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AMatus Lusitanus shews that Physitians ought to know these Diseases,* 1.1 because such come to them for Cure.
I shall from Philosophers, Physiti∣ans, Lawyers, and Divines, take such things as concern us; and divide thi•• Tractate into four Chapters. 1. Whe∣ther there are Diseases from Witch∣craft? 2. How they come? 3. How they are known? 4. How they are cu∣red.
FIrst the word Fascination is to be ex∣plained, it comes from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to envy, because the Vulgar people suppose that envious people hurt others by their looks chiefly. It is a sort of in∣chantment by which through looks or by com∣mendations, not only infants and men, but also Lambs, Hens, Horses, and other beasts, and al∣so flourishing corn and plants are praised, till they are killed,* 1.2 or grow weak and feeble. This Witchcraft is extended also to other things, some fear when they eat g••eedily, and others look sted∣fastly upon them, and give part of their meat to them that so look upon them, saying, Do not be∣witch me. Some extend this to things without life.
Secondly, Fascination is not onely by sight, but by tongue and voice, of which the Latin Poet Virgil, Eclog. 7.
When thou art prais'd, let Baccar crown thy Head For evil tongues have Prophets murthered.
* 1.3This Pliny observed, writing that in Africa there are families of Witches, by whose praise and commendations hopeful things perish, trees grow dry, and infants die.
Hence I gather a threefold Fascination; the first is Poetical or Vulgar; the second is Philo∣sophical;
and the third Magical. The two first I deny, for the Poetical Witchcraft is fabulous, and delivered from hand to hand, rather supersti∣tiously then truly, according to which infants are said to be bewitched, and other things, only by the active look of the Witch, as when any one praised another, or looks malitiously upon him whom he hates: Mothers and Nurses hang A∣mulets about their childrens necks to prevent this. And the Poet Theotritus teacheth against this Fascination, That they should spit thrice in∣to their own bosomes that fear it.
Spit thrice in thy breast, And Witches detest.
I suppose this Fascination is not only fabulous but superstitious, and Divines have cursed the u∣sers and the allowers of it. And reason shews, that there is no force in this Fascination, for no∣thing is sent out of the eye that may carry it, be∣cause sight from the best Philosophers, is not by sending forth any thing from the eye, but by re∣ceiving of species into the eye; though another Poet hath writen thus.
I know not what eye Made my Lambs for to die.* 1.4
Certainly the horrid aspect of an ugly old woman may terrifie an infant, so that the humors being raised, they may complain as if displeased. So Tiberius the Emperor by a terrible look, as••••∣nisht a Soldier, and killed him with trembling, but this from the event, and therefore I con∣clude that this Witchcraft is plainly fabulous.
2. The Philosophical Witchcraft is not pro∣perly Fascination, but to speak properly a•• infe∣ction
or contagion, for one is hurt often times by anothers looks: so that Saying is true.
If ••hou on sore look with sound eyes, Infection from the same shall rise.
For the opinions of Avicen and Algaselis agree, that is, that no alteration can be made in another by sight, as it is meerly sight; but the alteration is made by a venemous quality that remains in t••e putrid humors, or in the distemper of him that beholds. This evil quality infects the air a∣bout it with its poyson, and one part of the air in••ects another, and so it comes to the eye to be infected; and this according to sound Philoso∣phy. But these being left, we shall come to the third kind of Fascination, which is our business.
INcantation and Veneficium signifie in general an action by which a man that hath made a League with the Devil, doth somthing above the course of Nature, by the help of the same Devil. These actions, and they that practise them, have divers names by the Latins, Incantationes, Vene∣ficia, Artes magicae; Inchantments, Poysoning, and Magick Arts, and they are called Incantatri∣ces Enchanters, Veneficae Poysoners, Maleficae evil Actors, Magi Magicians, Sagae, Lamiae, Striges, Witches of divers sorts.
