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Chapter I.
argument. Proven by the Scripture, that these unlawful arts in general, have been and may be put into practice, Philomathes and Epistemon reason the matter.
Phi. I am surely very glad to have met with you this day, for I am of the opinion that you can better resolve me of something, of which I stand in great doubt, than anyone else with whom I could have met.
Epi. In what I can, that you would like to inquire of me, I will willingly and freely tell In my opinion, and if I do not prove it sufficiently, I am wholeheartedly content that a better reason carries it away then.
Phi. What do you think of these strange news, which now only furnishes purpose to all men at their meeting: I mean of these Witches?
Epi. Surely they are wonderful: And I think such clear and plain confessions in that purpose, have never occurred in any age or country.
Phi. No question if they are true, but thereof the Doctors doubt.
Epi. What part of it do you doubt?
Phi. Even of all, for all I can yet perceive: and namely, that there is such a thing as Witchcraft or Witches, and I would pray you to resolve me thereof if you may: for I have reasoned with sundry in that matter, and yet could never be satisfied therein.
Epi. I shall with goodwill do the best I can: But I think it the more difficult, since you deny the thing itself in general: for as it is said in the logic schools, Contra negantem principia non est disputandum. Always for that part, that witchcraft, and Witches have been, and are, the former part is clearly proved by the Scriptures, and the last by daily experience and confessions.
Phi. I know you will allege me Saul's Pythoness: but that as appears will not make much for you.
Epi. Not only that place, but divers others: But I marvel why that should not make much for me?
Phi. The reasons are these, first you may consider, that Saul being troubled in spirit, and having fasted long before, as the text testifieth, and being come to a woman that was reputed to have such knowledge, and that to inquire so important news, he having so guilty a conscience for his heinous offences, and especially, for that same unlawful curiosity, and horrible defection: and then the woman crying out upon the sudden in great admiration, for the uncouth sight that she alleged to have seen, discovering him to be the King, though disguised, & denied by him before: it was no wonder I say, that his senses being thus distracted, he could not perceive her feigning of her voice, he being himself in another chamber, and seeing nothing. Next what could be, or was raised? The spirit of Samuel. Profane and against all Theology: the Devil in his likeness? as unapparent, that either God would permit him to come in the shape of his Saints (for then could never the Prophets in those days have been sure, what Spirit spoke to them in their visions) or then that he could fore-tell what was to come thereafter; for Prophecy proceeds only from GOD: and the Devil has no knowledge of things to come.
Epi. Yet if you will mark the words of the text, you will find clearly, that Saul saw that apparition: for giving you that Saul was in another Chamber, at the making of the circles & conjurations, needful for that purpose (as none of that craft will permit any others to behold at that time) yet it is evident by the text, that as soon as that once that unclean spirit was fully risen, she called in upon Saul. For it is said in the text, that Saul knew him to be Samuel, which could not have been, by the hearing tell only of an old man with a mantle, since there were many more old men dead in Israel nor Samuel. And the common weed of that whole Country was mantles. As to the next, that it was not the spirit of Samuel, I grant: In the proving whereof you need not to insist, since all Christians of whatsoever Religion agrees upon that: and none but either mere ignorants, or Necromancers or Witches doubts thereof. And that the Devil is permitted at sometimes to put himself in the likeness of the Saints, it is plain in the Scriptures, where it is said, that Satan can transform himself into an Angel of light. Neither could that bring any inconvenient with the visions of the Prophets, since it is most certain, that God will not permit him so to deceive his own: but only such, as first wilfully deceives themselves, by running unto him, whom God then suffers to fall in their own snares, and justly permits them to be deluded with great efficacy of deceit, because they would not believe the truth (as Paul says). And as to the devil's foretelling of things to come, it is true that he knows not all things future, but yet that he knows part, the Tragical event of this history declares it, (which the wit of woman could never have fore-spoken) not that he has any prescience, which is only proper to God: or yet knows anything by looking upon God, as in a mirror (as the good Angels do) he being forever debarred from the favorable presence & countenance of his creator, but only by one of these two means, either as being worldly wise, and taught by a continual experience, ever since the creation, judges by likelihood of things to come, according to the like that has passed before, and the natural causes, in respect of the vicissitude of all things worldly: Or else by God's employing of him in a turn, and so foreseeing thereof: as appears to have been in this, whereof we find the very like in Micaiah's prophetic discourse to King Ahab. But to prove this my first proposition, that there can be such a thing as witchcraft & witches, there are many more places in the Scriptures than this (as I said before). As first in the law of God, it is plainly prohibited: But certain it is, that the Law of God speaks nothing in vain, neither does it lay curses, or enjoin punishments upon shadows, condemning that to be ill, which is not in essence or being as we call it. Secondly, it is plain, where wicked Pharaoh's wise-men imitated a number of Moses' miracles, to harden the tyrant's heart thereby. Thirdly, did not Samuel to Saul, that disobedience is as the sin of Witchcraft? To compare to a thing that were not, it were too too absurd. Fourthly, was not Simon Magus a man of that craft? And fifthly, what was she that had the spirit of Python: besides innumerable other places that were irksome to recite.
