with their mothers maids, that they could never after endure to be in the darke alone, for feare of bugs. Manie are deceived by glasses through art perspective. Manie hearkening unto false reports, conceive and beleeve that which is nothing so. Manie give credit to that which they read in authors. But how manie stories and bookes are written of walking spirits and soules of men, contrarie to the word of God; a reasonable volume cannot conteine. How common an opinion was it among the papists, that all soules walked on the earth, after they departed from their bodies? In so much as it was in the time of poperie a usuall matter, to desire sicke people in their death beds, to appeare to them after their death, and to reveale their estate. The fathers and ancient doctors of the church were too credulous herein,  &c. Therefore no mervell, though the common simple sort of men, and least of all, that women be deceived herein. God in times past did send downe visible angels and appearances to men; but now he dooth not so. Through ignorance of late in religion, it was thought, that everie churchyard swarmed with soules and spirits: but now the word of God being more free, open, and knowne, those conceipts and illusions are made more manifest and apparent, &c.
The doctors, councels, and popes, which (they saie) cannot erre,
have confirmed the walking, appearing, & raising of soules.
But where find they in the scriptures anie such doctrine? And
who certified them, that those appearances were true? Trulie all
they cannot bring to passe, that the lies which have beene spread
abroad herein, should now beginne to be true, though the pope
himselfe subscribe, seale, and sweare thereunto never so much.
Where are the soules that swarmed in times past? Where are the
spirits? Who heareth their noises? Who seeth their visions? Where
are the soules that made such mone for trentals, whereby to be
eased of the paines in purgatorie? Are they all gone into Italie,
bicause masses are growne deere here in England? Marke well this
illusion, and see how contrarie it is unto the word of God. Consider
how all papists beleeve this illusion to be true, and how all
protestants are driven to saie it is and was
popish illusion. Where be the spirits that wandered to have buriall for their
bodies? For manie of those walking soules went about that busines. Doo you
not thinke, that the papists shew not themselves godlie divines, to preach and
teach the people such doctrine; and to insert into their divine service such
fables as are read in the Romish church, all scripture giving place thereto for
the time? You shall see in the lessons read there upon S. Stevens daie, that
Gamaliel Nichodemus his kinsman, and Abdias his sonne, with his freend S. Steven,
appeared to a certeine preest, called Sir Lucian, requesting him to remove their
bodies, and to burie them in some better place (for they had lien from the time
of their death, untill then, being in the reigne
of Honorius the emperor; to wit, foure hundred yeeres buried in
the field of Gamaliel, who in that respect said to Sir Lucian;
Non mei solummodo causa solicitus sum, sed potius pro illis qui
mecum sunt; that is, I am not onlie carefull for my selfe, but
cheefelie for those my friends that are with me. Whereby the whole
course may be perceived to be a false practise, and a counterfet
vision, or rather a lewd invention. For in heaven mens soules
remaine not in sorow and care; neither studie they there how to
compasse and get a worshipfull buriall here in earth. If they
did, they would not have foreslowed it so long. Now therefore
let us not suffer our selves to be abused anie longer, either
with conjuring preests, or melancholicall witches; but be thankfull
to God that hath delivered us from such blindness and error.
Cardanus opinion of strange noises, how counterfit visions grow to be credited, of popish appeerances, of pope Boniface.
CARDANUS speaking of noises, among other things, saith thus; A noise is heard in your house; it may be a mouse, a cat, or a dog among dishes; it may be a counterfet or a theefe indeed, or the fault may be in your eares. I could recite a great number of tales, how men have even forsaken their houses, bicause of such apparitions and noises: and all bath beene by meere and ranke knaverie. And wheresoever you shall heare, that there is in the night season such rumbling and fearefull noises, be you well assured that it is flat knaverie, performed by some that seemeth most to complaine, and is least mistrusted. And hereof there is a verie art, which for some respects I will not discover. The divell seeketh dailie as well as nightlie whome he may devoure,  and can doo his feats as well by daie as by night, or else he is a yoong divell, and a verie bungler. But of all other couseners, these conjurors are in the highest degree, and are most worthie of death for their blasphemous impietie. But that these popish visions and conjurations used as well by papists, as by the popes themselves, were meere cousenages; and that the tales of the popes recited by Bruno and Platina, of their magicall devises, were but plaine cousenages and knaveries, may appeare by the historic of Bonifacius the eight, who used this kind of inchantment, to get away the popedome from his predecessor Coelestinus. He counterfetted a voice through a cane reed, as though it had come from heaven, persuading him to yeeld up his authoritie of popeship, and to institute therein one Bonifacius, a worthier man: otherwise he threatened him with damnation. And therfore the foole yedded it up accordinglie, to the said Bonifacius, An. 1264. of whom it was said; He came in like a fox, lived like a woolfe, and died like a dog.
There be innumerable examples of such visions, which when they
are not detected, go for true stories: and therefore when it is
answered that some are true tales and some are false, untill they
be able to shew foorth before your eies one matter of truth, you
may replie upon them with this distinction; to wit:
visions tried are false visions, undecided and untried are true.
Of the noise or sound of eccho, of one that narrowlie escaped drowning thereby, &c.
ALAS! how manie naturall things are there so strange, as to manie seeme miraculous; and how manic counterfet matters are there, that to the simple seeme yet more wonderfull? Cardane* telleth of one Gomensis, who comming late to a rivers side, not knowing where to passe over, cried out alowd for some bodie to shew him the foord: who hearing an eccho to answer according to his last word, supposing it to be a man that answered him and informed him of the waie, he passed through the river, even there where was a deepe whirlepoole, so as he hardlie escaped with his life; and told his freends, that the divell had almost persuaded him to drowne himselfe. And in some places these noises of eccho are farre more strange than other, speciallie at Ticinum in Italie, in the great hall, where it rendereth sundrie and manifold noises or voices, which seeme to end so lamentablie, as it were a man that laie a dieng; so as few can be persuaded that it is the eccho, but a spirit that answereth.
|* Hieronymi Cardanus, De Subtilitate, 18.|
The noise at Winchester was said to be a verie miracle, and much wondering
was there at it, about the yeare 1569. though
indeed a meere naturall noise ingendered of the wind, the concavitie
of the place, and other instrumentall matters helping the sound
to seeme strange to the hearers; speciallie to such as would adde
new reports to the augmentation of the woonder.
Of Theurgie, with a confutation thereof a letter sent to me concerning these matters.