The first are called Inchanters and Enchant∣ments. These are either Verses, good or bad: the
good verses or spells, or charmes are such as are used for curing diseases, as when they speak cer∣tainwords in the time they gather herbs to make them more powerful. The evil Charmes and Charmers are such as hurts men and beasts.
2. They are called Veneficae, because they gather poysons or hurtful herbs to do mischief.
3. They are called Maleficae, because they have a desire to hurt, by the Instrument of the Devil, either man or beast.
4. They are called Magi or Magicians which belongs not to them, for in the Scripture the Magi were three wise Kings that worshipt Christ at his birth▪ And somtimes it is used to signi∣fie such as are led by evil Angels; for it cannot be denied, in regard the mind of man is not to be satisfied with knowledg, that the Chaldaeans and Aegyptians when they could not understand all things they desired, sought to the Devil for aid, hence the name of a Magician is infamous, although those men do labor to destroy Diabo∣like operations by the strength of nature.
5. They are called Sagae from knowing much, these profess to know and do much, and from a league with the Devil, can raise Storms, and hurt man and beasts and corn. And for this purpose they use charmes, images and chara∣cters.
6. They are called Lamiae from the Heathen∣gods which could hurt or do good by the divers shapes they took: therefore because Witches in our daies feast and sport with Ghosts, and have also copulation with them, they are called La∣miae.
7. They are called Striges from a bird so cal∣led, which Poets say would by night take chil∣dren
out of their cradles: And because the Witches were thought to do the same they have that name. And these are the chief names that are given to such as from a contract with the Devil and by his help can do things above the strength of nature, whether this contract be ex∣press or plain, or implicite. They are such as are so mad, that forswearing the omnipotent Lord of all things, make a covenant with the Devil, and deliver themselves wholly to his po∣wer: and though some enter not into an express covenant with the Devil; yet they use those things that implicitly shew the same, namely characters, words, or the like, which are received from others who have been in covenant with the Devil.
THe question then is, whether it be so or no?
If any doubt it we have Eye-witnesses to prove it:* 1.5 And besides the reports of Iohn Langius of things done 1539. in the Bishop of Eistetens street, and the relations of Anthony Beni∣vensis in his Book of hidden causes of blood and diseases Chap. 8. who reports that a woman o•• six∣teen years old fell suddenly into a horrid skreek∣ing, & her belly so swelled, that she seem to have been eight months gone with child, and she was so taken with Convulsions, that her soals of her feet would touch her neck, and at length she vo∣mited wood, crooked nails, and Brass needles with wax and hair mixed in balls, and a piece of
bread so big that none could swallow it whole this she did often.
Cornelius Gemma mentioned another,* 1.6 of which he was an eye-witness, beyond all admiration, so that there is no doubting of this question.
Forestue reports that he saw a cloth, nails, bits of iron, hair, and bones vomited.* 1.7 And Francis Heidelshem page 186. reports that a melancho∣lick man vomited iron, bullets, gun-powder, and other strange things.
And what is more wonderful, some have lo•••• their privities by witchcraft,* 1.8 of which Baptista Codronchius, who saies a young man envied a young woman, and desiring to leave her, lost his privities. And when another woman had taught him to use fair words and promisses, and if need required, threatnings and force to compel her to restore them. He took her counsel, and at even∣ing in a convenient place found out his Mistriss, & when neither by prayers, nor any fair promi∣ses he could not perswade her, he put a towel a∣bout her neck, and almost choaked her; nor did he lose till she promised him help. Then she put her hand between his thighs, and took away the enchantment.
There are so many Histories to confirm this from credible Authors, that it would be tedious to relate all. And it is manifest every where that Witches have confessed before the Judges, that they have made some blind, others lame, others to have the Palsie, and others great pain, and to have caused many diseases. Hence it is manifest that diseases may come by Witchcraft.
