Book I.

CHAP. III.
OF AMULETS, CHARMS, AND ENCHANTMENTS.
THE instrument of enchanters is a pure, living, breathing spirit of the blood, whereby we bind, or attract, those things which we desire or delight in ; so that, by an earnest intention of the mind, we take possession of the faculties in a no less potent manner than strong wines beguile the reason and senses of those who drink them ; therefore, to charm, is either to bind with words, in which there is great virtue, as the poet sings —
“ Words thrice she spake, which caus’d, at will, sweet sleep ; xc Appeas’d the troubled waves, and roaring deep.”
Indeed, the virtue of man’s words are so great, that, when pronounced with a fervent constancy of the mind, they are able to subvert Nature, to cause earthquakes, storms, and tempests. I have, in the country, by only speaking a few words, and used some other things, caused terrible rains and claps of thunder. Almost all charms are impotent without words, because words are the speech of the speaker, and the image of the thing signified or spoken of ; therefore, whatever wonderful effect is intended, let the same be performed with the addition of words significative of the will or desire of the operator ; for words are a kind of occult vehicle of the image conceived or begotten, and sent out of the body by the soul ; therefore, all the forcible power of the spirit ought to be breathed out with vehemency, and an arduous and intent desire ; and I know how to speak, and convey words together, so as they may be carried onward to the hearer at a vast distance, no other body intervening, which thing I have done often. Words are also oftentimes de- livered to us, seemingly by others, in our sleep, whereby we seem to -talk and converse ; but then no vocal conversations are of any effect, except they proceed from spiritual and occult causes : such spirits have often manifested singular things to me, while in sleep, the which, in waking, I have thought nought of, until conviction of the truth taught me credulity in such like matters.
In
Chap. III. NATURAL MAGIC. 31
In the late change of Administration, I knew, at least five days before it actually terminated, that it would be as I described to a few of my friends. These things are not alike manifested to every one ; only, I believe, to those who have long seriously attended to contemplations of this abstruse nature ; but there are those who will say it is not so, merely because they themselves cannot comprehend such things.
However, not to lose time, we proceed. There are various enchantments, which I have proved, relative to common occurrences of life, viz. a kind of binding to that effect which we d.esire : as to love, or hatred ; or to those things we love, or against those things we hate, in all which there is a magical sympathy above the power of reasoning ; therefore, those abstruse matters we feel, are convinced of, and reflect upon, and draw them into our use. I will here set down, while speaking of these things, a very powerful amulet for the stopping, immediately, a bloody-flux ; for the which (with a faith) I dare lay down my life for the success, and entire cure.
An Amulet for Flux of Blood.
“In the blood of Adam arose death — in the blood of Christ death is ex- ‘‘ tinguished — in the same blood of Christ I command thee, O, blood, that “ thou stop fluxing ! ”*
In this one godly superstition there will be found a ready , cheap, easy remedy for that dreadful disorder the bloody-flux, whereby a poor misera- ble wretch will reap more real benefit than in a whole shop of an apothecary’s drugs. These four letters nirv are a powerful charm, or amulet, against the common ague ; likewise, let them be written upon a piece of clean and new vellum, at any time of the day or night, and they will be found a speedy and certain cure, and much more efficacious than the word Abracadabra : how- ever, as that ancient charm is still (amongst some who pretend to cure agues, &c.) in some repute, I will here set down the form and manner of its being
* Let the party who pronounces these words hold the other’s hand.
written
32 NATURAL MAGIC. Book I.
written ;* likewise it must be pronounced, or spoken, in the same order as it is written, with the intent or will of the operator declared at the same time of making it.
CHAP. IV.
OF UNCTIONS, PHILTERS, POTIONS, &C. THEIR MAGICAL VIRTUES.
UNGUENTS, or unctions, collyries, philters, &c., conveying the virtues of things natural to our spirits, do multiply, transform, transfigure, and transmute it accordingly ; they also transpose those virtues, which are in them, into it, so that it not only acts upon its own body, but also upon that which is near it, and affects that (by visible rays, charms, and by touching it) with some agreeable quality like to itself. For, because our spirit is the pure, subtil, lucid, airy, and unctuous vapour of the blood, nothing, therefore, is better .adapted for collyriums than the like vapour, which are more suitable to our spirit in substance ; for then, by reason of their likeness, they do more stir up, attract, and transform the spirit. The same virtue have other ointments, and confections. Hence, by the touch, often plague, sickness, faintings, poisoning, and love, is induced, either by the hands or clothes being anointed ; and often by kissing, things been held in the mouth, love is likewise excited.
* It is here to be particularly noticed by us, that, in forming of a charm, or \ ABRACADABRA amulet, it will be of no effect except the very soul of the operator is strongly and \ BRACADABRA intensely exerted and impressed, as it were, and the image of the idea sealed on the \ raCADABRA
charm, or amulet ; for, without this, in vain will be all the observation of times, hours, and constellations ; therefore, this I have thought fit to mention, once for all, that it may be almost always uppermost in the mind of the operator, for, without this one thing being observed and noticed, many who form seals, &c., do fall short of the wished-for effect.
ACADABRA CADABRA ADABRA DABRA ABRA BRA
Now
NATURAL MAGIC.
33
Chap. IV.
Now the sight, as it perceives more purely and clearer than the other senses, seals in us the marks of things more acutely, and does, most of all, and before all others, agree with our fantastic spirit ; as is apparent in dreams, when things seen do more often present themselves to us than things heard, or any thing coming under the other senses. Therefore, when collyriums transform the visual spirits, that spirit easily affects the imagination, which, being affected with divers species and forms, transmits the same, by the same spirit, unto the outward sense of sight, by which there is formed in it a perception of such species and forms, in that manner, as if it were moved by external objects, that there appear to be seen terrible images, spirits, and the like. There are some collyriums which make us see the images of spirits in the air , or elsewhere ; which I can make of the gall of a man , and the eyes of a black cat , and some other things. The same is made, likewise, of the blood of a lapwing, bat, and a goat ; and if a smooth shining piece of steel be smeared over with the juice of mugwort, and be made to fume, it causes invocated spirits to appear. There are some perfumes, or suffumigations and unctions, which make men speak in their sleep, walk, and do those things that are done by men that are awake, and often what, when awake, they cannot, or dare not do ; others, again, make men hear horrid or delightful sounds, noises, and the like.
And, in some measure, this is the cause why mad and melancholy men believe they hear and see things equally false and improbable, falling into most gross and pitiful delusions, fearing where no fear is, and angry where there is none to contend. Such passions as these we can induce by magical vapours , confections , perfumes , collyries , unguents , potions , poisons , lamps , lights , &c. ; likewise by mirrors , images , enchantments , charms , sounds , and music ; also by divers rites , observations , ceremonies, religion , &c.