The ninth and tenth chapters consider the question 'whether a defence was to be allowed; if an advocate defended his client beyond what was requisite, whether it was not reasonable that he too should be considered guilty; for he is a patron of witches and heretics.... Thirteenth chapter: What the judge has to notice in the torture-chamber. Witches who have given themselves up for years, body and soul, to the devil, are made by him so insensible to pain on the rack, that they rather allow themselves to be torn to pieces than confess. Fourteenth chapter: Upon torture and the mode of racking. In order to bring the accused to voluntary confession, you may promise her her life; which promise, however, may afterwards be withdrawn. If the witch does not confess the first day, the torture to be continued the second and third days. But here the difference between continuing and repeating is important. The torture may not be _continued_ without fresh evidence, but it may be _repeated_ according to judgment. Fifteenth chapter: Continuance of the discovery of a witch by her marks. Amongst other signs, weeping is one. It is a damning thing if the accused, on being brought up, cannot shed tears. The clergy and judges lay their hands on the head of the accused, and adjure her by the hot tears of the Most Glorified Virgin that in case of her innocence, she shed abundant tears in the name of God the Father.'[75] [75] Ennemoser's _History of Magic_. Translated by W. Howitt. There are three kinds of men whom witchcraft cannot touch--magistrates; clergymen exercising the pious rites of the Church; and saints, who are under the immediate protection of the angels.