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Augustine, "corporis vires incantationibus vinciri." Our James I., who prided himself so much upon his skill in demonology, declares positively that sorcerers and witches possess the power of point-tying, "Or else by staying married folkes, to have naturally adoe with other, by knitting knottes upon a point at the time of their marriage."
Ex hoc ioculatores praesto sunt, et Magi, qui suis incantationibus praestant praestigia multa. Imprimis faciunt videri Solem et Lunam, oriendo, descendendo consuetum diei intra Basilicam peragere cursum, cum tanta nimietate splendoris, vt vix se inuicem homines valeant recognoscere prae fulgore, dicentes et mentientes, Solem et Lunam coeli hanc mittere reuerentiam Imperatori.
An exceptional position is occupied by Pomponazzi, who in his little pamphlet De Incantationibus seems to wish to derive all magic, including the oracles, from natural causes, though ultimately he formally acknowledges demonology as the authoritative explanation. But these advances did not find acceptance; we find even Voss combating the view on which they were founded.
Ridiculous as these topics are to us, the works themselves were formed on what modern philosophers affect to term the principle of utility; a principle which, with them indeed, includes everything they approve of, and nothing they dislike. "De præstigiis Dæmonum et incantationibus et Veneficiis," &c., 1568.
By Charles W. Upham. Boston: Wiggin and Lunt. 1867. 2 vols. Ioannis Wieri de praestigiis daemonum, et incantationibus ac veneficiis libri sex, postrema editione sexta aucti et recogniti. Accessit liber apologeticus et pseudomonarchia daemonum. Cum rerum et verborum copioso indice. Cum Caes. Maiest. Regisq: Galliarum gratia et privelegio. Basiliae ex officina Oporiniani, 1583.
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