By Dr. G. Storms (auth.)
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Extra info for Anglo-Saxon Magic
It is, however, diffieult to give eonclusive evidenee of the priority of magie aetions, and the use of words eannot have been mueh younger, for normaIly 32 we find that words, actions and obj ects oecur side by side, explaining and intensifying one another. Words act directly on the minds of the people that have to be influeneed and they receive an additional power from the personality of the magician. On the other hand, aetions and objects are more lasting, their physieal impression remains active long after the magieian has left, they often represent not only the me ans by ",hieh something is effeeted but the aetual resull.
Then sing over it Benedictus dominus deus meus and the other Benedictus dominus deus Israel and Magnificat and Credo in unum and the prayer Matthew, Mark, Luke, lohn. Wherever the sore may be, smear the salve first of all on the head. A bone-salve is likely to be used against broken bones, but there is little or no indieation as to how the bones were broken. The inj ury may have been inflieted by an axe. Leechbook I, XXVIII mentions one wound-salve 'if a man is wounded with iron', and another 'if a man is hit with a tree or with a stone'.
Onee the effigy is made and the manipulations of the magieian are set going, nothing ean save the vietim. His doom is eertain, his fate is sealed. The nails, the fire and the water have the same effeet on the body of the vietim as they have on the image. The effigy stands for the person both figuratively and literally. There is nothing animistic in this form of magie and it is based on the principle that like influenees like, and that a thing that has onee had eontaet with another thing remains irrevoeably eonneeted with it.
Anglo-Saxon Magic by Dr. G. Storms (auth.)