THERE is yet another art professed by these consening conjurors,
which some fond divines affirme to be more honest and lawfull
than necromancie, which is called Theurgie; wherein they worke
by good angels. Howbeit, their ceremonies are altogether papisticall
and superstitious, consisting in cleanlines
partlie of the mind, partlie of the bodie, and partlie of
things about and belonging to the bodie; as in the skinne, in
the apparell, in the house, in the vessell and houshold stuffe,
in oblations and sacrifices; the cleanlines whereof they saie,
dooth dispose men to the contemplation of heavenlie things. They
cite these words of Esaie for their authoritie; to wit: Wash your
selves and be cleane, &c. In so much as I have knowne diverse
superstitious persons of good account, which usuallie washed all
their apparell upon conceits ridiculouslie. For uncleanlinesse
(they say) corrupteth the aire, infecteth man, and chaseth awaie
deane spirits. Hereunto belongeth the art of Almadel, the art
of Paule [Ars Paulina], the art of Revelations, and the
art Notarie [Ars Notoria]. But (as Agrippa saith) the more divine these arts
seeme to the ignorant, the more damnable they be. But their false assertions,
their presumptions to worke miracles, their characters, their strange names, their
diffuse phrases, their counterfet holines, their popish ceremonies,
their foolish words mingled with impietie, their barbarous and
unlearned order of construction, their shameles practises, their
paltrie stuffe, their secret dealing, their beggerlie life, their
bargaining with fooles, their cousening of the simple, their scope
and drift for monie dooth bewraie all their art to be counterfet
cousenage. And the more throughlie to satisfie you herein, I thought
good in this place to insert a letter, upon occasion sent unto
me, by one which at this resent time lieth as a prisoner condemned
for this verie matter in the kings bench, and reprived by hir
majesties mercie, through the good mediation of a most noble and
vertuous personage, whose honorable and godlie disposition at
this time I will forbeare to commend as I ought. The person truelie
that wrote this letter seemeth unto me a good bodie, well reformed,
and penitent, not expecting anie gaines at my hands, but rather
fearing to speake that which he knoweth further in this matter,
least displeasure might ensue and follow.
The copie of a letter sent unto me R. S. by T. E.
Maister of art, and practiser both of physicke, and also in times past, of certeine vaine sciences; now condemned to die for the same: wherein he openeth the truth touching these deceits.
MAISTER R. SCOT, according to your request, I have drawne out certeine
abuses worth the noting, touching the worke you have in hand; things which I my
selfe have seene within these xxvi. yeares, among those which were counted famous
and skilfull in those sciences. And bicause the whole discourse cannot be set downe, without
nominating certeine persons, of whom some are dead & some living, whose freends
remaine yet of great credit in respect therof I knowing that mine
enimies doo alreadie in number exceed my freends; I have considered
with my selfe, that it is better for me to staie my hand, than
to commit that to the world, which may increase my miserie more
than releeve the same. Notwithstanding, bicause I am noted above
a great manie others to have had some dealings in those vaine
arts and wicked practises; I am therefore to signifie unto you, and
I speake it in the presence of God, that among all those famous
and noted practisers, that I have beene conversant withall these
xxvi. yeares, I could never see anie matter of truth to be doone
in those wicked sciences, but onelie meere cousenings and illusions.
And they, whome I thought to be most skilfull therein, sought
to see some things at my hands, who had spent my time a dozen
or fourteen years, to my great losse and hinderance, and could
never at anie time see anie one truth, or sparkle of truth therein.
Yet at this present I stand worthilie condemned for the same;
for that, contrarie to my princes lawes, and the lawe of God,
and also to mine owne conscience, I did spend my time in such
vaine and wicked studies and practises: being made and remaining
a spectacle for all others to receive warning by. The Lord grant
I may be the last (I speake it from my hart) and I wish it, not
onlie in my native coutrie, but also through the whole face of
the earth, speciallie among Christians. For mine owne part I lament
my time lost, & have repented me five years past: at which
time I sawe a booke,
written in the old Saxon toong, by one Sir John Malborne a divine
of Oxenford, three hundred yeares past: wherein he openeth all
the illusions & inventions of those arts and sciences: a thing
most worthie the noting. I left the booke with the parson of Slangham
in Sussex, where if you send for it in my name, you may have it.
You shall thinke your labour well bestowed, and it shall greatlie
further the good enterprise you have in hand: and there shall
you see the whole science throughlie discussed, and all their
illusions and cousenages deciphered at large. Thus craving pardon
at your hands for that I promised you, being verie fearefull,
doubtfull, and loth to set my hand or name under any thing that
may be offensive to the world, or hurtfull to my selfe, considering
my case, except I had the better warrant from my L. of Leicester,
who is my verie good Lord, and by whome next under God (hir Majestie
onelie excepted) I have beene preserved; and therefore loth to
doo any thing that may offend his Lordships eares. And so I leave
your Worship to the Lords keeping, who bring you and all your
actions to good end and purpose, to Gods glorie, and to the profit
of all Christians. From the bench this 8. of March, 1582. Your
Worships poore and desolate friend and servant, T. E.
I sent for this booke of purpose, to the parson of Slangham, and procured his best friends, men of great worship and credit, to deale with him, that I might borrowe it for a time. But such is his follie and superstition, that although he confessed he had it; yet he would not lend it: albeit a friend of mine, being knight of the shire would have given his word for the restitution of the same safe and sound.
The conclusion therefore shall be this, whatsoever heeretofore hath gone for
currant, touching all these fallible arts, whereof hitherto I have written in
ample sort, he now counted counterfet, and therefore not to be allowed no not
by common sense, much lesse by reason, which should sift such
cloked and pretended practises, turmng them out of their rags
and patched clowts, that they may appeere discovered, and shew
themselves in their nakednesse. Which will be the end of everie
secret intent, privie purpose, hidden practise, and close devise,
have they never such shrowds and shelters for the time: and be
they with never so much cautelousnesse and subtill circumspection
clouded and shadowed, yet will they at length be manifestlie detected
by the light, according to that old rimed verse:
Quicquid nix celat, solis calor omne revelat:
And according to the verdict of Christ, the true Nazarite, who never told untruth, but who is the substance and groundworke of truth it selfe, saieng; Nihil est tam occultum quod non sit detegendum, Nothing is so secret, but it shall be knowne and revealed. [Matt. 10, 26. Mark 4, 22. Luke. 8, 17.]
[Excerpts from supplementary material added by an anonymous author to the 1665 edition.]
CHAP. I. Of Magical Circles, and the reason of their Institution.
Magitians, and the more learned sort of Conjurers, make
use of Circles in various manners, and to various intentions.
First, when convenience serves not, as to time or
place that a real Circle should ne delineated, they frame
an imaginary Circle, by means of Incantations and Consecrations,
without either Knife, Pensil, or Compasses,
circumscribing nine foot of ground round about them,
which they pretend to sanctifie with words and Ceremonies,
spattering their Holy Water all about so far as the
said Limit extendeth; and with a form of Consecration following, do alter the
property of the ground, that from common (as they say) it becomes sanctifi'd,
and made fit for Magicall uses.
How to consecrate an imaginary Circle.
