Scot's Discovery of vvitchcraft proving the common opinions of witches contracting with divels, spirits, or familiars ... to be but imaginary, erronious conceptions and novelties : wherein also, the lewde unchristian all written and published in anno 1584, by Reginald Scot, Esquire.

THE xvj. Booke.

CHAP. I.

A conclusion, in manner of an epilogue, repeating ma∣ny of the former absurdities of witchmongers conceipts, confutations thereof, and of the autho∣rity of James Sprenger and Henry Institor in∣quisitors and compilers of M. Mal.

HItherto you have had delivered unto you, that which I have conceived and gathered of this matter. In the substance and principall parts whereof I can see no dif∣ference among the writers hereupon; of what coun∣try, condition, estate, or religion so ever they be; but I find almost all of them to agree in unconstancy, fables, and impossibilities; scratching out of M. Mal. the substance of all their arguments: so as their authors being disapproved, they must coine new stuffe, or go to their grandams maids to learne more old wives tales, whereof this art of witchcraft is contrived. But you must know that Iames Sprenger, and Henry Institor, whom I have had occasion to alledge many times were copartners in the composition of that profound and learned booke called Malleus Maleficarum,* 1.1 and were the greatest doctors of that art: out of whom I have gathered matter and absurditie enough, to confound the opinions conceived of witchcraft; although they were allowed inquisitors and assigned by the pope, with the authority and commendation of all the doctors of the university of Collen, &c. to call before them, to emprison, to condemne, and to execute witches; and finally to seaze and confiscate their goods.

These two doctors, to maintaine their credit, and to cover their in∣juries, have published those same monstrous lies, which have abused all Christendome, being spread abroad with such authority, as it will be hard to suppresse the credit of their writings, be they never so ridiculous and false. Which although they maintaine and stir up with with their owne praises;* 1.2 yet men are so bewitched, as to give credit unto them. For proof whereof I remember they write in one place of their said book, that by rea∣son of their severe proceedings against witches, they suffered intolerable assaults, specially in the night, many times finding needles sticking in their biggens, which were thither conveyed by witches charmes: and through their innocency and holinesse (they say) they were ever miracu∣lously preserved from hurt. Howbeit they affirm that they will not tell all that might make to the manifestation of their holinesse: for then should their owne praise stink in their owne mouths. And yet God knoweth their whole book containeth nothing but stinking lies and popery. Which groundwork and foundation how weak and wavering it is, how unlike to continue, and how slenderly laid, a child may soone discerne and perceive.

CHAP. II.

By what means the common people have been made beleeve in the mi∣raculous workes of witches, a definition of witchcraft, and a descrip∣tion thereof.

THe common people have been so assotted and bewitched, with whatsoe∣ever poets have faigned of witchcraft, either in earnest, in jest, or else in derision; and with whatsoever lowd liers and couseners for their plea∣sures herein have invented, and with whatsoever tales they have heard from old doting women, or from their mothers maids, and with what∣soever the grandfoole their ghostly father, or any other morrow masse priest had informed them; and finally with whatsoever they have swal∣lowed up through tract of time, or through their owne timerous nature or ignorant conceipt, concerning these matters of hags and witches: as they have so setled their opinion and credit thereupon, that they think it herefie to doubt in any part of the matter; specially because they find this word witchcraft expressed in the scriptures; which is as to defend praying to saints, because Sanctus, Sanctus, Sanctus is written in •••• Deum.

* 1.3And now to come to the definition of witchcraft, which hitherto I did defer and put off purposely: that you might perceive the true nature there∣of, by the circumstances, and therefore the rather to allow of the same, seeing the variety of other writers. Witchcraft is in truth a cousening art, wherein the name of God is abused, prophaned, and blasphemed, and his power attributed to a vile creature. In estimation of the vulgár people,* 1.4 it is a supernaturall work, contrived between a corporall old wo∣man, and a spirituall divell. The manner thereof is so secret, mysticall,

and strange, that to this day there bath never been any credible witnesse thereof. It is incomprehensible to the wise, learned or faithfull, a pro∣bable matter to children, fools, melancholick persons and papists. The trade is thought to be impious.* 1.5 The effect and end thereof to be some∣times evill, as when thereby man or beast, grasse, trees, or corn, &c. is hur••; sometimes good, as whereby sick folks are healed, theeves bewray∣ed, and true men come to their goods, &c. The matter and instru∣ments wherewith it is accomplished,* 1.6 are words, charmes, signes, images, characters, &c. The which words although any other creature doe pro∣nounce, in manner and form as they doe, leaving out no circumstance requisite or usuall for that action; yet none is said to have the grace or gift to perform the matter, except she be a witch, and so taken, either by her own a consent, or by others imputation.

