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21. 338.
What is
ist? sign
confede
T
L
Eleazer
cōfeder
339.
M 239.
T * As, D
myroch
senarot
hand, and two in the other, and then with a wager, &c: beginne to pull off your
beadstones, &c: which if you handle nimblie, and in the end cause him to pull his
two ends, the two cords will/ shew to be placed plainelie, and the beadstones to
have come through the cords. But these things are so hard and long to be described,
that I will leave them; whereas I could shew great varietie.
The xxx. Chapter.
Juggling knacks by confederacie, and how to know whether one cast crosse or pile
by the ringing.
AIE a wager with your confederate (who must seeme simple, or obstinatlie
opposed against you) that standing behind a doore, you will (by the sound
or ringing of the monie) tell him whether he cast crosse or pile: so as when
you are gone, and he hath fillipped the monie before the witnesses who are to be
cousened, he must saie; What is it, if it be crosse; or What ist, if it be pile: or some
other such signe, as you are agreed upon, and so you need not faile to gesse
rightlie. By this meanes (if you have anie invention) you may seeme to doo a
hundreth miracles, and to discover the secrets of a mans thoughts, or words spoken
a far off.
To make a shoale of goslings drawe a timber log.
O make a shoale of goslings, or (as they saie) a gaggle of geese to seeme to
drawe a timber log, is doone by that verie meanes that is used, when a cat dooth
drawe a foole through a pond or river: but handled somewhat further off from the
beholders.
To make a pot or anie such thing standing fast on the cupboord, to fall downe
thense by vertue of words.
Et a cupboord be so placed, as your confederate may hold a blacke thred without
in the court, behind some window of that roome; and at a certeine lowd word
spoken by you, he may pull the same thred, being woond about the pot, &c. And
this was the feate of Eleazar, which Josephus reporteth to be such a miracle./
To make one danse naked.
Ake a poore boie confederate with you, so as after charmes, &c: spoken by you,
he uncloth himselfe, and stand naked, seeming (whilest he undres/seth him) to
shake, stampe, and crie, still hastening to be unclothed, till he be starke naked: or if
you can procure none to go so far, let him onelie beginne to stampe and shake, &c:
and to uncloth him, and then you may (for the reverence of the companie) seeme to
release him.
To transforme or alter the colour of ones cap or hat.
Ake a confederates hat, and use certeine *words over it, and deliver it to him
againe, and let him seeme to be wroth, and cast it backe to you againe, affirming
22. baroch
assmaa
roūsee
hey pas
&c: or s
strange
B Pope an
cōfeder
[* ? the
340.
Note th
of this
conveia
240.
T
[* = th
You mu
heed th
the cor
comme
cover &
leather,
that his was a good new blacke hat, but this is an old blew hat, &c: and then you
may seeme to countercharme it, and redeliver it, to his satisfaction.
How to tell where a stollen horsse is become.
Y meanes of confederacie, Steeven Tailor and one Pope abused divers countrie
people. For Steeven Tailor would hide awaie his neighbours horsses, &c: and send
them* to Pope, (whom he before had told where they were) promising to send the
parties unto him, whome he described and made knowne by divers signes: so as this
Pope would tell them at their first entrance unto the doore. Wherefore they came,
and would saie that their horsses were stollen, but the theefe should be forced to
bring backe the horsses, &c: and leave them within one mile south and bywest, &c:
of his house, even as the plot was laid, and the packe made before by Steeven and
him. This Pope is said of some to be a witch, of others he is accompted a conjuror;
but commonlie called a wise man, which is all one with a soothsaier or witch./
The xxxi. Chapter.
Boxes to alter one graine into another, or to consume the graine or corne to nothing.
HERE be divers juggling boxes with false bottoms, wherein manie false feates
are wrought. First they have a box covered or rather footed alike at each
end, the bottome of the one end being no deeper than as it may conteine
one lane of corne or pepper glewed thereupon. Then use they to put into the hollow
end thereof some other kind of graine, ground or unground; then doo they cover it,
and put it under a hat or candlesticke: and either in putting it therinto, or pulling it
thence, they turne the box, and open the contrarie end, wherein is shewed a
contrarie graine: or else they shew the glewed end first (which end they suddenlie
thrust into a boll or bag of such graine as is glewed alreadie thereupon) and
secondlie the emptie box./
How to conveie (with words or charmes) the corne conteined in one box into an
other.
Here is another box fashioned like a bell, wherinto they doo put so much, and
such corne or spice as the foresaid hollow box can conteine. Then they stop or
cover the same with a peece of lether, as broad* as a testor, which being thrust up
hard towards the midle part or waste of the said bell, will sticke fast, & beare up the
corne. And if the edge of the leather be wet, it will hold the better. Then take they
the other box dipped (as is aforesaid) in corne, and set downe the same upon the
table, the emptie end upward, saieng that they will conveie the graine therein into
the other box or bell: which being set downe somewhat hard upon the table, the
leather and the corne therein will fall downe, so as the said bell being taken up from
the table, you shall see the corne lieng thereon, and the stopple will be hidden
therwith, & covered: & when you uncover the other box, nothing shall remaine
therein. But presentlie the corne must be swept downe with one hand into the other,
or into your lap or hat. Manie feats maie be done with this box, as to put therein a
23. 341.
† See t
booke o
discove
title Ha
4. pag.
T
These a
sleights
a bungl
doo the
yet pret
T
241.
Marke t
of this c
and dev
342.
That is,
and dei
tode, affirming the same to have beene so turned from corne, &c: and then manie
beholders will/ suppose the same to be the jugglers divell, whereby his feats and
miracles are wrought. But in truth, there is more cunning witchcraft used in
transferring of corne after this sort, than is in the transferring of one mans corne in
the grasse into an other mans feeld: which† the lawe of the twelve tables dooth so
forceablie condemne: for the one is a cousening slight, the other is a false lie.
Of an other boxe to convert wheat into flower with words, &c.
Here is an other boxe usuall among jugglers, with a bottome in the middle
thereof, made for the like purposes. One other also like a tun, wherin is shewed
great varietie of stuffe, as well of liquors as spices, and all by means of an other little
tun within the same, wherein and whereon liquors and spices are shewed. But this
would aske too long a time of description.
Of diverse petie juggling knacks.
