Part II.

In the fifth, for the favour of kings and officers, and good entertainment, they fealed, in filver, the head of a man, and perfumed it with red fanders.
In the fixth, to procure love between two, they fealed, in white wax, two images embracing one another, and perfumed them with lignum aloes and amber.
In the feventh, to obtain every good thing, they fealed, in filver, the image of a man, well clothed, holding up his hands to Heaven, as it were, praying and fupplicating, and perfumed it with good odours.
In the eighth, for viHory in war, they made a feal in tin, being an image of an eagle, having the face of a man, and perfumed it with brimftone.
In the ninth, to caufe infirmities, they made a feal of lead, being the image of a 'man wanting his privy parts, covering his eyes with his hands ; and they perfumed it w ith rofm of the pine.
In the tenth, to facilitate child bearing, and to cure the fick, they made a feal of gold, being the head of a lion, and perfumed it with amber.
In the eleventh, for fear, reverence, and w'orfhip, they made a feal of a plate of gold, being the image of a man riding on a lion, holding the ear thereof in his left hand, and in his right holding forth a bracelet of gold ; and they perfumed it with good odours and faffron.
In the twelfth, for the reparation of lovers, they made a feal of black lead, being the image of a dragon fighting wnth a man ; and they perfumed it with the hairs of a lion, and affafcetida.
In the thirteenth, for the agreement of married people, and for diffolving of all the charms againfl copulation, they made a feal of the images of both (of the man in red wax, and the woman in white), and caufed them to embrace one another ; perfuming it with lignum aloes and amber.
In the fourteenth, for divorce and feparation of the man from the woman, they made a feal of red copper, being the image of a dog biting his tail ; and they perfumed it with the hair of a black dog and a black cat.
In the fifteenth, to obtain friendffiip and good will, they made the image of a man fitting, and inditing letters, and perfumed it with frankincenfe and nutmegs.
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In
Chap. XLIV. TALISMANTC MAGIC. 167
In the fixteenth, for gaining much merchandiflng, they made a feal of filver, being the image of a man, fitting on a chair, holding a balance in his hand ; and they perfumed it with well fmelling fpices.
In the feventeenth, again!! thieves and robbers, they fealed with an iron feal the image of an ape, and perfumed it with the hair of an ape.
In the eighteenth, again!! fevers and pains of the belly, they made a feal of copper, being the image of a fnake with his tail above his head ; and they perfumed it with hartlhorn ; and faid this fame feal to put to flight fer- pents, and all venomous creatures, frorh the place where it is buried.
In the nineteenth, for facilitating birth, and provoking the menltrues, they made a feal of copper, being the image of a woman holding her hands upon her face •, and they perfumed it with liquid ftorax.
In the twentieth, for hunting, they made a feal of tin, being the image of Sagittary, half a man and half a horfe j and they perfumed it with the head of a wolf.
In the twenty-fir!!, for the deftru6!ion of fome body, they made the image of a man, with a double countenance before and behind ; and they perfumed it with brimltone and jet, and put it in a box of brafs, and with it brimftone and jet, and the hair of him whom they would hurt.
In the twenty-fecond, for the fecurity of runaways, they made a feal of iron, being the image of a man, with wings on his feet, bearing a helmet on his head ; and they perfumed it with argent vive.
In the twenty-third, for deftru6!ion and wafting, they made a feal of iron, being the image of a cat, having a dog’s head ; and they perfumed it with dog’s hair taken from the head, and buried it in the place where they intended the hurt.
In the twenty-fourth, for multiplying herds of cattle, they took the horn of a ram, bull, or goat, or of that fort of cattle they would increafe, and fealed in it, burning, with an iron feal, the image of a woman giving fuck to her fon ; and they hanged it on the neck of that cattle who was the leader of 4he flock, or they fealed it in his horn.
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168 TALISMANIC MAGIC. Part II.