Let the Exorcist, being cloathed with a black Garment, reaching to his knee, and under that a white Robe of fine Linnen that falls unto his ankles, fix himself in the midst of that place where he intends to perform his Conjurations: And throwing his old Shooes about ten yards from the place, let him put on his consecrated shooes of russet Leather with a Cross cut on the top of each shooe. Then with his Magical Wand, which must be a new hazel-stick, about two yards of length, he must stretch forth his arm to all the four Windes thrice, turning himself round at every Winde, and saying all that while with fervency:
I who am the servant of the Highest, do by the vertue of his Holy Name Immanuel, sanctifie unto my self the circumference of nine foot round about me, + + +. from the East, Glaurah; from the West, Garron; from the North, Cabon; from the South, Berith; which ground I take for my proper defence from all malignant spirits, that they may have no power over my soul or body, nor come beyond these Limitations, but answer truely being summoned, without daring to transgress their bounds: Worrh. worrah. harcot. Gambalon. +++
Which Ceremonies being performed, the place so sanctified is equivalent to any real Circle whatsoever. And in the composition of any Circle for Magical feats, the fittest time is the brightest Moon-light, or when storms of lightening, winde, or thunder, are raging through the air; because at such times the infernal Spirits are nearer unto the earth, and can more easily hear the Invocations of the Exorcist.
As for the places of Magical Circle, they are to be chosen melancholly, dolefull, dark and lonely; either in Woods or Deserts, or in a place where three wayes meet, or amongst ruines of Castles, Abbies, Monasteries, &c. or upon the Sea-shore when the Moon shines clear, or else in some large Parlour hung with black, and the floor covered with the same, with doors and windowes closely shut, and Waxen Candles lighted. But if the Conjuration be for the Ghost of one deceased, the fittest places to that purpose are places of the slain,  Woods where any have killed themselves, Church-yards, Burying-Vaults, &c. As also for all sorts of Spirits, the places of their abode ought to be chosen, when they are called; as, Pits, Caves, and hollow places, for Subterranean Spirits: The tops of Turrets, for Aerial Spirits: Ships and Rocks of the Sea, for Spirits of the Water: Woods and Mountains for Faries [Fairies], Nymphs, and Satyres [Satyrs]; following the like order with all the rest.
And as the places where, so the manner how the Circles are to be drawn,
ought to be perfectly known. First, for Infernal Spirits, let a Circle nine foot
over be made with black, and within the same another Circle half a foor distant,
leaving half a foot of both these Circles open for the Magitian and his assistant
to enter in: And betwixt these Circles round about, write all the holy Names
of God, with Crosses and Triangles at every Name; making also a larget
triangle at one side of the Circle without on this manner
with the names of the Trinity at the seven corners, viz.
Yehoway, Kuah Kedeth, Immanuel, written in the little
The reason that Magitians give for Circles and their Institution, is, That so much ground being blest and consecrated by holy Words, hath a secret force to expel all evil Spirits from the bounds thereof; and being sprinkled with holy water, which hath been blessed by the Master, the ground is purified from all uncleanness; besides the holy Names of God written all about, whose force is very powerful; so that no wicked Spirit hath the ability to break through into the Circle after the Master and Scholler are entered, and have closed up the gap, by reason of the antipathy they possesse to these Mystical Names. And the reason of the Triangle is, that if the Spirit be not easily brought to speak the truth, they may by the Exorcist be conjured to enter the same, where by virtue of the names of the Sacred Trinity, they can speak nothing but what is true and right.
But if Astral Spirits as Faries [fairies], Nymphs, and Ghosts of men, be called upon,
the Circle must be made with Chalk, without any Triangles; in the place
whereof the Magical Character of that Element to which they belong, must be
described at the end of every Name.
CHAP. II. How to raise up the Ghost of one that hath hanged himself.
This experiment must be put in practice while the Carcass hangs; and therefore the Exorcist must seek out for the strightest hazxel wand that he can find, to the top whereof he must binde the head of an Owl, with a bundle of St. John's Wort, or Millies Perforatum: this done, he must be informed of some miserable creature that hath strangled himself in some Wood or Desart place (which they seldom miss to do) and while the Carcass hangs, the Magitian must betake himself to the aforesaid place, at 12 a clock at night, and begin his Conjurations in this following manner.
First, stretch forth the consecrated Wand towards the four corners of the World, saying, By the mysteries of the deep, by the flames of Banal, by the power of the East and the silence of the night, by the holy rites of Hecate, I conjure and exorcise thee thou distressed Spirit, to present thy self here, and reveal unto me the cause of thy Calamity, why thou didst offer violence to thy own liege life, where thou art now in beeing, and where thou wilt hereafter be.
Then gently smiting the Carcase nine times with the rod, say, I conjure thee thou spirit of this N. deceased, to answer my demands that I am to propound unto thee, as thou ever hopest for the rest of the holy ones, and the ease of all thy misery; by the blood of Jesu which he shed for thy soul, I conjure and bind thee to utter unto me what I shall ask thee.
Then cutting down the Carcase from the tree, lay his head towards the East, and in the space that this following Conjuration is repeating, set a Chafing-dish of fire at his right hand, into which powre a little Wine, some Mastick, and Gum Aromatick, and lastly a viol full of the sweetest Oyl, having also a pair of Bellows, and some unkindled Charcole to make the fire burn bright at the instant of the Carcass's rising. The Conjuration is this:
I conjure thee thou spirit of N. that thou do immediately enter into thy ancient body again, and answer to my demands, by the virtue of the holy resurrection, and by the posture of the body of the Saviour of the world, I charge thee, I conjure thee, I command thee on pain of the torments and wandring of thrice seven years, which I by the power of sacred Magick rites, have power to inflict upon thee; by thy sighs and groans, I conjure thee to utter thy voice; so help thee God and the prayers of the holy Church. Amen.
Which Conjuration being thrice repeated, while the fire is burning with Mastick and Gum Aromatick, the body will begin to rise, and at last will stand upright before the Exorcist, answering with a faint and hollow voice, the questions proposed unto it. Why it strangled it self; where its dwelling is; what its food and life is; how long it will be ere it enter into rest, and by what means the Magitian may assist it to come to rest: Also, of the treasures of this world, where they are hid: Moreover, it can answer very punctually of the places where Ghosts reside, and how to communicate with them; teaching the nature of Astral Spirits and hellish beings, so far as its capacity reacheth.
All which when the Ghost hath fully answered, the Magitian ought out of commiseration and reverence to the deceased, to use what means can possibly be used for the procuring rest unto the spirit. To which effect he must dig a grave, and filling the same half full of quick Lime, and a little Salt and common Sulphur, put the Carass naked into the same; which experiment, next to the burning of the body into ashes, is of great force to quiet and end the disturbance of the Astral Spirit.