Here are manie other beggerlie feats able to beguile the simple, as to make an
ote stir by spetting thereon, as though it came to passe by words. Item to deliver
meale, pepper, ginger, or anie powder out of the mouth after the eating of bread,
&c: which is doone by reteining anie of those things stuffed in a little paper or
bladder conveied into your mouth, and grinding the same with your teeth. ¶ Item, a
rish through a peece of a trencher, having three holes, and at the one side the rish
appearing out in the second, at the other side in the third hole, by reason of a
hollow place made betwixt them both, so as the slight consisteth in turning the
peece of trencher./
The xxxii. Chapter.
To burne a thred, and to make it whole againe with the ashes thereof.
T is not one of the woorst feats to burne a thred handsomelie, and to make it
whole againe: the order whereof is this. Take two threds, or small laces, of
one foote in length a peece: roll up one of/ them round, which will be then
of the quantitie of a pease, bestow the same betweene your left forefinger and your
thombe. Then take the other thred, and hold it foorth at length, betwixt the
forefinger and thombe of each hand, holding all your fingers deintilie, as yong
gentlewomen are taught to take up a morsell of meate. Then let one cut asunder the
same thred in the middle. When that is doone, put the tops of your two thombes
together, and so shall you with lesse suspicion receive the peece of thred which you
hold in your right hand into your left, without opening of your left finger and
thombe: then holding these two peeces as you did the same before it was cut, let
those two be cut also asunder in the middest, and they conveied againe as before,
untill they be cut verie short, and then roll all those ends together, and keepe that
ball of short threds before the other in your left hand, and with a knife thrust out the
same into a candle, where you may hold it untill the said ball of short threds be
burnt to ashes. Then pull backe the knife with your right hand, and leave the ashes
24. A thred
manie p
burned
made w
againe.
B
The me
discove
343.
242.
A A comm
juggling
of flat c
plaied a
simple,
Juggling
witchcra
The inv
Clarvis.
344.
with the other ball betwixt the forefinger and thombe of your left hand, and with the
two thombs & two forefingers together seeme to take paines to frot and rub the
ashes, untill your thred be renewed, and drawe out that thred at length which you
kept all this while betwixt your left finger and thombe. This is not inferior to anie
jugglers feate if it be well handled, for if you have legierdemaine to bestowe the
same ball of thred, and to change it from place to place betwixt your other fingers
(as may easilie be doone) then will it seeme verie strange.
To cut a lace asunder in the middest, and to make it whole againe.
Y a devise not much unlike to this, you may seeme to cut asunder any lace that
hangeth about ones necke, or any point, girdle, or garter, &c: and with witchcraft
or conjuration to make it whole and closed together againe. For the accomplishment
whereof, provide (if you can) a peece of the lace, &c: which you meane to cut, or at
the least a patterne like the same, one inch and a halfe long, & (keeping it double
privilie in your left hand, betwixt some of your fingers neere to the tips thereof) take
the other lace which you meane to cut, still hanging about ones necke,/ and drawe
downe your said left hand to the bought thereof: and putting your owne peece a
little before the other (the end or rather middle whereof you must hide betwixt your
forefinger and thombe) making the eie or bought, which shall be seene, of your
owne patterne, let some stander by cut the same a/sunder, and it will be surelie
thought that the other lace is cut; which with words and froting, &c: you shall seeme
to renew & make whole againe. This, if it be well handled, will seeme miraculous.
How to pull laces innumerable out of your mouth, of what colour or length you list,
and never anie thing seene to be therein.
S for pulling laces out of the mouth, it is somewhat a stale jest, whereby jugglers
gaine monie among maides, selling lace by the yard, putting into their mouths
one round bottome as fast as they pull out an other, and at the just end of everie
yard they tie a knot, so as the same resteth upon their teeth: then cut they off the
same, and so the beholders are double and treble deceived, seeing as much lace as
will be conteined in a hat, and the same of what colour you list to name, to be
drawne by so even yards out of his mouth, and yet the juggler to talke as though
there were nothing at all in his mouth.
The xxxiii. Chapter.
How to make a booke, wherein you shall shew everie leafe therein to be white,
blacke, blew, red, yellow, greene, &c.
HERE are a thousand jugglings, which I am loth to spend time to describe,
whereof some be common, and some rare, and yet nothing else but
deceipt, cousenage, or confederacie: whereby you may plainelie see the art
to be a kind of witchcraft. I will end therfore with one devise, which is not common,
but was speciallie used by Clarvis, whome though I never saw to exercise the feat,
yet am I sure I conceive aright of that invention. He had (they/ saie) a booke,
whereof he would make you thinke first, that everie leafe was cleane white paper:
25. This kn
sooner
demons
means,
taught
of instr
243.
This wi
rare to
beholde
345.
Wher s
bookes
gotten.
then by vertue of words he would shew you everie leafe to be painted with birds,
then with beasts, then with serpents, then with angels, &c: the devise thereof is this.
¶ Make a booke seven inches long, and five inches broad, or according to that
proportion: and let there be xlix, leaves; to wit, seven times seven conteined therin,
so as you may cut upon the edge of each leafe six notches, each notch in depth
halfe a quarter of an inch, and one inch distant. Paint everie foureteenth and
fifteenth page (which is the end of everie sixt leafe, & the beginning of everie
seventh) with like colour, or one kind of picture. Cut off with a paire of sheares
everie notch of the first leafe, leaving onlie one inch of paper in the uppermost place
uncut, which will remaine almost halfe a quarter of an inch higher than anie part of
that leafe. Leave an other like inch in the second place of the second leafe, clipping
away one inch of paper in the highest place immediatlie above it, and all the notches
below the same, and so orderlie to the third, fourth, &c: so as there shall rest upon
each leafe one onlie inch of paper above the rest. One high uncut inch of paper must
answer to the first, directlie in everie seventh leafe of the booke: so as when you
have cut the first seven leaves, in such sort as I first described,/ you are to begin in
the selfe same order at the eight leafe, descending in such wise in the cutting of
seven other leaves, and so againe at the fifteenth, to xxi, &c: untill you have passed
through everie leafe, all the thicknes of your booke.
Now you shall understand, that after the first seven leaves, everie seventh leafe in
the booke is to be painted, saving one seven leaves, which must remaine white.
