“O no, says Mr. Webster, these are only ‏חכמים‎ _Chacamim_, wise men and great naturalists, who all what they did, they did ‏בלהטיהם‎, by their bright glittering _laminæ_, for so ‏להטם‎ forsooth must signifie. But what necessity thereof that ‏להט‎ should signifie _lamina_? there is only the presence of that one place, Gen. iii, 24. ‏להט חרב‎, where it is ‏חרב‎ only that signifies the _lamina_, and that of a long form, scarce usual in those magical _laminæ_ with signatures celestial upon them, which J. Webster would be at; but ‏הטם‎ signifies merely _flamma_; so that ‏בלהטיהם‎ by this account must signifie by their flames, if it be from ‏להט‎ _ardere, flammare_: and therefore Buxtorfius judiciously places the word under ‏בלהטיהם‎ _abscondit_, _obvolvit_, reading not ‏בלאטיהם‎ but ‏בלאטיהם‎, which is as much as to say, _occultis suis rationibus Magicis_, which is briefly rendered in English, ‘by their enchantments;’ which agrees marvellously well with ‏מכשפים‎ _Mecassephim_, which is as much as _Præstigiatores Magici_, or such as do strange wonderous things in an hidden way, by the help of evil spirits. But that the Egyptian magicians should do those things that are there recorded of them in Exodus, by virtue of any lamels, or plates of metals, with certain sculptures or figures, under such or such a constellation, is a thing so sottish and foolish that no man that is not himself bewitched by some old hag or hobgobling, can ever take sanctuary here to save himself or his old dames from being in a capacity, from this history in Exodus, of being accounted witches. For if there may be he-witches, that is magicians, such as these of Egypt were, I leave J. Webster to scratch his head to find out any reason why there may not be she-witches also. “And indeed that of the witch of Endor, to pass at length to the eighth chapter, is as plain a proof thereof as can be desired by any man whose mind is not blinded with prejudices. But here J. Webster, not impertinently, I confess, for the general, (abating him the many tedious particular impertinences that he has clogg’d his discourse with) betakes himself to these two ways, to shew there was nothing of a witch in all that whole narration. First, by pretending that all the transaction on the woman of Endor’s part was nothing but collusion and a cheat, Saul not being in the same room with her, or at least seeing nothing if he was. And then in the next place, that Samuel that is said to appear, could neither be Samuel appearing in his body out of the grave, nor in his soul; nor that it was a devil that appeared; and therefore it must be some colluding knave, suborned by the witch. For the discovering the weakness of his former allegation, we need but appeal to the text, which is this, 1 Sam. xxviii, v. 8.