Читать книгу The Discoverie of Witchcraft - Reginald Scot - Страница 16

Table of Contents

¶ The first Booke.

N impeachment of witches power in meteors and elementarie bodies, tending to the rebuke of such as attribute too much unto them. Pag. 1.

The inconvenience growing by mens credulitie herein, with a reproofe of some churchmen, which are inclined to the common conceived opinion of witches omnipotencie, and a familiar example thereof. pag. 4.

Who they be that are called witches, with a manifest declaration of the cause that mooveth men so commonlie to thinke, & witches themselves to beleeve that they can hurt children, cattell, &c. with words and imaginations: and of coosening witches. pag. 7.

What miraculous actions are imputed to witches by witchmongers, papists, and poets. pag. 9.

A confutation of the common conceived opinion of witches and witchcraft, and how detestable a sinne it is to repaire to them for counsell or helpe in time of affliction. pag. 11.

A further confutation of witches miraculous and omnipotent power, by invincible reasons and authorities, with dissuasions from such fond credulitie. pag. 12.

By what meanes the name of witches becommeth so famous, & how diverslie people be opinioned concerning them and their actions. pa. 14.

Causes that moove as well witches themselves as others to thinke that they can worke impossibilities, with answers to certeine objections: where also their punishment by law is touched. pag. 16.

A conclusion of the first booke, wherein is foreshewed the tyrannicall crueltie of witchmongers and inquisitors, with a request to the reader to peruse the same. pag. 17.

¶ The second Booke.

WHat testimonies and witnesses are allowed to give evidence against reputed witches, by the report and allowance of the inquisitors themselves, & such as are speciall writers herein. Pag. 19.

The order of examination of witches by the inquisitors. pag. 20.

Matters of evidence against witches. pag. 22.

Confessions of witches, whereby they are condemned. pag. 24.

Presumptions, whereby witches are condemned. pag. 25.

Particular interogatories used by the inquisitors against witches. pa. 27.

The inquisitors triall of weeping by conjuration. pag. 29.

Certeine cautions against witches, and of their tortures to procure confession. pag. 29.

The 15. crimes laid to the charge of witches, by witchmongers; speciallie by Bodin, in Demonomania. 32.

A refutation of the former surmised crimes patched togither by Bodin, and the onelie waie to escape the inquisitors hands. pag. 34.

The opinion of Cornelius Agrippa concerning witches, of his pleading/S s. i. v for a poore woman accused of witchcraft, and how he convinced the inquisitors. pag. 35.

What the feare of death and feeling of torments may force one to doo, and that it is no marvell though witches condemne themselves by their owne confessions so tyrannicallie extorted. pag. 37.

¶ The third Booke.

THe witches bargaine with the divell, according to M. Mal. Bodin, Nider, Daneus, Psellus, Erastus, Hemingius, Cumanus, Aquinas, Bartholomeus Spineus, &c. Pag. 40.

The order of the witches homage done (as it is written by lewd inquisitors and peevish witchmoongers) to the divell in person; of their songs and danses, and namelie of La volta, and of other ceremonies, also of their excourses. pag. 41.

How witches are summoned to appeere before the divell, of their riding in the aire, of their accompts, of their conference with the divell, of his supplies, and their conference, of their farewell and sacrifices: according to Daneus, Psellus, &c. p. 43.

That there can no real league be made with the divell the first author of the league, and the weake proofes of the adversaries for the same. pag. 44.

Of the private league, a notable tale of Bodins concerning a French ladie, with a confutation. pag. 46.

A disproofe of their assemblies, and of their bargaine pag. 47.

A confutation of the objection concerning witches confessions. pag. 49.

What follie it were for witches to enter into such desperate perill, and to endure such intolerable tortures for no gaine or commoditie, and how it comes to passe that witches are overthrowne by their confessions. 51.

How melancholie abuseth old women, and of the effects thereof by sundrie examples. pag. 52.

That voluntarie confessions may be untrulie made, to the undooing of the confessors, and of the strange operation of melancholie, prooved by a familiar and late example. pag. 55.