FRom what hath been said, you may easily see the vain defense by Vuierus of Witches; he takes all these for fables, and cannot be brought to believe that there are Witches. And he sup∣poses that all things which Witches think they do, are meer dreams and Phantasmes: and he affirms that the fancy of Witches is onely delu∣ded by the Devil,* 1.9 so that they confess they have done, which they neither could, nor nature could suffer to be done: and he saies many other things which will fall of themselves by what shall be written hereafter.
TO decide this Controversie in short, we must do it by some conclusions.
The first is, It is the Witches purpose to hurt men by diseases, and many men have been so hurt. The Histories in Chap. 3. prove this conclusion: and Sprengerus hath many more in his hammer against Witches. And though Vuierus takes these for fables, yet History is not so rashly to be delu∣ded: that the Witches do act therein is manifest, because the instrumēts of Witchcraft being takē away, or the Witches burnt or dead, the patients
grow sound, and the charmes cease.
The second Conclusion, Although Witches de∣termine to hurt men, yet neither do it, nor can they do it. The Witches are not the first causes of such operations, but the Devil: the Witches are his work-fellows, at whose request by Gods permis∣sion, he afflicts men with such diseases. There∣fore the Devil and the Witch must agree to cause Witchcraft formally. We deny not but the De∣vil may in dreams suggest what the Witches may think true when awake, as appears by many hi∣stories in Baptista porta and Vuierus, as that of a woman which anointed her self and slept, and a∣waking, affirmed that she had been at Sea, and flew over mountains. There are many the like of women, which stirr'd not out of their bed that night, yet affirmed that they did wonders in strange places.
Moreover, it is pleasing to the Devil to have Witches obedient to him, and he perswades them that they may do good or hurt to whom they please: To this end he gives them instru∣ments, as pouders which may cause diseases or death, by putting them into meat or drink, or rubbing their bodies therewith; which if they cannot do, it will be sufficient to sprinkle them only upon their cloaths. To kill, it is a black pouder; to cause a disease, it is ash-coloured, sometimes red, to cure it is white, either to be sprinkled upon them, or to be given in meat or drink.* 1.10 Nicolaus Remigius proves this by divers Histories.
The third Conclusion, The Devil by Gods permission bringeth diseases by natural Cause••. For he well understands all the force of Sy••pathy, and what is good or bad for a mans ••ea••••h. But
how are these diseases brought upon men? If the disease be in the humors, the Devil by the command of the Witch moveth the internal cau∣ses, especially melancholy, and so causeth melan∣choly diseases; therefore ••he rejoyceth at the disposition of Epilepticks, and gets into them: for first he gathers all the black choller together, and then moves it, and sends the smoak of it in∣to the cells of the internal senses, and if they be sharp as usually they are, it causeth the Falling-sickness, when he gathers a thick slimy matter into the inward substance of the nerves he cau∣seth a Palsie, deafness and blindness, by putting evil excrements into the Organs.: oftentimes ha∣tred and love and other passions. Hence the Poet.
Thou makest the dearest brothers for to jarr.
That he may hurt speedily, he taketh the spi∣ritual substance of the blood, and purgeth it, and separateth it from the gross. Or he makes a quin∣tessence of poysons, as Chymists do of Gold, and with that infects the vital spirits, which works so strongly that it cannot be overcome by natu∣ral means and causeth death certainly.
It is wonderful what he doth by Witches to disturb wedlock, to hinder propagation of man∣kind, to which he is a deadly enemy, this is cal∣led, the tying of the point, this he doth by pro∣hibiting the breeding of seed, or hindering of erection of the yard, while it drieth and wil not be spent. He doth the same to women by ma∣king a preternatural disease in their privities, so that they cannot receive a man.
To this are referred the Philtres or Love po∣tions which may cause Lechery, but cannot cause the love of any particular man, but instead of
love causeth madness, * 1.11 of which see Martin Del∣rio, and of which the Poet.
In threefold colours knit three knots, and cry (O Amarillis) Venus knots I tie.
