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 XVI. (Book 16)

CHAP. I.

A Conclusion, in manner of an Epilogue, repeating many of the former Absurdities of Witchmongers Conciets, Confutation thereof, and of the Authority of James Sprenger, and Henry Institor, Inquisitors 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 principal parts whereof I can see no dif∣ference among the Writers hereupon, of what Coun∣trey, Condition, Estate, or Religion soever they be; but I find almost all of them to agree unconstancy, fab∣les, and impossibilities; scratching out of M. Mal. the substance of all their arguments: so as their Authors being disapproved, they must coin new stuffe, or go to their Grandams maids to learn more old wives Tales, whereof this Art of Witch∣craft is contrived. But you must know that James Sprenger, and Henry Insti∣tor, whom I have bad occasion to alledge many times, were co-partners in the composition of that profound and learned Book called Malleus Maleficarum,* 1.1 and were the greatest Doctors of that Art: out of whom I have gathered matter and absurdity enough, to confound the opinions conceived of Witchcraft; al∣though they were allowed Inquisitors, and assigned by the Pope, with the au∣thority and commendation of all the Doctors of the University of Collen, &c. to call before them, to imprison, to condemn, and to execute Witches; and finally to seize and confiscate their goods.

These two Doctors, to maintain their credit, and to cover their injuries, have published those same monstrous lyes, which have abused all Christendom, being spread abroad with such authority, as it will be hard to suppress the cre∣dit to their Writings, be they never so ridiculous and false. Which although they maintain and stir up with their own praises; 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,* 1.2 that by reason 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 charms: and through their innocency and holiness (they say) they were ever miraculously preserved from hurt. Howbeit they affirm that they will not tell all, that might make to the manifestation of their holiness: for then should their own praise stink in their own mouths. And yet God knoweth their whole Book containeth nothing but stinking lyes and Popery. Which ground-work and foundation how weak and wavering it is, how unlike to continue, and how slenderly laid, a child may soon discern and perceive.

CHAP. II

By what means the Common People have been made believe in the Miraculous Works of Witches; a definition of Witchcraft, and a description thereof.

THe common people have been so assorted and bewitched, with whatso∣ever Poets have faigned of Witchcraft, either in earnest, in jest, or else in derision; and with whatsoever lowd liers and coseners 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 whatsoever the Grand∣fool their ghostly Father, or any other Morrow-Mass Priest had informed them; and finally with whatsoever they have swallowed up through tract of time, or through their own timerous nature or ignorant conceit, concerning these matters of Hags and Witches: as they have so setled their opinion and credit thereupon, that they think it Heresie 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 writ∣ten, in Te 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 thereof, by the circumstances, and therefore the rather to allow of the same, seeing the variety of other Writers. Witchcraft is in truth a cosening Art, wherein the Name of God is abused, prophaned, and blasphemed, and his power attributed to a vile creature. In estimation of the vulgar people, it is a supernatural work, con∣trived between a corporal old Woman, and a spiritual Divel. The manner there∣of is so secret,* 1.4 mystical, and strange, that to this day there hath never been any credible witness thereof. It is incomprehensible to the wise, learned or faithful, a probable matter to children, fools, melancholick persons and Papists. The trade is thought to be impious.* 1.5 The effect and end thereof to be sometimes evil, as when thereby Man or Beast, Grass, Trees, or Corn, &c. is hurt; some∣times good; as whereby sick folks are healed, Theeves bewrayed, and true men come to their Goods,* 1.6 &c. The matter and instruments wherewith it is accom∣plished, are words, charms, signs, images, characters, &c. The which words al∣though any other creature do pronounce, in manner and form as they do, leaving out no circumstance requisite or usual 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, ei∣ther by her own consent, or by others imputation.

CHAP. III.

Reasons to prove that words and Characters are but Bables, and that Witches cannot do such things as the multitude supposeth they can; their greatest wonders proved trifles; of a young Gentleman cosened.

THat Words, Characters, Images, and such other trinkets, which are thought so necessary Instruments for Witchcraft (as without the which no such thing can be accomplished) are but bables devised by coseners, to abuse the people withal, I trust I have sufficiently proved. And the same may be further and more plainly perceived by these short and compendious reasons following.

