DIVINING ROD.
In the manuscript Discourse on Witchcraft, 1705, written by John Bell, p. 41, I find the following account from Theophylact on the subject of rabdomanteia, or rod divination: “They set up two staffs, and having whispered some verses and incantations, the staffs fell by the operation of dæmons. Then they considered which way each of them fell, forward or backward, to the right or left hand, and are agreeably given responses, having made use of the fall of their staffs for their signs.”
With the divining rod seems connected a lusus nature of ash tree bough, resembling the litui of the Roman augurs and the Christian pastoral staff, which still obtains a place, if not on this account I know not why, in the catalogue of popular superstitions. Seven or eight years ago I remember to have seen one of these, which I thought extremely beautiful and curious, in the house of an old woman in Beeralston, Devonshire, of whom I would most gladly have purchased it; but she declined parting with it on any account, thinking it would be unlucky to do so.
Divination by the rod or wand is mentioned in the prophecy of Ezekiel. Hosea, too, reproaches the Jews as being infected with the like superstition: “My people ask counsel at their stocks, and their staff declareth unto them.” Chap. iv. 12. Not only the Chaldeans used rods for divination, but almost every nation which has pretended to that science has practiced the same method. Herodotus mentions it as a custom of the Alani, and Tacitus of the old Germans.
The earliest means made use of by the miners for the discovery of the lode was the divining rod. The method of procedure was to cut the twig of twelve months’ growth, into a forked shape, and to hold this by both hands in a peculiar way, walking across the land until the twig bent, which was taken as an indication of the locality of a lode. The person who generally practices this divination boasts himself to be the seventh son of a seventh son. The twig of hazel bends in his hands to the conviction of the miners that ore is present; but then the peculiar manner in which the twig is held, bringing muscular action to bear upon it, accounts for its gradual deflection, and the circumstances of the strata walked over always containing ore gives a further credit to the process of divination.
The vulgar notion, still prevalent in the north of England, of the hazel’s tendency to a vein of lead ore, seam or stratum of coal, &c., seems to be a vestige of this rod divination.
The virgula divina, or bocalns divinatorius, is a forked branch in the form of a Y, cut off an hazel stick, by means whereof people have pretended to discover mines, springs, &c., underground. The method of using it is this: the person who breaks it, walking very slowly over the places where he suspects mines or springs may be, the effluvia exhaling from the metals, or vapor from the water impregnating the wood, makes it dip, or incline, which is the sign of a discovery.
We read, in the same work for Nov. 1751, xxi. 507: “So early as Agricola, the divining rod was in much request, and has obtained great credit for its discovery where to dig for metals and springs of water: for some years past its reputation has been on the decline, but lately it has been revived with great success by an ingenious gentleman, who, from numerous experiments, hath good reason to believe its effects to be more than imagination. He says, that hazel and willow rods, he has by experience found, will actually answer with all persons in a good state of health, if they are used with moderation and at some distance of time, and after meals, when the operator is in good spirits. The hazel, willow, and elm, are all attracted by springs of water; some perhaps have the virtue intermittently; the rod, in their hands, will attract one half hour, and repel the next. The rod is attracted by all metals, coals, amber, and lime-stone, but with different degrees of strength. The best rods are those from the hazel, or nut tree, as they are pliant and tough, and cut in the winter months. A shoot that terminates equally forked is to be met with, two single ones, of a length and size, may be tied together with a thread, and will answer as well as the other.”
The Demonstration of Metallic Transmutation, Affinity, and the Secret of Philosophers; or, How to Change Lead into Quicksilver.—Let there be one pound of lead melted in an earthen vessel, and then put into it also one pound of that tinny metal which is usually called by the name of marcasite; and when they are both melted together you must stir them up and down, and temper them to a pefect medley with a wooden ladle. In the mean space you must have four pounds of quicksilver warmed in another vessel standing by, to cast in upon that compounded metal, for unless your quicksilver be warm it will not close nor agree with your metals; then temper your quicksilver and your metal together for a while, and presently after cast it into cold water; so shall it not congeal in any hard lump, but float on the top of the water, and be very quick and lively.
To Tincture Silver into Gold.—Make first a tart lye, put quicklime into a pot, whose bottom is full of many small holes, put a piece of wood or tile-shard upon it, then by degrees pour in the powder and hot water, and by the narrow holes at the bottom let it drain into a clean earthen vessel under it; do this again, to make it exceeding tart. Powder filbium and put into this, that it may evaporate into the thin air; let it boil at an easy fire, for when it boils the water will be of a purple color; then strain it into a clean vessel through a linen cloth; again, pour on the lye on the powders that remain, and let it boil so long at the fire, till the water seems of a bloody color, no more. Then boil the lye that is colored, putting fire under, till the water be all exhaled; but the powder that remains being dry, with the oil of tartar dried and dissolved, must be cast again upon plates made equal of parts of gold and silver, within an earthen crucible; cover it so long with coals, and renew your work, till it be perfectly like to gold.
