Chapter VI: Part 6

Item, little children may be had to the torture at the first dash; but so may it not be doone with old women: as is aforesaid.

♦_Idem Ibid._♦

Item, if she have anie privie marke under hir arme pokes, under hir haire, under hir lip, or in hir buttocke, or in hir privities: it is a presumption sufficient for the judge to proceed and give sentence of death upon hir.

The onlie pitie they shew to a poore woman in this case, is; that though she be accused to have slaine anie bodie with her inchantments; yet if she can bring foorth the partie alive, she shall not be put to death. Whereat I marvell, in as much as they can bring the divell in any bodies likenesse and representation.

Item, their lawe saith, that an uncerteine presumption is sufficient, when a certeine presumption faileth.

♦_Cap. præterea cum glos. extra de test._ _Panormit. in C. vener. col. 2. eodem, &c._♦

The sixt Chapter.

_Particular Interogatories used by the inquisitors against
witches._

I neede not staie to confute such parciall and horrible dealings, being so apparentlie impious, and full of tyrannie which except I should have so manifestlie detected, even with their owne writings and assertions, few or none would have beleeved. But for brevities sake I will passe over the same; supposing that the citing of such absurdities may stand for a sufficient confutation thereof. Now therefore I will proceed to a more particular order and maner of examinations, &c: used by the inquisitors, and allowed for the most part throughout all nations.

First the witch must be demanded, why she touched such a child, or such a cow, &c: and afterward the same child or cow fell sicke or lame, &c.

♦_Mal. malef. super, interrog._♦

Item, why hir two kine give more milke than hir neighbors. And the note before mentioned is heere againe set downe, to be speciallie observed of all men: to wit; that Though a witch cannot weepe, yet she may speake with a crieng voice. Which assertion of weeping is false, and contrarie to the saieng of _Seneca_, _Cato_, and manie others; which affirme, that A woman weepeth when she meaneth most deceipt: and therefore saith _M. Mal._ she must be well looked unto, otherwise she will put spettle privilie upon hir cheeks, and seeme to weepe: which rule also _Bodin_ saith is infallible. But alas that teares should be thought sufficient to excuse or condemne in so great a cause, and so weightie a triall! I am sure that the woorst sort of the children of Israel wept bitterlie: yea, if there were any witches at all in Israel, they wept. For it is written, that all the children of Israel wept. Finallie, if there be any witches in hell, I am sure they weepe: for there is weeping, wailing, and gnashing of teeth.

♦_Seneca in tragœd._♦

♦_Mal. malef. part. 3. quæst 15. act. 10._♦

♦Num. 11, 4. 1. Sam. 11, 4. 2. Sa. 15, 23. Mat. 8. & 13. & 22. & 24. & 25. Luke 3. &c.♦

But God knoweth, many an honest matrone cannot sometimes in the heavines of her heart shed teares; the which oftentimes are more readie and common with craftie queanes and strumpets, than with sober women. For we read of two kinds of teares in a womans eie, the one of true greefe, the other of deceipt. And it is written, that _Dediscere flere fæminam est mendacium_: which argueth, that they lie which say, that wicked women cannot weepe. But let these tormentors take heed, that the teares in this case which runne downe the widowes cheeks, with their crie spoken of by Jesus Sirach, be not heard above. But lo what learned, godlie, and lawfull meanes these popish inquisitors have invented for the triall of true or false teares.

♦_Seneca in tragœd._♦

♦Eccl. 35, 15.♦

The seventh Chapter.

_The inquisitors triall of weeping by conjuration._

I conjure thee by the amorous teares, which Jesus Christ our Saviour shed upon the crosse for the salvation of the world; and by the most earnest and burning teares of his mother the most glorious virgine _Marie_, sprinkled upon his wounds late in the evening; and by all the teares, which everie saint and elect vessell of God hath powred out heere in the world, and from whose eies he hath wiped awaie all teares; that if thou be without fault, thou maist powre downe teares aboundantlie; and if thou be guiltie, that thou weepe in no wise: In the name of the father, of the sonne, and of the holie ghost; Amen. And note (saith he) that the more you conjure, the lesse she weepeth.

♦Triall of teares.♦

♦_Mal. Malef. quæ. 15. pa. 3._♦

The eight Chapter.

_Certaine cautions against witches, and of their tortures to
procure confession._

But to manifest their further follies, I will recite some of their cautions, which are published by the ancient inquisitors, for perpetuall lessons to their successors: as followeth.

The first caution is that, which was last rehearsed concerning weeping; the which (say they) is an infallible note.

Secondlie, the judge must beware she touch no part of him, speciallie of his bare; and that he alwaies weare about his necke conjured salt, palme, herbes, and waxe halowed: which (say they) are not onelie approoved to be good by the witches confessions; but also by the use of the Romish church, which halloweth them onelie for that purpose.

♦_Ja. Sprenger. H. Institor._♦

Item, she must come to hir arreignement backward, to wit, with hir taile to the judges face, who must make manie crosses, at the time of hir approching to the barre. And least we should condemne that for superstition, they prevent us with a figure, and tell us, that the same superstition may not seeme superstitious unto us. But this resembleth the persuasion of a theefe, that dissuadeth his sonne from stealing; and neverthelesse telleth him that he may picke or cut a pursse, and rob by the high waie.

