The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery.

BOOK VI. (Book 6)

CHAP. I.

The exposition of this Hebrew word Chasaph; wherein is answered the Objection con∣tained in Exod. 22. to wit, Thou shalt not suffer a Witch to live; and of Simon Magus, Acts 8.

CHasaph, being an Hebrew word, is latined Veneficium, and is in Eng∣lish Poysoning, or Witchcraft, if you will so have it. The Hebrew sentence written in Exod. 22. is by the 70 Interpreters translated thus into Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Latin is, Vene∣ficos (sive) Veneficas non retinebitis in vita; in English, You shall not suffer any Poysoners, or (as it is translated) Witches to live. The which sentence, Josephus an Hebrew born, and a man of great estimation,* 1.1 lear∣ning, and fame, interpreteth in this wise; Let none of the children of Israel have any poyson that is deadly, or prepared to any hurtful use: If any be apprehended with such stuffe, let him be put to death, and suffer that which he meant to do to them, for whom he prepared it. The Rabbins exposition agreeth herewithal. Lex Cor∣nelia differeth not from the sense, to wit, that he must suffer death; which ei∣ther maketh, selleth, or hath any poyson to the intent to kill any man. This word is found in these places following: Exod. 22.18. Deut. 18.10. 2 Sam. 9.22. Dan. 2.2. 2 Chron. 33.6. Esay. 47.9, 12. Malach. 3.5. Jerem. 27.10. Mich. 5.2. Nah. 3.4. bis. Howbeit, in all our English translations, Chasaph is transla∣ted, Witchcraft.

And because I will avoid prolixity and contention both at once, I will admit that Veneficae were such Witches, as with their poysons did much hurt among the children of Israel; and I will not deny that there remain such unto this day, be∣witching men, and making them believe that by vertue of words, and certain Ceremonies, they bring to pass such mischiefs, and intoxications, as they indeed accomplish by poysons. And this abuse in cosenage of people, together with the taking of Gods name in vain, in many places of the Scripture is reproved especially by the name of Witchcraft, even where no poysons are. Accor∣ding to the sense which St. Paul used to the Galathians in these words, where he sheweth plainly, that the true signification of Witchcraft is cosenage,* 1.2 O ye foolish Galathians (saith he) who hath be witched you? to wit, cosened or abused you, making you believe a thing which is neither so nor so! Whereby he meaneth not to ask of them, who hath with Charmes, &c. or with poysons deprived them of their health, life, cattel, or children, &c. but whom hath abused or cosened them, to make them believe lyes. This phrase is also used by Job 15.* 1.3 But that we may be throughly resolved of the true meaning of this phrase used by Paul, Gal. 3. let us examine the description of a notable Witch, called Simon Magus, made by St. Luke; There was (saith he) in the City of Samaria, a certain man called Simon,* 1.4 which used Witchcraft, and bewitched the people of Samaria, saying that he himself was some great man. I demand, in what other thing here do we see any Witchcraft, than that he abused the people, making them believe he could work miracles, whereas in truth he could do no such thing; as manifestly may appear in the 13 and 19 ver. of the same chap. where he wondered at the miracles wrought by

the Apostles, and would have purchased with mony the power of the holy Ghost to work wonders.

It will be said, the people had reason to believe him, because it is written, That he of long time had bewitched them with Sorceries.* 1.5 But let the bewitched Gala∣thians be a warning both to the bewitched Samaritans, and to all other that are cosened or bewitched through false Doctrine, or Legierdemain; least while they attend to such fables and lyes, they be brought into ignorance, and so in time be led with them away from God.* 1.6 And finally, let us all abandon such Witches and Coseners, as with Simon Magus set themselves in the place of God, boasting that they can do miracles, expound dreams, foretel things to come, raise the dead, &c. which are the works of the holy Ghost, who only seacheth the heart and reins, and only worketh great wonders, which are now stayed and ac∣complished in Christ, in whom who so steadfastly believeth, shall not need to be by such means resolved or confirmed in his Doctrine and Gospel: And as for the unfaithful, they shall have none other miracle shewed unto them, but the sign of Jonas the Prophet.

