Divers persons under a passive _Delusion_ of
_MELANCHOLY_ and _FANCY_.
But that there is a _Corporeal League_ made betwixt the
DEVIL and the WITCH,
Or that he sucks on the _Witches Body_, has _Carnal Copulation_, or that
_Witches_ are turned into _Cats_, _Dogs_, raise Tempests, or the like,
is utterly denied and disproved.
Wherein also is handled,
The Existence of Angels and Spirits, the truth of Apparitions, the
Nature of Astral and Sydereal Spirits, the force of Charms, and
Philters; with other abstruse matters.
By _John Webster_, Practitioner in Physick.
_Falsæ et enim opiniones Hominum præoccupantes, non solùm surdos, sed &
cæcos faciunt, it à ut videre nequeant, quæ aliis perspicua apparent._
Galen. lib. 8. de Comp. Med.
_LONDON_,
Printed by _J. M._ and are to be sold by the Book-sellers in _London_.
1677.
To his Worshipful and honoured Friends _Thomas Parker of Braisholme_,
_John Asheton_ of the _Lower-Hall_, _William Drake_ of
_Barnolaswick-coat_, _William Johnson_ of the _Grange_, _Henry Marsden_
of _Gisburne_ Esquires, and his Majesties Justices of Peace and _Quorum_
in the West-riding of _Yorkshire_.
Worshipful Gentlemen and honoured Friends,
I _Do not dedicate this piece of my Labours unto you, thereby to beg
protection for it, as fearing either its weakness, or the malevolent
censures of the ignorant; for I very well know, and have experienced,
that it is the usual property of idle and pragmatical persons to please
their own malignant humors, with the condemning and scoffing at the
painful lucubrations of others. And I have ever judged that nothing
ought to be published, that like a Noun Substantive cannot stand by it
self, without being supported by any other adjoined help. Neither is
this forth of a vain confidence or an over-weening of mine own
abilities, though I very well know that some are as much in love with
the brood of their own brains, as others are with the fruit of their
loines: Because I have for many years been as wary and vigilant, as any
could be, to watch over my self, that I might both know, and keep a
clear distinction, betwixt flattering Phantasie, and true and sound
judgment. But I shall in brief shew you the true reasons of my
presenting of this poor piece to your reading and judgments._
1. _The first reason is, because you have all been Gentlemen, not only
well known unto me for many years, as being my near Neighbours, but also
with whom I have been freely admitted to a Noble and Generous converse,
and have been trusted, and honoured by you in your Domestick concerns,
wherein by my Medical Profession, I might be serviceable to you, or your
Families, far beyond my poor Merit and Desert. And having been for many
years a due observer of your deportments in your places of trust as
Magistrates, for being but as a stander by, and looking on, may
(perhaps) have noted as much, as those that are Gamesters, I was moved
to present this piece of my labours unto you, by reason of that
knowledge and acquaintance, rather than to others, whose abilities and
integrity I did not so well understand. And (I hope) I may without
suspicion of flattery (of which I am sure both your selves, and others
that know me, will acquit me, that if I be any way guilty, it is rather
in being too plain and open) say, that you have been, and are true
Patriots to your Countrey, and not only Justices of the Peace, but true
conservers of it, and Peace-makers amongst all your Neighbours; and
really this is one of the chief causes why I have dedicated this
Treatise unto you._
2. _Another reason is, you have all fully known me, and the most of the
particulars of my life, both my follies and frailties, as also my other
endowments and abilities, and therefore in reference to these, I thought
none more fit than your selves, to whom I might tender this laborious
piece. For it is not unknown unto you, that (excepting my Physical
Practice, which age and infirmities will not suffer me very much to
attend) I have for many years last past lived a solitary, and sedentary
life, =mihi & Musis=, having had more converse with the dead than the
living, that is, more with Books than with Men. And therefore I present
this unto you, as being better able than most others to whom I am
unknown, to judge what I am like or able to perform in such a subject as
this is._
3. _Also it is not unknown unto you, that I have had a large portion of
Trouble and Persecution in this outward world, wherein you did not like
many others stand aloof off, as though you had not known me, but like
persons of Justice, and true Magnanimity, durst both look upon and