But if the Ghost with whom the Exorcist consulteth, be of one that dyed the
common death, and obtain'd the ceremonies of burial, the body must be dig'd
out of the ground at 12 a clock at night; and the Magician must have a companion
By the virtue of the holy resurrection, and the torments of the damned, I conjure and exorcise thee spirit of N. deceased, to answer my liege demands, being obedient unto these sacred ceremonies on pain of everlasting torment and distress:
Then let him say,
Berald, Beroald, Balbin gab gabor agaba; Arise, arise, I charge and command thee.
After which Ceremonies, let him ask what he desireth and he shall be answered.
But as a faithful caution to the practicer of this Art, I shall conclude with this, That if the Magician, by the Constellation and Position of the Stars at his nativity, be in the predicament of those that follow Magical Arts, it will be very dangerous to try this experiment for fear of suddain death ensuing, which the Ghosts of men deceased, can easily effect upon those whose nativities lead them to Conjuration: and which suddain and violent death, the Stars do alwayes promise to such as they mark with the Stigma of Magicians.
CHAP. III. How to raise up the Spirits, Paymon, Bathin, and Barma: And what wonderful things may be effected through their assistance.
The Spirit Paymon is of the power of the Air, the sixteenth in the ranck of Thrones, subordinate to Corban and Marbas.
Bathin is of a deeper reach in the source of the fire, the second after Lucifers familiar, and hath not his fellow for agility and affableness, in the whole Infernal Hierarchy.
Barma is a mighty Potentate of the order of Seraphims, whom 20 Legions of Infernal Spirits do obey; his property is to metamorphose the Magician or whom he pleaseth, and transport into foreign Countreys.
These three Spirits, though of various ranks and orders, are all of one power, ability and nature, and the form of raising them all is one. Therefore the Maggician that desireth to consult with either of these Spirits, must appoint a night in the waxing of the Moon, wherein the Planet Mercury reigns, at 11 a clock at night; not joyning to himself any companion, because this particular action will admit of none; and for the space of four dayes before the appointed night, he ought every morning to shave his beard, and shift himself with clean linnen, providing beforehand the two Seals of the Earth, drawn exactly upon parchment, having also his consecrated Girdle ready of a black Cats skin with the hair on, and these names written on the inner side of the Girdle: Ya, Ya † Aie, Aaie † Elibra † Elohim † Saday † Yah Adonay † tuo robore † Cinctus sum †.
Upon his Shooes must be written Tetragrammaton, with crosses round
about, and his garment must be a Priestly Robe of black, with a Friars hood,
and a Bible in his hand.
When all these things are prepared, and the Exorcist hath lived chastly, and
retired until the appointed time: Let him have ready a fair Parlour or
Cellar, with every chink and window closed; then lighting seven Candles, and
drawing a double Circle with his own blood, which he must have ready before
hand: let him divide the Circle into seven parts, and write these seven
names at the seven divisions, setting at every Name a Candle lighted in a brazen
Candlestick in the space betwixt the Circles: The names are these, Cados †
Escherie Anick † Sabbae Sagun † † Aba † Abalidoth
|Cados, Escherie, ...: From Heptameron. Cados, Escherie, Anic, and Sabbac are all names of God, or voces magicae from the conjuration of Thursday. Sagun is the name of the sphere of heaven of the planet Venus. Aba and Abalidoth are ministers of King Sarabotres. -JHP|
When the Candles are lighted, let the Magician being in the midst of the Circle, and supporting himself with two drawn Swords, say with a low and submissive voyce; I do by the vertue of these seven holy Names which are the Lamps of the living God, Consecrate unto my use this inclosed Circle, and exterminate out of it all evill spirits, and their power; that beyond the limit of their circumference they enter not on pain of torments to be doubled, Yah, Agion, Helior, Heligah, Amen.
When this Consecration is ended, Let him sprinkle the Circle with consecrated Water, and with a Chafing-dish of Charcole, perfume it with Frankincense and Cinamon, laying the Swords a cross the Circle, and standing over them; then whilest the fumigation burneth, let him begin to call these three Spirits in the following manner:
I Conjure and Exorcize you the three Gentle and Noble Spirits of the power of the North, by the great and dreadful name of Peolphan your King, and by the silence of the night, and by the holy rites of Magick, and by the number of the Infernal Legions, I adjure and invocate you; That without delay ye present your selves here before the Northern quarter of this Circle, all of you, or any one of you, and answer my demands by the force of the words contained in this Book. This must be thrice repeated, and at the third repetition, the three Spirits will either all appear, or one by lot, if the other be already somewhere else imployed; at their appearance they will send before them three fleet Hounds opening after a Hare, who will run round the Circle for the space of half a quarter of an hour; after that more hounds will come in, and after all, a little ugly Æthiop, who will take the Hare from their ravenous mouths, and together with the Hounds vanish; at last the Magician shall hear the winding of a Hunts-mans horn, and a Herald on Horseback shall come galloping with three Hunters behind upon black Horses, who will compass the Circle seven times, and at the seventh time will make a stand at the Northern quarter, dismissing the Herald that came up before them, and turning their Horses towards the Magician, will stand all a brest before him, saying; Gil pragma burthon machatan dennah; to which the Magician must boldly answer; Beral, Beroald, Corath, Kermiel; By the sacred rites of Magick ye are welcome ye three famous Hunters of the North, and my command is, that by the power of these Ceremonies ye be obedient and faithful unto my summons, unto which I conjure you by the holy Names of God Yah, Gian, Soter, Yah, Jehovah, Immanuel, Tetragrammaton, Yah, Adonay, Sabtay, Seraphin; Binding and obliging you to answer plainly, faithfully and truly, by all these holy names, and by the awful name of your mighty King Peolphon. [sic]
Which when the Magician hath said, the middle Hunter named Paymon, will answer, Gil pragma burthon machatan dennah, We are the three mighty Hunters of the North, in the Kingdom of Fiacim, and are come hither by the sound of thy Conjurations, to which we swear by him that liveth to yield obedience, if Judas that betrayed him be not named.
Then shall the Magician swear, By him that liveth, and by all that is contained in this holy Book, I swear unto you this night, and by the mysteries of this action, I swear unto you this night, and by the bonds of darkness I swear unto you this night, That Judas the Traitor shall not be named, and that blood shall not be offered unto you, but that truce and equal terms shall be observed betwixt us. Which being said, the Spirits will bow down their heads to the Horses crests, and then alighting down will call their Herald to withdraw their Horses; which done, The Magician may begin to bargain with all, or any one of them, as a familiar invisibly to attend him, or to answer all difficulties that he propoundeth: then may he begin to ask them of the frame of the World, and the Kingdoms therein contained, which are unknown to Geographers: He may also be informed of all Physical processes and operations; also how to go invisible and fly through the airy Region: They can likewise give unto him the powerful Girdle of Victory, teaching him how to compose and consecrate the same, which hath  the force, being tyed about him, to make him conquer Armies, and all men whatsoever. Besides, there is not any King or Emperour throughout the world; but if he desires it, they will engage to bring him the most pretious of their Jewels and Riches in twenty four hours; discovering also unto him the way of finding hidden treasures and the richest mines/
And after the Conjurer hath fulfilled his desires, he shall dismiss the aforesaid Spirits in this following form.