Iron changed into Brass.—It is reported that in the Mountain Carpatusan, Hill of Pannonia, at a certain town called Smolinitum, there is a lake, in which are three channels, the waters of which are so impregnated with copper and gold, that upon adding absolute vitriol portions of pure gold become deposited.
The Sympathetic and Occult Virtues of Plants, Animals, Metals, &c.—In these few remarks on the sympathetic influences I have ventured to turn the light of a great central and positive science upon the mysteries, which all men, who dare think, are anxious to penetrate—for illustration:
If we bury a crab for three months in horse-dung, he will turn to a scorpion. But if you thus bury a scorpion or lizard, he will die instantly. Some, by the use of eels and brandy, cure a person of drunkenness. But how? Why, simply by the power of sympathy. But once for all, let me here say, that this knowledge I cheerfully impart for the good of mankind. And every wise person will see in a moment that great care must be exerted where knowledge might be used for a bad purpose. But to proceed. A black cat drops dead at the sight of a Bengal tiger; a cat of any other color is not affected in the least. A snake will kill a bird by looking at it for the space of fifteen minutes; but a snake can produce no effect on men or animals. Why? Because the proper sympathies are not brought into action. A rat will die by being compelled to look at or be near an English ferret. If an ox is killed, and let lie in a tight house with plenty of glass windows to admit the light, he will in a short time be converted into millions of bees. If he is killed and let lie upon an open field, he will soon be converted into millions of maggots.
Behold the beautiful doctrine of universal affinity or sympathy! If a lady, with a fresh breast of milk, shall milk a portion of it into a bag of corks, very soon thereafter her milk will all dry away. Any person who will wear an eelskin around his body will never have a cramp. But there is the gut of the ourang-outang, if worn around the body, will cause a cramp as long as the person shall wear it. Persons might be killed in this way, and they would be ignorant of the true cause. If one have a severe colic, and hold a live duck to the belly, the colic will immediately remove, but the duck dies. If a chicken, or any other living thing, is thus held to the belly, it produces no visible effect, either one way or the other.
The head of a hare being burned, will bring serpents together; but a fume of peacock feathers being made, will disperse the serpents. If a piece of meat is thrown to the dogs, they will seize it with great avidity; but if a jasper stone be thrown out with the meat, the dogs will instantly run away, with very great fright. Fenelon says that if we wear the clothing of the dead, that it does wonderfully shorten our lives.
The Cure of Diseases by Magical, Celestial, and Sympathetic Means.—Among a variety of examples, the loadstone is one most remarkable proof of the sympathy we speak of. However to hasten to the point. Among stones, those which resemble the rays of the sun by their golden sparkling prevent the falling-sickness and poisons, if worn on the finger. The stone which is called oculis folis, being in figure like the apple of the eye, from which shines forth a ray, comforts the brain and strengthens sight. The carbuncle, which shines by night, has a virtue against all airy and vaporous poisons. The chrysolite stone, of a light green color, when held against the sun, there shines in it a ray like a star of gold; this is singularly good for the lungs, and cures asthmatical complaints; and if it be bored through, and the hollow filled with the mane of an ass, and bound to the left arm, it chases away all foolish and idle imaginations and melancholy fears, and drives away folly. The stone called iris, which is like crystal in color, being found with six corners, when held in the shade, and the sun suffered to shine through it, represents a natural rainbow in the air. The stone heliotropium, green, like a jasper or emerald, beset with red specks, makes the wearer constant, renowned, and famous, and conduces to long life; there is likewise another wonderful property in this stone, and that is, that it so dazzles the eyes of men that it causes the bearer to be invisible; but there must be applied to it the herb bearing the same name, viz., heliotropium, or the sunflower; and these kind of virtues Albertus Magnus and William of Paris mention in their writings. The jacinth also possesses virtue from the sun against poisons, pestilences, and pestiferous vapors; likewise it renders the bearer pleasant and acceptable; conduces also to gain money; being simply held in the mouth, it wonderfully cheers the heart and strengthens the mind. Then there is the pyrophi, of a red mixture, which Albertus Magnus reports that Æsculapius makes mention of in one of his epistles to Octavious Cæsar, saying: “There is a certain poison, so intensely cold, which preserves the heart of man” being taken out from burning; so that if it be put into the fire for any time, it is turned into a stone, which stone is called hyrophilus. It possesses a wonderful virtue