THis word Sortiarius , a sorcerer , doubtlesse is deriued from the more frequented Latine woord Sortilegus , which the latines also confirmed vnto the imitation of the Greekes : for as these tearmed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so likewise do the latines cal them Sortilegi , that is to say , casters of lots , or tellers of fortunes . But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bée those who through diuelish artes foretell thinges to come , and Sortilegi also , bee they who by reuelation and conference with the same Satan , by casting certen lottes , such as in the olde tyme were huckle bones or dyce , and now a dayes by an hearen bagge , which will turne rounde at the mumbling of certen superstitious woordes . The Frenchmen folowing the accustomable proprietie of theyr toongue , and by clipping shorter the word , out of the latine Sortilegus , haue made it Sorcier . The Hebrues in this deduction of woordes haue no affinitie nor agréement eyther with the Gretians or Latines , or with vs Frenchmen : For those whom wée tearme Sortiarij , Sorcerers , those they call Chobarim , for that they put their mischéeuous practises in vre , through sinister and secret craft . And it is not to bee doubted , but that the woorde Sortiarius is deryued of the more auncient word Sortilegus . Which by what meanes it commeth to passe , I will now declare . First it is euident , that among the manifolde causes wherupon men ioyne & binde themselues to the diuel , this hath bin the chiefest and most auncient , namely ( such béeing the vanitie & curiositie of vs al , euen of nature , ) to knew things to come , and to foretel them also to other . For there is none of vs contented with his owne estate , but we striue al to reach vnto the misteries of God , supposing our selues to haue attayned to the top of the most high predestination , if we get any vnderstanding in thinges to come , which are hid from other . This foolish vanitie when Satan perceyued in al ages to reigne in the harts of men , and that they much desired to foreknowe what was to come , he omitted no diligence in taking this occasion , therby to curry fauour with them to win their hartes , to make them beholding vnto him . Thus made hee promise vnto them that he would perfourme that which they required , & that he would giue them understanding of things to come , if they would obey and harken vnto him : which these vaine , mad , and curious men refused not to doe . So that in conclusion , there was made a most firme league and couenaunt betwéene Satan & these gréedie desirers to know thinges to come , that he would tell them what should ensue , and they should hereafter continue in bondage & slauery vnto him . Thus first of al sprang vp these deuiners & sorcerers , which were the first men of all that had any dealinges or frindship with the Diuel , wherby afterward it came to passe , the whosoeuer were seruisable or addicted to Satan , were called by the name which is wel knowne and commune , that is ▪ Sorcerers . Neither was ther yet euer any age that wanted this wicked kind of Diuellish deuiners , these practizes and artes being reported to bée of very auncient continuance founde out , and frequented almost euer since the first foundation of the world , and the creation of man .

How prooue you that ?

Fyrst , by the expresse auctoritie of Gods word , reciting this kynde of wickednes among the most auncient crimes of the world . For how auncient was the art and diuellish deuination of the Aegiptian Magicians , whereof mention is made in the fourtie , and one and fourtie chapters of Genesis ? Also Marcus Varro , a man generally learned , and a most diligent searcher out of al antiquities , sheweth how that these foure kyndes of deuinations haue remayned since the fyrst age of the world , continuing still in vse , euen vnto his tyme . For out of the foure Elements of this world , by which men were taught by Satan , to pronounce of thinges to come , sprang foorth the foure kindes of deuination , namely , Pyromantia , which is doone by Fyer , Aëromantia by the Ayre , Hydromantia , by Water , and last of all Geomantia , whereby they gessed foreknowledge of things to come , by the Earth , or out of the Earth . Other also which came after , found out fiue kindes of deuination , or rather deuised them . But the holy scripture being far more certain and auncient then all these , reckneth vp sundry other kindes of diuellish predictions , specially making rehearsal of eight , howbeit therein it hath not comprised them all . For it is not possible to name any kynde of creature , which men through suggestion of the Diuell haue not abused to that purpose .

Which be those eight kyndes whereof , as you say , the holy Scripture maketh mention ?

I ad no more then trueth is . For in Deuter. the .18 . Chapter , the .10 . and .11 . verse . Lykewise in the .23 . Chapter of Leuiticus the .23 . verse , There are so many euidently distinguished and recited , in reciting whereof vnto you , I purpose not to ensue the same order as they be there named , but to declare them vnto you as breefly and as playnely as I can .