♦_Mal. malef. pa. 3, quæ. 15._♦

♦_Prolepsis or Præoccupation._♦

One other caution is, that she must be shaven, so as there remaine not one haire about hir: for sometimes they keepe secrets for taciturnitie, and for other purposes also in their haire, in their privities, and betweene their skinne and their flesh. For which cause I marvell they flea them not: for one of their witches would not burne, being in the middest of the flame, as _M. Mal._ reporteth; untill a charme written in a little scroll was espied to be hidden betweene hir skin and flesh, and taken awaie. And this is so gravelie and faithfullie set downe by the inquisitors themselves, that one may beleeve it if he list, though indeed it be a verie lie. The like lie citeth _Bodin_, of a witch that could not be strangled by the executioner, doo what he could. But it is most true, that the inquisitor _Cumanus_ in one yeare did shave one and fourtie poore women, and burnt them all when he had done.

♦_Mal. malef._♦

♦_John. Bod._♦

♦Anno. 1485 a knave inquisitor.♦

Another caution is, that at the time and place of torture, the hallowed things aforesaid, with the seaven words spoken on the crosse, be hanged about the witches necke; and the length of Christ in waxe be knit about hir bare naked bodie, with relikes of saints, &c. All which stuffe (saie they) will so worke within and upon them, as when they are racked and tortured, they can hardlie staie or hold themselves from confession. In which case I doubt not but that pope, which blasphemed Christ, and curssed his mother for a pecocke, and curssed God with great despights for a peece of porke, with lesse compulsion would have renounced the trinitie, and have worshipped the divell upon his knees.

♦_Q. 16. de tempore & modo interrog._♦

♦Blasphemous pope Julie, of that name the third.♦

Another caution is, that after she hath beene racked, and hath passed over all tortures devised for that purpose; and after that she hath beene compelled to drinke holie water, she be conveied againe to the place of torture: and that in the middest of hir torments, hir accusations be read unto hir; and that the witnesses (if they will) be brought face to face unto hir: and finallie, that she be asked, whether for triall of hir innocencie she will have judgement, _Candentis ferri_, which is; To carrie a certeine weight of burning iron in hir bare hand. But that may not (saie they) in anie wise be granted. For both _M. Mal._ and _Bodin_ also affirme, that manie things may be promised, but nothing need be performed: for whie, they have authoritie to promise, but no commission to performe the same.

♦_Mal. malef. par. 3. quæ. 16._♦

Another caution is, that the judge take heed, that when she once beginneth to confesse, he cut not off hir examination, but continue it night and daie. For many-times, whiles they go to dinner, she returneth to hir vomit.

Another caution is, that after the witch hath confessed the annoieing of men and beasts, she be asked how long she hath had _Incubus_, when she renounced the faith, and made the reall league, and what that league is, &c. And this is indeede the cheefe cause of all their incredible and impossible confessions: for upon the racke, when they have once begunne to lie, they will saie what the tormentor list.

The last caution is, that if she will not confesse, she be had to some strong castle or gaole. And after certeine daies, the gaolor must make hir beleeve he goeth foorth into some farre countrie: and then some of hir freends must come in to hir, and promise hir, that if she will confesse to them, they will suffer hir to escape out of prison: which they may well doo, the keeper being from home. And this waie (saith _M. Mal._) hath served, when all other meanes have failed.

♦_Mal. malef. par. 3. quæ. 16. act. 11._♦

And in this place it may not be omitted, that above all other times, they confesse upon fridaies. Now saith _James Sprenger_, and _Henrie Institor_, we must saie all, to wit: If she confesse nothing, she should be dismissed by lawe; and yet by order she may in no wise be bailed, but must be put into close prison, and there be talked withall by some craftie person (those are the words) and in the meane while there must be some eves-dropers with pen and inke behind the wall, to hearken and note what she confesseth: or else some of hir old companions and acquaintance may come in and talke with hir of old matters, and so by eves-droppers be also bewraied; so as there shall be no end of torture before she have confessed what they will.

The Ninth Chapter.

_The fifteene crimes laid to the charge of witches, by
witchmongers; speciallie by Bodin, in Dæmonomania._

They denie God, and all religion. 1

_Answere._[*] Then let them die therefore, or at the least be used like infidels, or apostataes.

♦[*] [Rom.]♦

They cursse, blaspheme, and provoke God with all despite. 2

_Answere._[*] Then let them have the law expressed in _Levit._ 24. and _Deut._ 13. & 17.

They give their faith to the divell, and they worship and offer 3 sacrifice unto him.

_Ans._ Let such also be judged by the same lawe.

They doo solemnelie vow and promise all their progenie unto the 4 divell.

_Ans._ This promise proceedeth from an unsound mind, and is not to be regarded; bicause they cannot performe it, neither will it be prooved true. Howbeit, if it be done by anie that is sound of mind, let the cursse of _Jeremie._ 32. 36. light upon them, to wit, the sword, famine and pestilence.

They sacrifice their owne children to the divell before baptisme, 5 holding them up in the aire unto him, and then thrust a needle into their braines.

_Ans._ If this be true, I maintaine them not herein: but there is a lawe to judge them by. Howbeit, it is so contrarie to sense and nature, that it were follie to beleeve it; either upon _Bodins_ bare word, or else upon his presumptions; speciallie when so small commoditie and so great danger and inconvenience insueth to the witches thereby.

They burne their children when they have sacrificed them. 6

_Ans._ Then let them have such punishment, as they that offered their children unto _Moloch_: _Levit._ 20. But these be meere devises of witchmoongers and inquisitors, that with extreame tortures have wroong such confessions from them; or else with false reports have beelied them; or by flatterie & faire words and promises have woon it at their hands, at the length.

They sweare to the divell to bring as manie into that societie as 7 they can.

_Ans._ This is false, and so prooved elsewhere.

