natural history X century the philosophy of Pythagoras which be full of  superstition do first plant a monstrous imagination which afterward be by the  school of Plato and other war and nourish it be that the world be one entire  perfect live creature insomuch as Apolloni of Tyaa a Pythagorean prophet  affirm that the ebb and flow of the sea be the respiration of the world draw  in water as breath and put it forth again they go on and infer that if the  world be a live creature it have a soul and spirit which also they will call  it spiritus clean the spirit or soul of the world by which they do not intend  God for they do admit of a deity beside but only the soul or essential from of  the Vniuese this foundation be lie they may build upon it what they will for  in a live creature though never so great as for example in a great whale the  sense and the affect of any one part of the body instant make a transcursion  though rowout the whole body so that by this they do insinuate that no  distance of place nor want or indisposition of matter can hinder magical  operation but that for example we may here in Europe have sense and feel of  that which be do in china and likewise we may work any effect without and  against matter and this not help by the cooperation of angel or spirit but  only by the unity and harmony of nature there be some also that stay not here  but go further and hold that if the spirit of man who they call the microcosm  do give a fit touch to the spirit of the world by strong imagination and  belief it may command nature for Paracelsus and some darksome author of magic  do ascribe to imagination exalt the power of miracle work faith with these  vast and bottomless folly man have be in part entertain but we that hold firm  to the work of God and to the sense which be God lamp oil lamp God spiraculum  man willen choir with all sobriety and severity whether there be to be find in  the foot step of nature any such transmission and influx of immateriate virtue  and what the force of imagination be either upon the body imaginant or upon  another body wherein it will be like that labour of Hercules in purge the  Stable of to increase to separate from superstitious and magical be and  observation any thing that be clean and pure natural and not to be either  contemn or condemn and although we shall have occasion to speak of this in  more place than one yet we will now make some entrance thereinto man be to be  admonish that they do not with draw credit from the operation by transmission  of spirit and force of imagination because the effect fail sometime for as in  infection and contagion from body to body as the plague and the like it be  most certain that the infection be receive many time by the body passive but  yet be by the strength and good disposition thereof repulse and wrought out  before it be from into a disease so much more in impression from mind to mind  or from spirit to spirit the impression take but be encounter and overcome by  the mind and spirit which be passive before it work any manifest effect and  therefore they work most upon weak mind and spirit as those of woman sick  person superstitious and fearful person child and young creature not to know  quis soft oculus I fascinate chastetree  the poet speak not of sheep but of  lamb as for the weakness of the power of they upon king and magistrate it may  be ascribe beside the main which be the protection of God over those that  execute his place to the weakness of the imagination of the imaginant for it  be hard for a Witch or a sorcerer to put on a belief that they can hurt such  person man be to be admonish on the other side that they do not easy give  place and credit to these operation because they succeed many time for the  Cause of this success be oft to be true ascribe unto the force of affection  and imagination upon the body agent and then by a secondary mean it may work  upon a diverse body as for example if a man carry a planet seal or a ring or  some part of a beast believe strong that it will help he to obtain his love or  to keep he from danger of hurt in fight or to prevail in a suit c it may make  he more active and industrious and again more confident and persist than  otherwise he will be now the great effect that may come of industry and  perseverance especial in civil business who know not for we see audacity do  almost bind and mare the weak sort of mind and the state of humane action be  so variable that to try thing oft and never to give over do wonder therefore  it be a mere fallacy and mistake to ascribe that to the force of imagination  upon another body which be but the force of imagination upon the proper body  for there be no doubt but that imagination and vehement affection work great  upon the body of the imaginant as we shall show in due place man be to be  admonish that as they be not to mistake the cause of these operation so much  less they be to mistake the fact or effect and rash to take that for do which  be not do and therefore as diverse wise judge have prescribe and caution man  may not too rash believe the confession of witch nor yet the Enidence against  they for the witch themselves be imaginative and believe ofttimes they do that  which they do not and people be credulous in that point and ready to impute  accident and natural operation to Witch craft it be worthy the observe that  both in ancient and late time as in the Thassalian witch and the meeting of  witch that have be record by so many late confession the great wonder which  they tell of carry in the air transform themselves into other body c be still  report to be wrought not by incantation or ceremony but by ointment and anoint  themselves all over this may just move a man to think that these fable be the  effect of imagination for it be certain that ointment do all if they be lie on  any thing thick by stop of the poor shut in the vapour and send they to the  head extreme and for the particular ingredient of those magical ointment it be  like they be opiate and soporiferous for anoint of the before head neck foot  back bone we know be use for procure dead sleep and if any man say that this  effect will be better do by inward potion answer may be make that the medicine  which go to the ointment be so strong that if they be use inward they will  kill those that use they and therefore they work potent though outward we will  divide the several kind of the operation by transmission of spirit and  imagination which will give no small light to the experiment that follow all  operation by transmission of spirit and imagination have this that they work  at distance and not at touch and they be these be distinguish the first be the  transmission or emission of the thin and more airy part of body as in odour  and infection and this be of all the rest the most corporeal but you must  remember withal that there be a number of those emission both wholesome and  unwholesome that give no smell at all for the plague many time when it be take  give no send at all and there be many good and healthful air that do appear by  habitation and other proof that differ not in smell from other air and under  this head you may place all Imbibitions of air where the substance be material  odour like whereof some nevertheless be strange and very sudden diffuse as the  alteration which the air receive in Egypt almost immediate upon the rise of  the river of Nilus whereof we have speak the second be the transmission or  emission of those thing that we call spiritual species as visible and sound  the one whereof we have handle and the other we shall handle in due place  these move swift and at great distance but then they require a medium well  dispose and their transmission be easy stop the three be the emission which  cause attraction of certain body at distance wherein though the loadstone be  common place in the first rank yet we think good to except it and refer it to  another head but the draw of amber and let and other Electricke body and the  attraction in gold of the spirit of quick silver at distance and the  attraction of heat at distance and that of fire to naphtha and that of some  herb to water though at distance and diverse other we shall handle but