know that they have a high iodine content. Many witch recipes called for plantain leaves or roots. The late W. H. Box, a world-famous authority on herbalism, has said that plantain could cure almost anything, from poisoning to piles.
The power of suggestion was no doubt a powerful factor working in the witch’s favor, especially through the centuries in which people’s faith was strong—faith in God, in Satan, and in hosts of other forces.
As to whether there was something more involved than fundamental scientific luck and the power of suggestion—well, nothing will be accomplished by reopening that quarrel. Our purpose here has been to bring together a collection of specific charms, curses, and spells in a sort of “recipe book” or “how-to.” There are plenty of other volumes on the subjects of witchcraft and magic, but all too often they deal in vague generalities or mumbo jumbo and tell us about this or the other spell but never get around to telling us the spell itself. We have avoided that here, within certain limitations—obviously some of the ingredients may sound strange to the modern reader. If we were to try to provide encyclopedic information on every item mentioned, we would probably get through no more than half a dozen spells. We have, for instance, included certain spells from the Egyptian magical writings. But we could have devoted at least one volume, more probably several, to trying to explain the hierarchy of Egyptian gods and goddesses, the fine points of their beliefs, and other relevant facts. We have chosen instead to present the spells and charms themselves, as often as possible in their original forms or in the simplest translations. They come from a variety of sources—English, Scotch, Egyptian, Chaldean, Babylonian, American, French, Greek, Roman. Some are as old as man himself. Others are apparently modern. Some have the ring of fine verse; others have only the clumsiest literary style.
Likewise, while we have tried to categorize the spells for the reader’s convenience, these categories have necessarily proven arbitrary time and again, and if a spell does not appear in the chapter in which it seems to belong, please read on; it may yet appear in some other section to which it seemed to us better suited.
A word of caution—no claims are made for the efficacy of any of these writings. They are presented as found and are offered as a matter of interest to students of the occult. If the novice should wish to try them and they should produce results, well, that is his good fortune. If they do not—well, we can only cross our fingers and try again.
CHAPTER ONE
HEALING METHODS
It was in the healing of disease that the witch or practitioner of black magic came closest to being a specialist, and we cannot really afford to take their contributions lightly. Suggestions that men of science once thought laughable have proven to have bases in scientific fact—while much of what was once considered to be scientific fact is now laughable.
We tend to smile tolerantly when we learn that in many parts of the world people still turn to the local witch, witch doctor, or “peculiar old woman” for strange-sounding medical treatments. But if we are honest, we must admit there is not much difference between the primitive man who believes that the “juices of a turtle” will cure his physical aches and such modern children of science as the author himself, who adheres to a rather pleasant cold-cure, the sipping of hot toddies. Medical science refuses to corroborate what the users know, that these brews do make one feel better.
We are all aware of the use of suggestion in medicine; we know that doctors may prescribe harmless sugar pills for some patients. Christian Scientists and others rely more or less exclusively upon what is in effect the power of suggestion. Everyone laughs when chicken soup is referred to as “Jewish penicillin”—but we have no reservations about taking this timeless medicine.
The healing methods of witches in the Middle Ages were, in fact, probably at least as effective as those of the doctors of the time—and quite possibly more so.
Lignite (a variety of coal), if bound on the forehead, stops bleeding of the nose and restores lost senses.
Diamond is an effective antidote against the pestilence.
Chelidonium (an herb), if put in a yellow linen cloth and tied about the neck, will certainly cure fever.
Heliotrope stops bleeding and averts any danger from poison.
The following incantation will cure a child of worms:
Holy Monday
Holy Tuesday
Holy Wednesday
Maundy Thursday
Good Friday
Holy Saturday
Easter Sunday
Worms on the run day.
Repeat this incantation backwards, then forward, then backwards over the child.
The skin disease erysipelas can be cured by the application of silver to the afflicted area.
The sapphire has an especial property in that it prevents the eye from being affected by smallpox.
Egg Limpia: A limpia is advised for illness of the soul. The best is the Egg Limpia. A likeness of the patient’s face is drawn on an eggshell. The patient lies flat on the floor. The one conducting the limpia sucks away the evil by sucking certain regions such as the temples, the breast, the crook of the arm, until they redden considerably or until blood specks appear on the skin, indicating that the evil is beginning to emerge. When this soul poison has been brought to the surface, the egg is rolled all over the patient’s body. In this manner the evil is tricked into leaving the body and going into the egg, which it mistakes for the patient. When the egg has had time to absorb all the traces of the evil, cleansing herbs are sprinkled lavishly over the patient. He should then use an inhaling limpia, which is prepared in the following manner: the beard is cut off a billy goat; tie this at one end, pass it over an open flame, and inhale the pungent smoke. Another inhaling limpia is done with laurel leaves steeped in water, and either of these will suffice. If the soul illness is minor, an inhaling limpia alone may suffice to cure the condition. When the patient has inhaled the fumes as prescribed, the doctor may breath all over the patient for purification, and the process will be more effective if prayers have been said constantly throughout. Here a chicken may be used as well; if so, it too is passed over the patient after the sucking. In either form, the egg is broken afterward. The egg matter is smeared over the patient’s face and then washed off with water in which laurel leaves have been steeped. The full limpia is now done and the soul will be well again.
In case of illness, anoint or bathe the patient with rosemary water while praying over him. To make the water, steep two handfuls of rosemary leaves in two quarts of water overnight, having poured the water over the leaves while boiling.
Jacinth or hyacinth is a stone which strengthens the heart and is recommended as a soporific. It is ordered in cases of cough, rupture, and melancholy, in any of which cases it is to be drunk with vinegar.
Cagliostro’s Rejuvenation Course, by which the true sage is able to renew his youth, not once but time and again: A forty-day preparation must be performed every fifteen years. The first full moon in the month of May is chosen for the start of the process, which has to be carried out in the company of only one companion, who must be dedicated. Only dew is drunk, and this must be collected from the shoots of germinating corn upon a cloth made of the purest linen. For food the sage might nibble upon a piece of bread or biscuit. On the seventeenth day of the course, some blood is let. From this date after, Balm of Azoth is taken each morning and night. Six drops are to be taken on the eighteenth day; then the dose can be increased