They sweare by the name of the divell. 8

_Ans._ I never heard anie such oth, neither have we warrant to kill them that so doo sweare; though indeed it be verie lewd and impious.

They use incestuous adulterie with spirits. 9

_Ans._ This is a stale ridiculous lie, as is prooved apparentlie hereafter.

They boile infants (after they have murthered them unbaptised) 10 untill their flesh be made potable.

_Ans._ This is untrue, incredible, and impossible.

They eate the flesh and drinke the bloud of men and children openlie. 11

_Ans._ Then are they kin to the _Anthropophagi_ and _Canibals_. But I beleeve never an honest man in _England_ nor in _France_, will affirme that he hath seene any of these persons, that are said to be witches, do so; if they shuld, I beleeve it would poison them.

They kill men with poison. 12

_Ans._ Let them be hanged for their labour.

They kill mens cattell. 13

_Ans._ Then let an action of trespasse be brought against them for so dooing.

They bewitch mens corne, and bring hunger and barrennes into the 14 countrie; they ride and flie in the aire, bring stormes, make tempests, &c.

_Ans._ Then will I worship them as gods; for those be not the works of man, nor yet of witch: as I have elsewhere prooved at large.

They use venerie with a divell called _Incubus_, even when they lie 15 in bed with their husbands, and have children by them, which become the best witches.

_Ans._ This is the last lie, verie ridiculous, and confuted by me elsewhere.

The tenth Chapter.

_A refutation of the former surmised crimes patched togither by
Bodin, and the onelie waie to escape the inquisitors hands._

If more ridiculous or abhominable crimes could have beene invented, these poore women (whose cheefe fault is that they are scolds) should have beene charged with them.

In this libell you dooe see is conteined all that witches are charged with; and all that also, which anie witchmoonger surmiseth, or in malice imputeth unto witches power and practise.

Some of these crimes may not onelie be in the power and will of a witch, but may be accomplished by naturall meanes: and therefore by them the matter in question is not decided, to wit; Whether a witch can worke woonders supernaturallie? For manie a knave and whore dooth more commonlie put in execution those lewd actions, than such as are called witches, and are hanged for their labour.

♦The question or matter in controversie: that is to say, the proposition or theme.♦

Some of these crimes also laid unto witches charge, are by me denied, and by them cannot be prooved to be true, or committed by any one witch. Othersome of these crimes likewise are so absurd, supernaturall, and impossible, that they are derided almost of all men, and as false, fond, and fabulous reports condemned: insomuch as the very witchmoongers themselves are ashamed to heare of them.

If part be untrue, why may not the residue be thought false? For all these things are laid to their charge at one instant, even by the greatest doctors and patrones of the sect of witchmongers, producing as manie proofs for witches supernaturall and impossible actions, as for the other. So as, if one part of their accusation be false, the other part deserveth no credit. If all be true that is alledged of their dooings, why should we beleeve in Christ, bicause of his miracles, when a witch dooth as great wonders as ever he did?

But it will be said by some; As for those absurd and popish writers, they are not in all their allegations, touching these matters, to be credited. But I assure you, that even all sorts of writers heerein (for the most part) the very doctors of the church to the schoolemen, protestants and papists, learned and unlearned, poets and historiographers, Jewes, Christians, or Gentiles agree in these impossible and ridiculous matters. Yea and these writers, out of whome I gather most absurdities, are of the best credit and authoritie of all writers in this matter. The reason is, bicause it was never throughlie looked into; but everie fable credited; and the word (Witch) named so often in scripture.

♦A generall error.♦

They that have seene further of the inquisitors orders and customes, saie also; that There is no waie in the world for these poore women to escape the inquisitors hands, and so consequentlie burning: but to gild their hands with monie, wherby oftentimes they take pitie upon them, and deliver them, as sufficientlie purged. For they have authoritie to exchange the punishment of the bodie with the punishment of the pursse, applieng the same to the office of their inquisition: whereby they reape such profit, as a number of these seelie women paie them yeerelie pensions, to the end they may not be punished againe.

♦The onelie way for witches to avoid the inquisitors hands.♦

The eleventh Chapter.

_The opinion of Cornelius Agrippa concerning witches, of his
pleading for a poore woman accused of witchcraft, and how he
convinced the inquisitors._

_Cornelius Agrippa_ saith, that while he was in _Italie_, manie inquisitors in the dutchie of _Millen_ troubled divers most honest & noble matrones, privilie wringing much monie from them, untill their knaverie was detected. Further he saith, that being an advocate or councellor in the Commonwelth of _Maestright_ in _Brabant_, he had sore contention with an inquisitor, who through unjust accusations drew a poore woman of the countrie into his butcherie, and to an unfit place; not so much to examine hir, as to torment hir. Whom when _C. Agrippa_ had undertaken to defend, declaring that in the things doone, there was no proofe, no signe or token that could cause hir to be tormented; the inquisitor stoutlie denieng it, said; One thing there is, which is proofe and matter sufficient: for hir mother was in times past burned for a witch. Now when _Agrippa_ replied, affirming that this article was impertinent, and ought to be refused by the judge, as being the deed of another; alledging to the inquisitor, reasons and lawe for the same: he replied againe that this was true, bicause they used to sacrifice their children to the divell, as soone as they were borne; and also bicause they usuallie conceived by spirits transformed into mans shape, and that thereby witchcraft was naturallie ingraffed into this child, as a disease that commeth by inheritance.

