Kitabı oku: «Daemonologie», sayfa 2
Chap. IV
ARGVMENT.
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: Diuision of Astrologie in diuers partes.
Philomathes.
Bvt I pray you likewise forget not to tell what are the Deuilles rudimentes.
Epi. His rudimentes, I call first in generall, all that which is called vulgarly the vertue of worde, herbe, & stone: which is vsed by vnlawful charmes, without naturall causes. As likewise all kinde of practicques, freites, or other like extraordinarie actiones, which cannot abide the true toutche of naturall reason.
Phi. I would haue you to make that playner, by some particular examples; for your proposition is verie generall.
Epi. I meane either by such kinde of Charmes as commonlie dafte wiues vses, for healing of forspoken goodes, for preseruing them from euill eyes, by knitting roun-trees, or sundriest kinde of herbes, to the haire or tailes of the goodes: By curing the Worme, by stemming of blood, by healing of Horse-crookes, by turning of the riddle, or doing of such like innumerable things by wordes, without applying anie thing, meete to the part offended, as Mediciners doe; Or else by staying maried folkes, to haue naturallie adoe with other, (by knitting so manie knottes vpon a poynt at the time of their mariage). And such-like things, which men vses to practise in their merrinesse: For fra vnlearned men (being naturallie curious, and lacking the true knowledge of God) findes these practises to prooue true, as sundrie of them will doe, by the power of the Devill for deceauing men, and not by anie inherent vertue in these vaine wordes and freites; & being desirous to winne a reputation to themselues in such-like turnes, they either (if they be of the shamefaster sorte) seeke to bee learned by some that are experimented in that Arte, (not knowing it to be euill at the first) or else being of the grosser sorte, runnes directlie to the Deuill for ambition or desire of gaine, and plainelie contractes with him thereupon.
Phi. But me thinkes these meanes which yee call the Schoole and rudimentes of the Deuill, are thinges lawfull, and haue bene approoued for such in all times and ages: As in special, this science of Astrologie, which is one of the speciall members of the Mathematicques.
Epi. There are two thinges which the learned haue obserued from the beginning, in the science of the Heauenlie Creatures, the Planets, Starres, and such like: The one is their course and ordinary motiones, which for that cause is called Astronomia: Which word is a compound of νομος & αστερων that is to say, the law of the Starres: And this arte indeed is one of the members of the Mathematicques, & not onelie lawful, but most necessarie and commendable. The other is called Astrologia, being compounded of αστερων & λογος which is to say, the word, and preaching of the starres: Which is deuided in two partes: The first by knowing thereby the powers of simples, and sickenesses, the course of the seasons and the weather, being ruled by their influence; which part depending vpon the former, although it be not of it selfe a parte of Mathematicques: yet it is not vnlawful, being moderatlie vsed, suppose not so necessarie and commendable as the former. The second part is to truste so much to their influences, as thereby to fore-tell what common-weales shall florish or decay: what persones shall be fortunate or vnfortunate: what side shall winne in anie battell: What man shall obteine victorie at singular combate: What way, and of what age shall men die: What horse shall winne at matche-running; and diuerse such like incredible things, wherein Cardanus, Cornelius Agrippa, and diuerse others haue more curiouslie then profitably written at large. Of this roote last spoken of, springs innumerable branches; such as the knowledge by the natiuities; the Cheiromancie, Geomantie, Hydromantie, Arithmantie, Physiognomie: & a thousand others: which were much practised, & holden in great reuerence by the Gentles of olde. And this last part of Astrologie whereof I haue spoken, which is the root of their branches, was called by them pars fortunæ. This parte now is vtterlie vnlawful to be trusted in, or practized amongst christians, as leaning to no ground of natural reason: & it is this part which I called before the deuils schole.
Phi. But yet manie of the learned are of the contrarie opinion.
Epi. I grant, yet I could giue my reasons to fortifie & maintaine my opinion, if to enter into this disputation it wold not draw me quite off the ground of our discours; besides the mis-spending of the whole daie thereupon: One word onely I will answet to them, & that in the Scriptures (which must be an infallible ground to all true Christians) That in the Prophet Ieremie
Ierem. 10.
it is plainelie forbidden, to beleeue or hearken vnto them that Prophecies & fore-speakes by the course of the Planets & Starres.
Chap. V
ARGVMENT.
How farre the vsing of Charmes is lawfull or vnlawfull: The description of the formes of Circkles and Coniurationes. And what causeth the Magicianes themselues to wearie thereof.
Philomathes.
Wel, Ye haue said far inough in that argument. But how prooue ye now that these charmes or vnnaturall practicques are vnlawfull: For so, many honest & merrie men & women haue publicklie practized some of them, that I thinke if ye would accuse them al of Witch-craft, ye would affirme more nor ye will be beleeued in.