CHAP. III.

Reasons to prove that words and characters are but bables, and that witches cannot doe such things as the multitude supposeth they can, their greatest wonders proved trifles, of a young gentleman cousened.

THat words, characters, images, and such other trinkers, which are thought so necessary instruments for witchcraft (as without the which no such thing can be accomplished) are but bables, devised by couseners, to abuse the people withall; I trust I have sufficiently proved. And the same may be further and more plainly perceived by these short and com∣pendious reasons following.

First,* 1.7 in that the Turks and infidels, in their witchcraft, use both other words, and other characters than our witches doe, and also such as are most contrary. In so much as, if ours bee•• bad, in reason theirs should be good. If their witches can doe anything, ours can doe nothing. For as our witches are said to renounce Christ, and despise his sacraments; so doe the other forsake Mahomet and his laws, which is one large step to christianity.

It is also to be thought,* 1.8 that all witches are couseners; when mother Bungie, a principall witch, so reputed, tryed, and condemned of all men, and continuing in that exercise and estimation many years, (having cou∣sened and abused the whole realm, in so much as there came to her, witch∣mongers from all the furthest parts of the land, she being in divers books set out with authority, registred and chronicled by the name of the great witch of Rochester, and reputed among all men for the chief ringleader of all other witches) by good proof is ••ound to be a meer cousener; con∣fessing in her death bed freely, without compulsion or inforcement, that her cunning consisted only in deluding & deceiving the people: saving that shee had (towards the maintenance of her credit in that cousening trade) some sight in physick and surgery, and the assistance of a friend of hers,

called Heron, a professor thereof. And this I know, partly of mine owne knowledge, and partly by the testimony of her husband, and others of credit, to whom (I say) in her death bed, and at sundry other times she protested these things; and also that she never had indeed any materiall spirit or divell (as the voice went) nor yet knew how to work any super∣naturall matter, as she in her life time made men beleeve shee had and could doe.

The like may be said of one T. of Canterbury, whose name I will not literally discover, who wonderfully abused many in these parts, making them think he could tell where any thing lost b••came; with divers o∣ther such practises, whereby his fame was far beyond the others. And yet on his death bed he confessed, that he knew nothing more then any o∣ther, but by sleight and devices, without the assistance of any divell or spirit, saving the spirit of cousenage: and this did he (I say) pro∣test before many of great honesty, credi••, and wisdome, who can witnesse the same, and also gave him good commendations for his godly and ho∣nest end.

Again, who will maintaine, that common witchcrafts are not cousen∣ages, when the great and famous witchcrafts, which had stolne credit not only from all the common people, but from men of great wisdome and authority, are discovered to be beggerly sleights of cousening varlots? Which otherwise might and would have remained a perpetuall objection against me. Were there not * 1.9 three images of late years found in a dung∣hill, to the terrour and astonishment of many thousands? In so much as great matters were thought to have been pretended to be done by witch∣craft. But if the Lord preserve those persons (whose destruction was doubted to have been intended thereby) from all other the lewd practi∣ses and attempts of their enemies; I feare not, but they shall easily withstand these and such like devises, although they should indeed be pra∣ctised against them. But no doubt, if such bables could have brought those matters of mischief to passe, by the hands of traitors, witches, or papists; we should long since have been deprived of the most excellent jewell and comfort that we enjoy in this world. Howbeit, I confesse, that the fear, conceipt, and doubt of such mischievous pretenses may breed inconveni∣ence to them that stand in awe of the same. And I wish, that even for such practises, though they never can or doe take effect, the practisers be punish∣ed with all extremity; because therein is manifested a traiterous heart to the Queen, and a presumption against God.

