other witches. This Richard alledged, that it was certain what is reported of the fairies, and that spirits may take a form, and be seen, though not felt.

ADVERTISEMENT.

From the foregoing 'True Discourse,' it will be seen what an active part James took in the examination of Doctor Fian and the other witches. From this source he most probably collected those materials which he has wrought up into a Daemonologie, a work which no doubt contributed to obtain for him from the English bishops, the appelation of 'the British Solomon.' In this work he appears to be more intimately acquainted with the internal polity of the Devil's kingdom, than he was with his own. The kingdom of Sathan was then in its zenith of power; but, like other states and kingdoms, it has sunk into great weakness and debility. The 'horn'd diel,' who could then make the greatest personages shake in their shoes, cannot now frighten a child; and the 'roaring lion,' who used to be going about seeking whom he might devour, must surely be a better housekeeper than formerly, as he is never seen abroad, even by an old woman.

From the Daemonologie we have made copious extracts, that our readers may have an idea of the days of 'langsyne,' when there was plenty of diels, witches, fairies, and water kelpies, all over the country. Those, therefore, who are anxious to know how affairs are managed in the 'kingdom of darkness,' and can rely on the word of a king for the truth of it, will be here amply gratified.

So, courteous reader, I bid thee farewell,

The Editor.

EXTRACTS
FROM
KING JAMES'S DAEMONOLOGIE,
CONCERNING
SORCERY AND WITCHCRAFT.

The First Entresse and Prentiship of them that give themselves to Witchcraft.

The persons that give themselves to witchcraft, are of two sorts, rich and of better accompt, poore and of baser degree. These two degrees answere to the passions in them, which the divell uses as meanes to entice them to his service; for such of them as are in great miserie and povertie, he allures to follow him, by promising unto them great riches and worldly commoditie. Such as though rich, yet burne in a desperate desire of revenge, he allures them by promises to get their turne satisfied to their hearts contentment. It is to be noted now, that that olde and craftie enemie of ours assailes none, though touched with any of these two extremities, except he first finde an entresse ready for him, either by the great ignorance of the person he deales with, joyned with an evill life, or else by their carelessnesse and contempt of God. And finding them in an utter despaire, he prepares the way by feeding them craftely in their humour, and filling them further and further with despaire, while hee finde the time proper to discover himself unto them. At which time, either upon their walking solitarie in the fieldes, or else lying pausing in their bed, but alwaies without the company of any other, hee, either by a voyce, or in likenesse of a man, inquires of them what troubles them, and promiseth them a suddaine and certaine way of remedie, upon condition, on the other part, that they follow his advise, and doe such things as he will require of them. Their mindes being prepared beforehand, they easily agree unto that demand of his, and syne sets another tryist where they may meete againe. At which time, before hee proceede any further with them, hee first perswades them to addict themselves to his service, which being easily obtained, he then discovers what he is unto them, makes them to renounce their God and baptisme directly, and gives them his marke upon some secret place of their bodie, which remaines soare unhealed while his next meeting with them, and thereafter ever insensible, howsoever it be nipped or pricked by any, as is daily prooved, to give them a proofe thereby, that as in that doing he could hurt and heale them, so all their ill and well doing thereafter must depend upon him; and, besides that, the intolerable dolour that they feele in that place where he hath marked them, serves to waken them, and not to let them rest, while their next meeting againe; fearing lest otherwaies they might either forget him, being as new prentises, and not well enough founded yet in that fiendly follie; or else remembering of that horrible promise they made him at their last meeting, they might skunner at the same, and presse to call it backe. At their third meetinge, hee makes a shew to be carefull to performe his promises, either by teaching them waies how to get themselves revenged, if they be of that sort, or else by teaching them lessons how by most vile and unlawfull meanes they may obtaine gaine and worldly commoditie, if they be of the other sort.

The Witches actions divided into two parts—The actions proper to their own persons—The forme of their Conventions and adoring of their Master.

Their actions may be divided into two parts; the actions of their owne persons, and the actions proceeding from them towards any other; and this division being well understood, will easily resolve what is possible to them to doe. For although all that they confesse is no lie upon their part, yet doubtlesly, in my opinion, a part of it is not indeede according as they take it to be, for the divell illudes the senses of these schollers of his in many things.

To the effect that they may performe such services of their false master as he employs them in, the devill, as God's ape, counterfeits in his servants this service and forme of adoration that God prescribed and made his servants to practise; for as the servants of God publikely use to conveene for serving of him, so makes he them in great numbers to conveene (though publikely they dare not), for his service. As none conveenes to the adoration and worshipping of God, except they be marked with his seale, the sacrament of baptisme; so none serves Satan, and conveenes to the adoring of him, that are not marked with that marke whereof I alreadie spake. As the minister sent by God teacheth plainely at the time of their publike conventions, how to serve him in spirit and trewth, so that unclean spirit, in his owne person, teacheth his disciples at the time of their conveening, how to worke all kind of mischiefe, and craves coumpt of all their horrible and detestable proceedings passed for advancement of his service: Yea, that hee may the more vilely counterfeit and scorne God, he oft times makes his slaves to conveene in these very places which are destinate and ordained for the conveening of the servants of God, (I meane by churches.) But this farre which I have yet said, I not onely take it to be trew in their opinions, but even so to be indeed; for the forme that he used in counterfeiting God amongst the Gentiles, makes me so to think; as God spake by his oracles, spake he not so by his? As God had as well bloodie sacrifices, as others without blood, had not he the like? As God had churches sanctified to his service, with altars, priests, sacrifices, ceremonies, and prayers, had he not the like polluted to his service? As God gave responses by Urim and Thummim, gave he not his responses by the intralles of beasts, by the singing of fowles, and by their actions in the aire? As God by visions, dreames, and extasies, revealed what was to come, and what was his