The fourth conclusion. Somtimes the Devil without causes and natural means in mans body, hurts men only by his own power and sudden vio∣lence at the request of the Witch.
For the Witch wil not do it her self for fear of discovery or the like, but commits the whole matter to the Devil, and what she commands he presently doth. This is plain from a story in Nicolas Remigius, that one cursed another that wronged him,* 1.12 and he was taken up with a wind, and thrown down again, and made lame of one leg, so that he could not go; this he told the Shepheards that brought him home. He mentions two other Stories which clear the truth of this.
The ••ifth conclusion. Somtimes the Devil de∣ludes men and perswades them to diseases they have not. This is proved Chap. 3. out of Baptista Co∣dronchius concerning the taking off of the privi∣ties; for it is not in the Devils power to restore members when taken off.
The sixth Conclusion. Although diseases and o∣ther evils which Witches think they lay upon men come from the Devil as the imediate cause, and the Witch doth nothing; yet are they in fault, by rea∣son of their covenant with the Devil, that hurts men at their request, and by reason of their will to hurt, they are gulty of it. This is contrary to Uverius who defending Witches, as in Chap. 4. we shew∣ed, saith That what the Witches do is but a phansie and meer delusion, and whatsoever is
spoken of contracts with the Devil from the best Authors. It is a wonder I cannot conceive how a christian should so cast off all piety, that he should forget his Creator and Redeemer, and his Covenant with them in Baptism and go into the Devils waies, and profess himself an open e∣nemy to his Creator and Lord who can present∣ly destroy him in Hell fire, and joyn himself to the enemy of mankind the Devil: This hath been and is yet done, as appears by many Hi∣stories and confessions of Witches without tor∣ments.
And how can these be meer Phantasms when the Witches have marks of their slavery which they willingly sufferred to be made by the Devil upon their bodies, visible to all mens eyes. And it is plain that the Devil made them, for if you prick them with needles they feel no pain, nor do they bleed the least drop, as Nicolas Remigi∣us affirms by Histories.
* 1.13The sixth Conclusion. Though the power of the Devil be great, yet he can hurt none by the Witches power with him but by Gods permission. This is manifest from the history of Iob, whom the Devil never afflicted without Gods consent and permission. 2. The Gospel shews that he could not enter into the Swine or hurt them without Gods permission, nor doth a hair fall frō the head without Gods will and permission. Therefore the Devil promiseth to do what th•• Witch commands him, they cannot have their desire except God permit.* 1.14 And Bodinus writes there are not two in a hundred that witchcraft can hurt. And it is known to be true from the voluntary confe••sion of Witches.
IT is very hard to know these diseases, and we must be very industrious to discover them. This is because the Devil doth so warily get into natural causes that it is not easily discerned, what comes from natural causes and what from the Devil. Fernelius gives an example of this in a young Knight which had a shaking and Con∣vulsion by fits; which by divers remedies given for some months could not be removed, but in the third month the Author of the disease was known, by voices and unusual words and sen∣tences, Greek and Latin, which was the Devil,* 1.15 and more plainly when he discovered the secrets of those that stood by, and of the Physitians, scoffing at them for their vain medicines, by which they had almost killed the party.
The first sign then is of diseases from the De∣vil, when practised Physitians doubt of the signs, and cannot satisfie themselves, and all things are given in vain and to no purpose.
Another sign is, because ordinary diseases come by degrees and have their times and sea∣sons, and come to their state, but these are in their vigor without any apparent causes.
Thirdly they have extraordinary symptoms and convulsions, no cause aforegoing that ap∣pears: some say that if the Witch comes to see the Patient he is worse, and trembles or is other∣wise altered: but the certain sign is when a knife or a needle, or the like is ••o ••i••ed or purged forth, or come from ulcers t••at breed not natu∣rally in the body.