* 1.10But to return to the discovery of the foresaid knavery and witchcraft. So it was that one old cousener wanting mony, devised or rather practi∣sed (for it is a stale devise) to supply his want, by promising a young Gentleman, whose humor he thought would that way be well served, that for the sum of forty pounds, he would not fail by his cunning in that art of witchcraft, to procure unto him the love of any three women whom he would name, and of whom he should make choice at his pleasure. The young Gentleman being abused with his cunning devices, and too hastily yeelding to that motion, satisfied this cunning mans demand of money. Which, because he had it not presently to disburse, provided it for him at the

hands of a friend of his. Finally, this cunning man made the three pup∣pets of wax, &c. leaving nothing undone that appertained to the cou∣senage, untill he had buried them, as you have heard. But I omit to tell what adoe was made hereof, and also what reports and lies were bruited; as what white dogs and black dogs▪ there were seene in the night season passing through the watch, mawgre all their force and preparation against them, &c. But the young Gentleman, who for a little space remained in hope mixed with joy and love, now through tract of time hath those his felici∣ties powdered with doubt and despaire. For in stead of atchieving his love he would gladly have obtained his mony. But because he could by no means get either the one or the other (his money being in hucksters handling, and his sure in no better forwardnesse) hee revealed the whole matter, hoping by that means to recover his money; which he neither can yet get again▪ not hath payed it where he borrowed. But till triall was had of his simplicity or rather fully herein, he received some trouble himselfe, here∣about though now dismissed.

CHAP. IIII.

Of one that was so bewitched that he could read no Scriptures but ca∣nonicall, of a divell that could speak no Latine a proof that witch∣craft is flat cousenage.

HEre I may aptly insert another miracle of importance,* 1.11 that happened within the compasse of a childes remembrance, which may induce any reasonable body to conceive, that these supernaturall actions are but fa∣bles and cousenages. There was one, whom for some respects I name not, that was taken blind, deaf, and dumb; so as no Physitian could help him: That man (forsooth) though he was (as is said) both blind, dumb and deaf, yet could he read any canonicall Scriptures; but as for apo∣crypha, hee could read none:* 1.12 wherein a Gods name consisted the miracle. But a leaf of apocrypha being extraordinarily inserted among the canonicall scriptures, he read the same as authentick; wherein his knavery was bewrayed. Another had a divell, that answered men so all questions, Mary her divell could understand no Latine, and so was shee (and by such meanes all the rest may be) bewrayed. In∣deed our witching writers say, that certaine divels speake onely the language of that countrey where they are resiant, as French, or En∣glish, &c.

Furthermore in my conceipt, nothing proveth more apparently that witchcraft is cousenage, and that witches instruments are but ridiculous bables, and altogether void of effect; than when learned and godly Di∣vines in their serious writings, produce experiments as wrought by witches, and by divels at witches commandements: which they expound by mira∣cles, although indeed meer trifles. Whereof they conceive amisse, being overtaken with credulity.

CHAP. V.

Of the divination by the sive and sheers, and by the book and key, Hemingius his opinion thereof confuted, a bable to know what is a clock, of certain jugling knacks, manifold reasons for the over∣throw of witches and conjurors, and their cousenages, of the divels transformations, of Ferrum candens, &c.

TO passe over all the fables, which are vouched by the popish doctors, you shall heare the words of N. Hemingius,* 1.13 whose zeal and learning otherwise I might justly commend: howbeit I am sorry and ashamed to see his ignorance and folly in this behalf Neither would I have bewrayed it, but that he himself, among other absurdities concerning the mainte∣nance of witches omnipotency, hath published it to his great discredit. Popish priests (saith he) as the Chaldaeans used the divination by sive and sheeres for the detection of theft, doe practise with a psalter and a key fa∣stened upon the 49. psalme, to discover a theef, and when the names of the suspected persons are orderly put into the pipe of the key, at the reading of these words of the psalme [If thou sawest a theef thou 〈◊〉〈◊〉 consent unto him] the book will wagge and fall out of the fingers of them that hold it, and he whose name remaineth in the key must be the theef.* 1.14 Hereupon Hemingius inferreth, that although conjuring priests and witches bring not this to passe by the absolute words of the psalm, which tend to a far other scope; yet satan doth nimbly, with his invisible 〈◊〉〈◊〉, give such a twitch to the Book, as also in the other case to the sive and the sheers, that down-fals the book and key, sive and sheeres, upstarts the 〈◊〉〈◊〉, and away runneth the divell laughing, &c.