* 1.7First, In that the Turks and Infidels, in their Witchcraft, use both other words, and other characters than our Witches do, and also such as are most contrary. In so much as, if ours be bad, in reason theirs should be good. If their Witches can do any thing, ours can do nothing. For as our Witches are said to renounce Christ, and despise his Sacraments; so do the other forsake Mahomet and his Laws, which is one large stept to Christianity.

It is also to be thought, that all Witches are Coseners; when Mother Bungie,* 1.8 a principal Witch, so reputed, tryed, and condemned of all men, and continuing in that exercise and estimation many years (having cosened and abused the whole Realm, in so much as there came to her, Witchmongers from all the fur∣thest parts of the Land, she being in divers Books set out with authority, regi∣stred and chronicled by the name of the great Witch of Rochester, and reputed among all men for the chief ring-leader of all other Witches) by good proof is found to be a meer cosener; confessing in her death-bed freely, without com∣pulsion or inforcement, that her cunning consisted only in deluding and decei∣ving the people: saving that she had (towards the maintenance of her credit in that cosening 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 own knowledge, and partly by the testimony of her husband, and others of cre∣dit, 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 material Spirit or Devil (as the voyce went) nor yet knew how to work any supernatural matter, as she in her life time made men believe she had and could do.

The like many be said of one T. of Canterbury, whose name I will not literal∣ly discover, who wonderfully abused many in these parts, making them think he could tell where any thing lost became, with divers other such practices, whereby his fame was farr beyond the others. And yet on his death-bed he confessed, that he knew nothing more then any other, but by sleight and de∣vices, without the assistance of any Devil or Spirit, saving the Spirit of cosenage: and this did he (I say) protest before many of great honesty, credit, and wis∣dom, who can witness the same, and also gave him good commendations for his godly and honest end.

Again, who will maintain, that common Witchcrafts are not Cosenages, when the great and famous Witchcrafts, which had stoln credit not only from all the common people, but from men of great wisdom and authority, are discover∣ed to be beggerly sleights of cosening varlots: Which otherwise might and would have remained a perpetual objection against me. Were there not * 1.9 three im∣ages of late years found in a dunghil, to the terrour and astonishment of many thousands? In so much as great matters were thought to have been pretended to be done by Witchcraft. But if the Lord preserve those person; (whose destruction was doubted to have been intended thereby) from all other the lewd practices and attempts of their enemies, I fear not, but they shall easily withstand these and such like devices, although they should indeed be practised against them. But no doubt, if such bables could have brought those matters of mischief to pass, by the hands of Traitors, Witches, it Papists we should long since have been deprived of the most excellent jewel and comfort that we enjoy in this world. Howbeit, I confess, that the fear, conceit, and doubt of such mis∣chievous pretences may breed inconvenience to them that stand in aw of the same. And I wish, that even for such practices, though they never can or do take effect, the practisers be punished with all extremity; because therein is manifested a traiterous heart to the Queen, and a presumption against God.

But to return to the discovery of the foresaid Knavery and Witchcraft.* 1.10 So it was that one old Cosenor wanting money, devised or rather practised (for it is a stale device) 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 de∣vices, and too hastily yielding to that motion, satisfied this cunning mans de∣mand of money. Which, because he had it not presently to disburse, provided for him at the hands of a friend of his. Finally, this Cunning man made the three puppets of Wax. &c. leaving nothing undone that appertained to the cosenage, until he had buried them, as you have heard. But I omit to tell

what ado was made hereof, and also what reports and lies were bruited; as what white Dogs and black Dogs there were seen in the night season passing through the watch, maugre 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 felicities powdred with doubt and despair. For instead of atcheiving his love, he would gladly have obtained his money. But because he could by no means get either the one or the other (his money being in hucksters handling, and his sute in no better forwardness) he re∣vealed the whole matter, hoping by that means to recover his money; which he neither can yet get again, nor hath payed it where he borrowed. But till trial was had of his simplicity, or rather folly herein, he received some trouble him∣self hereabout, though now dismissed.

CHAP. IV.

Of one that was so bewitched that he could read no Scriptures but Canonical, of a Divel that could speak Latine, a proof that Witchcraft is flat Cosenage.