Some have another sign which to me is super∣stitious, they wash the Patient with the decocti∣on of Vervain, and if nothing be sound in the decoction, or its colour not changed, they say there is no Witchcraft: but if many of his hairs be found in it, it is a sign of Witchcraft, this I say is superstitious though Vervain is common∣ly thought to discover Witchcraft.
One think I suppose proves Witchcraft when married people formerly loving very well, hate one another without any evident cause.
There are many Histories to confirm this.
From whence we may gather this Prognostick. That all diseases from Witchcraft are long and uncurable but by the great mercy of God.
I Can say nothing to this certainly, nor can heathenish medicines please me that are used against it, as that of Rhamnus whose branches in the windows or doors they say defend from Witchcraft:* 1.16 Nor doth Lions foot take away the force o•• Love-potions: Nor a Horse-shoe nailed to a Threshold, nor a thousand other things which are used against Witchcraft, for how can these being natural drive away diseases which are caused by the Devil, who is without a body and hath no organs of sense, and therefore can neither be touched with natural bodies nor can be either pleased or disturbed thereby. Al∣though we wll not deny that God who is above all nature, can give power to natural things to work upon incorporeal.
Nor is it lawful for a Christian by any means to go to any Witch, and pray her or perswade her that she hurt not, or that she should take a∣way any mischief done; for so he should pray to the Devil who did the mischief, and not the Witch, as I shewed at large.
It remains therefore that we only turn to Al∣mighty God heartily, and implore the good An∣gels his Ministers, to defend us from those evils which the Devil besets us with both sleepin•• and waking.
ALbeit Witches promise to cure such disea∣ses by Words, Characters, Inchantments and Adjurations: yet these and the like have no force, as we shewed, against Paracelsus and others which we shall not farther declare.* 1.17 And since it is certain, that the Devil chiefly causeth these e∣vils, it is wicked and unbeseeming a Christian, to desire any thing from him who is the impla∣cable enemy of mankind.
Concerning this, there are two questions: first, Whether it is lawful upon suspicion of ••itchcraft, to ask or compel Witches to remove ••itchcraft and dis∣eases which they, or others have caused?
O•• this there are divers opinions, and they desire to resolve it by divers distinctions, which well examined, I think thus: He that desireth by force to compel a Witch to cure a disease, be∣lieves in, and hopes for help from the Devil, which he should seek from the Lord, who severe∣ly
prohibited asking counsel of Magicians. The Soul (saith he) in Leviticus that goes after Witches or Soothsayers,* 1.18 I will set my Face against, and cut him off from the midst of my People. Hence St. Chrysostome writes, That a Christian had better die then redeem his life by bondage to the Devil.* 1.19 For there are other remedies, and the Devil is not stronger then God: and though there be no hope of life, it is better to die, then to be cured by sin; for the Salva••i••n of the Soul is better then the health of the body. And the Glory of God which by so doing is neglected, is to be preferred be∣fore all things.
Another Question is, Whether it be lawful to sear••h into any means or instruments used by Witches to cause diseases, and to remove them when found, burn them or any waies destroy them?
This Question little concerns Physick, of which see Martin Delrio, that decides the reasons on both sides very well, and confirms his own judgment by Histories: but we shall speak of things more profitable.
THerefore it is not lawful to seek help from the Devil or Witches, because we have law∣ful mea••s sufficient, na••ely Natural and Divine: of Divine we shall speak in the Chap∣ter following; in this only of the Natural.
And since in Part IX. Chap. 1. we shewed three sorts of Witchcraft, namely Poetical or Vulgar, Philosophical, and Magick. The Poe∣tical is no waies Witchcraft. The second which
is Philosophical, comes by natural causes, som∣times with the Devil concurring, who corrupts and alters the constitution o•• the body (God so permitting) that he may please the Witches that desire it of him▪ Diseases so caused, may be wel cured by natural remedies, but not simply; for in such diseases there are two causes namely Na∣tural and Diabolical, and if the Devil cease no•• to act or hurt, there can be no perfect cure.