But alas, Hemingius is deceived, as not perceiving the conceipt, or rather the deceipt thereof. For where he supposeth those actions to be miracu∣lous, and done by a divell; they are in truth meer bables wherein coe••••∣steth not so much as legierdemaine. For every carter may conceive the sleight hereof; because the book and key, sive and sheeres, being stayed up in that order,* 1.15 by naturall course of necessity must within that space (by means of the air, and the pulse beating at the fingers end) turn and fall down. Which experience being known to the witch or conjuror, she or hee doe form and frame their prophefie accordingly; as whosoe∣ver maketh proofe thereof shall manifestly perceive it. By this 〈◊〉〈◊〉 practise, or experience, you shall know what it is a clock, if you 〈◊〉〈◊〉 between your finger and your thumb a thred of six or seven inches long unto the other end whereof is tyed a gold ring, or some such like things in such sort as upon the beating of your pulse, and the moving of the ring, the same may strike upon either side of a goblet or glasse. The•••• things are (I confesse) witchcraft, because the effect or event proceeded not of that cause which such couseners say, and others beleeve they do. As when they lay a medicine for the ague. &c. to a childs wrists, they also 〈…〉〈…〉 vertue whereof (they say)

the child is healed; whereas indeed the medicine only doth the feat. And this is also a silly jugglers knack, which wanteth legierdemaine, whom you shall see to thrust a pinne, or a small knife, through the head and brain of a chicken or pullet, and with certaine mysticall words seeme to cure him; whereas, though no such words were spoken, the chicken would live, and doe well enough; as experience teacheth and declareth.

Again, when such as have maintained the art and prosession of conju∣ring, and have written thereupon most cunningly, have published recan∣tations, and confessed the deceipts thereof,* 1.16 as Co••nelius Agrippa did, why should we defend it? Also, when heathen princes, of great renown, autho∣rity, and learning, have searched with much industry and charge, the knowledge and secrecy of conjuration and witchcraft, and finally found by experience all to be false and vain that is reported of them, as Nero, Iulianus apostata, and Valence did; why should we seek for further triall, to prove witchcraft and conjuration to be cousenage?

Also, when the miracles imputed unto them, exceed in quantity, quali∣ty and number, all the miracles that Christ wrought here upon earth, for the establishing of his Gospell, for the confirmation of our faith, and for the advancement of his glorious name; what good christian will beleeve them to be true? And when Christ himselfe saith; The works that I doe, no man else can accomplish; why should we think that a foolish old wo∣man can doe them all, and many more?

Also, when Christ knew not these witches, nor spake one word of them in all the time of his being here upon earth, having such nec••ssary occa∣sion (if at leastwise they with their familiars could doe as he did by the spirit of God, as is constantly affirmed) why should we suppose that they can doe as they say, but rather that they are deceivers? When they are fain to say, that witches wrought not in that art, all those thirty three yeeres that Christ lived, and that there were none in Iobs time, and that the cou∣sening oracles are now ceased; who seeth not that they are witlesse, and madde fooles that maintaine it? When all the mischiefs are accomplish∣ed by poysons and naturall means, which they affirm to be brought to passe by words,* 1.17 it manifesteth to the world their cousenage. When all the places of Scripture, which witchmongers allow for the proof of such witches, are proved to make nothing for their purpose, their own fables and lies deserve small credit. When one of the chief points in controver∣sie; to wit, execution of witches, is grounded upon a false translation; namely, You shall not suffer a witch to live (which is in Latine Venesicam non vetinebitis in vita) where the word in every mans ear soundeth to be a poisoner, rather than a worker of miracles, and so interpreted by the seventy interpreters, Iosephus, and almost all the Rabbins which were He∣brews born: why should any of their interpretations or allegations be tru∣sted, or well accompted of? When working of miracles is ceased, and the gift of prophesie also; so as the godly, through invocation of the holy spirit, cannot perform such wonderfull things, as these witches and con∣jurors by the invocation of divels and wicked spirits undertake, and are said to doe; what man that knoweth and honoureth God will be so in∣fatuate