I charge you ye three officious Spirits to depart unto the place whence ye were called, without injury to either man or Beast, leaviing the tender Corn untouched, and the seed unbruised; I dismiss you, and licence you to go back untill I call you, and to be alwayes ready at my desire, especially thou nimble Bathin, whom I have chosen to attend me, that thou be alwayes ready when I ring a little Bell to present thy self without any Magical Ceremonies performed; and so depart ye from hence, and peace be betwixt you and us, In the Name of the Father, Son, and Holy Ghost. Amen.
When the Magician hath repeated this last form of dismission, he will hear immediately a horn winding, after which the Herald with the jet black Horses, and the three Spirits will mount upon them, compassing the Circle seven times, with the Herald winding his horn before them, and at every Candle they will bow towards the Horses crest, till coming towards the Northern quarter, they will with great obeysance seem to march away out through the solid wall as through a City gate.
CHAP. IV. How to Consecrate all manner of Circles, fumigations, Fire, Magical Garments, and Utensills.
Consecrations are related either to the person or the thing consecrated. The person is the Magitian himself, whose consecration consisteth in Abstinence, Temperence, and holy Garments. The things consecrated are the Oyl, the Fire, the Water. The Fumigations consisting of oriental Gums and Spices; the magical Sword, Pensils, Pens and Compasses, the measuring Rule and waxen Tapers, the Pentacles, Periapts, Lamins, and Sigils, Vests, Caps, and Priestly Garments; these are the materials to be consecrated.
The sacred Pentacles are as signs and charms for the binding of Evil Demons, consisting of Characters and Names of the Superior order of the good Spirits opposite unto those evil ones whom the Magitian is about to Invocate: And of sacred Pictures, Images,and Mathematical Figures adapted to the names and natures of separated Substances whither good or evil. Now the form of Consecrating such Magical Pentacles is to name the vertue of the holy Names and Figures, their Antiquity and Institution with the intention of the Consecration purifying the Pentacle by consecrated fire, and waving the same over the flames thereof.
When the Exorcist would consecrate Places or Utensils, Fire or Water for magical uses, he must repeat the Consecration or Dedication of Solomon the King at the building of the Temple, the Vision of Moses at the Bush, and the Spirit of the Lord on the tops of the Mulberry-trees, repeating also the Sacrifice of it self being kindled; the Fire upon Sodom, and the Water of Eternal Life: Wherein the Magitian must still remember to speak of the seven golden Candlesticks, and Ezekiels Wheels, closing the Consecration with the deep and mysterious Names of God and holy Dæmons.
When particular Instruments are to be sanctified, the Magitian must
sprinkle the same with consecrated Water, and fumigate them with fumigations,
anoint them with consecrated Oyl: And lastly, Seal them with holy
Characters; after all which is performed, an Oration or Prayer must follow,
relating the particulars of the Consecration with Petitions to that Power in
whose Name and Authority the Ceremony is performed.
And in like manner shalt thou consecrate and sanctifie every Utensil whatsoever, by Sprinklings, Fumigations, Unctions, Seals, and Benedictions, commemorating and reiterating the sanctifyings in the holy Scripture, of the Tables of the Law delivered to Moses; of the two Testaments in the New Covenant, of the holy Prophets in their Mothers wombs, and of Aholiah, and Aholibah, whom the Spirit of God inspired to frame all sorts of curious workmanship for the Tabernacle. This is the sum of Consecration.
|Aholiah: Oholiab. Cf.. Exod. 31. -JHP|
CHAP. V. Treating more practically of the Consecration of Circles, Fires, Garments, and Fumigations.
In the Construction of Magical Circles, the hour, day, or night, and season of the year, and the Constellation are to be considered; as also what sort of Spirits are to be called; and to what Region, Air, or Climate they belong: Therefore this method is to be followed for the more orderly and certain proceeding therein. First, a Circle nine foot over must be drawn, within which another Circle three inches from the outermost must be also made, in the Center whereof the name of the hour, the Angel of the hour, the Seal of the Angel, the Angel of the day predominant, wherein the work is undertaken. Note, these attributes are to be inscribed betwixt the Circles round about with Alpha at the beginning, and Omega at the close.
|This section is abstracted from Heptameron. -JHP|
When the Circle is composed, it must be sprinkled with holy Water, while
the Magician saith, Wash me O Lord, and I shall be whiter then Snow: And as for
the Fumigations over them, this Benediction must be said; O God of Abraham,
Isaac, and Jacob, bless these thy subservient creatures, that they may multiply
the force of their excellent odors, to hinder evil spirits and phantasms from entring
the Circle, through our Lord, Amen.
An Exorcism for the fire
The Exorcist ought to have the earthen Censer, wherein to preserve the fire for magical uses, and the expiations and fumigations, whose consecration is on this manner.
By him that created Heaven and Earth, and is the God and Lord of all, I exorcize
and sanctifie thee thou creature of Fire, that immediately thou banish every
phantasm from thee, so that thou prove not hurtful in any kind: Which I beseech
thee O Lord to confirm by sanctifying and making pure this creature of fire,
that it may be blessed and consecrate to the honour of thy holy Name. Amen.
At the putting on the Garments,
Let the Magician say, By the figurative mystery of this holy Stole or Vestment, I will cloath me with the armour of Salvation in the strength of the highest. Aneor [*Ancor], Amacor, Amides, Theodonian, Anitor. That my desired end may be effected through thy strength Adonai, to whom the praise and glory will for ever belong.
Which Ceremonies being finished, the Exorcist shall proceed to the practical part of Invocation and Conjuration of all degrees of Spirits, having every utensil and appendix in readiness for the performance, and proceeding according to the method in these following Chapters.
CHAP. VI. How to raise and exorcize all sorts of Spirits belonging to the Airy Region.
The Garment which the Exorcist is cloathed withall at the performance of this action, ought according to the opinions of the chiefest Magicians, to be a Priestly Robe, which if it can no where be procured, may be a neat and cleanly linnen Vest, with the holy Pentacle fastned thereunto upon Parchment made of a Kids skin, over which an Invocation must be said, and then the Pentacle must be sprinkled with holy Water. At the putting on the Magical Garment, this Prayer must be repeated: By the holy power Adonai Sabaoth, And by the power and merit of thine Angels and Archangels, and by the vertue of holy Church, which thou hast sanctified, do I cloath me with this consecrated Garment, that what I am to practice may take effect through thy Name who art for ever and ever.