The strange and divers effects of melancholie, and how the same humor abounding in witches, or rather old women, filleth them full of mervellous imaginations, & that their confessions are not to be credited. p. 57.

A confutation of witches confessions, especiallie concerning their league. pag. 59.

A confutation of witches confessions, concerning making of tempests and raine: of the naturall cause of raine, and that witches or divels have no power to doo such things. pag. 60.

What would ensue, if witches confessions or witchmōgers opinions were true, concerning the effects of witchcraft, inchantments, &c. pag. 63.

Examples of forren nations, who in their warres used the assistance of witches; of eybiting witches in Ireland, of two archers that shot with familiars. pag. 64.

Authorities condemning the fantasticall confessions of witches, and how a popish doctor taketh upon him to disproove the same. pag. 65.

Witchmongers reasons, to proove that witches can worke wonders, Bodins tale of a Friseland preest transported, that imaginations proceeding of melancholie doo cause illusions. pag. 67.

That the confession of witches is insufficient in civill and common law to take awaie life. What the sounder divines, and decrees of councels determine in this case. pag. 68.

Of foure capitall crimes objected against witches, all fullie answered & confuted as frivolous. pag. 70./

S s. ii.A request to such readers as loath to heare or read filthie & bawdie matters (which of necessitie are here to be inserted) to passe over eight chapters. pag. 72.

¶ The fourth Booke.

OF witchmoongers opinions concerning evill spirits, how they frame themselves in more excellent sort than God made us. Pag. 73.

Of bawdie Incubus and Succubus, and whether the action of venerie may be performed betweene witches and divels and when witches first yeelded to Incubus. pag. 74.

Of the divels visible and invisible dealing with witches in the waie of lecherie. pag. 76.

That the power of generation is both outwardlie and inwardlie impeached by witches, and of divers that had their genitals taken from them by witches, and by the same means againe restored. pag. 77.

Of bishop Sylvanus his leacherie opened & covered againe, how maids having yellow haire are most combred with Incubus, how maried men are bewitched to use other mens wives, and to refuse their owne. pag. 79.

How to procure the dissolving of bewitched love, also to enforce a man (how proper so ever he be) to love an old hag: and of a bawdie tricke of a priest in Gelderland. pag. 80.

Of divers saincts and holie persons, which were exceeding bawdie and lecherous, and by certeine miraculous meanes became chast. pag. 81.

Certeine popish and magicall cures, for them that are bewitched in their privities. p. 82.

A strange cure doone to one that was molested with Incubus. pag. 83.

A confutation of all the former follies touching Incubus, which by examples and proofes of like stuffe is shewed to be flat knaverie, wherein the carnall copulation with spirits is overthrowne. pag. 85.

That Incubus is a naturall disease, with remedies for the same, besides magicall cures herewithall expressed. pag. 86.

The censure of G. Chaucer, upon the knaverie of Incubus. pag. 88.

¶ The fift Booke.

OF transformations, ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine. Pag. 89.

Absurd reasons brought by Bodin, & such others, for confirmation of transformations. pag. 93.

Of a man turned into an asse, and returned againe into a man by one of Bodins witches: S. Augustines opinion thereof. cap. 94.

A summarie of the former fable, with a refutation thereof, after due examination of the same. pag. 97.

That the bodie of a man cannot be turned into the bodie of a beast by a witch, is prooved by strong reasons, scriptures, and authorities. pag. 99.

The witchmongers objections concerning Nabuchadnez-zar answered, & their errour concerning Lycanthropia confuted. pag. 101.

A speciall objection answered concerning transportations, with the consent of diverse writers thereupon. pag. 103.

The witchmongers objection concerning the historie of Job answered. pag. 105.

What severall sortes of witches are mentioned in the scriptures, & how the word witch is there applied. pag. 109.

¶ The sixt Booke.

THe exposition of this Hebrue word Chasaph, wherin is answe/redS s. ii. v. the objection conteined in Exodus 22. to wit: Thou shalt not suffer a witch to live, and of Simon Magus. Acts 8. pag. 111.

The place of Deuteronomie expounded, wherein are recited all kind of witches; also their opinions confuted, which hold that they can worke worke*[* sic] such miracles as are imputed unto them. pag. 113.