as to beleeve these lies and so prefer the power of witches and di∣vels before the godly indued with Gods holy spirit? When many prin∣ted bookes are published, even with authority, in confirmation of such miracles wrought by those couseners, for the det••ction of witchcrafts and in fine all is not onely sound false, and to have been accomplished by cou∣senage, but that there hath been therein a set purpose to defame honest matrones, as to make them be thought to be witches: why should we be∣leeve; Bodin, M. Mal. &c. in their cousening tales and fables? When they say that witches can flie in the air, and come in at a little coane, or a hole in a glasse window, and steal away sucking children, and hurt their mo∣thers; and yet when they are brought into prison, they cannot escape out of the grate, which is far bigger: who will not condemne such accu∣sations or confessions to be frivolous, &c? When (if their assertions were true) concerning the divels usuall taking of shapes, and walking, talking, conferring, burting, and all manner of dealing with mortall creatures, Christs argument to Thomas had been weak and easily answered;* 1.18 yea the one halfe, or all the whole world might be inhabited by divels, every poor mans house might be hired over his head by a divell, he might take the shape and favour of an honest woman, and play the witch; or of an honest man and play the theef, and so bring them both, or whom he list to the gallows▪ who seeth not the vanity of such assertions? For then the di∣vell might in the likenesse of an honest man commit any criminall of∣fense; as Lavater in his nineteenth chapter De spectris, reporteth of a grave wise magistrate in the territory of ••igurie, who affirmed; that as hee and his servant went through certain pastures, he espyed in the morning, the divell in likenesse of one whom he knew very well, wickedly dealing with a mare.* 1.19 Upon the sight whereof he immediately went to that fellowes house, and certainly learned there, that the same person went not out of his chamber that day. And if he had not wisely bolted out the matter, the good honest man (saith he) had surely beene, cast into prison, and put on the rack, &c.

The like story we read of one Cunegunda, wife to Henry the second em∣peror of that name,* 1.20 in whose chamber the divell (in the likenesse of a youngman, with whom she was suspected to be too familiar in court) was often seen coming in and out. Howbeit, she was purged by the tryall Candentis ferri, and proved innocent; for she went upon glowing iron unhurt,* 1.21 &c. And yet Salomon saith; May a man carry fire in his bo∣some, and his clothes not be burned? Or can a man goe upon coal••, and his feet not scortched? And thus might the divell get him up into every pulpit, and spread heresies, as I doubt not, but he doth in the mouth of wicked preachers, though not so grossely as is imagined and reported by the papists and witchmongers. And because it shall not be said that I ••••∣lie them, I will cite a story credibly reported by their cheefest doctours; namely Iames Sprenger,* 1.22 & Henry Iustitor, who say as followeth, even word for word.

CHAP. VI.

How the divell preached good doctrine in the shape of a priest, how he was discovered, and that it is a shame (after confutation of the greater witchcrafts) for any man to give credit to the lesser points thereof.

ON a time the divell went up into a pulpit, and there made a very ca∣tholick sermon: but a holy priest comming to the good speed, by his holinesse perceived that it was the devill. So he gave good ear unto him, but could finde no fault with his doctrine.* 1.23 And therefore so soon as the sermon was done, he called the divell unto him, demanding the cause of his sincere preaching; who answered: Behold I speak the truth, know∣ing that while men be hearers of the word, and not followers, God is the more offended, and my kingdome the more inlarged. And this was the strangest device (I think) that ever any divell used: for the apostles them∣selves could have done no more. Againe, when with all their familiars, their ointments, &c. whereby they ride invisibly, nor with all their charmes, they can neither convey themselves from the hands of such as lay wait for them; nor can get out of prison, that otherwise can goe in and out at a mouse hole; nor finally can save themselves from the gal∣lowes, that can transubstantiate their owne and others bodies into flies or fleas, &c. who seeth not, that either they lye, or are belyed in their mi∣racles; when they are said to transfer their neighbours corne into their owne ground, and yet are perpetual beggers, and cannot inrich themselves, either with money or otherwise: who is so foolish as to remain longer in doubt of their supernaturall power? When never any yet from the be∣ginning of the world till this day, hath openly shewed any other trick, conceipt, or cunning point of witchcraft, than legierdemaine or cousenage: who will tarry any longer for further tryall? when both the common law and also the injunctions doe condemne prophesying, and likewise false miracles, and such as beleeve them in these dayes: who will not be afraid to give credit to those knaveries? When hereby they make the divell to be a god that heareth the prayers, and understandeth the mindes of men: who wil not be ashamed, being a christian, •••• be so abused by them? When they that doe write most frankly of these matters, except lying Sprenger and Institor, have never seen any thing herein; insomuch as the most credible proof that Bodin bringeth of his wonderfull tales of witchcraft,* 1.24 is the report of his host at an alehouse where he baited: who will give further ear unto these incredible fables? When in all the new testament, we are not warned of these bodily appearances of divels, as we are of his other subtilties, &c. who will be afraid of their bugs? When no such bargain is mentioned in the scriptures, why should we be∣leeve so incredible and impossible covenants,* 1.25 being the ground of all witchmongers religion, without the which they have no probability in the rest of their foolish assertions? When as, if any honest mans consci∣ence be appealed unto, he must confesse he never saw tryall of such witch∣craft

