Book XII, chapters 15–16: Charming of serpents; charms to carry water in a sieve

CHAP. XV. The Inchanting Serpents and Snakes; Objections answered concerning the same; fond reasons why Charms take effect therein. Mahomets Pigeon. Miracles wrought by an Ass at Memphis in Aegypt. Popish Charms against Serpents. Of Miracle-workers, the taming of Snakes, Bodin's lye of Snakes.

Concerning the charming of Serpents and Snakes, mine Adversaries (as I have said) think they have great advantage by the words of David in Psal. 58. and by Jer. chap. 8. expounding the one Prophet by Virgil, the other by Ovid. For the words of David are these, Their poyson is like the poyson of a Serpent, and like a deaf Adder, that stoppeth his Ear, and heareth not the voyce of the Charmer, charm he never so cunningly. The words of Virgil are these, Frigidus in pratis cantando rumpitur anguis. As if he might say, David thou liest; for the cold-natured Snake is by the Charms of the Inchanters broken all to pieces in the field where he lieth. Then cometh Ovid, and he taketh his Country mans part, saying in the name and person of a Witch, Vipereas rumpo verbis & carmine fauces; I with my words and Charms can break in sunder the Vipers jaws. Marry Jeremy on the other side encountreth this Poetical Witch, and he not only, defendeth, but expoundeth his fellow Prophets words, and that not in his own Name, but in the Name of Almighty God, saying, I will send Serpents and Cockatrices, among you which cannot be charmed.

Now let any indifferent man (Christian or Heathen) Judge whether the words and minds of the Prophets do not directly oppugn these Poets words. (I will not say minds) for that I am sure therein they did but jest and trifle, according to the common fabling of lying Poets. And certainly, I can encounter them two with other two Poets, namely Propertius and Horace, the one merrily deriding, the other seriously impugning their, fantastical Poetries, concerning the power and Omnipotency of Witches, For where Virgil, Ovid, &c. write that Witches with their Charms fetch down the Moon and Starrs from heaven, &c. Propertius mocketh them in these words following:

At vos deductae quibus est fallacia Lunae,
Et labor in magicis sacra piare focis,
En agedum domina mentem convertite nostrae,
Et facite illa meo palleat ore magis,
Tunc ego crediderim vobis & sidera & amnos
Posse Circeis ducere carminibus.

Englished by Abraham Fleming:

But you that have the subtil slight
Of fetching down the Moon from Skies;
And with inchanting fire bright
Attempt to purge your Sacrifice:
Lo now, go too, turn (if you can)
Our Madams mind and sturdy heart,
And make her face more pale and wan,
Than mine: which if by Magick Art
You do, then will I soon beleeve,
That by your witching Charms you can
From Skies aloft the Stars remeeve,
And Rivers turn from whence they ran.

And that you may see more certainly, that these Poets did but jest and deride the credulous and timerous sort of people, I thought good to shew you what Ovid saith against himself, and such as have written so incredibly and ridiculously of Witches Omnipotency:

Nec mediae magicis finduntur cantibus angues,
Nec redit in fontes unda supina suos.

Englished by Abraham Fleming:

Snakes in the middle are not riven
With Charms Witches cunning,
Nor Waters to their Fountains driven
By force of backward running.

As for Horace his Verses I omit them, because I have cited them in another place. And concerning this matter Cardanus saith, that at every eclipse they were wont to think, that Witches pulled down the Sun and Moon from Heaven. And doubtless, from hence came the opinion of that matter, which spred so farr, and continued so long in the common peoples mouths that in the end learned men grew to believe it, and to affirm it in writing.

But here it will be objected, that because it is said (in the places by me alledged) that Snakes or Vipers cannot be charmed; Ergo, other things may: To answer this argument, I would ask the Witchmonger this question, to wit, Whether it be expedient, that to satisfie his folly, the Holy-Ghost must of necessity make mention of every particular thing that he imagineth may be bewitched? I would also ask of him, what priviledge a Snake hath more then other creatures, that he only may not, and all other creatures may be bewitched; I hope they will not say, that either their faith or infidelity is the cause thereof; neither do I admit the answer of such Divines as say that he cannot be bewitched, for that he seduced Eve; by means whereof God himself cursed him; and thereby he is so priviledged, as that no Witches Charm can take hold of him. But more shall be said hereof in the sequel.