Epi. I see if you had taken good tent (to the nature of that word, whereby I named it,) ye would not haue bene in this doubt, nor mistaken me, so farre as ye haue done: For although, as none can be schollers in a schole, & 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 offensiue; 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 proues these practicques, which I cal the deuilles rudiments, vnknowing 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 vse no invocation nor help of him (by their knowledge at least) in these turnes, and so haue neuer entred themselues in Sathans seruice; Yet to speake truely for my owne part (I speake but for my selfe) I desire not to make so neere riding: For in my opinion our enemie is ouer craftie, and we ouer weake (except the greater grace of God) to assay such hazards, wherein he preases to trap vs.
Phi. Ye haue reason forsooth; for as the common Prouerbe saith: They that suppe keile with the Deuill, haue neede of long spoones. But now I praie you goe forwarde in the describing of this arte of Magie.
Epi. Fra they bee come once vnto this perfection in euill, in hauing any knowledge (whether learned or vnlearned) 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 euer you goe further, discourse 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 lesse fearefull yet, than the direct haunting and societie, with that foule and vncleane 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: Alwaies as I may, I shall shortlie satisfie you, in that kinde of conjurations, which are conteined in such bookes, which I call the Deuilles Schoole: There are foure principall partes; the persons of the conjurers; the action of the conjuration; the wordes and rites vsed 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 vsed: nor in whatsoeuer rites or ceremonies at that time vsed, 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 hauing first of all prescribed that forme of doing, feining himselfe to be commanded & restreined thereby, wil be loath to passe the boundes of these injunctiones; aswell thereby to make them glory in the impiring ouer him (as I saide before:) As likewise to make himselfe so to be trusted in these little thinges, that he may haue the better commoditie thereafter, to deceiue them in the end with a tricke once for all; I meane the euerlasting perdition of their soul & body. Then laying this ground, as I haue said, these conjurationes must haue few or mo in number of the persones conjurers (alwaies passing the singuler number) according to the qualitie of the circle, and forme of apparition. Two principall thinges cannot well in that errand be wanted: holie-water (whereby the Deuill mockes the Papistes) and some present of a liuing thing vnto him. There ar likewise certaine seasons, dayes and houres, that they obserue 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 craue. But to speake of the diuerse formes of the circles, of the innumerable characters and crosses that are within and without, and out-through the same, of the diuers formes of apparitiones, that that craftie spirit illudes them with, and or all such particulars in that action, I remit it to ouer-manie that haue busied their heades in describing of the same; as being but curious, and altogether vnprofitable. 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 haue missed one iote of all their rites; or if any of their feete once slyd ouer the circle through terror of his feareful apparition, he payes himselfe at that time in his owne hande, of that due debt which they ought him; and other-wise would haue delayed longer to haue 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 these formes of conjuration, I leaue it to you to judge vpon; considering the long-somenesse of the labour, the precise keeping of dayes and houres (as I haue said), the terriblenesse of apparition, and the present perrell that they stande in, in missing the least circumstance or freite, that they ought to obserue: And on the other parte, the Deuil is glad to mooue them to a plaine and square dealing with him as I said before.
Chap. VI
ARGVMENT.
The Deuilles contract with the Magicians: The diuision thereof in two partes: What is the difference betwixt Gods miracles and the Deuils.
Philomathes.
Indeede there is cause inough, but rather to leaue him at all, then to runne more plainlie to him, if they were wise he delt with. But goe forwards now I pray you to these turnes, fra they become once deacons in this craft.
Epi. From time that they once plainelie begin to contract with him: The effect of their contract consistes in two thinges; in formes and effectes, as I began to tell alreadie, were it not yee interrupted me (for although the contract be mutuall; I speake first of that part, wherein the Deuill oblishes himselfe to them) by formes, I meane in what shape or fashion he shall come vnto them, when they call vpon him. And by effectes, I vnderstand, in what special sorts of seruices he bindes himselfe to be subject vnto them. The qualitie of these formes and effectes, is lesse or greater, according to the skil and art of the Magician. For as to the formes, to some of the baser sorte of them he oblishes him selfe to appeare at their calling vpon him, by such a proper name which he shewes vnto them, either in likenes of a dog, a Catte, an Ape, or such-like other beast; or else to answere by a voyce onlie. The effects are to answere to such demands, as concernes curing of disseases, their own particular menagery: or such other base things as they require of him.