The Natural medicines are twofold, either such as evacuate foul humors, which the Devil useth to cause diseases, or Alterers and Antido∣tes which are against the dispositions brought in by the Devil. For Evacuation Vomits are good••punc; for Experience shews that stubborn diseases, whose cause is in the stomach mesentery, and a∣bout the liver and spleen▪ which could not be e∣vacuated by ordinary purging, have been cured by Vomits. And so Ruland cured Diabolical diseases, and it is observed that some have been so cured that have vomited knives, hair, glass, and the like with putrid humors▪ But let the vo∣mit be proper, and Purges must not be neglect∣ed▪
Also use Alterers and Antidotes, external and internal; the internal are mentioned, as Herb True-love, round Birthwort and long, St. Iohns∣or ••, and many others.
The outward are Oyntments, and Fumes, and Baths, as Oyntment of Viscus Colurus or Misle∣to, experienced in a Maid bewitched▪* 1.20 thus made
Take Dogs grease four ounces, Bears grease eight ounces, Capons grease twenty four ounces, Viscus Colurus Mislero green three branches, cut and bruise them till they are moist, Wood-leaves and berries, 〈◊〉〈◊〉 is them all into a glass; set it in the Sun nine weeks,
and you shall have a green Balsom;* 1.21 with theis b••dies bewit••hed, especially in the pained parts & the joynts are to be anointed, and the patient shall be cured, it is a certain Experiment.
The Ancient and Modern Physitians used Fumes of Bayes, Rue, St. Iohn wort, Sage, Rose∣mary, Roses, Wood aloes, Asphalium. Sanders, Ci∣tron peels, Frankincense, Mastich, Storax Calamite, Labdanum, Musk, Sulphur which strengthen the heart and brain, and discuss malign••nt and cold humors.
Baths do both, by insensible Evacuation and altering, in which boyl Rue, St. Iohns-wort, Mug∣wort, Vervain, Palma Christi, and the like men∣tioned.
But these are mixed without Superstition or Ceremony, pronouncing of words, and the like, and we must trust only to Natural means, and leave the rest to God.
BEcause the Devil can hinder the force of na∣tural things, if God permit, we must have recourse to a Divine Cure, not only in diseases from Witchcraft, but also in all the calamities of this miserable life. And for this cause, for the prevention and cure of these diseases the Church which is the Spouse of Christ, hath constituted Exor••ist••, which every one knows have power in this thing: ther••fore we must put our whole confidence in God, & call upon him by a firm & sincere Faith; yet we must take heed least under the shew of a Divine Cure, any thing be done
supe••stitiously, or against the Honor of God.
It is good against the same to appoint a Peri∣grination to a Holy place, that we may obtain that by the Merits of the Saints, which we can∣not immediately by our selves obtain from God. This is approved by daily experiēce amōg Chri∣stians and true Catholicks: therefore to him be
Cent. 6. cura. 87
Arist. sect. 20. c. 34. probl.
Lib. 7. c. 2.
Virg. in Egl••gis.
Lib. 1. epist 38.
Lib. 2. de divi. nat. car.
Lib. 18. obser. 16. in scho.
Lib. 3. de mor. vexe. c. 5.
Lib. de la∣miis c. 5.
Daemono∣sag. lib. 1. lib. 1. c. 2.
Lib. dis∣guis magi••. 3.
Lib. dem••∣nola. saga. c. 12.
Demono¦sag. lib. l. cap. 5.
Mag. de∣mon. lib. 2. c. 28.
2. de aba. re. caus. c. 16.
Dios. lib. 1. c. 104.
Libro de cons. & dissen.
Levit. 20. vers. 6.
Homi. 8. in epist. ad Coloss.
Henr. ab Hoer. in obs. med. raris obs. 8.
••o Con∣••er all ••firmities ••udy my ••nnertus, ••laterus, ••overius, ••artholi∣••us and ••iolanus, of the last ••ditions.