And therefore I say, whatsoever they be, that with Simon Magus, take upon them to work such Wonders, by Soothsaying, Sorcery, or Witchcraft, are but lyers, deceivers and coseners, according to Syrachs saying, Sorcery, Witchcraft, Soothsaying, and Dreams, are but vanity, and the Law shall be fulfilled without such lies. God commanded the people, That they should not regard them that wrought with Spirits, nor Soothsayers: for the estimation that was attributed to them, offended God.

CHAP. II.

The place of Deuteronomy expounded,* 1.7 wherein are recited all kind of Witches; also their opinions confuted, which hold, that they can work such Miracles as are imputed unto them.

THe greatest and most common objection is, that if there were not some, which could work such miraculous or supernatural feats, by them∣selves, or by their Devils, it should not have been said, Let none be found among you, that maketh his son or his daughter to go through the fire, or that useth Witchcraft, or is a regarder of times, or a marker of the flying of fowles, or a Sorcerer, or a Charmer, or that counselleth with Spirits, or a Soothsayer, or that asketh counsel of the dead, or (as some translate it) that raiseth the dead. But as there is no one place in the Scripture that saith, they can work Miracles; so it shall be easie to prove, that these were all Coseners, every one abusing the people in his several kind; and are accursed of God. Not that they can do all such things indeed,* 1.8 as there is expressed; but for that they take upon them to be the mighty power of God, and to do that which is the only work of him, seducing the people, and blaspheming the Name of God, who will not give his glory to any creature, being himself the King of Glory and Om∣nipotency.

First, I ask, What miracle was wrought by their passing through the fire? Truly it cannot be proved that any effect followed; but that the people were bewitched, to suppose their sins to be purged thereby; as the Spaniards think of scourging and whipping themselves: so as Gods power was imputed to that action, and so forbidden as an Idolatrous Sorcery. What wonders work∣eth the regarder of times? What other Devil dealeth he withal, than with the spirit of Superstition? Doth he not deceive himself and others, and therefore is worthyly condemned for a Witch? What spirit useth he, which marketh the flying of Fowls? Nevertheless, he is here condemned as a practiser of Witchcraft, because he coseneth the people, and taketh upon him to be a Pro∣phet; impiously referring Gods certain ordinances to the flittering feathers and

uncertain wayes of a bird? The like effects produceth Sorcery, Charming, consultation with Spirits, Sooth-saying, and consulting with the dead; in every of the which Gods power is obscured, his glory defaced, and his commandement infringed.

And to prove that these Sooth-sayers and Witches are but lying mates and co∣seners; note these words pronounced by God himself,* 1.9 even in the self same place to the children of Israel. Although the Gentiles suffered themselves to be abu∣sed, so as they gave ear to these Sorcerers, &c. he would not suffer them so but would raise them a Prophet, who should speak the truth. As if he should say▪ The other are but lying and cosening mates, deceitful and undermining Merchants, whose abuses I will make known to my people. And that every one may be resolved herein, let the last sentence of this precept be well weigh∣ed; to wit, Let none be found among you, that asketh counsel of, or raiseth the dead.

First, you know the souls of the righteous are in the hands of God, and resting with Lazarus in Abrahams bosome, do sleep in Jesus Christ. And from that sleep, man shall not be raised, till the heavens be no more, according to this of David, Wilt thou shew wonders among the dead? Nay, the Lord saith, the living shall not be taught by the dead, but by the living: As for the unrighteous, they are in hell, where is no redemption; neither is there any passage from heaven to earth, but by God and his Angels. As touching the resurrection and restau∣ration of the body, read John 5. and you shall manifestly see, that it is the only work of the Father, who hath given the power thereof to the Son, and to none other, &c. Dominus percutit, & ipse medetur: Ego occidam, & ego vivefaciam. And in many other places it is written, that God giveth life and be∣ing to all. Although Plato, with his Master Socrates, the chief pillars of these vanities say, That one Pamphilus was called up out of hell, who when he came among the people, told many incredible tales concerning infernal actions. But herein I take up the Proverb, Amicus Plato, amicus Socrates, sed major amica veritas.

So as this last precept, or last part thereof, extending to that which neither can be done by Witch nor Devil, may well expound the other parts and points thereof. For it is not meant hereby, that they can do such things indeed; but that they make men believe they do them, and thereby cosen the people, and take upon them the office of God, and therewithal also blaspheme his holy name, and take it in vain; as by the words of charmes and conjurations doth appear, which you shall see, if you look into these words Habar and Idoni.