yet not  under this present Title but under the Title of attraction in general the four  be the emission of spirit and immateriate power and virtue in those thing  which work by the iversal configuration and sympathy of the world not by from  or Colestiall influx as be vain catch and receive but by the primitive nature  of matter and the seed of thing of this kind be as we yet suppose the work of  the load stone which be by consent with the globe of the earth of this kind be  the motion of gravity which be by consent of Dese body with the globe of the  earth of this kind be some disposition of body to rotation and particular from  east to west of which kind we conceive the main float and Re-float of the sea  be which be by consent of the universe as part of the diurnal motion these  Iteriate virtue have this property differ from other that the diversity of the  medium hinder they not but they pass through all medium yet at determinate  distance and of these we shall speak as they be incident to several title the  five be the emission of spirit and this be the principal in our intention to  handle now in this place namely the operation of the spirit of the mind of man  upon other spirit and this be of a double nature the operation of the  affection if they be vehement and the operation of the imagination if it be  strong but these two be so Conpd as we shall handle they together for when a  eio or Amro aspect do infect the spirit of another there be join both  affection and imagination the six be the influx of the Healy body beside those  two manifest sheep of heat and light but these we will handle where we handle  the clestiall body and motion the seven be the operation of sympathy which the  writer of natural magic have bring into a be or precept and it be this that if  you desire to super induce any virtue or disposition upon a person you shall  take the live creature in which that virtue be most Emine and in perfection of  that creature you must take the part wherein that virtue chief be Collecate  again you must take those part in the time and Act when that virtue be most in  exercise and then you must apply it to that part of man wherein that virtue  chief consist as if you will super induce courage and fortitude take a lion or  a coach and take the heart tooth or Paw of the lion or the heart or spur of  the cock take those part immediate after the lion or the cock have be in fight  and let they be wear upon a man heart or wrest of these and such like sympathy  we shall speak under this present Title the eight and last be a emission of  immateriate virtue such as we be a little doubtful to propound it be so  prodigious but that it be so constely aouched by many and we hour set it down  as a law to our self to examine thing to the bottom and not to receive upon  credit or reject upon improbability until there have pass a due examination  this be the sympathy of individual for as there be a sympathy of species so it  may be there be a sympathy of individual that be that in thing or the part of  thing that have be once contiguous or entire there shall remain a transmission  of virtue from the one to the other as between the weapon and the wound  whereupon be blaze abroad the operation of unguentum fenugreek  and so of a  piece of lard or stick of elder c that if part of it be consume or putrify it  will work upon the other part sever now we will pursue the instance themselves  the plague be many time take without manifest sense as have be say and they  report that where it be find it have a send of the smell of a mellow apple and  as some say of May-Flowers and it be also receive that smell of flower that be  mellow and luscious be ill for the plague as white lily cowslip and hyacinth  the plague be not easy receive by such as continual be about they that have  the plague as keeper of the sick and physician nor again by such as take  antidote either inward as mithridate InniperBerries rue leaf and seed c or  outward as Angelica zedoary and the like in the mouth tar galbanum and the  like in perfume nor again by old people and such as be of a dry and cold  complexion on the other side the plague take soon hold of those that come out  of a fresh air and of those that be fast and of child and it be likewise note  to go in a blood more than to a stranger the most pernicious infection next  the plague be the smell of the jail when prisoner have be long and close and  nasty kepti whereof we have have in our time experience twice or thrice when  both the judge that sit upon the jail and number of those that attend the  business or be present sicken upon it and die therefore it be good wisdom that  in such case the jail be Aired before they be bring forth out of question if  such foul smell be make by be and by the hand they consist chief of man flesh  or sweat putrify for they be not those stink which the nostril straight abhor  and expel that be most pernicious but such air as have some similitude with  man body and so insinuate themselves and betray the spirit there may be great  danger in use such composition in great meeting of people within house as in  church at arraignment at play and solemnity and the like for poison of air be  no less dangerous than poison of water which have be use by the turk in the  war and be use by Emanuel Commenus towards the Christian when they pass  through his country to the holy land and these Empoisonments of air be the  more dangerous in meeting of people because the much breath of people do  further the reception of the infection and therefore where any such thing be  fear it be good those public place be perfume before the assembly the  empoisonment of particular person by odour have be report to be in perfume  glove or the like and it be like they mingle the poison that be dexdly with  some smell that be sweet which also make it the soon receive plague also have  be raise by anointings of the chink of door and the like nor so much by the  touch as for that it be common for man when they find any thing Wet upon their  finger to put they to their nose which man therefore shall take heed how they  do the best be that these composition of infectious air can be make without  danger of death to they that make they but then again they may have some  antidote to save themselves so that man ought not to be secure of it there  have be in diverse country great plague by the putrefaction of great swarm of  grass hopper and Lcusts when they have be dead and cast upon heap it happen  oft in i that there be damp which kill either by suffocation or by the  poisonous nature of the mineral and those that deal much in refine or other  work about metal and mineral have their brain hurt and stupefy by the  metalline vapour among which it be note that the spirit of quick silver ever  fly to the skull tooth or bone in so much as Gilders use to have a piece of  gold in their mouth to draw the spirit of the quick silver which gold  afterward they find to be Whintened there be also certain lake and pit such as  that of Anernus that poison bird as be say which fly over they or man that  stay too long about they the vapour of Char Code or sea-coal in a close room  have kill many and it be the more dangerous because it come without any tll  smell but steal on by little and little induce only a fnesse without any  manifest strangle when the dutchmen winter at new Zembla and that they can  gather no more stick they fall to make fire of some sea-coal they have  wherewith at first they be much refresh but a little after they have sit about  the fire there grow a general silence and loathness to speak among they and  immediate after one of the weak of the company fall down in a swoon whereupon  they doubt what it be open their door to let in air and so save themselves the  effect no doubt be wrought by the inspissation of the air and so of the breath  and spirit the like ensue in room new plaster if a fire be make in they  whereof no less man than the emperor Ioninianus die vide the experiment touch  the infectious nature of the air upon the first shower after long drought it  have come to pass that some apothecary upon stamp of coloquintida have be put  into a great skring by the vapour only it have be a practice