|
DAEMONOLOGIE by King James VI of Scotland (King James I of England) IN THE FORM OF A DIALOGUE, Divided into three books
Bodleian Library, Oxford Originally printed Edinburgh 1597 THE PREFACE to the Reader. The fearefull aboundinge at this time in this countrie, of these
detestable slaves of the Devill, the Witches or enchanters, hath moved me
(beloved reader) to dispatch in post, this following treatise of mine, not
in any way (as I protest) to serve for a shew of my learning and ingine,
but onely (mooved of conscience) to preasse thereby, so farre as I can, to
resolve the doubting harts of many; both that such assaultes of Sathan are
most certainly practized, and that the instrumentes thereof, merits most
severely to be punished: against the damnable opinions of two principally
in our age, whereof the one called SCOT an Englishman, is not ashamed in
publike print to deny, that ther can be such a thing as Witch-craft: and
so mainteines the old error of the Sadducees, in denying of spirits. The
other called WIERUS, a German Phisition, sets out a publick apologie for
all these crafts-folks, wherby, procuring for their impunitie, he plainely
bewrayes himselfe to have bene one of that profession. And for to make
this treatise the more pleasant and facill, I have put it in forme of
dialogue, which I have divided into three bookes: The first speaking of
Magie in general, and Necromancie in special. The second of Sorcerie and
Witch-craft: and the thirde, conteines a discourse of all these kindes of
spirits, and Spectres that appeares and trobles persones: together with a
conclusion of the whol work. My intention in this labour, is only to prove
two things, as I have already said: the one, that such divelish artes have
bene and are. The other, what exact triale and severe punishment they
merite: and therefore reason , what kinde of things are possible to be
performed in these arts, and by what naturall causes they may be, not that
I touch every particular thing of the Devil's power, for that wer
infinite: but onelie, to speak scholasticklie, (since this can not bee
spoken in our language) I reason upon kind (genius) leaving appearance
(species), and differences (differentia) to be comprehended therein. As
for example, speaking of the power of Magiciens, in the first book and
sixt Chapter: I say, that they can suddenly be brought unto them, al
kindes of daintie disshes, by their familiar spirit: Since as a thiefe he
delightes to steale and as a spirite, he can subtilie and suddenlie inough
transport the same. Now under this kind (genus), may be comprehended al
particulars, depending thereupon. Such as the bringing Wine out of the
Wall, (as we have heard oft to have bene practised) and such others; which
particulars, are sufficientlie proved by the reasons of the general. And
such like in the second booke of Witch-craft in speciall, and fift Chap. I
say and prove by diverse arguments, that Witches can, by the power of
their Master, cur or cast on disseases: Now by these same reasones, that
proves their power by the Devil of disseases in generall, is aswell proved
their power in speciall: as of weakening the nature of some men, to make
them unable for women: and making it to abound in others, more then the
ordinary course of nature would permit. And such like in all other
particular sicknesses; But one thing I wil pray thee to observe in all
these places, where I reason upon the devils power, which is the different
ends and scopes, that God as the first cause, and the Devill as his
instrument and second cause shootes at in all these actiones of the Devil,
(as Gods hang-man:) For where the devilles intention in them is ever to
perish, either the soule or the body, or both of them, that he is so
permitted to deale with: God by the contraries, drawes ever out of the
eville glory to hmselfe, either by the wracke of the wicked in his
justice, or by the tryall of the patient and amendment of the faithfull,
being wakened up with that rod of correction. Having thus declared unto
thee then, my full intention in this Treatise, thou wilt easelie excuse, I
doubt not, as well my pretermitting, to declare the whole particular rites
and secrets of these unlawfull artes: as also their infinite and
wounderfull practices, as being neither of them pertinent to my purpose:
the reason whereof, is given in the hinder ende of the first Chapter of
the thirde booke: and who likes to be curious in these thinges, he may
reade, if he will here of their practices, BODINUS Daemonomanie, collected
with greater diligence, then written with judgement, together with their
confessions, that have bene at this time apprehened. If he would know what
hath bene the opinion of the Auncientes, concerning their power: he shall
see it wel descrybed by HYPERIUS, and HEMMINGIUE, two late Germain
writers: Besides innumerable other neoterick Theologues, that writes
largelie upon that subject: And if he woulde knowe what are the particuler
rites, and curiousities of these black arts (which is both unnecessaries
and perilous,) he will finde it in the fourth book of CORNELIUS Agrippa,
and in VIERUS, whomof I spak. And so wishing my pains in this Treatise
(beloved Reader) to be effectual, in arming al them that reades the same,
against thes above mentioned erroures, and recommending my good will to
thy friendly acceptation, I bid thee hartely fare-well.