In like manner I say you may see, that by the prohibition of divination by augury, and of Sooth-sayings, &c. who are Witches, and can indeed do nothing but lye and cosen the people, the law of God condemneth them not for that they can work miracles, but because they say they can do that which pertaineth to God, and for cosenage, &c. Concerning other points of Witch-craft contained therein, and because some cannot otherwise be satisfied,* 1.10 I will alledge under one sentence, the decretals, the mind of S. Augustine, the Aurelian Councel, and the determination of Paris, to wit: Who so observeth or giveth heed unto Soothsayings, Divinations, Witch-craft, &c. or doth give credit to any such, he renounceth Christianity, and shall be counted a Pagan, and an enemy to God; yea, and he erreth both in Faith and Philosophy. And the Reason is therewithal expressed in the Canon, to wit, Because hereby is attributed to a creature, that which pertaineth to God only and alone. So as, under this one sentence [Thou shalt not suffer a Poysoner or a Witch to live] is forbidden both mur∣ther and Witchcraft; the murther consisting in poyson; the Witchcraft in cosenage or blasphemy.

CHAP. III.

That Women have used poysoning in all ages more than Men, and of the inconvenience of poysoning.

AS Women in all ages have been counted most apt to conceive Witch∣craft, and the Devils special instruments therein, and the only or chief practisers thereof: so also it appeareth, that they have been the first inventers, and the greatest practisers of poysoning, and more naturally addicted and given thereunto than men: according to the saying of Quintilian, Latro∣cinium facilius in viro,* 1.11 veneficium in foemina credam: From whom Pliny differeth nothing in opinion, when he saith, Scientiam foeminarum in veneficiis praevalere. To be short, Augustine, Livy, Valerius, Diodorus, and many other agree, That Wo∣men were the first inventers and practisers of the art of poysoning. As for the rest of their cunning, in what estimation it was had, may appear by these verses of Horace, wherein he doth not only declare the vanity of Witchcraft, but also ex∣poundeth the other words, wherewithal we are now in hand.

Somnia, terrores Magicos, miracula, sagas, Nocturnos lemures, portenta{que} Thessala rides.

These dreames and terrors Magical, These Miracles and Witches, Night-walking Sprites, or Thessal bugs, Esteem them not two rushes.

Here Horace (you see) contemneth as ridiculous, all our Witches cunning; marry, herein he comprehendeth not their poysoning art, which hereby he only seemed to think hurtful. Pythagoras and Democritus give us the names of a great many Magical herbes and stones, whereof now, both the vertue, and the things themselves also are unknown: as Marmaritin, whereby Spirits might be raised: Archimedon, which would make one bewray in his sleep, all the secrets in his heart, Adincantida, Calicia, Mevais, Chirocineta, &c. which had all their several vertues, or rather poysons. But all these now are worn out of knowledge; marry in their stead, we have hogs-turd and chervil, as the only thing whereby our Witches work miracles.

Truly this poysoning art called Veneficium, of all others is most abominable; as whereby murthers may be committed, where no suspition may be gathered, nor any resistance can be made; the strong cannot avoid the weak, the wise cannot prevent the foolish, the godly cannot be preserved from the hands of the wicked; Children may hereby kill their Parents, the Servant the Master, the Wife her Husband, so privily, so unevitably, and so incurably, that of all other it hath been thought the most odious kind of murther; according to the saying of Ovid:

* 1.12— Non hospes abhospite tutus, Non socer à genero, fratrum quo{que} gratia rara est: Imminet exitio vir conjugis, illa mariti; Lurida terribiles miscent aconita novercae; Filius ante diem patrios inquirit in annos.

Englished by Abraham Fleming:

The travelling guest opprest, Doth stand in danger of his host, The host eke of his guest:

The Father of his son-in-law, Yea rare is seen to rest 'Twixt brethren love and amity, And kindness void of strife: The husband seeks the goodwifes death, And his again the wife. Ungentle stepdames grizly poy∣son temper and do give: The Son too soon doth aske how long His Father is to live.