to burn a pepper  they call ginny pepper which have such a strong spirit that it provoke a  continual sneeze in those that be in the room it be a ancient tradition that  blear bies infect sound eye and that a menstruous woman look upon a glass do  rust it nay they have a opinion which seem fabulous that menstruous woman go  over a field or garden do corn and herb good by kill the worm the tradition be  no less ancient that the Bafiliske kill by aspect and that the wolf if he see  a man first by aspect strike a man hoarse perfume convenient do dry and  strengthen the brain and stay Rbeumes and defluxion as we find in fame of rise  marry dry and lignum aloe and calamus take at the mouth and nostril and no  doubt there be other perfume that do moisten and refresh and be fit to be use  in burn ague consumption and too much wakefulness such as be rise water  vinegar limon peel violet the lean of vine sprinkle with a little rise water c  they do use in sudden faint and Swonnings to put a handkerchief with rise  water or a little vinegar to the nose which gather together again the spirit  which be upon point to resolve and fall away tobacco comfort the spirit and  discharge weariness which it work partly by open but chief by the opiate  virtue which condense the spirit it be good therefore to try the take of fume  by pipe as they do in tobacco of other thing as well to dry and comfort as for  other intention I wish trial be make of the dry fume of rise marry and lignum  aloe before mention in Pipe and so of nutmeg and folium ivory c the follow of  the plough have be approve for refresh the spirit and procure appetite but to  do it in the plough for wheat or rye be not so good because the earth have  spend her sweet breath in vegetable put forth in summer it be better therefore  to do it when you sow barley but because plough be tie to season it be best to  take the air of the earth new turn up by dig with the spade or stand by he  that dig gentlewoman may do themselves much good by kneel upon a cushion and  weed and these thing you may practice in the best season which be ever the  early spring before the earth put forth the vegetable and in the sweet earth  you can choose it will be do also when the due be a little off the ground lest  the vapour be too moist I know a great man that live long who have a clean  clod of earth bring to he every morning as he sit in his bed and he will hold  his head over it a good pretty while I commend also sometime in dig of new  earth to pour in some malmsey or Greek wine that the vapour of the earth and  wine together may comfort the spirit the more provide always it be not take  for a heathen sacrifice or libation to the earth they have in physic use of  pomanders and knot of powder for dry of rheum comfort of the heart provoke of  sleep c for though those thing be not so strong as perfume yet you may have  they continual in your hand whereas perfume you can take but at time and  beside there be diverse thing that breath better of themselves than when they  come to the fire as nigella Romana the seed of Melanthium B c there be two  thing which inward use do cool and condense the spirit and I wish the same to  be try outward in vapour the one be nitre which I will have dissoluted in  malmsey or GreekeWine and so the smell of the wine take or if you will have it  more forcible pour of it upon a fire-pan well heat as they do rise water and  vinegar the other be the distil water of wild poppy which I wish to be mingle  at half with rise water and so take with some mixture of a few clones in a  Perfuming-Pan the like will be do with the distil water of saffron flower  smell of musk and amber and to cause to go be think to further venereous  appetite which they may do by the refresh and call forth of the spirit incense  and nidorous smell such as be of sacrifice be think to intoxicate the brain  and to dispose man to devotion which they may do by a kind of sadness and  contristation of the spirit and partly also by heat and exalt they we see that  among the jews the principal perfume of the sanctuary be forbid all common use  there be some perfume prescribe by the writer of natural magic which procure  pleasant dream and some other as they say that procure prophetical dream as  the seed of flax fleawort c it be certain that odour do in a small degree  nourish especial the odour of wine and we see man a hunger do love to smell  hot breed it be relate that Democritus when he lie a die hear a woman in the  house complain that she shall be keep from be at a Feast and solemnity which  she much desire to see because there will be a corpse in the house whereupon  he cause loaf of new breed to be send for and open they and pour a little wine  into they and so keep himself alive with the odour of they till the Feast be  pass I know a gentleman that will fast sometime three or four yea five day  without meat breed or drink but the same man use to have continual a great  wisp of herb that he smell on and among those herb some esculent herb of  strong send as onion garlic leek and the like they do use for the accident of  the mother to burn feather and other thing of ill odour and by those ill smell  the rise of the mother be put down there be air which the physician advice  their patient to remove unto in consumption or upon recovery of long  Sicknessess which common be plain champaigns but graze and not oven grow with  heath or the like or else timber shade as in forest and the like it be note  also that grove of baize do forbid pestilent air which be account a great  Cause of the wholesome air of Antioch. there be also some soil that put forth  odorate herb of themselves as wild thyme wild marjoram penny royal camomile  and in which the BriarRoses smell almost like musk rise which no doubt be sign  that do discover a excellent air it be good for man to think of have healthful  air in their house which will never be if the room be Low-roosed or full of  window and door for the one make the air close and not fresh and the other  make it exceed unequal which be a great enemy to health the window also shall  not be high up to the roof which be in use for beauty and magnificence but low  also stone wall be not wholesome but timber be more wholesome and especial  brick nay it have be use by some with great success to make their wall thick  and to put a lie of chalk between the brick to take away all Dampishnesse  these emission as we say before be handle and ought to be handle by themselves  under their proper title that be visible and andibles each apart in this place  it shall suffice to give some general observation common to both first they  seem to be incorporeal second they work swift three they work at large  distance fourthly in curious variety five they be not effective of any thing  nor leave no work behind they but be energy mere for their work upon mirror  and place of echo do not alter any thing in those body but it be the same  action with the original only repercussed and as for the shake of window or  rarefy the air by great noise and the heat cause by burn glass they be rather  concomitant of the andible and visible species than the effect of they six  they seem to be ofso tender and weak a nature as they affect only such a rare  and attenuate substance as be the spirit of live creature it be mention in  some story that where child have be expose or take away young from their  parent and that afterward they have approach to their parent presence the  parent though they have not know they have have a secret joy or other  alteration thereupon there be a Egyptian south sayer that make Antonius  believe that his genius which otherwise be brave and confident be in the  presence of Octanianus Caesar poor and cowardly and therefore he advice he to  absent himself as much as he can and remove far from he this south sayer be  think to be suborn by Cleopatra to make he live in Egypt and other remote  place from Rome Howsouer the conceit of a perdominant or master spirit of one  man over another be ancient and receive still even in vulgar opinion there be  conceit that some man that be of a ill and melancholy nature do incline the  company into which they come to be sad and ill dispose and contrariwise