_C. Agrippa_ replieng against the inquisitors follie & superstitious blindnesse, said; O thou wicked preest! Is this thy divinitie? Doost thou use to drawe poore guiltlesse women to the racke by these forged devises? Doost thou with such sentences judge others to be heretikes, thou being a more heretike than either _Faustus_ or _Donatus_? Be it as thou saiest, dooest thou not frustrate the grace of Gods ordinance; namelie baptisme? Are the words in baptisme spoken in vaine? Or shall the divell remaine in the child, or it in the power of the divell, being there and then consecrated to Christ Jesus, in the name of the father, the sonne, and the holie ghost? And if thou defend their false opinions, which affirm, that spirits accompanieng with women, can ingender; yet dotest thou more than anie of them, which never beleeved that anie of those divels, togither with their stolne seed, doo put part of that their seed or nature into the creature. But though indeed we be borne the children of the divell and damnation, yet in baptisme, through grace in Christ, sathan is cast out, and we are made new creatures in the Lord, from whome none can be separated by another mans deed. The inquisitor being hereat offended, threatened the advocate to proceed against him, as a supporter of heretikes or witches; yet neverthelesse he ceased not to defend the seelie woman, and through the power of the lawe he delivered hir from the clawes of the bloodie moonke, who with hir accusers, were condemned in a great summe of monie to the charter of the church of _Mentz_, and remained infamous after that time almost to all men.

♦A bitter invective against a cruell inquisitor.♦

But by the waie you must understand, that this was but a petie inquisitor, and had not so large a commission as _Cumanus_, _Sprenger_, and such other had; nor yet as the _Spanish_ inquisitors at this daie have. For these will admit no advocats now unto the poore soules, except the tormentor or hangman may be called an advocate. You may read the summe of this inquisition in few words set out by M. _John Fox_ in the Acts and monuments. For witches and heretikes are among the inquisitors of like reputation; saving that the extremitie is greater against witches, bicause through their simplicitie, they may the more boldlie tyrannize upon them, and triumph over them.

♦John Fox in the acts and monuments.♦

The twelfe Chapter.

_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._

He that readeth the ecclesiasticall histories, or remembreth the persecutions in Queene _Maries_ time, shall find, that manie good men have fallen for feare of persecution, and returned unto the Lord againe. What marvell then, though a poore woman, such a one as is described else-where, & tormented as is declared in these latter leaves, be made to confesse such absurd and false impossibilities; when flesh and bloud is unable to endure such triall? Or how can she in the middest of such horrible tortures and torments, promise unto hir selfe constancie; or forbeare to confesse anie thing? Or what availeth it hir, to persevere in the deniall of such matters, as are laid to her charge unjustlie; when on the one side there is never anie end of hir torments; on the other side, if she continue in hir assertion, they saie she hath charmes for taciturnitie or silence?

_Peter_ the apostle renounced, curssed, and forsware his maister and our Saviour Jesus Christ, for feare of a wenches manaces; or rather at a question demanded by hir, wherein he was not so circumvented, as these poore witches are, which be not examined by girles, but by cunning inquisitors, who having the spoile of their goods, and bringing with them into the place of judgement minds to maintaine their bloudie purpose, spare no maner of allurements, thretenings, nor torments, untill they have wroong out of them all that, which either maketh to their owne desire, or serveth to the others destruction.

♦Peters apostacie & renouncing of Christ♦

_Peter_ (I saie) in the presence of his Lord and maister Christ, who had instructed him in true knowledge manie yeares, being forewarned, not passing foure or five houres before, and having made a reall league and a faithfull promise to the contrarie, without anie other compulsion than (as hath beene said) by a question proposed by a girle, against his conscience, forsooke, thrise denied, and abandoned his said maister: and yet he was a man illuminated, and placed in dignitie aloft, and neerer to Christ by manie degrees, than the witch, whose fall could not be so great as _Peters_; bicause she never ascended halfe so manie steps. A pastors declination is much more abhominable that the going astraie of anie of his sheepe: as an ambassadors conspiracie is more odious than the falshood of a common person: or as a capteins treason is more mischeevous than a private soldiers mutinie. If you saie, _Peter_ repented; I answer that the witch dooth so likewise sometimes, and I see not in that case, but mercie may be emploied upon hir. It were a mightie temptation to a seelie old woman, that a visible divell (being in shape so ugglie, as _Danæus_ and others saie he is) should assalt hir in maner and forme as is supposed, or rather avowed; speciallie when there is promise made that none shall be tempted above their strength. The poore old witch is commonlie unlearned, unwarned, and unprovided of counsell and freendship, void of judgement and discretion to moderate hir life and communication, hir kind and gender more weake and fraile than the masculine, and much more subject to melancholie; hir bringing up and companie is so base, that nothing is to be looked for in hir speciallie of these extraordinarie qualities; hir age also is commonlie such, as maketh her decrepite, which is a disease that mooveth them to these follies.

♦_Danæus in dialog._♦

♦1 Cor. 10.♦

Finallie, Christ did cleerelie remit _Peter_, though his offense were committed both against his divine and humane person: yea after- wards he did put him in trust to feed his sheepe, and shewed great countenance, freendship and love unto him. And therefore I see not, but we may shew compassion upon these poore soules; if they shew themselves sorrowfull for their misconceipts and wicked imaginations.

¶ _The third Booke._

The first Chapter.

_The witches bargaine with the divell, according to M. Mal.
Bodin, Nider, Danæus, Psellus, Erastus, Hemingius, Cumanus,
Aquinas, Bartholomæus Spineus, &c._

That which in this matter of witchcraft hath abused so manie, and seemeth both so horrible and intollerable, is a plaine bargaine, that (they saie) is made betwixt the divell and the witch. And manie of great learning conceive it to be a matter of truth, and in their writings publish it accordinglie: the which (by Gods grace) shall be prooved as vaine and false as the rest.

