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cut, sends forth a blackish juice as it were of a beech; with which, saith he, if any one
shall after he hath performed his devotion to Proserpina, smear over his body, he cannot
be hurt either with sword, or fire. Also Saxo Gramaticus [Grammaticus] writes, that there
was a certain man called Froton, who had a garment, which when he had put on he could
not be hurt with the point or edge of any weapon. The civet Cat also abounds with
Sorceries: for, as Pliny reports, the posts of a dore [door] being touched with her blood,
the Arts of Juglers [jugglers] and Sorcerers are so invallid, that the Gods cannot be called
up, and will by no means be perswaded to talk with them. Also that they that are
anoynted [anointed] with the ashes of the ankle bone of her left foot, being decocted with
the blood of a Weesell [weasel] shall become odious to all. The same also is done with
the eye, being decocted. Also it is said that the straight gut is administered against the
injustice, and corruption of Princes, and great men in power, and for success of Petitions,
and to conduce to ending of suits, and controversies, if any one hath never so little of it
about him, and that if it be bound unto the left arm, it is such a present [?] charm, that if
any man do but look upon a woman, it will make her follow him presently; and that the
skin of her [i.e. the civet cat's] forehead doth withstand bewitchings. They say also that
the blood of a Basilisk, which they call the blood of Saturn, hath such great force in
Sorcery, that it procures for him that carryes it about him, good success of his Petitions,
from great men in power, and of his prayers from God, and also remedies of diseases, and
grant of any priveledge [privilege]. They say also that a tyck [tick], if it be pulled out of
the left eare of a dog, and if be it altogether black, hath great vertue in the prognostick of
life, for if the sick party shall answer him that brought it in, who standing at his feet, &
shall ask of him concerning his disease, there is certain hope of life, and that he shall dye
[die], if he make no answer. They say also, that a stone that is bit with a mad dog hath
power to cause discord, if it be put in drink, and that he shall not be barked at by dogs,
that puts the tongue of a dog in his shooe [shoe] under his great toe, especially if the
hearb [herb] of the same name, viz. houndstongue be joyned with it. And that a
membrane of the secondines of a dog doth the same; and that dogs will shun him that
hath a dogs heart. And Pliny reports that there is a red toad that lives in bryers [briars],
and brambles, and is full of Sorceries and doth wonderfull things: for the little bone
which is in his left side, being cast into cold water, makes it presently very hot, by which
also the rage of dogs is restrained, and their love is procured, if it be put in drink; and if it
be bound to any one, it stirreth up lust. On the contrary, the litle bone which is on the
right side, makes hot water cold, and that it can never be hot again, unless that be taken
out, also it is said to cure quartanes if it be bound to the sick in a snakes skin, as also all
other feavors [fevers], and restrain love, and lust. And that the spleen, and heart is an
effectual remedy against the poisons of the said Toad. Thus much Pliny writes. Also it is
said that the sword, with which a man is slain, hath wonderfull power in Sorceries: For if
the snaffle of the bridle, or spurs be made of it, they say that with these any horse, though
never so wild, may be tamed, and gentled: and that if a Horse should be shod with shooes
[shoes] made with it, he would be most swift and fleet, and never, though never so hard
rod [rode], tire. But yet they will that some Characters, and names should be written upon
it. They say also, if any man shall dip a sword, wherewith men were beheaded, in wine;
and the sick drink thereof, he shall be cured of his quartane. They say also that a cup of
liquor being made with the brains of a Bear, and drank out of the skull, shall make him
that drinks it, to be as fierce, and as raging as a Bear, and think himself to be changed into
a Bear, and judge all things he sees to be Bears, and so to continue in that madness, untill
the force of that draught shall be dissolved, no other distemper being all the while
perceived in him.
Chap. xliii. Of Perfumes, or Suffumigations, their manner, and power.
Some Suffumigations also, or perfumings, that are proper to the Stars, are of great force
for the opportune receiving of Celestiall gifts under the rayes of the Stars, in as much as
they do strongly work upon the Aire, and breath. For our breath is very much changed by
such kind of vapours, if both vapours be of another like: The Aire also being through the
said vapours easily moved, or affected with the qualities of inferiours, or those Celestiall,
daily, and quickly penetrating our breast, and vitals, doth wonderfully reduce us to the
like qualities; Wherefore Suffumigations are wont to be used to [by] them that are about
to Sooth-say [soothsay], for to affect their fancy, which indeed being duly appropriated to
any certain Deities, do fit us to receive divine inspiration: So they say that fumes made
with Lin-seed [linseed], and Flea-bane seed, and roots of Violets, and Parsly [parsley],
doth make one to fore-see [foresee] things to come, and doth conduce to prophecying. Let
no man wonder how great things suffumigations can do in the Aire, especially when he
shall with Porphyrius [Porphyry] consider, that by certain vapours exhaling from proper
suffumigations, airy spirits are presently raised, as also Thundrings, and Lightnings, and
such like things. As the Liver of a Chamelion [chameleon] being burnt on the top of the
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