Chapter II. argument.
What kind of sin the practitioners of these unlawful arts commit. The division of these arts. And what are the means that allure any to practice them.
Phi. BUT I think it very strange, that God should permit any mankind (since they bear his own Image) to fall into so gross and filthy a defection.
Epi. Although man in his Creation was made to the Image of the Creator, yet through his fall having once lost it, it is but restored again in part by grace only to the elect: So all the rest falling away from God, are given over into the hands of the Devil that enemy, to bear his Image: and being once so given over, the greatest and the grossest impiety, is the pleasantest, and most delightful unto them.
Phi. But may it not suffice him to have indirectly the rule, and procure the perdition of so many souls by alluring them to vices, and to the following of their own appetites, suppose he abuse not so many simple souls, in making them directly acknowledge him for their master.
Epi. No surely, for he uses every man, whom of he has the rule, according to their complexion and knowledge: And so whom he finds most simple, he plainly discovers himself unto them. For he being the enemy of man's Salvation, uses all the means he can to entrap them so far in his snares, as it may be unable to them thereafter (suppose they would) to rid themselves out of the same.
Phi. Then this sin is a sin against the Holy Ghost.
Epi. It is in some, but not in all.
Phi. How that? Are not all these that runs directly to the Devil in one Category?
Epi. God forbid, for the sin against the Holy Ghost has two branches: The one a falling back from the whole service of GOD, and a refusal of all his precepts. The other is the doing of the first with knowledge, knowing that they do wrong against their own conscience, and the testimony of the Holy Spirit, having once had a taste of the sweetness of God's mercies. Now in the first of these two, all sorts of Necromancers, Enchanters, or Witches, are comprehended: but in the last, none but such as err with this knowledge that I have spoken of.
Phi. Then it appears that there are more sorts than one, that are directly professors of his service: and if so be, I pray you tell me how many, and what are they?
Epi. There are principally two sorts, whereunto all the parts of that unhappy art are redacted; whereof the one is called Magic or Necromancy, the other Sorcery or Witchcraft.
Phi. What, I pray you? and how many are the means, whereby the Devil allures persons into any of these snares?
Epi. Even by these three passions that are within ourselves: Curiosity in great minds; thirst for revenge, for some torts deeply apprehended; or a greedy appetite for gain, caused through great poverty. As to the first of these, Curiosity, it is only the enticement of Magicians, or Necromancers. And the other two are the allurements of the Sorcerers, or Witches. For that old and crafty Serpent, being a spirit, he easily spies our affections, and so conforms himself thereto, to deceive us to our ruin.
Phi. BUT I find it very strange that God would allow mankind (since they bear His own image) to fall into such gross and filthy defection.
Epi. Although man was created in the image of the Creator, through his fall, having once lost it, it is only partially restored by grace to the elect. Thus, all the rest, falling away from God, are handed over to the Devil, that enemy, to bear his image; and once given over, the greatest and grossest impiety becomes the most pleasant and delightful to them.
Phi. But wouldn't it suffice for him to indirectly rule and procure the perdition of so many souls by luring them to vices and to follow their own appetites, suppose he does not abuse so many simple souls by making them directly acknowledge him as their master?
Epi. No, surely, for he uses every man over whom he has rule, according to their complexion and knowledge. And those he finds most simple, to them he most plainly reveals himself. For being the enemy of man's salvation, he uses all means he can to trap them so far in his snares, that it may be impossible for them thereafter (suppose they would) to free themselves from the same.
Phi. Then, this sin is a sin against the Holy Ghost.
Epi. It is in some, but not in all.
Phi. How so? Are not all those who directly run to the Devil in one category?