The order of their bargaine or profession is double; the one solemne and publike; the other secret and private. That which is called solemne or publike, is where witches come togither at certeine assemblies, at the times prefixed, and doo not onelie see the divell in visible forme; but confer and talke familiarlie with him. In which conference the divell exhorteth them to observe their fidelitie unto him, promising them long life and prosperitie. Then the witches assembled, commend a new disciple (whom they call a novice) unto him: and if the divell find that yoong witch apt and forward in renunciation of christian faith, in despising anie of the seven sacraments, in treading upon crosses, in spetting at the time of the elevation, in breaking their fast on fasting daies, and fasting on sundaies; then the divell giveth foorth his hand, and the novice joining hand in hand with him, promiseth to observe and keepe all the divels commandements.

♦The double bargane of witches with the divell.♦

This done, the divell beginneth to be more bold with hir, telling hir plainlie, that all this will not serve his turne; and therefore requireth homage at hir hands: yea he also telleth hir, that she must grant him both hir bodie and soule to be tormented in everlasting fire: which she yeeldeth unto. Then he chargeth hir, to procure as manie men, women, and children also, as she can, to enter into this societie. Then he teacheth them to make ointments of the bowels and members of children, whereby they ride in the aire, and accomplish all their desires. So as, if there be anie children unbaptised, or not garded with the signe of the crosse, or orizons; then the witches may and doo catch them from their mothers sides in the night, or out of their cradles, or otherwise kill them with their ceremonies; and after buriall steale them out of their graves, and seeth them in a caldron, untill their flesh be made potable. Of the thickest whereof they make ointments, whereby they ride in the aire; but the thinner potion they put into flaggons, whereof whosoever drinketh, observing certeine ceremonies, immediatlie becommeth a maister or rather a mistresse in that practise and facultie.

♦_Mal. malef. de modo professionis._♦

The second Chapter.

_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._

Sometimes their homage with their oth and bargaine is received for a certeine terme of yeares; sometimes for ever. Sometimes it consisteth in the deniall of the whole faith, sometimes in part. The first is, when the soule is absolutelie yeelded to the divell and hell fier: the other is, when they have but bargained [not] to observe certeine ceremonies and statutes of the church; as to conceale faults at shrift, to fast on sundaies, &c. And this is doone either by oth, protestation of words, or by obligation in writing, sometimes sealed with wax, sometimes signed with bloud, sometimes by kissing the divels bare buttocks; as did a Doctor called _Edlin_, who as (_Bodin_ saith) was burned for witchcraft.

♦Homage of witches to the divell.♦

You must also understand, that after they have delicatlie banketted with the divell and the ladie of the fairies; and have eaten up a fat oxe, and emptied a butt of malmesie, and a binne of bread at some noble mans house, in the dead of the night, nothing is missed of all this in the morning. For the ladie _Sibylla_, _Minerva_, or _Diana_ with a golden rod striketh the vessell & the binne, and they are fullie replenished againe. Yea, she causeth the bullocks bones to be brought and laid togither upon the hide, and lappeth the foure ends thereof togither, laieng her golden rod thereon; and then riseth up the bullocke againe in his former estate and condition: and yet at their returne home they are like to starve for hunger; as _Spineus_ saith. And this must be an infallible rule, that everie fortnight, or at the least everie moneth, each witch must kill one child at the least for hir part.

♦_Bar. Spineus, cap. 1. in novo Mal. malef._♦

♦_Idem Ibid._♦

And here some of _Monsieur Bodins_ lies may be inserted, who saith that at these magicall assemblies, the witches never faile to danse; and in their danse they sing these words; Har har, divell divell, danse here, danse here, plaie here, plaie here, _Sabbath_, _sabbath_. And whiles they sing and danse, everie one hath a broome in hir hand, and holdeth it up aloft. Item he saith, that these night-walking or rather night-dansing witches, brought out of _Italie_ into _France_, that danse, which is called _La volta_.

♦_I. Bod. de dæmon. lib. 2, cap. 4._♦

A part of their league is, to scrape off the oile, which is received in extreame follie (unction I should have said). But if that be so dangerous, they which socke the corps had neede to take great care, that they rub not off the oile, which divers other waies may also be thrust out of the forehead; and then I perceive all the vertue thereof is gone, and farewell it. But I marvell how they take on to preserve the water powred on them in baptisme, which I take to be largelie of as great force as the other; and yet I thinke is commonlie wiped and washed off, within foure and twentie houres after baptisme: but this agreeth with the residue of their follie.

♦_Mal. malef._♦

And this is to be noted, that the inquisitors affirme, that during the whole time of the witches excourse, the divell occupieth the roome and place of the witch, in so perfect a similitude, as hir husband in his bed, neither by feeling, speech, nor countenance can discerne hir from his wife. Yea the wife departeth out of her husbands armes insensiblie, and leaveth the divell in hir roome visiblie. Wherein their incredulitie is incredible, who will have a verie bodie in the feined plaie, and a phantasticall bodie in the true bed: and yet (forsooth) at the name of Jesus, or at the signe of the crosse, all these bodilie witches (they saie) vanish awaie.

♦_Grillandus. de sort. 10. vol. tract._♦

The third Chapter.