or conjuration to take effect, as is now so certainly affirmed: what conscience can condemne poor soules that are accused wrongfully, or b••∣leeve them that take upon them impiously to doe or work those impossib•••• things? When the whole course of the scripture is utterly repugnant to these impossible opinions, saving a few sentences, which neverthelesse rightly understood, relieve them nothing at all: who will be seduced by their fond arguments? When as now that men have spied the knavery of oracles, and such pelfe, and that there is not one oracle in the world remaining; who cannot perceive that all the residue heretofore of these devices, have been cousenages, knaveries, and lies? When the power of God is so impudently transferred to a base creature, what good christian can abide to yeeld unto such miracles wrought by fooles? When the old women accused of witchcraft, are ut••erly insensible, and unable to say for themselves; and much lesse to bring such matters to passe, as they are accused of: who will not lament to see the extremity used against them? When the foolisher sort of people are alwaies most mistrustfull of hurt by witchcraft, and the simplest and dotingest people mistrusted to doe the hurt: what wise man will not conceive all to be but folly? When it were an easie matter for the divel, if he can do as they affirme, to give them great store of money, and make them rich, and doth it not; being a thing which would procure him more disciples than any other thing in the world;* 1.26 the wise must needs condemne the divel of folly, and the witches of peevishnesse, that take such paines, and give their souls to the di∣vel to be tormented in hell fire, and their bodies to the hangman to be trussed on the gallowes, for nichels in a bag.

CHAP. VII.

A conclusion against witchcraft, in manner and forme of an in∣duction.

* 1.27BY this time all Kentishmen know (a few fooles excepted) that Rob•••• good fellow is a knave. All wisemen understand that witches miracu∣lous enterprises, being con••••••ry to nature, probability and reason, are void of truth or possibility▪ All protestants perceive, that popish charmes, conjurations, execrations, and benedictions are not effectual, but be toies and devices only to keep the people blinde, and to enrich the clergy. All christians see, that to confesse witches can do as they say, were to at∣tribute to a creature the power of the Creator. All children wel brought up conceive and spie, or at the least are taught, that juglers miracles doe consist of legierdemain and confederacy. The very heathen people are dri∣ven to confesse, that there can be no such conference between a spiritual divel and a corporal witch, as is supposed; for no doubt, all the heathen would then have every one his familiar divel, for they would make no conscience to acquaint themselves with a divel that are not acquainted with God.

I have dealt, and conferred with many (marry I must confesse papists

for the most part) that maintain every point of these absurdities. And surely I allow better of their judgements, than of others, unto whom some part of these cousenages are discovered and seen; and yet concer∣ning the residue, they remain as wise as they were before; specially being satisfied in the highest and greatest parts of conjuring and cousening; to wit, in popery, and yet will be abused with beggerly jugling, and witch∣craft.

CHAP. VIII.

Of naturall witchcraft or fascination.

BUt because I am loth to oppose my selfe against all the writers herein•• or altogether to discredit their stories, or wholly to deface their reports, touching the effects of fascination or witchcraft; I will now set downe certain parts thereof, which although I my self cannot admit, without some doubts, difficulties and exceptions, yet wil I give free liberty to others to beleeve them, if they list; for that they do not directly oppugne my purpose.