Epi. God forbid, for the sin against the Holy Ghost has two branches: The one is a falling away from the entire service of GOD, and a refusal of all His precepts. The other is doing the first with knowledge, knowing that they do wrong against their own conscience, and the testimony of the Holy Spirit, having once tasted the sweetness of God's mercies. Now, in the first of these two, all sorts of Necromancers, Enchanters, or Witches are included; but in the last, only those who err with this knowledge that I have spoken of.
Phi. Then it appears that there are more sorts than one, that are directly professors of his service: and if so, I pray you, tell me how many, and what are they?
Epi. There are principally two sorts, unto which all the parts of that unhappy art are reduced; whereof the one is called Magic or Necromancy, the other Sorcery or Witchcraft.
Phi. What, I pray you? And how many are the means, whereby the Devil allures persons into any of these snares?
Epi. Even by these three passions that are within ourselves: Curiosity in great minds; thirst for revenge, for some wrongs deeply felt; or a greedy appetite for wealth, caused through great poverty. As to the first of these, Curiosity, it is only the enticement for Magicians, or Necromancers. And the other two are the allurements for Sorcerers, or Witches, because that old and crafty Serpent, being a spirit, easily spies our affections, and so conforms himself to them, to deceive us to our ruin.
Chapter III argument.
The significations and etymologies of the words Magic and Necromancy. The difference between Necromancy and Witchcraft: What are the entrances, and beginnings, that bring anyone to the knowledge thereof.
Phi. I would gladly first hear, what thing it is that you call Magic or Necromancy.
Epi. The word Magic in the Persian language, means as much as to be a contemplator or interpreter of Divine and heavenly sciences: which, being first used among the Chaldeans, through their ignorance of the true divinity, was esteemed and reputed among them as a principal virtue: And therefore, was named unjustly with an honorable style, which name the Greeks imitated, generally implying all these kinds of unlawful arts. And the word Necromancy is a Greek word, compounded of νεκροˊςνεκροˊς (nekros, dead) and μαˊντειαμαˊντεια (manteia, prophecy), which is to say, the prophecy 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 themselves with dead carcasses in their divinations.
Phi. What difference is there between this art and Witchcraft?
Epi. Surely, the vulgar difference put between them is very merry, and in a manner true; for they say, that the Witches are only servants and slaves to the Devil; but the Necromancers are his masters and commanders.
Phi. How can that be true, that any men, being especially addicted to his service, can be his commanders?
Epi. Yes, they can be: but it is only in a certain respect: For it is not by any power that they can have over him, but by a pact only: whereby he obliges himself in some trifles to them, that he may on the other part obtain the fruition of their body and soul, which is the only thing he hunts for.
Phi. A very inequitable contract indeed: But I pray you, discourse unto me, what is the effect and secrets of that art?
Epi. That is too broad a field you give me: yet I shall do good-will, the most summarily that I can, to run through the principal points thereof. As there are two sorts of folks that may be enticed to this art, to wit, learned or unlearned: so is there two means, which are the first stirrers up and feeders of their curiosity, thereby to make them to give themselves over to the same. These two means, I call the Devil's school, and his rudiments. The learned have their curiosity awakened and fed by what I call his school: this is judicial astrology. For various men, having attained a great perfection in learning, and yet remaining barren (alas) of the spirit of regeneration and its fruits: finding all natural things common, as well to the obtuse pedants as to them, they attempt to claim for themselves a greater name, by not only understanding the course of heavenly things but also aiming to discern the knowledge of things to come thereby. Which, at first glance appearing lawful to them, in respect that the ground thereof seems to proceed from natural causes only: they are so enticed by it, that finding their practice to prove true in sundry things, they study to know the cause thereof. And so, climbing from degree to degree, upon the slippery and uncertain scale of curiosity; they are at last enticed, where lawful arts or sciences fail, to satisfy their restless minds, even to seek that black and unlawful science of Magic. There, finding at first, that such diverse forms of circles and conjurations rightly joined thereunto, will raise such diverse forms of spirits, to resolve them of their doubts: and attributing the doing thereof, to the power inseparably tied, or inherent in the circles, and many words of God, confusingly wrapped in; they blindly glory in themselves, as if they had by their quickness of wit, made a conquest over Pluto's dominion, and were become Emperors over the Stygian abodes. Where, in the meantime (miserable wretches), they have become in very deed, bond-slaves to their mortal enemy; and their knowledge, for all that they presume of it, is nothing increased, except in knowing evil, and the horrors of Hell for the punishment thereof, as Adam's was by the eating of the forbidden tree.
