Читать книгу The Discovery of Witchcraft - Reginald Scot - Страница 17

B. ii. B

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O you that are wise & discreete few words may suffice: for such a one judgeth not at the first sight, nor reprooveth by heresaie;²⁵ but patientlie heareth, and thereby increaseth in understanding: which patience bringeth foorth experience, whereby true judgement is directed. I shall not need therefore to make anie further sute to you, but that it would please you to read my booke, without the prejudice of time, or former conceipt: and having obteined this at your hands, I submit my selfe unto your censure. But to make a solemne sute to you that are parciall readers, desiring you to set aside parcialitie, to take in good part my writing, and with indifferent eies to looke upon my booke, were labour lost, and time ill imploied. For I should no more prevaile herein, than if a hundred yeares since I should have intreated your predecessors to beleeve, that Robin goodfellowe, that great and ancient bulbegger, had beene but a cousening merchant, and no divell indeed.

If I should go to a papist, and saie; I praie you beleeve my writings, wherein I will proove all popish charmes, conjurations, exorcismes, benedictions and cursses, not onelie to be ridiculous, and of none effect, but also to be impious and contrarie to Gods word: I should as hardlie therein win favour at their hands, as herein obteine credit at yours. Neverthelesse, I doubt not, but to/ use the matter so, that as well the massemoonger for his part, as the witchmoonger for his, shall both be ashamed of their professions.

B. ii v.

But Robin goodfellowe ceaseth now to be much feared, and poperie is sufficientlie discovered. Nevertheles, witches charms, and conjurors cousenages are yet thought effectuall. Yea the Gentiles have espied the fraud of their cousening oracles, and our cold prophets and inchanters make us fooles still, to the shame of us all, but speciallie of papists, who conjure everie thing, and thereby bring to passe nothing. They saie to their candles; I conjure you to endure for ever: and yet they last not a pater noster while the longer. They conjure water to be wholesome both for bodie and soule: but the bodie (we see) is never the better for it, nor the soule anie whit reformed by it. And therefore I mervell, that when they see their owne conjurations confuted and brought to naught, or at the least void of effect, that they (of all other) will yet give such credit, countenance, and authoritie to the vaine cousenages of witches and conjurors; as though their charmes and conjurations could produce more/ apparent, certeine, and better effects than their owne.

B v

But my request unto all you that read my booke shall be no more, but that it would please you to conferre my words with your owne sense and experience, and also with the word of God. If you find your selves resolved and satisfied, or rather reformed and qualified in anie one point or opinion, that heretofore you held contrarie to truth, in a matter hitherto undecided, and never yet looked into; I praie you take that for advantage: and suspending your judgement, staie the sentence of condemnation against me, and consider of the rest, at your further leasure. If this may not suffice to persuade you, it cannot prevaile to annoy you: and then, that which is written without offense, may be overpassed without anie greefe.

And although mine assertion, be somewhat differing from the old inveterat opinion, which I confesse hath manie graie heares, whereby mine adversaries have gained more authoritie than reason, towards the maintenance of their presumptions and old wives fables: yet shall it fullie agree with Gods glorie, and with his holie word. And albeit there be hold taken by mine adver/saries of certeine few words or sentences in the scripture that maketh a shew for them: yet when the whole course thereof maketh against them, and impugneth the same, yea and also their owne places rightlie understood doo nothing at all releeve them: I trust their glorious title and argument of antiquitie will appeare as stale and corrupt as the apothecaries drugs, or grocers spice, which the longer they be preserved, the woorsse they are. And till you have perused my booke, ponder this in your mind, to wit, that Sagæ, Thessalæ, Striges, Lamiæ (which words and none other being in use do properlie signifie our witches) are not once found written in the old or new testament; and that Christ himselfe in his gospell never mentioned the name of a witch. And that neither he, nor Moses ever spake anie one word of the witches bargaine with the divell, their hagging, their riding in the aire, their transferring of corne or grasse from one feeld to another, their hurting of children or cattell with words or charmes, their bewitching of butter, cheese, ale, &c: nor yet their transubstantiation;²⁶ insomuch as the writers hereupon are not ashamed to say, that it is not absurd to affirme that there were no witches in Jobs time. The reason is, that if there had beene such witches then in beeing, Job would have said he had beene bewitched. But indeed men tooke no heed in those daies to this doctrine of divels;²⁷ to wit, to these fables of witchcraft, which Peter saith shall be much regarded and hearkened unto in the latter daies.

