The Discoverie of WitchcraftFolk Magic / White MagicScholarly ReconstructionEarly Modern EnglishShareThe Discoverie of Witchcraft 16.101886 reprint of 1584 edition - EnglishMoreVersion - 1 available1886 reprint of 1584 editionLanguageEnglishEspañol‹The Discoverie of Witchcraft 1.1The Discoverie of Witchcraft 1.2The Discoverie of Witchcraft 1.3The Discoverie of Witchcraft 1.4The Discoverie of Witchcraft 1.5The Discoverie of Witchcraft 1.6The Discoverie of Witchcraft 1.7The Discoverie of Witchcraft 1.8The Discoverie of Witchcraft 1.9The Discoverie of Witchcraft 2.1The Discoverie of Witchcraft 2.2The Discoverie of Witchcraft 2.3The Discoverie of Witchcraft 2.4The Discoverie of Witchcraft 2.5The Discoverie of Witchcraft 2.6The Discoverie of Witchcraft 2.7The Discoverie of Witchcraft 2.8The Discoverie of Witchcraft 2.9The Discoverie of Witchcraft 2.10The Discoverie of Witchcraft 2.11The Discoverie of Witchcraft 2.12The Discoverie of Witchcraft 3.1The Discoverie of Witchcraft 3.2The 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15.40The Discoverie of Witchcraft 15.41The Discoverie of Witchcraft 15.42The Discoverie of Witchcraft 16.1The Discoverie of Witchcraft 16.2The Discoverie of Witchcraft 16.3The Discoverie of Witchcraft 16.4The Discoverie of Witchcraft 16.5The Discoverie of Witchcraft 16.6The Discoverie of Witchcraft 16.7The Discoverie of Witchcraft 16.8The Discoverie of Witchcraft 16.9The Discoverie of Witchcraft 16.10The Discoverie of Witchcraft 16.11The Discoverie of Witchcraft 16.12The Discoverie of Witchcraft 16.13The Discoverie of Witchcraft 16.14The Discoverie of Witchcraft 16.15The Discoverie of Witchcraft 16.16The Discoverie of Witchcraft 16.17The Discoverie of Witchcraft 16.18The Discoverie of Witchcraft 16.19The Discoverie of Witchcraft 16.20The Discoverie of Witchcraft 16.21The Discoverie of Witchcraft 16.22The Discoverie of Witchcraft 16.23The Discoverie of Witchcraft 16.24The Discoverie of Witchcraft 16.25The Discoverie of Witchcraft 16.26The Discoverie of Witchcraft 16.27The Discoverie of Witchcraft 16.28The Discoverie of Witchcraft 16.29The Discoverie of Witchcraft 16.30The Discoverie of Witchcraft 16.31The Discoverie of Witchcraft 16.32The Discoverie of Witchcraft 16.33The Discoverie of Witchcraft 16.34›Book 16, Chapter 10: Of naturall witchcraft for love, &cThe Discoverie of Witchcraft 16.10ListenPlay this chapter in spoken English.Save chapterListen to chapter1But as there is fascination and witchcraft by malicious and angrie eies unto displeasure: so are there witching aspects, tending contrariwise to love, or at the least, to the procuring of good will and liking. For if the fascination or witchcraft be brought to passe or provoked by the desire, by the wishing and coveting of anie beautifull shape or favor, the venome is strained through the eies, though it be from a far, and the imagination of a beautifull forme resteth in the hart of the lover, and kindleth the fier wherewith it is afflicted. And bicause the most delicate, sweete, and tender bloud of the belooved doth there wander, his countenance is there represented shining in his owne bloud, and cannot there be quiet; and is so haled from thence, that the bloud of him that is wounded, reboundeth and slippeth into the wounder, according to the saieng of Lucretius the poet to the like purpose and meaning in these verses: 2I wote not I What witching eie Doth use to hant My tender lams Sucking their dams And them inchant, 3Idque petit corpus, mens unde est saucia amore, Námque omnes plerúnque cadunt in vulnus, & illam Emicat in partem sanguis, unde icimur ictu; Et si cominùs est, os tum ruber occupat humor: 4And to that bodie tis rebounded, From whence the mind by love is wounded, For in a maner all and some, Into that wound of love doo come, And to that part the bloud doth flee From whence with stroke we striken bee, If hard at hand, and neere in place, Then ruddie colour filles the face. 5Thus much may seeme sufficient touching this matter of naturall magicke; whereunto though much more may be annexed, yet for the avoiding of tediousnes, and for speedier passage to that which remaineth; I will breake off this present treatise. And now somewhat shall be said concerning divels and spirits in the discourse following. 6A Discourse upon divels and spirits, and first of philosophers opinions, also the maner of their reasoning hereupon; and the same confuted. 