I know some who question not the power of devils or witches; yet in this particular are not satisfied how such a thing can be. For there is no relation or sympathy in nature, (saith one, who hath written not many years ago,) between a man and his effigies, that upon the pricking of the one the other should grow sick. It is upon another occasion that he speaks it; but his exception reacheth this example equally. A wonder to me he should so argue, who in many things hath very well confuted the incredulity of others, though in some things too credulous himself. If we must believe nothing but what we can reduce to natural, or, to speak more properly, (for I myself believe the devil doth very little, but by nature, though to us unknown,) manifest causes, he doth overthrow his own grounds, and leaves us but very little of magical operations to believe. But of all men, Cardan had least reason to except against this kind of magick as ridiculous or incredible, who himself is so full of incredible stories in that kind, upon his own credit alone, that they had need to be of very easie belief that believe him, especially when they know (whereof more afterwards) what manner of man he was. But I dare say, that from Plato's time, who, among other appurtenances of magic, doth mention these, [Greek: kerina mimemata] [Transcriber's Note: typo "mimkmata" for "mimemata" in original Greek] that is, as Ovid doth call them, _Simulachra cerea_, or as Horace, _cereas imagines_, (who also in another place more particularly describes them,) there is not any particular rite belonging to that art more fully attested by histories of all ages than this is. Besides, who doth not know that it is the devil's fashion (we shall meet with it afterwards again) to amuse his servants and vassals with many rites and ceremonies, which have certainly no ground in nature, no relation or sympathy to the thing, as for other reasons, so to make them believe, they have a great hand in the production of such and such effects; when, God knows, many times all that they do, though taught and instructed by him, is nothing at all to the purpose, and he, in very deed, is the only agent, by means which he doth give them no account of. Bodinus, in his preface to his "Daemonology," relateth, that three waxen images, whereof one of Queen Elizabeth's, of glorious memory, and two other, _Reginae proximorum_, of two courtiers, of greatest authority under the queen, were found in the house of a priest at Islington, a magician, or so reputed, to take away their lives. This he doth repeat again in his second book, chap. 8, but more particularly that it was in the year of the Lord 1578, and that Legatus Angliae and many Frenchmen did divulge it so; but withal, in