That women have used poisoning in all ages more than men, & of the inconvenience of poisoning pag. 116.

Of divers poisoning practises, otherwise called veneficia, committed in Italie, Genua, Millen, Wittenberge, also how they were discovered and executed. pag. 119.

A great objection answered concerning this kind of witchcraft called Veneficium. pag. 120.

In what kind of confections that witchcraft, which is called Veneficium, consisteth: of love cups, and the same confuted by poets. pag. 121.

It is prooved by more credible writers, that love cups rather ingender death through venome, than love by art: and with what toies they destroie cattell, and procure love. p. 123.

John Bodin triumphing against J. Wier is overtaken with false greeke & false interpretation thereof. p. 125.

¶ The seventh Booke.

OF the Hebrue woord Ob, what it signifieth where it is found, of Pythonisses called Ventriloque, who they be, & what their practises are, experience and examples thereof shewed. Pag. 126.

How the lewd practise of the Pythonist of Westwell came to light, and by whome she was examined; and that all hir diabolicall speach was but ventriloquie and plaine cousenage, which is prooved by hir owne confession. pag. 130.

Bodins stuffe concerning the Pythonist of Endor, with a true storie of a counterfeit Dutchman. pag. 132.

Of the great oracle of Apollo the Pythonist, and how men of all sorts have beene deceived, and that even the apostles have mistaken the nature of spirits, with an unanswerable argument, that spirits can take no shapes. pag. 133.

Why Apollo was called Pytho wherof those witches were called Pythonists: Gregorie his letter to the divell. pag. 136.

Apollo, who was called Pytho, compared to the Rood of grace: Gregories letter to the divell cōfuted. p. 137.

How diverse great clarkes and good authors have beene abused in this matter of spirits through false reports, and by means of their credulitie have published lies, which are confuted by Aristotle and the scriptures. pag. 138.

Of the witch of Endor, and whether she accomplished the raising of Samuel trulie, or by deceipt: the opinion of some divines hereupon. p. 139.

That Samuel was not raised indeed, and how Bodin and all papists dote herin, and that soules cannot be raised by witchcraft. pag. 140.

That neither the divell nor Samuel was raised, but that it was a meere cousenage, according to the guise of our Pythonists. pag. 142.

The objection of the witchmongers concerning this place fullie answered, and what circumstances are to be considered for the understanding of this storie, which is plainelie opened from the beginning of the 28. chapt. of the 1. Samuel, to the 12. verse. pag. 143.

The 12. 13. & 14. verses of 1. Sam. 28. expounded: wherein is shewed that Saule was cousened and abused by the witch, & that Samuel was not raised, is prooved by the witches/S s. iii. owne talke. pag. 146.

The residue of 1. Sam. 28. expounded: wherein is declared how cunninglie this witch brought Saule resolutelie to beleeve that she raised Samuel, what words are used to colour the cousenage, & how all might also be wrought by ventriloquie. p. 148.

Opinions of some learned men, that Samuel was indeed raised, not by the witches art or power, but by the speciall miracle of God, that there are no such visions in these our daies, and that our witches cannot doo the like. pag. 151.

Of vaine apparitions, how people have beene brought to feare bugs, which is partlie reformed by preaching of the gospel, the true effect of Christes miracles. pag. 152.

Witches miracles cōpared to Christs, that God is the creator of al things, of Apollo, and of his names and portraiture. pag. 154.

¶ The eight Booke.

THat miracles are ceased. 156.

That the gift of prophesie is ceased. Pag. 158.

That Oracles are ceased. pag. 160.

A tale written by manie grave authors, and beleeved by manie wise men of the divels death. An other storie written by papists, and beleeved of all catholikes, approoving the divels honestie, conscience, and courtesie. pag. 162.

The judgments of the ancient fathers touching oracles, and their abolishment, and that they be now transferred from Delphos to Rome. p. 164.

Where and wherein couseners, witches, and preests were woont to give oracles, and to worke their feats. pag. 165.

¶ The ninth Booke.