assist wronged innocency, though besmeered over with the envious dirt of
malicious scandals, and even in that very conjuncture of time, when the
whole giddy Troop of barking Dogs, and ravenous Wolves, did labour to
devour me. But then, even then did put to your helping hands, and were
free to declare, what you knew of mine innocency: which was so Generous,
Noble and Christian a kind of just commiseration, that I should for ever
account my self a wretched person, if I should not have deeply impressed
in my breast and memory, which no time, nor adversity can ever
obliterate. But being in a condition that I may truly say with the
Apostle =S. Peter=, Αργύειον κ χρυσίον ὐπάρχ μος, =Silver and Gold have
I none= (which I know you expect not) and therefore the greatest power I
have is my weak pen, thereby to testifie my thankfulness for your
unparallel’d kindness. And therefore I offer this Treatise as a
perpetual and monumental memorial to all Posterities, of my gratitude,
and your goodness._
_And further, to whom can a subject of this nature be more suitably and
fitly presented than to such Magistrates as your selves, who have often
occasion to be cumbred and troubled with the ignorant, envious, and
sometimes knavish accusations against people suspected of Witchcraft,
Sorcery, Charming and Inchantment? Wherein to free the guilty, and
condemn the innocent, is equally abominable to the Lord: And therefore
much judgment, caution, care and diligent inspection ought to be used in
the examining and determining of these matters, wherein I have used as
much perspicuity and plainness as was possible to distinguish betwixt
those that are Impostors, Cheaters, and active Deceivers, and those that
are but under a mere passive delusion through ignorant and superstitious
education, a melancholy temper and constitution, or led by the vain
credulity of inefficacious Charms, Pictures, Ceremonies and the like,
traditionally taught them. The one sort of which deserves to be punished
for couzening of the people, and taking upon them, and pretending to
bring to pass things that they have neither skill nor power to perform;
but the other sort rather merit pity and information, or the Physicians
help than any punishment at all. And I make bold to mind you of this one
thing especially that in things of this nature great heed ought to be
taken of the conditions, qualities, ends and intentions of the
Complainants and Informers, who are often more worthy of punishment,
than the persons accused. For many forth of a meer deluded fancy,
envious mind, ignorance and superstition do attribute natural diseases,
distempers, and accidents to Witches and Witchcraft, when in truth there
is no such matter at all. And sometimes they counterfeit strange fits
and diseases, as vomiting of preternatural and strange things, which if
narrowly lookt into and examined are but Juglings, and deceitful
confederacies, and yet for malice, revenge or some other base ends, do
accuse others to be causers of them._
_And though you should find some confidently confessing that they have
made a visible and corporeal league with the Devil, and that he hath
carnal copulation with them, and that he doth suck upon some parts of
their Bodies, and that they are Transubstantiated into Dogs, Cats, and
the like, or that they fly in the air, and raise Tempests; yet (I hope)
I have sufficiently proved by the word of God, the true grounds of
Theologie and sound reason, that there never hath been any such ‘Witch’
existent =in rerum natura=, and so you may know what credit may be given
to such Fables and impossibilities._
_So wishing that you may long live in Health and Happiness, to do his
Majesty and your Countrey service, which is, and shall be my faithful
prayer for you, I take leave subscribing my self_
Your Worships
most Faithful Friend,
and Devoted Servant.
_John Webster._
THE
PREFACE _or_ INTRODUCTION.
_Readers_,
Knowing certainly that all writings once published, do equally undergo
one fate, as to stand or fall by the common censures, judgments and
opinions of Men; therefore have I affixed, no Epithete, as foreseeing
this Treatise (like a Man once at Sea that is forced to hold out against
all weathers) must abide the censures of all sort of persons, how
various soever their minds and principles be. And though mens fancies
and opinions be commonly as different as their faces, yet I shall
enumerate some few general sorts, that may be sufficiently comprehensive
to comprise the most of other subordinate particulars, and that in this
order.