Philomathes What kynde of sin the practizers of these unlawfull artes committes. The division of these artes. And quhat are the meanes that allures any to practize them. Phi. But I think it very strange, that God should permit anie man-kynde (since they beare his owne Image) to fall in so grosse and filthie a defection. Epi. Although man in his Creation was made to the Image of the Creator, yet (7) through his fall having once lost it, it is but restored againe in part by grace onelie to the elect: So all the rest falling away from God, are given over in the handes of the Devill that enemie, to beare his Image: and being once so given over, the greatest and the grossest impietie, is the pleasantest, and most delytefull unto them. Phi. But may it not suffice him to have indirectly the rule, and procure the perdition of so manie soules by alluring them to vices, and to the following of their own appetities, suppose he abuse not so many simple soules, in making them directlie acknowledge him for their maister. Epi. No surelie, for hee uses everie man, whom of he hath the rule, according to their complexion and knowledge: And so whome he findes most simple, he plaineliest discovers himselfe unto them. for hee beeing the enemie of mans Salvation, uses al the meanes he can to entrappe them so farre in his snares, as it may be unable to them thereafter (suppose they would) to rid themselves out of the same. Phi. Then this sinne is a sinne against the holie Ghost. Epi. It is in some, but not in all. Phi. How that? Are not all these that runnes directlie to the Devill in one Categorie. Epi. God forbid, for the sin against the holie Ghost hath two branches: The one a falling backe from the whole service of GOD, and a refusall of all his preceptes. The other is the doing of the first with knowledge, knowing that they doe wrong against their own conscience, and the testimonie of the holie Spirit, having once had a tast of the sweetness of Gods mercies. Now in the (8) first of these two, all sortes of Necromancers, Enchanters or Witches, ar comprehended: but in the last, none but such as erres with this knowledge that I have spoken of. Phi. Then it appeares that there are more sortes nor one, that are directlie professors of his service: and if so be, I pray you tell me how manie, and what are they? Epi. There are principallie two sortes, whereunto all the parties of that unhappie arte are redacted; whereof the one is called Magie or Necromancie, the other Sorcerie or Witch-Craft. Phi. What I pray you? and how manie are the names, whereby the Devill allures persones in anie of these snares? Epi. Even by these three passiones that are within our selves: Curiousitie in great imagines: thrift of revenge, for some tortes deeply apprehended: or greedie appetitie of geare, caused through great poverty. As to the first of these, Curiousity, it is onelie the inticement of Magiciens, or Necromanciers: and the other two are the allureres of the Sorcerers, or Witches, for that olde and craftie Serpent, being a spirite, hee easilie payes our affections, and so conformes himselfe thereto, do deceave us to our wracke. CHAP. III ARGU. The significations and Etymologies of the words of Magie and Necromancie. The difference betwixt Necromancie and Witch-Craft: What are the entressis, and beginninges, that brings anie to the knowledge thereof. Phi. I would gladlie first heare, what thing is it that ye call magie or Necromancie. Epi. This worde Magie in the Persian toung, importes as much as to be ane contemplator or Interpretour of Divine and heavenlie sciences: which being first used amongs the Chaldees, through their ignorance of the true divinite, was esteemed and reputed amongst them, as a principall vertue: And therefore, was named unjustlie with an honorable stile, which name the Greekes imitated, generall importing all thes kindes of unlawfull artes. And this world Necromancie is a Greek word, compounded of (nekron) and (manteia), which is to say the Prophecie by the dead. This last name is given, to this black and unlawful science by the figure Synecdoche, because it is a principal part of that art, to serve them selves with dead carcages in their divinations. Phi. What difference is there betwixt this arte, and Witch-craft. Epi. Surelie, the difference vulgare put betwixt them, is verrie merrie, and in a maner true, for they say, that the Witches ar servantes onelie, and slaves to the Devil; but the Necromanciers are his maisters and commanders. Phi. How can that be true? any men being specially adicted to this service, can be his comanders? Epi. Yea, they may be: but it is onlie secondary (secundum quid): For it is not by anie power that they can have over him, but only as he grants it (ex pacto) allanerlie: whereby he