Now as for the time of operation, and the manner thereof, The Instructions before set down, are sufficient to direct the Exorcist; only the Acter and his Scholar must be mindful in the way, as they go towards the place of Conjuration, to reiterate the sacred forms of Consecrations, Prayers, and Invocations, the one bearing an Earthen Vessel with consecrated fire, and the other the Magical Sword, the Book and Garments, till approaching nigh the place where the Circle is to be drawn, they must then proceed to compose it after the aforesaid manner. And at last Exorcize the Spirits on this following manner:
Seeing God hath given us the power to bruise the Serpents head, and command the Prince of Darkness, much more to bear rule over every airy Spirit: Therefore by his strong and mighty Name Jehovah do I conjure you, (naming the Spirits), and by his secret commands delivered to Moses on the Mount, and by his holy Name Tetragrammaton, and by all his wonderful Names and Attributes, Sadai, Ollon, Emillah, Athanatos, Paracletos, &c. That you do here immediately appear before this Circle, in humane form, and not terrible or of monstrous shape, on pain of eternal misery that abides you, unless you speedily fulfil my commands, Bathar, Baltar, Archim, Anakin, Nakun. Amen.
When the Exorcist hath finished this Conjuration, he and his companion shall continue constantly turning themselves to the East, West, North and South, saying with their Caps in their hands, Gerson, Anek, Nephaton, Basannah, Cahon, and within a little space they will behold various apparitions upon the ground, and in the air, with various habits, shapes, and instruments; after that, he shall perceive a troop of armed men with threatning carriage appear before the Circle, who after they are conjured to leave off their phantasms, will at last present themselves before the Exorcist in humane form.
The the Master must be mindful to take the consecrated Sword, and the cup of Wine into his hands; the Wine he shall pour into the fire, and the Sword he shall brandish in his right arm, being girded about with a Scarlet Ribbon; after this the Magician shall say, Gahire, Gephna, Anephexaton; then the spirits will begin to bow unto the Exorcist, saying, We are ready to fulfil thy pleasure.
So that when the Magician hath brought the Spirits to this length, he may ask what ever he desireth, and they will answer him, provided the questions belong to that order whereof they are.
Now the properties wherein they excel, are these; They can give the gift of the Exorcist how to excite Storms and Tempests, and how to calm them again; they can bring news in an hours space of the success of any Battle, Seidge, or Navy, how farr off soever; they can also teach the language of Birds, and how to fly through the air invisibly. 
'Twas through the assistance of these airy Spirits, that Chanchiancungi, the Tartan Emperour did give the Chinois such a desperate rout near the year 1646. for it is reported, that he had constantly in his presence two Magicians, named Ran and Sionam, who perceived every motion of the China's Army, and had intelligence by these Spirits of the Emperours private Counsels and Consultations.
And it is credibly reported by Magicians, that wonderful things may be with facility effected through the assistance of these aforesaid Spirits, so that the Exorcist must be very affable unto them, and gently dismiss them (when he is satisfied) in this following manner:
Seeing ye have willingly asnwered all our Interrogations and desires, we give you leave and licence, In the Name of the Father, Son, and Holy-Ghost, to depart unto your place, and be ever ready to attend out call; Depart, I say, in peace, and peace be confirmed betwixt us and you. Amen. +++.
After all these Ceremonies are finished, the Spirits will begin to depart, making obeysance as they go; and then the Master must demolish the Circle, and taking up all the Utensils repeat the Pater Noster as they are going away from the place of Conjuration.
CHAP. VII. How to obtain the familiarity of the Genius or Good Angel, and cause him to appear.
According to the former Instructions in conjuring Spirits, we must proceed to consult with the Familiars or Genii; first, after the manner prescribed by Magicians, the Exorcist must inform himself of the name of his good Genius, which he may find in the Rules of Travius and Philermus; as also, what Character and Pentacle, or Lamin, belongs to every Genius. After this is done, Let him compose an earnest Prayer unto the said Genius, which he must repeat thrice every morning for seven dayes before the Invocation.
The Magician must also perfectly be informed to what Hierarchy or Order the Genius belongs, and how he is dignified in respect of his Superiours and Inferiours; for this form of Conjuration belongs not to the Infernal or Astral Kingdom, but to the Celestial Hierarchy; and therefore great gravity and sanctity is herein required, besides the due observation of all the other injunctions, until the time approach wherein he puts the Conjuration in execution.
When the day is come wherein the Magician would invocate his proper Genius, he must enter into a private closet, having a little Table and Silk Carpet, and two Waxen Candles lighted; as also a Chrystal Stone shaped triangularly about the quantity of an Apple, which Stone must be fixed upon a frame in the center of the Table: And then proceeding with great devotion to Invocation, he must thrice repeat the former Prayer, concluding the same with Pater Noster, &c. and a Missale de Spiritus Sancto.
Then he must begin to Consecrate the Candles, Carpet, Table and Chrystal; sprinkling the same with his own blood, and saying, I do by the power of the holy Names Aglaon, Eloi, Eloi, Sabbathon, Anephexaton, Jah, Agian, Jah, Jehovah, Immanuel, Archon Archonton, Sadai, Sadai, Jeovaschah, &c. sanctifie and consecrate these holy utensils to the performance of this holy work, In the Name of the Father, Son, and Holy Ghost, Amen.
Which done, the Exorcist must say this following Prayer with his face towards the East, and kneeling with his back to the consecrated Table.
O thou blessed Phanael my Angel Guardian, vouchsafe to descend with thy holy Influence and presence into this spotless Chrystal, that I may behold thy glory and enjoy thy society O thou who art higher then the fourth Heaven, and know'st the secrets of  Elanel. Thou that ridest upon the wings of the wind, and art mighty and potent in thy celestial and super-lunary motion, do thou descend and be present I pray thee, and desire thee, if ever I have merited thy society, or if my actions and intentions be pure and sanctified before thee, bring thy external presence hither, and converse with thy submissive Pupil, by the tears of Saints and Songs of Angels, In the Name of the Father, Son, and Holy Ghost, who are one God for ever and ever.
This Prayer being first repeated towards the East, must be afterwards said towards all the four winds thrice. And next the 70. Psalm repeated out a Bible that hath been consecrated in like manner as the rest of the utensils, which ceremonies being seriously performed; the Magician must arise from his knees, and sit before the Crystal bare-headed with the consecrated Bible in his hand, and the Waxen Candles newly lighted, waiting patiently and internally for the coming and appearance of the Genius.
Now about a quarter of an hour before the Spirit come. There will appear great variety of apparitions and sights within the glass; as first a beaten road or tract, and travelers, men and women marching silently along; next there will Rivers, Wells, Mountains and Seas appear: after that a Shepherd upon a pleasant hill feeding a goodly flock of Sheep, and the Sun shining brightly at his going down; and lastly, innumerable shews of Birds and Beasts, Monsters and strange appearances, noises, glances, and affrightments, which shews will all at last vanish at the appearance of the Genius.
And then the Genius will present it self amidst the Crystal, in the very same apparel and similitude that the person himself is in, giving instructions unto the Exorcist how to lead his life and rectifie his doings.