that  other that be of a jovial nature do dispose the company to be merry and  cheerful and again that some man be lucky to be keep company with and employ  and other unlucky Certninly it be agreeable to reason that there be at the  least some light Effluxions from spirit to spirit when man be in presence one  with another as well as from body to body it have be observe that old man who  have love tongue company and be conversant continual with they have be of long  life their spirit as it seem be recreate by such company such be the ancient  sophist and rhetorician which ever have young auditor and disciple as Gorgias  Protagoras Isocrates c who live till they be a hundred year old and so  likewise do many of the grammarian and school master such as be Orbilius c  audacity and confidence do in civil business so great effect as a man may  reasonable doubt that beside the very dare and earnestness and persist and  importunity there shall be some secret bind and stoop of other man spirit to  such person the affection no doubt do make the spirit more powerful and active  and especial those affection which draw the spirit into the eye which be two  love and envy which be call oculus evil as for love the Platonists some of  they go so far as to hold that the spirit of the lover do pass into the spirit  of the person love which cause the desire of return into the body whence it be  emit whereupon follow that appetite of contact and Coninuction which be in  lover and this be observe likewise that the aspect that procure love be not  gazings but sudden glance and dart of the eye as for envy that emit some  malign and poisonous spirit which take hold of the spirit of another and be  likewise of great force when the cast of the eye be oblique it have be note  also that it be most dangerous when a envious eye be cast upon person in glory  and triumph and joy the reason whereof be for that at such time the spirit  come forth most into the outward part and so meet the percussion of the  envious eye more at hand and therefore it have be note that after great  triumph man have be ill dispose for some day follow we see the opinion of  fascination be ancient for both effect of procure love and sickness cause by  envy and fascination be ever by the eye but yet if there be any such infection  from spirit to spirit there be no doubt but that it work by presence and not  by the eye alone yet most forcible by the eye fear and shame be likewise  infection for we see that the start of one will make another ready to start  and when one man be out of Conntenance in a company other do likewise blush in  his behalf now we will speak of the force of imagination upon other body and  of the mean to exalt and strengthen it imagination in this place I understand  to be the representation of a individual think imagination be of three kind  the first join with belief of that which be to come the second join with  memory of that which be pass and the three be of thing present or as if they  be present for I comprehend in this imagination feign and at pleasure as if  one shall imagine such a man to be in the vestment of a pope or to have wing I  single out for this time that which be with faith or belief of that which be  to come the inquisition of this subject in our way which be by induction be  wonder hard for the thing that be report be full of fable and new experiment  can hardly be make but with extreme caution for the reason which we will  hereafter declare the power of imagination be in three kind the first upon the  body of the imaginant include likewise the child in the mother womb the second  be the power of it upon dead body as plant wood stone metal c the three be the  power of it upon the spirit of man and live creature and with this last we  will only meddle the problem therefore be whether a man constant and strong  believe that such a thing shall be as that such a one will love he or that  such a one will grant he his request or that such a one shall recover a  sickness or the like it do help any thing to the effect of the thing it self  and here again we must wary distinguish for it be not mean as have be partly  say before that it shall help by make a man more stout or more industrious in  which kind a constant belief do much but mere by a secret operation or bind or  change the spirit of another and in this it be hard as we begin to say to make  any new experiment for I can command my self to believe what I will and so no  trial can be make nay it be worse for whatsoever a man imagine doubt or with  fear must needs do hurt if imagination have any power at all for a man  represent that often that he fear than the contrary the help therefore be for  a man to work by another in who he may create belief and not by himself until  himself have find by experience that imagination do prevail for then  experience work in himself belief if the belief that such a thing shall be be  join with a belief that his imagination may procure it for example I relate  one time to a man that be curious and vain enough in these thing that I see a  kind of juggler that have a pair of card and will tell a man what card he  think this pretend learned man tell I it be a mistake in I for say he it be  not the knowledge of the man think for that be proper to God but it be the  enforce of a think upon he and bind his imagination by a strong that he can  think no other card and thereupon he ask I a question or two which I think he  do but cunning know before what use to be the feat of the juggler sir say he  do you remember whether he tell the card the man think himself or bid another  to tell it I answer as be true that be bid another tell it whereunto he say so  I think for say he himself can not have put on so strong a imagination but by  tell the other the card who believe that the juggler be some strange man and  can do strange thing that other man catch a strong imagination I hearken unto  he think for a vanity he speak pretty then he ask I another question say he do  you remember whether he have the man think the card first and afterward tell  the other man in his ear what he shall think or else that he do whisper first  in the man ear that shall tell the card tell that such a man shall think such  a card and after bid the man think a card I tell he as be true that he do  first whisper the man in the ear that such a man shall think such a card upon  this the learned man do much exult and please himself say lo you may see that  my opinion be right for if the man have think first his think have be fix but  the other imagine first bind his think which though it do somewhat sink with I  yet I make it light than I think and say I think it be confederacy between the  juggler and the two servant though indeed I have no reason so to think for  they be both my father servant and he have never play in the house before the  juggler also do cause a garter to be hold up and take upon he to know that  such a one shall point in such a place of the garter as it shall be near so  many inch to the long end and so many to the short and still he do it by first  tell the imaginer and after bid the actor think have tell this relation not  for the weight thereof but because it do handsome open the nature of the  question I return to that I say that experiment of imagination must be  practice by other and not by a man self for there be three mean to fortify  belief the first be experience the second be reason and the three be authority  and that of these which be far the most potent be authority for belief upon  reason or experience will stagger for authority it be of two kind belief in a  be and belief in a man and for thing of belief in a be a man may exercise they  by himself but for belief in a man it must be by another therefore if a man  believe in astrology and find a figure prosperous or believe in natural magic  and that a ring with such a stone or such a piece of a live creature carry  will do good it may help his imagination but the belief in a man be far the  more active but howsoever all authority must be out of a man self turn as be  say either upon a be or upon a man and where authority be from one man to  another there the second must be ignorant and not