Many great and grave authors write,* 1.28 and many fond writers also af∣firme, that there are certain families in Aphrica, which with their voices bewitch whatsoever they praise. Insomuch as, if they commend either plan••, corne, infant, horse, or any other beasts, the same presently wi∣thereth, decayeth and dyeth. This mystery of witchcraft is not un∣knowne or neglected of our witchmongers, and superstitious fooles here in Europe. But to shew you examples neer home here in England, as though our voice had the like operation; you shall not hear a butcher or horsecourser cheapen a bullock or a jade, but if he buy him not, he saith, God save him; if he do forget it, and the horse or bullock chance to die, the fault is imputed to the chapman. Certainly the sentence is godly, if it doe proceed from a faithful and a godly mind; but if it be spoken as a superstitious charme, by those words and syllables to compound with the fascination and misadventure of unfortunate words, the phrase is wicked and superstitious, though there were farre greater shew of godlinesse than appeareth therein.

CHAP. IX.

Of inchanting or bewitching eyes.* 1.29

MAny writers agree with Virgil and Theocritus in the effect of witching eyes, affirming that in Scythia there are women called Bithiae, ha∣ving two bals or rather blacks in the apple of their eyes. And as Didimus reporteth, some have in the one eye two such bals, and in the other the 〈◊〉〈◊〉 of a horse. These (forsooth) with their angry looks do bewitch and hurt not only young lambs, but young children. There be other that

retain such venome in their eyes, and send it forth by beams and streams so violently, that therewith they annoy not only them with whom they are conversant continually; but also all other, whose company they fre∣quent, of what age, strength or complexion soever they be: as Cicero, Plutarch, Phila••chus, and may others give out in their writings.

* 1.30This fascination (saith Iohn Baptista Porta Neapolitanus) though it b••∣gin by touching or breathing, is alwaies accomplished and finished by the eye, as an extermination or expulsion of the spirits through the eyes, ap∣proaching to the heart of the bewitched, and infecting the same, &c. Whereby it commeth to passe, that a child, or a young man endued with a clear, whole, subtil and sweet bloud, yeeldeth the like spirits, breath, and vapours springing from the purer bloud of the heart. And the lightest and finest spirits, ascending into the highest parts of the head, do fall into the eyes, and so are from thence sent forth, as being of all other parts of the body the most clear, and fullest of ve••ns and pores, and with the very spirit or vapour proceeding thence, is conveyed out as it were by beams and streams a certain fiery force; whereof he that beholdeth sore eyes shall have good experience.* 1.31 For the poison and disease in the eye infecteth the air next unto it, and the same proceedeth further, carry∣ing with it the vapour and infection of the corrupted bloud: with the contagion whereof, the eyes of the beholders are most apt to be infected. By this same meant it is thought that the cockatrice depriveth the life, and a woolf taketh away the voice of such as they suddenly meet withall and behold.

Old women, in whom the ordinary course of nature faileth in the office of purging their naturall monthly humours, shew also some proof hereof. For (as the said I. B. P. N. reporteth alledging Aristotle for his author) they leave in a looking glasse a certain froth, by means of the grosse va∣pours proceeding out of their eyes, which commeth so to passe, because those vapours or spirits, which so abundantly come from their eyes, can∣not pierce and enter into the glasse, which is hard and without pores, and therefore resisteth:* 1.32 but the beams which are carryed in the chariot 〈◊〉〈◊〉 conveyance of the spirits, from the eies of one body to another, do pie•••••• to the inward parts, and there breed infection, whilest they, search and seek for their proper region. And as these beams and vapours do proceed from the heart of the one, so are they turned into bloud about the heart of the other▪ which bloud disagreeing with the nature of the bewitched par∣ty infeebleth the rest of his body, and maketh him sick; the contagion whereof so long continueth, as the distempered bloud hath force in the members. And because the infection is of bloud, the feaver or sicknesse will be continuall; whereas if it were of choler, or flegme, it would be intermittent or alterable.

CHAP. X.

Of naturall witchcraft for love, &c.