I pray you say on then .

The first kinde of day nable deuination , which may be gathered out of the forenames places , taketh name of those , which of the Hebrewes are called Cosemim , and of the Latines Diui●● , deuinours . Those are they which by secret and priuie conference with the Diuell , do deuine and prophesie of thinges that 〈◊〉 happen , being of all others the most craftiest and subtellest . For in any case they wyll not be des●ryed or knowne , dissembling as though they came to knowledge thereof by some wyse conjecture , or by inspiration from God , and not foretelling what shall happen by any damnable doctrine , 〈◊〉 couering their secret entercourse which they haue with the Diuell . Whereuppon it commeth to passe , that this word ●osemim , is taken in the Scripture in the better part , for wyse and skilfull men , as it appeareth in the third Chapter of Esai . The seconde kynde of Deuinours , are called of the Hebrues Aobot , of the Latines or rather Gretians , Lythomei , we Frenchmen suppose those men to bee of that sort which are thought to haue of their owne some domestical or familiar diuell . The same openly and without dissimulation do talke and conferre with the Diuell , vsing him as it were a seruant in fulfilling their commaundementes , so that they be altogither conuersant with hym : And they were called Aobot , for that through instinct and motion of their Diuel , they deuine what shall follow , yéelding foorth of their belly , as it were out of a pot or bottle , an obscure confused voyce , like as the Lhythomissa did out of the place of the Oracle at Delphos , very lothsomely and horribly . The other six sortes of Deuination , doe in this poynt differ from the residue , that albeit they be accomplished by the help and meanes of Satan , yet in these folowing Satan himself in person , neyther dealeth nor talketh with them which do deuine ( as we sayd he doth , in the first twayne ) but by the mediation of some other thing , or else by vsing certen signes and tokens , which notwithstanding hée commaundeth to bée done , and sheweth how to do them . The third kynd of Deuinours , are they whom the Latines terme Necromantici , Necromancers , who by the dead by helpe & means of the Deuil , do desire to know thinges to come . Which kynd , although most absurd and impossible , was frequented in Homers time , wherof he maketh mencion in the xi . booke of his Odissea . Wherin although Satan beare all the stroke , yet coloureth hee his owne name , therin working his feats vnder pretence , and by meanes of some other person . The fourth kynde , are those which of the Hebrues are called Megonin , ( from wh●̄●● perhaps the Magi or Magicians may seeme to haue taken their name , howbeit those whom we call Magi are of another sort ) and of the latines Astrologians & Mathematicians . The same suppose that they can foretel thinges to come , by obseruation of certen signes , places , and starres , and by their position and aspectes , as they call them : Lyke as in foretyme the Augures or Soothsayers of Roome describing & diuiding the ayre into certen quarters and regions , gathered their profecies therof , euen as the Iudiciarie Astrologians do at this day . The first kinde , the Hebricians name Menachesim , and the Latines Magi , Magicians , who haue also learned their deuination of the Diuel by certen figures , charecters , and lines drawen , & by mumbling certen superstitious wordes , touching the matter they enquire of . Thus practize they their Arte , by certen secret signes and priuie woordes , which theyr wicked maister the Diuell hath taught them . Such are the Hydromantij , or water sorcerers , and of this sort was that deuination by a cuppe or pot , whereof there is made mencion in the .v. verse , of the xliiii . Chapter of Genesis . The sixt kinde , the Hebricians terme Idegonim , and in Latine are called Ariolj , which tell men what good fortune shal betide them . These promise to foretell out of thinges that happen by chaunce , not sought or fayned by theyr owne industrie , which neuerthelesse procéedeth out of the same schoole of Satan . Such are at this day dreame readers , palmesters , taking vppon them to tell whatsoeuer shall chaunce by the deliniaments and lines of the hand : Such in olde time were the interpretours of lightning and Thunder , and such as profesied by the intrayles of beastes offered in Sacrifice , or els of the singing or féeding of Byrdes , who were also termed Extispues , intraill priers , and Osciues , that is , telling what shal come by singing of byrds . These all would séeme to leane vnto a probable coniecture , & not to depend vpon any vaine superstition . The .vii. kind , the Hebricians name Mecasephin , & the latines cal them Prestigiatores et Fascinatores , that is , iuglers & witches . These work by enchauntments & mere ligierdemain , deceuing the eiesight , & bewitch men , seming to represēt & shew vnto them such things as they promise , & yet deceuing them : such were Pharaos enchaunters , which are also called by the same name in the .vii. chap. & .xi. verse of Exodus . Finally , the .viii. & last kind of deuinours , are those which the Hebrewes cal Chobarim . Deuteron . the .18 chap. the .11 . verse : the latines cal them Sortilegi , fortunetellers , which somtime in certen places méete with Satan , & woorke much wickednes . Thus you sée how auncient all these kinds of diuilish diuinors be , & whence those which we cal now Sortiarij sorcerers , procéeded , and were first so named .