Danaeus saith, that Witches Charms take soonest hold upon Snakes and Adders; because of their conference and familiarity with the Devil, whereby the rather mankind through them was seduced. Let us seek then an answer for this cavil; although in truth it needeth not; for the phrase of speech is absolute, and imports not a special quality proper to the nature of a Viper any more than when I say, A Cony cannot flie, you should gather and conclude thereupon, that I meant that all other Beasts could flie. But you shall understand, that the cause why these Vipers can rather withstand the voyce and practice of Inchanters and Sorcerers, than other creatures, is, for that they being in body and nature venomous, cannot so soon or properly receive their destruction by venom, whereby the Witches in other creatures bring, their mischievous practices more easily to pass, according to Virgil's saying;

Corrupítque lacus, infecit pabula tabo.

Englished by Abraham Fleming:

She did infect with Poyson strong
Both Ponds and Paestures all along.

And thereupon the Prophet alludeth unto their corrupt and inflexible nature with that comparison; and not (as Tremelius is fain to shift it) with stopping one ear with his tale, and laying the other close to the ground, because he would not hear the Charmers voyce: For the Snake hath neither such reason, nor the words such effect: otherwise the Snake must know our thoughts. It is also to be considered, how untame by nature these Vipers for the most part) are insomuch as they be not by mans industry or cunning to be made familiar, or train'd to do any thing, whereby admiration may be procured: as Bomelio Feats his Dog could do, or Mahomet's Pigeon, which would resort unto him, being in the midst of his Camp, and pick a Pease out of his ear; in such sort that many of the people thought that the Holy-Ghost came and told him a tale in his ear: the same Pigeon also brought him a scroll, wherein was written Rex esto, and laid the same in his neck. And because I have spoken of the docility of a Dog and a Pigeon, though I could cite an infinite number of like tales, I will be bold to trouble you but with one more.

At Memphis in Aegypt, among other jugling knacks, which were there usually shewed, there was one that took such pains with an Ass, that he had taught him all these qualities following. And for gain, he caused a Stage to be made, and an Assembly of people to meet; which being done, in the manner of a Play, he came in with his Ass, and said; The Sultane hath great need of Asses to help to carry stones and other stuffe, towards his great building which he hath in hand. The Ass immediately fell down to the ground, and by all signs shewed himself to be sick, and at length to give up the ghost: so as the Juggler begged of the Assembly money towards his loss. And having gotten all that he could, he said; Now my Masters, you shall see mine Ass is yet alive, and doth but counterfeit, because he would have some money to buy him provender, knowing that I was poor, and in some need of relief. Hereupon he would needs lay a wager, that his Ass was alive, who to every mans seeming was stark dead. And when one had laid money with him thereabout, he commanded the Ass to rise, but he lay still as though he were dead: then did he beat him with a Cudgel, but that would not serve the turn, until he addressed his speech to the Ass, saying (as before) in open audience; The Sultan hath commanded, that all the people shall ride out to morrow, and see the triumph, and that the fair Ladies will then ride upon the fairest Asses, and will give notable provender unto them, and every Ass shall drink of the sweet water of Nilus: and then lo the Ass did presently start up, and advance himself exceedingly. Lo (quoth his Master) now I have won: but in troth the Major hath borrowed mine Ass, for the use of the old ill-favoured Witch his wife: and thereupon immediately he hung down his ears, and halted down right, as though he had been stark lame. Then said his Master, I perceive you love young pretty wenches: at which words he looked up, as it were with joyful cheer. And then his Master did bid him go choose one that should ride upon him; and he ran to a very handsome woman, and touched her with his head, &c. A Snake will never be brought to such familiarity, &c. Bodin saith, that this was a man in the likeness of an Ass, but I may rather think that he is an Ass in the likeness or a man. Well, to return to our Serpents, I will tell you a story concerning the charming of them, and the event of the same.

In the City of Salisborough there was an Inchanter, that before all the people took upon him to conjure all the Serpents and Snakes within one mile compass into a great pit or dike, and there to kill them. When all the Serpents were gathered together, as he stood upon the brink of the pit, there came at the last a great and horrible Serpent, which would not be gotten down with all the force of his Incantations: so as (all the rest being dead) he flew upon the Inchanter, and clasped him in the midst, and drew him down into the said Dike, and there killed him. You must think that this was a Devil in a Serpents likeness, which for the love he bare to the poor Snakes, killed the Sorcerer; to teach all other Witches to beware of the like wicked practice. And surely, if this be not true, there be a great number of lyes contained in M. Mal. and J. Bodin. And if this be well weighed, and conceived, it beateth down to the ground all those Witchmongers arguments, that contend to wring witching miracles out of this place. For they disagree notably, some denying, and some affirming that Serpents may be bewitched. Nevertheless because in every point you shall see how Popery agrees with Paganism, I will recite certain Charms against Vipers, allowed for the most part in and by the Church of Rome: as followeth.