Howbeit you must observe, that at each Bumleafe or high inch of paper, seven
leaves distant, opposite one directlie and lineallie against the other, through the
thicknesse of the booke, the same page with the page precedent so to be painted
with the like colour or picture; and so must you passe through the booke with seven
severall sorts of colours or pictures: so as, when you shall rest your thombe upon
anie of those Bumleaves, or high inches, and open the booke, you shall see in each
page one colour or picture through out the booke; in an other rowe, an other colour,
&c. To make that matter more plaine unto you, let this be the description hereof.
Hold the booke/ with your left hand, and (betwixt your forefinger and thombe of
your right hand) slip over the booke in what place you list, and your thombe will
alwaies rest at the seventh leafe; to wit, at the Bumleafe or high inch of paper from
whence when your booke is streined, it will fall or slip to the next, &c. Which when
you hold fast, & open the booke, the beholders seeing each leafe to have one colour
or picture with so manie varieties, all passing continuallie & directlie thrugh the
whole booke, will suppose that with words you can discolour the leaves at your
pleasure. But because perhaps you will hardlie conceive herof by this description,
you shall (if you be disposed) see or buie for a small value the like booke, at the
shop of W. Brome in Powles churchyard, for your further instruction. ¶ There are
certeine feats of activitie, which beautifie this art exceedinglie: howbeit even in
these, some are true, and some are counterfet; to wit, some done by practise, and
some by confederacie. ¶ There are likewise divers feats arythmeticall & geometricall:
for them read Gemma Phrysius, and Record, &c. which being exercised by jugglers
ad credit to their art. ¶ There are also (besides them which I have set downe in this
title of Hartumim) sundrie strange experiments reported by Plinie, Albert, Joh. Bap.
Port. Neap. and Thomas Lupton, wherof some are true, and some false: which being
knowne to Jannes and Jambres, or else to our jugglers, their occupation is the more
26. See mo
in the 1
this disc
the title
cap. 10
198.
346. 24
* The n
cause w
thrust t
the hea
bodkin
notwith
T
It must
cleaneli
in any c
347.
magnified, and they thereby more reverenced. ¶ Here is place to discover the
particular knaveries of casting of lots, and drawing of cuts (as they terme it)
whereby manie cousenages are wrought: so as I dare not teach the sundrie devises
thereof, least the ungodlie make a practise of it in the commonwealth, where manie
things are decided by those meanes, which being honestlie meant may be lawfullie
used. But I have said alreadie somewhat hereof in generall, and therefore also the
rather have suppressed the particularities, which (in truth) are meere juggling
knackes: whereof I could discover a great number./
The xxxiiii. Chapter.
Desperate or dangerous juggling knacks, wherein the simple are made to thinke,
that a seelie juggler with words can hurt and helpe, kill and revive anie creature
at his pleasure: and first to kill anie kind of pullen, and to give it life againe.
AKE a hen, a chicke, or a capon, and thrust a nall or a fine sharpe pointed
knife through the midst of the head thereof, the edge towards the bill, so as
it may seeme impossible for hir to scape death: then use words, and pulling
out the knife, laie otes before hir, &c: and she will eate and live, being nothing at all
greeved or hurt with the wound; bicause the *braine lieth so far behind in the head
as it is not touched, though you thrust your knife betweene the combe and it: and
after you have doone this, you may convert your speach and actions to the greevous
wounding and present recovering of your owne selfe.
To eate a knife, and to fetch it out of anie other place.
Ake a knife, and conteine the same within your two hands, so as no part be seene
thereof but a little of the point, which you must so bite at the first, as noise may
be made therewith. Then seeme to put a great part thereof into your mouth, and
letting your hand slip downe, there will appeare to have beene more in your mouth
than is possible to be conteined therein. Then send for drinke, or use some other
delaie, untill you have let the said knife slip into your lap, holding both your fists
close together as before, and then raise them so from the edge of the table where
you sit (for from thence the knife may most privilie slip downe into your lap) and in
steed of biting the knife, knable a little upon your naile, and then seeme to thrust
the knife into your mouth, opening the hand next unto it, and thrust up the other, so
as it may appeare to the standers by, that you have delivered your/ hands therof,
and thrust it into your mouth: then call for drinke, after countenance made of
pricking and danger, &c. Lastlie, put your hand into your lap, and taking that knife in
your hand, you may seeme to bring it out from behind you, or from whence you list.
¶ But if you have another like knife and a confederate, you may doo twentie notable
woonders hereby: as to send a stander by into some garden or orchard, describing
to him some tree or herbe, under which it sticketh; or else some strangers sheath or
pocket, &c.
To thrust a bodkin into your head without hurt.
27. T The ma
meanes
action.
245.
M A forme
pattern
bodkin
you sha
describe
turne o
leaves f
348.
P
T This is e
doone,
being c
handled
deceive
of the b
246.
Ake a bodkin so made, as the haft being hollowe, the blade thereof may slip
thereinto as soone as you hold the point upward: and set the same to your
forehead, and seeme to thrust it into your head, and so (with a little sponge in your
hand) you may wring out bloud or wine, making the be/holders thinke the bloud or
the wine (whereof you may saie you have drunke verie much) runneth out of your
forehead. Then, after countenance of paine and greefe, pull awaie your hand
suddenlie, holding the point downeward; and it will fall so out, as it will seeme never
to have beene thrust into the haft: but immediatlie thrust that bodkin into your lap
or pocket, and pull out an other plaine bodkin like the same, saving in that conceipt.
To thrust a bodkin through your toong, and a knife through your arme: a pittifull
sight, without hurt or danger.
Ake a bodkin, the blade therof being sundred in the middle, so as the one part
be not neere to the other almost by three quarters of an inch, each part being
kept a sunder with one small bought or crooked piece of iron, of the fashion
described hereafter in place convenient. Then thrust your toong betwixt the foresaid
space; to wit, into the bought left it the bodkin blade, thrusting the said bought
behind your teeth, and biting the same: and then shall it seeme to sticke so fast in
and through your toong, as that one can hardlie pull it out. ¶ Also the verie like may
be doone with a knife so made, and put upon your arme: and the wound will
appeare the more terrible, if a little bloud be powred/ thereupon.