BUt as there is fascination and witchcraft by malicious and angry eies unto displeasure;* 1.33 so are there witching aspects, tending contrari wise to love, or at the least, to the procuring of good will and liking. For if the fascination or witchcraft be brought to passe or provoked by the desire, by the wishing and coveting of any beautifull shape or savour, the venome is strained through the eyes, though it be from a far, and the imagina∣tion of a beautiful forme resteth in the heart of the lover, and kindleth the fire wherewith it is afflicted. And because the most delicate, sweet, and tender bloud of the beloved doth there wander, his countenance is there represented shining in his owne bloud, and cannot there be quiet; and is so haled from thence, that the bloud of him that is wounded, reboundeth and slippeth into the wounder, according to the saying of Lucretius the poet to the like purpose and meaning in these verses;

Idque petit corpus, mens unde est saucia amore, Namque omnes plerunque cadunt in vulnus, & ill••m Emicat in parlem sanguis, unde icimur ictu; Et si cominus est, os tum rubor occupat humor:

And to that body tis rebounded,* 1.34 From whence the mind by love is wounded, For in a manner all and some, Into that wound of love do come, And to that part the bloud doth flee From whence with stroke we striken bee, If hard at hand, and near in place, Then ruddie colour fils the face.

Thus much may seem sufficient touching this matter of natural ma∣gick; whereunto though much more may be annexed, yet for the avoi∣ding of tediousnesse, and for speedier passage to that which remaineth; I will break off this present treatise. And now somewhat shal be said con∣••erning divels and spirits in the discourse following.

Notes

• * 1.1

  The compilers or makers of the booke cal∣led a Mallet to braine witches
• * 1.2

  No marvell that they were so opinionative herein, for God gave them over into strong delusi∣ons.
• * 1.3

  The definition or description of witchcraft.
• * 1.4

  The formall cause.
• * 1.5

  The finall cause.
• * 1.6

  The materiall cause.
• * 1.7

  A necessary sequel.
• * 1.8

  Probatum est, by mother Bungies confes∣sion that all witches are couseners.
• * 1.9

  I. Bodin in the preface before his book of Daemonomania reporteth this by a conjuring priest late cu∣rat of Islington: he also sheweth to what end; read the place you that un∣derstand La∣tine.
• * 1.10

  Note this de∣vise of the waxen images found of late neer London.
• * 1.11

  A strange mi∣racle, if it were true.
• * 1.12

  There the hy∣pocrite was overmatcht for all his dissem∣bled gravity.
• * 1.13

  Heming. in lib. de superst. magi∣cis.
• * 1.14

  The greatest clarkes are not the wisest men.
• * 1.15

  A naturall rea∣son of the for∣mer knack.
• * 1.16

  C. Agripp. in lib. de vanit. sci∣ent. & in epi∣stola ante li∣brum de occult philosophia. Plin. lib. natu∣ral. hist. 30. ca. 1. Pet. Mart. in lucis communi∣bus.
• * 1.17

  Note that during all Christs time upon earth, which was 33. yeares, witches were put to si∣lence, &c.
• * 1.18

  But Christs argument was▪ undoubted; Ergo, &c.
• * 1.19

  I marvell for what pur∣pose that magistrate went to that fellows house.
• * 1.20

  Alber••us Crant∣zius in lib. 4. mertopolis. cap. 4.
• * 1.21

  Prov. 6.
• * 1.22

  Mal. malef. par. 2. que. 1. cap. 9.
• * 1.23

  He should ra∣ther have asked who gave him orders and li∣cence to preach.
• * 1.24

  Iohn Bodin.
• * 1.25

  Yet many that bear the shew of honest men are very credu∣lous herein:
• * 1.26

  Witches are commonly ve∣ry beggers.
• * 1.27

  A general con∣clusion against them whom the subject of this book con∣cerneth.
• * 1.28

  Isigonus. Memphradorus. Solon, &c. Vairus. I. Bodinus. Mal. malef.
• * 1.29

  With the like property were the old Illyri∣an people in∣dued: if we wil credit the words of Sabi∣nus grounded upon the re∣port of Aul. Gell.
• * 1.30

  I. Bap. Neapol. in lib. de natu∣rale magia.
• * 1.31

  This is held of some for truth.
• * 1.32

  Non est in spe∣culo ves quae speculatur in ill••.
• * 1.33

  Nescio quis o∣culus t••neros mibi sascinat agnos, saith Virgil; and thus Englished by Abraham Fleming.

  I wore not I What watching eye Doth use to hant a My tender lams Sucking their d••••••. And them inchant.
• * 1.34

  Englished by Abraham Fle∣ming.