against poison, and it infallibly renders the wearer thereof renowned and dreadful to his enemies. Apollonius is reported to have found a stone (which will attract other stones, as the loadstone does iron) most powerful against all poisons; it is spotted like the panther, and therefor some naturalists have given this stone the name of pantherur; Aaron calls it evanthum; and some, on accunt of its variety, call it pantochras. It is by such and similar methods the magicians, prophets, and seers of the Middle Ages and biblical times, and many of the magi or wise men of ancient ages, succeeded in curing numbers of diseases, without any medicine whatever; these men were the true magicians, or ancient physicians, and of the race of Hindoos, Israelites, Jews, Arabians, Chinese, Assyrians, Egyptians, Chaldeans, and many of our own times. They were usually named Signa Magna, to distinguish them from the jugglers and sleight-of-hand tricksters, who exhibited themselves for money, and whose performances of Legerdemain consisted of a blustering volubility of words, thus diverting the attention of their audiences while they, or their accomplices, of which they traveled with one or more, made the necessary changes in their paraphernalia to deceive the sense of vision, and apparently reverse the order of things. No uncommon part of their programme was to obtain the loan of large sums of money from the wealthy and moneyed classes, thus getting a knowledge of the fact of such a sum being in their possession, and afterward by fraud, violence, or digital dexterity, securing it to themselves. The modern conjurer is, however, usually a gentleman of the highest principle, and always prefaces his exhibitions by the statement, that by dexterity he proposes to deceive. Most of the apparatus employed is double, or contains two partitions, which by simple turning, the contents are apparently changed.
Allumina Changed to Silver—Late Process.—Put it into a crucible, first breaking it into small fragments, bring it to a white heat for five or six hours, until the metal will stand firm on a red-hot plate of iron; then sprinkle it with a mixture of vinegar and sal ammoniac (parts equal), when it is cold, put it again into the furnace, and keep at a white heat for three days and three nights, the last three or four hours adding a little pure lead to make it ductile; you now break it once more into small fragments and replace it in the furnace, adding to it little pills made of lime, saltpetre, and brimstone, and by this means our mixture becomes incorporated into a pretty good silver.
To Cause Letters, Papers, &c., to Disappear.—Valivoni, an old magician, of the time of Agrippa, says: “If you take uphorbium, bdellium, gum armoniac, the roots of both hellebores, the loadstone, and a little sulphur, and incorporate them altogether with the blood of a hart, the blood of an elephant, and the blood of a black cat, and sprinkle it near the papers to be removed, that it unseals them and brings them to your presence, or just where you desire.”
To Strike Fear and Terror into the Heart of an Enemy.—Pythagoras says: “That if a flame be put into the skull of a murderer, and the flame of your enemy written therein, it will strike the person whose name is so written with fear and trembling, and he will speedily seek your forgiveness and become a steadfast friend.”
By what means Magicians and Necromancers call forth the souls of the dead.
It is manifest that the souls after death do as yet love their bodies which they left, as those souls do whose bodies want due burial, or have left their bodies by violent death, and yet wander about their carcasses in a troubled and moist spirit, beings as it were, allured by something that has an affinity with them, the means being known, by which, in time past, they were joined to their bodies, they be called forth and allured by the like vapors, liquors and certain artificial lights, songs, sounds, &c., which move the imaginative and spiritual harmony of the soul, and sacred invocations, &c.
Necromancy has its name because it works on the bodies of the dead, and gives answers by apparitions of the dead, and subterraneous spirits, alluring them into the carcasses of the dead by charms and infernal invocations, and by deadly sacrifices and wicked oblations.
There are two kinds of necromancy: raising the carcasses, which is not done without blood; the other in which the calling up of the shadow only suffices. To conclude, it works all its experiments by the carcasses of the slain, and their bones and members, and what is from them.
The Magic Crystal is a ball of pure virgin glass, somewhat in the shape of an egg; the method of using it, is to hold it in the palm of the right hand, retain it there from eleven to twelve o’clock at night, in a dark room, all the time concentrating your thoughts upon the object you desire to see; about twelve o’clock, the crystal becomes quite hot—now look steadily into it, and picture of scenes that appear are transpiring with friends far distant; in fact, it is asserted that the movements of any one can be known, whether husband, wife, lover or friend.
THE CORRECT ACCOUNT
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