Chapter IIII argument.
The Description of the Rudiments and School, which are the entrances to the art of Magic: And in special, the differences between Astronomy and Astrology: Division of Astrology into various parts.
Phi. BUT I pray you, likewise, do not forget to tell what are the Devil's rudiments.
Epi. His rudiments, I call, in general, all that which is commonly referred to as the virtue of word, herb, and stone: which is used by unlawful charms, without natural causes. As likewise, all kinds of practices, rites, or other such extraordinary actions, which cannot withstand the true test of natural reason.
Phi. I would have you to make that clearer, by some particular examples; for your proposition is very general.
Epi. I mean either by such kinds of Charms as commonly simple women use, for healing of bewitched goods, for preserving them from evil eyes, by tying round-trees, or various kinds of herbs, to the hair or tails of the goods: By curing the Worm, by stemming of blood, by healing of Horse-crooks, by turning of the riddle, or doing such like innumerable things by words, without applying anything suitable to the part offended, as Physicians do; Or else by preventing married folks from naturally interacting with others (by tying so many knots upon a point at the time of their marriage) And such-like things, which men use to practice in their playfulness: For unlearned men (being naturally curious, and lacking the true knowledge of God) find these practices to prove true, as several of them will do, by the power of the Devil for deceiving men, and not by any inherent virtue in these vain words and rites; and being desirous to earn a reputation for themselves in such-like turns, they either (if they be of the more modest sort) seek to be taught by someone who is experienced in that Art, (not knowing it to be evil at first) or else, being of the cruder sort, run directly to the Devil out of ambition or desire for gain, and plainly make a pact with him thereupon.
Phi. But it seems to me these means which you call the School and rudiments of the Devil, are things lawful, and have been approved as such in all times and ages: As in special, this science of Astrology, which is one of the special members of the Mathematics.
Epi. There are two things which the learned have observed from the beginning, in the science of the heavenly bodies, the planets, stars, and such like: The one is their course and ordinary motions, which for that reason is called Astronomy: which word is a compound of νοˊμοςνοˊμος (nomos, law) & \αστεˊρων\αστεˊρων (asteron, star) that is to say, the law of the stars: And this art indeed is one of the members of Mathematics, and not only lawful but most necessary and commendable. The other is called Astrology, being compounded of \αστηˊρ\αστηˊρ (aster, star) & \λοˊγος\λοˊγος (logos, word), which is to say, the word, and preaching of the stars: Which is divided into two parts: The first, by knowing thereby the powers of simples, and sicknesses, the course of the seasons and the weather, being ruled by their influence; which part, depending upon the former, although it is not of itself a part of Mathematics, yet it is not unlawful, being moderately used, though not so necessary and commendable as the former. The second part is to trust so much to their influences, as thereby to foretell what commonwealths shall flourish or decay, what persons shall be fortunate or unfortunate, what side shall win in any battle, what man shall obtain victory in singular combat, what way, and of what age shall men die, what horse shall win at match-running, and diverse such like incredible things, wherein Cardanus, Cornelius Agrippa, and diverse others have more curiously than profitably written at large. From this root last spoken of, springs innumerable branches; such as the knowledge by nativities, Cheiromancy, Geomancy, Hydromancy, Arithmancy, Physiognomy, and a thousand others: which were much practised and held in great reverence by the ancients. And this last part of Astrology, of which I have spoken, which is the root of their branches, was called by them pars fortunae. This part now is utterly unlawful to be trusted in or practiced amongst Christians, as leaning to no ground of natural reason; and it is this part which I called before the devil's school.
Phi. But yet many of the learned are of the contrary opinion.
Epi. I grant, yet I could give my reasons to fortify and maintain my opinion, if to enter into this disputation would not draw me quite off the ground of our discourse; besides the mis-spending of the whole day thereupon. One word only I will answer to them, and that in the Scriptures (which must be an infallible ground to all true Christians) that in the Prophet Jeremiah it is plainly forbidden, to believe or hearken unto those that prophesy and fore-speak by the course of the planets and stars.
Chapter V. argument.
How far the use of charms is lawful or unlawful: The description of the forms of Circles and Conjurations. And what causes the magicians themselves to weary of it.