* 1.11HEre I may aptly insert another miracle of importance, that happened within the compass of a childs remembrance, which may induce any reasonable body to conceive, that these supernatural actions are but fa∣bles and cosenages. 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 (for∣sooth) though he was (as is said) both blind, dumb, and deaf, yet could he read any Canonical Scriptures; but as for Apocrypha, he could read none: wherein a Gods Name consisted the miracle?* 1.12 But a leaf of Apocrypha being extraordi∣narily inserted among the Canonical Scriptures, he read the same as Authentick; wherein his knavery was bewrayed. Another had a Devil, that answered men to all questions. Marry her Devil could understand no Latine, and so was she (and by such means all the rest may be) bewrayed. Indeed our witching Writers say, that certain Devils spaek only the language of that Countrey where they are re∣siant, as French, or English, &c.

Furthermore in my conceit, nothing proveth more apparently that Witch∣craft is cosenage, and that Witches Instrument are but ridiculous Bables, and al∣together void of effect; than when learned and godly Divines in their serious writings, produce experiments as wrought by Witches, and by Devils at Witches commandements: which they expound by miracles, although indeed meer trifles. Whereof they conceive amiss, being overtaken with credulity.

CHAP. V.

Of the Divination of 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 overthrow of Witches and Conjurors, and their cosenages; of the Devils transformations of Ferrum candens, &c.

* 1.13TO pass over all the fables, which are vouched by the Popish Doctors, you shall hear the words of N. Heminguis, whose zeal and learning other∣wise 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 maintenance of Witches Omnipotency, hath published it to his great discredit. Popish Priests (saith he) as the Chaldaeans used the Divination by Sive and Sheers for the detection of theft, do practice with a Psalter and a Key fastened upon the 49. Psalm, to discover a Thief, 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 Psalm [If thou suwest a Theef, thou didst consent unto him] the Book will wagge and fall out of the fing∣ers of them that hold it, and he whose name remaineth in the Key must be the theef. Hereupon Hemingius inferreth, that although conjuring Priests and Witches bring not this to pass by the absolute words of the Psalm,* 1.14 which tend to a far other scope; yet Satan doth nimbly, with his invisible hand, give such a twitch to the Book, as also in the other case, to the Sive and the Sheers, that down falls the Book and Key, Sive and Sheers, upstarts the Theef, and away run∣neth the Devil laughing, &c.

But alas, Hemingius is deceived, as not perceiving the conceit, or rather the deceit thereof. For where he supposeth those actions to be miraculous, and done by a Devil, they are in truth meer bables wherein consisteth not so much as Le∣gierdemain. For every Carter may conceive the sleight hereof;* 1.15 because the Book and Key, Sive and Sheers, being stayed up in that order, by natural course of necessity must within that space (by means of the air, and the pulse beating at the singers end) turn and fall down. Which experience being known to the Witch and Conjuror, she or he do form and frame their prophesse ac∣cordingly; as whosoever maketh proof thereof shall manifestly perceive it. By this art, practice, or experience, you shall know what it is a clock, if you hold 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 thing; in such sort as upon the beating of your Pul••••, and the moving of the Ring, the same may strike upon either side of a Goblet or Glass. These things are (I confess) Witchcraft, because the effect or event proceedeth not of that cause which such coseners say, and others believe they do. As when they lay a medicine for the Ague, &c. to a childs wrists, they also pronounce certain words or charms, by vertue where∣of (they say) the child is healed; whereas indeed the medicine only doth the feat. And this is also a silly Jugglers knack, which wanteth legier demain, whom you shall see to thrust a pin, or small knife, through the head and brain of a Chicken or Pullet, and with certain mystical words seem to cure him; whereas, though no such words were spoken, the Chicken would live, and do well enough, as experience teacheth and declareth.

Again, When such as have maintained the Art and Profession of Conjuring, and have written thereupon most cunningly, have published recantations, and confessed the deceits thereof, as Cornelius Agrippa did, why should we defend it? Also, when Heathen Princes, of great renown, authority and learning,* 1.16 have searched with much industry and charge, the knowledge and secrecy of Con∣juration and Witchcraft, and finally found by experience all to be false and vain that is reported of them, as Nero, Julianus Apostata, and Valence did; why should we seek for further trial, to prove Witchcraft and Conjuration to be cosenage?