THe Hebrue word Kasam expounded, and how farre a Christian may conjecture of things to come. Pag. 167.

Proofes by the old and new testament, that certaine observations of the weather are lawfull. pag. 168.

That certeine observations are indifferent, certeine ridiculous, and certeine impious, whence that cunning is derived of Apollo, and of Aruspices. pag. 169.

The predictions of soothsaiers & lewd preests, the prognostications of astronomers and physicians allowable, divine prophesies holie and good. pag. 171.

The diversitie of true prophets, of Urim, and of the propheticall use of the twelve pretious stones conteined therein, of the divine voice called Eccho. pag. 172.

Of prophesies conditionall: whereof the prophesies in the old testament dee*[* doe] intreat, and by whom they were published; witchmongers answers to the objections against witches supernaturall actions. pag. 173.

What were the miracles expressed in the old testament, and what are they in the new testament: and that we are not now to looke for anie more miracles. pag. 175.

¶ The tenth Booke.

THe interpretation of the Hebrue word Onen, of the vanitie of dreames, and divinations thereupon. Pag. 177.

Of divine, naturall, & casuall dreames, with the differing causes and effects. pag. 178.

The opinion of divers old writers touching dreames, and how they varie in noting the causes therof. p. 179.

Against interpretors of dreames, of the ordinarie cause of dreames, Hemingius his opinion of diabolicall dreames, the interpretation of dreames ceased. pag. 180./

S s. iii. v.That neither witches, nor anie other, can either by words or herbs, thrust into the mind of a sleeping man, what cogitations or dreames they list; and whence magicall dreames come. pag. 181.

How men have beene bewitched, cousened or abused by dreames to dig and search for monie. pag. 182.

The art & order to be used in digging for monie, revealed by dreames, how to procure pleasant dreames, of morning and midnight dreames. p. 183.

Sundrie receipts & ointments, made and used for the transportation of witches, and other miraculous effects: an instance thereof reported and credited by some that are learned. pag. 184.

A confutation of the former follies, as well cōcerning ointments, dreams, &c. as also of the assemblie of witches, and of their consultations and bankets at sundrie places, and all in dreames. pag. 185.

That most part of prophesies in the old testament were revealed in dreams, that we are not now to looke for such revelations, of some who have drempt of that which hath come to passe, that dreames proove contrarie, Nebuchadnez zars*[* sic] rule to know a true expositor of dreames. pag. 187.

¶ The eleventh Booke.

THe Hebrue word Nahas expounded, of the art of augurie, who invented it, how slovenlie a science it is: the multitude of sacrifices and sacrificers of the heathen, and the causes thereof. Pag. 189.

Of the Jewes sacrifice to Moloch, a discourse thereupon, and of Purgatorie. pag. 190.

The Cambals*[* sic] crueltie, of popish sacrifices exceeding in tyrannie the Jewes or Gentiles. pag. 191.

The superstition of the heathen about the element of fier, and how it grew in such reverence among them, of their corruptions, and that they had some inkling of the godlie fathers dooings in that behalfe. pag. 191.

Of the Romane sacrifices, of the estimation they had of augurie, of the lawe of the twelve tables. pag. 192.

Colleges of augurors, their office, their number, the signification of augurie, that the practisers of that art were couseners, their profession, their places of exercise, their apparell, their superstition. pag. 193.

The times and seasons to exercise augurie, the maner and order thereof, of the ceremonies thereunto belonging. pag. 195.

Upon what signes and tokens augurors did prognosticate, observations touching the inward and outward parts of beasts, with notes of beasts behaviour in the slaughterhouse. pag. 196.

A confutation of augurie, Plato his reverend opinion thereof, of contrarie events, & false predictions. p. 196.

The cousening art of sortilege or lotarie, practiced especiallie by Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c. pag. 197.

Of the Cabalisticall art, consisting of traditions and unwritten verities learned without booke, and of the division thereof. cap. 198.

When, how, and in what sort sacrifices were first ordained, and how they were prophaned, and how the pope corrupteth the sacraments of Christ. pag. 200.

Of the objects whereupon the augurors used to prognosticate, with certeine cautions and notes. pag. 201.