learned or full of think and  such be for the most part all witch and superstitious person who belief tie to  their teacher and tradition be no whit control either by reason or experience  and upon the same reason in magic they use for the most part boy and young  people who spirit easy take belief and imagination now to fortify imagination  there be three way the authority whence the belief be derive mean to quicken  and corroborate the imagination and mean to repeat it and refresh it for the  authority we have already speak as for the second namely the mean to quicken  and corroborate the imagination we see what have be use in magic if there be  in those practice any thing that be pure natural as vestment character word  seal some part of plant or live creature stone choice of the hour gesture and  motion also incense and odour choice of society which increase imagination  diet and preparation for some time before and for word there have be ever use  either barbarous word of no sense lest they shall disturb the imagination or  word of similitude that may second and feed the imagination and this be ever  as well in heathen charm as in charm of latter time there be use also  scripture word for that the belief that religious text and word have power may  strengthen the imagination and for the same reason Hebrew word which among we  be count the holy tongue and the word more mystical be often use for the  refresh of the imagination which be the three mean of exalt it we see the  practice of magic as in image of wax and the like that shall melt by little  and little or some other thing bury in muck that shall putrify by little and  little or the like for so oft as the imaginant do think of those thing so oft  do he represent to his imagination the effect of that he desire if there be  any power in imagination it be less credible that it shall be so Incorporcall  and immateriate a virtue as to work at great distance or through all medium or  upon all body but that the distance must be competent the medium not adverse  and the body apt and proportionate therefore if there be any operation upon  body in absence by nature it be like to be convey from man to man as fame be  as if a Witch by imagination shall hurt any afar off it can be natural but by  work upon the spirit of some that come to the Witch and from that party upon  the imagination of another and so upon another till it come to one that have  resort to the party intend and so by he to the party intend himself and  although they speak that it suffice to take a point or a piece of the garment  or the name of the party or the like yet there be less credit to be give to  those thing except it be by work of evil spirit the experiment which may  certain demonstrate the power of imagination upon other body be few or none  for the experiment of witchcraft be no clear proof for that they may be by a  tacit operation of malign spirit we shall therefore be force in this inquire  to resort to new experiment wherein we can give only direction of trial and  not any positive experiment and if any man think that we ought to have stay  till we have make experiment of some of they our self as we do common in other  title the truth be that these effect of imagination upon other body have so  little credit with we as we shall try they at leisure but in the mean time we  will lead other the way when you work by the imagination of another it be  necessary that he by who you work have a precedent opinion of you that you can  do strange thing or that you be a man of be as they call it for else the  simple affirmation to another that this or that shall be can work but a weak  impression in his imagination it be good because you can discern full of the  strength of imagination in one man more than another that you do use the  imagination of more than one that so you may light upon a strong one as if a  physician shall tell three or four of his patient servant that their master  shall sure recover the imagination of one that you shall use such be the  variety of man mind can be always alike constant and strong and if the success  follow not speedy it will faint and lose strength to remedy this you must  pretend to he who imagination you use several degree of mean by which to  operate as to prescribe he that every three day if he find not the success  apparent he do use another root or part of a beast or ring c as be of more  force and if that fail another and if that another till seven time also you  must prescribe a good large time for the effect you promise as if you shall  tell a servant of a sick-man that his master shall recover but it will be  fourteen day ear he find it apparent c all this to entertain the imagination  that it waver less it be certain that potion or thing take into the body  incense and perfume take at the nostril and ointment of some part do natural  work upon the imagination of he that take they and therefore it must needs  great cooperate with the imagination of he who you use if you presribe he  before he do use the receipt for the work which he desire that he do take such  a peel or a spoonful of liquor or burn such a incense or anoint his temple or  the sole of his foot with such a ointment or oil and you must choose for the  composition of such peel perfume or ointment such ingredient as do make the  spirit a little more gross or muddy whereby the imagination will fix the  better the body passive and to be wrought upon I mean not of the imaginant be  better wrought upon as have be partly touch at some time than at other as if  you shall prescribe a servant about a sick person who you have possess that  his master shall recover when his master be fast asleep to use such a root or  such a root for imagination be like to work better upon sleep man than man  awake as we shall show when we handle dream we find in the be of memory that  image visible work better than other conceit as if you will remember the word  philosophy you shall more sure do it by imagine that such a man for man be  best place be read upon Aristotle physics than if you shall imagine he to say  I will go study philosophy and therefore this observation will be translate to  the subject we now speak of for the more lustrous the imagination be it fill  and fix the better and therefore I conceive that you shall in that experiment  whereof we speak before of bind of think less fail if you tell one that such a  one shall name one of twenty man than if it be one of twenty card the  experiment of bind of think will be diversify and try to the full and you be  to note whether it hit for the most part though not always it be good to  consider upon what thing imagination have most force and the rule as I  conceive be that it have most force upon thing that have the light and easy  motion and therefore above all upon the spirit of man and in they upon such  affection as move light as upon procure of love bind of lust which be ever  with imagination upon man in fear or man in irresolution and the like  whatsoever be of this kind will be through inquire trial likewise will be make  upon plant and that diligent as if you shall tell a man that such a tree will  die this year and will he at these and these time to go unto it to see how it  thrive as for Inimate thing it be true that the mount of shuffle of card or  cast of dice be very light motion and there be a folly very usual that  gamester imagine that some that stand by they bring they ill luck there will  be trial also make of hold a ring by a thread in a glass and tell he that hold  it before that it shall strike so many time against the side of the glass and  no more or of hold a key between two man finger without a charm and to tell  those that hold it that at such a name it shall go off their finger for these  two be extreme light motion and howsoever I have no opinion of these thing yet  so much I conceive to be true that strong imagination have more force upon  thing live or that have be live than thing mere Inauimate and more force  likewise upon light and subtle motion than upon motion vehement or Pnderous it  be a usual observation that if the body of one murder be bring before the  murderer the wound will bleed afresh some do affirm that the dead