Also, when the miracles imputed unto them, exceed in quantity, quality and number, all the miracles that Christ wrought here upon earth, for the establishing of his Gospel, for the confirmation of our faith, and for the ad∣vancement of his glorious Name; what good Christian will believe them to be true? And when Christ himself saith; The works that I do, no man else can accom∣plish; why should we think that a foolish old Woman can do them all, and many more?

Also, when Christ knew not these Witches, nor spake one word of them in all time of his being here upon earth, having such necessary occasion (if at least wise they with their familiars could do as he did by the Spirit of God, as is constantly affirmed) why should we suppose that they can do 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 years that Christ lived, and that there were none in Jobs time, and that the cosening Oracles are now ceased; who seeth not they are witless, and madde fools that maintain it? When all the mischiefs are accomplished by poysons and natural means, which they affirm to

be brought to pass by words,* 1.17 it manifesteth to the world their cosenage. 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 controversie; to wit, execution of Witches, is grounded upon a false translation; namely, You shall not suffer a Witch to live, (which is in Latine Veneficam non retinelitis in vita) where the word in every mans ear soundeth to be a Poysoner, rather than a worker of Miracles, and so interpreted by the seventy Interpreters, Josephus, and almost all the Rabbins which were Hebrews born: Why should any of their Interpretations or Allegations be trusted, or well accounted 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 wonderful things, as these Witches and Con∣jurors by the invocation of Devils and wicked Spirits undertake, and are said to do; what man that knoweth and honoureth God, will be so infatuate as to be∣lieve these lies, and so prefer the power of Witches and Devils, before the godly indued with God Holy Spirit? When many printed Books are published, even with Authority, in confirmation of such Miracles wrought by those coseners, for the detection of Witchcraft; and in fine, all is not only found false, and to have been accomplished by cosenage, but that there hath been therein a set pur∣pose to defame honest Matrons, as to make them be thought to be Witches: why should we believe Bodin, M. Mal. &c in their cosening tales and fables? When they say, that Witches can flie in the air, and come••••n at a little coan, or a hole in a Glass-window, and steal away sucking Children, and hurt their Mothers; and yet when they are brought into Prison, they cannot escape out of the grate, which is far bigger; who will not condemn such accusations or confessions to be frivo∣lous, &c? When (if their assertions were true) concerning the Devils usual taking of shapes,* 1.18 and walking, talking, conferring, hurting, and all manner of dealing with mortal creatures, Christs argument to Thomas had been weak and easily answered; yea the one half, or all the whole world might be inhabited by Devils; every poor mans house might be hired over his head by a Devil, he might take the shape and favour of an honest woman, and play the Witch; or of an honest man, and play the Thief; and so bring them both, or whom he list to the gallows: who seeth not the vanity of such assertions? For then the Devil might, in the likeness of an honest man commit any criminal offence; as Lavater in his nineteenth Chapter Do spectris, reporteth of a grave wise Magistrate in the Ter∣ritory of Tigurie, who affirmed, That as he and his servant went through certain pastures, he espyed in the morning, the Devil in likeness of one whom he knew very well,* 1.19 wickedly dealing with a Mare. Upon the sight whereof he immedi∣ately went to that fellows house, and certainly learned there, that the same per∣son 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 been cast into Prison, and put on the rack, &c.

The like story we read of one Canegunda, wife to Henry the second Emperor of that name, in whose Chamber the Devil (in the likeness of a young man, with whom she was suspected to be too familiar in Court) was often seen coming in and out. Howbeit she was purged by the tryal Candentis Ferri, and proved in∣nocent;* 1.20 for she went upon glowing iron unhurt, &c. And yet Solomon saith, May a man carry fire in his bosom, and his clothes not be burned? Or can a man go up∣on coals, and his feet net be scorched? And thus might the Devil get him up into the 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 Pa∣pist and Witchmongers. And because it shall not be said that I belie them, I will cite a story credibly reported by their chiefest Doctors, namely, James Sprenger, and Henry Institor,* 1.21 who say as followeth, even word for word.

CHAP. VI.