But especially (which is the proper work of every Genius) he will touch his heart and open his senses and understanding, so that by this means, he may attain to the knowledge of every Art and Science, which before the opening of his Intellect was lockt and kept secret from him.
After which the Genius will be familiar in the Stone at the Prayer of the Magician.
CHAP. VIII. A form of Conjuring Luridan the Familiar, otherwise called Belelah.
Luridan is a Familiar Domestick Spirit of the North, who is now become servant to Balkin, Lord and King of the Northern Mountains, he calls himself the Astra; Genius of Pomonia, an Island amongst the Orcades beyond Scotland. But he is not particularly resident there; for in the dayes of Solomon and David, he was in Jerusalem, or Salem, being then under the name of Belilah; after that he came over with Julius Caesar, and remained some hundred of years in Cambria, or Wales, instructing their Prophetical Poets in British Rhimes, being then surnamed Urthin-Wadd Elgin, from thence he betook himself unto this Island, Anno 1500. and continued there for 50 years, after which he resigned his Dominion to Balkin, and hath continued ever since an attendant unto this Prince.
He is a Spirit of the Air in the order of Glauron, and is said to procreate as mortals do; He is often sent by his Master upon errands to Lapland, Finland, and Strick-finia; as also to the most Northern parts of Russia, bordering on the Northern frozen Ocean: His office (being called by Magicians) is to demolish strong holds of Enemies, destroying every night what they build the day before; to extinguish fires, and make their Gunshot that it hath no power to be enkindled; for his nature is to be at enmity with fire: and under his Master with many Legions he wageth continual warrs with the fiery Spirits that inhabit the Mountain Hecla in Ise-land, where they endeavour to extinguish these fiery flames, and the inhabiting Spirits defend the flames from his MAster and his Legions.
|Mount Hekla is Iceland's most active volcano. During the Middle Ages, the inhabitants called it the "Gateway to Hell."|
In this contest they do often totally extirpate and destroy one another, killing and crushing when they meet in mighty and violent Troops in the Air upon the Sea; and at such a time many of the fiery Spirits are destroyed, when the Enemy hath brought them off the Mountain to fight upon the water; on the contrary, when the battle is on the Mountain it self, the Spirits of the Air are often worsted, and then great mournings and doleful noises are heard both in Iseland and Russia, and Norway for many days after.
|The Warrs of Spirits.|
But to proceed to the form of conjuring this aforesaid Spirit, the Magician
must draw a Circle in a Moonshine night in some solitary Valley; the
Circle must be 18 foot over, and anothe Circle a foot distance within the
same, being both drawn with chalk, and the Exorcist being girded about with
two Snakes skins tyed together, and having many Snakes skins tyed to
his cap, and hanging down before and behinde, must also with Chalk draw
the form of a fiery Mountain at one side of the Circle on this manner;
And round about the Mountain these following names must be wrote, Glauron, Opotok, Balkin, Opotok, Urthin, Opotok, Swaknar, Nalah, Opotok, + + +. After the Mountain is drawn, he must consecrate the same in these following words, Ofron, Anephexaton, Baron Barathron, Nah halge tour hecla, In the Name of the Father, Son and Holy Ghost, Amen. + + +. After the Magician hath consecrated thee Mountain, he must write betwixt the circles these following words; Urthin + Malchii + + Riddal Rattton + Agla + Glaura + Bashemo + Yhowah + Elohim + Immanuel + Amem. + + +. Which done, he must begin to Invocate the Spirit on this following manner.
O ye Powers of the East, Athanaton; of the West, Orgon; of the South, Boralim; of the North, Glauron; I charge and command you by the dreadful Names here mentioned, and the Consecration of this terrible Mountain, to present your selves one of every sort before this Circle by the power of Immanuel, and his holy Name. After this hath with fervency been thrice repeated, the Exorcist will hear great noises of Swords and fighting, Horses neighing, and Trumpets sounding, and at last there will appear four little Dwarfs or Pigmies naked before the Circle, their speech will be antient Irish; which afterwards being confined to a Triangle, they will interpret; the substance thereof will be from whence they came last, and what wonderful things they can do; then the Magician must ask them, if they know one Luridan a familiar; they will answer  Hamah ni trulloh Balkin, he is Secretary or servant unto Balkin, and after the Exorcist hath charged them to bring the said Luridan unto him, they will immediately bring him like a little Dwarf with a crooked nose, and present him before the Magician in the triangle; then the Magician shall bind and tye him with the bond of obligation, and with his own blood, without any contract of conditions to be performed, that he will attend him constantly at his thrice repeating Luridan, Luridan, Luridan, And be ever ready to go whether he will, to the Turks, or to the uttermost parts of the Earth, which he can do in an hour, and destroy all their Magazines.
After the Magician hath so bound him, he shall receive from the Spirit a scrole written in this manner;
which is the Indenture to serve him for a year and a day; and then the Magician shall dismiss him for that time in the form of dismission.
CHAP. IX. How to Conjure the Spirit Balkin the Master of Luridan.
As in the former Chapter, the Exorcist is instructed to draw the form of the Mountain Hecla within the circle, so in this form of Conjuration he must do the same, adding these names to be written round the Mountain Mathiel; Rahuniel, Seraphiel, Hyniel, Rayel, Fraciel. These are the names of Olympick Angels, governing the North, and ruling over every airy Spirit that belongs unto the Northern Climate; so that the authority of these names must be used in the calling up of this Spirit, because he is a great Lord, and very lofty, neither will he appear without strong and powerful Invocations.
|The names of Olympick Angels: These seem to be based on the angels of Mars from Heptameron, attributed to the North: Rahumel, Hyniel, Rayel, Seraphiel, [Mathiel,] Fraciel. -JHP|
Therefore the Magician must make upon Virgin Parchment the two Seals of the Earth, and provide unto himself a Girdle made of Bears skin with a rough side next his body, and these names wrote round about in the outerside, + Alpha + Coronzon, Yah, Laniah, Adonay + Soncas + Damael + Angeli fortes + pur pur + Elibra, Elohim + Omega + per flammam ignis + per vitam Coronzon + Amen. +. Also he must provide a black Priestly Robe to reach to his ankles, and a new Sword with Agla on the one side, and On upon the other; having likewise been very continent and chast for three days before the execution of his design: and when the appointed night approacheth, he must take with him an earthen pan with fire therein, and a little Viol with some of his own blood, as also some of the Gum or Rozin that comes from the Firr-tree.
Damael is an angel of Mars "at the East" in Heptameron.
Lama and Soncas are angels of Mars "at the West".
Ya, Adonay, Elibra, and Eloim are names of God invoked in the conjuration of Tuesday. -JHP
And coming to the appointed place in some solitary Valley, the circle must be drawn with chalk, as the former, one circle within another, and these powerful names in the circumference, Otheos on Panthon + Breshit, Hashamaim, Vaharetz Vahayah + Lohu + da Bohu + + + magnus es tu ben Elohim qui super alas ventorum equitaris +.