Phi. Well, you have said enough in that argument. But how prove you now that these charms or unnatural practices are unlawful? For so many honest and merry men and women have publicly practiced some of them, that I think if you would accuse them all of Witchcraft, you would affirm more than you will be believed in.
Epi. I see if you had paid close attention to the nature of the word by which I named it, you would not have been in this doubt, nor mistaken me so far as you have done. For although, as none can be scholars in a school, and not be subject to the master thereof; so none can study and put into practice (for study alone, and knowledge, is more perilous than offensive; and it is the practice only that makes the greatness of the offense) the circles and art of Magic, without committing a horrible defection from God. And yet, as those who read and learn their rudiments are not the more subject to any schoolmaster, if it pleases not their parents to put them to the school thereafter; So those who ignorantly try these practices, which I call the devil's rudiments, unknowing them to be baits cast out by him for trapping such as God will permit to fall into his hands: This kind of folks, I say, no doubt, are to be judged the best of, in respect they use no invocation nor help of him (by their knowledge at least) in these turns, and so have never entered themselves into Satan's service; Yet, to speak truly for my own part (I speak but for myself), I desire not to make so near a riding. For, in my opinion, our enemy is too crafty, and we too weak (except by the greater grace of God) to try such hazards, wherein he presses to trap us.
Phi. You have reason, indeed; as the common Proverb says, "They that sup with the Devil, need long spoons." But now, please proceed in describing this art of Magic.
Epi. Once individuals have come to this level of evil, having acquired knowledge (whether learned or unlearned) of this dark art, they begin to grow weary of raising their Master by conjured circles, finding it both difficult and perilous. They then plainly come to a contract with him, wherein forms and effects are specifically contained.
Phi. But before you go further, could you explain a bit about their circles and conjurations? And what might be the cause of their wearying of it? For it seems that form would be less fearful, yet than the direct association and company with that foul and unclean Spirit.
Epi. It seems you take me for a witch myself, or at the least, you'd wish to swear yourself an apprentice to that craft. Regardless, as much as I can, I shall briefly satisfy you. In the type of conjurations contained in such books, which I call the Devil's School, there are four principal parts: the persons of the conjurers, the action of the conjuration, the words and rites used for that effect, and the spirits that are conjured. You must first remember the foundation I mentioned before, which is that there is no power inherent in the circles, or in the holiness of the names of God blasphemously used, nor in whatever rites or ceremonies used at that time, that can either raise any infernal spirit or yet limit him perforce within or without these circles. It is only he, the father of all lies, who having first prescribed that form of doing, feigning himself to be commanded and restrained thereby, will be loath to exceed the bounds of these injunctions, both to make them glory in their command over him, as I said before, and also to make himself trusted in these small matters, that he may have a better opportunity thereafter to deceive them with a trick once and for all; I mean the everlasting perdition of their soul and body.
Then, laying this foundation, as I have said, these conjurations must have a few or more in number of the persons conjurers (always exceeding the singular number) according to the quality of the circle and form of apparition. Two principal things cannot well be missing in that errand: holy water (whereby the Devil mocks the Papists) and some offering of a living thing to him. There are also certain seasons, days, and hours that they observe in this purpose. These things being all ready and prepared, circles are made triangular, quadrangular, round, double, or single, according to the form of apparition they seek. But to speak of the diverse forms of the circles, the innumerable characters and crosses that are within and without, and throughout the same, of the different forms of Apparitions, that the crafty spirit deceives them with, and all such particulars in that action, I leave to too many who have busied their heads in describing the same; as being but curious and altogether unprofitable. And this far only I touch, that when the conjured Spirit appears, which will not be until after many circumstances, long prayers, and much muttering and murmuring of the conjurers; like a Papist priest dispatching a hunting Mass, how soon, I say, he appears, if they have missed one jot of all their rites; or if any of their feet once slide over the circle through terror of his fearful apparition, he pays himself at that time in his own hand, of that due debt which they owed him; and otherwise would have delayed longer to have paid him: I mean he carries them with him, body and soul. If this is not now a just cause to make them weary of these forms of conjuration, I leave it to you to judge upon; considering the lengthiness of the labor, the precise keeping of days and hours (as I have said), the terribleness of the apparition, and the present peril that they stand in, in missing the least circumstance or rite, that they ought to observe: And on the other part, the Devil is glad to move them to a plain and square dealing with him, as I said before.