obliges himself in some trifles to them, that he may on the other part obteine the fruition of their body and soule, which is the onlie thing he huntes for. Phi. An verie in-aequitable contract forsooth: But I pray you discourse unto mee, what is the effect and secrets of that arte? Epi. That is over large an fielde ye give mee: yet I shall doe good-will, the most summarlies that I can, to runne through the principal points thereof. As there are two sorts of folkes, that may be entysed t this arte, to wit, learned or unlearned: so is there two meanes, which are the first steerers up and feeders of their curiousitie, thereby to make them to give themselves over to the same: Which two meanes, I call Divels schoole, and his rudiments. The learned have their curiosities weakened uppe; and fedde by that which I call his schoole: this is the Astrologie judiciar. For divers men having attained to a great perfection learning, and yet remaining overbare (alas) of the spirit of regeneration and frutes thereof: finding all naturall thinges common, aswell to the stupide pedants as unto them, they assaie to vendicate unto them a greater name, by not onlie knowing the course of things heavenlie, but likewise to clim to the knowledge of things to come therby. Which, at the first face appearing lawfull unto them, in respect the ground therof seemeth to proceed of naturall causes onelie: they are so allured thereby, that finding their practize to proove true in sundry things, they studie to know the cause thereof: and so mounting from degree to degree, upon the slipperie and and uncertaine scale of curiousitie; they are at last entised, that where lawfull artes of sciences failes, to satisfie their restless mindes, even to seeke to that black and unlawfull science of Magie. Where, finding at the first, that such divers formes of circles and conjurations rightlie joyned thereunto, will raise such divers formes of spirites, to resolve them of their doubts: and attributing the doing thereof, to the power inseparablie tyed, or inherent in the circles: and manie words of God, confusedlie wrapped in; they blindlie glorie of themselves, as if they and by their quicknes of ingine, made a conquest of Plutoes dominion, and were become Emperours over the Stygian habitacles. Where, in the meane time (miserable wretches) they are become in verie deede, bond-slaves to their mortall enemie: and their knowledge, for all that they presume thereof, is nothing increased, except in knowing evill, and the horrors of Hell for punishment thereof, as Adams was by the eating of the forbidden tree. (9) CHAP. III ARGU. The Description of the Rudiments and Schoole, which are the entresses
to the arte of Magie: And in speciall the differences betwixt Astronomie
and Astrologie: Division of Astrologie in divers partes. CHAP. V. ARGU. How farre the using of Charmes is lawfull or unlawfull: The description of the formes of Circkles and Coniurantiones. And what causeth the Magicianes themselves to wearie thereof. Phi. Wel, ye have said far inough in that argument. But how proove ye now that these charmes or unnaturall practices are unlawfull: For so, many honest and merrie men and women have publicklie practized some of them, that I thinke if ye wold accuse them al of Witch-craft, ye would affirmee more nor ye will be beleeved in. Epi. I see if you had teken good tent (to the nature of that word, whereby I named it,) ye would not have bene in this doubt, nor mistaken me, so farre as ye have done: For although, as none can be schollers in a schole, and not be subject to the master thereof: so none can studie and put in practize (for studie the alone, and knowledge, is more perilous nor offensive; and it is the practise only that makes the greatnes of the offence.) The cirkles and art of Magie, without committing an horrible defection from God: And yet as they that reades and learnes their rudiments, are not the more subject to anie schoole-master, if it please not their parentes to put them to the schoole thereafter; So they who ignorantly proves these practicques, which I cal the devilles rudiments, unknowing them to be baites, casten out by him, for trapping such as God will permit to fall in his hands: This kinde of folkes I saie, no doubt, ar to be judged the best of, in respect they use no invocation nor help of him (by their knowledge at least) in these turnes, and so have never entred themselves in Sathans service; Yet to speake truely for my owne part (I speak but for my selfe) I desire not to make so neere riding: For in my opinion our enemie is over craftie, and we over weake (except the greater grace of God) to assay such hazards, wherein he preases to trap us. Phi. Ye have reason forsooth; for as the common Proverbe saith: They that