_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
Danæus, Psellus, &c._

Hitherto, for the most part, are the verie words conteined in _M. Mal._ or _Bodin_, or rather in both; or else in the new _M. Mal._ or at the least-wise of some writer or other, that mainteineth the almightie power of witches. But _Danæus_ saith, the divell oftentimes in the likenes of a sumner, meeteth them at markets and faires, and warneth them to appeere in their assemblies, at a certeine houre in the night, that he may understand whom they have slaine, and how they have profited. If they be lame, he saith the divell delivereth them a staffe, to conveie them thither invisiblie through the aire; and that then they fall a dansing and singing of bawdie songs, wherein he leadeth the danse himselfe. Which danse, and other conferencies being ended, he supplieth their wants of powders and roots to intoxicate withall; and giveth to everie novice a marke, either with his teeth or with his clawes, and so they kisse the divels bare buttocks, and depart: not forgetting every daie afterwards to offer to him, dogs, cats, hens, or bloud of their owne. And all this dooth _Danæus_ report as a troth, and as it were upon his owne knowledge. And yet else-where he saieth; In these matters they doo but dreame, and doo not those things indeed, which they confesse through their distemperature, growing of their melancholike humor: and therefore (saith he) these things, which they report of themselves, are but meere illusions.

♦_Danæus in dialog. cap. 4._♦

♦_Ide. Ibidem._♦

♦_Idem. in dialog. cap. 3._♦

_Psellus_ addeth hereunto, that certeine magicall heretikes, to wit; the _Eutychians_, assemblie themselves everie good fridaie at night; and putting out the candles, doo commit incestuous adulterie, the father with the daughter, the sister with the brother, and the sonne with the mother; and the ninth moneth they returne and are delivered; and cutting their children in peeces, fill their pots with their bloud; then burne they the carcases, and mingle the ashes therewith, and so preserve the same for magicall purposes. _Cardanus_ writeth (though in mine opinion not verie probablie) that these excourses, dansings, &c: had their beginning from certeine heretikes called _Dulcini_, who devised those feasts of _Bacchus_ which are named _Orgia_, whereunto these kind of people openlie assembled; and beginning with riot, ended with this follie. Which feasts being prohibited, they nevertheles hanted them secretlie; and when they could not doo so, then did they it in cogitation onelie, and even to this daie (saith he) there remaineth a certeine image or resemblance thereof among our melancholike women.

♦_Card. lib. de var. rerum. 15. cap. 80._♦

The fourth Chapter.

_That there can no reall league be made with the divell the
first author of the league, and the weake proofes of the
adversaries for the same._

If the league be untrue, as are the residue of their confessions, the witchmongers arguments fall to the ground: for all the writers herein hold this bargaine for certeine, good, and granted, and as their onelie maxime. But surelie the indentures, conteining those covenants, are sealed with butter; and the labels are but bables. What firme bargaine can be made betwixt a carnall bodie and a spirituall? Let any wise or honest man tell me, that either hath beene a partie, or a witnesse; and I will beleeve him. But by what authoritie, proofe, or testimonie; and upon what ground all this geere standeth, if you read _M. Mal._ you shall find, to the shame of the reporters (who doo so varie in their tales, and are at such contrarietie:) and to the reproch of the beleevers of such absurd lies.

♦_Mal. Malef. par. 2. quæ. 7. cap. 2._♦

For the beginning of the credit hereof, resteth upon the confession of a baggage yoong fellow condemned to be burnt for witchcraft; who said to the inquisitors, of likelihood to prolong his life, (if at leastwise the storie be true, which is taken out of _Nider_;) If I wist (quoth he) that I might obteine pardon, I would discover all that I knowe of witchcraft. The which condition being accepted, and pardon promised (partlie in hope thereof, and partlie to be rid of his wife) he said as followeth.

♦Upon what ground this real league began to growe in credit.♦

The novice or yoong disciple goeth to some church, togither with the mistresse of that profession, upon a sundaie morning, before the conjuration of holie water, & there the said novice renounceth the faith, promiseth obedience in observing, or rather omitting of ceremonies in meetings, and such other follies; and finallie, that they doo homage to their yoong maister the divell, as they covenanted.

But this is notable in that storie, that this yoong witch, doubting that his wives examination would bewraie his knaverie, told the inquisitor; that in truth his wife was guiltie as well as he, but she will never, I am sure (quoth he) though she should be burned a thousand times, confesse any of these circumstances.

And this is in no wise to be forgotten, that notwithstanding his contrition, his confession, and his accusation of his owne wife (contrarie to the inquisitors promise and oth) he and his wife were both burned at a stake, being the first discoverers of this notable league, whereupon the fable of witchcraft is mainteined; and whereby such other confessions have beene from the like persons, since that time, extorted and augmented.

The fift Chapter.

_Of the private league, a notable tale of Bodins concerning a
French ladie, with a confutation._

The maner of their private league is said to be, when the divell invisible, and sometimes visible, in the middest of the people talketh with them privatelie; promising, that if they will followe his counsell, he will supplie all their necessities, and make all their endevors prosperous: and so beginneth with small matters: whereunto they consent privilie, and come not into the fairies assemblie.

♦The maner of witches private league with the divell.♦

And in this case (mee thinks) the divell sometimes, in such externall or corporall shape, should meete with some that would not consent to his motions (except you will saie he knoweth their cogitations) and so should be bewraied. They also (except they were idiots) would spie him, and forsake him for breach of covenants. But these bargaines, and these assemblies doo all the writers hereupon mainteine: and _Bodin_ confirmeth them with a hundred and odd lies; among the number whereof I will (for diverse causes) recite one.