1Now where this battell was fought, and how long it continued, there is as great contention among the schoolemen, as was betwixt Michaël and Lucifer. The Thomists saie this battell was fought in the mpereiall heaven, where the abode is of blessed spirits, and the place of pleasure and felicitie. Augustine and manie others saie, that the battell was fought in the highest region of the aier; others saie, in the firmament; others in paradise. The Thomists also saie it continued but one instant or pricke of time; for they tarried but two instants in all, even from their creation to their expulsion. The Scotists saie, that betweene their production and their fall, there were just foure instants. Nevertheles, the greatest number of schoolemen affirme, that they continued onelie three instants: bicause it stood with Gods justice, to give them three warnings; so as at the third warning Lucifer fell downe like led (for so are the words) to the bottome of hell; the rest were left in the aire, to tempt man. The Sadduces were as grosse the other waie: for they said, that by angels was ment nothing else, but the motion that God dooth inspire in men, or the tokens of his power. He that readeth Eusebius shall see manie more absurd opinions and asseverations of angels: 2as how manie thousand yeares they serve as angels, before they come to the promotion of archangels, &c. 3Monsieur Bodin, M. Mal. and manie other papists gather upon the seventh of Daniel, that there are just ten millians of angels in heaven. Manie saie that angels are not by nature, but by office. Finallie, it were infinite to shew the absurd and curious collections hereabout. I for my part thinke with Calvine, that angels are creatures of God; though Moses spake nothing of their creation, who onelie applied himselfe to the capacitie of the common people, reciting nothing but things seene. And I saie further with him, that they are heavenlie spirits, whose ministration and service God useth: and in that respect are called angels. I saie yet againe with him, that it is verie certeine, that they have no shape at all; for they are spirits, who never have anie: and finallie, I saie with him, that the scriptures, for the capacitie of our wit, dooth not in vaine paint out angels unto us with wings; bicause we should conceive, that they are readie swiftlie to succour us. And certeinlie all the sounder divines doo conceive and give out, that both the names and also the number of angels are set downe in the scripture by the Holie-ghost, in termes to make us understand the greatnesse and the manner of their messages; which (I saie) are either expounded by the number of angels, or signified by their names. 4Furthermore, the schoole doctors affirme, that foure of the superior orders of angels never take anie forme or shape of bodies, neither are sent of anie arrand at anie time. As for archangels, they are sent onelie about great and secret matters; and angels are common hacknies about evere trifle; and that these can take what shape or bodie they list: marie they never take the forme of women or children. Item they saie that angels take most terrible shapes: for Gabriel appeared to Marie, when he saluted hir, Facie rutilante, veste coruscante, ingressu mirabili, aspectu terribili, &c: that is, with a bright countenance, shining attire, wonderfull gesture, and a dredful vissage, &c. But of apparitions I have spoken somewhat before, and will saie more hearafter. It hath beene long, and continueth yet a constant opinion, not onelie among the papists; but among others also, that everie man hath assigned him, at the time of his nativitie, a good angell and a bad. For the which there is no reason in nature, nor authoritie in scripture. For not one angell, but all the angels are said to rejoise more of one convert, than of ninetie and nine just. Neither did one onelie angell conveie Lazarus into Abrahams bosome. 5And therefore I conclude with Calvine, that he which referreth to one angell, the care that GOD hath to everie one of us, dooth himselfe great wrong: as may appeare by so manie fierie chariots shewed by Elizæus to his servant. But touching this mysterie of angels, let us reverentlie thinke of them, and not curiouslie search into the nature of them, considering the vilenes of our condition, in respect of the glorie of their creation. And as for the foresaid fond imaginations and fables of Lucifer, &c: they are such as are not onelie ridiculous, but also accomptable among those impious curiosities, and vaine questions, which Paule speaketh of: neither have they anie tittle or letter in the scripture for the maintenance of their grosse opinions in this behalfe. ‹Previous chapterThe Discoverie of Witchcraft 16.9Next chapterThe Discoverie of Witchcraft 16.11›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public domain in the United States via Project Gutenberg