How the Devil preached good Doctrin 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 Devil went up into a Pulpit, and there made a very Catho∣lick Sermon: but a holy Priest coming to the good speed, by his ho∣liness perceived that it was the Devil. So he gave good ear unto him,* 1.22 but could find no fault with his Doctrin. And therefore so soon as the Sermon was done, he called the Devil unto him, demanding the cause of his sincere preaching; who answered: Behold, I speak the truth, knowing that while men be hearers of the Word, and not followers, God is the more offended, and my Kingdom the more inlarged. And this was the strangest device (I think) that ever any De∣vil used: for the Apostles themselves could have done no more. Again, when with all their familiars, their Ointments, &c. whereby they ride Invisibly, nor with all their charms, they can neither convey themselves from the hands of such as lay wait for them; nor can get out of Prison, that otherwise can go in and out at a Mouse-hole; nor finally cap save themselves from the gallows, that can transubstantiate their own and other bodies into Flies or Fleas, &c. who seeth not, that either they lie, or are belyed in their miracles? when they are said to transfer their neighbours Corn into their own ground, and yet are perpetual beggers, and cannot inrich themselves, either with Money or other∣wise: who is so foolish as to remain longer in doubt of their supernatural power? When never any yet from the beginning of the world till this day, hath openly shewed any other trick, conceit, or cunning point of Witchcraft, than Le∣gierdemain or cosenage, who will tarry any longer for further tryal? when both the common Law and also the injunctions do condemn prophesying, and likewise false miracles, and such as believe them in these days, who will not be afraid to give credit to those knaveries? When hereby they make the Devil to be a God that heareth the Prayers, and understandeth the minds of men: who will not be ashamed, being a Christian, to be so abused by them? When they that do write most frankly of these matters, except lying Sprenger and Institor, have never seen any thing herein; insomuch that the most credible proof that Bodin bringeth of his wonderful tales of Witchcraft,* 1.23 is the report of his Host at an Alehouse where he baited: who will give further ear unto these incredi∣ble fables? When in all the New-Testament, we are not warned of these bo∣dily appearances of Devils, 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 believe so incredible and impossible Covenants,* 1.24 being the ground of all Witchmongers Religion, without the which they have no probabi∣lity in the rest of their foolish assertions? When as, if any honest mans consci∣ence be appealed unto, he must confess he never saw tryal of such Witchcraft or Conjuration to take effect, as is now so certainly affirmed: what Conscience can condemn poor souls that are accused wrongfully, or believe them that take upon them impiously to do or work those impossible things? When the whose course of the Scripture is utterly tepugnant to these impossible opinions, saving a few sentences, which nevertheless rightly understood, releive them nothing at all: who will be seduced by their fond arguments? When as now that men have spied the knavary of Oracles, and such pelf, and that there is not one Oracle in the world remaining; who cannot perceive that all the residue here∣tofore of those devices, have been cosenages, knaveries, and lyes? When the power of God is so impudently transferred to a base creature, what good Christian can abide to yield unto such miracles wrought by fools? When the old women accused of Witchcraft, are utterly insensible, and unable to say for themselves; and much less to bring such matters to pass, as they are accused

of: who will not lament to see we extremity used against them? When the foolisher sort of people are always most mistrustful of hurt by Witchcraft, and the simplest and dotingest people mistrusted to do the hurt: what wise man will not conceive all to be but folly? When it were an easie matter for the Devil, if he can do as they affirm, to give them great store of money, and make them rich,* 1.25 and doth it not; being a thing which would procure him more Disciples than any other thing in the world; the wise must needs condemn the Devil of folly, and the Witches of peevishness, that take such pains, and give their souls to Devil to be tormented in Hell fire, and their bodies to the Hangmen to be trussed on the Gallows, for nichels in a bag.

CHAP. VII.

A conclusion against Witchcraft, in manner and form of an Induction.

* 1.26BY this time all kentish-men know (a few fools excepted) that Robin-Goodfellow is a Knave. All wisemen understand that Witches miracu∣lous enterprises, being contrary to nature, probability and reason, are void of truth or possibility. All Protestants perceive, that Popish Charms, Con∣juration, Execrations, and Benedictions are not effectual, but be toys and devices only to keep the people blinde, and to inrich the Clergy. All Christians see, that to confess Witches do as they say, were to attribute to a Creature the power of the Creator. All children well brought up conceive and spie, or at the least are taught, that Juglers Miracles do consist of Legierdemain and Confede∣racy. The very Heathen people are driven to confess, that there can be no such conference between a spiritual Devil and a corporal Witch, as is supposed; for no doubt, all the Heathen would then have every one his familiar Devil; for they, would make no Conscience to acquaint themselves with a Devil, that are not acquainted with God.