body upon  the presence of the murderer have open the eye and that there have be such  like motion as well where the party murder have be Strengled or Drewed as  where they have be kill by wound it may be that this participate of a miracle  by God just judgement who usual bring murder to light but if it be natural it  must be refer to imagination the tie of the point upon the day of marriage to  make man impotent towards their wife which as we have former touch be so  frequent in Zant and Gascony if it be natural must be refer to the imagination  of he that tieth the point I conceive it to have the less affinity with  witchcraft because not peculiar person only such as witch be but any body may  do it there be many thing that work upon the spirit of man by secret sympathy  and antipathy the virtue of precious stone wear have be ancient and general  receive and curious assign to work several effect so much be true that stone  have in they fine spirit as appear by their splendour and therefore they may  work by consort upon the spirit of man to comfort and exhilarate they those  that be the best for that effect be the diamond the emerald the jacinth  Oriental and the gold stone which be the Yellow kind of chrysolite as for  their particular propriety there be no credit to be give to they but it be  manifest that light above all thing excel in comfort the spirit of man and it  be very probable that light vary do the same effect with more novelty and this  be one of the cause why precious stone comfort and therefore it be good to  have tincted lantern or tincted screen of glass colour into green blue  carnation crimson purple c and to use they with candle in the night so  likewise to have round glass not only of glass colour through but with colour  lie between crystal with handle to hold in one hand Prismes be also  comfortable thing they have of parish work look glass border with broad border  of small crystal and great Counterfete precious stone of all colour that be  most glorious and pleasant to behold especial in the night the picture of  Indian feather be likewise comfortable and pleasant to behold so also fair and  clear pool do great comfort the eye and spirit especial when the sun be not  glare but overcast or when the moon shine there be diverse sort of bracelet  fit to comfort the spirit and they be of three intention refrigerant  corroborant and aperient for refrigerant I wish they to be of pearl or of  coral as be use and it have be note that coral if the party that wear it be  ill dispose will wax pale which I believe to be true because otherwise  distemper of heat will make coral lose colour I commend also bead or little  Plataeae of lapis lazuli and bead of nitre either alone or with some cordial  mixture for corroboration and confortation take such body as be of astringent  quality without manifest cold I commend bead amber which be full of astriction  but yet be unctuous and not cold and be conceive to impinguate those that wear  such bead I commend also bead of hartshorn and ivory which be of the like  nature also orange bead also bead of lignum aloe macerate first in rise water  and dry for open I commend bead or piece of the root of Cardius Benedictus  also of the root of piony the male and of Orris and of calamus  aromatic ointment and of rue the cramp no doubt come of contraction of sinew  which be manifest in that it come either by cold or dryness as after  consumption and long ague for cold and dryness do both of they contract and  corrugate we see also that chase a little above the place in pain ease the  cramp which be wrought by the dilatation of the contract sinew by heat there  be in use for the prevention of the cramp two thing the one ring of sea horse  tooth wear upon the finger the other band of green periwinkle the herb tie  about the calf of the leg or the thigh c where the cramp use to come I do find  this the more strange because neither of these have any relax virtue but  rather the contrary I judge therefore that their work be rather upon the  spirit within the nerve to make they strive less than upon the bodily  substance of the nerve I will have trial make of two other kind of bracelet  for comfort the heart and spirit the one of the Trechisch of viper make into  little piece of bead for since they do great good inward especial for  pestilent ague it be like they will be effectual outward where they may be  apply in great quantity there will be Trochish likewise make of snake who  flesh dry be think to have a very open and cordial virtue the other be of bead  make of the scarlet powder which they call kermes which be the principal  ingredient in their cordial confection alkermes the bead will be make up with  AmberGrice and some pomander it have be long receive and confirm by diverse  trial that the root of the male piony dry tie to the neck do help the fall  sickness and likewise the incubus which we call the mare the Cause of both  these disease and especial of the epilepsy from the stomach be the grossness  of the vapour which rise and enter into the cell of the brain and therefore  the work be by extreme and subtle attenuations which that simple have I judge  the like to be in castoreum musk Rew-Seed Agnus morally pure seed c there be a  stone which they call the blood stone which wear be think to be good for they  that bleed at the nose which no doubt be by astriction and cool of the spirit  quare if the stone take out of the toad head be not of the like virtue for the  toad love shade and coolness light may be take from the experiment of the  horse tooth ring and the garland of periwinkle how that those thing which  assuage the strife of the spirit do help disease contrary to the intention  desire for in the cure of the cramp the intention be to relax the sinew but  the contraction of the spirit that they strive less be the best help so to  procure easy Tranailes of woman the intention be to bring down the child but  the best help be to stay the come down too fast whereunto they say the toad  stone likewise help so in pestilent Feaners the intention be to expel the  Intection by sweat and Enapouration but the best mean to do it be by nitre  diascordium and other cool thing which do for a time arrest the expulsion till  nature can do it more quiet for as one faith pretty in the quench of the flame  of a pestilent ague nature be like people that come to quench the fire of a  house which be so busy as one of they let we another sure it be a excellent  axiom and of manifold use that whatsoever appease the contention of the spirit  further their action the writer of natural magic commend the wear of the spoil  of a snake for preserve of health I doubt it be but a conceit for that the  snake be think to renew her touth by cast her spoil they may as well take the  beak of a eagle or a piece of a heart horn because those renew it have be  ancient receive for Pericles the Athenian use it and it be yet in use to wear  little bladder of quick silver or tablet of arsenic as Preseruatines against  the plague not as they conceive for any comfort they yield to the spirit but  for that be poison themselves they draw the venom to they from the spirit vide  the experiment and touch the several sympathy and antipathy for medicinal use  it be say that the gut or skin of a wolf be apply to the belly do cure the  Cholicke it be true that the wolf be a beast of great edacity and digestion  and so it may be the part of he comfort the bowel we see scare crow be set up  to keep bird from corn and fruit it be report by some that the head of a wolf  whole dry and hang up in a do house will scare away vermin such as be weasel  polecat and the like it may be the head of a dog will do as much for those  vermin with we know dog better than wolf the brain of some creature when their  head be roast take in wine be say to strengthen the memory as the brain of  hare brain of hen brain of dear c and it seem to be incident to the brain of  those creature that be fearful the ointment that witch use be report to be  make of the fat of child dig out of their Granes of the Iuyees of smallage  Wolfebane and cinquefoil mingle with the meal of fine wheat but I suppose that  the soporiferous medicine be like to do