The tenth Chapter. 487. 351.
Of naturall witchcraft for love, &c.
B UT Nescio quis oculus teneros mihi fascinat agnos, saith Virgil: and thus Englished by Abraham Fleming:
I wote not I
What witching eie
Doth use to hant
My tender lams
Sucking their dams
And them inchant, as there is fascination and witchcraft by malicious and angrie eies unto displeasure: so are there witching aspects, tending contrariwise to love, or at the least, to the procuring of good will and liking. For if the fascination or witchcraft be brought to passe or provoked by the desire, by the wishing and coveting of anie beautifull shape or favor, the venome is strained through the eies, though it be from a far, and the imagination of a beautifull forme resteth in the hart of the lover, and kindleth the fier wherewith it is afflicted. And bicause the most delicate, sweete, and tender bloud of the belooved doth there wander, his countenance is there represented shining in his owne bloud, and cannot there be quiet; and is so haled from thence, that the bloud of him that is wounded, reboundeth and slippeth into the wounder, according to the saieng of Lucretius the poet to the like purpose and meaning in these verses:
Idque petit corpus, mens unde est saucia amore,
Námque omnes plerúnque cadunt in vulnus, & illam
Emicat in partem sanguis, unde icimur ictu;
Et si cominùs est, os tum ruber occupat humor:
Englished by Abraham Fleming. And to that bodie tis rebounded,
From whence the mind by love is wounded,
For in a maner all and some,
Into that wound of love doo come,/
488.And to that part the bloud doth flee
From whence with stroke we striken bee,
If hard at hand, and neere in place,
Then ruddie colour filles the face.
Thus much may seeme sufficient touching this matter of naturall magicke; whereunto though much more may be annexed, yet for the avoiding of tediousnes, and for speedier passage to that which remaineth; I will breake off this present treatise. And now somewhat shall be said concerning divels and spirits in the discourse following.//
A Discourse upon divels and spirits, 489. 351[2].
and first of philosophers opinions, also the
maner of their reasoning hereupon;*[* This line Ital.]
and the same confuted.