To thrust a peece of lead into one eie, and to drive it about (with a sticke) betweene
the skin and flesh of the forehead, untill it be brought to the other eie, and there
thrust out.
Ut a peece of lead into one of the nether lids of your eie, as big as a tag of a
point, but not so long (which you may doo without danger) and with a little
juggling sticke (one end therof being hollow) seeme to thrust the like peece of lead
under the other eie lid; but conveie the same in deed into the hollownes of the
sticke, the stopple or peg whereof may be privilie kept in your hand untill this feate
be doone. Then seeme to drive the said peece of lead, with the hollow end of the
said sticke, from the same eie: and so with the end of the said sticke, being brought
along upon your forhead to the other eie, you maie thrust out the peece of lead,
which before you had put thereinto; to the admiration of the beholders. ¶ Some eat
the lead, and then shoove it out at the eie: and some put it into both, but the first is
best.
To cut halfe your nose asunder, and to heale it againe presentlie without anie salve.
Ake a knife having a round hollow gap in the middle, and laie it upon your nose,
and so shall you seeme to have cut your nose halfe asunder. Provided alwaies,
that in all these you have an other like knife without a gap, to be shewed upon the
pulling out of the same, and words of inchantment to speake, bloud also to beeraie
the wound, and nimble conveiance./
To put a ring through your cheeke.
28. 349.
T This wa
by one
of Lond
Barthol
An. 1 5
the sigh
diverse
to view
spectac
Necessa
observa
astonish
beholde
350.
247.
There is an other old knacke, which seemeth dangerous to the cheeke. For the
accomplishing whereof you must have two rings, of like colour and quantitie; the
one filed asunder, so as you may thrust it upon your cheeke; the other must be
whole, and conveied upon a sticke, holding your hand thereupon in the middle of the
sticke, delivering each end of the same sticke to be holden fast by a stander by.
Then conveieng the same cleanlie into your hand, or (for lacke of good conveiance)
into your lap or/ pocket, pull awaie your hand from the sticke: and in pulling it
awaie, whirle about the ring, and so will it be thought that you have put thereon the
ring which was in your cheeke.
To cut off ones head, and to laie it in a platter, &c: which the jugglers call the
decollation of John Baptist.
O shew a most notable execution by this art, you must cause a boord, a cloth,
and a platter to be purposelie made, and in each of them holes fit for a boies
necke. The boord must be made of two planks, the longer and broader the better:
there must be left within halfe a yard of the end of each planke halfe a hole; so as
both planks being thrust togither, there may remaine two holes, like to the holes in a
paire of stocks: there must be made likewise a hole in the tablecloth or carpet. A
platter also must be set directlie over or upon one of them, having a hole in the
midle thereof, of the like quantitie, and also a peece cut out of the same, so big as
his necke, through which his head may be conveied into the middest of the platter:
and then sitting or kneeling under the boord, let the head onlie remaine upon the
boord in the same. Then (to make the sight more dredfull) put a little brimstone into
a chafing dish of coles, setting it before the head of the boie, who must gaspe two
or three times, so as the smoke enter a little into his nostrils and mouth (which is
not unholsome) and the head presentlie will appeare starke dead; if the boie set his
countenance accordinglie: and if a little bloud be sprinkled on his face, the sight will
be the stranger.
This is commonlie practised with a boie instructed for that purpose, who being
familiar and conversant with the companie, may be knowne as well by his face, as
by his apparell. In the other end of the table, where the like hole is made, an other
boie of the bignesse of the knowne boie must be placed, having upon him his usuall
apparell: he must leane or lie upon the boord, and must put his head under the
boord through the said hole, so as his bodie shall seeme to lie on the one end of the
boord, and his head shall lie in a platter on the other end. ¶ There are other things
which might be performed in this action, the more to astonish the beholders, which
because they offer long descriptions, I omit: as to put about his necke a little dough
kneded with bul/locks bloud, which being cold will appeare like dead flesh; & being
pricked with a sharpe round hollow quill, will bleed, and seeme verie strange, &c. ¶
Manie rules are to be observed herein, as to/ have the table cloth so long and wide
as it may almost touch the ground. ¶ Not to suffer the companie to staie too long in
the place, &c.
To thrust a dagger or bodkin into your guts verie strangelie, and to recover
immediatlie.
29. A
Of a jug
failing i
of his a
life.
But her
you be
circums
351.
T A forme
pattern
bridle y
see des
you tur
few lea
248.
H
N other miracle may be shewed touching counterfet executions; namelie, that
with a bodkin or a dagger you shall seeme to kill your selfe, or at the least make
an unrecoverable wound in your bellie: as (in truth) not long since a juggler caused
himself to be killed at a taverne in cheapside, from whence he presentlie went into
Powles churchyard and died. Which misfortune fell upon him through his owne follie,
as being then drunken, and having forgotten his plate, which he should have had for
his defense. The devise is this. ¶ You must prepare a paste boord, to be made
according to the fashion of your bellie and brest: the same must by a painter be
coloured cunninglie, not onelie like to your flesh, but with pappes, navill, haire, &c:
so as the same (being handsomelie trussed unto you) may shew to be your naturall
bellie. Then next to your true bellie you may put a linnen cloth, and thereupon a
double plate (which the juggler that killed himselfe forgot, or wilfullie omitted) over
and upon the which you may place the false bellie. Provided alwaies, that betwixt
the plate & the false bellie you place a gut or bladder of bloud, which bloud must be
of a calfe or of a sheepe; but in no wise of an oxe or a cow, for that will be too
thicke. Then thrust, or cause to be thrust into your brest a round bodkin, or the
point of a dagger, so far as it may pearse through your gut or bladder: which being
pulled out againe, the said bloud will spin or spirt out a good distance from you,
especiallie if you straine your bodie to swell, and thrust therewith against the plate.
You must ever remember to use (with words, countenance, and gesture) such a
grace, as may give a grace to the action, and moove admiration in the beholders./
To drawe a cord through your nose, mouth or hand, so sensiblie as is woonderful to
see.