But Theophilus , who so listeth examine it to the vttermost , shall perceiue that there is very great difference betwéene Sortilegi , fortunetellers , and Sortiarij , sorcerers , euen in their very vsual and proper significations . For I remember very well , when I was yet a childe and went to scoole , I learned of my maister that they were called in Latine Sortilegi , which dyd not hurt with any poyson , but rather by casting certen lottes gathered the euent of future thinges , as namely with Beanes , Dice , or square sticks marked , or by some verse of a Poet not turned vnto , but offring it self , and read by chaunce , which as hee wonted to report , hapned once to Septimus Seuerus Emperour of the Romanes . For being in hand to vsurpe the Empire , and desirous to know what should be the euent of his attempt , he sought his lot out of Virgil , where by chaunce he lighted vpon this verse , which is in the sixt booke of Aeneidos , Remember Romane thou , thy Realms to rule with empire iust : as Lampridius writeth in his lyfe . But those whom wée call Sorcerers , for the more parte do not deuine , but only intoxicate and priuily slea with poison , being therto instructed by Satanical artes : Yet if somtyme they chaunce to foretell thinges to come , they do it not by lottes , as they did in old tyme , but only by the Diuels reuealing .

These things which you tell Anthony , are most true , and in dede if wee will say the verie truth , those whom wee call Sorcerers , cannot be called lottellers , but rather diuellish witches , and enchaunters . But forasmuch as , when they do any harme after such manner , they learne of the Diuel to do it , and haue made a league and agréement with the diuel , as the aboue named Lottellers , & to be short , haue wholy addicted them selues to Satan , lyke as those Lottellers haue ▪ it is so come to passe , that the common sort of people , not beyng very scrupulous or precise in wordes , do tearme al such , Lottellers and Sorcerers , which by lots do tel things to come through instruction of the Diuel , or such as kil men or beastes with poyson or sorceries which the Diuell deliuereth vnto them , because both sortes haue geuen themselues ouer to Satan , and vse his help . Thus , of one part the whole kinde tooke his name , and of one word wel knowne , the other was deriued : So that the whole nation and rablement of witches , that they might béecome more odious among men ( as it is worthie ) were chiefly called by the name of Sorcerers . For so were they tearmed , after that the gospell began to be knowne to the world , at which time the whole rable of Satanicall deuinours became very odious , ( as it deserued , ) among all men , as it is declared the first of Sam. the xv . chapter , & xxiii . verse . Moreouer in the applying of this name , there is no puritie or proprietie of the latine tongue to bée loked for . For these witches began first at that time to be called by the names of Sortilegi or Sortiarij , when the Gothes inuaded Italy , and the proprietie of the Latine tongue was wholy growen out of vse . So that it is thought that the Italians frequented this woord first before all other in that signification , when as Italy became barbarous , and not vsing more the Latine tongue , which by the tytle De Sortilegis , in the Decretals , appeareth : albeit S. Augustine séemeth to vse it in some place , folowing the custome of his tyme , and the signification knowne to the Christians . The same may also bée gathered out of the last Canon , thrée & thirtie , the first question , where though barbarously , yet plainly they bée called Sortia●i● , Sorcerers : Otherwise no man doubteth that it is one thing to intoxicate a man , another thing to inchaunte , another thing which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although both bée done by the craft of Diuel . Through all the region of Sauoy & Daulphin , witches are called Eryges , either of the gréeke word Erynius which signifieth madnes of mind , and a greedie desire to slea men : or rather as some suppose of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in the Poet Theocritus , signifieth certen deadly , and vnluckie birdes .