1. First, that which a Man hath found true by experience in such like
cases, may very reasonably induce him to expect the like again; as after
I had printed my book of the History of Metals I met with some that were
no more learned than Parrots, who could not write true English, and
whose greatest skill was in the several ways of debauchery, and other
poor Pedanticks that were hardly masters of Grammar, and yet this crew,
and the like were rash and bold enough, to censure my painful
endeavours, and to scoff at it as a mere collection. And therefore in
publishing of this piece, which is a dark and mysterious subject, I may
very probably meet with some troops of such rash ignorants, to whom only
I shall return this sharp, but suitable responsion. It is an ordinary
thing for many that never could shape a shoo, to reprove and find fault
with the Shoomaker: but such wise men (fit only for _Gotham_) may learn
these two Proverbs, _There is none so bold as blind_ Bayard, and _A
Fools bolt is soon shot_, and their heads may be fitter for Feathers,
than the Laurel, and when any of them have made such a collection as my
former Book, or publisht such a piece as this, then I shall give them a
better answer, and not before, _Lactucas non esse dandas hisce Afinis
comedendas, cum illis sufficiant cardui_.
[Sidenote: Prov. 26. 12.]
2. There are another generation that seem wise in their own eyes, whose
brains are like blown Bladders filled with the wind of over-weening and
self-conceitedness, and these usually do huff, snuff, and puff at every
thing that agrees not with their Capricious Cockscombs, when their
abilities for the most part lie in the scraps they have gathered from
the Theaters, or from the discourses had in Taverns and Coffee-houses,
and if they can but reach some pittiful pieces of Drollery and Raillery,
they think themselves fit and able to censure any thing though never
read nor seen, except the Title Page. To these I have little to say, as
being but such airy and frothy Vaporoso’s, as the least blast of sound
reason maketh them vanish into smoak and nothing; but only with them to
take into serious consideration, the saying of the Wiseman: _Seest thou
a man wise in his own conceit? there is more hope of a Fool than of
him_. And the counsel of a learned Father is proper for such vain
confidents: _Expedit benè timere, quam malè fidere; & utilius est, ut
infirmum se homo cognoscat, ut fortis existat, quàm fortis videri velit,
& infirmus emergat_.
3. There are another sort that are so critically envious, that they can
allow of nothing that is not their own production, and beareth not the
test of their approbation, and cannot but stigmatize the labours of
others how good or beneficial soever they be, because they shadow their
fame, and tend not to the advancement of their own reputation: even as
divers sorts of insects do feed upon the excrements of other animals, so
these feed their own humours, and please their own fancies by the
calumniating, and blacking the labours of others. These being guilty of
peevish morosity cannot look kindly at any thing of anothers, without
frowning, distast, and censuring; but we have little to say unto such as
these, but shall leave them to the gall of their own breasts, and the
spleen of their own minds, having neither intended our labours for any
such, nor valuing their censures how sharp and bitter soever they be.
For _nulla fœlicitas tam magna est, ut malignitatis dentes vitare
possit_. And therefore it is discretion to bear that patiently for which
humane prudence can find no remedy.
[Sidenote: 1 Cor. 13. 11.]
4. Others there are who are grown obstinate in their minds and wills,
concerning Spirits, Apparitions, Witchcraft, Sorcery, Inchantment, and
the like, and are grown pertinacious and resolute to stick to and hold
those opinions that they have imbibed through ignorant education: not
considering that perseverance in a good cause, and well grounded opinion
is laudable and commendable, but pertinaciousness in a bad and ill
grounded tenent, is as bad and hurtful. And it is every wise mans duty
to study the cultivation and improvement of the goods of the mind, and
never to be ashamed to learn that of which they were ignorant before.
For the minds of men are not only darkned in the fall of _Adam_, but
also much misled, by the sucking in of errors in their younger and more
unwary years, from whence they ought to endeavour with might and main to
extricate and deliver themselves. But he that is wilfully setled upon
the lees and dregs of former opinions, though never so erroneous, hath
shut forth all further light from shining into his understanding, and so
is become wilfully blind. To such as these we shall only propose the
example and practice of the Apostle, who saith: _When I was a child, I
spake as a child, I understood as a child, I thought as a child: But
when I became a man, I put away childish things_. And I advise them not
to refuse the counsel of _S. Augustine_, who saith: _Ad discendum quod
opus est, nulla ætas sera videri potest: quia etsi senes magis decet,
docere quam discere; magis tamen decet discere, quam ignorare_. And they
need not be ashamed to imitate _Socrates_, who did wax old every day
learning something.
5. As we have not intended this Treatise, and Introduction for such
conditioned persons as we have enumerated before, so there are others to
whom we freely offer and present it, and shall shew the grounds and
causes that moved us to undertake such a mysterious, and dangerous
subject. And those are such as have an humble, lowly, and equal mind,
that they commonly read Books to be informed, and to learn those truths
of which they are ignorant, or to be confirmed in those things they
partly knew before. It is to such as these only that we offer our
labours, and therefore shall candidly declare unto them the causes and
reasons of our undertaking which are these.
