Discovery of Witches | Page 5

in the following information afforded by Anthony à Wood,
Athenæ., vol. i. p. 297; from which it appears that he took to "solid
reading" at a crisis of life when it is generally thrown aside. "Reynolde
Scot, a younger son of Sir John Scot, of Scot's Hall, near to Smeeth, in
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 Encyclopædia 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