By what names then I pray you , did the auntient auctours of the pure latine toongue , tearme these witches ?

They called men witches Maleficos , and the women that were geuen to such artes , they tearmed Veneficas , Sagas , Thessalas , Magas , Lamias , and Striges , al which wordes may bée obserued out of the good and pure writer of the Latine tongue , Horatius Flaccus in the first booke of verses the xxvii . Ode , in his Epodes the xvii . Ode , the first booke of Sermons , the viii . satyre . Such an one in his tyme was one ( Canidia : such an one was Circe , of whom Homer writeth in the tenth booke of Odissea : such an one was Medea , of whom Ouid speaketh in the seuenth booke of Metamorphosis . To be short , such an one was shée of whom Lucane writeth in the sixth booke of Pharsalidos , with many mo , of whom mencion is made in sundry histories : whiche writers last before cited , although they bée Poetes , yet in this point faigned they or deuised nothing beside the truth , but such thinges as they sawe were knowne , and frequented in their time . But to passe ouer Poets , Caesar in the first booke of the commentaries of the French warres , maketh mencion of the Germane Uirgines , and Cornelius Tacitus in the second booke of Chronacles mencioneth one Martinae , which killed the Emperour Germanicus by such kinde of witchcraft , & intoxication .

Now do I vnderstand , Theophilus , who are called sorcerers , & why they so be called , & by what name they be properly termed , if we will speake true latine . But forasmuch as we must follow the custome of the multitude , let vs call these diuellish witches , Sorcerers , & their witchcraft , let vs call enchauntment , and them which by them are hurt , let vs call enchaunted , that our disputation may bée vnderstood of all men : concerning all which thinges , I demaunde of you whether this sort of men were before the natiuitie of Christ , or whether they first began and came to knowledge since the passion of Christ ?

The word Sorcerer , was first found and inuented since the byrth of Christ , but the thing it self , and those kynd of witches , were knowne long before the birth of Christ . Neyther may you thinke , friend Anthony , that Christ that came to destroy the workes of the Diuell , gaue vnto him more power ouer men then he had before , or that these kindes of most detestable witchcraft were before that tyme vnknowne , or else since that tyme were first brought into the world : Such thinges can not be thought , much lesse spoken , without horrible blasphemie against Christ . And if it should chaunce , that any were of that opinion , he might be refuted with an argument more cléere than noone light . For both Moises , & also the whole olde testament , ( which was before the birth of Christ ) doth beare most euident record , that there were witches , as in the xviii . of Deut. & the xii . chapter of the booke of wisdom . For Satan hath alwayes bin like himself , and as we fynde him at this day , so all ages haue seene and fealt him , who inflamed , and enforced , the children of vnbeleefe , to reuenge their priuate iniuries , and one brother to commit vniust slaughter vpon another , bicause as S. Iohn writeth in the viii . chapter , and xliiii . verse , He was a murtherer from the beginning . And thus much touching the originall , and vnderstanding of this word Sortiarius , Sorcerer .

BUt you promised , Theophilus , that you would proue by sure and firme reasons , that there are Sorcerers in the world , that is to say , of the order and kinde of diuelish witches .

I promised in deed so to do , & I am redy , if it please you , to performe the same .

Doo so then , for I could neuer think it to be so vnto this present , neither yet can beleue it , vnlesse you persuade mée .

I will doo myne endeuour , for the foundacion wherof , this I say . There are thrée only meanes & places to proue any thing , yea although it seeme altogether incredible , which thrée thinges be these : Aucthoritie of men , experience of the thing , & reason founded vpon vpright iudgement of mynd , which places wil all confirme our opinion , not one only , although one were sufficient . And first as touching aucthoritie , there are playne and euident testimonies to be gathered out of holy scriptures , and also out of other aucthours , most euidently confirming , that there are such kindes of witches in the world , which we cal diuelish sorcerers . Answere mée , Anthony , doe you agrée with the most holy word of God ?

God forbid , Theophilus , that I should disagrée from the same .