In the twenty-fifth, for the prefervation of trees and harveft, they fealed, in the wood of a fig- tree, the imag-e of a man planting- ; and they perfumed it with the flowers of the fig- tree, and hung it on the tree.
In the twenty-fixth, for love and favour, they fealed, in white wax and maftich, the figure of a woman walhing and combing her hair ; and they per- fumed it with good odours.
In the twenty-feventh, to deftroy fountains, pits, medicinal waters, and baths, they made, of red earth, the image of a man winged, holding in his hand an empty veffel, and perforated ; and the image being burnt, they put in the veffel affafcetida and liquid ftorax, and they buried it in the pond or fountain which they would deftroy.
In the twenty-eighth, for getting fifh together, they made a feal of copper, bemg the image of a fifh ; and they perfumed it with the Ikin of a fea fifh, and call it into the water where they wrould have the fifh gathered.
Moreover, together with the aforefaid images, they wrote down alfo the names ol the fpirits, and their chara6ters, and invocated and prayed for thofe things which they pretended to obtain.
CHAP. XLV.
THAT HUMAN IMPRECATIONS NATURALLY IMPRESS THEIR POWERS UPON EXTERNAL
THINGS AND HOW MAN’S MIND, THROUGH A DEGREE OF DEPENDENCIES, ASCENDS INTO
THE INTELLIGIBLE WORLD, AND BECOMES LIKE TO THE MORE SUBLIME SPIRITS AND INTELLIGENCES.
THE celeftial fouls fend forth their virtues to the celeftial bodies, which tranfmit them to this fenfible world ; for the virtues of the terrene orb pro- ceed from no other caufe than celeftial. Hence the magician, that will work by them, ufes a cunning invocation of the fuperiors, with myfterious words and a certain kind of ingenious fpeech, drawing the one to the other ; yet by a natural force, through a certain mutual agreement between them, whereby
things
Chap'. XLV. TALISMANIC MAGIC. 169
thing’s follow of their own accord, or fometimes are drawn unwillingly. Hence fays Ariftotle, in his fixth book of his Myftical Philofophy, “ that when any one, by binding1 or bewitching, calls upon the Sun or other liars, pray- ing them to aflift the work defired, the Sun and other liars do not hear his words ; but are moved, after a certain manner, by a certain conjun6lion and mutual feries, whereby the parts of the world are mutually fubordinate the one to the other, and have a mutual confent, by reafon of their great union : as in a man’s body, one member is moved by perceiving the motion of another ; and in a harp, one firing is moved by the motion, of another. So when miy one moves any part of the world, other parts are moved by the perceiving of that motion.” — The knowledge, therefore, of the dependency of things following one the other, is the foundation of all wonderful operation, which is neceffa- rily required to the exercifing the power of attra6ling fuperior virtues. Now the words of men are certain natural things ; and becaufe the parts of the world mutually draw one the other *, therefore a magician invocating by words, works by powers fitted to Nature, by leading fome by the love of one to the other ; or drawing others, by reafon of the one following after the other ; or by repelling, by reafon of the enmity of one to the other, from the contra- riety and difference of things, and multitude of virtues ; which, although they are contrary and different, yet perfe6l one part. Sometimes, alfo, he compels things by way of authority, by the celeftial virtue, becaufe he is not a ftranger to the heavens. A man, therefore, if he receives the imprefiion of a ligation, or fafcination, doth not receive it according to the rational foul, but fenfual ; and if he buffers in any part, he fuffers according to the animal part ; for they cannot draw a knowing and intelligent man by reafon, but by receiving that imprefiion and force by fenfe ; inafmuch as the animal fpirit of man ‘is, by the influence of the celeftials, and co-operation of the things of the world, affe6led beyond his former and natural difpofition. As the fon moves the father to labour, although unwilling, to keep and maintain him, although he be wearied ; and the defire to rule, is moved by anger and other labours to get the dominion and the indigency of nature, and fear of poverty, moves a man to defire riches ; and the ornaments and beauty of women, is an incite-