But to the most curious sorte, in the formes he will oblish himselfe, to enter in a dead bodie, and there out of to giue such answers, of the euent of battels, of maters concerning the estate of commonwelths, and such like other great questions: yea, to some he will be a continuall attender, in forme of a Page: He will permit himselfe to be conjured, for the space of so many yeres, ether in a tablet or a ring, or such like thing, which they may easely carrie about with them: He giues them power to sel such wares to others, whereof some will bee dearer, and some better cheape; according to the lying or true speaking of the Spirit that is conjured therein. Not but that in verie deede, all Devils must be lyars; but so they abuse the simplicitie of these wretches, that becomes their schollers, that they make them beleeue, that at the fall of Lucifer, some Spirites fell in the aire, some in the fire, some in the water, some in the lande: In which Elementes they still remaine. Whereupon they build, that such as fell in the fire, or in the aire, are truer then they, who fell in the water or in the land, which is al but meare trattles, & forged by the author of al deceit. For they fel not be weight, as a solide substance, to stick in any one parte: But the principall part of their fal, consisting in qualitie, by the falling from the grace of God wherein they were created, they continued still thereafter, and shal do while the latter daie, in wandring through the worlde, as Gods hang-men, to execute such turnes as he employes them in. And when anie of them are not occupyed in that, returne they must to their prison in hel (as it is plaine in the miracle that Christ wrought at Gennezareth)
Mat. 8.
therein at the latter daie to be all enclosed for euer: and as they deceiue their schollers in this, so do they, in imprinting in them the opinion that there are so manie Princes, Dukes, and Kinges amongst them, euerie one commanding fewer or mo Legions, and impyring in diuers artes, and quarters of the earth. For though that I will not denie that there be a forme of ordour amongst the Angels in Heauen, and consequentlie, was amongst them before their fall; yet, either that they bruike the same sensine; or that God will permit vs to know by damned Deuils, such heauenlie mysteries of his, which he would not reueale to vs neither by Scripture nor Prophets, I thinke no Christiane will once thinke it. But by the contrarie of all such mysteries, as he hath closed vp with his seale of secrecie; it becommeth vs to be contented with an humble ignorance, they being thinges not necessarie for our saluation. But to returne to the purpose, as these formes, wherein Sathan oblishes himselfe to the greatest of the Magicians, are wounderfull curious; so are the effectes correspondent vnto the same: For he will oblish himselfe to teach them artes and sciences, which he may easelie doe, being so learned a knaue as he is: To carrie them newes from anie parte of the worlde, which the agilitie of a Spirite may easelie performe: to reueale to them the secretes of anie persons, so being they bee once spoken, for the thought none knowes but GOD; except so far as yee may ghesse by their countenance, as one who is doubtleslie learned, inough in the Physiognomie: Yea, he will make his schollers to creepe in credite with Princes, by fore-telling them manie greate thinges; parte true, parte false: For if all were false, he would tyne credite at all handes; but alwaies doubtsome, as his Oracles were. And he will also make them to please Princes, by faire banquets and daintie dishes, carryed in short space fra the farthest part of the worlde. For no man doubts but he is a thiefe, and his agilitie (as I spake before) makes him to come suche speede. Such-like, he will guard his schollers with faire armies of horse-men and foote-men in appearance, castles and fortes: Which all are but impressiones in the aire, easelie gathered by a spirite, drawing so neare to that substance himselfe: As in like maner he will learne them manie juglarie trickes at Gardes, dice, & such like, to deceiue mennes senses thereby: and such innumerable false practicques; which are prouen by ouer-manie in this age: As they who ar acquainted with that Italian called Scoto yet liuing, can reporte. And yet are all these thinges but deluding of the senses, and no waies true in substance, as were the false miracles wrought by King Pharaoes Magicians, for counterfeiting Moyses: For that is the difference betuixt Gods myracles and the Deuils, God is a creator, what he makes appeare in miracle, it is so in effect. As Moyses rod being casten downe, was no doubt turned in a natural Serpent: where as the Deuill (as Gods Ape) counterfetting that by his Magicians, maid their wandes to appeare so, onelie to mennes outward senses: as kythed in effect by their being deuoured by the other. For it is no wonder, that the Deuill may delude our senses, since we see by common proofe, that simple juglars will make an hundreth thinges seeme both to our eies and eares otherwaies then they are. Now as to the Magicians parte of the contract, it is in a word that thing, which I said before, the Deuill hunts for in all men.
Phi. Surelie ye haue said much to me in this arte, if all that ye haue 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 vpon the reading of diuerse authenticque histories, and the inquiring of daily experiences. And as for the trueth of their possibilitie, that they may be, and in what maner, I trust I haue alleaged nothing whereunto I haue not joyned such probable reasons, as I leaue 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 vpon (in termes his schole-master) touches him in some parte, though peraduenture no marke remaine: as it doth with all Witches.