The division of augurie, persons admittable into the colleges of augurie, of their superstition. pag. 202./

S s iiii.Of the common peoples fond and superstitious collections and observations. pag. 203.

How old writers varie about the matter, the maner, and the meanes, whereby things augurificall are mooved. pag. 205.

How ridiculous an art augurie is, how Cato mocked it, Aristotles reason against it, fond collections of augurors, who allowed, and who disallowed it. pag. 206.

Fond distinctions of the heathen writers, concerning augurie. pag. 208.

Of naturall and casuall augurie, the one allowed,and the other disallowed. pag. 208.

A confutation of casual augurie which is meere witchcraft, and upon what uncerteintie those divinations are grounded. pag. 209.

That figure-casters are witches, the uncerteintie of their art, and of their contradictions, Cornelius Agrippas sentence against judiciall astrologie. pag. 210.

The subtiltie of astrologers to mainteine the credit of their art, why they remaine in credit, certeine impieties conteined in astrologers assertions. pag. 212.

Who have power to drive awaie divels with their onelie presence, who shall receive of God whatsoever they aske in praier, who shall obteine everlasting life by meanes of constellations, as nativitie-casters affirme. pag. 214.

¶ The twelfe Booke.

THe Hebrue word Habar expounded, where also the supposed secret force of charmes and inchantments is shewed, and the efficacie of words is diverse waies declared. Pag. 216.

What is forbidden in scriptures concerning witchcraft, of the operation of words, the superstition of the Cabalists and papists, who createth substances, to imitate God in some cases is presumption, words of sanctification. pag. 217.

What effect & offense witches charmes bring, how unapt witches are, and how unlikelie to worke those things which they are thought to doo, what would follow if those things were true which are laid to their charge. pag. 218.

Why God forbad the practise of witchcraft, the absurditie of the law of the twelve tables, whereupon their estimation in miraculous actions is grounded, of their woonderous works. pag. 220.

An instance of one arreigned upon the law of the twelve tables, whereby the said law is prooved ridiculous, of two witches that could doo woonders. pag. 221.

Lawes provided for the punishment of such witches as worke miracles, whereof some are mentioned, and of certeine popish lawes published against them. pag. 222.

Poetical authorities commonlie alledged by witchmongers, for the proofe of witches miraculous actions, and for confirmation of their supernaturall power. pag. 223.

Poetrie and poperie compared in inchantments, popish witchmongers have more advantage herein than protestants. pag. 229.

Popish periapts, amulets & charmes, agnus Dei, a wastcote of proofe, a charme for the falling evill, a writing brought to S. Leo from heaven by an angell, the vertues of S. Saviors epistle, a charme against theeves, a writing found in Christs wounds, of the crosse, &c. pag. 230.

¶ A charme against shot, or a wastcote of proofe. Against the falling evill, p. 231. A popish periapt or charme, which must never be said, but carried about one, against theeves. Another amulet, pag. 233. A papisticall charme. A charme found in the ca/nonS s. iiii. v. of the masse. Other papisticall charmes. pag. 234. A charme of the holie crosse. pag. 235. A charme taken out of the Primer. pag. 236.

How to make holie water, and the vertues thereof, S. Rufins charme, of the wearing & bearing of the name of Jesus, that the sacrament of confession & the eucharist is of as much efficacie as other charmes, and magnified by L. Vairus. pag. 237.

Of the noble balme used by Moses, apishlie counterfeited in the church of Rome. pag. 238.

The opinion of Ferrarius touching charmes, periapts, appensions, amulets, &c. Of Homericall medicines, of constant opinion, and the effects thereof. pag. 239.

Of the effects of amulets, the drift of Argerius Ferrarius in the commendation of charmes, &c: foure sorts of Homericall medicines, and the choice thereof; of imagination. pag. 241.

Choice of charmes against the falling evill, the biting of a mad dog, the stinging of a scorpion, the toothach, for a woman in travell, for the kings evill, to get a thorne out of any member, or a bone out of ones throte, charmes to be said fasting, or at the gathering of hearbs, for sore eies, to open locks, against spirits, for the bots in a horsse, and speciallie for the Duke of Albas horsse, for sowre wines, &c. pag. 242.