Chapter VI argument.
The Devil's contract with the Magicians: division thereof into two parts: What is the difference between God's miracles and the Devil's.
Phi. Indeed, there is enough cause, but rather to leave him altogether, than to run more plainly to him, if they were wise he dealt with. But go forward now, I pray you, to these affairs, once they become deacons in this craft.
Epi. From the time that they plainly begin to contract with him; The effect of their contract consists of two things: forms and effects, as I began to tell already, were it not you interrupted me (for although the contract is mutual; I speak first of that part, wherein the Devil obliges himself to them) by forms, I mean in what shape or fashion he shall come to them, when they call upon him. And by effects, I understand, in what special sorts of services he binds himself to be subject to them. The quality of these forms and effects is less or greater, according to the skill and art of the Magician. For as to the forms, to some of the baser sort of them, he obliges himself to appear at their calling upon him, by such a proper name which he shows to them, either in the likeness of a dog, a cat, an ape, or such-like other beast; or else to answer by a voice only. The effects are to answer to such demands as concern curing of diseases, their own particular management, or such other base things as they require of him. But to the most curious sort, in the forms, he will oblige himself to enter a dead body, and out of it to give answers, concerning the event of battles, matters concerning the state of commonwealths, and such like other great questions; yea, to some, he will be a continual attendant, in the form of a Page. He will permit himself to be conjured, for the space of so many years, either in a tablet or a ring, or such like thing, which they may easily carry about with them. He gives them power to sell such wares to others, whereof some will be dearer, and some cheaper; according to the lying or true speaking of the Spirit that is conjured therein. Not but that in reality, all Devils must be liars; but so they abuse the simplicity of these wretches, that become their scholars, that they make them believe, that at the fall of Lucifer, some Spirits fell in the air, some in the fire, some in the water, some in the land: In which elements they still remain. Whereupon they build, that such as fell in the fire, or in the air, are truer than those, who fell in the water or in the land, which is all but mere prattle, and forged by the author of all deceit. For they did not fall by weight, as a solid substance, to stick in any one part: But the principal part of their fall, consisting in quality, by falling from the grace of God in which they were created, they continued still thereafter, and will do until the latter day, in wandering through the world, as God's hangmen, to execute such tasks as He employs them in. And when any of them are not occupied in that, they must return to their prison in hell (as is plain in the miracle that Christ worked at Gennesaret), therein at the latter day to be all enclosed forever: and as they deceive their scholars in this, so do they, in imprinting in them the opinion that there are so many Princes, Dukes, and Kings amongst them, every one commanding fewer or more Legions, and reigning in different arts, and quarters of the earth. For though I will not deny that there is a form of order among the Angels in Heaven, and consequently, was amongst them before their fall; yet, either that they enjoy the same since; or that God will permit us to know by damned Devils, such heavenly mysteries of His, which He would not reveal to us neither by Scripture nor Prophets, I think no Christian will once think it. But by the contrary, of all such mysteries, as He has closed up with His seal of secrecy; it becomes us to be content with humble ignorance, they being things not necessary for our salvation. But to return to the purpose, as these forms, wherein Satan obliges himself to the greatest of the Magicians, are wonderfully curious; so are the effects correspondent unto the same: For he will oblige himself to teach them arts and sciences, which he may easily do, being so learned a knave as he is: To carry them news from any part of the world, which the agility of a Spirit may easily perform: to reveal to them the secrets of any persons, so being they be once spoken, for the Though no one knows but GOD; except so far as one may guess by their countenance, as one who is undoubtedly learned enough in Physiognomy. Indeed, he will make his scholars gain favor with princes by foretelling many great things; part true, part false: for if all were false, he would lose credibility entirely; but always uncertain, as his oracles were. And he will also enable them to please princes, by fine banquets and dainty dishes, transported in a short time from the farthest part of the world. For no one doubts that he is a thief, and his agility (as I mentioned earlier) allows him to achieve such speed. Similarly, he will protect his scholars with grand appearances of armies of horsemen and footmen, castles, and forts: which all are but impressions in the air, easily formed by a spirit, drawing so close to that substance himself. Likewise, he will teach them many tricks in juggling, cards, dice, and such, to deceive people's senses thereby, and many more deceitful practices; proven by too many in this age: as those who are acquainted with that Italian called Scoto, still living, can report. And yet, all these things are mere delusions of the senses and not true in substance, similar to the false miracles worked by Pharaoh's magicians to mimic Moses: for that is the difference between God's miracles and the Devil's. God is a creator; what He makes appear in a miracle, it is so in effect. As Moses' rod being cast down, was undoubtedly turned into a natural serpent: whereas the Devil, mimicking God through his magicians, made their rods appear so, only to people's outward senses: as shown in effect by their being devoured by the other. For it is not surprising that the Devil may deceive our senses, since we see by common proof that simple jugglers will make a hundred things appear both to our eyes and ears otherwise than they are. Now, as to the Magician's part of the contract, it is essentially that thing, which I said before, the Devil seeks in all men.