Here is an other juggling knacke, which they call the bridle, being made of two
elder sticks, through the hollownes therof is placed a cord, the same being put on
the nose like a paire of tongs or pinsars; and the cord, which goeth round about the
same, being drawne to and fro, the beholders will thinke the cord to go through your
nose verie dangerouslie. The knots at the end of the cord, which doo staie the same
from being drawne out of the sticke, may not be put out at the verie top (for that
must be stopped up) but halfe an inch beneath each end: and so I saie, when it is
pulled, it will seeme to passe through the nose; and then may you take a knife, and
seeme to cut the cord asunder, and pull the bridle from your nose./
The conclusion, wherin the reader is referred to certeine patterns of instruments
wherewith diverse feats heere specified are to be executed.
Erein I might wade infinitelie, but I hope it sufficeth, that I have delivered unto
you the principles, and also the principall feats belonging to this art of juggling;
so as any man conceiving throughlie hereof may not onlie doo all these things, but
also may devise other as strange, & varie everie of these devises into other formes
as he can best conceive. And so long as the power of almightie God is not
transposed to the juggler, nor offense ministred by his uncomlie speach and
behaviour, but the action performed in pastime, to the delight of the beholders, so as
alwaies the juggler confesse in the end that these are no supernaturall actions, but
devises of men, and nimble conveiances, let all such curious conceipted men as
cannot affoord their neighbors anie comfort or commoditie, but such as pleaseth
30. Among
actions
to be co
352.
A match
fellowe
legierde
Touchin
pattern
diverse
instrum
[* Henc
their melancholike dispositions say what they list, for this will not onelie be found
among indifferent actions, but such as greatlie advance the power and glorie of God,
discovering their pride and falshood that take upon them to worke miracles, and to
be the mightie power of God, as Jannes and Jambres and also Simon Magus did.
If anie man doubt of these things, as whether they be not as/ strange to behold
as I have reported, or thinke with Bodin that these matters are performed by
familiars or divels; let him go into S. Martins, and inquire for one John Cautares (a
French man by birth, in conversation an honest man) and he will shew as much and
as strange actions as these, who getteth not his living hereby, but laboureth for the
same with the sweat of his browes, and neverthelesse hath the best hand and
conveiance (I thinke) of anie man that liveth this daie.
Neither doo I speake (as they saie) without booke herein. For if time, place, and
occasion serve, I can shew so much herein, as I am sure Bodin, Spinæus, and
Vairus, would sweare I were a witch, and had a familiar divell at commandement.
But truelie my studie and travell herein hath onelie beene emploied to the end I
might proove them fooles, and find out the fraud of them that make them fooles, as
whereby they may become wiser, and God may have that which to him belongeth.
And bicause the maner of these juggling conveiances are not easilie conceived by
discourse of words; I have caused to be set downe diverse formes of instruments
used in this art; which may serve for patternes to them that would throughlie see
the secrets thereof, and make them for their owne private practises, to trie the event
of such devises, as in this tract of legierdemaine are shewed. Where note, that you
shall find everie instrument that is most necessarilie occupied in the working of these
strange feats, to beare the just and true number of the page, where the use thereof
is in ample words declared.
Now will I proceed with another cousening point of witchcraft, apt for the place,
necessarie for the time, and in mine opinion meet to be discovered, or at the least to
be defaced among deceitfull arts. And bicause manie are abused heereby to their
utter undooing, for that it hath had passage under the protection of learn- ing,
wherby they pretend to accomplish their works, it hath gone freelie with- out
generall controlment through all ages, nations & people.//
Heere follow patternes of certeine instru*ments to be used in the former juggling
knacks.
31. To pul
beadst
off a c
you ho
ends t
withou
remoo
your h
To dra
thorou
nose,
hand,
called
TO be instructed in the right use of the said beadstones, read page
337. and 338. As for the bridle, read page 351.
[These four pages of engravings are unpaged in the first and second
editions. The references are to the first edition pagings.]
To thrust a bodkin into your head, and through your toong, &c.
32. The he
the bo
bowt:
midlem
bodkin
holow
furthe
the pla
serving
TO be instructed and taught in the right use and readie practise of
these bodkins, read pag. 347.
To thrust a knife through your arme, and to cut halfe your nose asunder,
&c.
33. The m
knife i
for she
other t
knives
TO be readie in the use and perfect in the practise of these knives here
portraied, see page 347. and 348.
To cut off ones head, and to laie it in a platter, which the jugglers call the
decollation of John Baptist.
34. The fo
planks
The or
action
be she
WHat order is to be observed for the practising heereof with great
admiration, read page 349, 350.
37. 353. 2
Alcum
craft, n
G. Chau
Chanons
prolog.
[See no
[* con
354.
The te
art alc
devise
purpos
credit
cousen
[† enlu
[‡ bole
Chauc
¶ The xiiii. Booke.
The first Chapter.
Of the art of Alcumystrie, of their woords of art and devises to bleare
mens eies, and to procure credit to their profession.
ERE I thought it not impertinent to saie somewhat of the art or
rather the craft of Alcumystrie, otherwise called Multiplication;
which Chaucer, of all other men, most livelie deciphereth. In the
bowels herof dooth both witchcraft and conjuration lie hidden, as
whereby some cousen others, and some are cousened themselves. For
by this mysterie (as it is said in the chanons mans prolog)
They take upon them to turne upside downe,
All the earth betwixt Southwarke & Canturburie towne,
And to pave it all of silver and gold, &c.
But ever they lacke of their conclusion,
And to much folke they doo illusion.
For their stuffe slides awaie so fast,
That it makes them beggers at the last,
And by this craft they doo never win,
But make their pursse emptie, and their wits thin.
And bicause the practisers heereof would be thought wise, learned,
cunning, and their crafts maisters, they have devised words of art,
sentences and epithets obscure, and confectious* so innu/merable
(which are also compounded of strange and rare simples) as confound
the capacities of them that are either set on worke heerein, or be
brought to behold or expect their conclusions. For what plaine man
would not beleeve, that they are learned and jollie fellowes, that have in
such readinesse so many mysticall termes of art: as (for a tast) their
subliming, amalgaming, engluting,† imbibing, incorporating, cementing,
ritrination, terminations, mollifications, and indurations of bodies,
matters combust and coagulat, ingots, tests, &c. Or who is able to
conceive (by reason of the abrupt confusion, contrarietie, and multitude
of drugs, simples, and confections) the operation and mysterie of their
stuffe and workemanship. For these things and many more, are of
necessitie to be prepared and used in the execution of this indevor;
namelie orpiment, sublimed Mercurie, iron squames, Mercurie crude,
groundlie large, bole armoniake, verdegrece, borace, boles, gall, ‡
arsenicke, sal armoniake, brimstone,/ salt, paper, burnt bones, unsliked
38. 25[0]
[* Res
[† ? se
355.