1. Though there be a numerous company of Authors that have written of
Magick, Witchcraft, Sorcery, Inchantment, Spirits, and Apparitions, in
sundry ages, of divers Countrys, and in various languages: yet have they
for the most but borrowed one from another, or have transcribed what
others had written before them. So that thereby there hath been no right
progress made truly to discover the theory or ground of these dark and
abstruse matters, nor no precise care taken to instance in matters of
fact, that have been warrantably and sufficiently attested: But only
rhapsodies, and confused heaps of stories and relations, shuffled
together, when not one of an hundred of them bore the face either of
verity, or truth-likeliness, whereby the understandings of Readers have
remained unenlightened, their memories confounded, and their brains
stuffed with Whimsies and Chimera’s. And though there be nothing more
common than disputes of Witches, and Witchcraft, both in words and
writing, yet not one of great multitudes that hath plainly told us, in
what notion, or under what acceptation, they take the words, nor what
description is agreed upon, of either of these, that their existence, or
not being, their power and operations might be known and determined: But
all the disputes as yet concerning them have been loose, wild, and _in
vagum_. And therefore to remedie this, as far as such a subject would
allow, and our abilities stretch, we were moved, and have attempted to
clear those difficulties. And if we do not (which is epidemical to
mankind) flatter and deceive ourselves, we have in some measure
reasonably attained, as having plainly laid down the notion and
acceptation of the words, Witches and Witchcraft, in which we grant them
an existence, and in what sense and respect we grant them none, which is
more (as we conceive) than yet hath been performed by any. And though
our instances of matters of fact be neither, so punctual nor full as
might be wished, for things of this nature are deep and hid; yet are
they the best we could select or chuse; and this is one chief reason why
I undertook to treat of this subject.
2. Though the gross, absurd, impious and Popish opinions of the too much
magnified powers of Demons and Witches, in this Nation, were pretty well
quashed and silenced by the writings of _Wierus_, _Tandler_, Mr. _Scot_,
Mr. _Ady_, Mr. _Wagstaff_ and others; and by the grave proceedings of
many learned Judges, and other judicious Magistrates: yet finding that
of late two persons of great learning and note, who are both (as I am
informed) beneficed Ministers in the Church, to wit Dr. _Casaubon_, and
Mr. _Glanvil_ have afresh espoused so bad a cause, and taken the quarrel
upon them; And to that purpose have newly furbished up the old Weapons,
and raked up the old arguments, forth of the Popish Sink and Dunghills,
and put them into a new dress, that they might appear with the greater
luster, and so do with Tooth and Nail labour to maintain the old rotten
assertions, the one in his Book called, A Treatise proving Spirits and
Witches _&c._ the other in a Treatise called, A blow at modern
_Sadducism_ &c. Finding these (I say) as two new Champions giving
defiance to all that are of a contrary judgment, I was stirred up to
answer their supposed strong arguments, and invincible instances, which
I have done (I confess) without fear, or any great regard to their
Titles, Places, or Worldly Dignities, but only considering the strength
or weakness of their arguments, proofs, and reason. For in this
particular that I have to deal, it is not with the men, but their
opinions and the grounds they would lay their foundations upon. And if I
be censured for dealing too sharply and harshly with them, they must
excuse me, for I profess I have no evil will at all against their
persons, no more than against a _non_-Entity, but was justly zealous for
the truth, and bitter against such opinions as they have vented, which
to me seem dangerous, and in some respect impious, as (I suppose) I have
fully proved. And this was another reason of my writing about this
subject.
3. Another reason that made me undertake this subject, was the horrid
absurdities the tenent of the common Witchmongers brings along with it,
as not only tending to advance superstition and Popery, but also to be
much derogatory to the Wisdom, Justice, and Providence of the Almighty,
and to cry up the power of the Kingdom of darkness, to question the
verity of the principal Article of the Christian Faith, concerning the
Resurrection of Christ in his true numerical Body, and generally to tend
to the obstruction of the practice of Godliness and Piety. These after I
had seriously weighed and considered them, did move me to labour as far
as the light of God’s word, the grounds of true Theology, and the clear
strength of reason would guide, and direct me, to undertake the
confutation of them as far as I was able, and if I have failed I humbly
desire those that are more able to handle the matter more fully if
possible.