B. iii.

Howbeit, how ancient so ever this barbarous conceipt of witches omnipotencie is, truth must not be measured by time: for everie old opinion is not sound. Veritie is not impaired, how long so ever it be suppressed; but is to be searched out, in how darke a corner so ever it lie hidden: for it is not like a cup of ale, that may be broched too rathe. Finallie, time bewraieth old errors, & discovereth new matters of truth. ²⁸ Danæus himselfe saith, that this question hitherto hath never beene handled; nor the scriptures concerning this matter have never beene expounded. To prove the antiquitie of the cause, to confirme the opini/on of the ignorant, to inforce mine adversaries arguments, to aggravate the punishments, & to accomplish the confusiō of these old women, is added the vanitie and wickednes of them, which are called witches, the arrogancie of those which take upon them to/ worke wonders, the desire that people have to hearken to such miraculous matters, unto whome most commonlie an impossibilitie is more credible than a veritie; the ignorance of naturall causes, the ancient and universall hate conceived against the name of a witch; their ilfavoured faces, their spitefull words, their cursses and imprecations, their charmes made in ryme, and their beggerie; the feare of manie foolish folke, the opinion of some that are wise, the want of Robin goodfellowe and the fairies, which were woont to mainteine chat, and the common peoples talke in this behalfe; the authoritie of the inquisitors, the learning, cunning, consent, and estimation of writers herein, the false translations and fond interpretations used, speciallie by papists; and manie other like causes. All which toies take such hold upon mens fansies, as whereby they are lead and entised awaie from the consideration of true respects, to the condemnation of that which they know not.

B. iii. v.

B 2

Howbeit, I will (by Gods grace) in this my booke, so apparentlie decipher and confute these cavils, and all other their objections; as everie witchmoonger shall be abashed, and all good men thereby satisfied. In the meane time, I would wish them to know that if neither the estimation of Gods omnipotencie, nor the tenor of his word, nor the doubtfulnes or rather the impossibilitie of the case, nor the small proofes brought against them, nor the rigor executed upon them, nor the pitie that should be in a christian heart, nor yet their simplicitie, impotencie, or age may suffice to suppresse the rage or rigor wherewith they are oppressed; yet the consideration of their sex or kind ought to moove some mitigatiō of their punishment. For if nature (as Plinie reporteth) have taught a lion not to deale so roughlie with a woman as with a man, bicause she is in bodie the weaker vessell, and in hart more inclined to pitie (which Jeremie²⁹ in his lamentations seemeth to confirme) what should a man doo in this case, for whome a woman was created as an helpe and comfort unto him? In so much as, even in the lawe of nature, it is a greater offense to slea a woman than a man: not bicause a man is not the more excellent creature, but bicause a woman is the weaker vessell. And therefore among all modest and honest persons it is thought a shame to offer violence or injurie to a woman:³⁰ in which respect Virgil/ saith, Nullum memorabile nomen fæminea in pæna est.

[B. iv.]