Therin do you wel : for as we are taught in the second Epistle of S. Peter the first Chapter and xix . verse . The scripture , wherin the word of God is contayned , is the most sure light and truth , which is also inspired from aboue , as witnesseth S. Paul in the second Epistle to Timothe the third chapter and xvi . verse , which notwithstanding the Atheistes of our age do despise , and contemne .

From those do I vtterly disagrée , Theophilus , and through the grace of God , do I throughly beléeue and yéeld to that holie word .

The same woord of God ( which you acknowledge & confesse to be most certen & most true ) hath confirmed , that of auncient tyme there haue bin of this kinde of Satanicall witches and Sorcerers , which declareth sufficiently that there are certen such witches . Looke in the olde testament in the xviii . chapter of Deuteronomie , looke in the xxvii . Chapter and ix . verse , of Ieremie , vpon which place Sainct Ierome thus writeth , And Malefici , which we may call Witches , or suche as obey the illusions of the diuell , whiche are called in the Hebrue tongue Cassaphim . Read● Micheas the .v Chapter & .xii. verse , where as suche witches are ioyned with deuinours and Magicians . Reade the .lviii. Psalme , and the .viii. verse . Read Nahum the Prophete the .iii. Chapter & .iiii. verse , and such other lyke places . And if also you would haue the same prooued vnto you out of the new testament ( which is the second part of holy Scripture . ) Reade the Epistle of Sainct Paul to the Galathians , the third Chapter , and first verse . Likewyse the .v. Chapter and .xx. verse , whereby the most approued and best learned Interpretours , both olde & new , do as it were by one consent , agrée , that there be certen sorcerers , which by diuellish meanes & practizes , doe hurt the myndes , bodies , & liues of men .

You haue recited vnto me very many places , which at leasure I will reade at home , and conferre together .

As touching other aucthours aswell ecclesiasticall as profane wryters , who so would recite them all , shal see they be infinite , proouing & affirming , notwithstanding all of them , that there are certen sorcerers , of which I think it not necessary to recite all , but onely certen of them .

Of ecclesiasticall wryters , in number of whom I comprehend those bookes of holy Scripture , which are called Apocryphi , I must first bring foorth for wytnesse the booke of Wisedom , the .xij. chap. & .iiij. verse . Bicause they vsed fortune telling and witchcraft ( sayth he , speaking of the Cananites ) and wicked sacrifices . Secondly , the counsel of Carthage , also the second of Constantinople which was in Trullum , the .lx. article : Wheras namely & plainly mencion is made of these kinde of witches , & their wickednesse is termed , deadly witchcraft . Thirdly , I wil bring forth Aurelius Augustine to witnesse , cheefly in his CC. & .vij. sermon , of the time which he maketh , with great affection against such kinde of men , whom also he calleth enchaunters : shewing howe they worke their f●ates by ayde of the Diuell , making some that are in health to be sicke , & some that are sick to be whole . Moreouer , the same August . in the .7 treatise vpon the gospel of s. Iohn , doth plainly accurse al such which work by enchātmētz , bindings , & other strange meanes of our enemie , which is the Diuel , therby hurting both men & other thinges . And fourthly to conclude , Trithemius Abbot of Spanhem , hath written & set forth an whole boke of the same argument , wherin he answereth vnto those questions which wer propounded vnto him by Maximilian , emperour of the Germanes , great graundfather vnto him which liueth at this present . What ? besides this wil you heare Anthony , other testimonies of other men , yea lawes themselues ? Ther is an auncient & wel known law of the .12 . tables , which punishid these witches , who as was said could remoue corne from one field into another , of which law Plynie writeth in the 28. booke of the natural history , the .2 . chap. Is ther not also another Romane law of lesse antiquitie than the lawes of the 12. tables , called Lex Cornelia , Vide ma nut . de leg . 237. which condemneth & greuously punisheth the same kind of people ? Among the Emperours of Constantinople , Leo , in a certen constitution of his , which is the 65 . doth the same . Finally Virgil , a man wel seene in al kind of knowlege , both in the .3 . Eclogue , & also in the .8 . testifieth that there are such : that I may ouerpas Troilus de Malueto , a great Lawier , and Martin Arlaeus a Deuine , with me , and those welnigh innumerable , which liued in later tyme , then the aboue named , testifying al for a trueth , that there are some of this kinde of detestable diuellish witches . These be witnesses sufficient , or els I know not what is sufficient .