Daemonologie by King James VI of Scotland I of England in the Form of a Dialogue Divided into 3 Books.pdf

DAEMONOLOGIE

King James VI of Scotland, 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.

JAMES Rx.

. . . . . . . . . .

DAEMONOLOGIE, IN FORME of ane Dialogue

FIRST BOOKE

ARGUMENT

The exord of the whole. The description of Magie in special.

CHAP. I. ARGUMENT.

Proven by the Scripture, that these unlawfull artes of this sort (in genere), have bene and may be

put in practise. PHILOMATHES AND EPISTEMON reason the matter.

Philomathes. I am surely verie glad to have mette with you this daye, for I am of opinion, that ye

can better resolve me of some thing, whereof I stand in great doubt, nor anie other whom with I

could have mette.

Epistemon. In what I can, that ye like to speir at me I will willinglie and freelie tell my opinion,

and if I prove it not sufficiently, I am heartely content that a better reason carie it away then.

Philomathes. What thinke yee of these strange newes, which now onelie furnishes purpose to al

men at their meeting: I meane of these Witches:

Epistemon. Surely they are wonderfulle: and I think so cleare and plaine confessions in that

purpose, have never fallen out in anie age or countrey.

Philomathes. No question if they be true, but thereof the Doctours doubtes.

Epistemon. What part of it doubt ye of:

Philomathes. Even of all, for ought I can yet perceave: and namelie, that ther is such a thing as

Witch-craft or Witches, and I would pray you to resolve me thereof if ye may: for I have reasoned

with sundrie in that matter, and yet could never be satisfied therein.

Epistemon. I shall with good will doe the best I can: But I thinke it the difficulter, since ye denie

the thing it selfe in generall: for as it is said in the logick schools, Do not try to prove a negative

(Contra negantem principia non est disputandum). Alwaies for that part, that witchcraft, and

Witches have bene, and are, the former part is clearelie proved by the Scriptures, and the last by

dailie experience and confessions.

Philomathes. I know yee will alleadge me Saules Pythonisse: but that as appeares will not make

much for you.

Epistemon. Not onlie that place, but divers others: But I marvel why that should not make much for

me.

Philomathes. The reasones are these, first ye may consider, that Saul being troubled in spirit, and

having fasted long before, as the text testifieth, and being (1) come to a woman that was bruted to

have such knowledge, and that to inquire so important news, he having so guiltie a conscience for

his hainous offences, and specially, for that same unlawful curiousitie, and horrible defection: and

then the woman crying out upon the suddaine in great admiration, for the uncouth sight that she

alledged to have sene discovering him to be the King, though diguysed, and denied by him before:

it was no wounder I say, that his sense being thus distracted, he could not perceave hir faining of hir

voice, hee being himselfe in an other chalmer, and seeing nothing. next what could be, or was

raised? The spirit of Samuel? Prophane and against all Theologie: the Divell in his likenes? As

unappeirant, that either God wold permit him to come in the shape of his Saintes (for then could

never the Prophets in those daies have bene sure, what Spirit spake to them in their visiones) or then

that he could fore-tell what was to come there after; for Prophecie proceedeth onelie of GOD: and

the Devill hath no knowledge of things to come.

Epistemon. Yet if yee will marke the wordes of the text, ye will finde clearly, that Saul saw that

apparition: for giving you that Saul was in an other Chalmer, at the making of the circles and

conjurationes, needeful for that purpose (as none of that craft will permit any uthers to behold at

that time) yet it is evident by the text, that how some that once that unclean spirit was fully risen,

shee called in upon Saul. For it is saide in the text, that Saule knew him to be Samuel, which coulde

not have bene, by the hearing tell onely of an olde man with an mantil, since there was many mo old

men dead in Israel nor Samuel: And the common weid of that whole Cuntry was mantils. as to the

next, that it was not the spirit of Samuel, I grant: In the proving whereof ye neede not to insist, since

all Christians of whatso-ever Religion agrees upon that: and none but either mere ignorants, or

Necromanciers or Witches doubtes thereof. And that the Divel is permitted at som-times to put

himself in the likness of the Saintes, it is plaine in the Scriptures, where it is said, that (2) Sathan can

trans-forme himselfe into an Angell of light. Neither could that bring any inconvenient with the

visiones of the Prophets, since it is most certaine, that God will not permit him so to deceive his

own: but only such as wilfully deceives them-selves, by running unto him, whome God then suffers

to fall in their owne snares, and justlie permittes them to be illuded with great efficacy of deceit,

because they would not beleeve the trueth (as Paul sayeth). And as to the divelles foretelling of

things to come, it is true that he knowes not all things future, but yet that he knowes parte, the

Tragicall event of this histories declares it, (which the wit of woman could never have fore-spoken)

not that he hath any prescience, which is only proper to God: or yet knows anie thing by loking

upon God, as in a mirrour (as the good Angels doe) he being for ever debarred from the favorable

presence and countenance of his creator, but only by one of these two meanes, either as being

worldlie wise, and taught by an continuall experience, ever since creation, judges by likelie-hood of

thinges t come, according to the like that hath passed before, and the naturall causes, in respect of

the vicissitude of all thinges worldly: Or else by Gods employing of him in turne, and so foreseene

thereof: as appeares to have bin in this, whereof we finde the verie like in Micheas propheticque

discourse to King Achab. But to proove this my first proposition, that there (3) can be such a thing

as witch-craft, and witches, there are manie mo places in the Scriptures then this (as I said before).

As first in the law of god, it is (4) plainely prohibited: But certaine it is, that the Law of God speakes

nothing in vaine, nether doth it lay curses, or injoyne punishmentes upon shaddowes, condemning

that to be il, which is not in essence or being as we call it. Secondlie it is plaine, where wicked

Pharaohs wise-men imitated a number of Moses miracles, (5) to harden the tyrants heart there by.

Thirdly, said not Samuell to Saull, that disobedience is as the sinne of Witch-craft? To compare to a

thing that were not, it were too too absurd. Fourthlie, was not Simon Magus, a man of that craft.

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