I have dealt, and conferred with many (marry I must confess Papists for the most part) that maintain every point of these absurdities. And surely I allow better of their judgments, than of others, unto whom some part of these cosen∣ages are discovered and seen: and yet concerning the residue, they remain as they were before, specially being satisfied in the highest and greatest parts of conjuring and cosening; to wit, in Popery, and yet will be abused with begger∣ly Jugling and Witchcraft.

CHAP. VIII.

Of Natural Witchcraft or Fascination.

But because I am loth to oppose my self 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 how set down certain parts thereof, which although I my self cannot admit, without some doubts, difficulties and exceptions, yet will I give free liberty to others to be∣lieve them, if they list; for that they do not directly oppugn my purpose.

Many great and grave Authors write, and many fond Writers also affirm, that there are certain families In Africa,* 1.27 which with their voices bewitch what∣soever they praise, Insomuch as, if they commend either, Plant, Corn, Infant, Horse, or any other Beast, the same presently withereth, decayeth and dyeth. This mystery of Witchraft is not unknown or neglected of out Witchmon∣gers, and superstitious fools here in Europe. But to shew you examples neer home here in England, as though our voyce had the like operation; you shall not hear a Butcher of Horse-courser 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 Bul∣lock chance to dye, the fault is imputed to the chapman. Certainly the sentence is godly, if it do proceed from a faithful and godly mind; but if it be spoken as a superstitious charm, by those words and syllables to compound with the fascina∣tion and misadventure of unfortunate words, the phrase is wicked and superstiti∣ous, though there were farr greater shew of godliness than appeareth therein

CHAP. IX.

Of Inchanting or Bewitching Eyes.

MAny Writers agree with Virgil & Theocritus in the effect of bewitching eyes, affirming that in Scythia there are women called Bithiae,* 1.28 having two bals or rather blacks in the apple of their eyes. And as Didymus, reporteth, some have in the one eye two such bals, and in the other the image 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 venom 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 frequent, of what age, strength or complexion so∣ever they be, as Cicero, Plutarch, Philarchus, and many others give out in their writings.

This Fascination (saith John Baptista Porta Neapolitanus) though it begin by touching or breathing, is alwayes accomplished and finished by the Eye,* 1.29 as an extermination or expulsion of the Spirits through the Eyes, approaching to the heart of the bewitched, and infecting the same, &c. Whereby is cometh to pass, that a child, or a young man endued with a clear, whole, subtil and sweet blood, yieldeth the like spirits, breath, and vapours springing from the purer blood 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 veins 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. For the poyson and disease in the Eye infecteth the air next unto it, and the same proceedeth further,* 1.30 carrying with it the vapour and infection of the corrupted blood, with the contagion whereof the Eyes of the beholders are most apt to be infected. By this same means it is thought that the Cockatrice depriveth the life, and a Wolf taketh away the voyce of such as they suddenly meet withal and beholds.

Old women, in whom the ordinary course of nature faileth in the office of purg∣ing their natural monthly humors, shew also some proof hereof. For (as the said J. B.P.N. reporteth, alledging Aristotle for his Author) they leave in a Looking-glass a certain froth, by means of the gross vapours proceeding out of their Eyes, which cometh so to pass, because those vapours or spirits, which so abundantly come from their Eyes, cannot pierce and enter into the Glass, which is hard and without pores, and therefore resisteth: but the beams which are carryed in the chariot of conveyance of the spirits, from the Eyes of one body to another,* 1.31 do pierce 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 blood about the heart of the other, which blood disagreeing with the nature of the bewitched party, infeebleth the rest of his body, and maketh him sick; the contagion whereof so long continueth as the distempered blood hath force in the members. And because the infection is of blood, the feaver or sickness will be continual; whereas if it were of cho∣ler, or flegm, it would be intermittent or alterable.