The Monk that poysoned King John, was a right Veneficus, to wit, both a Witch and a Murtherer; for he killed the King with poyson, and perswaded the people with lyes, that he had done a good and a meritorious act; and doubtless, many were so bewitched, as they thought he did very well therein.* 1.13 Antonius Sa∣bellicus writeth of a horrible poysoning murther, committed by Women at Rome, where were executed (after due conviction) 170 Women at one time; besides 20 Women of that consort, who were poysoned with that poyson which they had prepared for others.

CHAP. IV.

Of divers poysoning practices, otherwise called Veneficia, committed in Italy, Genua, Millen, Wittenberge, also how they were discovered and executed.

ANother practice, not unlike to that mentioned in the former Chapter,* 1.14 was done in Cassalis at Salassia in Italy, Anno 1536. where 40 Veneficae, or Witches being of one confederacy, renewed a Plague which was then almost ceased, besmeering with an ointment and a powder, the posts and doors of mens houses; so as thereby whole families were poysoned; and of that stuffe they had prepared above 40 crocks for that purpose. Herewithal they conveyed inheritances as it pleased them, till at length they killed the bro∣ther and only son of one Necus (as lightly none died in the house but the Ma∣sters and their children) which was much noted; and therewithal that one An∣drogina haunted the houses, specially of them that died: and she being suspected, apprehended, and examined, confessed the fact, conspiracy, and circumstance, as hath been shewed. The like villany was afterwards pactised at Genua,* 1.15 and execution was done upon the offenders. At Millen there was another like at∣tempt that took none effect. This art consisteth as well in poysoning of Cattel as Men; and that which is done by poysons unto Cattel, towards their destruction, is as commonly attributed to Witches charmes as the other. And I doubt not, but some that would be thought cunning in Incantations, and to do miracles, have experience in this behalf: For it is written by divers Authors, that if Wolves dung be hidden in the mangers, racks, or else in the hedges about the pastures, where cattel go (through the antipathy of the nature of the Wolf and other cattel) all the beasts that savour the same do not only forbear to eat, but run about as though they were mad, or (as they say) bewitched.

But Wierus telleth a notable story of a Veneficus, or destroyer of cattel, which I thought meet here to repeat.* 1.16 There was (saith he) in the Dukedom of Witten∣berge, not far from Tubing, a Butcher, Anno 1564. that bargained with a Town for all their hides which were of sterven cattel, called in these parts Morts. He with poyson privily killed in great numbers, their bullocks, sheep, swine, &c. and by his bargain of the hides and tallow he grew infinitely rich: And at last being suspected, was examined, confessed the matter and manner thereof, and was put to death with hot tongs, wherewith his flesh was pulled from his bones. We for our parts would have killed five poor Women, before we would suspect one rich Butcher.

CHAP. V.

A great Objection answered, concerning this kind of Witchcraft called Veneficium.

IT is objected, That if Veneficium were comprehended under the title of man∣slaughter, it had been a vain repetition, and a disordered course undertaken by Moses to set forth a law against Veneficas severally. But it might suffice to answer any reasonable Christian, that such was the pleasure of the holy Ghost, to institute a particular Article hereof, as of a thing more odious, wicked and dangerous, then any other kind of Muther. But he that shall read the law of Moses, or the Testament of Christ himself, shall find this kind of repetition and reiteration of the law most common: For, as it is written, Exod. 22.21. Thou shalt not grieve nor afflict a stranger, for thou was a stranger in the land of Aegypt: so are the same words found repeated in Levit. 19.33. Polling and shaving of heads and beards is forbidden in Deut. 27. which was before prohibited in 22. It is written in Exod. 20. Thou shalt not steal: and it is repeated in Levit. 19. and and in Deut. 5. Murther is generally forbidden in Exod. 20. and likewise in 22. and repeated in Numb. 35. But the aptest example is, that Magick is forbidden in three several places, to wit, once in Levit. 19. and twice in Levit. 20. For the which a man might as well cavil with the holy Ghost, as for the other.

CHAP. VI.

In what kind of confections that Witchcraft which is called Veneficium, consisteth: of Love-cups, and the same confuted by Poets.

AS touching this kind of Witchcraft, the principal part thereof consisteth in certain confections prepared by lewd people to procure love; which indeed are meer poysons, bereaving some of the benefit of the brain, and so of the sense and understanding of the mind. And from some it taketh away life, and that is more common then the other. These be called Philtra, or Pocula amatoria, or Venenosa pocula, or Hippomanes, which bad and blind Physitians rather practise, than Witches or Conjurers, &c. But of what value these bables are, towards the end why they are provided, may appear by the opinions of Poets themselves, from whence was derived the estimation of that stuffe. And first you shall hear what Ovid saith, who wrote of the very art of love, and that so cun∣ningly and feelingly, that he is reputed the special doctor in that science.