This Circumscription is accounted amongst Magicians of all the most powerful and prevalent.
After this the Circle, Mountain, Fire, Turpentine, Girdle, Garments, Sword and Blood must be consecrated according to the foregoing forms of Consecration, adding also this to the end of the consecration.
Mighty art thou O Adonay, Elohim, Ya, Ya, Aie, Aie, Aeimoy, who hast created the light of the day and the darkness of the night, unto whom every knee bows in Heaven and on Earth, who hast created the Lohu and the Bohu, that is stupor or numbness in a thing to be admired, and mighty are thy magnificient Angels,  Damael and Guael, whose influence can make the winds to bow, and every airy Spirit stoop; Let thy right hand sanctifie these consecrated utensils, exterminating every noxious thing from their bodies, and the circumference of this Circle. Amen. Calerna, Shalom, Shalom, Agla on Sassur, Lafrac, Angeli fortes. In Nomine Patris, Filii, & Spiritus Sancti. Amen, Amen, Amen. After that, he shall sweep the circle gently with a Foxes tayl, and sprinkle the same round .., dipping also the Sword, or anointing it with the same, and brandishing the same in his right hand, he shall begin to conjure the Spirit on this following manner:
I Exorcize and Conjure thee thou great and powerful Balkin, Lord of Glauron, Lord of Luridan, and of fifteen hundred Legions, Lord of the Northern Mountains, and of every Beast that dwells thereon by the holy and wonderful Names of the Almighty Jehovah, Athanato + Aionos + Dominus sempiternus + Aletheios + Saday + Jehovah, Kedeth, El gabor + Deus fortissimus + Anaphexaton, Amorule, Ameron + + + Panthon + Craton + Muridon + Jah, Jehovah, Elohim pentasseron + + trinus et unus + + + I Exorcise and Conjure, I Invocate and Command thee thou aforesaid Spirit, by the power of Angels and Archangels, Cherubim and Seraphim, by the mighty Prince Coronzon, by the blood of Abel, by the righteousness of Seth, and the Prayers of Noah, by the voyces of Thunder and dreadful day of Judgment; by all these powerful and royal words abovesaid, that without delay or malitious intent, thou do come before me here at the circumference of this consecrated Circle, to answer my proposals and desires without any manner of terrible form either of thy self, or attendants; but only obediently, fairly, and with good intent, to present thy self before me, this Circle being my defence, through his power who is Almighty, and hath sanctified the same, In the Name of the Father, Son, and Holy Ghost. Amen.
After the Maqgician hath thrice repeated this Conjuration, Let him immediately set the fire before him, and put the Rozin thereon to fumigate at the appearance of the conjured Spirits, and at the instant of their appearance he shall hold the Censer of fire in his left hand, and the Sword in his right, still turning round as the Spirits do.
For in a little space after the Invocation is repeated, he shall hear the noise of Thunders, and perceive before him in the Valley a mighty storm of Lightning and Rain; after a while the same will cease, and an innumerable company of Dwarfs or Pignies will appear mounted upon Chamelions to march towards the Circle surrounding thee same.
Next comes Balkin with his Attendants; he will appear like the god Bacchis upon a little Goat, and the rest that follow will march after him afoot.
Assoon as they come near the Circle, they will breath out of their mouths a mist, or fog, which will even obscure the light of the Moon, and darken the Magician, that he cannot behold them nor himself; yet let him not be discomfited, or afraid, for that fog will be quickly over; and the Spirits will run round the Circle after Balkin their Lord, who rides upon a Goat; they will continue to surround the Circle, till the Magician begin the form of obligation or binding their Leader or King in this form, with the Sword in his right hand, the Fire and Rozin burning before him.
I conjure and bind thee Balkin, who art appeared before me, by the Father, by
the Son, and by the Holy Ghost, by all the holy Consecrations I have made, by the
powerful Names of Heaven, and of Earth, and of Hell, that I have used and
uttered in calling unto thee, by the Seals which thou here beholdest, and the Sword
which I present unto thee, by this sanctified Girdle, and all the sanctified and potent
things aforesaid, That here thou remain peaceably, and of thy present shape
before the Northern quarter of this Circle, without injury to me in body, soul, or
fortune; but on the contrary, to answer faithfully unto my demands, and not hence
to remove, till I have licenced thee to depart, In the Name of theFather, Son, and
holy spirit. Amen.
When he is thus obliged, he will alight from his Goat, and cause his Attendants to remove further into the Valley, then will he stand peaceably before the Circle to answer the Magician.
After this the Magician shall begin to demand into his own possession a Familiar to build or pull down any Castle or strong hold in a night; and that this Familiar bring him the Girdle of Conquest, or victory, that the Magician being girded with the same may overcome all enemies whatsoever.
And further, the Spirit is able to inform him of all questions concerning Thunder and Lightning, the Motions of the Heavens, the Comets and Apparitions in the air, Pestilence and Famine, noxious and malevolent blasts, as also of the Inhabitants of the Northern Pole, and the wonders undiscovered throughout the world.
Likewise if the Exorcist inquire concerning the habitations of starry Spirits, he will readily answer him, describing their orders, food, life, and past-time truly and exactly.
After the Magician hath satisfied himself with inquiries, and curious questions unto the Spirit, there will come from amongst the compant a little Spirit of a span long, like a little Ethiop, which the great King Balkin will deliver unto the Exorcist to continue as a Familiar with him as long as his life shall last. This familiar the possessor may name at [*as] it pleaseth him.
The three last, who had this Spirit into possession, were three Northern Magicians, the first Honduros a Norwegian, who called it Philenar, and commanded it at his pleasure with a little Bell.
After him Benno his eldest Son injoy'd the same under the same name.
And Swarkzar a Polonian Priest was the last who enjoy'd it under the Name of Muncula; all which names were imposed upon it, according to the pleasure of the Masters; and therefore the naming of this familiar is left to the discretion of the Exorcist.
Now when the Master hath taken this familiar into his custody and service, the Spirit Balkin will desire to depart, being wearied if the action continue longer then an hour. Therefore the Magician must be careful to dismiss him in this following form:
Because thou hast diligently answered my demands, and been ready to come at my first call, I do here licence thee to depart unto thy proper place, without injury or danger to man or Beast; depart, I say, and be ever ready at my call, being duly exorcized and conjured by sacred Rites of Magick; I charge thee to withdraw with quiet and peace; and peace be continued betwixt me and thee, In the Name of the Father, Son, and Holy Ghost. Amen.
Then the Spirits company will begin to march about their Prince, and in a formal Troop will march along the Valley, whilest the Magician repeateth Pater Noster, &c. until the Spirits be quite out of sight and vanished.
This is a compleat form of conjuring the aforesaid Spirit, according to the Rules of Vaganostus the Norwegian.
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