suppe keile with the Devill, have need of long spoones. But now I praie you goe forwarde in the describing of this arte of Magie. Epi. Fra they bee come once unto this perfection in evill, in having any knowledge (whether learned or unlearned) of this black art: they then beginne to be wearie of the raising of their Maister, by conjured circkles; being both so difficile and perilous, and so commeth plainelie to a contract with him, wherein is speciallie conteined formes and effectes. Phi. But I praye you or ever you goe further, discourse with me some-what of their circkles and conjurationes; And what should be the cause of their wearying thereof: For it should seeme that that forme should be the cause of their wearying thereof: For it should seeme that that forme should be lesse fearefull yet, than the direct haunting and societie, with that foule and uncleane Spirite. Epi. I thinke ye take me to be a Witch my selfe, or at the least would faine sweare your selfe prentise to that craft: Alwaise as I may, I shall shortlie satisfie you, in that kinde of conjurations, which are conteined in such bookes, which I call the Devilles Schoole: There are foure principall partes; the persons of the conjurations, which are conteined in such bookes, which I call the Devilles Schoole: There are foure principall parties; the persons of the conjurers; the action of the conjuration; the wordes and rites used to that effect; and the Spirites that are conjured. Ye must first remember to laye the ground, that I tould you before: which is, that it is no power inherent in the circles, or in the holines of the names of God blasphemouslie used: nor in whatsoever rites or ceremonies at that time used, that either can raise any infernall spirit, or yet limitat him perforce within or without these circles. For it is he onelie, the father of all lyes, who having first of all prescribed that forme of doing, feining himselfe to be comanded and restreined thereby, wil be loath to passe the boundes of thes injunctiones; aswell thereby to make them glory in the impiring over him (as I saide before:) As likewise t make himselfe so to be trusted in these little things, that he may have the better commoditie thereafter, to deceive them in the end with a trickle once for all; I meane the everlasting perdition of their soul and body. Then laying this ground, as I have said, these conjurationes must have few or mo in number of the persones conjurers (alwaies passing the singuler number) according tot he qualitie of the circle, and forme of apparition. Two principall thinges cannot well in that errand be wanted: holie-water (whereby the Devill mockes the Papistes) and some present of a living thing unto him. There ar likewise certaine seasons, dayes and houres, that they observe in this purpose: These things being all readie, and prepared, circles are made triangular, quadrangular, round, double or single, according to the forme of apparition that they crave. But to speake of the diverse forms of the circles, of the innumerable characters and crosses that are within and without, and out-through the same, of the divers formes of apparitiones, that that craftie spirit illudes them with, and of all such particulars in that action, I remit it to over-manie that have busied their heades in describing of the same; as being but curious, and altogether unprofitable. And this farre onelie I touch, that when the conjured Spirit appeares, which will not be while after manie circumstances, long praiers, and much muttring and murmuring of the conjurers; like a Papist priest, dispatching a hunting Masse: how sone I say, he appeares, if they have missed one iote of all their rites; or if any of their feete once slyd over the circle through terror of his feareful apparition, he payes himselfe at that time in his owne hand, of that due debt which they ought him; and other-wise would have delayed longer to have payed him: I meane hee carries them with him bodie and soule. If this be not now a just cause to make them wearie of thes formes of conjuration, I leave it to you to judge upon; considering the long-somenesse of the labour, the precise keeping of dayes and houres (as I have said) The terriblenesse of apparition, and the present perrell that they stand in, in missing the least circumstance or freite, that they ought to observe: And on the other parte, the Devil is glad to moove them to a plaine and square dealing with him as I said before. CHAP. VI ARGU The Devilles contract with the Magicians: The division thereof in two partes: What is the difference betwixt Gods miracles and the Devils. Phi. Indeede there is cause inough, but rather the leave him at all,
then to runne more plainlie to him, if they wer wise he delt with. But goe
