2. The second is מנחש, _Menachesch_, rendred an _Inchanter_; it importeth rather an _Augur_, or _Soothsayer_. The Original signifieth such an one _who out of his own experience draweth observations to foretell good or evil to come_, as _Soothsayers_ do, by observing such and such events, by such and such flying of Birds, screechings, or kawings. The _Rabbines_ speak in this wise:[503] _He is Menachesch, a Soothsayer, who will say, because a morsel of bread is fallen out of his mouth, or his staff out of his hand, or his son called him back, or a Crow kawed unto him, or a Goat passed by him, or a Serpent was on his right hand, or a Fox on his left hand, therefore he will say, Do not this or that to day._ This word is used, _Gen. 30. 27._ I have _learned by experience_, saith _Laban_, that the Lord hath blessed me for thy sake. Again, _Gen. 44. 5._ _Is not this the cup in which my Lord drinketh, and whereby indeed he divineth?_ that is, _proveth, or maketh tryal or experience what manner of men ye are_: The _Heathen_ people were very superstitious in these observations: Some daies were _Atri_, others _Albi_, some _unlucky_, others _lucky_; on some daies they accounted it unfortunate to begin battel, on some months unfortunate to marry.
And as they were _superstitious in observing unlucky signs_, so likewise in the means used to _avert the evil_ portended: the means were either _words_ or _deeds_.[504] _Deeds_; thus if any unlucky Bird, or such like came in their way, _they would fling stones at it_; and of this sort is _the scratching of a suspected Witch_, which among the simple sort of people is thought to be a means to cure _Witch-craft_. By _words_, they thought to elude the evil, signified by such signs, when they say, Εἰς κεφαλὴν σοὶ, _In caput tuum recidat hoc omen_; _This evil light on thy own head_.
[504] _Plura istiusmodi ἐνόδια σύμβολα vide apud Theophrastum Character. περὶ Δεισιδαιμ._
The third is מכשף _Mecascheph_, _a Witch_, properly a _Jugler_. The Original signifieth such a kind of _Sorcerer who bewitcheth the senses and minds of men, by changing the forms of things, making them appear otherwise than indeed they are_. The same word is applied to the Sorcerers in _Egypt_, who resisted _Moses_ _Exod. 7. 11._ Then _Pharaoh_ also called _Mecaschphim_, the Sorcerers. Now the _Magicians_ in _Egypt_; they also did in like manner with their _Inchantments_. This latter part of the Text explaineth what those Sorcerers were. In that they are called _Magicians_, it implieth their learning, that they were _wise men_, and _great Philosophers_: the word _inchantments_ declareth the _manner of the delusion_, and it hath the signification of such a _slight whereby the eyes are deluded_, for להטים _Lahatim_, there translated _inchantments_, importeth the _glistering flame of a fire or sword, wherewith the eyes of men are dazled_. The _Greek_ version doth not unfitly term them φαρμακοὺς, _Unguentarios_, _Syplasiarios_, _Compounders of Medicines_, or if you please _complexion-makers,[505] such Artisans who mask men and womens faces with paintings and false complexions_. Hence it is that the _Apostle_ compareth such false teachers, _who under a form and shew of godliness_, lead captive silly women, to the _Egyptian_ Sorcerers _Jannes ~and~ Jambres, who resisted ~Moses~,_ _2 Tim. 3. 8._ These two were of chief note: In the _Talmud_[506] they are all called _Johanne_ and _Mamre_; by _Numenius_,[507] a _Pythagorean_, _Jannes_ and _Mambres_; by _Pliny_,[508] _Jamnes and Jotape_.