* 1.17Fallitur Aemonias si quis decurrit ad artes, Dat{que} quod à teneri fronte revellet equi. Non facient ut vivat amor Medeides herbae, Mista{que} cum Magicis mersae venena sonis. Phasias Aesonidem, Circe tenuisset Ulyssem, Si modo servari carmine posset amor: Nec data profuerint pallentia philtra puellis, Philtra nocent animis, vim{que} furoris habent.

Englished by Abraham Fleming:

Who so doth run to Hamon arts, I dub him for a dolt, And giveth that which he doth pluck from forehead of a colt: Medias herbs will not procure that love shall lasting live,

Nor steeped poyson mixt with Ma∣gick charmes the same can give. The Witch Medea had full fast held Jason for her own: So had the grand Witch Circe too Ulysses, if alone With Charmes maintain'd and kept might be the love of twain in one. No slibbersawces given to Maids,* 1.18 to make them pale and wan, Will help: such slibbersawces marre the minds of maid and man, And have in them a furious force of Phrensie now and than.

Viderit Aemoniae si quis mala pdula terrae,* 1.19 Et magicas artes posse juvare putat.

English by Abraham Flemming:

If any think that evil herbs in Haeman land which be, Or Witchcraft able is to help, let him make proof and see.

These Verses precedent do shew, that Ovid knew that those beggerly Sorce∣ries might rather kill one, or make him stark mad, than do him good towards the attainment of his pleasure of love; and therefore he giveth his counsel to them that are amorous in such hot manner, that either they must enjoy their love, or else needs dye; saying,

Sit procul omne nefas, ut ameris amabilis esto.

Farre off be all unlawful means, thou amiable be, Loving I mean, that she with love may quit the love of thee.

CHAP. VII.

It is proved by more credible writers, that Love-cups rather ingender death through venom, than love by art: and with what toyes they destroy cattel, and procure love.

BUt because there is no hold nor trust to these Poets, who say and unsay, dallying with these causes; so as indeed the wife may perceive they have them in derision: let us see what other graver Authors speak hereof. Eusebius Caesariensis writeth, that the Poet Lucretius was killed with one of those lovers poysoned cups.* 1.20 Hierom reporteth that one Livia herewith kil∣led her husband, whom she too much hated; and Lucilla killed hers, whom she too much loved, Callisthenes killed Lucius Lucullus the Emperour with a love-pot, as Plutarch and Cornelius Nepos say. Pliny and Josephus report, that Caesonia killed her husband Caligula amatorio poculo, with a Lovers-cup, which was indeed stark poyson. Aristotle saith, That all which is believed touching the efficacy of these matters, is lyes and old wives tales. He that will read more arguments and histories concerning these poysons, let him look in J. Wier. de Veneficiis.

* 1.21The toyes, which are said to procure love, and are exhibited in their poyson loving cups, are these; the hair growing in the nethermost part of a Wolves tail, a Wolves yard, a little fish called Remora, the brain of a Cat, of a Newt, or of a Lizzard; the bone of a green Frog, the flesh thereof being consumed with Pismires or Ants, the left bone whereof ingendreth (as they say) love, the bone on the right side, hate. Also it is said, that a frog bones, the flesh being eaten off round about with Ants, whereof some will swim, and some will sink: those that sink, being hanged up with a white linnen cloth, ingender love; but if a man be touched therewith, hate is bred thereby. Another experiment is thereof, with young Swallows, whereof one brood or nest being taken and buryed in a crock under the ground, till they be starved up, they that be sound open-mou∣thed, serve to engender love; they whose mouths are shut, serve to procure hate. Besides these, many other follies there be to this purpose proposed to the simple, as namely, the garments of the dead, candles that burn before a dead corps, and needles wherewith dead bodies are sown or sockt into their sheets; and divers other things, which for the reverence of the Reader, and in respect of the un∣clean speech to be used in the description thereof, I omit; which (if you read Dioscorides,* 1.22 or divers other learned Physicians) you may see at large. In the mean while, he that desireth to see more experiments concerning this matter, let him read Leonardus Vairus de fascin. now this present year 1583. newly published; wherein (with an incestuous mouth) he affirmeth directly, that Christ and his Apostles were Venefici; very fondly prosecuting that argument, and with as much Popish folly as may be; labouring to prove it lawful to charm and inchant Ver∣mine, &c.