forwarde now I pray you to these turnes, fra they become once deacons in
this craft. Phi. Surely ye have said much to me in this arte, if all that you have said be as true as wounderfull. Epi. for the trueth in these actiones, it will be easelie confirmed, to anie that pleases to take paine upon the reading of diverse authenticque histories, and the inquiring of daily experiences. And as for the truth of the possibilitie, that they may be, and in what maner, I trust I have alleaged nothing whereunto I have not joyned such probable reasons, as I leave to your discretion: to waie and consider: One word onlie I omitted; concerning the forme of making of this contract, which is either written with the Magicians owne bloud: or else being agreed upon (in termes his schole-master) touches him in some parte, thought peradventure no marke remain: as it doth will all Witches. CHAP. VII. ARGU. The reason why the arte of Magie is unlawfull. What punishment they merite: And who may be accounted guiltte of that crime. Phi. Surelie Ye have made this arte to appeare very monstrous and detestable. But what I pray you shall be said to such as mainteines this art to be lawfull, for as evill as you have made it? Epi. I say, they favour of the panne them selves, or at least little better, And yet I wold be glad to heare their reasons. Phi. There are two principallie, that ever I heard used; beside that which is founded upon the comon Proverb (that the Necromancers commands the Devill, which ye have already refuted) The one is grounded upon a received custome, we see that diverse Christian Princes and Magistrates severe punishers of Witches, will not onelie over-see Magicians to live within their dominions; but even some-times delight to see them proove some of their practicques. The other reason is, that Moyses being brought up (as it is expreslie said in the Scriptures) in all the sciences of the AEgyptians; whereof no doubt, this was one of the principalles. And he notwithstanding of this arte, pleasing God, as he did, consequentlie that art professed by so godlie a man, coulde not be unlawfull. Epi. As to the first of your reasones, grounded upon custome: I saie, and evill custome can never be accepted for a good law, for the overgreat ignorance of the worde in some Princes and Magistrates, and the contempt thereof in others, moves them to sinne heavelie against their office in that poynt. As to the other reasone, which seemes to be of greater weight, if it were formed in a Syllogisme; it behooved to be in manie termes, and full of fallacies (to speake in termes of Logicque) for first, that that generall proposition; affirming Moyses to be taught in Magie, I see no necessity. For we must understand that the spirit of God there, speaking of sciences, understandes them that are lawfull; for except they be lawfull, they are but abusive called sciences, and are but ignorances indeed: The picture is not the thing. (Nam homo pictus, non est homo.) Secondlie, giving that he had bene taught in it, there is great difference, betwixt knowledge and practising of a thing (as I said before) For God knoweth all thinges, being alwaies good, and of our sinne and our infirmitie proceedeth our ignorance. Thirdlie, giving that he had both studied and practised the same (which is more nor maonstrouse to be beleeved by any Christian) yet we know well inough, that before that ever the spirite of God began to call Moyses, he was fled out of AEgypt, being fourtie yeares of age, for the slaughter of an AEgyptian, and in his good-father Iethroes lande, first called at the firie bushe, having remained there other fourtie yeares in exile: so that suppose he had beene the wickeddest man in the world before, he then became a changed and regenerat man, and very litle of olde Moyses remained in him. Abraham was an Idolater in Ur of Chaldea, before he was called: And Paule being called Saule, was a most sharp persecutor of the Saintes of God, while that name was changed. Phi. What punishment then thinke ye merits these Magicians and Necromancers. Epi. The like no doubt, that Sorcerers and Witches merites; and rather so much greater, as their error proceedes of the greater knowledge, and so drawes nerer to the sin against the holy Ghost. And as I saye of them, so say I the like of all such as consults, enquires, entertaines, and oversees them, which is seene by the miserable endes of many that askes councell of them: for the Devill hath never better tydings to tell to any, then he tolde to Saule: neither is it lawfull to use so unlawfull instruments, were it never for so good a purpose: for that axiome in Theologie is most certaine and infallible: Evil is never to be done; thus good may happen. (Nunquam faciendum est malum ut bonum inde eveniat.) Ast 3. 1. I Sam. 28.
|