CHAP. X.

Of Natural Witchcraft for Love, &c.

* 1.32BUt as there is Fascination and Witchcraft by malicious and angry eyes un∣to displeasure; so are there witching Aspects, tending contrariwise to Love, or at the least, to the procuring of good will and liking. For if the Fascination or Witchcraft be brought to pass or provoked by the desire, by the wishing and coveting any beautiful shape or favour, the venom is strained through the eyes, though it be from a far, and the imagination of a beautiful form resteth in the heart of the Lover, and kindleth the fire where it is af∣flicted. And because the most delicate, sweet, and tender blood of the beloved doth there wander, his countenance is there represented shining in his own blood and cannot there be quiet; and is so haled from thence, that the blood 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 unda est saucia amore, Namque omnes plerunque cadunt in vulnus, & illam Emicat in patem sanguis, unde icimur ictu; Et si comminus est, os tum ruber occupat humor.

Englished by Abraham Fleming,

And to that body 'tis rebounded, 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 blood doth flee From whence with stroke we stricken bee; If hard at hand, and near in place, Then ruddy colour fils the face.

Thus much may seem sufficient touching this matter of Natural Magick; whereunto though much more may be annexed, yet for the avoiding of tedious∣ness, and for speedier passage to that which remaineth, I will break off this pre∣sent Treatise. And now somewhat shall be said concerning Devils and Spirits in the discourse following.

Notes

• * 1.1

  The compilers or markers of the Book cal∣led, A Mallet to brain Witches.
• * 1.2

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

  The definition or description of Witchcraft.
• * 1.4

  The formal cause.
• * 1.5

  The final cause.
• * 1.6

  The material cause.
• * 1.7

  A necessary se∣quel.
• * 1.8

  Probatum est, by Mother Bungies confes∣sion that all Witches are coseners.
• * 1.9

  J. Bodin. in the Preface before his Book of Daemo∣nomania re∣porteth this by a Conju∣ring Priest late curate of Islington: he also sheweth to what end; read the place you that under∣stand Latine.
• * 1.10

  Note this de∣vice 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 o∣ver match for all his dissem∣bled gravity.
• * 1.13

  Heming. in lib. de superst. ma∣gicis.
• * 1.14

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

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

  C. Agrip. in lib. de vanit sci∣cut. & in epi∣stola ante li∣brum de occult. Philosophia. Plin. lib natu∣ral. hist. 30. c. 1. Pet. Mart. in locis communi∣bus.
• * 1.17

  Note that du∣ring all Christs time upon earth, which was 33. years, Witches were put to si∣lence, &c.
• * 1.18

  But Christs ar∣gument was undoubted; Ergo, &c.
• * 1.19

  I marvel for what purpose that Ma∣gistrate went to that fellows house.

  Albertus Crantzius in lib. 4. mertopo∣lis. cap. 4
• * 1.20

  Prov. 6.27, 28.
• * 1.21

  Mal malef. par. 2. quaest. 1. cap. 9.
• * 1.22

  He should ra∣ther have asked who gave him Orders and Li∣cence to Preach.
• * 1.23

  Joan. Bodin.
• * 1.24

  Yet many that bear the shew of honest men are very credu∣lous herein.
• * 1.25

  Witches are commonly very Beggers.
• * 1.26

  A general con∣clusion against them whom the subject of this Book con∣cerneth.
• * 1.27

  〈◊〉〈◊〉 adorus. 〈◊〉〈◊〉, &c. 〈◊〉〈◊〉 ••••••dinus. 〈◊〉〈◊〉 Malef.
• * 1.28

  With the like porperty, were the old Illyric•• people indued, if we will cre∣dit the words of Sabinus grounded up∣on the report of Aul. Gell.
• * 1.29

  J. Bap. Neapol. in lib. de natu∣rali magia.
• * 1.30

  This is held of some for truth.
• * 1.31

  Non est in spe∣culo res ••uae speculntur in illo.
• * 1.32

  Nescio quis o∣culús teneros mihi fascinat agnos, saith Virgil; and thus Englished by Abraaham Fleming.

  I wote not I What witching eye, Doth use to hint My tender Lamb Sucking their Dam•• And them inc••••nt.