Phi. Surely you have told me much in this art, if all that you have said is as true as it is wonderful.
Epi. For the truth in these actions, it will be easily confirmed to anyone who pleases to take the trouble of reading various authentic histories and inquiring into daily experiences. And as for the truth of their possibility, that they may be, and in what manner, I trust I have suggested nothing to which I have not joined such probable reasons, leaving it to your discretion to weigh and consider. One word only I omitted; regarding the form of making this contract, which is either written with the Magician's own blood or else, being agreed upon, the schoolmaster (the Devil) touches him in some part, though perhaps no mark remains, as it does with all Witches.
Chapter VII argument.
The reason why the art of Magic is unlawful. What punishment they merit: And who may be accounted guilty of that crime.
Phi. Surely, you have made this art appear very monstrous and detestable. But what, I pray you, shall be said to such as maintain this art to be lawful, for as evil as you have made it?
Epi. I say, they savor of the pain themselves, or at least little better. And yet I would be glad to hear their reasons.
Phi. There are two principally, that I ever heard used; besides that which is founded upon the common proverb (that the Necromancers command the Devil, which you have already refuted). The one is grounded upon a received custom; the other upon an authority, which some think infallible. Upon custom, we see that diverse Christian Princes and Magistrates, severe punishers of Witches, will not only overlook Magicians to live within their dominions; but even sometimes delight to see them prove some of their practices. The other reason is, that Moses, being brought up (as it is expressly said in the Scriptures) in all the sciences of the Egyptians, whereof no doubt, this was one of the principal. And he, notwithstanding this art, pleasing God as he did, consequently, that art professed by so godly a man, could not be unlawful.
Epi. As to the first of your reasons, grounded upon custom: I say, an evil custom can never be accepted for a good law, for the over great ignorance of the word in some Princes and Magistrates, and the contempt thereof in others, moves them to sin heavily against their office in that point. As to the other reason, which seems to be of greater weight, if it were formed into a Syllogism, it would need to be in many terms, and full of fallacies (to speak in terms of Logic). For first, that general proposition, affirming Moses to be taught in all the sciences of the Egyptians, should conclude that he was taught in Magic, I see no necessity. We must understand that the Spirit of God there, speaking of sciences, understands them to be lawful; for except they be lawful, they are but abusively called sciences, and are but ignorances indeed. Secondly, giving that he had been taught in it, there is great difference between knowledge and practicing of a thing (as I said before). For God knows all things, being always good, and from our sin and our infirmity proceeds our ignorance. Thirdly, giving that he had both studied and practiced the same (which is more than monstrous to be believed by any Christian), yet we know well enough, that before the Spirit of God began to call Moses, he was fled out of Egypt, being forty years of age, for the slaughter of an Egyptian, and in his good-father Jethro's land, first called at the fiery bush, having remained there another forty years in exile: so that suppose he had been the wickedest man in the world before, he then became a changed and regenerated man, and very little of old Moses remained in him. Abraham was an idolater in Ur of Chaldea, before he was called; And Paul, being called Saul, was a most sharp persecutor of the Saints of God, until that name was changed.
Phi. What punishment then think you merits these Magicians and Necromancers?
Epi. The like no doubt, that Sorcerers and Witches merit; and rather so much greater, as their error proceeds from the greater knowledge, and so draws nearer to the sin against the Holy Ghost. And as I say of them, so say I the like of all such as consults, enquires, entertains, & oversees them, which is seen by the miserable ends of many that asks counsel of them: For the Devil has never better tidings to tell to anyone, than he told to Saul; neither is it lawful to use so unlawful instruments, were it never for so good a purpose: for that axiom in Theology is most certain and infallible: "Evil must not be done that good may come of it."
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