I conjure thee O Serpent in this hour, by the five holy wounds of our Lord, that thou remove not out of this place, but here stay, as certainly as God was born of a pure Virgine. Otherwise I conjure thee Serpent, In Nomine Patris, & Filii, & Spiritus sancti: I command thee Serpent by our Lady S. Mary, that thou obey me, as wax obeyeth the fire, and As fire obeyeth water; that thou neither hurt me, nor any other Christian, as certainly as God was born of an immaculate Virgine, in which respect I take thee up, In Nomine Patris, & Filii, & Spiritus Sancti: Ely lash eiter, ely lash eiter, ely lash eiter. Otherwise, O Vermine, thou must come as God came unto the Jews. Otherwise, L. Varius saith, that Serpens quernis frondibus contracta, that a Serpent touched with Oak-leaves dieth, and stayeth even in the beginning of his going, if a feather of the bird Ibis be cast or thrown upon him: and that a Viper smitten or hot with a reed is astonied, and touched with a beechen branch is presently numme and stiffe.

Here is to be remembred, that many use to boast that they are of S. Pauls race and kindred, shewing upon their bodies the prints of Serpents: which (as the Papists affirm) was incident to all them of S. Paul's stock. Marry they say herewithal, that all his kinsfolks can handle Serpents, or any poyson without danger. Others likewise have (as they brag) a Katharine-wheel upon their bodies, and they say they are kin to S. Katharine, and that they can carry burning-coals in their bare-hands, and dip their said hands in hot scalding liquor, and also go into hot Ovens. Whereof though the last be but a bare jest, and to be done by any that will prove (as a bad fellow in London had used to do, making no tarriance at all therein:) yet there is a shew made of the other, as though it were certain and undoubted; by anointing the hands with the juyce of Mallows, Mercury, Urine, &c. which for a little time are defensatives against the scalding liquors, and scorching fires.

But they that take upon them to work these mysteries and miracles, do indeed (after rehearsal of these and such like words and Charms) take up even in their bare hands, those Snakes and Vipers, and sometimes put them about their necks, without receiving any hurt thereby, to the terror and astonishment of the beholders, which naturally both fear and abhorre all Serpents. But these Charmers (upon my word) dare not trust to their Charms, but use such an Inchantment, as every man may lawfully use, and the lawful use thereof may bring to pass that they shall be in security, and take no harm, how much soever they handle them: marry with a woollen rag they pull out their teeth before-hand, as some men say; but as truth is, they weary them, and that is of certainty. And surely this is a kind of Witchcraft, which I term private confederacy. Bodin saith, that all the Snakes in one Countrey were by Charms and Verses driven into another Region: perhaps he meaneth Ireland, where S. Patrik is said to have done it with his holiness, &c.

James Sprenger and Henry Institor affirm, that Serpents and Snakes, and their skins exceed all other creatures for Witchcraft: insomuch as Witches do use to bury them under mens thresholds, either of the house or stalls, whereby barrenness is procured both to woman beasts: yea and that the very earth and ashes of them continue to have force of fascination. In respect whereof they wish all men now and then to dig away the earth under their thresholds, and to sprinkle holy water in the place, and also to hang boughs (hallowed on Midsummer-day) at the stall door where the Cattel stand: and produce examples thereupon, of Witches lies, or else their own, which I omit, because I see my Book groweth to be greater than I meant it should be.

CHAP. XVI.

Charms to carry Water in a Sieve; to know what is spoken of us behind our backs for bleer eyes; to make seeds to grow well; of Images made of Wax; to be rid of a Witch; to hang her up; notable authorities against waxen Images; a Story bewraying the Knavery of waxen Images.

LEonardus Vairus saith, that there was a Prayer extant, whereby might be carried in a Sieve, Water, or other Liquor: I think it was clam clay, which a crow taught a maid, that was promised a cake of so great quantity, as might be kneaded of so much Flour, as she could wet with the Water, that she brought in a Sieve, and by that means she clam'd it with Clay, and brought in so much Water, as whereby she had a great Cake, and so beguiled her Sisters, &c. And this Tale I heard among my Grannams Maids, whereby I can decipher this Witchcraft. Item, by the tingling of the Ear, men heretofore could tell what was spoken of them. If any see a Scorpion, and say this word (Bud) he shall not be stung or bitten therewith. These two Greek Letters π and A written in a Paper, and hung about ones neck, preserve the party from Bleereyedness. Cummin or Hempseed sown with cursing and opprobrious words grow the faster and the better. Berosus Anianus maketh Witchcraft of great Antiquity; for he saith, that Cham, touching his Fathers naked Member, uttered a Charm, whereby his Father became emasculated or deprived of the Powers generative.