God that knoweth my heart is witnes, and you that read my booke shall see, that my drift and purpose in this enterprise tendeth onelie to these respects. First, that the glorie and power of God be not so abridged and abased, as to be thrust into the hand or lip of a lewd old woman: whereby the worke of the Creator should be attributed to the power of a creature. Secondlie, that the religion of the gospell may be seene to stand without such peevish trumperie. Thirdlie, that lawfull favour and christian compassion be rather used towards these poore soules, than rigor and extremitie. Bicause they, which are commonlie accused of witchcraft,/ are the least sufficient of all other persons to speake for themselves; as having the most base and simple education of all others; the extremitie of their age giving them leave to dote, their povertie to beg, their wrongs to chide and threaten (as being void of anie other waie of revenge) their humor melancholicall to be full of imaginations, from whence cheefelie proceedeth the vanitie of their confessions; as that they can transforme themselves and others into apes, owles, asses, dogs, cats, &c: that they can flie in the aire, kill children with charmes, hinder the comming of butter, &c.

B 2 v

And for so much as the mightie helpe themselves together, and the poore widowes crie,³¹ though it reach to heaven, is scarse heard here upon earth: I thought good (according to my poore abilitie) to make intercession, that some part of common rigor, and some points of hastie judgement may be advised upon. For the world is now at that stay (as Brentius in a most godlie sermon in these words affirmeth) that even as when the heathen persecuted the christians, if anie were accused to beleeve in Christ, the common people cried Ad leonem: so now, if anie woman, be she never so honest, be accused of witchcraft, they crie Ad ignem. What difference is betweene the rash dealing of unskilfull people, and the grave counsell of more discreet and learned persons, may appeare by a tale of Danæus his owne telling; wherein he opposeth the rashnes of a few townesmen, to the counsell of a whole senate, preferring the follie of the one, before the wisdome of the other.

At Orleance on Loyre (saith he) there was a manwitch, not only/ taken and accused, but also convicted and condemned for witchcraft, who appealed from thence to the high court of Paris. Which accusation the senate sawe insufficient, and would not allow, but laughed thereat, lightlie regarding it; and in the end sent him home (saith he) as accused of a frivolous matter. And yet for all that, the magistrats of Orleance were so bold with him, as to hang him up within short time after, for the same or the verie like offense. In which example is to be seene the nature, and as it were the disease of this cause: wherein (I saie) the simpler and undiscreeter sort are alwaies more hastie & furious in judgements, than men of better reputation and knowledge. Nevertheles, Eunichius saith, that these three things; to wit, what is to be thought of witches, what their incantations can doo, and whether their punishment should extend to death, are to be well considered. And I would (saith he) they were as well knowne, as they are rashlie beleeved, both of the learned, and unlearned. And further he saith, that almost all divines, physicians and lawyers, who should best know these matters, satisfieng themselves with old custome, have given too much credit to these fables, and too rash and unjust sentence of death upon witches. But when a man pondereth (saith he) that in times past, all that swarved from the church of Rome were judged heretikes; it is the lesse marvell, though in this matter they be blind and ignorant.

[B. iv. v.]

And surelie, if the scripture had beene longer suppressed, more absurd fables would have sproong up, and beene beleeved. Which credulitie though it is to be derided with laughter; yet this their crueltie is to be/ lamented with teares. For (God knoweth) manie of these poore wretches had more need to be releeved than chastised; and more meete were a preacher to admonish them, than a gailor to keepe them; and a physician more necessarie to helpe them, than an executioner or tormentor to hang or burne them. For proofe and due triall hereof, I will requite Danæus his tale of a manwitch (as he termeth him) with another witch of the same sex or gender.