it which be henbane hemlock mandrake  moon shade tobacco opium saffron PoplarLeaues c it be report by some that the  affection of beast when they be in strength do add some virtue unto inanimate  thing as that the skin of a sheep devour by a wolf move itch that a stone bite  by a dog in anger be throw at he drink in powder provoke choler it have be  observe that the diet of woman with child do work much upon the infant as if  the mother eat quince much and coriander seed the nature of both which be to  repress and stay vapour that ascend to the brain it will make the child  ingenious and on the contrary side if the mother eat much onion or bean or  such Vapourous food or drink wine or strong drink immoderate or fast much or  be give to much muse all which send or draw vapour to the head it endanger the  child to become lunatic or of jonperfect memory and I make the same judgement  of tobacco often take by the mother the writer of natural magic report that  the heart of a Ape wear near the heart comfort the heart and increase audacity  it be true that the Ape be a merry and bold beast and that the same heart  likewise of a Ape apply to the neck or head help the wit and be good for the  fall sickness the Ape also be a witty beast and have a dry brain which may be  some Cause of attenuation of vapour in the head yet it be say to move dream  also it may be the heart of a man will do more but that be more against man  mind to use it except it be in such as wear the relic of saint the flesh of a  hedgehog dress eat be say to be a great dry it be true that the juice of a  hedgehog must needs be Harsh and dry because it put forth so many prickle for  plant also that be full of prickle be general dry as brier thorn Berberries  and therefore the ash of a hedgehog be say to be a great desiccative of  fistula mummy have great force in staunch of blood which as it may be ascribe  to the mixture of balm that be glutinous so it may also partake of a secret  propriety in that the blood draw man flesh and it be approve that the moss  which grow upon the skull of a dead man unbury will staunch blood potent and  so do the dregs or powder of blood sever from the water and dry it have be  practice to make white swallow by anoint of the egg with oil which effect may  be produce by the stop of the poor of the shell and make the juice that put  forth the feather afterward more penurious and it may be the anoint of the egg  will be as effectual as the anoint of the body of which vide the experiment it  be report that the white of a egg or blood mingle with salt water do gather  the saltness and make the water sweet this may be by adhesion as in the  experiment of clarification it may be also that blood and the white of a egg  which be the malter of a live creature have some sympathy with salt for all  life have a sympathy with salt we see that salt lie to a cut finger heal it so  as it seem salt draw blood as well as blood draw salt it have be ancient  receive that the sea-hare have a antipathy with the lung if it come near the  body and erode they where of the Cause be conceive to be a quality it have of  heat the Brath and spirit as cantharides have upon the watery part of the body  as ine and Hydroicall water and it be a good rule that whatsoever have a  operation upon certain kind of matter that in mar body work most upon those  part wherein that kind of matter general that which be dead or Corrapted or  excern have antipathy with the same thing when it be alive and when it be  sound and with those part which do excern as a carcase of man be most  infectious and odious to man a carrion of a horse to a horse c PuroMatter of  wound and ulcer Carctes pock scab leprosy to sound flesh and the excrement of  every species to that creature that externs they but the excrement be less  Pericious than the corruption it be a common experience that dog know the  dog-killer when as in time of infection some petty f be send out to kill the  dog and that though they have never see he before yet they will all come forth  and bark and fly at he the Relutions touch the force of and the secret of  nature be so uncertain as they require a great deal of examination ere  conclude upon they I will have it first through inquire whether there be any  secret passage of sympathy between person of near blood as parent child  brother sister NurseChildren husband wife c there be many report in history  that upon the death of person of such nearness man have have a inward feel of  it I my self remember that be in parish and my father die in London two or  three day before my father death I have a dream which I tell to diverse  English gentleman that my father house in the country be plaster all over with  black mortar there be a opinion abroad whether idle or no I can say that love  and kind husband have a sense of their wife breed child by some accident in  their own body next to those that be near in blood there may be the like  passage and instinct of nature between great friend and enemy and sometime the  Reucaling be unto another person and not to the party himself I remember  Philippus Commineus a grave writer report that the arch bishop of Vienna a  reverend l'relate say one day after mass to king Lewis the eleven of France  sir your mortal enemy be dead what time duke Charles of Burgundy be slay at  the battle of Granson against the swisser some trial also will be make whether  Pact or agreement do any thing as if two friend shall agree that such a day in  every week they be in far distant place shall pray one for another or shall  put on a ring or tablet one for another sake whether if one of they shall  break their vow and promise the other shall have any feel of it in absence if  there be any force in imagination and affection of singular person it be  probable the force be much more in the joint imagination and affection of  multitude as if a victory shall be win or lose in remote part whether be there  not some sense thereof in the people who it concern because of the great joy  or grief that many man be prossest with at once Of quintus at the very time  when that memorable victory be win by the Christian against the turk at the  naval battle of Lepanto be then hear of cause in consistory break off sudden  and say to those about he it be now more time we shall give thank to God for  the great victory he have grant we against the turk it be true that victory  have a sympathy with his spirit for it be mere his work to conclude that  league it may be that revelation be divine but what shall we say then to a  number of example among the grease and Roman where the people be in theater at  play have have news of victory and overthrow some few day before any messenger  can come it be true that that may hold in these thing which be the general  root of superstition namely that man observe when thing hit and not when they  miss and commit to memory the one and forget and pass over the other but touch  divination and the misgive of mind we shall speak more when we handle in  general the nature of mind and soul and spirit we have give former some rule  of imagination and touch the fortify of the same we have set down also some  few instance and direction of the force of imagination upon beast bird c upon  plant and upon inanimate body wherein you must still observe that your trial  be upon subtle and light motion and not the contrary for you will soon by  imagination bind a bird from sing than from eat or fly and I leave it to every  man to choose experiment which himself think most commodious give now but a  few example of every of the three kind use some imaginant observe the rule  former prescribe for bind of a bird from sing and the like of a dog from bark  try also the imagination of some who you shall accommodate with thing to  fortify it in cock fight to make one cock more hardy and the other more  cowardly it will be try also in fly of hawk or in course of a deer or hare  with grey hound or in horse race and the like comparative motion for you may  soon by imagination quicken or slack a motion than raise or cease it as it be  easy to make a dog go slow than to make he stand still that he may not run in  plant also you may try the force of imagination upon the