There was (saith he) a noble Gentlewoman at _Lions_, that being in bed with a lover of hirs, suddenlie in the night arose up, and lighted a candle: which when she had done, she tooke a box of ointment, wherewith she annointed her bodie; and after a few words spoken, she was carried awaie. Hir bedfellow seeing the order hereof, lept out of his bed, tooke the candle in his hand, and sought for the ladie round about the chamber, and in everie corner thereof. But though he could not find hir, yet did he find hir box of ointment: and being desirous to know the vertue thereof, besmeered himselfe therewith, even as he perceived hir to have done before. And although he were not so superstitious, as to use anie words to helpe him forward in his busines, yet by the vertue of that ointment (saith _Bodin_) he was immediatlie conveied to _Lorreine_, into the assemblie of witches. Which when he sawe, he was abashed, and said; In the name of God, what make I heere? And upon those words the whole assemblie vanished awaie, and left him there alone starke naked; and so was he faine to returne to _Lions_. But he had so good a conscience (for you may perceive by the first part of the historie, he was a verie honest man) that he accused his true lover for a witch, and caused hir to be burned. But as for his adulterie, neither _M. Mal._ nor _Bodin_ doo once so much as speake in the dispraise thereof.

♦_J. Bod. lib. 2. de dæmonomania. cap. 4._♦

♦This agreeth not with their interpretation, that saie, this is onlie done by vertue of the legue; nor yet to them that referre it unto words: quoth nota.♦

It appeareth throughout all _Bodins_ booke, that he is sore offended with _Cornelius Agrippa_, and the rather (as I suppose) bicause the said _C. Agrippa_ recanted that which _Bodin_ mainteineth, who thinketh he could worke wonders by magicke, and speciallie by his blacke dog. It should seeme he had prettie skill in the art of divination. For though he wrote before _Bodin_ manie a yeare, yet uttereth he these words in his booke _De vanitate scientiarum_: A certeine French protonotarie (saith he) a lewd fellow and a coosener, hath written a certeine fable or miracle done at _Lions_, _&c._ What _Bodin_ is, I knowe not, otherwise than by report; but I am certeine this his tale is a fond fable: and _Bodin_ saith it was performed at _Lions_; and this man (as I understand) by profession is a civill lawier.

♦_C. Agrippa. cap. 51._♦

The sixt Chapter.

_A disproofe of their assemblies, and of their bargaine._

That the joining of hands with the divell, the kissing of his bare buttocks, and his scratching and biting of them, are absurd lies; everie one having the gift of reason may plainlie perceive: in so much as it is manifest unto us by the word of God, that a spirit hath no flesh, bones, nor sinewes, whereof hands, buttocks, claws, teeth, and lips doo consist. For admit that the constitution of a divels bodie (as _Tatian_ and other affirme) consisteth in spirituall congelations, as of fier and aire; yet it cannot be perceived of mortall creatures. What credible witnesse is there brought at anie time, of this their corporall, visible, and incredible bargaine; saving the confession of some person diseased both in bodie and mind, wilfullie made, or injuriouslie constrained? It is mervell that no penitent witch that forsaketh hir trade, confesseth not these things without compulsion. Mee thinketh their covenant made at baptisme with God, before good witnesses, sanctified with the word, confirmed with his promises, and established with his sacraments, should be of more force than that which they make with the divell, which no bodie seeth or knoweth. For God deceiveth none, with whom he bargaineth; neither dooth he mocke or disappoint them, although he danse not among them.

♦_Tatianus contra Græcos._♦

Their oth, to procure into their league and fellowship as manie as they can (whereby everie one witch, as _Bodin_ affirmeth, augmenteth the number of fiftie) bewraieth greatlie their indirect dealing. Hereof I have made triall, as also of the residue of their coosening devices; and have beene with the best, or rather the woorst of them, to see what might be gathered out of their counsels; and have cunninglie treated with them thereabouts: and further, have sent certeine old persons to indent with them, to be admitted into their societie. But as well by their excuses and delaies, as by other circumstances, I have tried and found all their trade to be meere coosening.

♦The author speaketh upon due proofe and triall.♦

I praie you what bargaine have they made with the divell, that with their angrie lookes beewitch lambs, children, &c? Is it not confessed, that it is naturall, though it be a lie? What bargaine maketh the soothsaier, which hath his severall kinds of witchcraft and divination expressed in the scripture? Or is it not granted that they make none? How chanceth it that we heare not of this bargaine in the scriptures?

The seventh Chapter.

_A confutation of the objection concerning witches confessions._

It is confessed (saie some by the waie of objection) even of these women themselves, that they doo these and such other horrible things, as deserveth death, with all extremitie, &c. Whereunto I answer, that whosoever consideratelie beholdeth their confessions, shall perceive all to be vaine, idle, false, inconstant, and of no weight; except their contempt and ignorance in religion: which is rather the fault of the negligent pastor, than of the simple woman.

First, if their confession be made by compulsion, of force or authoritie, or by persuasion, and under colour of freendship, it is not to be regarded; bicause the extremitie of threts and tortures provokes it; or the qualitie of faire words and allurements constraines it. If it be voluntarie, manie circumstances must be considered, to wit; whether she appeach not hir selfe to overthrow hir neighbour, which manie times happeneth through their cankered and malicious melancholike humor: then; whether in that same melancholike mood and frentike humor, she desire not the abridgment of hir owne daies. Which thing _Aristotle_ saith dooth oftentimes happen unto persons subject to melancholike passions: and (as _Bodin_ and _Sprenger_ saie) to these old women called witches, which manie times (as they affirme) refuse to live; thretning the judges, that if they may not be burned, they will laie hands upon themselves, and so make them guiltie of their damnation.