If any be moved that I seem to maintain some things that are Paradoxes,
I hope I may crave leave, as well to discede from the opinions of
others, as others have done from those that went before them. And I
desire them not so much to consider, either the novelty or strangeness
of the opinions, as the weight and strength of the reasons that are laid
down to support and statuminate them; for if the arguments be sound and
valid, the Tenents built thereupon cannot be weak and tottering. And
however I acknowledge my self to have humane frailties and so may err,
yet I have no mind or will pertinaciously to persevere in an error, and
these things that we have treated of lying so far from the ken of our
senses, and experiments of this nature, either so rare, or uncertain,
that we may rationally expect pardon, rather than reprehension.
But I shall say no more, but let the Book speak for it self, only
desiring the Readers, first to peruse and seriously to consider, before
they censure, that so I may have cause to bid them, Farewel.
Dated _February
23. 1673_.
THE
CONTENTS.
Chap. 1. _Of the false, irrational, and unchristian censures,
that have been, and yet are cast upon learned Men for writing
of abstruse subjects: As also for treating of Apparitions and
Witchcraft, especially if they crossed the common stream of
vulgar opinion._ Page 1.
Chap. 2. _Of the Notion, Conception, and Description of Witches
and Witchcraft according to divers Authors, and in what sense
they may be granted, and in what sense and respect they are
denied._ p. 19.
Chap. 3. _The denying of such a Witch as is last described in
the foregoing Chapter doth not infer the denying of Angels,
or Spirits. Apparitions no warrantable ground for a christian
to believe the existence of Angels, or Devils by, but the
word of God._ p. 37.
Chap. 4. _That the Scriptures, and sound reason are the true
and proper mediums to prove the actions attributed unto
Witches by, and not other improper ways that many Authors
have used. And of the requisites necessary truly to prove a
matter of fact by._ p. 43.
Chap. 5. _That these things now in question, are but barely
supposed, and were yet never rationally nor sufficiently
proved: And that the Allegations brought to prove them by are
weak, frivolous, and absolutely invalid: with a full
confutation of all the four particulars._ p. 63.
Chap. 6. _That divers places in Scripture have been
mis-translated thereby to uphold this horrid opinion of the
Devils omnipotency, and the power of Witches, when there is
not one word that signifieth a familiar Spirit, or a Witch in
that sense that is vulgarly intended._ p. 106.
Chap. 7. _Of divers places in the Old Testament, that are
commonly wrested, and falsly expounded, thereby to prove
Apparitions, and the power of the Devil, and Witches._ p. 136.
Chap. 8. _Of the Woman of_ Endor _that pretended to raise up_
Samuel, _and of some other places in the Scriptures, not
handled yet, and of some other objections_. p. 165.
Chap. 9. _Of Divine permission, providence and prescience._ p. 183.
Chap. 10. _Whether faln Angels be corporeal, or simply
incorporeal, and the absurdity of the assuming of Bodies, and
the like consequents._ p. 197.
Chap. 11. _Of the knowledge, and power of faln Angels._ p. 215.
Chap. 12. _If the Devils or Witches have power to perform
strange things, whether they do not bring them to pass by
mere natural means, or otherwise? And of_ Helmont’s _opinion
concerning the effects caused by Devils or Witches_. p. 241.
Chap. 13. _That the ignorance of the power of Art and Nature,
and such like things, hath much advanced these foolish and
impious opinions._ p. 267.
Chap. 14. _Of divers Impostures framed and invented to prove
false and lying miracles by, and to accuse persons of
Witchcraft, from late and undeniable authorities._ p. 270.
Chap. 15. _Of divers creatures that have a real existence in
nature, and yet by reason of their wonderous properties, or
seldom being seen, have been taken for Spirits and Devils._ p. 279.
Chap. 16. _Of Apparitions in general, and of some
unquestionable stories, that seem to prove some such things.
Of those Apparitions pretended to be made in Beryls and
Crystals, and of the Astral or Sydereal Spirit._ p. 288.
Chap. 17. _Of the force and efficacy of words or charms,
whether they effect any thing at all, or not, and if they do,
whether it be by natural or diabolical virtue and force._ p. 321.
[Illustration: Fleuron]