CHAP. VIII.

Jolin Bodin triumphing against John Wier, is overtaken with false Greek, and false interpretation thereof.

* 1.23MOnsieur Bodin triumpeth over Doctor Wier herein, pronouncing a heavy sentence upon him, because he referreth this word to Poyson. But he reigneth or rather rideth over him much more for speaking false Greek; affirming that he calleth Veneficos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is as true as the rest of the reports and fables of Witches miracles contained in his book of Devilish devises: For in truth he hath no such word, but saith they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereas he should have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the true accent being omitted, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being enterposed, which should have been left out; which is nothing to the substance of the matter, but must needs be the Printers fault.

But Bodin reasoneth in this wife, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sometimes put for Magos or Prae∣s••igiutores: Ergo, in the translation of the Septuagint, it is so to be taken. Wherein he manifesteth his bad Logick, more then the others ill Greek: For it is well known to the learned in this tongue, that the usual and proper signification of this word, with all its derivations and compounds, doth signifie Venificos, Poyso∣ners by Medicine. Which when it is most usual and proper, why should the Translators take it in a signification less usual, and nothing proper? Thus there∣fore he reasoneth and concludeth with his new-found Logick, and old found Greek: Sometimes it signifieth so, though unproperly, or rather Metaphorically: Ergo, in that place it is so to be taken, when another fitter word might have been used: Which argument being vain, agreeth well with his other vain actions. The Septuagint had been very destitute of words, found for this purpose. But if no proper word could have been found where they have occasion to speak of Witchcraft in their Translations, they use Magian, Maggagian, &c. and therefore belike they see some difference betwixt them and the other, and knew some cause that moved them to use the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Veneficium.

Notes

• * 1.1

  Joseph in Ju∣deorum antiqui∣tat.
• * 1.2

  Gal. 3.1.
• * 1.3

  Job 15.12.
• * 1.4

  Act. 8.9.
• * 1.5

  Act. 8.11.
• * 1.6

  1 Reg. 8.39. Mat. 9.4, 12, 25, 22. Act. 1.24. & 15.8. Rom. 8.27. Mark 2. Luk. 6.17. & 11.9. John 1. & 2. & 6.13 Apoc. 2. & 3. Luke 11.29. Eccl. 34.5. Lev. 19.31.
• * 1.7

  Deut. 8.19, 11.
• * 1.8

  Isa. 42.8. Psal. 24.8, 10.
• * 1.9

  Deut. 8.14. Luk. 16.23. Job 14.12. Psal. 88.10. Deut. 18.11. Luk. 16.29, 31. Luk. 16.22. Joh. 5.21. Hos. 6. Act. 17.25, 28. 1 Tim. 6.13
• * 1.10

  26 quae. 7. non obser. fact. 1398. act. 17. August. de spi∣rit. & anima. cap. 28.
• * 1.11

  Plin. lib. 25. c. 2.
• * 1.12

  Ovid Metamo. lib. 1.
• * 1.13

  Aenoid. 4. lib. 4.
• * 1.14

  Venefica in Italy.
• * 1.15

  Veneficae in Genua and Millen.
• * 1.16

  Of a Butcher a right Venefi∣cal Witch.
• * 1.17

  Ovid lib. 2. de arte amandi.
• * 1.18

  Philtra, slib∣bersawces to procure love.
• * 1.19

  Ovid. lib. de remedio amo∣ris. 1.
• * 1.20

  Hieron. in Ruff. Plin. lib. 25. c. 3. Joseph lib. 11. de Judaeorum antiquit.

  Aristot. lib. 8. de natura animal. cap. 24.

  Jo. Wier. de nef. cap. 40.
• * 1.21

  Toyes to mock Apes.
• * 1.22

  Dioscorid. de materia medi∣cin.

  L. Vairus de fascin. lib. 2. cap. 11. propt finem.
• * 1.23

  J. Bodin.