The same horrid rites were observed on the continent. For Grilland (de Sortilegiis) says: Quidam solent apponere _imaginem cerae_ juxta ignem ardentem, completis sacrificiis, de quibus supra, & adhibere quasdam preces nefarias, & turpia verba, ut quemadmodum imago illa igne consumitur & liquescit, eodem modo cor mulieris amoris calore talis viri feruenter ardeat, etc. Malleus Malefic. T. H., p. 232. It cannot be doubted that these rites have been transmitted from heathenism. Theocritus mentions them as practiced by the Greeks in his time. For he introduces Samoetha as using similar enchantments, partly for punishing, and partly for regaining her faithless lover. But strew the _salt_, and say in angry tones, “I scatter Delphid’s, perjured Delphid’s bones.” --First Delphid injured me, he raised my flame, And now I burn this bough in Delphid’s name; As this doth blaze, and break away in fume, How soon it takes, let Delphid’s flesh consume, Iynx, restore my false, my perjured swain, And force him back into my arms again.-- As this devoted _wax_ melts o’er the fire, Let Mindian Delphy melt in warm desire! _Idylliums_, p. 12, 13. Samoetha burns the bough in the name of her false lover, and terms the wax _devoted_. With this the more modern ritual of witchcraft corresponded. The name of the person, represented by the image, was invoked. For according to the narrative given concerning the witches of Pollock-shaws, having bound the image on a spit, they “turned it before the fire,--saying, as they turned it, _Sir George Maxwell, Sir George Maxwell_; and that this was expressed by all of them.” Glanvil’s Sadducismus, p. 391. According to Grilland, the image was baptized in the name of Beelzebub. Malleus, ut. sup., p. 229. There is nothing analogous to the Grecian rite, mentioned by Theocritus, of strewing _salt_. For Grilland asserts that, in the festivals of the witches, salt was never presented. Ibid., p. 215. It was perhaps excluded from their infernal rites as having been so much used as a sacred symbol.] The following are among the twenty-eight “singular vertues” attributed by Butler to Honey: “... It breedeth good blood, it prolongeth old age ... yea the bodies of the dead being embalmed with honey have been thereby preserved from putrefaction. And _Athenæus_ doth witness it to be as effectual for the living, writing out of Lycus, that the Cyrneans, or inhabitants of Corsica, were therefore long-lived, because they did dailie vse to feed on honey, whereof they had abundance: and no marvaile: seeing it is so soveraigne a thing, and so many waies available for man’s health, as well being outwardly as inwardly applied. It is drunke against the bite of a serpent or mad dogs: and it is good for them having eaten mushrooms, or drunke popy, etc.”[716] In the Treasvrie of Avncient and Moderne Times,[717] there are two chapters devoted to the “Vertues of Honey.”