B 3

Cardanus³² from the mouth of his owne father reporteth, that one Barnard, a poore servant, being in wit verie simple and rude, but in his service verie necessarie and diligent (and in that respect deerelie beloved of his maister) professing the art of witchcraft,/ could in no wise be dissuaded from that profession, persuading himselfe that he knew all things, and could bring anie matter to passe; bicause certeine countrie people resorted to him for helpe and counsell, as supposing by his owne talke, that he could doo somewhat. At length he was condemned to be burned: which torment he seemed more willing to suffer, than to loose his estimation in that behalfe. But his maister having compassion upon him, and being himselfe in his princes favor, perceiving his conceipt to proceed of melancholie, obteined respit of execution for twentie daies. In which time (saith he) his maister bountifullie fed him with good fat meat, and with foure egs at a meale, as also with sweet wine: which diet was best for so grosse and weake a bodie. And being recovered so in strength, that the humor was suppressed, he was easilie woone from his absurd and dangerous opinions, and from all his fond imaginations: and confessing his error and follie, from the which before no man could remoove him by anie persuasions, having his pardon, he lived long a good member of the church, whome otherwise the crueltie of judgement should have cast awaie and destroied.

[B. v.]

This historie is more credible than Sprengers fables, or Bodins bables, which reach not so far to the extolling of witches omnipotencie, as to the derogating of Gods glorie. For if it be true, which they affirme, that our life and death lieth in the hand of a witch; then is it false, that God maketh us live or die, or that by him we have our being, our terme of life appointed, and our daies numbred. But surelie their charmes can no more reach to the hurting or killing of men or women, than their imaginations can extend to the stealing and carrieng awaie of horsses & mares. Neither hath God given remedies to sicknes or greefes, by words or charmes, but by hearbs and medicines;³³ which he himselfe hath created upon earth, and given men knowledge of the same; that he might be glorified, for that therewith he dooth vouchsafe that the maladies of men and cattell should be cured, &c. And if there be no affliction nor calamitie, but is brought to passe by him, then let us defie the divell, renounce all his works, and not so much as once thinke or dreame upon this supernaturall power of witches; neither let us prosecute them with such despight, whome our fansie condemneth, and our reason acquiteth: our/ evidence against them consisting in impossibilities, our proofes in unwritten verities, and our whole proceedings in doubts and difficulties./

[B v. v.]

Now bicause I mislike the extreame crueltie used against some of these sillie soules (whome a simple advocate having audience and justice might deliver out of the hands of the inquisitors themselves) it will be said, that I denie anie punishment at all to be due to anie witch whatsoever. Naie, bicause I bewraie the follie and impietie of them, which attribute unto witches the power of God: these witchmoongers will report, that I denie there are anie witches at all: and yet behold (saie they) how often is this word [Witch]*³⁴ mentioned in the scriptures? Even as if an idolater should saie in the behalfe of images and idols, to them which denie their power and godhead, and inveigh against the reverence doone unto them; How dare you denie the power of images, seeing their names are so often repeated in the scriptures? But truelie I denie not that there are witches or images: but I detest the idolatrous opinions conceived of them; referring that to Gods worke and ordinance, which they impute to the power and malice of witches; and attributing that honour to God, which they ascribe to idols. But as for those that in verie deed are either witches or conjurors, let them hardlie suffer such punishment as to their fault is agreeable, and as by the grave judgement of lawe is provided.

B 3. v.

Places amended by the author, and to be read as followeth. The first number standeth for the page, the second for the line.

 46. 16. except you.

 51. 9. one Saddocke.

 75. 21. that we of

 110. 21. as Elimas.

 112. 10. is reproved.

 119. 16. one Necus.

 126. 12. Magus as.

 138. 2. the hart.

 144. 25. in hir closet at Endor, or in.

 168. 31. the firmament.

 187. 16. reallie finished.

 192. put out the first line of the page.

 247. 29. write it.

 257. 32. an image.

 269. 16. there be masses.

 333. 14. evenlie severed.

 363. 26. for bellowes.

 366. 27. his leman.

 438. 29. exercise the.

 450. 1. that it is.

 463. 19.*³⁵ that businesse.

 471. 19. cōteineth nothing.

 472. 11. I did deferre.

 491. 6. so difficult.

 491. 27. begat another.

 503. 9. of all the.

 519. 7. the Hevites.

 542. 30. their reproch./

[Corrected in this 4th edition. The numbers of the 3rd line in original, i.e., from 438, are smaller.]