light sort of motion  as upon the sudden fade or lively come up of herb or upon their bend one way  or other or upon their close and open c for inanimate thing you may try the  force of imagination upon stay the work of beer when the Barme be put in or  upon the come of butter or cheese after the Cherming or the rennet be put in  it be a ancient tradition every where allege for example of secret propriety  and influx that the Torpede Marina if it be touch with a long stick do stupefy  the hand of he that touch it it be one degree of work at distance to work by  the continuance of a fit medium as sound will be convey to the ear by strike  upon a bowstring if the horn of the bow be hold to the ear the writer of  natural magic do attribute much to the virtue that come from the part of live  creature so as they be take from they the creature remain still alive as if  the creature still live do infuse some immateriate virtue and vigour into the  part sever so much may be true that any part take from a live creature new  slay may be of great force than if it be take from the like creature die of it  self because it be full of spirit trial will be make of the like part of  individual in plant and live creature as to cut off a stock of a tree and to  lie that vuhith you cut off to putrify to see whether it will decay the rest  of the stock or if you shall cut off part off the tail or leg of a dog or a  Cat and lie it to putrify and so see whether it will fester or keep from heal  the part which remain it be receive that it help to continue love if one wear  a ring or a bracelet of the hair of the party belove but that may be by the  excite of the imagination and perhaps a glove or other like favour may as well  do it the sympathy of individual that have be entire or have touch be of all  other the most incredible yet accord unto our faithful manner of examination  of nature we will make some little mention of it the take away of wart by rub  they with somewhat that afterward be put to waste and consume be a common  experiment and I do apprehend it the rather because of I own experience I have  from my childhood a wart upon one of my finger afterward when I be about  sixteen year old be then at parish there grow upon both my hand a number of  wart at the least a hundred in a month space the English ambassador lady who  be a woman far from superstition tell I one day she will help I away with my  wart whereupon she get a piece of lard with the skin on and rub the wart all  over with the fat side and among the rest that wart which I have have from my  childhood then she veil the piece of lord with the fat towards the sun upon a  post of her Chamber window which be to the south the success be that within  five week space all the wart go quite away and that wart which I have so long  endure for company but at the rest I do little marvel because they come in a  short time and may go away in a short time again but the go away of that which  have stay so long do yet stick with I they say the like be do by the rub of  wart with a green elder stick and then bury the stick to rot in muck it will  be try with corn and Wenns and such other excrescence I will have it also try  with some part of live creature that be near the nature of excrescence as the  comb of cock the spur of cock the horn of beast c and I will have it try both  wnyes both by rub those part with lord or elder as before and by cut off some  piece of those part and lie it to consume to see whether it will work any  effect towards the consumption of that part which be once join with it it be  constant receive and touch that the anoint of the weapon than make the wound  will heal the wound it self in this experiment upon the relation of man of  credit though my self as yet be not full incline to beleoue it you shall note  the point follow first the ointment wherewith this be do be make of diverse  ingredient whereof the strange and hard to come by be the moss upon the skull  of a dead man unbury and the Fats of a bear and a bear kill in the Act of  generation these two last I can easy suspect to be prescribe at a start hold  that if the experiment prove not it mouight be pretend that the beast be not  kill in the due time for as for the moss it be certain there be great quantity  of it in Ireland upon slay body lie on heap unbury the other ingredient be the  blood stone in powder and some other thing which seem to have a virtue to  staunch blood as also the moss have and the description of the whole ointment  be to be find in the chemical dispensatory of crollius second the same kind of  ointment apply to the hurt it self work not the effect but only apply to the  weapon three which I like well they do not observe the confecting of the  ointment under any certain constellation which common be the excuse of magical  medicine when they fail that they be not make under a fit figure of heaven  fourthly it may be apply to the weapon though the party hurt be at great  distance five it seem the imagination of the party to be cure be not needful  to concur for it may be do without the knowledge of the party wound and thus  much have be try that the ointment for experiment sake have be wipe off the  weapon without the knowledge of the party hurt and present the party hurt have  be in great rage of pain till the weapon be Reannointed six it be affirm that  if you can get the weapon yet if you put a instrument of iron or wood resemble  the weapon into the wound whereby it bleed the anoint of that instrument will  serve and work the effect this I doubt shall be a device to keep this strange  from of cure in request and use because many time you can come by the weapon  it self seven the wound must be at first wash clean with white wine or the  party own water and then bind up close in fine linen and no more dress renew  till it be whole eighthly the sword it self must be wrap up close as far as  the ointment go that it take no wind ninthly the ointment if you wipe it off  from the sword and keep it will serve again and rather increase in virtue than  diminish tenthly it will cure in fart short time than ointment of wound common  do last it will cure a beast as well as a man which I like best of all the  rest because it subject the matter to a easy trial I will have man know that  though I reprehend the easy pass over of the cause of thing by ascribe they to  secret and hide virtue and propriety for this have arrest and lie asleep all  true enquiry and indication yet I do not understand but that in the practical  part of knowledge much will be leave to experience and probation whereunto  indication can so full reach and this not only in specie but in atom so in  physic if you will cure the jaundice it be not enough to say that the medicine  must not be cool for that will hinder the open which the disease require that  it must not be hot for that will exasperate choler that it must go to the gall  for there be the obstruction which cause the disease c but you must receive  from experience that powder of Chamapytis or the like drink in beer be good  for the jaundice so again a wise physician do not continue still the same  medicine to a patient but he will vary if the first medicine do not apparent  succeed for of those remedy that be good for the jaundice stone ague c that  will do good in one body which will not do good in another accord to the  correspondence the medicine have to the Indiuduall body the delight which man  have in popularity fame honour submission and subjection of other man mind  will or affection although these thing may be desire for other end seem to be  a thing in it self without contemplation of consequence grateful agreeable to  the nature of man this thing sure be not without some signification as if all  spirit and soul of man come forth out of one divine limbus else why shall man  be so much affect with that which other think or say the best temper of mind  desire good name and true honour the light popularity and applause the more  deprave subjection and tyranny as be see in great conqueror and troubler of  the world and yet more in arch heretic for the introduce of new doctrine be  likewise a affectation of tyranny over the understanding and belief of man