Acts. 8
G. Chau
Chanons
tale. [Pr
lime, claie, saltpeter, vitriall, saltartre, alcalie, sal preparat, claie made
with horsse doong, mans haire, oile of tartre, allum, glasse, woort, yest,
argoll, resagor,* gleir of an eie, powders, ashes, doong, pisse, &c. Then
have they waters corosive and lincall, waters of albification, and waters
rubifieng, &c. Also oiles, ablutions, and metals fusible. Also their lamps,
their urinalles, discensories, sublimatories, alembecks, viols, croslets,
cucurbits, stillatories, and their fornace of calcination: also their soft and
subtill fiers, some of wood, some of cole, composed speciallie of beech,
&c. And bicause they will not seeme to want anie point of cousenage to
astonish the simple, or to moove admiration to their enterprises, they
have (as they affirme) foure spirits to worke withall, whereof the first is,
orpiment; the second, quicksilver; the third, sal armoniake; the fourth,
brimstone. Then have they seven celestiall bodies; namelie, Sol, Luna,
Mars, Mercurie, Saturne, Jupiter, and Venus; to whome they applie
seven terrestriall bodies; to wit, gold, silver, iron, quickesilver, lead, tinne,
and copper, attributing unto these the operation of the other; speciallie if
the terrestriall bodies be qualified, tempered, and wrought in the houre
and daie according to the feats† of the celestiall bodies: with more like
vanitie./
The second Chapter.
The Alcumysters drift, the Chanons yeomans tale, of alcumysticall stones
and waters.
OW you must understand that the end and drift of all their
worke, is, to atteine unto the composition of the philosophers
stone, called Alixer, and to the stone called Titanus; and to
Magnatia, which is a water made of the foure elements, which (they
saie) the philosophers are sworne neither to discover, nor to write of.
And by these they mortifie quicke silver, and make it malleable, and to
hold touch: heereby also they convert any other mettall (but speciallie
copper) into gold. This science (forsooth) is the secret of secrets; even
as Salomons conjuration is said among the conjurors to be so likewise.
And thus, when they chance to meete with yong men, or simple people,
they boast and brag, and saie with Simon Magus, that they can worke
miracles, and bring mightie things to passe. In which respect Chaucer
truelie heereof saith:
Each man is as wise as Salomon,
When they are togither everichone:
But he that seemes wisest, is most foole in preefe,
39. 251.
Idem, ib
356.
The po
parts o
Alcum
which
called
or smo
scienc
And he that is truest, is a verie theefe.
They seeme friendlie to them that knowe nought,
But they are feendlie both in word and thought,
Yet many men ride and seeke their acquaintance,
Not knowing of their false governance./
He also saith, and experience verifieth his assertion, that they looke ill
favouredlie, & are alwaies beggerlie attired: his words are these:
These fellowes looke ill favouredlie,
And are alwaies tired beggerlie,/
So as by smelling and thredbare araie,
These folke are knowne and discerned alwaie.
But so long as they have a sheet to wrap them in by night,
Or a rag to hang about them in the day light,
They will it spend in this craft,
They cannot stint till nothing be laft.
Here one may learne if he have ought,
To multiplie and bring his good to naught.
But if a man aske them privilie,
Whie they are clothed so unthriftilie,
They will round him in the eare and saie,
If they espied were, men would them slaie,
And all bicause of this noble science:
Lo thus these folke beetraien innocence.
The tale of the chanons yeoman published by Chaucer, dooth make
(by waie of example) a perfect demonstration of the art of Alcumystrie or
multiplication: the effect whereof is this. A chanon being an Alcumyster
or cousenor, espied a covetous preest, whose pursse he knew to be well
lined, whome he assaulted with flatterie and subtill speach, two principall
points belonging to this art. At the length he borrowed monie of the
preest, which is the third part of the art, without the which the
professors can doo no good, nor indure in good estate. Then he at his
daie repaied the monie, which is the most difficult point in this art, and a
rare experiment. Finallie, to requite the preests courtesie, he promised
unto him such instructions, as wherby with expedition he should become
infinitelie rich, and all through this art of multiplication. And this is the
most common point in this science; for herein they must be skilfull
before they can be famous, or atteine to anie credit. The preest disliked
not his proffer; speciallie bicause it tended to his profit, and embraced
his courtesie. Then the chanon willed him foorthwith to send for three
ownces of quicke silver, which he said he would transubstantiate (by his
art) into perfect silver. The preest thought that a man of his profession
40. 357.
The Al
bait to
foole.
252.
358.
could not dissemble, and therefore with great joy and hope
accomplished his request./
And now (forsooth) goeth this jollie Alcumyst about his busines and
worke of multiplication, and causeth the preest to make a fier of coles, in
the bottome whereof he placeth a croslet; and pretending onelie to helpe
the preest to laie the coles handsomelie, he foisteth into the middle ward
or lane of coles, a beechen cole, within the which was conveied an ingot
of perfect silver, which (when the cole was consumed) slipt downe into
the croslet, that was (I saie) directlie under it. The preest perceived not
the fraud, but received the ingot of silver, and was not a little joy/full to
see such certeine successe proceed from his owne handie worke wherein
could be no fraud (as he surelie conceived) and therefore verie willinglie
gave the cannon fortie pounds for the receipt of this experiment, who for
that summe of monie taught him a lesson in Alcumystrie, but he never
returned to heare repetitions, or to see how he profited.
The third Chapter.
Of a yeoman of the countrie cousened by an Alcumyst.