A Charm teaching how to hurt whom you list with Images of Wax, &c.

MAke an Image in his name, whom would hurt or kill, of new Virgin wax; under the right Arm-poke whereof place a Swallows heart, and the liver under the left; then hang about the neck thereof a new thred in a new Needle pricked into the member which you would have hurt, with the rehearsal of certain words; which for the avoiding of foolish superstition and credulity in this behalf is to be omitted: And if they were inserted, I dare undertake they would do no harm, were it not to make fools, and catch Gudgins. Otherwise, Sometimes these Images are made of Brass, and then the hand is placed where the foot should be, and the foot where the hand, and the face downward. Otherwise, For a greater mischief, the like Image is made in the form of a man or woman, upon whose head is written the certain Name of the party; and on his or her ribs these words, Ailif, casyl, zaze, hit, mel meltat; then the same must be buried. Otherwise, in the dominion of Mars, two Images must be prepared, one of wax, the other of the earth of a dead man; each Image must have in his hand a Sword wherewith a man hath been slain, and he that must be slain, may have his head thrust through with a Foin. In both must be written certain peculiar Characters, and then must they be hid in a certain place. Otherwise, to obtain a Womans Love, an Image must be made in the hour of Venus, of Virgin-wax, in the name of the beloved, whereupon a Character is written, and is warmed at a fire, and in doing thereof the name of some Angel must be mentioned. To be utterly rid of the Witch, and to hang her up by the hair, you must prepare an Image of the earth of a dead man to be baptized in another mans name, whereon the name, with a Character, must be written: then must it be perfumed with a rotten bone, and then these Psalms read backward; Domine Dominus noster, Dominus illuminatio mea, Domine exaudi orationem meam, Deus laudem meam ne tacueris; and then bury it, first in one place, and afterwards in another. Howbeit, it is written in the one and twentieth Article of the Determination of Paris, that to affirm that Images of Brass, Lead, Gold, of white or red Wax, or of any other Stuff, conjured, baptized, consecrated, or rather execrated through these Magical Arts at certain dayes, have wonderful vertues, or such as are avowed in their Books or Assertions, is error in faith, Natural Philosophy and true Astronomy; yea it is concluded in the twenty second Article of that Council, that it is as great an Error to believe those things, as to do them.

But concerning these Images, it is certain that they are much feared among the people, and much used among cousening Witches, as partly appeareth in this discourse of mine elsewhere, and as partly you may see by the Contents of this Story following. Not long sithence, a young Maiden (dwelling at New Romny here in Kent) being the Daughter of one M. L. Stuppeny (late Jurat of the same Town, but dead before the Execution hereof) and afterward the Wife of Thom. Eps (who is at this instant Maior of Romny, was visited with sickness, whose Mother and Fatherinlaw being abused with credulity concerning Witches supernatural Power, repaired to a famous Witch called Mother Baker, dwelling not far from thence at a place called Stonestreet, who, according to Witches cousening Custom, asked whether they mistrusted not some bad Neighbour, to whom they answered that indeed they doubted a Woman near unto them (and yet the same was of the honester and wiser sort of her Neighbours, reputed a good Creature.) Nevertheless the Witch told them that there was great cause of their suspition: for the same, said she, is the very party that wrought the Maidens destruction, by making a heart of wax, and pricking the same with pins and needles; affirming also that the same Neighbour of hers had bestowed the same in some secret corner of the House. This being believed, the House was searched by credible Persons, but nothing could be found. The Witch or Wise woman being certified hereof, continued her Assertion, and would needs go to the House where she her self (as she affirmed) would certainly find it. When she came thither, she used her Cunning, as it chanced, to her own confusion, or at leastwise to her detection; for herein she did, as some of the wiser sort mistrusted that she would do, laying down privily such an Image, as she had before described, in a corner, which by others had been most diligently searched and looked into, and by that means her Cousenage was notably bewrayed. And I would wish that all Witchmongers might pay for their lewd repair to Inchanters, and consultation with Witches, and such as have familiar Spirits, as some of these did, and that by the Order of the High Commissioners, which partly for respect of Neigbourhood, and partly for other Considerations, I leave unspoken of.