Discovery of Witches | Page 5

Kent, by his wife, daughter of Reynolde Pimp, of Pimp's Court, Knight, was born in that county, and at about 17 years of age was sent to Oxon, particularly as it seems to Hart Hall, where several of his countrymen and name studied in the latter end of K. Henry VIII. and the reign of Edward VI., &c. Afterwards he retired to his native country, without the honour of a Degree, and settled at Smeeth, where he found great encouragement in his studies from his kinsman, Sir Thomas Scot. _About which time, taking to him a wife, he gave himself up solely to solid reading_, to the perusing of obscure authors that had, by the generality of scholars, been neglected, and at times of leisure to husbandry and gardening. He died in September or October in 1599, and was buried among his ancestors, in the church at Smeeth before mentioned." Retired as his life and obscure as his death might be, he is one whose name will be remembered as long as vigorous sense, flowing from the "wells of English undefiled," hearty and radiant humour, and sterling patriotism, are considered as deserving of commemoration. His Discoverie of Witchcraft, first published in 1584, is indeed a treat to him who wishes to study the idioms, manners, opinions, and superstitions of the reign of Elizabeth. Its entire title deserves to be given:--
"_The discouerie of witchcraft, wherein the lewde dealing of witches and witchmongers is notablie detected, the knauerie of coniurors, the impietie of inchantors, the follie of soothsaiers, the impudent falshood of cousenors, the infidelitie of atheists, the pestilent practises of Pythonists, the curiositie of figurecasters, the vanitie of dreamers, the beggerlie art of Alcumystrie, the abhomination of idolatrie, the horrible art of poisoning, the vertue and power of naturall magike, and all the conueiances of Legierdemaine and iuggling are deciphered: and many other things opened, which haue long lien hidden, howbeit verie necessarie to be knowne. Heerevnto is added a treatise vpon the nature and substance of spirits and diuels, &c: all latelie written by Reginald Scot Esquire. 1 John, 4, 1. Beleeue not euerie spirit but trie the spirits, whether they are of God; for many false prophets are gone out into the world, &c._ 1584."
[Footnote 14: Reginald Scot.]
[Footnote 15: Sir R. Filmer.]
[Footnote 16: John Wagstaffe.]
[Footnote 17: John Webster.]
This title is sufficient to show that he gives no quarter to the delusion he undertakes to expose, and though he does not deny that there may be witches in the abstract, (to have done so would have left him a preacher without an audience,) yet he guards so cautiously against any practical application of that principle, and battles so vigorously against the error which assimilated the witches of modern times to the witches of Scripture, and, denying the validity of the confessions of those convicted, throws such discredit and ridicule upon the whole system, that the popular belief cannot but have received a severe shock from the publication of his work.[18] By an extraordinary elevation of good sense, he managed, not only to see through the absurdities of witchcraft, but likewise of other errors which long maintained their hold upon the learned as well as the vulgar. Indeed, if not generally more enlightened, he was, in some respects, more emancipated from delusion than even his great successor, the learned and sagacious Webster, who, a century after, clung still to alchemy which Reginald Scot had ridiculed and exposed. Yet with all its strong points and broad humour, it is undeniable that The Discoverie of Witchcraft only scotched the snake instead of killing it; and that its effect was any thing but final and complete. Inveterate error is seldom prostrated by a blow from one hand, and truth seems to be a tree which cannot be forced by planting it before its time. There was something, too, in the book itself which militated against its entire acceptance by the public. It is intended to form a little Encyclop?dia of the different arts of imposition practised in Scot's time; and in order to illustrate the various tricks and modes of cozenage, he gives us so many charms and diagrams and conjurations, to say nothing of an inventory of seventy-nine devils and spirits, and their several seignories and degrees, that the Occult Philosophy of Cornelius Agrippa himself looks scarcely less appalling, at first sight, than the Discoverie. This gave some colour to the declamation of the author's opponents, who held him up as Wierus had been represented before him, as if he were as deeply dipped in diabolical practises as any of those whom he defended. Atheist and Sadducee, if not very wizard himself, were the terms in which his name was generally mentioned, and as such, the royal author of the Demonology anathematizes him