COULD cite manie Alcumysticall cousenages wrought by Doctor
Burcot, Feates, and such other; but I will passe them over, and
onelie repeate three experiments of that art; the one practised
upon an honest yeoman in the countie of Kent, the other upon a mightie
prince, the third upon a covetous preest. And first touching the yeoman,
he was overtaken and used in maner and forme following, by a notable
cousening varlot, who professed Alcumystrie, juggling, witchcraft, and
conjuration: and by meanes of his companions and confederats
discussed the simplicitie and abilitie of the said yeoman, and found out
his estate and humor to be convenient for his purpose; and finallie came
a wooing (as they saie) to his daughter, to whome he made love
cunninglie in words, though his purpose tended to another matter. And
among other illusions and tales, concerning his owne/ commendation,
for welth, parentage, inheritance, alliance, activitie, learning, pregnancie,
and cunning, he boasted of his knowledge and experience in
Alcumystrie; making the simple man beleeve that he could multiplie, and
of one angell make two or three. Which seemed strange to the poore
man, in so much as he became willing enough to see that conclusion:
whereby the Alcumyster had more hope and comfort to atteine his
desire, than if his daughter had yeelded to have maried him. To be short,
he in the presence of the said yeoman, did include within a little ball of
41. Note t
cousen
convei
alcumy
practit
253.
A nota
359.
A cous
devise
awaie
credit
virgine wax, a couple of angels; and after certeine ceremonies and
conjuring words he seemed to deliver the same unto him: but in truth
(through legierdemaine) he conveied into the yeomans hand another ball
of the same scantling, wherein were inclosed manie more angels than
were in the ball which he thought he had received. Now (forsooth) the
Alcumyster bad him laie up the same ball of wax, and also use certeine
ceremonies (which I thought good heere to omit). And after certeine
daies, houres, and minuts they returned together, according to the
appointment, and found great gaines by the multiplication of the angels.
Insomuch as he, being a plaine man, was heereby persuaded, that he
should not onelie have a rare and notable good sonne in lawe; but a
companion that might helpe to adde unto his welth much treasure, and
to his estate great fortune and felicitie. And to increase this opinion in
him, as also to winne his further favour; but speciallie to bring his
cunning Alcumystrie, or rather his lewd purpose to passe; he told him
that it were follie to multiplie a pound of gold, when as easilie they might
multiplie a millian: and therefore counselled him/ to produce all the
monie he had, or could borrowe of his neighbours and freends; and did
put him out of doubt, that he would multiplie the same, and redouble it
exceedinglie, even as he sawe by experience how he delt with the small
summe before his face. This yeoman, in hope of gaines and preferment,
&c: consented to this sweete motion, and brought out and laid before his
feete, not the one halfe of his goods, but all that he had, or could make
or borrowe anie maner of waie. Then this juggling Alcumyster, having
obteined his purpose, folded the same in a ball, in quantitie farre bigger
than the other, and conveieng the same into his/ bosome or pocket,
delivered another ball (as before) of the like quantitie unto the yeoman,
to be reserved and safelie kept in his chest; whereof (bicause the matter
was of importance) either of them must have a key, and a severall locke,
that no interruption might be made to the ceremonie, nor abuse by
either of them, in defrauding ech other. Now (forsooth) these
circumstances and ceremonies being ended, and the Alcumysters
purpose therby performed; he told the yeoman that (untill a certeine
daie and houre limitted to returne) either of them might emploie
themselves about their busines, and necessarie affaires; the yeoman to
the plough, and he to the citie of London, and in the meane time the
gold shuld multiplie, &c. But the Alcumyster (belike) having other
matters of more importance came not just at the houre appointed, nor
yet at the daie, nor within the yeare: so as, although it were somewhat
against the yeomans conscience to violate his promise, or breake the
42. G. Chau
tale of t
chanons
[Prologu
360. 2
A king
by Alc
league; yet partlie by the longing he had to see, and partlie the desire he
had to enjoie the fruit of that excellent experiment, having (for his owne
securitie) and the others satisfaction, some testimonie at the opening
thereof, to witnesse his sincere dealing, he brake up the coffer, and lo he
soone espied the ball of wax, which he himselfe had laid up there with
his owne hand. So as he thought (if the hardest should fall) he should
find his principall: and whie not as good increase hereof now, as of the
other before. But alas! when the wax was broken, and the metall
discovered, the gold was much abased, and beecame perfect lead.
Now who so list to utter his follie,
Let him come foorth, and learne to multiplie;
And everie man that hath ought in his cofer,
Let him appeare, and waxe a philosopher,
In learning of this elvish nice lore,
All is in vaine, and pardee much more
Is to learne a lewd man this sutteltee,
Fie, speake not thereof it woll not bee:
For he that hath learning, and he that hath none,
Conclude alike in multiplicatione.//
The fourth Chapter.
A certeine king abused by an Alcumyst, and of the kings foole a pretie
jest.
HE second example is of another Alcumyst that came to a
certeine king, promising to worke by his art manie great things,
as well in compounding and transubstantiating of mettals, as in
executing of other exploites of no lesse admiration. But before he
beganne, he found the meanes to receive by vertue of the kings warrant,
a great summe of monie in prest, assuring the king and his councell, that
he would shortlie returne, and accomplish his promise, &c. Soone after,
the kings foole, among other jestes, fell into a discourse and discoverie
of fooles, and handled that common place so pleasantlie, that the king
began to take delight therein, & to like his merrie veine. Whereupon he
would needes have the foole deliver unto him a schedull or scroll,
conteining the names of all the most excellent fooles in the land.
So he caused the kings name to be first set downe, and next him all
the names of the lords of his privie councell. The king seeing him so
sawcie and malepert, ment to have had him punished: but some of his
councell, knowing him to be a fellow pleasantlie conceipted, besought his
majestie rather to demand of him a reason of his libell, &c: than to
43. A wise
361.
Eras. i
arte al
255.
A flatt
clawin
pream
proceed in extremitie against him. Then the foole being asked why he so
sawcilie accused the king and his councell of principall follie, answered;
Bicause he sawe one foolish knave beguile them all, and to cousen them
of so great a masse of monie, and finallie to be gone out of their reach.
Why (said one of the councell) he maie returne and performe his
promise, &c. Then (quoth the foole) I can helpe all the matter easilie.
How (said the king) canst thou doo that? Marie sir (said he) then I will
blotte out your name, and put in his, as the most foole in the world.
Manie other practises of the like nature might be hereunto annexed, for
the detection of their kna/verie and deceipts whereupon this art
dependeth, whereby the readers maie be more delighted in reading,
than the practisers benefited in simplie using the same. For it is an art
consisting wholie of subtiltie and deceipt, whereby the ignorant and
plaine minded man through his too much credulitie is circumvented, and
the humor of the other slie cousener satisfied.
