917

"It is vulgarly credited, that the casting of supposed Witches bound into the water, and the water refusing or not suffering them to sinke within her bosome or bowels, is an infallible detection that such are Witches" (Ibid. P. 127).

918

"Those things which are naturall, necessarily and ever produce their effect… This Almighty God in his holy writ doth confirme, and long and aged experience of many hundreths of yeares hath successively witnessed, wherein the ancient records of all learned writers, have ever testified innumerable medicinal herbs and drugges, certainely and truely to bee ever the same" (Ibid. P. 129).

919

"The reason why some men suppose it should be of God, is, for that the water is an element which is used in Baptisme, and therefore by the miraculous and extraordinary power of God, doth reject and refuse those who have renounced their vows and promise thereby, made unto God, of which sort are Witches. If this reason be sound and good, why should not Bread and Wine, being elements in that Sacrement of the Eucharist, be likewise noted and observed to trurne backe, or fly away from the thraotes, mouthes, and teeth of Witches?" (Ibid. P. 131).

920

"And why for that cause, should not Bread and Wine become as infallible markes and testimonies unto the detection of Witches? If the reason be good in the first, it must necessarily be the same in the second; and if it fade in the second, it cannot be good or sound in the first" (Ibid.).

921

О Ричарде Бернарде см.: Narveson К.R. Richard Bernard // The Dictionary of Literary Biography. Vol. 281: British Rhetoricians and Logicians, 1500–1660. Detroit, 2003. P. 14–25.

922

"To put something under the threshold, where the suspected goeth in, or under the stoole where he or she sitteth, and many such witchery tricks and illusions of Satan to be detested. To burne some cloathes in which the sicke party lyeth, for to torment the Witch; to burne part of the creature in paine; to burne aliue one, to saue the rest" (Bernard R. A Guide to Grand Iury Men. L, 1629. P. 226).

923

"These are execrable sacrifices made to the divell, to be abhorred of all true Christians" (Ibid.).

924

"Some think it lawfull to try one suspected, by casting him or her into the water, and binde their armes acrosse: and if they sinke not, but doe swim, then to be iudged Witches" (Ibid.).

925

"But Doctor Cotta doth by many reasons, disswade from this tryall, as not naturall, nor according to reason in nature, and therefore must come from some other power, but not of God: for that were a miracle, which wee are not now to expect from God, and therefore this strange worke is from the Diuell" (Ibid. P. 227).

926

"To convict any one of witchcraft, is to prove a league made with the Deuil. In this only act standeth the very reality of a Witch; without which neither she nor he (howsoeuer suspected and great showes of probability concurring) are not to bee condemned for witches" (Ibid. P. 229).

927

Croft P. King James. Basingstoke; N.Y., 2003. P. 118–121; Willson D.H. King James VI and I. L., 1963. P. 243, 423, 431–435.

928

Подробнее об этом противостоянии см.: Atherton I., Сото D. The Burning of Edward Wightman: Puritanism, Prelacy and the Politics of Heresy in Early Modern England // English Historical Review. 2006. Vol. 120 (489). P. 1215–1250; Pinson J.M. Will the Real Arminius Please Stand Up? A Study of the Theology of Jacobus Arminius in Light of His Interpreters // A Journal of Christian Thought. 2003. T. 2. P. 121–139; Willson D.H. Op. cit. P. 240–241.

929

Webster Т. Early Stuart Puritanism // The Cambridge Companion to Puritanism. Cambridge, 2008. P. 48–66; Durston Ch., Eales J. Introduction: The Puritan Ethos, 1560–1700 // The Culture of English Puritanism, 1560–1700. L., 1996. P. 1–31. Я благодарна А.Ю. Серегиной за консультации по этим вопросам.

930

"And stood to it very perversely that she was cleare of any such thing, and that if they put her into the Water to try her she should certainely sinke. But when she was put into the Water and it was apparent that she did flote upon the water…" (Anon. The examination, confession, triall, and execution, of Joane Williford, Joan Cariden, and Jane Hott. L., 1645. P. 4).

931

Серегина А.Ю. Обретение голоса. Женщины английского католического сообщества XVI–XVII вв. М.; СПб., 2020. С. 205–220.

932

"То whom she answered, That the Divell went with her all the way, and told her that she should sinke; but when she was in the Water he sate upon a Crosse-beame and laughed at her. These three were executed on Munday last" (Anon. The examination, confession, triall. P. 4).

933

Cabell С. Witchfinder General. The Biography of Matthew Hopkins. Gloucestershire, 2006. P. 22; Early Modern Witches. P. 54, 56.

934

Мэтью Хопкинс и Джон Стерн были не единственными охотниками на ведьм, которых знала Англия раннего Нового времени. В конце XVI в. в Эссексе действовал коллега наших героев Брайан Дарси. В 1612 г. в Ланкашире имелся свой охотник — Роджер Ноуэлл, а в 1665 г. в Сомерсете слежку вел Роберт Хант. Подробнее см.: Maxwell-Stuart P.G. Witch Hunters. Professional Prickers, Unwitchers and Witch Finders of the Renaissance. Stroud, 2003.

935