¶ For the falling evill. pa. 242. Against the biting of a mad dog. pag. 243. Against the biting of a scorpion. Against the toothach. A charme to release a woman in travell. To heale the Kings or Queenes evill, or anie other sorenesse in the throte. A charme read in the Romish church, upon saint Blazes daie, that will fetch a thorne out of anie place of ones bodie, a bone out of the throte, &c: Lect. 3. pag. 244. A charme for the headach. A charme to be said ech morning by a witch fasting, or at least before she go abroad. Another charme that witches use at the gathering of their medicinable hearbs. An old womans charme, wherwith she did much good in the countrie, and grew famous thereby. pag. 245. Another like charme. A charme to open locks. A charme to drive awaie spirits that haunt anie house. pag. 246. A prettie charme or conclusion for one possessed. Another for the same purpose. Another to the same effect. Another charme or witchcraft for the same. pag. 247. A charme for the bots in a horsse. pag. 248. A charme against vineger. pa. 249.

The inchanting of serpents & snakes, objections answered concerning the same; fond reasons whie charmes take effect therein, Mahomets pigeon, miracles wrought by an Asse at Memphis in Aegypt, popish charmes against serpents, of miracle-workers, the taming of snakes, Bodins lie of snakes. pag. 249.

Charmes to carrie water in a sive, to know what is spoken of us behind our backs, for bleare eies, to make seeds to growe well, of images made of wax, to be rid of a witch, to hang hir up, notable authorities against waxen images, a storie bewraieng the knaverie of waxen images. pag. 256.

¶ A charme teaching how to hurt whom you list with images of wax, &c. pag. 257.

Sundrie sorts of charmes tending to diverse purposes, and first, certeine charmes to make taciturnitie in tortures. pag. 259.

¶ Counter charmes against these and all other witchcrafts, in the saieng also whereof witches are vexed, &c. A charme for the choine cough. For corporall or spirituall rest. Charmes to find out a theefe. pag. 260. Another/[S s. v.] waie to find out a theefe that hath stolne any thing from you. pag. 261. To put out the theeves eie. Another waie to find out a theefe. pag. 262. A charme to find out or spoile a theefe. S. Adelberts cursse or charme against theeves. pag. 263. Another inchantment. pag. 266.

A charme or experiment to find out a witch. pag. 266.

¶ To spoile a theefe, a witch, or any other enimie, and to be delivered from the evill. pag. 269. A notable charme or medicine to pull out an arrowhead, or any such thing that sticketh in the flesh or bones, and cannot otherwise be had out. Charmes against a quotidian ague. For all maner of agues intermittant. Periapts, characters, &c: for agues, and to cure all diseases, and to deliver from all evill. p. 270. More charmes for agues. pag. 271. For a bloudie fluxe, or rather an issue of bloud. Cures commensed and finished by witchcraft, pa. 273. Another witchcraft or knaverie, practised by the same surgion. pag. 275. Another experiment for one bewitched. Otherwise. A knacke to know whether you be bewitched, or no, &c. pag. 276.

That one witchcraft may lawfullie meete with another. pag. 277.

Who are privileged from witches, what bodies are aptest to be bewitched, or to be witches, why women are rather witches than men, and what they are. pag. 277.

What miracles witchmongers report to have been done by witches words &c: contradictions of witchmongers among themselves, how beasts are cured hereby, of bewitched butter, a charme against witches, & a counter charme, the effect of charmes and words prooved by L. Vairus to be woonderfull. pag. 279.

¶ A charme to find hir that bewitched your kine. Another, for all that have bewitched any kind of cattell. p. 281. A speciall charme to preserve all cattell from witchcraft. pag. 282.

Lawfull charmes, rather medicinable cures for diseased cattell. The charme of charmes, and the power thereof. pag. 283.

¶ The charme of charmes. Otherwise. pag. 284.

A confutation of the force and vertue falselie ascribed to charmes and amulets, by the authorities of ancient writers, both divines and physicians. pag. 285.