The fift Chapter.
A notable storie written by Erasmus of two Alcumysts, also of longation
and curtation.
HE third example is reported by Erasmus, whose excellent
learning and wit is had to this daie in admiration. He in a
certeine dialog intituled Alcumystica doth finelie bewraie the
knaverie of this craftie art;/ wherein he proposeth one Balbine, a verie
wise, learned, and devout preest, howbeit such a one as was bewitched,
and mad upon the art of Alcumystrie. Which thing another cousening
preest perceived, and dealt with him in maner and forme following.
M. Doctor Balbine (said he) I being a stranger unto you maie seeme
verie saucie to trouble your worship with my bold sute, who alwaies are
busied in great and divine studies. To whome Balbine, being a man of
few words, gave a nodde: which was more than he used to everie man.
But the preest knowing his humor, said; I am sure sir, if you knew my
sute, you would pardon mine importunitie. I praie thee good sir John
(said Balbine) shew me thy mind, and be breefe. That shall I doo sir
(said he) with a good will. You know M. Doctor, through your skill in
philosophie, that everie mans destinie is not alike; and I for my part am
at this point, that I cannot tell whether I maie be counted happie or
infortunate. For when I weigh mine owne case, or rather my state, in
part I seeme fortunate, and in part miserable. But Balbine being a man
of some surlinesse, alwaies willed him to draw his matter to a more
44. 362.
Longa
curtati
Alcum
Note h
cousen
circum
Balbin
256.
363.
compendious forme: which thing the preest/ said he would doo, and
could the better performe; bicause Balbine himselfe was so learned and
expert in the verie matter he had to repeat, and thus he began.
I have had, even from my childhood, a great felicitie in the art of
Alcumystrie, which is the verie marrow of all philosophie. Balbine at the
naming of the word Alcumystrie, inclined and yeelded himselfe more
attentivelie to hearken unto him: marie it was onelie in gesture of bodie;
for he was spare of speech, and yet he bad him proceed with his tale.
Then said the preest, Wretch that I am, it was not my lucke to light on
the best waie: for you M. Balbine know (being so universallie learned)
that in this art there are two waies, the one called longation, the other
curtation; and it was mine ill hap to fall upon longation. When Balbine
asked him the difference of those two waies; Oh sir said the preest, you
might count me impudent, to take upon me to tell you, that of all other
are best learned in this art, to whome I come, most humblie to beseech
you to teach me that luckie waie of curtation. The cunninger you are, the
more easilie you maie teach it me: and therefore hide not the gift that
God hath given you, from your brother, who maie perish for want of his
desire in this behalfe; and doubtlesse Jesus Christ will inrich you with
greater blessings and endowments.
Balbine being abashed partlie with his importunitie, and partlie with
the strange circumstance, told him that (in truth) he neither knew what
longation or curtation meant; and therefore required him to expound the
nature of those words. Well (quoth the preest) since it is your pleasure, I
will doo it, though I shall thereby take upon me to teach him that is
indeed much cunninger than my selfe. And thus he began: Oh sir, they
that have spent all the daies of their life in this divine facultie, doo turne
one nature and forme into another, two waies, the one is verie breefe,
but somewhat dangerous; the other much longer, marie verie safe, sure,
and commodious. Howbeit, I thinke my selfe most unhappie that have
spent my time and travell in that waie which utterlie misliketh me, and/
never could get one to shew me the other that I so earnestlie desire.
And now I come to your worship, whom I know to be wholie learned and
expert herein, hoping that you will (for charities sake) comfort your
brother,/ whose felicitie and well doing now resteth onelie in your hands;
and therefore I beseech you releeve me with your counsell.
By these and such other words when this cousening varlot had
avoided suspicion of guile, and assured Balbine that he was perfect and
cunning in the other waie: Balbine his fingers itched, and his hart tickled;
45. Faire w
fooles
large o
the wi
364.
so as he could hold no longer, but burst out with these words: Let this
curtation go to the divell, whose name I did never so much as once
heare of before, and therefore doo much lesse understand it. But tell me
in good faith, doo you exactlie understand longation? Yea said the
preest, doubt you not hereof: but I have no fansie to that waie, it is so
tedious. Why (quoth Balbine) what time is required in the
accomplishment of this worke by waie of longation? Too too much said
the Alcumyster, even almost a whole yeere: but this is the best, the
surest, and the safest waie, though it be for so manie moneths
prolonged, before it yeeld advantage for cost and charges expended
thereabouts. Set your hart at rest (said Balbine) it is no matter, though it
were two yeeres, so as you be well assured to bring it then to passe.
Finallie, it was there and then concluded, that presentlie the preest
should go in hand with the worke, and the other should beare the
charge, the gaines to be indifferentlie divided betwixt them both, and the
worke to be doone privilie in Balbins house. And after the mutuall oth
was taken for silence, which is usuall and requisite alwaies in the
beginning of this mysterie; Balbine delivered monie to the Alcumyster for
bellowes, glasses, coles, &c: which should serve for the erection and
furniture of the forge. Which monie the Alcumyster had no sooner
fingered, but he ran merilie to the dice, to the alehouse, & to the stewes,
and who there so lustie as cousening sir John: who indeed this waie
made a kind of alcumysticall transformation of monie. Now Balbine urged
him to go about his businesse, but the other told him, that if the matter
were once begun, it were halfe ended: for therein consisted the greatest
difficultie.
Well, at length he began to furnish the fornace, but now forsooth a
new supplie of gold must be made, as the seed and spawne of that
which must be ingendred and grow out of this worke of Alcumystrie. For
even as a fish is not caught without a bait, no/ more is gold multiplied
without some parcels of gold: and therfore gold must be the foundation
and groundworke of that art, or else all the fat is in the fier. But all this
while Balbine was occupied in calculating, and musing upon his accompt;
casting by arythmetike, how that if one ownce yeelded fifteene, then
how much gaines two thousand ownces might yeeld: for so much he
determined to emploie that waie.
When the Alcumyst had also consumed this monie, shewing great
travell a moneth or twaine, in placing the bellowes, the coles, and such
other stuffe, and no whit of profit proceeding or comming thereof:
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