♦Confession compulsorie; as by Hispanicall inquisition: Looke _Mal. malef. & Jo. Bodin._♦

♦Confession persuasorie; as by flatterie: Looke _Bry. Darcie_ against _Ursu. Kempe._♦

♦_John. Bod._ _Mal. Malef._♦

I my selfe have knowne, that where such a one could not prevaile, to be accepted as a sufficient witnesse against himselfe, he presentlie went and threw himselfe into a pond of water, where he was drowned. But the lawe saith; _Volenti mori non est habenda fides_, that is; His word is not to be credited that is desirous to die. Also sometimes (as else-where I have prooved) they confesse that whereof they were never guiltie; supposing that they did that which they did not, by meanes of certeine circumstances. And as they sometimes confesse impossibilities, as that they flie in the aire, transubstantiate themselves, raise tempests, transfer or remoove corne, &c: so doo they also (I saie) confesse voluntarilie, that which no man could proove, and that which no man would ghesse, nor yet beleeve, except he were as mad as they; so as they bring death wilfullie upon themselves: which argueth an unsound mind.

♦_L. absent. de poenis._♦

♦_L. 2. cum glos. de iis, qui ante sentent. mortui sunt, sibi necem consciscentes._♦

If they confesse that, which hath beene indeed committed by them, as poisoning, or anie other kind of murther, which falleth into the power of such persons to accomplish; I stand not to defend their cause. Howbeit, I would wish that even in that case there be not too rash credit given, nor too hastie proceedings used against them: but that the causes, properties, and circumstances of everie thing be dulie considered, and diligentlie examined. For you shall understand, that as sometimes they confesse they have murthered their neighbours with a wish, sometimes with a word, sometimes with a looke, &c: so they confesse, that with the delivering of an apple, or some such thing, to a woman with child, they have killed the child in the mothers wombe, when nothing was added thereunto, which naturallie could be noisome or hurtfull.

♦Absurdities in witches confessions.♦

In like maner they confesse, that with a touch of their bare hand, they sometimes kill a man being in perfect health and strength of bodie; when all his garments are betwixt their hand and his flesh.

But if this their confession be examined by divinitie, philosophie, physicke, lawe or conscience, it will be found false and insufficient. First, for that the working of miracles is ceased. Secondlie, no reason can be yeelded for a thing so farre beyond all reason. Thirdlie, no receipt can be of such efficacie, as when the same is touched with a bare hand, from whence the veines have passage through the bodie unto the hart, it should not annoie the poisoner; and yet reteine vertue and force enough, to pearse through so manie garments and the verie flesh incurablie, to the place of death in another person. _Cui argumento_ (saith _Bodin_) _nescio quid responderi possit._ Fourthlie, no lawe will admit such a confession, as yeeldeth unto impossibilities, against the which there is never any lawe provided; otherwise it would not serve a mans turne, to plead and proove that he was at _Berwicke_ that daie, that he is accused to have doone a murther in _Canturburie_; for it might be said he was conveied to _Berwicke_, and backe againe by inchantment. Fiftlie, he is not by conscience to be executed, which hath no sound mind nor perfect judgement. And yet forsooth we read, that one mother _Stile_ did kill one _Saddocke_ with a touch on the shoulder, for not keeping promise with hir for an old cloake, to make hir a safegard; and that she was hanged for hir labour.

♦_J. Bod. de dæmon. lib. 2. cap. 8._♦

♦In a little pamphlet of the acts and hanging of foure witches, in anno. 1579.♦

The eight Chapter.

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

Alas! If they were so subtill, as witchmongers make them to be, they would espie that it were meere follie for them, not onelie to make a bargaine with the divell to throw their soules into hell fire, but their bodies to the tortures of temporall fire and death, for the accomplishment of nothing that might benefit themselves at all: but they would at the leastwise indent with the divell, both to inrich them, and also to enoble them; and finallie to endue them with all worldlie felicitie and pleasure: which is furthest from them of all other. Yea, if they were sensible, they would saie to the divell; Whie should I hearken to you, when you will deceive me? Did you not promise my neighbour mother _Dutton_ to save and rescue hir; and yet lo she is hanged? Surelie this would appose the divell verie sore. And it is a woonder, that none, from the beginning of the world, till this daie, hath made this and such like objections, whereto the divell could never make answer. But were it not more madnes for them to serve the divell, under these conditions; and yet to endure whippings with iron rods at the divels hands; which (as the witchmongers write) are so set on, that the print of the lashes remaine upon the witches bodie ever after, even so long as she hath a daie to live?

♦_John Bod._♦

But these old women being daunted with authoritie, circumvented with guile, constrained by force, compelled by feare, induced by error, and deceived by ignorance, doo fall into such rash credulitie, and so are brought unto these absurd confessions. Whose error of mind and blindnes of will dependeth upon the disease and infirmitie of nature: and therefore their actions in that case are the more to be borne withall; bicause they, being destitute of reason, can have no consent. For, _Delictum sine consensu non potest committi, neque injuria sine animo injuriandi_; that is, There can be no sinne without consent, nor injurie committed without a mind to doo wrong. Yet the lawe saith further, that A purpose reteined in mind, dooth nothing to the privat or publike hurt of anie man; and much more that an impossible purpose is unpunishable. _Sanæ mentis voluntas, voluntas rei possibilis est_; A sound mind willeth nothing but that which is possible.

♦_L. si per errorem jurisd. omni cum inde._♦

♦_C. sed hoc d. de publ. &c._♦

♦_Bal. in leg. &c._♦

The ninth Chapter.

_How melancholie abuseth old women, and of the effects thereof
by sundrie examples._